1. Hinduism Of The Upanishads Venkatnarayan Naydu J..djvu

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THE HINDUISM OF THE UPANISHADS.—The Science of

Brahman or Hindu Theism. A Modern Scientific Exposition of the

Twelve Ancient Classical Srutis—Crown Octavo—Pp. 644 + X—Part

I—Exposition—22 Chapters—Pp. 494. Part II—Texts (English) with

Notes—12 Chapters—Pp. 150. Stiff-Cloth-Bound with multi-coloured

pictures of the Pancha Rishis, the Founders of Brahma Vidya or the

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intended for students of High Schools and Colleges and beginners in the

study of Religion. By Diwan Bahadur J. Venkata Narayana

Nayudu, B.A., B.L., C.I.E. Retired Law and Education Secretary to the Government of Madras. Copies can be had of (1)

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A FEW OF THE MANY APPRECIATIONS.

Announcement of the Divine Life Society, Anandakutir,

Rishikesh, Himalayas, made on the 8th September 1951, the

sixty-fifth birth-day of the Founder-President Swami Siva-

nanda Saraswati in the Yoga Vedanta University weekly—

Vol. III—No. 1.

SIVANANDA BOOK-OF-THE-YEAR PRIZE.

The Sivananda Book-of-the-year Prize of Rs. 500/-

for the best work

on Philosophy and

Religion

published during the year, July

1950—June 1951 (inclusive) has been

awarded by the Ad-

judication Committee

to Diwan Bahadur Sri

J. Venkata Narayana

Nayudu Garu, B.A.,

B.L., C.I.E., Madras,

for his book, “The

Hinduism of the

Upanishads.”

Swami Mounananda,

Chairman,

Sivananda Book-of-

the-year Adjudication

Committee.

Anandakutir,

8th September, 1951.

Sri J. V. Narayana.

THE DIVINE LIFE SOCIETY (Regd.)—Founder—President—Sri Swami Sivananda Saraswati.

Sivanandashramam, Anāimakutir, Rishikesh—Distt—Dehradun, Himalayas. 11th September 1951.

To Sri Diwan Bahadur J. Venkata Narayana Nayudu Garu MADRAS.

Glorious Immortal Self, Salutations and Adorations Tat Twam Asi.

It is with great pleasure that I enclose a cheque for Rs. 500, the Prize for thy work " The Hinduism of the Upanishads " which has been selected by the Book-of-the-year Adjudication Committee as the best book of the year on Philosophy and Religion. I shall be grateful if you will kindly send me a stamped receipt for the amount for our record.

I consider it our humble offering at the feet of Great Maharishis, the Sages of the Upanishads, who have undoubtedly inspired your noble self from within to deal so ably with the intricacies of Upanishadic Teachings

May God bless your noble self with health, long life peace, prosperity and Kaivalya Moksha !

With kind regards, prem and Om, Thy Own Self, SIVANANDA.

Sir, Sri S. Varadachariar, Ex-Judge, Madras Hi Court and Delhi Federal Court, writes on 21-9-1951 " ** Swami Sivananda is both a learned man and a great soul c this appreciation must be taken to be a rare blessing.**"

Sri P. Govindan Nair, I.C.S., Secretary to H. The Governor of Madras, writes on 15-10-1951.

" * * * His Excellency is very glad to know tl your publication " The Hinduism of the Upanishads" l won the first prize from the Divine Life Society, Rishikes

The Hon'ble Sri P. S. Kumaraswamy Raja, Ch Minister of Madras Government, writes on 13-3-1951 "* * * *. I very much appreciate the efforts y

Chap. I] The Origin of the Upanishads.

number of mantras or texts were discovered which had fou

no place in any of the three original Sanhitas. These mant

were accepted as Vedas, but formed a distinct variety,

fourth Sanhita called Atharva Veda after its chief compil

They are a mixture of poetry and prose used by the Brahn

or presiding priests, the followers of Atharva. Before p

ceeding further, I may state what M. Leon Delbos,

celebrated French Philosopher, has said : " There is no mor

ment in Greece or Rome more precious than the Rig-Vea

"Sir W. Hunter declares: " The age of Rig Veda was 1

known." Voltaire, the French philosopher, regarded 1

Yajur Veda as the most precious gift for which the W

was ever indebted to the East.

The current of Vedic thought did not stop with th

compilations, but flowed on swelling and deepening u1

in due course and in due time it received fresh tributar

from different directions in the form of external contributi

called Brahmanas and Aranyakas, whose object was

expounding of the Sanhitas and the teaching of such matt

as the use of the mantras in the various sacrifices. 7

Brahmanas deal with sacrifices, liturgy and ritual. 7

Aranyakas, also called forest books, prescribe the directi

for the regulation of the spiritual life of those who h1

retired to forest for meditation and peaceful contemplat

away from the world at the end of their domestic lives a

aim at teaching the mental performance of sacrifices with

the help of external appliances. Monotheism as well

Polytheism is taught in the Mantra, Brahmana and Aryany

portions of the Vedas.

The stream of Hindu religious speculation thus accele1

ed by the confluence, as it were, with it of Brahmanas ;

4 The Hinduism of the Upanishad

and ultra-sacerdotal activities, at last, termi

all-embracing, all-absorbing and all-unifying

Upanishads.

The Upanishads originally formed parts of t

chapters of the Brahmanas and Aranyakas whi

have been from the beginning their proper

Hence they were called the Vedanta, the anta

Vedas. This is the ordinarily accepted inte

the expression 'Vedanta'. But there is anot

annotators like Pro. Max-Muller who hold tha

a technical term, did not mean originally the

of the Veda or chapters placed, as it were, at t

volume of Vedic literature, but the end, i.e.

the gist or the substance of Vedic teaching. I

find that as a matter of fact the Upanishads are i

of the Vedic religion, an exposition of the true scop

of the-Vedas, the true kernel of the whole Vedc

conclusion drawn from the unsystematic specula

throughout the Vedas-that the world proceeds f

in One Infinite and Undivided Being and that u:

Being is the highest good attainable by man.

That the Upanishads are the original Vedani

is declared by some of the Upanishads them

the Svetasvatara Upanishad says in verse 7 of

"The Supreme Brahman is sung in the Vedante

verse 22 of Chapter VI :-"This very secret d

in a former age in the Vedanta, should not be in

whose mind is not tranquil, and to an unworthy so

The Mundaka Upanishad-III. 2-6 says :-

Chap. I] The Origin of the Upanishads.

Vedanta will also be clear from Sri Sankara's comm' on the Brahma Sutras.

In passing, it may be stated that all the four varie Vedic literature—Mantra, Brahmana, Aranyaka and I shad—are called Srutis, i.e., texts learnt from hearing, f ing the utterances of a competent teacher ; scriptures than Vedic have the common name of Smritis, i.e., written from what was remembered of the teachir ancient sages. While the Mantras, Brahmanas and Arar with their sacrifices, rites and ceremonies and materi outlook as regards rewards and punishments both her hereafter, are called the Karmakanda, the Upanishai considered as the Jnanakanda of the Vedas.

In the course of the evolution of the moral sense in the first dawn of religious consciousness in him must a remain one of the most inspiring and hallowing sigl the history of any nation. Through all the process the ages, through all the stages of his evolution, ma heard a call inspirative from without, and has felt ar irrepressible from within to realise an invisible pow powers ruling his destiny. This urge is a natural, irress instinct imbedded in the very constitution of man and c be shaken off. It comes out with the over-powering taneity of a craving, an appetitite that knows no satisfi till it realises itself in a felt contact with the invisible s Forn the first dawn of man's history so far as traceable invisible Power or Spirit, however differently conc has spoken to him and he to the Spirit.

However savage a people may be, however prir its customs and barbarous its worship, we always find i background a principal Deity to whom the others are

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SRI VENKATESWARA

CENTRAL

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Acc. No 27064

Date

TIRUPATI

Jinarajana

THE HINDUISM OF THE UPANISHADS.

(The Science of Brahman or Hindu Theism.)

A Modern Scientific Exposition of the

Twelve Ancient Classical Srutis.

BY

Diwan Bahadur

J. VENKATANARAYANA NAYUDU, B.A., B.L., C.I.E.,

Retired Law and Education Secretary to the

Government of Madras, Ex-Collector and District

Magistrate, Ex-Commissioner (Chief Executive

Officer), Madras Corporation, Ex-Inspector-

General of Registration, Madras, Ex-Director of

Land Records, Madras.

(Author of "The Adoration of the Supreme

Being," "The Essential Teachings and Sādhanas

of the Bhagavadgita," "The Students' Manual of

the History of England," "Survey Manual for

Revenue Subordinates" published by the Govern-

ment of Madras and translated by them into all the

Vernacular Languages of South India).

Printed in India at the

MADRAS PUBLISHING HOUSE (1945) LTD.,

Madras 2.

All rights reserved.

Price Rs. 6-8-0

Stiff Bound

1950

[Postage extra

BY THE SAME AUTHOR.

" THE ADORATION OF THE SUPREME BEING

(The soul's simple child-like converse with the All-Soul) based

truths common to all systems of refined faith.

Price Rs. 2-0-0. Postage ex

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life. The whole book has been prepared with the single purpose of

God-realisation and his experiences on the subject have been very

brought out here. He is a strict devotee."

Sri K. S. Krishnaswamy Iyengar Avl., Retired Judge, Madras

High Court.—"The book contains the quint essence of our moral

and religion as handed down to us by the ancient saints and sages

of our land. The principles and practice are found explained in

your book with an insight and clarity rarely seen in similar works

on the subject."

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Supreme Being."

iii

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Copies can be had of (1) Messrs. Higginbothams, Mount Road, Madras, their branches and Railway Station book stalls ; (2) The Sunday Times Book Shop, 69 Peters Road, Cathedral Post, Madras ; (3) Messrs. Rammoohan Brothers, Subramaya Vilas, ½, Ormes R d. Kilpauk, M dras (10).

THE

HINDUISM OF THE UPANISHADS.

To Mother India and the Galaxies of Rishis,

Sages, Saints, Mahatmas, Prophets, Martyrs,

Patriots, Philanthropists, begotten by Her

from time to time to reflect the Glory,

to emit the Radiance and to

transmit the Sweetness of

The Supreme Being.

This Manual is dedicated with profound reverence.

J. VENKATANARAYANA.

THE HINDUISM OF THE UPANISHADS.

PREFACE.

Hinduism is the religion of the majority in India. It is so catholic, flexible and elastic as to embrace in its fold every form of worship, every system of thought, every symbol of philosophy and is so infinitely varied and modified by different modes of culture, by different habits of life, by different kinds of civilisation in the multifarious progressive stages of the evolution of humanity, as to be aptly called "an encyclopaedia of religions". It is not therefore possible to convey a full and comprehensive idea of it within the compass of a single volume. I have accordingly confined my research to that aspect of Hinduism as can be gleaned from the sayings of our ancient Rishis in the Upanishadic age. The profoundest occult truths into which human intellect has ever penetrated have been expounded, glorified and unified in the Upanishads and the Bhagavadgita, the two sacred works of Hinduism which have immensely influenced and are influencing the lives of millions of people in this country and which have been the source of my illumination and strength in every doubt and difficulty, in every trial and temptation and the uplifting consolation in the deepest and darkest sorrows which fell to my lot in this world, In other words, these ancient rhapsodies of truth have been and are to me, in the perilous journey of my humble life, like the balmy breeze which refreshes the drooping frame, like the charming voice which cheers the heavy heart, like the vernal shower which brings the vital sap to the withering plant, like the silvery stream which imparts life and strength to the weary hart and like the shining star which guides the bewildered way-farer lost in gloom. I need hardly state that the peculiar grandeur and the pre-eminent excellence of these two glorified Scriptures consists in this unquestionable fact--that they present to humanity in one panoramic view the glaring contrasts between

materialism and spirituality, between worldlir

between falsehood and truth, between death &

transiency and immortality. Hence my alm

opinion, esteem and love for them. I ther

imperative parental duty to rouse in my (

abiding interest in and a keen hankering for tl

time-honoured works. I thought that the bes

ing this end was to utilise my experience ar

preparing in a simple, easily understandable a

language and placing in their hands as a

preparatory measure, two concentrated ma

the essential teachings and sadhanas of these

Hence this humble attempt. I may add tha

tends to be no more than an incomplete or

subject that has bewildered the imagination

that my utterances must partake of the .

imperfections of a learner, a sadhaka, a seeke

aspirant after the life divine.

2. For obvious reasons, I have divided

two parts. Part II gives material texts with

nations of "The twelve classical Upanishad

introductory note has been appended at the cc

each Upanishad to give an idea of the main

cated therein. Part I deals with the historicity

of the Upanishads, i.e., the origin, grow

of the Upanishadic cult, the sources of ins

ancient sages, and affords the reader a gene

and an expository, amplificatory, inferential,

review of the fundamental teachings of 1

I may state that as this manual is intended

mohan Roy, Professor Max-Muller, and Pandit Sitan

Tattwabhushan of Calcutta, from the discourses of o

riental and occidental Vedantists and Theists mentic

in this Manual. The texts adopted for exposition

mostly from the translations of Rajah Rammohan Roy

Tattwabhushan, except for Chandogya and Brihadarany:

For these two excepted pieces I have adopted the trar

tions of Max-Muller. Immense is my debt of gratitud

all these great souls; I bow to them with profound revere

3. In this connection, I may state that F

Rammohan Roy's translation is literary, evinces a f

flowing, attractive style to match the exuberance of

emotions and the sublimity of the thoughts conveyed in

original texts ; whereas the translation of Max-Muller

Tattwabhushan is dry, too literal, word by word, ph

by phrase, sometimes boringly literal at the sacrific

elegancy of expression; and this is due to a scrupulous anx

on their part to retain " the purity of the original a

to escape the charge of having taken liberties w

the time-honoured texts"

4. I may further add that many of the anecdo

stories and illustrations embodied in this Manual in dem

stration of some of the finest of light-flashes and the swe

est of love-missives of the ancient Rishis were learnt

me at the feet of my revered Master, the late Div

Bahadur Dr. Sir R. Venkataratnam of Cocanada, the

nowned educationalist of Southern India, sometime V

Chancellor of the Madras University, popularly and ende

ingly known as Brahmarsi-Venkataratnam, a verita

spiritual descendant, a modern prototype, of

ancient Rishis, to whom an earlier production of m

published under the title of " The Adoration of 1

viii

benefit of my children and myself, may be of some

students of High Schools and Colleges and to others str

like me in the stormy voyage of life, tossed about

merciless waves of worldliness; may open their eyes

essence of Higher Hinduism and to the noxious cl

of many of the observances which hide the precious

within; may lead and stimulate them to take to the

and understanding of larger and more comprehensive

on the Upanishads by renowned Vedantic scholars

East and the West, exhibiting most impressively and

vincingly the varied treasures of the primeval wisdom

ancient sages of India, to breathe the pure mountain

free thought and free enquiry, untrammelled by the

long depressing, soul-stifling environments, unhindered

accidents of birth, breeding or station and the tyrannical

heredity, to find a solution each single one for himself

deeper problems of religion and philosophy that confuse

every feeling heart and perplex every thinking mind

mundane existence, to develop an abiding conscious

the Supreme Being, a welling love for humanity and a

respect for self, to revel in the intensity of spirit

and above all to realise our life as the pilgrim's progress

the everlasting path unto the eternal goal.

6. May the Supreme Being, Lord Satchidanand

inexhaustible Fountain-Source of Truth, Wisdom and

the profound Inspirer and Illuminator of the Sages

Upanishads, vouchsafe unto us also in the abundance

Grace and the fulness of His Mercy, a direct vision

in-dwelling Glory, a personal communion with His Im-

Spirit, an implicit trust in His all-regulating Providence,

whole-hearted devotion to His all-controlling Purpose,

cheerful obedience to His all-governing Will, a ceaseless

participation in His all-saving Goodness, a rapturous

in His all-entrancing Beauty!

19-7-1950.

J. VENKATANARAYANA

"Venkata Vilas," 2/11, Ormes Rd.,

Kilpauk, Madras.

THE HINDUISM OF THE UPANISHADS.

CONTENTS.

PART I.—THE HISTORICITY AND PHILOSOPHY

OF THE UPANISHADS.

Chapter

I. The Origin of the Upanishads. ... 1

II. The growth and spread of the Upanishadic cult ; the Rishis of the Upanishads. ... ... 13

III. The sources of inspiration of the Rishis of the Upanishads. ... ... 34

IV. The most distinguishing of the Transcendental Attributes of God as proclaimed by the Rishis. ... 53

V. The most distinguishing of the Immanent Attributes of God as proclaimed by the Rishis. ... 78

VI. The God-Vision of the Rishis and the Corroborative Testimony of Modern Science thereto. ... ... 96

VII. The Rishis’ conception of the creation of the Universe and the Modern Scientific theory thereof. ... 131

VIII. The Rishis’ conception of God as Absolutely Undifferenced Brahman ; the doctrine of Vishuddha Advaita Vada or Unqualified Monism. ... 149

IX. The Rishis’ conception of God as infinitely differentiated Brahman ; the doctrine of Vishista Advaita Vada or Qualified Monism. ... 167

X. The Rishis’ conception of the human soul and of its final destiny. ... 180

XI. The Rishis’ perception of God as Sarvantaryami (The Inner Self of all) and Sarvavisvabharitha (The Container and Upholder of the whole Universe.)... 202

XII. The Rishis’ conception of the three states of the individual self—wakefulness, oblivion and sleep. ... 221

XIII. The Rishis’ perception of God as specially manifested in a few chosen or elected world’s worthies called Mahatmas. ... ... 226

x

CHAPTER

PAG:

XIV. The Rishis' Sadhanas for realising the formless and Invisible Brahman ; the Sacrament of Spiritual worship....

235

XV. The Rishis' perception of God as 'Anandam', Love itself.

... 271

XVI. The Rishis' conception of God's love to every man individually ; instinctive craving of the soul for communion with God.

... 31.

XVII. The Rishis' conception of the Phenomena of Death and immortality and of after-life.

... 325

XVIII. The perception of the operation of God's Moral Law in the universe by the Rishis and their apostolic successors.

... 365

XIX. The Rishis' perception of God as Parama Purusha or the Supreme Person ; anthropomorphic conception of God a human necessity.

... 40.

XX. The Rishis' conception of Bhakti or reverential love to God ; its development in later epochs.

... ... 42'

XXI. The Rishis' enjoyment of Bliss in God.... 471

XXII. Conclusion. ... ... 475

PART II.—TEXTS OF THE TWELVE CLASSICAL UPANISHADS WITH EXPLANATORY NOTES.

CHAPTER

PAG:

I. The Chandogya Upanishad. ... 495

II. The Brihadaranyaka Upanishad. ... 545

III. The Aitareya Upanishad. ... ... 57

IV. The Isopanishad. ... ... 575

V. The Kathopanishad. ... ... 57

VI. The Kaushitaki Upanishad. ... ... 58

VII. The Kenopanishad. ... ... 605

VIII. The Maundukyopanishad. ... ... 60'

IX. The Mundakopanishad. ... ... 60

X. The Prasnopanishad. ... ... 61

XI. The Svetasvatara Upanishad. ... ... 625

XII. The Taittireya Upanishad. ... 639 to 64.

ERRATA

PAGE

LINE

FOR

READ

15

20

pur

pure

15

27

self's

self's

15

35

theists'

theist's

28

Head

Line

Part

Part I

49

6

apostalic

apostolic

52

32

spirit

spirit,

74

28

ancy

fancy

85

13

simful

sinful

90

34

he

He

97

32

Grea

Great

99

3

ause

Cause

113

35

universe

universe.

153

11

Aruna

Aruni

154

6

form

from

226

33

he

the

229

29

Chaitanya

Chaitanya,

234

32

acting

exacting

243

7

practise

practice

259

17

himself

Himself

259

18

his

His

259

19

his

His

263

41

He does not only inwardly

He does not only inwardly rule the sun, but he

273

31

Thine

thine

289

17

ails

fails

311

7

he

He

311

21

Him

him

ii

PAGE

LINE

For

READ

317

27

satisflied,

satistied

324

16

he

He

332

32

taking

taking,

355

4

parktake

partake

364

30

lightened

enlighten

421

9

mother

Mother

421

10

mother

Mother

421

12

mother

Mother

421

14

her

Her

421

15

her

Her

433

11

sure

sure,

459

7

forget

forgot

486

3

atlast

atlast

490

2

disciplin

disciplin

572

31

Atman

Atman,

595

37

Chitra

Indra

599

31

goes

goes.

612

9

higher

and higl

THE HINDUISM OF THE UPANISHADS.

Namoh Satchidananda Harih.

Salutations to the God of Truth, Wisdom and Joy.

PART I—THE HISTORICITY AND PHILOSOPHY OF THE UPANISHADS.

CHAPTER I.

THE ORIGIN OF THE UPANISHADS.

According to Sri Sankaracharya, the pioneer of the Post-Gita philosophers and sages of India, the one supreme and sacred mission of whose life was the revival of the system of religion taught in the Upanishads, systematised in the Brahma Sutras and made practical in the Bhagavadgita, the word Upanishad is formed by up + ni + sad + knip, meaning that which destroys ignorance by revealing the knowledge of the Supreme Being and cutting off the bonds of avidya or ignorance.

The Upanishads are elaborate and thoughtful theological treatises on the nature and attributes of the Supreme Being, His relation to us and the world, and our relation to Him. They are believed to form an integral part of the Vedas, the most ancient and the most honoured and authoritative religious and theological lore of our scriptures, which forms the foundation of the whole literature of India and which has been handed down to us in an unbroken succession from the earliest times within the recollection of man by oral tradition from generation to generation before their embodiment in books which is comparatively a recent occurrence.

The Vedas are said to contain, at least in a germinal form, all the conceptions that have found expression in the later thought of the nation. They are supposed to be the first important utterances of the human race, revealing, as they do, its earliest thoughts. They were thus, as they still are,

2

The Hinduism of the Upanishads. [Part I

a body of Shabdas, words,—words expressing all important things and concerns of life, so that they pervade not only our literature of every phase, but also our everyday speech. The words that we utter day after day and moment after moment, are the same as are found in the Vedas. The Vedas, therefore, are, to our philosophers, identical with words,—words representing all things, earthly and heavenly. In one word, the Vedas are considered to be the grand store-house of thought and imagination, the venerable encyclopaedia of all science, poetry, music, medicine, history and philosophy in which the Hindu mind flowered under the inspiration of the Spirit of God. Says Professor Max-Muller, that celebrated occidental scholar to whose life-long devotion and selfless labours, “The Sacred Books of the East” series owe their existence and who acknowledged that his real love for Sanskrit literature was first kindled by the Upanishads—“ In the history of the world, the Vedas filled a gap which no literary work in any other language could fill. I maintain that to everybody who cares for himself, for his ancestors, for his history, for his intellectual development, the study of the Vedic literature is indispensable.” He maintained also that the Vedas were the oldest books in the library of mankind. Professor Heeran wrote: “ The Vedas were the oldest works composed in Sanskrit and even the most ancient Sanskrit writers admitted the Vedas as already existing.”

The Vedas which were composed in all the three forms of style, prose, poetry and song, are—the Rigveda consisting chiefly of riks (poems) or metrical texts ; the Yajurveda consisting principally of Yajus or ritual formulae, the compilation being mostly a sacrificial manual of prose texts, the handbook of the priest ; the Samaveda consisting mostly of Samans or hymns (songs) selected from the Rigveda. The tripartite Vedas came to be called Trayi. Long after this tripartite division or rather compilation called Sanhitas, a

Chap. I] The Origin of the Upanishads. 3

number of mantras or texts were discovered which had found

no place in any of the three original Sanhitas. These mantras

were accepted as Vedas, but formed a distinct variety, a

fourth Sanhita called Atharva Veda after its chief compiler.

They are a mixture of poetry and prose used by the Brahmanas

or presiding priests, the followers of Atharva. Before pro-

ceeding further, I may state what M. Leon Delbos, a

celebrated French Philosopher, has said : "There is no monu-

ment in Greece or Rome more precious than the Rig-Veda.'

Sir W. Hunter declares : "The age of Rig Veda was un-

known." Voltaire, the French philosopher, regarded the

Yajur Veda as the most precious gift for which the West

was ever indebted to the East.

The current of Vedic thought did not stop with these

compilations, but flowed on swelling and deepening until

in due course and in due time it received fresh tributaries

from different directions in the form of external contributions

called Brahmanas and Aranyakas, whose object was the

expounding of the Sanhilas and the teaching of such matters

as the use of the mantras in the various sacrifices. The

Brahmanas deal with sacrifices, liturgy and ritual. The

Aranyakas, also called forest books, prescribe the directions

for the regulation of the spiritual life of those who have

retired to forest for meditation and peaceful contemplation

away from the world at the end of their domestic lives and

aim at teaching the mental performance of sacrifices without

the help of external appliances. Monotheism as well as

Polytheism is taught in the Mantra, Brahmana and Aryanyaka

portions of the Vedas.

The stream of Hindu religious speculation thus accelerat-

ed by the confluence, as it were, with it of Brahmanas and

Aranyakas, rolled on, rushing and wheeling, falling and

ising, narrowing and broadening, according to the peculiar

eatures of the ages it has run through and intermittingly

reaking forth into a thousand channels of sectarian, egotistic

4

The Hinduism of the Upanishads.

and ultra-sacerdotal activities, at last, terminate

all-embracing, all-absorbing and all-unifying ocea

Upanishads.

The Upanishads originally formed parts of the c

chapters of the Brahmanas and Aranyakas which s

have been from the beginning their proper re

Hence they were called the Vedanta, the anta or e

Vedas. This is the ordinarily accepted interpre

the expression ' Vedanta '. But there is another

annotators like Pro. Max-Muller who hold that Ve

a technical term, did not mean originally the last

of the Veda or chapters placed, as it were, at the e

volume of Vedic literature, but the end, i.e., th

the gist or the substance of Vedic teaching. But

the original sense of the term Vedanta might have

find that as a matter of fact the Upanishads are the p

of the Vedic religion, an exposition of the true scope an

of the Vedas, the true kernel of the whole Veda, th

conclusion drawn from the unsystematic speculations

throughout the Vedas—that the world proceeds from

in One Infinite and Undivided Being and that union

Being is the highest good attainable by man.

That the Upanishads are the original Vedanta or

is declared by some of the Upanishads themselves

the Svetasvatara Upanishad says in verse 7 of Cha

" The Supreme Brahman is sung in the Vedanta."

verse 22 of Chapter VI:—" This very secret doctri

in a former age in the Vedanta, should not be impart

whose mind is not tranquil, and to an unworthy son or

The Mundaka Upanishad—III. 2-6 says:—" A

ascetics. who have properly known the object (i.e., l

of the science of the Vedanta and whose hearts have been

by detachment from the world, all become immortal in

of Brahman at the end of their earthly existence, and a

Chap. I] The Origin of the Upanishads.

5

Vedanta will also be clear from Sri Sankara's commentary on the Brahma Sutras.

In passing, it may be stated that all the four varieties of Vedic literature—Mantra, Brahmana, Aranyaka and Upani-shad—are called Srutis, i.e., texts learnt from hearing, following the utterances of a competent teacher ; scriptures other than Vedic have the common name of Smritis, i.e., books written from what was remembered of the teachings of ancient sages.

While the Mantras, Brahmanas and Aranyakas with their sacrifices, rites and ceremonies and materialistic outlook as regards rewards and punishments both here and hereafter, are called the Karmakanda, the Upanishads are considered as the Jnanakanda of the Vedas.

In the course of the evolution of the moral sense in man, the first dawn of religious consciousness in him must always remain one of the most inspiring and hallowing sights in the history of any nation.

Through all the processes of the ages, through all the stages of his evolution, man has heard a call inspirative from without, and has felt an urge irrepressible from within to realise an invisible power or powers ruling his destiny.

This urge is a natural, irresistible instinct imbedded in the very constitution of man and cannot be shaken off.

It comes out with the over-powering spontaneity of a craving, an appetite that knows no satisfaction till it realises itself in a felt contact with the invisible Spirit.

From the first dawn of man's history so far as traceable, this invisible Power or Spirit, however differently conceived, has spoken to him and he to the Spirit.

However savage a people may be, however primitive its customs and barbarous its worship, we always find in the background a principal Deity to whom the others are subordinate.

It is a Great Spirit, to whom the sun and the moon, the earth and the elements function as ministers.

And it is a Good Spirit.

It is the “ Ancient of Days ” like the unkulu-kulu (the old-old one) of the Zulus.

So wide-spread is this

6 The Hinduism of the Upanishads. [Part 1

belief in a Superhuman Spirit within the religions of ancient

races that it led Andrew Lang, the anthropologist, to declare

that among them there is an unmistakable primitive tradition

of a belief in a Spirit which was never born and which never

dies, which knows the secret thoughts of every man's heart,

which is kind and friendly to men and wishes them to be

kind and friendly to each other, and which never requires

worship or sacrifices or any kind of propitiations. It further

led him to the conclusion that belief in this paramount,

birthless and deathless Spirit came first in the order of evolu-

tion, but was afterwards thrust into the background by

lesser divinities. The conception of this Spirit, however,

varied from time to time, from place to place, from philosopher

to philosopher. This Supreme unseen Spirit was Pythagoras'

great light and salt of ages ; Anaxagoras' divine mind;

Socrates' good spirit ; Timaeus' unbegotten principle, the

author of all light ; Hieron's God in man; Plato's eternal,

ineffable and perfect principle of truth ; Zeno's maker and

father of all ; and Plotin's root of the soul.

Max-Muller tells us that in the presence of this Invisible

Spirit men are made sensible of their weakness and de-

pendence ; that a belief exists everywhere in some sort of

divine government ; that the distinction between good and

evil is invariably recognised and that a hope persists of

higher life, however variantly speculated on.

The very first act of the world's worship was in response

to this Spirit's call. That call may come from inarticulate

nature, articulate prophecy, or the mysterious pulsations

of one's own heart, irrespective of time or clime. The ancient

cry heard in Sanskrit, Greek, Hebrew, Zend, Arabic or any

other tongue, is repeated wherever wonder and awe are

fresh born. It is man's answer to the bursting of glory

over earth and heaven—the miracle of the ages renewed every

spring It is felt when earth is -1- · ·

Chap. I] The Origin of the Upanishads.

7

or when a new beauty is revealed in sea or sky, man or woman.

It is an instinct of the soul as natural as hope or love or

admiration. It is God in the heart before He is in the temple

or in the scripture. All religious teachers appeal to it. Be-

cause God is in us, God in song or saint appeals to us.

It was in response to this appeal that those learned

Egyptian priests of old marched in procession bearing the

books of Hermes and the ark of Osirus ; that Moses stretched

forth his rod to smite the rock and produce living water for

his people and inscribed the laws on the tables of stone amidst

the thunderings and lightnings of the sacred mountain

Sinai ; that Babylon built its highest tower for the Divinity,

a tower that shall reach up unto heaven; that Zoroaster

climbed every morning Mount Asnavat to catch the first

gleam of the rising sun and prostrated himself in worship

to that symbol of Eternal Light; that the Druid reared with

gigantic stones his mystic circle in hallowed oak groves.

It was in response to this very call that many thousands

of years ago when the western world was just emerging from

the stone age with hardly any sense of the sublime, the

hoary caves of the snowy Himalayas resounded with the

transporting hymns of the Aryan sages in praise of their

Vedic deities. These latter were believed to preside each

over a particular group of natural phenomena. Thus a

ruling god was proclaimed behind each department of nature,

an awe-inspiring or benevolent god in each stupendous

object, a god in the luminous sun in the sky, a god in each

wondrous movement in creation. The grand movements

of planetary bodies, of winds and rivers, caused the Rishis

astonishment and awe. They worshipped anything and

everything that excited in them wonder, veneration or

gratitude. They bowed reverently before the high heavens

and offered prayer and praise to thunder, lightning and rain,

To the sun and fire, to the winds and rivers, they offered

their hearts' warmest thanksgiving as to their best bene-

8 The Hinduism of the Upanishads. [Part I

factors. The morning dawn was charming and beautiful

as it was the golden hour of the day, when all nature was

animated by the vivifying radiance of the returning sun

and they adored it without a moment's hesitation as the

beautiful goddess 'Usha', the maiden of perpetual youth,

and acclaimed it as the daughter of heaven. The human

mind being narrow, individual impersonations of the Supreme

Spirit are ordinarily called for. Hence the popular falling

off into crowds of minor deities each with a name, form and

function. Accordingly, the deities known as Indra, Vayu,

Varuna, Agni and Kubera which were the personifications

respectively of the five elemental forces which compose the

physical world—ether, air, water, fire and earth (Prithvi)—

were to the Aryans so many living entities and intelligences

that could be addressed and propitiated by their worshippers.

They, therefore, offered to those deities worship and prayer,

gifts and sacrifices, rites and ceremonies of various kinds,

such as they deemed would win their favour, mollify their

wrath or persuade them to effect their wishes. These deities

were worshipped separately by different votaries or the same

votary at different times and on different occasions, as

diverse objects in creation excited wonder or rivetted the

heart's interest. For the time, each seemed a gigantic and

mighty god before whom all others sank into insignificance

and who completely absorbed the mind and monopolised

the devotion of the votary. Thus each Vedic Rishi extolled

his own god above all other gods as will be seen from an

interesting dialogue on the First Cause between two

Brahmanas and a royal sage Pravahana Jaivali recorded

in Section viii of Chapter I of the Chandogya Upanishad.

And thus each god became for a time the Supreme

Deity and all the gods by turns acquired ascendency as the

paramount and primary creative deity under the designation

of Udgitha, Aditya, Brahma, Vishnu, Siva, Rudra and such

other names. Thus has been established what in the modern

Chap. I] The Origin of the Upanishads.

9

philosophical language is called Heno-theism. But with the

dawn of deeper wisdom and close introspection, the Rishis

realised that their several gods were all inter-related, that

they were not really different and independent deities con-

stituting a republic of multitudinous, heterogeneous will

forces scrambling and crashing against one another, but

the diverse manifestations of the one and the same power,

one supreme self-consistent Personality governing the universe

by a single uniform system of laws.

We thus see the natural and inevitable transition

of the crude, polytheistic naturalism of the Vedas into

the refined, monotheistic absolutism of the Upanishads

known as Brahma Vidya, or Brahma Vada, the Science

of Brahman, the doctrine of an All-comprehending,

Absolute, Conscious Reality, an Infinite Spirit, of

which the world in its two distinct but related forms

of subject and object, of mind and matter, of finite

intelligences and vivifying nature, is an expression,

a manifestation, a reproduction in time and space.

This marvellous transition reminds one of the old Greek

story of Pygmalion to illustrate the difference between the

manner in which the old way of regarding the Vedic cult

comprised in the Sanhitas, Brahmanas and Aranyakas affected

men and that in which under the new sway of the Upanishads

it touches our hearts. Pygmalion, a king of Cyprus, wrought

in marble the figure of a nymph. So stately and beautiful

was its form, that he fell in love with it. But it had no life.

Then he prayed to Aphrodite, the daughter of Zeus and the

goddess of love, to grant life to the statue. His prayer

was granted and the statue descended from the pedestal and

became flesh with all the glowing warmth, transcendental

beauty and celestial loveliness of a living damsel and a

woman's heart beat within its bosom; and Pygmalion married

her. So, the Sanhitas, Brahmanas and Aranyakas which

had no life in them have indeed at the inspiration of the

10

The Hinduism of the Upanishads. [Part I

Rishis been vivified and come down in the form of Upanishads

from the pedestal on which they stood, to quicken and

animate humanity and to be the companion, the comforter,

the inspirer of our daily life.

I may also add that though the Upanishadic Rishis

have dealt with the supreme theme of the God-H3ad from

their own particular and individual stand-point, circumscribed

as they were by the measure of culture which they had

acquired and the time and tradition, geographical conditions

and social surroundings in which they had lived, they,

nevertheless, exhibit a remarkable agreement among them-

selves in regard to the intuition of the Unbounded, the

Great First Cause, the Infinite, " the Higher than man ".

His relations with humanity and His activities in the

world of time and space, His mysterious dealings with us,

His transcendental and immanental attributes as manifest-

ed in the experiences of the immortal, free-willed human

soul, the marvellous creation around us and the religious

and national dispensations wrought through the lives of

Mahatmas.

I may further add that although the Upanishads are

deemed a part of the Vedas, they are, in the evolution of

religious thought and of the refinement of the human mind,

strictly speaking, a spontaneous revolt against, a stern,

uncompromising repugnance, a stout unrelenting opposition,

to the Vedic worship of innumerable gods and goddesses,

practices and beliefs, interminable rites and inexhaustible

ceremonies that moved through " the zodiac of feasts and

fasts." In the words of Prof. Max-Muller " The object of

the Upanishads is to show the utter uselessness, nay, the

mischievousness of all ritual performances, to condemn

every sacrificial act which has for its motive a desire or a

hope of reward, to deny, if not the existence, at least the

exceptional and exalted character of the devas and to teach

that there is no hope of salvation and deliverance except

Chap. I] The Origin of the Upanishads. 11

by the individual self recognising the True and Universal

Self and finding rest there where alone rest can be found."

On the positive side, the Upanishads are a standing pro-

clamation that all nature variously apportioned, personified

and glorified as gods or goddesses in the Rigveda, from the way-

side seed laden with future provision for a folded germ to the

clustered systems springing in noiseless motion and perfect

poise through the etherial spaces, testifies to the One, Undivided,

Invisible, Supreme, Arranging Mind that has marshalled the

atomic forces according to well-ordered plan and that, in other

words, the sole cause, source, substance of the universe is one

Supreme God, its Eternal, Unsearchable and Immutable Author,

Regulator and Preserver, our Maker and Master, Mentor and

Guide, Parent and Saviour, surpassing our powers of compre-

hension, above external sense, and whose worship in spirit

and in truth, is the chief duty of mankind as the sole

means of union with Him and attainment of eternal bliss and

beatitude.

It is interesting also to note that in the Vedic age the

Hindu mind sought God in the external universe, in the

phenomena in which his power and character are imprinted,

in His glory in the heavens, His handiwork on the earth, in

His operations in all the forces, laws and arrangements of

nature; and realised Him as taking form and unveiling Himself

in mountains, rivers, impenetrable forests, in the ceaseless

birth and death of countless living beings, in all the marvels

of the Universe; whereas in the age of the Upanishads,

it saw God 'within'. Not observation but introspection,

not the objective but the subjective, is now the watchword

of Aryan theology. The child has gradually passed into

adolescence. The Rishi's mind is retreating from external

nature into the inner spiritual world. It is no longer the

grandeur of the physical world but the mysteries of the

human mind that absorbed his attention. The simple,

unsophisticated, unquestioning, child-like faith of the Rig-

12

The Hinduism of the Upanishads. [Part 1.

Vedic Rishi who saw in each arresting phenomenon a mighty benevolent god and sang in prayer and praise to him is left far behind. In other words, we find the Rishi no longer impulsive, emotional and poetical, but calm, sedate and philosophical. His spontaneous God-consciousness has developed into reflective God-consciousness, nay, into the recognition of the self in man itself as identical with the Highest Self or Brahman.

It may also be noted that the hymns of the Rig Veda bear irrefutable testimony to the fact that the only motive of the worship of the Vedic deities was for the obtaining of worldly benefits such as, wealth, prosperity, health, long-life, sons or grandsons. In the Upanishads, however, the goal of man's life underwent a thorough transformation ; and the object of prayer, adoration, meditation and communion is to realise and enjoy the presence of God and to attain unity with Him in this and the next world.

As to the ultimate destiny of the finite individual after death, there is a difference of view among the Upanishadic Rishis themselves. Brahmarishis — Aruni (Chandogya), Yajnavalkya(Brihadaranyaka), Pippalada (Prasna), Angirasa (Mundaka), Maundukya (Maundukya), who teach Unqualified Monism, advocate the final merging of the finite self, its utter annihilation to the loss of individuality—in the Infinite ; whereas Devarishis,—Prajapati (Chandogya), Indra (Kaushitaki), Sanatkumara (Chandogya), and Rajarishis—Pravahana Jaivali (Chandogya), Chitra (Kaushitaki) who teach Qualified Monism declare the doctrine of the everlasting existence of the finite selves in the constant presence of God and in the companionship of other liberated souls as distinct individuals in conscious unity with and yet different from God, not returning to a mundane existence like souls in bondage, and not engulfed in the state of final, though relative, pralaya into which Nature and minds are believed to return for a time at the end of each cycle. In later times,

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD. 13

the former school of thought was followed by Sankara and

the latter by Ramanuja.

As regards the age of the composition of the Upanishads,

chronologically, as well as in sequence of development of

ideas, the Upanishads follow the Brahmanas. Their original

place at the end of the Brahmanas correctly indicated their

position in the evolution of Hindu religious thought. The

researches of Prof. Max-Muller, and the investigations of

Pandit Sitanath Tattwabhushan, the famous oriental product

of the combined culture of the east and the west, assign the

composition of the Upanishads to a time between B.C. 1000

and B.C. 800, i.e., several centuries anterior to Buddha who

undisputedly lived about 500 B.C. by which time all the

six fundamental schools of Hindu Philosophy known as the

Nyaya of Gautama, the Vaisesika of Kanada, the Sankhya

of Kapila, the Yoga of Patanjali, the Purvamimansa of

Jaimini and the Uttara Mimamsa of the Rishis, the last

being known as the Vedanta, were already in full swing.

It may not be out of place to state here that Buddha only

developed the practical side of the teaching of the

Upanishads which have, therefore, come to be recognised

also as the foundation indirectly of Buddhism.

CHAPTER II.

THE GROWTH AND SPREAD OF THE UPANISHADIC

CULT ; THE RISHIS OF THE UPANISHADS.

As stated in the previous chapter, the Upanishads formed

part of the concluding chapters of Brahmanas and Aranyakas.

It is, therefore, not surprising should we find some of them

still dealing with the liturgical portion of the Veda, i.e., the

Karmakanda. About the third century B.C., these diffused

unmethodical utterances of the Upanishads, these solitary

fragments of pure gold, were, however, disinterred from the

heap of the sacrificial and ceremonial literature which had

14 · The Hinduism of the Upanishads. [Part I

neither life nor meaning, systematised and expounded in a digest of aphorisms, called the Brahma Sutras, also known as the Vedanta Sutras, the Saririka Mimamsa, the Uttara Mimamsa. The authorship of these aphorisms is ascribed by tradition to Badarayana or Krishna Dwaipayana, the reputed compiler of the Vedas who is hence known also as Veda Vyasa. This digest which consists of 558 sutras and which is one of the most highly revered of all Hindu scriptures, is a complete and compendious abstract of the Upanishads, expounds and systematises their teachings and refutes doctrines opposed to them. It is also called Nyaya-Prasthana or logical form of Hindu Theism. It has been composed with great discrimination and is characterised by a persevering reconciliation of all those texts which appeared to stand at variance. The Brahma Sutras represent in their deliberately condensed form, which, by the way, is calculated to aid the memory, the essence of long discourses on the subject matter of the Upanishads, the concentrated gist of a great deal of meditation and reasoning, and defend theism with evidences both scriptural and rational and refute anti-theistic theories in the same manner, with a fulness and conclusiveness which leaves no doubt of the mind uncleared.

The Brahma Sutras treatise is divided into four chapters according to the main subjects discussed in it,—(1) Samanvaya (reconciliation), (2) Avirodha (removal of opposition), (3) Sadhana (spiritual endeavour), (4) Phala (ultimate result). Each chapter again is divided into four padas. The first chapter consists mostly of verbal expositions. Many Upanishadic terms which really mean Brahman are explained by the opponents of Brahmavada as meaning nature or the individual self. The author of the Sutras shows their error. In the first and second padas of the second chapter, the author expounds and refutes the following systems, which are all opposed to Brahmavada,—(1) the Sankhya, (2) the Atomism of the Vaiseshikas, (3) the Sarvastittvadi Buddhist,

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD.

15

(4) the Vijnanavadi Buddhist, (5) the Jaina, (6) the Naiya-

rika and other theisms and (7) the Bhagavata Chaturvyuha-

vada. In their refutation the author of the Sutras adduces

both sastric and philosopħical proofs. In the third and

fourth padas of the second chapter, the author discusses

some abstruse points regarding ether, the self and prana

(life). In the first pada of the third chapter, it is shown

how the followers of the ritualistic portions of the Vedas

proceed to the Pitrilokas along the pitriyana path and also

how the followers of jnana take the devayana path. In the

second pada, the relation of the individual and the Absolute

is discussed and the unity and transcendence of the latter

shown. In the third pada, there is a long discussion on the

variety of vidyas or upasanas and on the way they should be

harmonised with and supplemented by one another in the

actual practice of worship or meditation. Incidentally the

Charvaka Materialism is refuted. In the fourth pada, the

subjects discussed are the relation of jnana and karma,

Samuchchayavada,—the doctrine that jnana and karma may

combine in the same sadhaka—and pur Jnanavada or Sanyasa

without karma. In the first pada of the fourth chapter, the

author discusses the sadhanas,—sravana, manana etc.,

ahangraha upasana, meditation of Brahman as one's own

self, pratika upasana, worsnip or meditation with the help

of a visible symbol etc., and then describes the state of

jivanmukti, liberation while still living. In the last three

padas of this chapter, the author discusses the finite self's

passing out of the body; the devayana path and the nature

of the liberated self. The` Brahma Sutras mark the

second stage of Vedantic speculation, the first stage

being represented by the Upanishads.

The third stage of the evolution of the Upanishadic

cult marks the composition of the Bhagavadgita which is

even more deeply and wideiy honoured by our nation than

the Brahma Sutras and which treats specially of the theists,

16

The Hinduism of the Upanishads. [Part I

duties and spiritual endeavours (Sadhanas). The Gita con-

tains the quintessence of the Upanishads. Its ethical as

well as metaphysical teachings are only an elaboration of

the teachings of the Upanishads. In fact, its entire structure,

from the foundations, the basal concrete, right up to the

crowning cupola, consists of the cream of the Upanishads.

The central idea of the Gita—Krishna, the Divine Being,

driving the chariot of His disciple, Arjuna, and communica-

ting to him the highest wisdom, the various forms of devotion

which lead to the emancipation of the soul, expressed in

language of such depth and sublimity as to be deservedly

known as the Divine Lay, is suggested to the author of the

Gita by the third Valli, first chapter, of the Kathopanishad

which speaks of Reason as our charioteer, the body as the

chariot, the understanding as the driver, the sensorium as

the reins, the senses as the horses, and the objective world

as the road to be travelled over, and points out the evil of

following the senses and the blessedness of following Reason.

The same Valli shows also that the composition of the Katho-

panishad preceded that of the Gita and that the author of

the latter was a diligent reader of the former. The whole of

the Gita is interspersed with the teachings of the Upanishads

whose very language has been adopted by the author of the

Gita in various places as will be seen from the following

parallel quotations taken from a few Upanishads and the

Gita :—

Chapter and verse of the

Upanishad.

Chapter and verse of the

Gita.

Katha. VI-6. “The wise man

ceases to grieve when he knows

the distinction of the self from

the senses which have been

produced separately as also

their waking and sleeping con-

ditions.”

Chap. II-11. “Thou grievest for

those that should not be grieved

for, and speakest words of

wisdom. The wise grieve

neither for the living nor for

the dead.”

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD. 17

Chapter and verse of the Upanishad.

Katha. II-19. "If the slayer thinks that he slays the self, if the slain thinks that his self is slain, both of them are ignorant, for the self neither slays nor is slain."

Chapter and verse of the Gita.

Chap. II-19. "He who regardeth 'This' as a slayer and he who thinketh 'It' is slain, both of them are ignorant. It slayeth not nor is it slain."

Katha. II-18. "The knowing self neither is born nor dies. It is not produced from anything nor is anything produced from it. It is unborn, eternal, everlasting and ancient. It is not destroyed when the body is destroyed."

Chap. II-20. "It is not born nor doth it die; nor having been ceaseth It any more to be; unborn, perpetual, eternal and ancient. It is not slain when the body is slaughtered."

Svetasvatara. III-16. "Everywhere are his hands and feet, everywhere are his eyes, head and face. Everywhere in the world has he his ears. He exists pervading all things."

Chap. XIII-13. "Everywhere That has hands and feet, everywhere eyes, heads and mouths, all-hearing. He dwelleth in the world, enveloping all."

Svetasvatara. III-17. "They know him to be the source of the power of all the senses but himself devoid of all senses, the Lord and Guide of all, the great Refuge of all."

Chap. XIII-14. "Shining with all sense-faculties without any senses, unattached, supporting everything ; and free from properties, enjoying properties."

Katha. VI-I. "This eternal banian tree has its roots on high and its branches going downwards. It alone is bright, it is Brahman, it alone is called the Immortal. These worlds rest in it and none go beyond it. This is 'that.'

Chap. XV-1. "With roots above, branches below, the Asvattha is said to be indestructible ; the leaves of it are hymns ; he who knows it is a Veda-knower."

In fact, the Krishna of the Bhagavadgita is an exponent of Upanishadic theism, as will appear from the well-known and oft-quoted saying :-"The Upanishads are the cows,

18

THE HINDUISM OF THE UPANISHADS. [Part I

the Cowherd's son, i.e., Sri Krishna, is the milker, Partha is

the calf, the wiseman is the drinker, and the nectar-like Gita

is the excellent milk."

Incidentally I may state here that there is a difference

of opinion among theologians themselves on the question

whether the Brahmavalgita is anterior or posterior to the

Brahm a Sutras. Relying on the expression " Brahma Sutra

Verses " occurring in the fourth verse of the thirteenth

chapter of the Gita, some assert that the Brahma Sutras

were known to the author of the Gita and that therefore

the composition of the latter must be posterior to that of the

former ; while some contend that the 21st aphorism of the

second pada of chapter IV of the Brahma Sutras suggests

reference indirectly to the Gita and therefore points to the

fact that the Gita was known to the author of the Brahma

Sutras. But I may point out that whereas the reference

to the Brahma Sutras in the Gita is explicit and unequivocal,

that relating to the Gita in the Brahma Sutras is only by

a far-fetched implication and not explicitly and directly.

What is more, the celebrated Vyasa, the reputed author of

the Brahma Sutras, has been specifically mentioned and

elevated by the author of the Gita to the status of Vibhutis

(special manifestations of God) in Chapter X of the scripture.

The above-mentioned three works, namely, the Upani-

shads taken collectively, the Brahma Sutras and the Bhaga-

vadgita, have been from very early times considered the

principal text books on Vedantic doctrines. They are also

called the Prasthanatrayam, the three institutes of Vedantic

religion and philosophy. " Prasthana " means variety of

exposition. The Upanishads are called the Sruti Pras-

thana, scriptural institute, the Brahma Sutras the Nyaya

Prasthana, logical institute and the Gita the Smriti-

Prasthana, legal or practical institute. In other words,

the Upanishads like the Brahmanas and the Aranyakas,

belong, as already stated above, to what our theologians call

Chap. II] Upanishads, their Growth and Spread. 19

Śruti or revealed literature, in opposition to Smriti or traditional literature, which is supposed to be founded on the former and allowed to claim a secondary authority only.

The Brahma Sutras and the Bhagavadgita belong to the latter class. The Upanishads,—the Srutis or Scriptures, command a reverence which is never extended to any other work, however meritorious it may be in itself.

Though the Brahma Sutras is not a Sruti, its place is only next to the Srutis in the estimation in which it is held by the leaders of Hindu religious thought.

The fourth stage of the spread of Vedantism consists in the appearance on the spiritual arena of sages and philosophers, preachers and reformers of the Vedic religion like Sankara, Ramanuja, Madhva, these three being the most prominent among them, not to speak of Nimbarka, Vallabha, Baladeva and several others of Southern India, who taught the national faith through their interpretations of the Prasthanatrayam.

I may here observe that all the great Vedantic teachers agree in upholding the fundamental teaching of true Theism that, as already stated in Chapter I, the world proceeds from and rests in One Infinite and Undivided Being and that union with this Being is the highest good attainable by man liberating him as it does from the thraldom of painful physical existence, and in opposing the Sankhya doctrine of an uncreated nature (Prakriti) and of finite souls (Purusha) existing independently of an Infinite Spirit and the Nyaya doctrine of a mere Divine Mechanic moulding the material and spiritual worlds out of pre-existing atoms and finite souls co-eternal with Him.

But their differences begin when they proceed to explain in what exact way the material world and individual souls are related to God and the process of derivation of the created from the Creator.

Their conflicting interpretations and variant views have brought into prominence three fundamental schools of Vedantic thought :-Unqualified Monism, Qualified

'20

THE HINDUISM OF THE UPANISHADS. [Part I

Monism, the germs of which both are, by the way, found in

the teachings of the Rishis themselves, and Dualism, res-

pectively sponsored by Sankara as Nirvishesha or Vishud-

dha Advaita Vada, by Ramanuja as Vishista Advaita Vada,

and by Madhva as Dvaita Vada. I have briefly dealt with

the first two systems in chapters VIII and IX, Part I of this

Manual. I have not dealt with the Dualism of Madhva,

because, though holding that matter and the individual soul

are dependent on God, Madhva conceived the Infinite in such

an abstract manner that he could see no unity between

Him and the finite. He laid particular emphasis on the ex-

pressions of duality and difference in the Upanishads and

the Brahma Sutras and explained all expressions of an opposite

drift in the light of the former. Monism (advaitavada) is

unquestionably the very corner-stone of the Upanishads;

but Madhva condemns it in both the unqualified and the

qualified shape. As I find no warrant in the Upanishads

or the Brahma Sutras for such unqualified condemnation and

for his unadulterated dualism even though the latter is also

appealing to common sense, ennobling in character and

practical in conception, I thought it to be beyond the sphere

of this Manual.

The fifth stage of progress' in Vedantism consists

in the translation of the Prasthanatrayan from Sanskṛit

into other languages of Asia and Europe. The Upanishads

were first translated from Sanskṛit in 1657 into Per-

sian--at that time the most widely read language of the

East--by or under the auspices of Dara Shukoh, the eldest

son of Shah Jahan, the Moghul Emperor of India. Dara

Shukoh's opinion was that the Upanishads constituted a

very illuminating commentary on the Koran. About a

century later, they were translated from Persian into French

and in 1802 into Latin. The credit of translating some of

the cardinal Upanishads for the first time into Indian lan-

guages, Bengali and Hindustani and also into English in

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD.

21

the first quarter of the nineteenth century, belongs to Raja

Ram Mohan Roy.

Ram Mohan Roy, the greatest religious, social and

political reformer and nation builder that India had ever

produced, adopted the very same method of teaching the

national religion as that pioneered by Sankara and other

illustrious predecessors by writing Bengali commentaries

on the Prasthatrayam. Ram Mohan Roy perceived that

the noble religion of the Vedanta had not only lost its hold

on the nation, but even the name of the Upanishads was well

nigh forgotten. His deeply pious and sympathetic soul

was profoundly affected by the spectacle of the whole country

sunk in the deepest ignorance and the most degrading super-

stitions. He keenly felt the need of a reform and girded up

his loins for bringing it about. But his reforming ardour

did not blind him, as it has done many a reformer who have

come after him, to the value of the work done by the ancient

religious leaders of the nation and he concluded that the

edifice of future religion must be built on the religious

thoughts and experiences of the past. As observed by Max-

Muller, Ram Mohan Roy, like Buddha and other enlightened

men before him, perceived that the time for insisting on

all that previous discipline with its minute prescriptions

and superstitious observances enjoined in the Sanhitas and

Brahmanas was gone, while the knowledge conveyed in the

Upanishads or the Vedanta, enveloped though it may be

in strange coverings, should henceforth form the founda-

tion of a new religious life. Ram Mohan Roy discovered

in the Upanishads something different from all the rest

of the Vedas, something that ought not to be thrown away,

something that, if rightly understood, might supply the

right soil in which alone the seeds of true religion might

germinate, spring up again and prosper in India. To the

keen gaze of his soul, there lay bare, amidst the puzzling

heap of the national scripture, a fund of eternal truth and

22

THE HINDUISM OF THE UPANISHADS.

[Part I

inexpressible joy, which, sympathetically studied, judiciously

adopted, intelligently imparted and reverently received,

might form the pabulum—the staple food—for his and many

a coming generation of eager seekers after God. In this

spirit, not of a prudent adherence to mere antiquity, but

of an honest search for, and a grateful appreciation of the

seeds of imperishable truth, he sought to lay down the

Vedanta of the Upanishads, stripped of its strange and disgusting coverings, as the basis of the new national life.

He possessed the courage, the perseverance and the self-denial of the true miner and of the true scholar and found

even in the darkest and dustiest shafts real nuggets of thought

and inspiration and precious jewels of fuith and hope. It

was because he recognised in the Upanishads seeds of eternal

truth and was bold enough to distinguish between what

was essential in them and what was not, that he translated,

with expositions of his own, some of the principal Upanishads

and also the Vedanta Sutras and the Bhagavadgita which

were concealed within the more or less inaccessible curtain

of the Sanskrit language, into English, Hindustani and

Bengali and also published, for the edification of all religious

denominations in India, what he called “ An abridgement

of the Vedanta or the resolution of all the Vedas, the

most celebrated and revered work of Brahminical

theology, establishing the Unity of the Suprema Being

and proclaiming that He alone is the object of pro-

pitiation and worship.”

Thus Ram Mohan Roy. founded his message on the

Upanishads for their intrinsic worth as “ the one unsectarian

basis and meeting place”, the suggestive source and the

harmonising synthesis—of the various schools of Indian

thought. Among the national scriptures, he valued the

Upanishads for their divine authority of eternal truth ;

among the great “ world books ”, he welcomed them for

their bracing, cheering national air. Thus does the soul

Chap. II] Upanishads, their Growth and Spread. 23

retain an open inlet for fresh divine inspiration as well as

a healthy susceptibility to the national mode or trend of

thought and sentiment ; thus are individual conscience. and

historic continuity harmonised. As observed by Brahma

Rishi Venkataratnam. "Free yet authoritative, true yet familiar,

lasting yet homely, imperishable yet national, the Upanishads

were to Ram Mohan Roy the national (Swadesi) type and mould

for "Universal Religion". Thus did he regain a national

scripture for the rational soul and furnish to the nation that

hope and confidence from the past which is the indispensable

precursor to national growth and expansion. Thus was he

the first and greatest reviver of the 'unfalsified', 'undamaged'

Vedanta in the nation, as well as the harbinger of the light of

the East to a Western horizon not yet clear of the primitive

mists of a detached, heaven-enthroned God and a fallen Eden-

banished man." But for Raja Ram Mohan Roy's labours

in this direction, the Upanishads, the Vedanta Sutras and

the Bhagavadgita would have been impenetrable sealed

books to a majority of even the best educated Indians. All

glory to him !

The subjects dealt with in the Brahma Sutras have been

already indicated above. But in order to give the reader

a general idea as to the trend of their treatment and to

show how the author attempts to establish a particular

theme by focussing on it the relevant texts gathered from

several Upanishads, I give below a few excerpts from Raja

Ram Mohan Roy's "Abridgement of the Vedanta". In it

oy 'Veda' and 'Vedanta' are meant the Upanishads and

the Brahma Sutras respectively :-

"The illustrious Vyasa, in his celebrated work, the Vedanta,

usinutes in the first text that it is absolutely necessary for mankind

o acquire knowledge respecting the Supreme Being, who is the subject

f discourse in all the Vedas and the Vedanta as well as in other systems

f theology. But he found from the following passages of the Vedas

hat this enquiry is limited to very narrow bounds, viz., "The Supreme

'eing is not comprehensible by vision, or by any other of the organs of

22

THE HINDUISM OF THE UPANISHADS.

inexpressible joy, which, sympathetically studied,

adopted, intelligently imparted and reverently

might form the pabulum—the staple food—for his

a coming generation of eager seekers after Gos

spirit, not of a prudent adherence to mere anti

of an honest search for, and a grateful appreciat

seeds of imperishable truth, he sought to lay

Vedanta of the Upanishads, stripped of its stran§

gusting coverings, as the basis of the new na

He possessed the courage, the perseverance an

denial of the true miner and of the true scholar

even in the darkest and dustiest shafts real nuggets

and inspiration and precious jewels of faith and

was because he recognised in the Upanishads seed

truth and was bold enough to distinguish bet

was essential in them and what was not, that he

with expositions of his own, some of the principal

and also the Vedanta Sutras and the Bhagavac

were concealed within the more or less inaccessi

of the Sanskrit language, into English, Hindi

Bengali and also published, for the edification of a

denominations in India, what he called " An abs

of the Vedanta or the resolution of all the

most celebrated and revered work of Br

theology, establishing the Unity of the Supre

and proclaiming that He alone is the objer

pitiation and worship."

Thus Ram Mohan Roy. founded his messe

Upanishads for their intrinsic worth as " the one

basis and meeting place ", the suggestive sour

harmonising synthesis—of the various schools

Chap. II] Upanishads, their Growth and Spread

retain an open inlet for fresh divine inspiration as

a healthy susceptibility to the national mode or t

thought and sentiment ; thus are individual conscie:

historic continuity harmonised. As observed by

Rishi Venkataratnam. "Free yet authoritative, true yet

lasting yet homely, imperishable yet national, the Upa

were to Ram Mohan Roy the national (Swadesi) type an

for. " Universal Religion". Thus did he regain a

scripture for the rational soul and furnish to the nat

hope and confidence from the past which is the indis

precursor to national growth and expansion. Thus

the first and greatest reviver of the ' unfalsified', ' und

Vedanta in the nation, as well as the harbinger of the

the East to a Western horizon not yet clear of the 1

mists of a detached, heaven-enthroncd God and a falle

banished man." But for Raja Ram Mohan Roy's

in this direction, the Upanishads, the Vedanta Sut

books to a majority of even the best educated India

glory to him !

The subjects dealt with in the Brahma Sutras ha

already indicated above. But in order to give the

a general idea as to the trend of their treatment

show how the author attempts to establish a pc

theme by focussing on it the relevant texts gather

several Upanishads, I give below a few excerpts fro

Ram Mohan Roy's " Abridgement of the Vedanta "

by ' Veda' and ' Vedanta ' are meant the Upanish

the Brahma Sutras respectively :-

" The illustrious Vyasa in his celebrated work, the

insinuates in the first text that it is absolutely necessary for

to acquire knowledge respecting the Supreme Being, who is th

22

THE HINDUISM OF THE UPANISHADS.

inexpressible joy, which, sympathetically studied, juc

adopted, intelligently imparted and reverently r

might form the pabulum—the staple food—for his an

a coming generation of eager seekers after God.

spirit, not of a prudent adherence to mere antiqu

of an honest search for, and a grateful appreciatior

seeds of imperishable truth, he sought to lay dc

Vedanta of the Upanishads, stripped of its stranga :

gusting coverings, as the basis of the new natio:

He possessed the courage, the perseverance and t

denial of the true miner and of the true scholar an

even in the darkest and dustiest shafts real nuggets of

and inspiration and precious jewels of faith and hi

was because he recognised in the Upanishads seeds of

truth and was bold enough to distinguish betwea

was essential in them and what was not, that he tra

with expositions of his own, some of the principal Up

and also the Vedanta Sutras and the Bhagavadgit

were concealed within the more or less inaccessible

of the Sanskrit language, into English, Hindust

Bengali and also published, for the edification of all

denominations in India, what he called “ An abrid

of the Vedanta or the resolution of all the Ved

most celebrated and revered work of Brah

theology, establishing the Unity of the Supreme

and proclaiming that He alone is the object

pitiation and worship.'

Thus Ram Mohan Roy. founded his message

Upanishads for their intrinsic worth as “ the one uns

basis and meeting place ”', the suggestive source

harmonising synthesis—of the various schools of

thought. Among the national scriptures he val

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD. 23

retain an open inlet for fresh divine inspiration as well as

a healthy susceptibility to the national mode or trend of

thought and sentiment ; thus are individual conscience. and

historic continuity harmonised. As observed by Brahma

Rishi Venkataratnam. “Free yet authoritative, true yet familiar,

lasting yet humely, imperishable yet national, the Upanishads

were to Ram Mohan Roy the national (Swadesi) type and mould

for “ Universal Religion”. Thus did he regain a national

scripture for the rational soul and furnish to the nation that

hope and confidence from the past which is the indispensable

precursor to national growth and expansion. Thus was he

the first and greatest reviver of the ‘unfalsified’, ‘undamaged’

Vedanta in the nation, as well as the harbinger of the light of

the East to a Western horizon not yet clear of the primitive

mists of a detached, heaven-enthroncd God and a fallen Eden-

banished man.” But for Raja Ram Mohan Roy’s labours

in this direction, the Upanishads, the Vedanta Sutras and

the Bhagavadgita would have been impenetrable sealed

books to-a majority of even the best educated Indians. All

glory to him !

The subjects dealt with in the Brahma Sutras have been

already indicated above. But in order to give the reader

a general idea as to the trend of their treatment and to

show how the author attempts to establish a particular

theme by focussing on it the relevant texts gathered from

several Upanishads, I give below a few excerpts from Raja

Ram Mohan Roy’s “ Abridgement of the Vedanta”. In it

by ‘Veda’ and ‘Vedanta’ are meant the Upanishads and

the Brahma Sutras respectively :-

“ The illustrious Vyasa in his celebrated work, the Vedanta,

insinuates in the first text that it is absolutely necessary for mankind

:o acquire knowledge respecting the Supreme Being, who is the subject

24

THE HINDUISM OF THE UPANISHADS

sense ; nor can He be conceived by means of devotion,

tices" ; " He sees everything, though never seen ; hears

never directly heard of. He is neither short nor is He

the limits of the explanation of the Veda, or of human co

also from the result of various arguments coinciding

found that the accurate and positive knowledge of the

is not within the boundary of comprehension, i.e

how, the Supreme Being is, cannot be definitely

has therefore in the second text explained the S

His effects and works without attempting to de

in like manner as we, not knowing the real natur

plain him to be the cause of the succession of days and

by whom the birth, existence, and annihilation of the all

is the " Supreme Being". We see the multifarious,

as well as the birth, existence and annihilation of it

hence, we naturally infer the existence of a Being

whole, and call Him the Supreme, in the same manner as

sight of a pot we conclude the existence of its artist

in like manner, declares the Supreme Being thus :

the Universal world proceeds, who is the Lord of the Universe,

work is the Universe, is the Supreme Being."

" The fourteenth text of the second section of

of the Vedanta declares : " It is directly represented

the Supreme Being bears no figure nor form ; and the

of the Veda assert the same, viz., " The True Being

" The Supreme Being has no feet, but extends everywhere

yet holds everything, has no eyes yet sees all that is

hears everything that passes." " His existence had

is the smallest of the small and the greatest of the great

fact, neither small nor great".

" The following passages of the Veda affirm the

object of worship, viz., " Adore God alone" ; " Know

" Give up all other discourses". And the Vedanta

found in the Vedas ' That none but the Supreme Being is

nothing excepting Him should be adored by a wise man

" Devotion to the Supreme Being is not limited to a

place or sacred country, as the Vedanta says : " In

the mind feels itself undisturbed, men should worship

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD. 25

no specific authority for the choice of any particular place of worship

is found in the Vedanta which declares: "In any place which renders

the mind easy, man should adore God".

"The Veda illustrates the mode in which we should worship

the Supreme Being, viz., "To God we should approach, of Him we should

hear, of Him we should think, and to Him we should attempt to approxi-

mate". The Vedanta also elucidates the subject thus: "The three

latter directions in the above quoted text, are conducive to the first, viz,

"Approaching to God." These three are in reality included in the

first (as the direction for collecting fire in the worship of fire), for we

cannot approach to God without hearing and thinking of Him, nor

attempting to make our approximation; and the last, viz.,

attempting to approximate to God, is required until we have approached

Him. By hearing of God is meant hearing His declarations, which

establish His Unity; and by thinking of Him is meant thinking of the

contents of His law; and by attempting to approximate to Him is

meant attempting to apply our minds to that True Being on which

the diffusive existence of the Universe relies, in order that by means

of the constant practice of this attempt we may approach to Him.

The Vedanta states that "Constant practice of devotion is necessary,

it being represented so by the Veda" and also adds "we should

adore God till we approach to Him and even then not forsake His adora-

tion, such authority being found in the Veda."

"The Vedanta shows that moral principle is a part of the adora-

tion of God, viz., "A command over our passions and over the external

senses of the body, and good acts are declared by the Veda to be indis-

pensable in the mind's approximation to God; they should therefore

be strictly taken care of and attended to, both previously and subsequently

to such approximation to the Supreme Being", i.e., we should not

indulge in our evil propensities, but should endeavour to have entire

control over them. Reliance on and self-resignation to the only

True Being, with an aversion to worldly considerations, are included

in the good acts above alluded to. The adoration of the Supreme

Being produces eternal beatitude, as well as all desired advantages."

As regards the number of Upanishads, Max-

Muller estimates them at 170. But those that have been

referred to in the Sanhitas, Brahmanas and Aranyakas alone

are considered as genuine and the rest, most of which were

treatises of inferior and alien character, as spurious, having

been introduced from time to time by interested authors

to bolster up their particular sectarian doctrines. These

so-called teachers resorted to this subterfuge on account of

the authority and importance which the Upanishads had

acquired and the universal reverence which they com-

manded. Thus we have not only Saiva, Shakta, Vaishnava

and other sectarian Upanishads but also an Alla Upanishad

teaching the tenets of Islam under the guise of a Vedic work,

the product evidently of a over-zealous follower of the

Prophet Muhammad. In this connection, it may also be

stated that though appearing on the religious field several

centuries after the compilation of the Upanishads, the world-

famous Bhagavadgita, the dialogue between Sri Krishna

and Arjuna, the science of Brahman, the scripture of Yoga,

has been rightly exalted to the status of a " glorious Upa-

nishad."

Of the genuine Upanishads, the well-known twelve which

are dealt with in this Manual are: Chandogya, Brihadaranyaka,

Aitareya, Isa, Katha, Kaushitaki, Kena, Maundukya, Mun-

daka, Prasna, Svetasvatara and Taittiriya. These twelve

Upanishads are by common opinion recognised as the classical

or fundamental Upanishads of the Vedanta philosophy, the

Scriptures of Vedic theism, Brahma Vidya. This common

opinion is based on the fact that the Brahma Sutras, the most

ancient systematic exposition of Brahma Vidya, as already

stated above, refers to these twelve as its authorities. All

these except the Maundukya are referred to by Sankara

in his celebrated commentary on the Brahma Sutras and on

all these except the Kaushitaki, he wrote separate commen-

taries. He is therefore known in Vedantic works as " the

Commentator ". It should, however, be remembered that

the expression 'commentator' occurring in Vedantic works

relating to Kaushitaki does not refer to Sankara as wrongly

supposed but to one Sankarananda, an eminent Vedantic

scholar, who came several centuries after Sankara.

Chap. II] Upanishads, their Growth and Spread. 27

Vedantic scholars both eastern and western are unable to lay down any precise chronological order of succession among the above-mentioned twelve Upanishads. All the principal Upanishads contain earlier and later elements side by side and therefore the age of each particular Upanishad has to be fixed by a reference to itself having regard to the stage of evolution of the sentiments contained in it. However, on the whole, the following chronological order of the emergence of the Upanishads is generally accepted :-

The Ancient Prose The Metrical The later Prose

Upanishads. Upanishads. Upanishads :

(1) Chandogya. (7) Kathopanishad. (11) Prasna.

(2) Brihadaranyaka. (8) Isopanishad. (12) Maundukya.

(3) Taittiriya. (9) Svetasvatara.

(4) Aitareya. (10) Mundaka.

(5) Kaushitaki.

(6) Kena.

Again, the natural hunger and thirst for the acquisition of higher spiritual truths was not confined to the Brahmin sages in the seclusion of forests, but had penetrated into the courts of the Kshatria kings as well. We have undoubted internal evidence in some of the Upanishads of the great part played by Kshatria kings in the post-vedic spiritual renaissance, of their acquisition by perseverence, introspection and devoted study, of more important and deeper truths of the Upanishads which were absolutely unknown even to exalted Brahmin scholars, and their imparting them to the latter who willingly and cheerfully became their pupils, throwing aside all the paltry pride and petty prejudice of caste and kinship. This is a striking peculiarity of the Upanishadic age and stands in marked contrast with the medieval and modern times. It is also remarkable that the continuity of this spiritual ascendency has been consistently maintained even in subsequent periods, as witness the arresting fact that Rama,

28 The Hinduism of the Upanishads. [Part

Krishna, Buddha, Kabir, Nanak, Tukaram, Mahatma Gandhi—the greatest religious teachers and reformers of India, ancient and modern, hailed from other-than-Brahman communities.

The more prominent Rishis mentioned in the Upanishads are:—

Deva Rishis:—Sanatkumara (Chandogya).

Indra (Kaushitaki).

Prajapati (Chandogya).

Varuna (Taittiriya).

Brahma Rishis:—Uddalaka Aruni (Chandogya and Brihadaranyaka).

Yajnavalkya (Brihadaranyaka).

Tittiri (Taittiriya).

Pippalada (Prasna).

Angirasa (Mundaka).

Mahidasa (Aitareya).

Maundukya (Maundukya).

Svetasvatara (Svetasvatara).

Sandilya (Chandogya).

Raja Rishis:— Chitra (Kaushitaki).

Ajatasatru (Kaushitaki and Brihadaranyaka).

Pravahana Jaivali (Chandogya).

Of the above Rishis, Uddalaka Aruni, Yajnavalkya, Indra, Prajapati and Chitra, are known as the Pancha Rishis and are acclaimed as the founders of the Upanishadic Brahma Vidya, the Theism of the Upanishads,—the first two of Unqualified Monism and the other three of Qualified Monism, which systems afterwards came to be known respectively as Vishuddha Advaita Vada and Vishista Advaitavada. as already stated above. All the five Rishis may, therefore, be said to form a hierarchy, an apostolic succession.

In expounding the results of their spiritual endeavours, the Rishis very often adopted the method of clothing them in the form of attractive and easily intelligible stories,

anecdotes and parables. This gives a value to the latter,

though they may be unhistorical. Another peculiarity of

the Rishis' teaching is this. They would not teach their

disciples final truths at once but only by and by, leading them

from stage to stage, as it is not possible to disabuse a pupil

at one stretch of all his preconceived notions with which he

approaches his teacher. The pupils must be first put on their

trial and the incorrectness or inadequacy of the knowledge

already possessed by them shown by the gradual presenta-

tion of higher ideals. Even now, we find the highest class

of teachers adopting just this method.

That the Rishis held God to be unknowable by the

impure-hearted, the restless, the thoughtless, the irreverent

and that they led their disciples through a long process

of discipline extending over many years before trying to

instil into them the principles of the divine science, appears

from many a fine anecdote and emphatic utterance scattered

throughout the Upanishads. Thus in the Prasnopanishad,

we find Rishi Pippalāda withholding instruction to six en-

quirers after God until they went through further disciplin-

ary exercises for another year. In the Chāndogya, Sātyakama

Jabala is sent out to tend his teacher's cattle, which, not

only tests his theological ardour and teaches him to be duti-

ful and obedient under the most trying circumstances, but

further brings him into direct contact with Nature, and gives

him special opportunities for cultivating habits of solitary

reflection so essential to the knowledge of things divine,

so that after a long and rigorous course of apprenticeship,

he is enabled to know God with only a little help from his

master. How much Satyakama appreciated the value of

the discipline administered to him, is shown by his leading

his own disciple, Upakosala Kamalayana, through twelve

years of ceremonial and spiritual exercises, though under

far less painful circumstances, and letting him acquire the

preliminaries of the Science of Brahman by meditating on

30 The Hinduism of the Upanishads.

natural objects before giving his finishing touches

boy's education. In the same Upanishad we read of

and Virochana, representing the gods and the (

respectively, apprenticing themselves to Deva Rishi

pati for acquiring the knowledge of the Supreme

Thirty-two years of Brahmacharya did not make Vir

quite fit for the acquisition of the sacred science and I

away contented with a false idea of the Self, while

had to stay with his preceptor for a whole century

mastered the knowledge that leads to peace and immo

In the Kathopanishad, Yama, the God of Death, cons

instruct Nachiketa in the mysteries of the soul, only

after offering him all the attractions of his divine

including all that men coveted and valued most, he se

the young man was insensible to them and would

satisfied with anything less than the knowledge he

Yet another peculiarity of the Rishis' teachings

certain Vedic deities such as Indra, Prajapati, Yan

of Death) are made to appear as philosophers, teach

highest wisdom to human disciples. The teachings a

to them must necessarily be those of human thinkers

the Vedic gods are brought in apparently to lend

to the doctrines taught.

The position of woman also was infinitely be

the Upanishadic times than what still prevails

country. The quest for spiritual knowledge was n

fined to men alone. We find ladies of exalted soci

such as Gargi Vachakanavi appearing and taking prc

part in religious assemblies, arguing, answering, cate

side by side with the most learned men of the land, cc

ing and even dumb-founding them with their subt

penetrating enquiries. We notice ladies such as M

wife of Rishi Yajnavalkya, renouncing worldly pos

and absorbing themselves in religious pursuits.

Chap. II] UPANISHADS, THEIR GROWTH AND SPREAD.

31

As regards social life in the Upanishadic times,

it seems to be very different from what it is now. The

four-fold system of caste was no doubt in full swing but less

rigid than now. People in the higher castes do not seem

to have had objection to accepting food from those of the

lower. We see in Chandogya Upanishad Ushasti Chakra-

yana, a Brahmana priest, partaking of food with an elephant-

driver. Men of higher castes had also no scruples to accept

wives from lower classes. Raikva, a Brahmana teacher

of wisdom, gladly accepts as his wife the daughter of Jana-

sruti Paulrayana, who seems to be a Kshatriya and may

even be a Sudra king, as appears not improbable from Raikva

contemptuously calling him a Sudra when he offers merely

material presents in return for instruction in the highest

wisdom.

Again, we find in the Upanishads generally no coun-

tenance of monastic or ascetic life, although there are iso-

lated passages here and there in its support. Active domestic

and social life, a life lived in the practice of pure and un-

selfish principles and in the pursuit of the highest ideals of

spirituality, is inculcated in the Upanishads. In the Iso-

panishad, the Rishi says: " One should wish to live a

hundred years here surely by performing duties." This is

the saying of those who had amply tasted the joy of the

soul in the midst of family and social surroundings. The

teachers of spiritual truths, with only one or two isolated

exceptions were all householders and were apparently

contented with being householders. And if they ever thought

of giving up domestic and social life, it was only at a very

advanced age and never in youth.

The generality of our Rishis believed in God's wisdom

and love as manifest in the law by which provision is made

for the reproduction of all living things. It is manifestly

His will that creatures should reproduce their kind; and

because it is their absolute duty. He has put into them all

32

The Hinduism of the Upanishads.

[Part

the strength possible and impulse to fulfil it and has mac

obedience to the law the source of the highest gratification

That which was of the first importance and necessity, H

has made the object of the strongest desire and the mos

enjoyable of all the uses of our animal faculties. Moreove

in varying degrees, this law is all but universal in the realmr

of vegetable and animal life. Even the microscope revea

its presence and there is scarcely a single spot on earth t

be found where the bountiful and loving Creator is nc

making His creatures rejoice in fulfilling His law. It :

the common inheritance of man and beast, of bird and reptilc

of tree and bush, of grass and corn, of bee and flower and c

the tiniest insect and the smallest bacillus. Marrie

life is therefore natural and sweet if kept well under contrc

of manly honour and maidenly modesty. It is a lovely sighr

It is one of the greatest benefactions of God, who delight

in His children's pleasure and whose very law they ar

fulfilling when they draw to one another in those holy bonds

Man finding his sweetness in woman, woman findin

her strength in man, children finding their security in th

parents, parents finding their hope in the children, brothe

and sister feeling as the souls twin each of the other-thu

the God of Love has filled the whole universe with strengt

and joy-secure strength and sure joy, each the other's

complement in making the full round of a world of peac

and happiness. Hence the charge often hurled against ou

Rishis by the followers of an institution in which rigi

chilling monastic celebacy is enforced as an indispensabl

necessity for religious life, that they (the Rishis) were mor

worldly than spiritual stands self-refuted.

In passing, I may add, however, that true marriag

becomes more and more spiritual as married couple advanc

in life. In fact the whole progress of civilisation and th

evolution of the moral principle in man have been summe

up as the uplifting of marriage out of the mire of physice

Chap. II] Upanishads, their Growth and Spread.

33

enjoyment on to the mountain-top of spiritual monogamy—

monogamy not merely of the body but also of the soul, not

enforced by the world but embraced by the spirit. The

true test of monogamy is the monocracy over the whole

heart of the one all-endearing, even as the true mark of

monotheism is the monolatry with the soul of the One

All-Sufficient. The essence of both is the complete de-

votion of the one to the one; in both it is alone with the

alone.

" O there is something in marriage, like

the veil of the temple of old,

That screened the Holy of Holies

with blue and purple and gold !

Something that makes a chamber,

where only the one may come,

A sacredness, too, and a silence,

where joy that is deepest is dumb."

And the sacrament of marriage seeks to guard the sacredness

of this ' chamber ' with a vigilance and a devotion too wakeful

for the sliest insinuation, and too firm for the hardest tempta-

tion, and to adorn and enrich it with the most endearing

affection of the heart and the most sublime devotion of the

soul. Married life such as lived by our Rishis was accord-

ingly a help and not a hindrance to their spiritual attain-

ments.

In this connection I am prompted to quote what Dr.

Annie Besant, the renowned theosophist, has said :-

" The noblest ideal of married life ever given to the world is

found in Hinduism, of husband and wife drawn together by spiritual

affinity rather than by fleshy desire, and joined in the bonds of an

indissoluble marriage, joined for spiritual development, for spiritual

growth; the man unable to perform many of the religious ceremonics

without the wife, the wife being the sisya, the pupil of the husband

who was guru as well as spouse. See the life led within the family,

the beautiful relationship of sons to father, of sons to mother, of

brothers to sisters, and so on ; all laid down with care and discrimina-

2

34 The Hinduism of the Upanishads.

tion, always with the eye fixed on the one idea—to develop the

ing quality of spiritual love to man. Then the insistence on

virtues, the constant holding up in the great literature fam

every household, of the very noblest ideals, ideals in which me

the common life of men and were yet patterns of noblest virt

pressing the very loftiest purity and righteousness of life."

To add another testimony, Rabindranath Tagor

modern prototype and a close follwer of the Upani

Rishis, believed that woman's co-operation was essenti

merely in the social and physical development of the l

race but in the spiritual realisation of the individual a

CHAPTER III.

THE SOURCES OF INSPIRATION OF THE RISHI'S

THE UPANISHADS.

The Religion of the Upanishads is not like current s

of faith an histcrical religion, a religion depending (

authority of a single deified human or a group of e

great men or on the mighty pronouncements of sacerdc

or on revelation based on intallible books. It is no l

construction any more than the force of gravitation, (

city or vitality cr the yearnings of the loving heart.

a force anterior to all humanly constituted religious or

tions and hierarchies, the grand spiritual stream f

fcm above through the souls of men, of which re

organisations are but the earthly banks, the clayey res

and wocden dams by which men have thought they

better utilise the heavenly forces.

The histcrical forms which religion has often as

are not quite important as to its essence. In many

they are full of prodigy, have large masses of untruths

mixed with truths, require the application of a clo

searching criticism to distinguish the one from the

These historical forms all suppose that Revelation was

Chap. III] Rishis’ Sources of Inspiration.

35

natural process, not the knowledge of God from powers

inherent in the constitution cf man as man—that, to put

the antithesis pcintedly—inspiration and its result, revelation,

was the work of God and not the work of nature. On the

other hand, the knowledge of God and things divine that

man cculd acquire by using his natural powers—powers

that form part of his constitution—was considered as some-

thing purely human and as having nothing divine in it or

as divine only in an indirect sense as having God for its

approximate cause. The wonders of these historical forms

fade away with the lapse of ages, becoming more and more

incredible. True religion is not of this category. It is a

moral truth resting on moral proof and cannot fade or waste

away. Nor is it a mere chance, an appearance or an illusion.

It is there as the flowers are there which grow on the soil;

it is there as the stars are in the heavens, shining in their

perennial brightness; it is there by the ordination of that

Omnipotent Being from whom all things, material and

moral, emanate. It blossoms in the heart as surely as those

flowers on the soil. It ripens in the character as surely

as do the fruits of harvest in the fields. It belongs to nature;

it belongs to humanity.

Wherever man cherishing his purest thoughts and

highest faculties finds his spirit in communion with the

great Universal Spirit, there is revelation. It is not here or

there exclusively. It is with the poet of a country steeped

in invincible ignorance and brutal practices; it is with sages

arising in barbarous times, their light shining amidst the

thick night of ignorance; and it is with those who, enjoying

higher degrees of knowledge, surrounded by an atmosphere

of intelligence, find their own minds enabled thereby to

look yet higher, even to the great Source of Light. Wher-

ever moral and spiritual truth suggests itself to the mind,

grows in that mind, passes from it to other minds—there

is revelation; by whatever name it may be called; under

36

THE HINDUISM OF THE UPANISHADS. [Part I

whatever external forms of religion it may be conveyed,

with whatever establishments and institutions or priests

or temples it may be associated—revelation is there.

There is a state of mind to which revelation comes—not

preternaturally—there is no conjuration in the case, there

is nc violation of law ; it comes in harmony with the great

laws of matter, mind and spirit. When a man has meditated

in solitude or has discoursed in society—if he has become

familiar with antique volumes, or has listened to living

teachers—whenever and wherever he has felt most at one

with the scheme of things in which he exists ; when his mind

retiring from petty struggles and paltry cnjoyments, or seek-

ing relief from its weight of sorrows, allowing the course of

his thoughts to run freely, he has perceived, amid the great

confusion of things, some moral truth, as it were, beaming

from above—there has been God's revelation, the inspiration

of Brahmajnanam.

There is something analogous to this in science. It

was no logical process, by no calculation that the theory of

the universe first arose in the mind of Newton ; at least,

according to the story, the apple fell, and the thought sprung

up—how the power of gravitation might bind the planets

into a homogeneous system and unite system with system,

through all the regions of etherial space. And thus it is

that moral and spiritual truth in the minds of men disposed

to be recipients of Heaven's bounty, has come to them in

all countries and in all ages—and will continue to come,

while nature and man exist as they are now constituted.

So it was with the Rishis of the Upanishads.

Again, the history of the human race in the spiritual

realm establishes with irrefutable testimony the truth that

God's inspiration is universal as the world-wide habitation

of the human race and eternal as the all-absorbing hanker-

ing of the human soul for God. The Supreme God, who announced

and defined Himself as 'I am', was realised and reported

[

rap.

III]

Rishis’

Sources

of

Inspiration.

37

ike

in

the

hallowed

oak

groves

of

Britain,

on

the

etherial

sights

of

Grēce,

in

the

sanctificd

hills

and

lakes

of

Palcstinc,

ter

the

stirring

plains

of

Arabia

and

in

the

sylvan

sanctuarics

the

Himalayas.

This

comprehensive

spread

of

one

undamental

conception

of

God,

how

was

it

possible

unless

should

be

acknowledged

to

be

the

self-imparting

manifcsta-

on

of

God

to

the

human

soul

everywhere.

The

human

soul,

the

recipient

of

God's

revelation,

is

wonderful

organism

in

creation,

having

been

endowed

ith

certain

faculties

for

the

acquisition

of

knowledgc,

whcthcr

f

the

material,

visible

and

tangible

world

outside

or

the

noral,

invisible

and

intangible

world

inside

us

;

and

no

nowledge

is

possible

without

an

unstinted

belicf

in

the

eracity

and

reliability

of

such

faculties.

Trust

in

cur

own

iculties

is

the

ground

of

faith

as

of

knowledge.

Our

critical

eason,

the

understanding,

so

long

as

we

do

not

put

too

reat

a

strain

upon

it

and

expect

it

to

do

work

for

us

outlide

ae

limits

of

its

proper

territory

and

still

more

that

expericnce

-the

true

scientific

foundation

of

all

real

knowledge-cx-

erience

which

is

prior

to

the

exercise

of

critical

rcason

or

nderstanding,

the

experience

of

the

mind

and

the

scul,

re

the

instruments

of

our

nature

for

the

creation

and

con-

olidation

of

belief

and

we

have

no

riglt

to

sct

our

minds

o

think

and

believe

in

contradiction

to

them.

That

is

to

nake

against

all

human

progress

and

cmaancipation

and

the

reat

word

'faith

'

is

used

in

a

wrong

or

degencrate

scnsc

vhen

we

are

told

by

faith

to

hold

belicfs

which

critical

eason

and

expericnce

make

against.

Supcrstition,

that

nother

of

multiform

evil,

is

nothing

clsc

than

the

clinging

o

some

belief

in

the

misused

name

of

faith

in

spitc

of

ex-

erience

and

reason.

The

real

faith

which

is

a

power

for

ruth

and

good

is

not

the

opponent

but

the

helper

of

under-

tanding

and

experience.

Both

the

critical

reason

and

the

experience

of

the

inward

38

The

Hinduism

of

the

Upanishads.

ledge,

have

their

times

of

dulness,

inactivity,

torpidi

illumination.

Faith

is

the

unswerving

trust

at

such

in

the

enduring

verity

of

those

things

which

in

their

n

of

power

and

illumination,

the

critical

reason

and

perience

of

the

soul

have

taught

us.

Faith

is

t

trust

in

our

own

highest

and

purest

self

which

n

itself

in

what

are

called

'

our

faculties,

such

as

reas

perience,

memory,

intellcct,

love,

conscience,

i

attention,

meditation,

determination,

resolution,

will,

all

of

which

are

ineradicably

welded

into

it.

C

reason,

experience

and

love

are

considered

to

be

the

of

spiritual

life.

These

faculties

are

not

separate

of

the

soul,

have

no

individual

existence,

but

are,

in

philosophical

language,

only

different

modes

of

a

the

one

undivided

soul—the

true

ego—the

true

self.

T

in

the

language

of

the

Vedanta

"

a

few

internal

mu

tions

of

the

spirit,"

(

the

Aitareya

Upanishad—Ch

the

entire

constitution

of

which

has

been

designed

and

for

the

apprehension

of

God

in

and

through

His

wor

the

essential

principles

of

mental

action

when

applied

meditative

consideration

of

finite

things

lead

up

fro

to

Infinite

Creative

Wisdom.

The

whole

nature

ou

is

a

revelation

of

God

and

the

whole

nature

within

been

made

for

the

reception

and

interpretation

revelation.

Every

ray

that

streams

from

every

stas

leaf

that

hangs

on

every

tree,

each

living

structu

moving

creature,

each

brook

with

its

babble,

each

ri

its

flow,

each

mountain

with

its

serenity,

each

wo

its

freshness,

each

philomel

with

its

heart-melting

has

therefore

something

to

tell

the

human

soul

of

the

t

Chap. III] Rishis’ Sources of Inspiration..

39

and the other holds that “all in the heavens and the earth

praiseth God”.

Accordingly every soul, every ccmmunity, every race

receives its light from the Supreme Bəing according to its

capacity. The sun sènds forth his radiant beams as pure

white light. The full luminous stream bathes impartially the

whole earth. It comes to rock, to flower, to element, ab-

solutely the same. But with each it becomes quite different;

for, each entwists the woven ray and selects from it a diverse

hue according to its own inward affinities. The atmosphere

picks out its blue ; the leaves draw to themselves the emerald ;

the iris chooses the purple ; the butter-cup paints itself with

the yellow ; the cardinal flower sucks its cells full of the

scarlet. So it is with the illumination that the soul receives

from the Sun of Righteousness. There is one and the

same light, but what is received from it varies according to

the capacity of the recipient.

I shall illustrate this truth by a short story. Three

travellers belonging to three different classes described as

the devotional, the martial and the commercial, were going

along the same path. They happened to meet at a way-side

resting place. They heard the cry of a bird on a neighbouring

tree. Each asked what the bird's cry denoted. The man

of devotion said it was : “Praised be Thy Creative Power”.

The man of arms said it was “Shield, Sword and Mace”.

And the man of trade, in his turn said : “Salt, Oil, Pepper

and Ginger.” Thus the same sound represented to one the

glory of the God of creation, to another the defence of the

body in mortal conflict and to still another the accumulation

of lucre through petty trafficking. Truly, the window

through which the light passes is different in different souls.

40

THE HINDUISM OF THE UPA

canrot rise above the state of the voti

bears some proportion to the earth. T

bals will be a cannibal, of the crusader

the merchants a merchant." To the

is but a mighty warrior ; to over-burde

the unspeakable peace of Nirvana ; tc

down-trodden, He is the righteous av

the tender and loving, He discloses Hi

t ver-caring Father. In the same mar

of tne soul in man and the generous

soul's doors are opened vary, so do the

tion and the character of the revelati

Says Dr. Annie Besant :-

" You cannot pour into a vessel more than

the liquid only overflows on every side ; and t

man cannot flow in its entirety into these tiny

for its reception ; only as the vessel expands

that illimitable Self pour itself thercto."

This illumination of man by the (

Sun of Immaculate Holiness through

climes is a divine prccess implying the

Divine upon the human spirit, the tor

soul with the flame of Heaven, the clean

with the baptism of love, which subduc

on its stepping-stones raises man to

kindles the silent altars of duty and ope

of activity, which recognises the absol

soul upon its Author and raises it above t

of a sinful world into the peaceful and

God and Father, and which blows awa

between man and man and knits the

into a free and loving family of which G

Chap. III] Rishis' Sources of Inspiration. 41

which is a purely natural process. In other words, it is a re-

ligion based on personal experiences and knowledge of ancient

Rishis,—knowledge intensified by deep contemplation. The

authos and compilers of the Upanishads were perfect free-

thinkers, recognising no external authority and appealing

to the soul itself, purged of its impurities by long-practised

disciplines and of its errors and delusions by sustained medita-

tion, and to the introspection and understanding of the

readers. We have in the Upanishads the results of free

thought, exercised on different subjects of great moment,

unfettered by the exigencies of any foregone conclusions,

or of any fully-developed theory. While the Rishis deny

that God is knowable in the same sense and in the same

way as things finite and relative are knowable, they, at

the same time, affirm his knowableness in a higher sense

and by higher processes. And these processes were con-

ceived by our Rishis to be perfectly natural, unmiraculous,

universal, and at the same time divine, involving, as they

do, the direct action of God on the human mind, as stated

above.

The human mind is marvellously receptive and respon-

sive. By its very constitution, it can never rest till it has

recognised One universal, all-penetrating Mind or Intelligence

like our will-power acting in all the movements of the world.

The human thought, by its very nature, cannot take a step

without encountering the demand for cause and as the One

all-encompassing cause, it confronts this Mind or Intelligence

at every stage. The human will, by its very disposition,

cannot take up the work of life without finding its obedience

claimed by the Moral law and in the Moral law it discovers

the holy command of this Mind or Intelligence at every step.

42

The

Hinduism

of

the

Upanis

feels

that

a

Holy

Unseen

Presence

is

enci

he

has

discovered

in

that

Mind

or

Intelligen

and

introspection,

the

source

and

substanc

sublimity,

beneficence

and

holiness.

Hence

and

universality

cf

God's

action

directly

mind.

The

acquisition

of

Brahmajnanam,

tl

God,

is,

according

to

the

Rishis,

not

the

spec

age,

the

provincialism

of

a

certain

land,

th

favoured

race.

It

is

a

universal

phenome

co-extensive

with

humanity.

No

more

do

or

water

quench

thirst

in

only

one

part

o.

is

religious

truth

confined

to

one

favou

Spirit

has

spoken

to

all

peoples

in

all

lan

it

is

the

same

light

in

all,

we

need

not

wonc

the

same

divine

accent

in

the

sacred

books

sayings

of

all

lands

and

of

all

ages.

'

Eko

'

Only

One

without

a

second

'

,

so

proclaims

The

Lord

our

God

is

one

"

,

so

says

th

There

is

no

God

but

He

"

,

so

asserts

the

Mi

same

light

carried

in

such

diverse

vessels

:

unto

their

feet

for

numberless

pilgrims

;

for,

from

without

corresponds

to

the

light

tha

man

from

within.

It

is

thercfore

contrary

to

reason

to

chose

to

reveal

Himself

exclusively

and

e

particular

individual

or

individuals

of

a

f

a

remote

past

and

that

that

revelation

w

book

and

that

that

bock

should

be

held

inviolable.

A

little

reflection

would

show

this

assertion.

For

argument's

sake,

let

Chap. III] Rishis' Sources of Inspiration.

it is carried abroad over the world and down through gen

rations, it must subject itself still more to human conditio

and uncertainties. Travelling from man to man, it su

jects itself to the errors attendant on verbal or writt

communication. Proceeding from nation to nation,

becomes liable to the distortions consequent on translatic

' from the tongue of cre into that of the other. Passing fro

a personal inward feeling or thought into the external symbc

or speech that may communicate to others the truth f

within, it is exposed to the imperfections of language a

to the errors of interpretation. There is no system of spee

or written signs that can more than very inadequatcly re

resent the delicate shadings of our mental conceptior

While the Divine Thought which is the source of revelati

is of course infallible, yet how can it find any infallible for

or words in which to clothe itself? And if in the past tl

revelation took place and when the usages of language chan

from generation to generation so greatly and rapidly

they do, where shall we find an infallible interpreter to t

us their exact meaning today? Or if one be found, w

shall infallibly interpret for us his explanation? We mu

eventually fall back on our own fallible understanding

the sense of whatever revelation or interpretation is giv

to us. No more can a telescope supersede the use of t

eye, or the most advanced type of machinery dispense w

the presence of an initiating and guiding mind than t

revelation made to another man and recorded in a bc

can obviate the necessity of a person, thinking, interpret

it and working out the life problem for himself.

Again, when, as is the case, numerous conflicting clai

are made by different religions, each posing itself to be

44

THE HINDUISM OF THE UPAN

he deems the true revelation. And in d

inevitably depend upon his own self-k

critical reason and must take guidance

pre-suppositions, his own sense of right

own experience of the good. In other

ward book must be subordinated to th

Inner Spirit. As observed by Brahmanan

Sen, where God speaks through the spirit

teachers must be silent and every man m

accept in reverence what God thus reve

the sacred temple of the heart and see the

in resplendent majesty in its midst, full

and love. Accordingly, the Rishi of old,

contemplation and the grace of wisdom, I

Being in his own pure heart, records his

words, " The pure in spirit, enlightenc

the Holy God by means of worship anc

Wherever truth is boldly upheld, vir

righteousness faithfully cultivated and

fully accomplished-each for its own sak

the soul's normal state-there is the irs

jñānam ; for thus are Para-Brahman anc

gether. Free as air, broadcast as light

genial showers of heaven, God's inspir

head, quickens the heart, strengthens t

illumines the soul of every upward looking

time and clime he may belong. The

every minute and every second of etern

Spirit is passing over the pregnant wat

soul evolving it into a purer, nobler an

that with every beat of our hearts, the I

proclaimed to the waiting millions of th

This wide universe is the sac ed tem

Chap. III] Rishis’ Sources of Inspiration.

entitled to the bliss of communion with His Father in Heavε

Gracious God has willed that all His sons shall be blessε

in His presence and in His service and that Brahma jnanc

in diverse ways and to various degrees, shall be vouchsafε

untε everyone whom His power creates, His wisdom guidε

and His love cherishes. He who feeds the ant in its ho

the raven in its nest, and the lion in his den, who has spre:

out the feast of his favours and the banquet of his bounε

everywhere under the sun, whose matchless wisdom contrε

and whose boundless love embraces the entire round of things

has not lett Himself without a manifestation in any age a1

in any country and does not doom the human soul to c

of want or to find stale nutriments in the crusts a1

crumbs from the board of antiquity, and to drink u

filtered of the water that has drained intε itself the dust a1

sediments of the ages it has run through. But with a fathε1

care and a mother's love, He keeps His hospitable door evε

open, that the hungry and the thirsty, the unclad and tlε

homeless, may find food and drink, raiment and shelter un

their souls.

Again, Brahma jnanam may be likened to a gem of myriε

facets through which shines the God of Truth. Whe1

after her return from a lecture by Emerson, ahumble washe1

woman was asked what she had understood of it, she replie1

that the lecturer made her feel that in her too, there la

a divine promise. God's truth is proclaimed not on

through the thunder and lightnings of nature but al1

in the gentle accents and beaming smiles ot homely lo1

and hearty friendship. It is Emerson, again, who sa1

"Jove nods to Jove from behind each one of us." Wherevε

46

THE HINDUISM OF THE UPANISHADS.

God spontaneously reveals Himself. It is of

nature of God, it is the true secret of Divine Love, (

universal Love—to express itself through creat

think of the sun existing and yet emitting no lig

is the very height of absurdity. In the physica

all objects are perceived only in the light of the s

the sun functions both as the self-revealing lumir

the all-disclosing light. Likewise, in the realm of

God is at once the Supreme Author of Religion and

fect Exemplar of Religion. God is both self-effulge

and all-sanctifying Holiness. He is Grace Him

imparts Grace to all. The whole round of creation

inconceivable except as the expression, the mani

of His Spirit. He, the Self-Revealing One, is ce

flooding our souls with the illumination of His tr

goodness and holiness with such measureless wealth o

and multiplicity, that we often forget its source

inflow on account of its very fulness and continui

heart, the vital centre of God's self-revelation, is ir

alone can receive, who alone can be lit and led

emanation of the Spirit. Hence comes the praye

Rishi—“Avira Veermayedhi;” “O Thou the Self-E

Self-Radiant, Self-Manifesting, Self-Revealing O

Self-Revelation of Thine, do Thou make unto me!”

It is not the First Cause, not the Prime Origin

the All-Ruler, not even the All-beneficent, All-p

One; it is the Self-Revealing God that the Rishis

for and realised. Their prayer is that God reveal

to man. It is not the petition for extraneous g

graces. It is not the petition even for virtue an

Chap. III] Rishis' Sources of Inspiration.

47

The very same idea has been beautifully expressed by

Miss Cobbe, one of the earliest to expound pure monotheism

in the western continent in this modern age, when she says

that the first principle of Religion is not God the Father;

not God the Son, but God the Holy Spirit—the Self-Revealer,

the Self-Reporter, the Self-Exponent, that the spring, the

fountain-head of all religion, is this—God is a self-revealing

God. It shows how Religion is certainly not the invention

of man, not even the discovery of man, not the result of man's

quest and the achievement of man's probing insight. Re-

ligion is really the self-irradiation of God. It originates,

not with man but with God. It is God's own design that

man shall be religious.

The fulfilment and perfection of man's life consists in

receiving God into Himself. Hence the aforesaid prayer of

the Rishis. When compared with this prayer, the world-

famous prayer of Cardinal Newman reproduced below seems

after all a lower prayer :-

"Lead me, Kindly Light, amid the encircling gloom, the appalling

tumult, the gaping, yawning, engulfing abyss, the receding light.

Lead me on, Kindly Light ; not my course, but Thy.course ; not my

purpose, but Thy purpose; not my will, but Thy will ; not as a cross

to be borne but as a joy to be realised, a strength to be acquired, a

success to be achieved."

The higher prayer as offered by the Rishis is "Come

into me ; dwell in me. Make me a shrine of Thy Holy

Spirit."

From what has been stated in the preceding paragraphs

it will be seen that by revelation and inspiration, the ancient

Rishis never meant a book or a set of books whose origin is,

as a rule, veiled in antiquity, within whose covers is confined

48

The Hinduism of the Upanishads.

fcund clear indications, though under an esoteri

of the latest theories in philosophy and the mos researches in science, and from whose dictates ma

never at the risk of eternal welfare of his precious sou by a single inch.

The great facts of religion are the Power, the

and the Goodness of God, the reality of communion

the human soul and the Divine, the conqucring F

Good over evil. It is given to us to know these trut

our own reason and our own experience. To remo

from the natural basis of our reason and our own ex

on which God has set them and to stake them on th

that a particular set of books written several cent

even thousands of years ago to the exclusion of all

of human literature, contain and constitute the sole at

tive revelation of God to man and to hold that v

is not stated in them is a mere human speculation

incompatible with any declaration of scripture, is

ruthlessly rejected, no matter what convincing reasc

be adduced in its support and how acceptable it ma

conscience and common sense, would be, in the word

Armstrong, as insane as to attempt to root up the great J

from the platform of rock on which it has rested for

centuries and to balance it on its apex on the crest

of the slim and slender palm-trees that rear their

figures between the desert and the Nile.

It follows therefore that, as so emphatically

by Swami Vivekananda : " By the Vedas no books ar

They mean the accumulated treasury of spiritual lazes c

ed by the great Aryan Rishis in different times. Jus

law of gravitation existed before its discovery and mou

Chap. III] Rishis’ Sources of Inspiration.

remain even if we forgot them. Was there no religion ,

the Aryans of India before the Vedas were written up ?

Likewise we might ask about other nations also.

Abraham, Isaac, Jacob no religion because Moses ha

yet written ? Was there no Christianity in the life-ti

Jesus or the first forty years of apostalic generation

Matthew put his pen on to parchment ? Had the

no religion before the appearance of their Prophet ?

From the foregoing it will be seen that man's owr

knowledge intensified by deep meditation forms the pr

vehicle for the reception of the knowledge of God an

light of self-knowledge, the brightest manifestation of

Light, emphatically declares Truth, alone to be the e

and imperishable scripture, wherever found, and doe

recognise any book as the scripture. The scriptures

nations are accordingly simple media of revelation

vehicles of inspiration, are of autho-ity to us, just i

measure in which they quicken in us an answering i

senze of the verity of that which they allege and no

more. For instance, the Egyptian records chronicle

same throb of felt spiritual experiences as our own, tl

with different illustrations. How then, does this har

exist among the various scriptures ? The answer is

the throb and the vision that are felt in and reveal

different hearts and eyes, proceed all alike from one Hea

Source.

Accordingly, the paramount function of Religion

make all beings realise that there is one ever-expa

revelation. We give different names to the same riv

different parts of a country, yet it is one and the sam

current. The truth of the Christian Apostles and c

50

THE HINDUISM OF THE UPANI:

there has been accumulating the wisdom

today. Gradually but surely there has be

an unveiling of the Supreme Good—the

the love of God. And the process is still gc

is never sealed. To this process of the Dei

there is no limit except the limit of o

Hence the Rishis declare that disclosure (

to the human soul is never sealed, is a F

ever-expanding process varying only wit

and responsiveness, strength and intensit

avidity of each individual. In other wor

tion—the influx of the Divine into the I

ceaseless current ; the Eternal In-dweller i

as ever, a moving power and an illumining

of the doings of Divine Grace in the he

mankind closes not till the close of time

Himself to the pure in heart from age to a

fresh truth to those who seek, it, ever F

on waiting eyes, ever watering thirsty souls

of inspiration.

I may further add that the pure an

truths which Religion enjoys today were

original immediate perception of an infallib

the primeval possession of a privileged r

have been attained only by the efforts of

rations who have successively felt aftec (

might find Him ; and thus gruping, strainin

eyes, have so refined and purged the inw

ever-present Reality has become clearly pu

single bound has Religion sprung to thc

but step by step she has patiently toi

Chap. III] Rishis' Sources of Inspiration.

through which Religion has had to pass, but the transition

from one to the other has been by numberless gradations ;

and it has been because of the criticisms and discoveries

of Science more than anything else, as we shall see later on

in Chapter VI, that this ascent has been made. It is only

as the tides of wider knowledge have worn away terrace

after terrace of the alluvium of superstition, that Religion

has mounted to the loftier and immovable rocks of funda-

mental truths. Growth in the knowledge of God is therefore

a kind of progress which can have absolutely no end, nor,

the truth to be realised is infinite truth, truth unlimited

by time or space, truth involved in all actual existence and

containing the fulness of inexhaustible possibilities.

In what light the Rishis themselves viewed their dis-

covery of spiritual truths, this is what Tattwabhusban states

as the result of deep research :-

" Though forming the authoritative scriptures—the

highest and most respected scriptures of a nation, the Upani-

shads are singularly free from the dogmatism which pervades

other ethical scriptures. The composers of these sacred

treatises, far from arrogating to themselves any supernatural

powers, do not even claim any special inspiration. They

prescribe disciplines and modes of meditation which every

earnest and intelligent person may go through and which,

in their opinion, lead to the revelation of the Highest Self

to the inward vision of the devotee. They appeal to faculties

which every person possesses, and which at a certain stage

of development, enable every individual soul to know the

Soul of all. Scholiasts and commentators of a later age

indeed appeal to the Upanishads as to an external authority ;

52 The Hinduism of the Upanishads. [Par

times ; and although sometimes cited by them in confirmat

of their own opinions arrived at evidently by independenc

thinking, they are oftener criticised as inculcating the lo

discipline of sacrifices and other mere external observan

than admired and appreciated. The Upanishads, in shc

are the products of a free and enlightened age, and he

retain a freshness and originality after the lapse of so mc

centuries after their composition. It is this fact, ag:

which makes them philosophical as well as religious treat

and which makes them the starting point of a philosop

which is as living now as it was in the time of Buddha.

Before closing this chapter I may assert emphatica

that in understanding the religious verities declared in

Upanishads, we must in our turn exercise our reason

faculty and not accept them as gospel truths simply beca

they were proclaimed by the Rishis. Great as they wi

they were not infallible. They had only used with exc

tional power and ingenuity that reasoning faculty with wh

God had endowed the sons of men generally. We have

study their teachings with mature intelligence and undim

ratiocination to evaluate their intrinsic merits, their balan

wisdom, their admirable method, their marvellous outl

on human nature and the world. Every truth seeker wo

then find in God, as the Rishis did, a living Deity and a lov

Father who knocks at the door of every heart, lights

lamp of inspiration in every soul, seeks after and recla

every wandering sinner. He should honour the proph

and sages of all ages and countries. He should draw

like gentle gales from distant lands, messages of wisdom a

news of love from all quarters. For him the Finger of P

videnee is working everywhere and the whole universe

one ever-unfolding chart of God's revelation. In spirit,

should be humble in the search of truth, unbiassed in

appreciation of wisdom catholic. To him there is no bc

but may disclose a precious fact, no man but may disp

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

53

a particular phase of God's greatness. He is the heir of all

ages, the pupil of all teachers. His admiration for the re-

cords of the experiences of the past should be reasonable

yet profound, and his mission should be to distil out, drink

and assimilate into himself whatever is pure and lovely and

of good report in every branch of knowledge. He should

aspire to the head of a Plato, the heart of a Jesus, the

courage of a Luther, the faith of a Chaitanya, the fire of a

Muhammad, the self-sacrifice of a Buddha. To him, the

different sacred books should be but the several chapters

of that endless volume which God Almighty has from time

immemorial been writing on the sensitive tablets of the

human heart.

CHAPTER IV.

THE MOST DISTINGUISHING OF THE TRANSCENDENTAL ATTRIBUTES OF GOD, AS PROCLAIMED

IN THE UPANISHADS.

The Rishis, to whom the invisible world was a matter

of direct knowledge and immediate perception, postulate the

existence in and beyond the visible universe, of an invisible,

intelligent, self-existent, eternal, all-pervading, in-dwelling

Super-human Being, infinite in power and wisdom, perfect

in holiness and goodness, whom they called the Paramatman,

the Self, the Spirit, the Para Brahman, and the Brahman,

and the profoundest truth of one fundamental Reality,—

the truth of the Unity of the Spirit which provides, pervades,

and perpetuates all, the one Eternal Spirit, whose power

creates the earth, the sky and the stars and at the same time

irradiates our mind with the light of a consciousness that

moves and exists in unbroken continuity with the outer

world, the one Inner Occult Energy which makes ether,

gravitation and other cosmic forces possible and animates,

quickens and interpenetrates them all, a Being who has

54

The Hinduism of the Upanishads.

[Part

no form visible to the eye, whom nobody can see with tl

eye, whom we perceive not through our senses, but throug

our heart and the understanding and through meditatio

The most distinguishing of the Transcendental ar

Immanental attributes of God called respectively Svaru?

Lakshanas and Tatastha Lakshanas by Vedantists, as percei

ed by the ancient Rishis notably of the Taittiriya, Mundak

Maundukya and Isa Upanishads in the fulness of their knor

ledge and the profundity of their insight, have been admirab

summed up, to serve as a constant aid to adoration, medit

tion and contemplation, by their modern prototype, Maharis

Debendranath Tagore of Bengal, the father of the worl

famous poet and philosopher Dr. Rabindranath Tagore, :

the following Sanskrit sloka :-

Satyam Jnanamanantham Brahma Ananda rupam

mritham yadvibhavhi Santham Sivam advaitham Suddhan

apapaviddham.

The True,

The All-knowing,

The Infinite

(Satyam)

(Jnanam)

(Anantham

The Blissful,

The Immortal,

The Peaceft

(Anandam)

(Amritham)

(Santham)

The Good,

The One only without a second.

(Sivam)

(Advaitham)

The Holy untouched by sin.

(Suddham apapaviddham)

To these, may be added “Sundaram ” (the Beautifu

as proclaimed by several other Rishis.

While the contemplation of transcendental attribute

promotes reverential piety called aisvarya-mulabhakti, th

of the immanental attributes helps the growth of affection

piety called madhurya-mulabhakti. That the two classes (

feelings balance and supplement each other and that bot

are indispensable to the health and fulness of spiritual li

is obvious.

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

55

I shall briefly explain in this chapter what is conveyed

by the Transcendental Attributes known as Satyam, Jnanam,

Anantham, Adwaitbam.

To start with, the Supreme Being is Satyam—the most

True, self-contained Verity; the sole all-compassing, all-

interpreting Reality; the self-subsistent Existence; the real

Essence of His own Being; the very Substance, the very

rock-foundation of the whole universe; the Supreme Self-

acting, Self-consistent, Self-determining and Self-directing

Creative Will-Force which penetrates every atom and governs

every motion, every thrill and vibration from the outskirts

of the heavens to the tremor of a gossamer or the pulsing

of a molecule in the breast feather of a robin or the stamen

of a violet,—that Living Energy by which alone all the worlds

and all that is in them are sustained in their perpetual thrill

and ever-lasting tremor of motion,—that Holy Spirit that

pervades the whole universe, conscious at every point, with

attention concentrated everywhere. The Zeus of the Greeks

and the Jehova of the Jews and such like narrowly conceived

deities of other faiths, all fade into insignificance before Him.

He is “ Swayam Jyothi ”, the Self-Luminous, the Eternal

Light that illumines the universe. He is the Light of lights.

“ The sun does not shine there nor the moon, the stars or the

lightnings. How shall the fire shine there? All shine after

Him, the shining one. All this shines by His light ”. So

proclaim the Katha and Svetasvatara Upanishads. Were all

lights quenched, did the sun set for ever, yet that luminous

Supreme Soul will be effulgent—undimmed in His glory.

The world, material and moral, visible and invisible,

tangible and intangible, external and internal, containing

inanimate and animate objects and finite selves, is His

creation, His emanation, a reflection of His Power, Intelligence,

Love and Righteousness, His Substance unfolded into forms

by His spiritual Self-action, exists in His All-comprehending

Consciousness and is true only in relation to and finds the

56 The Hinduism of the Upanishads. [Part I

guarantee of its reality only in Him. He is not only the Originating Cause, the ever real Creator, but also the ever-

vivifying and loving Protector and Preserver, the all-harmonising and merciful Redeemer and Emancipator and the

ever-lasting Perpetuator.

He is the Universal Self, the Soul of the cosmos. In all the perfection of His nature, He is present everywhere

and always. In other words, He is a Being, infinite yet personal, distinct from the creature yet in every part of the

creation at every moment, above all things yet under every thing ; a Being who though inhabiting eternity yet engages

Himself in taking an interest and having a sympathy in matters of space and time. Even in the tiniest of His created

objects, He exists in all the fulness of His wisdom and majesty. Nothing exists but comes within His watch. Nothing occurs

but by His appointment or permission. All things show Him ; they are His forms, His thoughts, the features of

His countenance deeply veiled. His are the substance, the operations and the results of the system of physical nature ;

and His too are the powers and achievements of the intellectual essences on which He has bestowed the gift of origina-

tion and of independent action. The standing, enduring universal laws of nature, the primitive cosrnical forces which

sweep through all time and space, the relation of things to one another, their qualities and virtues, the order and

harmony of the whole,—all that exists is from Him. The elements which compose the physical world and the ordi-

nances which they obey are His. Whatever of subtle principles and ordered operations, the wit of man detects, is the work

of His Will. The ceaseless spread of vegetation like a lovely garment over the whole earth and the ever-teeming, in-

exhaustible swarms of living motes are His handi-work. His are the countless tribes and families of birds and beasts

with endless varieties of forms and movements and cries.

He is not merely the prime-mover that supplies energy to the whole factory of the world. He is the all-vivifying Presence. His Presence, an over-powering Personal Presence, a Mighty Reality, the Presence of a Lord and Friend, confronts us everywhere. At every turn, we meet His Holy and Divine Person. In fire and water, in all things above and below, we recognise Him as the One Omni-present and Omni-active Person. In all departments of nature, we see Him as a Person, infinite in Power, Intelligence, Love and Compassion. He is an encircling Force, an all-seeing Witness, an ever-present Father, a most Loving Mother and a Holy Saviour. The force-wall of nature's cathedral is opaque to the ordinary eye of man, but to the spiritual eye of His devotee, it is transparent. Through and in the diversified forms of gross matter, He reveals Himself to us as a Resplendent Person, a Blazing Light, an All-comprehensive intelligence and an Unending Love.

Wherever we turn, we can clearly see His splendour ; His glory even in grass ; His unspeakable beauty even in the meanest flower that blows ; His love even in every leaf of the foliage of the groves. The incense-breathing murmurs of the morning breeze reveal Him. The rippling brook and the fertile meadow proclaim Him. The vernal wood and the beautiful birds of the forest glorify Him. The sun and the moon daily announce Him with their rise and descent. The boundless sky always displays His surpassing greatness, the smiling stream His sportive delight, the surging ocean waves His resistless power, the quenchless sunbeams His resplendent glory. He is the magnifying glass through which we see the whole world of panoramic beauty. In fact, Nature of whose universal frame-work He is the warp and woof and of whose vast, quivering, pulsating body His Spirit is the life-breath, is His oldest awe-inspiring sanctuary where every object can speak and has a sacred mystery to unfold, where everything is a shadow of something higher.

58 The Hinduism of the Upanishads. [Part

He prescribes the courses and directs the movement

of the earth and heavenly bodies, each sweeping throu]

such vast distances, yet secure from all clash or collision

He is the light that shines through a myriad orbs across

illimitable space. His Hand ceaselessly operates in th

vegetable and the animal kingdom. He is the Vital Forc

imanent in every part of our body, quickening and energis

ing all the muscular and nervous forces operating in it.

He is the Supreme One passing human imagination

glorious with a resplendence which the eye cannot stand

loving with a sweetness which the heart cannot conceive

holy with a righteousness before which, the yearning, as

piring soul can but prostrate itself in silent awe and amaze

ment. He is the starting point from which all demonstra

tions proceed, the basic datum of all our conceptions. A

Bhakta Prahalada avows, He is the marmam, the secret doctrine

in all branches of learning.

In essence, He is the Supreme Consciousness whicl

forms the basis of our life ; which manifests itself as th

light and support of all that we know ; which, taking th

form of an infinite variety of sensations and uniting them witl

its synthetic power, manifests itself as this wonderful

variegated and diversified world of sensient and insensien

objects ; which disappears in sleep and oblivion, irrespectiv

of our individual volitions ; which re-appearing in awakenin

and memory in the same involuntary way, forms the wel

of conscious life ; which we mistake for and take pride in a

merely our individual consciousness, but which is entirely

independent of our individual will but also the very roo

of our voluntary activity.

We are struck with wonder and dumb-founded whe1

we contemplate what a Great being each one of us is holding

in his bosom, how He is ceaselessly manifesting Himsel

with every one of our sensations, thoughts, feelings anc

actions ! He, who is the support of the infinite variety

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

59

of events which science speaks of, He, who is the Actor of

this grand and wonderful drama of the world, is manifest

here, even in us, as the Maker of this small drama of our own

little life.

The consciousness of the Supreme Being is all pervading

and all-penetrating. The world is full of life, stir and move-

ment. Motion indicates force. And force argues will.

He is the Supreme Will-Power.

While we remain in-doors, the air blows, the ocean roars,

the sun diffuses light and heat, the heavenly bodies go on

revolving in their appointed orbits. All these and other

cosmic changes, far and near, past, present and future, are

caused by His ever-active Mind. This Cosmic Mind, this

World-Soul, implied in finitude and change, and postulated

under various names in the Upanishads and their commenta-

ries, is significantly called the Karya-Brahman, the Effect-

God, as distinguished from the Karana Brahman, the Causal

God or Isvara. He is also called the Apara-Brahman, the

Lower God, as distinct from Para-Brahman, the Higher

Brahman, the God that transcends finite existence. This

Effect-God, then, the first and highest emanation from the

Supreme Cause, is the totality of created existence—of

which all animate and inanimate objects as well as finite

souls are parts. Things that seem to us quite apart from

any conscious life, events that appear to be entirely objective,

—all cosmic changes in fact—are apprehended in the all-

containing consciousness of Brahma. It must be remembered,

however, that these distinctions of Brahman, Isvara and

Braḥma postulated in the Upanishads are only so many

standpoints from which the same Being is looked at. They

do not imply any divisions in Him who, though variously

contemplated, is one and indivisible. It is the same Being

that, contemplated as absolutely self-identical, as one and

without a second, is Brahman; as the Cause of the world

60

THE HINDUISM OF THE UPANISHADS.

[Part I

Īśvara ; and as the ccnscious totality of all effects Brahma or

Hiraṇyagarbha.

As stated above, He is the Supreme Will-Power. For

instance, the tree that stands in front of us, we see and touch ;

but we can neither see nor touch the space in which it stands.

In course of time, the tree puts forth branches and leaves

and bears flowers and fruits. We see all this but cannot

see the thread of time which runs through all. Neither

can we see the life-force by which the tree is enabled to draw

sap from its roots and nourish itself—the force which operates

in every vein of its leaves ; but we see only the effcct in the

growth of the tree. God is that Conscious Being, by whose

Will, the tree has received this life-force. He, Himself, pervades

the tree through and through. Him, we cannot see but

can realise only in our soul.

Again we daily see the sun, but we cannot see the powers

possessed by him—the power of light and heat, which illumincs

the world and which is the proximate source and origin as well

as the preserver of all vegetable, animal and human life on

the earth. Nor do we see the power of attraction which

the sun exercises on our planet to keep it in its orbit and

thus preserve it and its creatures from destruction. But

we see only the effects of these powers. We see only that,

moment by moment, hour by hour, year after year, age

after age, cycle after cycle, the sun binds us to himself with

his invisible and delicate touch, so that our safe course is

always preserved and we cannot, wander from the salvation

of his light and heat. God is that Conscious Being, by whose

Will, the sun receives and exercises his powers. He himself

pervades the sun through and through. Him, we cannot

see but can realise only in our soul.

By His Will-Force, the Supreme Being calls forth all

existence out of Himself, and causes the gigantic growth

of vegetable and animal life in all its wondrous variety,

symmetry and beauty. By His Will-Force, the moon sheds

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

61

her ambrosial light by night, nourishing plants and trees.

By His Will-Force, the clouds, driven by the wind at the

close of the summer season, pour down welcome showers

to allay the heat. By His Will-Force, rivers flow from snowy

mountains to irrigate and fertilise the earth, By His Will-

Force, the trees of the forests and the gardens put forth

flowers, breathing delightful fragrance and bear fruits de-

licious to the taste. By His Will-Force, wind and snow,

the roaring thunder and the lightning flash become His

agents to nourish the seed planted by man in the soil. By

His Will-Force, the Mother Earth supports countless beings

with her inexhaustible stores of fruitful harvests. By His

Will-Force, a father's parental care and a mother's maternal

love sustain the life of the infant. By His Will Force, the

seasons revolve under the spell of clock-like repetition and

wonderful variety—spring with its verdure, summer with its

vigour, autumn with its fruitfulness and winter with its

repose.

This conception of His Divine Will-Force, one

ceaseless, causal, active Energy, dominating and pulsating

the whole universe—uniform, enduring, all-potent, con-.

scious in every atom, every molecule, immanent in every

point, yet transcendent beyond comprehension, is of un-

utterable majesty and grandeur and fills the mind with

wonder and awe. If we try to realise what that Energy

is, our imagination is instantaneously baffled, confounded

and overwhelmed by its velocity as well as both by its

minuteness and its immensity of operation.

The earth in its firmness, the firmament in its expanse,

the stars in their myriad brightness, the flowers in their

charming fragrance, the brooks and streams in their rippling

murmers, the winged birds in their melodious joy, man in

his varied activities and unfailing energies, nations in their

pre-destined courses—all derive their strength, their stay,

their sustenance from Him, the God of Satyam, of Energy,

62

The Hinduism of the Upanishads. [Part I

of Force. The background of the universe, the heart of the

universe, is surcharged with His Spirit and with His Presence.

It is His beauty that the artist seeks. It is His law

that the scientist is ever in search of. It is His wisdom that

the philosopher ever longs for. It is His revelation that

the prophet is ever in quest after. He is the store, the fund,

the source and the spring of all life and activity.

He is the fulness of life in all things. He is the life in

that clod of earth which breaks up and crumbles to pieces

and throbs as the seed bursts into the seedling. He is the

life in that little kid gambolling around its mother, look

answering look, bleat echoing bleat, heart pulsating with

heart. He is the life in that little fly, jubilant in its own

activity, fleeting from flower to flower, here sucking fragrance,

there sucking honey. He is the life of that little natural

singer pouring forth its own inner happiness in carols, in

melting strains, in those songs, the songs of the grove, varied

and harmonised. He is the life of the mysterious heavens

in their processions of glory from infinite to infinite,—the

life of those radiant orbs measuring out centuries as if they

were only hours, gleaming forth with light, as if in eternal

joy, keeping order for ever and for ever, as if marshalled

out into a mighty army on a holy crusade, aye, holding

together in such inseparable companionship as clusters and

constellations, twin pilgrims to an eternal shine. He is the

life of all creatures in the sweetness and abundance of joy.

He is the august, Eternal life.

I may state in this connection that there is a wonderful

passage in the Chandogya Upanishad, where, in a dialogue

between Narada and Rishi Sanat Kumara, the latter says

that the knowledge of the four Vedas, Puranas, etc., is

useless without an insight into the nature of the Spirit of

God. According to him, the knowledge of these books is

a mere name. Speech is greater than this name, mind

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

63

than speech, will than mind, reflection higher than sensation, knowledge than reflection, power than knowledge ; and higher than all stands Prana or Life. This Life ought to be approached with faith and reverence and viewed as an Immensity which abides in Its own glory. That Immensity extends from above and from below, from behind and from before, from the south and from the north. It is the soul of the universe. It is God Himself. Accordingly every ray of light that dances around us, every blade of grass that waves around us, every germ of life that pulsates around us—all reflect His life and activity. Verily, we live, move, breathe and have our being in Him, the God of Satyam.

Do we find in God's works mere Will-Power without a design or system ? There is ample proof of purpose and order in His own creation. They are conspicuous alike in the architecture of the heavens and the structure of a feather or a leaf. He, besides being the Supreme Will, is also the Ordering Wisdom. In other words, He is Jnanam ; the all-knowing, the very essence of knowledge, the all-originating, all-foreseeing, all-forordering, all-regulating Intelligence—that all-comprehending and immanent Intelligence that threads together the ages with a righteous purpose, that plans and designs the minutest details of the course of events in the economy of the universe and the operations of nature not forgetting even the tiniest creature therein ; that all-knowing Wisdom which reveals a benevolent aim in all its ways and dealings with each individual soul ; that true Wisdom which is the inspirer of sages and saints, the fountain-source of all prophecy, the true statesman's oracle, the philanthropist's inner conscience ; that illuminating Wisdom by which ants and bees organise shrewd common-wealths with unerring precision and economy.

He is the husband's controlling wisdom, the wife's sustaining confidence the child's implicit obedience the

64

The Hinduism of the Upanishads.

[1

that evolves the destinies of nations out of the ruins (

past ever towards the glories of the future. He is the wi

that dwells in the heart of the sage, that works in the

of the mechanic, that out of uncouth raw material s

useful forms and figures. He is the wisdom that seps

man from man that each may work out his own destin

again unites soul to soul in a universal purpose. He :

wisdom in the inspiration of the poet, in the search c

historian, in the observation of the scientist, in the

forgetfulness of the patriot.

He reveals Himself to us with all His designing wi

in this vast universe–universe, grand and beautiful wi

sun, moon and stars, its hills, rivers and seas, its min

trees and animals–and in all the varied wonders and g

of creation. It is His Jnanam that confronts us whe

we turn our eye, in the coincident mathematics of

and planet ; in the untaught geometry of the bee-hiv

the admirable correlation of lung and air, sound and hea

in the mutual ministries of male and female, life and c

matter and spirit ; generally in the mechanical adjust

and organic adaptations between the terrestrial and cel

economies of the universe, the progressive accommod

of external nature to the moral, intellectual and ph

constitution of man. In fact, it is His Jnanam tha

constituted the whole world as one organic and artic

system, its various parts related to one another as r

and ends and all serving the purposes of life and mind.

instance, air in itself seems to be purposeless except in

tion to living organisms. The same may be said of lig

its relation to the eye, of sound to the ear, of food and

to the digestive organs.

The minutest constituents of the inorganic and or

world, of which there is not one particle but has its func

to perform, our own senses and intellect bear the unmista

stamp of His Immanent Intelligence and wonderful des:

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

65

the stamp of His deep wisdom that makes and manifests

the hidden mystery and the transcendent destiny of life ;

that apprehends all and enfolds within its embrace the entire

history, purpose and fulfilment of creation.

He is that Jnanam, the illumination of the inner vision,

whereby this world is transfigured into glory, past all des-

cription. As the wise one, the all-enlightening one, He is

the prime source of the gospels of the ages, the revelations of

the centuries, the oracle of light in the path of each pilgrim.

Not a ray of light without, not a glimpse of truth within,

not a throb of love anywhere, but is flowing and radiating

forth from Him as the fountain-head of Jnanam. Beyond

the reach of the stars, preceding the ages of world-formation,

penetrating into the unknown depths of the soul, perceiving

our inmost secret thoughts, feelings and desires, He is the

God of Jnanam.

Truth revealed is Jnanam. Truth brought home to the

business and the bosom of man is Jnanam. Truth leading

the soul along the pilgrimage of life is Jnanam. Truth cherish-

ing every aspiration and blessing every endeavour is Jnanam.

Truth as it looks upon the child in hope and confidence and

upon the parent in love and solicitude is Jnanam.

His Jnanam, lit as the beacon light along the voyage

of life, how it voices itself in the prophets, visions itself in

the saints and blesses itself in the sages !

As the Maker of the chain of events and the hidden

source of the stream of events constituting the world, He is

Omniscient. Though events pass away, the knowledge of

events exists in Him as imperishable and eternal. All that

has happened existed before its happening in His eternal

knowledge and all that will happen already exists in that

knowledge. The past and the future are as clear to Him

as the present. He is the great “I am”. His verbs have

no tenses. His experience is never past, His knowledge

never future; with Him nothing fades away and sets; nothing

3

66

The Hinduism of the Upanishads. [Part I

dawns and brings surprise. Whatever enters into His Being is not phenomenal, but real; not transient and finite; but permanent and infinite. He is the essence of all the eternities. Before His eye, the accidents of life, birth and status fall away and the inner significance alone is present to His view.

In His original and ultimate, unmanifested and transcendental existence, He is One, indivisible, infinite, spaceless, timeless, eternal, unchangeable, undifferenced, all comprehending, and all-knowing Self. For Him, there is no change, no appearance or disappearance of objects, no passing from ignorance to knowledge. For Him, knowledge is not an act but an eternal fact or possession. He is not the subject or agent of knowledge to whom perception is an act beginning or ending. He is not a Jnani or knower but Jnanam --absolute knowledge--an eternal subject-object.

The Supreme Being is Anantham, filling all space and time and yet transcending both. The world calls Him "The Infinite", but we feel that it is a word all too poor to represent His amplitude, His altitude, His illimitable, inconceivably surpassing greatness and grandeur. Though He is co-extensive with the universe, the universe is not conterminous and identical with Him. The universe with its countless galaxies of heavenly bodies floating in space is but a drop in the boundless ocean of His infinitude. He is vaster than the vastest object and subtler than the subtlest.

In the words of the Chandogya Upanishad, "He is the smallest of the small and the greatest of the great and yet, in fact, neither small nor great." He is mightier than the mightiest, loftier than the loftiest heights, profounder than the profoundest depths that imagination has ever visualised in its flight up or descent down. Caves where light has never penetrated, depths where sound has never reached, distances which imagination has never overtaken--all,

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

67

all are embraced within Him. In the language of the

Mundaka Upanishad, He is “ that which is shining, smaller

than an atom in which rest the worlds and their inhabi-

tants.”

He is like everything, unlike anything, filling all things,

seen in all things, beyond all things. Even behind the veil

of creation, He possesses an infinite reserve of power, thought,

beauty and holy love. He might, therefore, fling aside this

universe at any time and take another as one changes his

vesture. The Rishis have aptly described His vastness as

a circle whose centre is everywhere and whose circumference

nowhere. He, the Infinite God, finds a place on the point

of an atom, though the heaven of heavens cannot contain

Him. As observed by Emerson, the celebrated American

sage, a modern prototype of our ancient Rishis, who has an

unbounded admiration for the Upanishads, He is as perfect

in an atom as in a Universe.

In His primitive and absolute existence, He is intangible,

indefinable, inconceivable, indescribable, inexhaustible and

unfathomable. Our poor limited intellect cannot compre-

hend His unmanifested transcendental existence. As the

Truth that constitutes and endures as imperishable Reality,

as the Wisdom that conveys light and manifests unerring

Providence, He is illimitable, unsurpassable, out-soaring the

flights of imagination and out-reaching the depths of insight.

He embraces in His infinitude every passing incident which

enters into the life-history of the world.

Like little sportive children supporting themselves on

their heads and shooting up their legs to the farthest tips

of their toes and fancying the while that they can touch

the stars, we at times fondly imagine that standing on our

intellectual heads and reaching out to the farthest ray of

human intelligence, we can touch and describe Him. But

even as the child, as he opens his eyes, feels giddy, recovers

balance, gazes towards the firmament, realises his littleness

68 The Hinduism of the Upanishads. [Part I

and jumps up in joy that he is under a topless sky, so do we

give up the quest of the intellect and restored to the balance

of faith, spring forth in the joy of adoration that we are

under an indescribable God. Though we cannot grasp

Him with our intellect in His upward ascent, we look below

and see Him everywhere in the vast world around us.

He is in that ceaseless flow of life and love, that crystal

brook springing in the heart of mother earth, like a child

leaping from descent to descent, never resting, never halting,

ever smiling, ever babbling. He is in the serene solitudes

of mountain and forest ever redolent with music, ever fra-

grant with aroma, with no human foot ever reaching them,

no human eye ever bent on them, yet so lavish with the

wealth of beauty and joy. He is in that vast main, ever

smiling and laughing, ever leaping and singing, so jubilant

at the crest, yet so calm in the interior depths within depths.

He is both Saguna and Nirguna, Immanent and

Transcendent, Personal and Impersonal, as embodied in the

various objects of the world, and as beyond these objects.

The primary qualities of the objective world, the funda-

mental elements of which all objects are so many mixtures,

are, according to our philosophers, sattvam, the principle

of manifested intelligence, rajas, the principle of attraction,

and tamas, the principle of darkness (i.e., materiality, inertia).

These are the three gunas, qualities, into which our philosophy

resolves everything objective. Now, God being the only

Reality in the universe, the All-in-all, the gunas must be

contemplated as nothing but forms in which He manifests

Himself. As manifesting Himself in these forms, God

is saguna, with the gunas, i.e., qualified, differentiated,

embodied in a sense, immanent in Nature. But the Reality

that manifests itself in these various forms, shows, by this

very fact of manifestation, that it has an inner, independent

nature apart from its modifications. The modifications come

and go, but the Reality persists and brings out fresh pheno-

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

69

mena from the inexhaustible source of its inner nature.

Again, the phenomena of Nature are objects, and, as such,

related to a permanent subject. Or, if we contemplate

subject and object as mutually related, inter-dependent,

they imply an Absolute Intelligence in which they are unified

and their distinction resolved. This Absolute Intelligence,

by its very function of uniting related objects distinguished

from one another, must transcend all relations and distinc-

tions, all gunas, all that belongs to phenomenal objects.

By its every nature, it must be indefinable, indescribable,

unspeakable, except in terms of objects and relations which

it transcends. Hence our philosophers call it nirguna, without

the gunas, and nirvisesha, undifferenced or unqualified—

transcending all natural objects, gross and fine, and their

various relations.

The terms guna, saguna and nirguna are not met with

in eleven of the twelve classical Upanishads, though all

contain texts in which the Supreme Being is spoken of in

both the forms indicated. The terms are explicitly met with

only in the Svetasvatara Upanishad. Here are some texts

in which, as if to show the truth and connection of both

these aspects of the Divine nature, It is spoken of as both

saguna and nirguna :-

" It moves and It moves not. It is far and It is near. It is in

all this and It is out of all this. (Isophanishad—5)

" As the one fire, entering the world, takes the form of each object

it burns, so the One Inner Self of all creatures takes the form of each

object, and is also beyond all objects. As the one air, entering the

world, takes the form of each object, so the One Inner Self of all crea-

tures takes the form of each object and is also beyond all objects."

(Katha Upanishad V. 9. 10)

" That one God is hidden in all things; He is omnipresent and the

Inner Self of all ; He superintends all work and lives in all beings; He

is the Witness, the Inspirer, detached and above the gunas. (Svetas-

vatara, VI, 11.)

These two aspects of Divine nature are not mutually

contradictory. As we grow in the conception of His Being

70 The Hinduism of the Upanishads. [Part I

as the God of Immanence, whose spirit is inwoven through the whole complex of creation, so as to comprise the far-off nebulae and the near flower, He, the God of Transcendence, to whom the star is the other self of the flower, their respective light and aroma being but modulations of His Beauty, now radiant, now again fragrant, even He, the God of Transcendence, comes closer and closer to us in life and experience.

For, while He baffles the imagination that would grasp Him, He reveals Himself readily to the heart that loves Him. He, as the God of the bhakta, is in the heart ; but it is not that He is not outside the heart as well. The light of the sun is in the dew-drop ; but it is outside also. The breath of the mother is in the lullaby. But it is not exhausted in the lullaby. The sweet smile of the friend is in the greeting of his love ; but it does not end with it.

Thus, He, the Infinite God, the God of Transcendence, is also the God of Immanence, manifesting Himself in and through creation, yet ever remaining inexhaustible. He, as the God of Transcendence, is for our contemplation and communion ; and He, as the God of Immanence, is for our love and devotion.

In other words, God's Transcendence and Immanence are complements to each other. He, as the God of Transcendence—God in His essence, is Eternal Bliss. He, as the God of Immanence—God in His expression, is Eternal Benevolence. Man, His child, is the partner of both Bliss and Benevolence.

He, as the God of Transcendence, is the Eternal, “I am.” He, as the God of Immanence, is the Eternal “I am thine.” He, as the God of Transcendence, is self-abiding; He, as the God of Immanence, is self-donating. His Transcendence merges into Immanence and becomes Revelation. His Immanence resumes into Transcendence and becomes Realisation.

The devotee reaches Him in Immanence ; He resumes him in Transcendence. Thus Transcendence and Immanence are two aspects of one and the same Deity.

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

71

This is how Sri Rama Krishna Paramahamsa, one of the greatest of our modern saints, popularly known as the Saint of Dakshineswar, says of his experience of God as Transcendent and Immanent, as Impersonal and Personal.

" When I think of the Supreme Being as inactive, neither creating, nor preserving, nor destroying, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active, creating, preserving, destroying, I call Him Shakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same Being, in the same way as milk and its whiteness, or the diamond and its lustre, or the serpent and its undulations. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."

Likewise Sri Aurobindo, the Sage of Pondicherry, explained Nirguna and Saguna as follows to his disciples :-

" In a realistic Adwaita there is no need to regard the Saguna as a creation from the Nirguna or even secondary or subordinate to it : both are equal aspects of the one Reality, Its position of silent status and rest and Its position of action and dynamic force ; a silence of eternal rest and peace supports an eternal action and movement. The one Reality, the Divine Being, is bound by neither, since It is in no way limited; It possesses both. There is no incompatibility between the two, as there is none between the Many and the One, the sameness and the difference. They are all eternal aspects of the universe which could not exist if either of them were eliminated, and it is reasonable to suppose that they both came from the Reality which has manifested the universe and are both real."

As the Infinite, God fills all space but is not confined to any particular portion of it. It is by His unifying power the various, distinct and divisible parts of and objects in space are united and held together. Space with its notions of 'this' and 'that', 'here' and 'there' is inconceivable without relation to Him who is the One Indivisible, Uniting Consciousness. He is therefore spaceless, transcending space. In our perception of space, in our perception of one object as external to another, we realise Him as non-external, as transcending space, as including in His consciousness both the

related objects. In other words, we realise Him as the unifying and concretising principle holding together the diversity and discreteness implied in space. He is the Akshara, the Imperishable or the Absolute, in whom space is woven like warp and woof.

Our knowledge of space, be it mediate or immediate, involves in it the idea of unity and infinity. We know each portion of space as included in one infinite space and in this knowledge of one infinite space is implied the knowledge of the unity and the infinity of the self. We could not know one infinite space, if we were not essentially one with the One, Indivisible, Infinite, Supreme Self.

O ! who could measure the extent of His space ! We could visualise the universe as one ocean of space in which there are islands of matter. If we look at the stars, we would find galaxies of them which were known as spiral nebulae. The distance of the nearest galaxy from the earth is said to be eighteen trillion miles. These galaxies consist of great systems of thousands of millions of stars. In the galaxy of which the earth forms a part, our sun, separated from us by ninety-three millions of miles, is one such star, not even a speck of dust in the vastness of His space. Scientists have rent the veil of the firmament and so far discovered with the highest powered telescope ten million galaxies and calculated that all the galaxies would total about one hundred thousand millions, if they had a telescope sufficiently powerful. The most distant spiral nebulae separated from our earth by two hundred and fifty millions of light years and which is travelling away from the earth into space still yonder at a speed of twenty-five thousand miles per second, cannot reach the limit of His space. I may here state that for measuring the distance of the stars from the earth and for other measurements of the universe, a light year is taken as the unit. This is the distance travelled by light in a

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

73

year and is calculated at six million million miles

6,000,000,000,000.

The astronomers make us dizzy with their baffling,

perplexing calculations. The mind, with all its eager self-

application to knowledge, simply sinks back in astounded

surprise, as they that endeavour to take the measure of His

space tell us of its immensity. Yet, through all this vast-

ness, He, the Infinite Paramatman, indwells with all the

minuteness, intimacy and immanence of the spirit, entering

into every mote and particle in the shoreless and depthless

ocean of creation. Infinite is the measure of His Being,

the height of His greatness, the reach of His vastness, the

profundity of His depth. He is the matchless, measureless,

limitless Brahman transcending all space.

Even as He is Infinite, God is Eternal and transcends

all time. He is free from time. He is the maker of time,

of the chain of events that constitute time. Time with

its notions of 'now' and 'then', 'before' and 'after' cannot

be conceived except in relation to Him who is timeless. All

events or series of events in the world are bound together

in a necessary link, the one following the other in an irre-

versible order. He, the Eternal, Unchangeable Spirit, is

not only the originating cause but also the basis and the

forger of this union, the witness of all the events included

in this unbroken chain of phenomena. The whole history

of the universe is the history of an endless chain of events,

occurrences or happenings. The necessary correlate to

this world order is God Himself, who not being an event or

a series of events, makes all events possible, and who not

being identified with our perishing thoughts and feelings,

is at the same time, the basis of our conscious life, "the

eternal among non-eternal, the consciousness of conscious

beings" in the words of the Rishis of Katha and Svetasvatara

Upanishads.

74 The Hinduism of the Upanishads. [Part I

Being the cause and condition of events which we call birth, life and death of conscious beings, He is above birth, death and change.

Though events pass away, the self, which not being an event makes events and series of events possible and which connects one with the other, does not pass away, does not flow in the current of time, but shows itself to be above time. Our perception of time or successive events involves, therefore, the realisation of our Inmost Self as beyond time, eternal, unborn and undying as the Kathopanishad avers. In other words, every perception of time is a consciousness of the knowing self as timeless.

Just as we could not know space if we were merely limited objects, and had not God as our Antharatma, so we could not know time, if we were mere creatures of time and had not Him, the Eternal, the unborn, the undying and the Omniscient as the very basis of our conscious life.

In the crust of the earth, in the travels of the sun-beam, in the far-reaching flash of the remotest star, in the growth of human civilisation, in the up-building of human wisdom, in the unfolding of the human soul, the history of God has been traced back, His purposes have been read out through millions of æons. Yet, He is not only pre-fixed in illimitable time but also stretched forth beyond the shoreless ocean of space. Yet how near is He unto us, living in our very selves as our Higher Self ! If He had stood aloof in His own infinite distance, in the recesses beyond the reach of fancy flight, how dreary, how solitary, what a desert, what a desolation should this world have been ? Vastness and yet nearness, immensity and yet immediacy, far as the mind may travel, yet near as the heart can wish, He is so dear to every spirit.

The Supreme Being is Adwaitham, the One only without a second ; the Eternal One to whom every part and particle is equally related ; the absolutely unrivalled, un-

Cháp. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

75

paralleled, undivided One ; the all-indwelling, the all-vivifying, the all-perfecting One. In the words of Emerson,

" He is that Unity, that Over-Soul within which every man's particular being is contained and made one with all others :

that over-powering Reality which confutes our tricks and talents and constrains every one to pass for what he is and

to speak from his character and not from his tongue and which evermore tends to pass into our thought and hand

and become wisdom and virtue, power and beauty."

He is the One only Reality, which though containing innumerable internal differences, is without external difference,

without relation to or in fact without having anything external to it. Outside Him there is nothing that is manifest ;

outside Him there is no life, no thought, no mind. He is unbounded and unsurpassed in His all-embracing unity—

the unity of Self-Consciousness in which all differences and diversities are unified—unified not in the sense of their being merged in it, but as being held as differences in unity.

The more the universe is examined and understood, the more apparent does it become that it is a single self-

consistent whole—a vast unity in which nothing is isolated or independent. Incalculably rich, indescribably varied and

yet marvellously harmonised, the whole universe is regulated by the Will of one Supreme Being and not by a multitude

of independent and co-ordinate wills.

East with its ethical ideal of personal discipline and self-refinement and West with its ethical end of social service

and social efficiency, irreconcilable in man's narrowness, are harmonised into one holy shrine in His all-inclusive

catholicity. North and South, poles asunder in man's puny calculation, are shaped into one wholeness in His all-

embracing purpose. We feel that, as He is one, He has designed all humanity to be one, meant all this universe to

be one, framed all laws to be merged in His supreme Law of Love.

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The Hinduism of the Upanishads.

We observe further that history and the comparative study of religions are also revealing the fact that all the

religious faiths of men in their deeper meanings are one; science shows that all social interests are one; ethnology

declares that humanity is one; biology establishes that life is strangely one; astronomy and kindred sciences

proclaim that all worlds unite to make one orderly harmonious universe--over all and through all of which is

one Power and Intelligence and Love--Ekameva advitīyam of the Rishis.

He is the One all-pervading Being who reconciles contradictions and reminds us that man in his myriad phases is

an indivisible unity. In Him, the poet, the prophet or saint, the martyr, the philosopher, the sage or whoever

exalted to that high state, are all one in spirit and substance. All poets sing the different verses of the same great

theme. All prophets deliver different parts of the same great message. All saints and martyrs exemplify in their lives the different

phases of the same absolute self-surrender to His Divine Will. All philosophers and sages illumine different points of the

same unsolved mystery of His Being.

Likewise all great artists and scientists are one in deriving their inspiration from Him alone. He is the ultimate

explanation of the analogies which exist in them all--in the language of Emerson, "They are the re-appearances of

His One Mind working in many materials to many temporary ends: Raphael paints His wisdom; Handel sings it; Phidias

carves it; Shakespeare writes it; Wrenn builds it; Columbus sails it; Luther preaches it; Washington arms it; Watt mechanises

it." He, the Great God, is the One all-inspiring Mind.

All service and all philanthropy is thus translated into divine illumination in and through every heart and life, because He is there, the gracious Inspirer and Sustainer. Whither can we turn if not towards Him? Where can we search if the search does not lead us unto Him?

Chap. IV] TRANSCENDENTAL ATTRIBUTES OF GOD.

77

may soar into the highest skies, plunge into the lowest deeps,

reach forth to the farthest and loneliest ranges and probe

into the innermost recesses ; and yet it is the same One we

come upon. He is the One only, undivided, indivisible,

inseparable, perfectly absolute One.

Thus we find the purpose and the perfection of our

lives in adoring Him as the One God—the five fingers folded

into one grip ; the two eyes adjusted into one sight ; the two

ears attuned to one note ; the myriad pores of the body

converging avenues to one life ; night and day the alternating

dispensations of one Providence; the rotating seasons diverse

phases of one panoramic exhibition of love and beauty ;

sages and saints the unbroken and perfectly harmonised

witnesses of one wisdom and goodness, love and grace ; the

gospels of the world the beads in the rosary of one praise

from pole to pole and from end to end of the universe ; the stars

above and the flowers below, the air that pours in and the

light that rays forth, all, all congregated at one tabernacle

chanting the one hymn of “The One only without a second ”

Ekameva advitīyam of the Rishis.

Even our shallowest conception of God’s transcendental

attributes fills us with awe and astonishment. We feel that

before Him we are feeble and powerless. We feel we are

in absolute subjection. All the strength of our manhood

may beat against His laws, but we cannot break them.

With deepest reverence and absolute self-surrender, may

we prostrate ourselves before His Foot-Stool, worship and

adore Him, glorify and exalt Him, sing and praise His Holy

Name !

CHAPTER V.

THE MOST DISTINGUISHING OF THE IMMANENTAL ATTRIBUTES OF GOD AS PROCLAIMED IN THE UPANISHADS.

The Rishis announce that in the beginning the Supreme Being abided in His own undifferenced unity as alone to the alone until He decided : "I am one, I shall become many ; I shall grow forth ". (Chandogya VI. ii). Accordingly, He has come out of the veil of His unmanifested, transcendent, indivisible, inscrutable, incomprehensible, invisible existence to shine forth over, in and through the whole creation as Anandam, Amritham, Santham, Sivam, Suddham and Sundaram. These are known as His Immanental Attributes and will be briefly dealt with in this chapter and some in greater detail in the succeeding chapters as occasion arises.

The Supreme Being is Anandam, Love, Bliss, which encircles the universe, the whole round of existence—that Bliss which sweetens the bitters of earth with the nectar of heaven ; which places in crucifixion the cradle of resurrection ; which announces thunder as the assuring voice of Providence and employs the lightning flash as the harbinger of the radiance that reveals hidden glories ; which attunes into perfect harmony all the seeming contradictions of life ; which enchants the wayward into self-forgetting dedication and which discloses even in the smallest of the world's casual happenings the hourly dispensation of goodness of an ever-loving One. As He fosters love, He broad-casts Anandam. Out of love, we come into Being ; that is the Anandam of creation. In love, we are secure, that is the Anandam of protection and preservation. Constantly, we tend towards love ; that is the Anandam of growth. For ever, we abide in love ; that is the Anandam of everlasting bliss. His Supreme Anandam in ceaseless pulsations of

Chap. V] Immanental Attributes of God. 79

rapture, fills the whole universe with one chant of glorification.

He is the Anandam of the mother's heart knit to the

child's heart. He is the Anandam in the heart of every

way-worn but trustful pilgrim. He is the Anandam that

thrills with joy the heart of the humble devotee and enraptures

the spirit of the reverent seeker, as he catches gleams of

eternal wisdom. He is the Anandam of those, who, when,

with the all-unfolding dawn, the sun restarts life from sleep,

greet Him with their morning hymns; as He manifests Him-

self through that Central Luminary. Neither in the heavens

nor on the earth nor in the waters underneath, does He so

impressively and enrapturingly manifest Himself as Anandam itself as in the charm and the glory of the countenance

of the God-devoted one.

He is the Anandam of those, who, obsessed with the

passion to proclaim His Love and Beneficence, traverse the

world that they may bear witness unto His goodness and

grace abiding in the souls of men. And as He has brought

into being this ever-enduring and ever-expanding universe

even with the bounty of His love, He has designed and

ordained and set to the tune of His Anandam the whole crea-

tion with its myriad contents, making it dance with the

celestial symphony of Love. He is that soul-maddening,

soul-translating Anandam in which not only is sorrow out-

lived, grief overcome and privation put down, but the very

notion of sorrow, grief and privation becomes impossible

unto His children. That is Anandam which sets the whole

frame athrill with the joy of His very embrace accorded unto

every child that applies itself to the supreme sacrament of

worship.

To approach the Supreme Being, to hold the hands to

Him, to bow the head to Him, to talk to Him, to open the

heart to Him, to uplift the soul to Him and yet not to receive

Anandam is the most lamentable of misfortunes. Yet, He

saves us from this misery and wretchedness, granting to

the soul that Anandam which the soul not merely enjoys

but truly forgets that it enjoys, because it is so suffused

with it. This feeling is like the experience of the tasting

of honey by a dumb man. The man feels it, relishes it, revels

in it, but he cannot name it ; he cannot word it ; he cannot

describe it. His whole frame thrills with the sweetness of

experience, but words he has none. The tongue is utterly

palsied, the thought is wholly numbed, even the heart is

more than suffused—over-flowingly brimful with the joy

of this taste. Such is the enjoyment of His Anandam. That

is His gift unto us. To forget ourselves in Him is true

Anandam. Our hearts revel in Him and crave for His

companionship in unbroken Anandam. Our souls dance in

ecstasy in Him. The saints and sages of the world, who

have attained a high state of spiritual culture, have actually

seen Him in spiritual visions and enjoyed Anandam, heavenly

bliss, even on this earth. They experienced heaven fre-

quently during their life-time and the body though alive

never fettered the pinions of their soaring souls nor in any

way restrained their flight into the highest heaven of com-

munion.

The Supreme Being is Amritham, for, His Bliss, out

of which creation has been shaped and sprung into being,

knows no death and can be subject to no extinction through

the in-roads of engulfing time. To Him, the Incarnate Bliss,

we are united in Joyousness—Anandam, and in Immortal

Life—Amritham, as He unfolds Himself throughout the ages.

He is the Immortal One in whom, we, the offspring of immor-

tality, achieve the fulfilment in heavenly perfection of our

being. The shining miracle of all miracles, the crowning

blessing of all blessings, is that He starts us as mortals and

perfects us as immortals.

According to some Rishis, by Amritham is meant nectar,

ambrosia. They declare that Brahman is sweetness itself.

Chap. V] Immanental Attributes of God. 81

Says the Taittiriya Upanishad—“The Supreme being is Sweetness indeed. The man or creature having obtained sweetness becomes loving. Human speech naturally calls Him the Sweet.”

The whole creation is full of the manifestations of His sweetness. He is so sweet that human words feel beggared, human thoughts become bankrupt and human feelings fail in utter discomfiture. He is sweet with the sweetness of the balmy breeze, of the rosy dawn, of the rainbow hue and of the gentle due. He is sweet with the sweetness of the mountain snow, of the crystal stream, of the shining star and of the smiling flower. He is sweet with the sweetness of the abysmal main, of the refreshing shower of rain, of the star-besmangled sky and of the retreating yet beckoning horizon. He is sweet with the sweetness of the embracing mother; of the protecting father, of the enlightening preceptor, of the devoted spouse, of the trusting child, of the unfailing companion and of the self-abnegating sovereign. He is sweet with the sweetness of the penitent sinner, of the serene sage, of the silent adoring heart and above all of the divinely occupied soul.

With every drop of sweet tears from the enraptured heart, we proclaim Him as the sweet one serenely enthroned in the soul. And as we adore Him, we are suffused and surcharged with a deepening sense of His sweetness. As we seek the sole gift of His Holy Spirit unto us, we turn to Him as the Sweet God whose sweetness is proclaimed through the revolving years, whose variegated richness is disclosed in the recurring seascns and whose alternating love and fidelity are witnessed by the returning day and the reposing night.

As in healthy taste, sweetness only sharpens the relish; as in real hunger, bitterness is transformed into sweetness ; even so, in the healthy soul and in the hungering heart, He, the Sweet God, is disclosed in the sweetest joys and the sharpest sorrows of life.

82

The Hinduism of the Upanishads.

[Part

He is the Sweet God not only while the day shines but

also in the midst of enveloping gloom, even by His impressive

nearness. Joys come to show that He is

the joy infinite. Sorrows come to proclaim too that He is

the joy-conferring, joy-compelling God. Sorrows are thus

sweet, even because they are heralds to joys. The alterna-

tion of joy and sorrow is as clearly part of His plan operating

for the good of the human soul, as the alternation of day

and night on our planet is part of His plan of our solar system.

He is the Sweet God of company, figuring and portray-

ing His Sweetness in every face and through every smile.

He is the Sweet God of solitude whispering in the inmost

recesses of the heart His sweet message of ceaseless love-

love, the beginning, the middle and the end alike of His

purpose and bounty. He is the Sweet God imparting His

sweetness unto us in creation, amplifying it in growth and

perfecting it in salvation. Then alone is salvation attained

when the sweetness of the sweet-imparting Deity becomes

the sweetness of the sweet-praising devotee. As we glorify

His name and chant His love, may the sense of sweetness

so dwell in us that the whole life shall be one stream of sweet-

ness and as it flows forth, shall duly carry the bounty of

sweetness unto His sweet creation, His sweet family, the

sweet ones of the Sweet God!

The Supreme Being is Shāntam, the Peace that passes

all understanding, the Peace that envelopes the whole universe,

the Peace of the Loving and Eternal God infused for ever

in sublime tranquillity into the hearts of men and women,

the Peace in which the soul rests in divine ecstasy. He is the

Peace that returns to slumber in wearied humanity. He

the Peace that whispers in the ears of the sorrowing and

suffering and pours in the baptism of comfort unto the

penitent sinner. He is the Peace that manifests itself in

love, nurses the sick and realises itself in the rule of sympathy.

He is the Peace in which the world moves in perfect harmony.

Chap. V] Immanental Attributes of God. 83

The Supreme Being is Sivam, the Supreme Good with all the attributes of Goodness and Blessedness in infinite intenseness, the fountain-flood of Love and Mercy, Compassion and Pity, Forgiveness and Grace ; that Love which has begotten our little souls, which planned the minutest details of our lives even before we were brought to see the light of the world, which protects us at all times from all dangers which beset our earthly existence ; that Goodness which foresees the provision of milk in the mother's breast for the sustenance of the child even before its birth and stocks in the store-house of nature whatever is required for the growth and upkeep of our individual bodies, which likewise gives directly to every soul knowledge, feeling and power which are essential for the growth of our spiritual life ; that Goodness which has garnished the firmament with a whole host of radiant orbs, sending the sun forth from his chamber every morning with joy and strength to shed his cheering light over the face of creation and to draw blooming life from the cold bosom of the ground ; that Love which has made the whole vital frame of man into a world in itself of bounty and joy, the Eye on whose little orb is pencilled the beauty of heaven and earth, for the mind to perceive and know and possess and rejoice over as if the whole universe was its own ; the Ear in whose secret chambers are generated harmonious numbers in the melodies of rejoicing nature, in the welcomes and salutations of friends, in the love whispers of parents and children with all the sweetness which dwells in the tongue of man ; that Goodness which feeds all that swarm of ants in unbroken line of active life, each carrying its grain of food in its mouth ; that Goodness which sends us the blessing of rain which, as it descends, travels through miles of space, is first collected, then dispersed, evidencing a whole system of economy of production and distribution ; that Love which creates in us a quenchless craving for communion and companionship with our Creator ; that Blessed-

ness which maintains our life in harmony with His

implanted in the universe and in our own spiritual na

which makes us feel joy only in that which gives joy

Him.

In Him as the Divine Love, space and infinity, time

eternity, individuality and humanity, senses and spirits

all integrated into the union of reciprocity and confraternity

He is that Sivam, the self-expressing God of Love, w.

Leela—divine delight—is this life in ever-unfolding, ne

ending Providence with a pre-ordained, heavenly, immc

destiny guaranteed unto every soul.

It is His loving Providence that spreads the tabl

His feast on the face of the earth in which friend and

share alike. He withholds not His bounty of happi

from His other creatures. To them also He freely distrib

the pleasures and delights of life. The ever-increasing curr

of His mercy flow all over the world. Even a single (

of water holds numberless animals enjoying illimit

happiness. The herds in the forest glades chewing the

with serene satisfaction, birds in the groves pouring f

heart-melting melodies, trees wearing gladdened faces

the fresh showers of the spring,—all bear witness to

eternal goodness. It is His loving Providence that co

down as rain and unclothes beauty on the earth. He co

the deep as with a garment. The trees in the wood-

sing to Him. The earth sees Him and is glad. He m

a place for the swallow to lay her young in and the spar

talks to Him in her nest. He gives the dove her silver w

and tips her feathers with gold. He is as water in a thi

land. He is our Shepherd who never slumbers. H

our fortress, our castle, our refuge. We seek His holy sanct

and we are sheltered under His wings.

All goodness and love on earth is but a faint reflec

of His Infinite Goodness. All the happiness of life f

from His goodness. All the sanctity of the soul comes f

Chap. V] Immanental Attributes of God. 85

His grace. The love of father and mother, husband and wife, brother and sister, friend and teacher, saint and philan-

thropist, is but a particle of His unfathomable love.

As Sivam, He is the Universal Mother. His love trans-

cends the intensest and the tenderest love of a human mother.

His bounty supplies the homely wants of the entire vegetable and animal creation. Man, cast in His image, is endowed

with His wisdom, placed under His moral lead, accorded His personal regard and blessed with the richest share in

His parental love. And of all His marvels, this is the most marvellous that we are trusted, honoured, anointed partici-

pators in His purposes, as we are evolved and matured into the full destiny of our life. Notwithstanding our sinful

propensities which draw us away from Him, He remains with us every moment of our life as our Guardian Angel,

feeding us, clothing us, nursing us, teaching us, inspiring holy thoughts, feelings and desires in our souls, helping us

in our adversities and afflictions, doubts and difficulties, struggles and strifes, troubles and turmoils, comforting us

in our disappointments and griefs, sorrows and tribulations and constantly leading us on and on in the path of eternal

progress.

He is the Kalpatharu of His devotees, the Chintamani of His Bhaktas, the Lord of our hearts and our constant,

never-failing companion through our life everlasting. His besetting and overshadowing Presence guarantees our pro-

tection and His watchfulness over us in all conditions of our existence. The life of every living being is a field of His

incessant activity and the care of His special Providence.

As Sivam, the Supreme Being is our Eternal Refuge.

In health, He is the refuge of jubilant activity. In sickness, He is the refuge of balmy comfort. In prosperity, He is

the refuge of grateful enjoyment. In adversity, He is the refuge of trustful contentment. In the day of light and

knowledge, He is the refuge of inspiration. In the day of

86 The Hinduism of the Upanishads.

darkness and ignorance, He is the refuge of waiting beseeching supplication. In the day of grace, He is refuge of the heart's delight, the soul's joy. In the darkness of sorrow and sin, He is the refuge of trust and hope--the Friend, the never-failing Friend. In time, He is our realisation as the all-unifying, the all-retaining, the all-sustaining In eternity, He is our refuge, as our endless progress ceasing beatitude, limitless aspiration and growth. We take refuge in Him as a permanent settlement of life destiny, to be His always, wholly His for ever.

He is the Home, the Asylum and the Temple of Human Society is nothing but a harmonious co-operation of kindred souls, sustained by one hope, led by one motive, towards the fulfilling of the same divine purpose. In that grand army, in that magnificent congregation, all will be united in glorifying Him as the common Master and Lord, within whose kingdom is our realm, whose order is our unfailing code and the fulfilment of whose purposes is the highest perfection of our life.

As Sivam, the Supreme Being is Bhakta Jeevana or the vital secret of the whole being of His devotees. We can conceive of no life apart from Him. Awake or asleep, doing or resting, thinking or working or wailing, suffering or rejoicing, assimilating or expressing, we live in Him. As observed by the ancient sages (Kenopanishad), the eye sees not Him but by Him; the ear hears not Him but by Him; the tongue speaks of Him, but by Him; the taste tastes not Him, but by Him; the hand grasps not Him, but by Him; the foot walks unto Him but through Him; the world shows not but is shown of Him. He is the root, the source, the subtle mysterious essence of the whole existence of His devotees. Unto His devotee, He is the food that nourishes, the drink that refreshes, the breeze that regales, the joy that cheers, the beauty that charms. His existence determines

Chap. V] Immanentāl Attributes of God. 87

wholly upon Him. His hopes have their warrant in His

mercy. His foresight has its fountain-source in His Pro-

vidence. By himself nothing; imbued, in-dwelt, inspired

by Him, he becomes wise, virtuous and worthy.

What can we do without rendering our homage unto

Him? What can we think without thinking of Him?

What can we feel without feeling after Him? Our deeds

are but crude reproductions of His designs. Our thoughts

are but dim reflections of His ideas. Our affections are but

faint imitations of His mercies. Verily, He is Bhaktajeevana.

As Sivam, He is that Mercy that manifests itself in

every throb of the heart, in every beat of the pulse, in every

sight, in every sound, in every ray of the sun, in every drop

of the dew. Every drop in the deep ocean is His crystal

Mercy. Every star in the expansive firmament is His beam-

ing Mercy. Every flower that makes the earth an Eden

is His fragrant Mercy. Every lisp of the innocent babe

fresh from His Bosom is His cheering Mercy. Every look of

confidence and trust from eye to eye is His unifying Mercy.

Every word of genuine insight, wherever spoken, is the

gospel of His own illuminating Mercy. Every heave of the

breath signifies a two-fold Mercy, His incoming, life-bringing

and His out-going, refuse-removing Mercy. In fact, the

body, the mind, the heart, the soul, all proclaim the abund-

ance of His Mercy. The door of His Mercy is never shut,

the gate of His Forgiveness is never closed upon the suppliant.

No one has shed the tears of penitence at His threshold

but has had the flood-gates of His Mercy opened out and

his sins washed away. He does not judge us by His great-

ness but cleanses us by the waters of His Grace.

Above all, He is the all-unifying Love that matures

re-vivifying hope, regenerating faith and redeeming good-

ness into complete, trustful self-surrender unto His Will.

The Supreme Being is Suddham apapaviddham—

the Central Self-subsistent Sun of Immaculate Holiness. He is

88

The Hinduism of the Upanishads.

the cause, condition and source of all Righteousness.

shines in us as our Conscience which is His Voice and

true mirror of His perfect Holiness and Love, and thro'

which He speaks to us and guides us through the dark w

of life.

Incidentally we may observe here that mere causa

and design, mere will and intelligence, cannot, even wi

combined, enable us to think of the Creative Reason

righteous; although obviously, until so thought of, t

Reason is by no means to be identified with God.

greatest conceivable power and intelligence, if united w

hatred of righteousness and love of wickedness, can yi

us only the idea of a wicked being; and if separated fr

all moral principles and character, only that of a being

lower than man. The existence of the moral principle wit

us, of a conscience which witnesses against sin and on beh

of holiness, is of itself evidence that God must be a mo

Being, One who hates sin and loves holiness and that

purpose which threads together the ages cannot but be

righteous purpose.

And for the fulfilment of this mysterious purpose,

of man's apparently composite nature, He evolves in h

a moral sense, a sense of moral good and moral evil, a se

of virtue and vice, by which alone he has risen higher th

animals in the scale of existence. He designs the eter

growth of our souls in the strength of righteousness. He

that Holiness which, whether in the dealings or feeli

with man and man or in the bounty of His Providence

in the severity of His most just judgments-most of

in the troubles and afflictions of the righteous-bri

us face to face with Him, straight into His Divine Presen

that Holiness that has designed for evolving in us all that

high and pure, noble and sublime, good and divine. H

is His name, All earth exults in His Holiness. We

so little and imperfect before Him.

Chap. V] Immanentāl Attributes of GOD. 89

He is Purity Absolute,—in one word, the Divine One. How sacred, how sanctifying, how really transfiguring that word ‘Divine’ is in its import, is felt only in the life of His true devotee. There, Truth incarnates itself, Wisdom flashes forth in spontaneity; Infinity becomes the abode of the soul; Bliss constitutes the very breath of life; Immortality is the eternally guaranteed progress of the spirit into perfection. To be caught in the harmony of His Eternal Song is the very purpose of our being. He is the Perfect One; and in Him for ever we abide in righteousness, receiving, realising and reproducing His holiness.

Solitary and still, serene and transcendent, yet going through the cosmic process of the descending and revealing God, the expanding and regenerating God, the redeeming and ascending God, He enables us to reach our eternal destiny and realise the fulfilment of His holy purpose in Suddham apapaviddham, sinlessness and flawlessness, sanctity and holiness. In His holiness, we live, lost to all that is of passion, impervious to all that is tempting, invulnerable to the assaults of sorrows and tribulations, allured by nothing but the desire to revel in Him and His adoration. This is what the Rishis mean by the immortality of the human soul. In other words, we are ever blessed in Him, in the perfection of divinely sanctified humanity even in this life.

The Supreme Being is Sundaram, the bright, the shining, the gold-coloured, the luminous, glittering in all the charm and grace of the Beautiful Entrancing One. Crowned with all stars in the firmament, decked with all flowers on the earth, radiant with the combined unquenchable lustre of all celestial luminaries, He is so enrapturing! He, the Holy Lord of the universe, the Charmer of our hearts, the Captivator of our souls, is so ravishing in beauty! Bliss and Holiness, Goodness and Love, are unified, perfected, harmoniously blended and personified in Him as Sundaram. He is physical, moral, and spiritual beauty in perfection.

90 The Hinduism of the Upanishads. [Part

What a charming and lovely smile we see playing on His supremely beautiful Countenance! What a pure holy kiss emanates from His sweet enchanting Lips! What an endearing and soul-maddening embrace proceeds from His encircling Arms! His Voice that inspires and enlightens, that chides and chastises, that commands and rescues, is moral music in perfection! Who that has seen His beauty can forget it! Who that has heard His sweet voice in conscience can turn away from it! Who that has tasted the nectar of His delicious Presence can lay aside the sweetness of it up!

Even our poorest conception of God's immanent attributes fills us with love and admiration, gratitude and trust, reverence and wonder, joy and enthusiasm, strengthens our bonds of union with Him as our Father Supreme and Mother Divine and prompts us ever to worship Him in the inmost sanctuary of our heart, pray to Him for wisdom and love, holiness and bliss, strive after deeper and deeper spiritual union with Him day by day.

We thus realise that the Supreme Being is the One, the All Perfect One, the One of numberless glories and graces and that He is the One only object of our worship and adoration. Probing into the depths of our own instinctive apprehension of Him, we may seek to voice our experience of His attributes and aspects. But out-numbering our most extravagant count of the attributes and aspects of the Deity, He is vast and rich in a measure we can only worship as Infinite and incomparably glorious. Would we know Him in His fulness, we should desire the impossible. But would we have him in all the wealth of His self-giving grace and goodness, our realised blessing in it would be interminably rich. What He is in all the illimitable, in exhaustible profundity of His Being, who knows but Himself? But what he would disclose unto us through time without end, over regions without bound, along approaches

Chap. V] Immanentāl Attributes of. GOD.

91

without number, with degrees of intimacy that brook no

distance and no difference, should suffice to make us realise

with rejoicing how unutterably near and dear He is unto

us.

The Rishis urge that the attributes described in this

and the preceding chapter are not the Supreme Being's

qualities merely, but the real essence of His own Being.

He is Truth itself, Wisdom itself, Infinity itself, Unity itself,

Bliss itself, nothing but Immortality itself : He is transcendent

Peace itself, inexhaustible Goodness itself, immaculate Holiness

itself, and entrancing Beauty itself. Him, we call by many

names. But we are saved and sanctified only by perceiving

Him as the One in whom all these attributes and aspects in-

here as the essential elements of His Being.

With every pang of writhing contrition, with every glow

or trusting hope, with every new revelation of His marvellous

truth, homely yet saving, with every comfort that comes

in the hour of sorrow, with every strength graciously granted

in the hour of frailty and weakness, with every companionship vouchsafed in direst solitude and loneliness, we receive

His merciful gifts, priceless bounties, inestimable blessings,

every hour of our life. In the beauty that emerges in the

charms of nature, in the might that is revealed in the immovable mountain and the absorbing ocean, in the irresistible

tornado, in the unconquerable strength of the sun above and

the earth below, in the mighty sweep of planets ranging

through immensities of space, yet poised in marvellous

accuracy and marshalled with unfailing precision, in the

mysteries of nature revealed unto the searching enquirer, in

the surprises of a benevolent providence and in the marvels

of ingenious adaptations ; in all these we behold His own

direct Self working out the salvation of the world.

The Supreme Being, who, in the beginning, abided in

his own undivided unity, preferred, as already stated above,

in His love and mercy to be figured forth in manifold and

92 The Hinduism of the Upanishads.

multiplied creation and He did again deign to re-integ

the whole of His limitless creation into the recess and emb

of His own undivided singleness. We are but the visions

of the fleeting phenomena, we perceive only the shade

But, by His grace and mercy, as the eyes are closed,

heart is opened ; as the senses are sealed up, the spirit wi

is unveiled ; and we behold Him, behind the phenom

beyond the shadows, as the One Eternal Reality ; and

rejoice that thus we are led by Him into the Holy of Hc

There, in the inmost shrine of His eternal presence, what

we, where are we, except as mere glimpses and as sur

expressions of His profound Reality? As He has, in

mercy, taken us thus far, may He grant that even the se

lance of difference, even the appearance of separater

does fade away and He be all-in-all ! That is the end

fulfilment, the culmination and triumph of this life w

he has vouchsafed unto us ; to know nought but Him

to delight in nought but in Him. May we have no sepa

existence apart from Him ! May He make us a reflec

a replica of His Own Self, even as the child bears mark

identity with the mother !

The Rishis proclaim that as Truth, God is the essenc

Wisdom, He is the purpose ; as Infinity, He is the ab

as Joy, He is the riches ; as Immortality, He is the gl

as Peace, He is the stability ; as Goodness, He is the f

ment ; as Unity, He is the perfection of our lives.

thus emerging from Him, abiding in Him, growing in I

rejoicing in Him, and rendering back unto Him, our

becomes the chosen medium of His love and the favo

shrine of His Holiness. Thus we are proved the true

dren of His Holy Spirit, the atman being ever the self-un

ing off-shoot from the Paramâtman, both, as the Rishis

said, of the same name co-habitant and co-essential, r

ing unitedly like two birds on the same tree, to wit,

human body, the one enjoying the sweet fruits of the

while the other sees and enjoys, i.e., finds enjoyment in the very act of the former enjoying the fruits. (Svetasvatara and Mundaka). In other words, through the self-realisation of the eating bird, the seeing bird also rejoices. Therein is His eternal self-abnegation, beneficence and goodness. He is not, however, a mere on-looker, a mere enjoyer of the enjoyment of the atman. In the minutest of the minute which man's searching curiosity cannot reach, in the grandest of the grand which man's soaring imagination cannot measure, through all the countless contents of the universe, He discloses and reveals Himself as the embracing and enrapturing Paramatman. Through every mote and particle of our being, through every fibre and nerve, we feel His Spirit pulsating, thrilling and vivifying. Life presses in through every pore of the body, flows in through every sense, surges in through every thought and swells in through every feeling. (Chandogya). We are wholly immersed in Him. In His matchless mercy and abounding grace, He deigns to take possession of us, to accept us, to value us and to rejoice in us.

The Brahman of the Rishis is the Supreme Companion, Guide, Strengthener, the valiant in the hero, the humane in the philanthropist, the trustful in the martyr, the serene in the sage, the growing in the child, the rejuvenating in the sick, the hopeful in the sorrowing, the struggling in the sinning, the aspiring in the lowly; the pure in the pious, the divine in the holy, the enduring in the patient. He is the Essence, the Inmost Spirit, the Eternal Verity, the irrepressible Certitude in one and all.

According to the Rishis (Kenopanishad), the Supreme Being is the Heart of the heart, the Life of the life, the Eye of the eye, the Ear of the ear, the Mind of the mind, the Speech of the speech, the Light of the light, the Personal Creative Force, the Supreme Will, the Knowing, Intending and Acting Mind. Seated in the centre of the universe, radia-

94 The Hinduism of the Upanishads. [Pa

ting in unquenchaole effulgence from the farthest extrem

of space, enduring from all eternity, and yet perennially

folding the wonderful pageantry of time and incident, H

all-in-all, alike transcending and pervading, at once im-

nent and self-contained—the perfect Lord of the unive

The Law that sways and sustains, the Light that illum-

and interprets, the Power that guides and controls,

Wisdom that plans and designs, the Providence that ca-

and fosters, the Love that cherishes and saves, He is

in-all unto us.

According to the Rishis, He is the only Reality, ben-

and behind, about and around, above and ahead of

eternally encompassing us—the basis and loundation,

true substance, the enduring Essence of the whole roun-

existence; that which shines in the star, blooms in

flower, sings in the nightingale, smiles in the rainbow,

in the child; that permanent, lasting, all-penetrating,

sustaining Reality in many forms, in diverse shapes

weaving itself into the very structure of being. But

Him, void of Him, abstracted from Him, what were

all, what were this solid world, what were these rac-

orbs, what were this bracing atmosphere? Mere sh-

fleeting shadows, unsubstantial dreams, vanishing mists

dwells in us, filling us, permeating us, shaping us. H-

Him, the tongue has learnt the magic art of speech. H-

Him, the eye has acquired its wondrous power of sight. H-

Him the ear has derived its marvellous capacity to rec-

and record every whisper. Aye, every faculty is a

mirror for the impression, for a faithful reflection of the

pressions and manifestations of His Life.

To sum up, contained in Himself in the beginnin-

Satyam—jnanam—anantham in His unmanifested and t-

cendent Existence, coming out into and becoming imma-

in the universe as Anandamupamamritam, prospering

perfecting it as Santhām—Sivam—Sundaram, resuming it

Chap. V] Immanental Attributes of God.

95

Advaitham, sanctifying the soul through all eternity as

Suddham-Apapaviddham, the Supreme Being constitutes the

whole cycle, the perfect consummation, of revelation, evolu-

tion, perfection and sanctification. In other words, He,

the Unmanifest, emerging as the Manifest, the Manifest

functioning as the Merciful, the Merciful winning as the

Beautiful, the Beautiful captivating as the Adorable, the

Adorable 1or ever enduring as the Blissful, is the Supreme

God of all perfection. He is at once the God to be contem-

plated with awe-struck reverence and the Lord to be wor-

shipped by humble, adoring souls and the Parent and Friend

to be loved and held dear with devoted, delighted, self-

dedicated hearts. Thus, He is to His worshippers in spirit

and in truth, in love and righteousness, the One All-Perfect

God, the inexhaustible emanation, illimitable expansion,

ever-progressive illumination, ever-sanctifying beatification.

In His manward descent, He makes Himself felt and adored

as the Indwelling Spirit. Man, sense-shrouded, proves him-

self in his God-ward ascent to be the pilgrim of eternity with

an ever-expanding vision of ineffable glory. Man thus

realises that the whole universe is the consecrated Temple

of God, the soul His holy shrine, the conscience His sacred

oracle, duty His divine ordinance, truth, wherever proclaimed,

His imperishable gospel, love His perfect rule, life a progressive

pilgrimage, humanity His abounding grace. He further

interprets all law as God's method, force as His will and

matter as His localised potency; esteems the world as a

reflection, the soul as a vision and history as a panoramic

representation of His nature and His purpose. This, according

to the Rishis, constitutes the complete process of the beatifica-

tion of man, the glorification of the Supreme Being, and the

establishment of the Kingdom of Heaven.

CHAPTER VI.

THE GOD-VISION OF THE RISHIS AND THE CORROBORATIVE TESTIMONY OF MODERN SCIENCE THE

There are in the human soul what are called in

self-evident truths, atmapratyaya, say the Rishis, wh

in it spontaneously and which we cannot put to pr

logical form. They require no conscious effort to be

into view. No process of logical reasoning is a pre-

to their recognition. They spring right from the c

our nature and are deeper and firmer than logical r

For instance, there is our reliance on the permane

uniformity of the laws of nature by which 'we me

certain phenomena always happen in a certain way.

sun rose to-day is no logical proof that the sun will

morrow. Yet how strong our conviction in the l

the latter ! That the grain grew last year does n

by syllogistic deduction that the grain will grow n

and yet where is there a confidence stronger tha

Our conviction of the reality of the external nat

reality of the visible, tangible world—reality only in

to the Supreme Being, as we shall see later on—is

instance of the same description.

The Sense of causation is one such involuntary i

and is inseparable from the human mind in all phase

and is universal. Even undeveloped minds such ?

of children are conscious of it. If we see a painting, ?

there is a painter. If we hear music, we know th

musician. If we read a book, we know there is a

writer of it. When we see a vessel spreading her

and majestically riding on the billows of a stormy

conclude that she has a pilot on board. The work

duct necessarily involves a worker or producer. Th

when we see works or products infinitely beyond th

of man, then we know that the power resides in sc

Chap. VI The God-Vision of the Rishis.

else who is super-human. In the same manner, we cannot

observe the glories of the firmament above us, its infinite

extent, its beauty, and the imperishable, ever-progressive

soul within us, and the marvellous skill wherewith every

plant and animal and individual self has its wants cared

for and yet fail to see that there must be a Supreme Being,

an Intelligent Maker of the visible and the invisible world.

We cannot receive good without thinking of a bestower

of good. We cannot rest in the sense of bounties without

some conception of a donor. The mind craves after it.

It would be almost a miserable life which was spent in the

continuous reception of bounties from an unknown hand.

Man would become restless and enfevered to find out the bene-

factor. Gratitude demands expression, enforces search for

the giver. Hence the ceaseless life-long search and pursuit

of the Rishis in quest of the Supreme Being through various

spiritual sadhanas and their eventual success in discovering

Him and their immersion in His Bliss. One of the out-

standing characteristics of the Rishis is that they were

never satisfied unless they preached to thousands around

them the truths they discovered and shared with them

the bliss they themselves enjoyed. Even as the flower

blossoms not for its own pleasure, even as the stream flows

not for its own benefit, even as the tree stands not for its

own comfort, even as the mountain stands not for its own

majesty, the lives of Rishis are not meant solely for their

own advancement but as a source of strength to the whole

of humanity. They accordingly went forth, each one of

them, in ecstatic raptures as the humble instruments of the

Supreme Wielder of the destinies of mankind, proclaiming

to the world :

"I have discovered the Sweet God. I have seen the Grea

Spirit. Listen to me, ye sons of Immortal Bliss, even ye who

live in the heavenly abode, I have found the Ancient One ; I

98 The Hinduism of the Upanishads. [Part 1

have known the Supreme Being whose Light shines forth from beyond all darkness and knowing Him alone you shall be saved.'

The Supreme Being proclaimed by the Rishis is a Being whose existence had no cause, no beginning and can have no end and whose non-existence is impossible, inconceivable and unthinkable.

The whole nature of this unoriginated Being, or the aggregate of His attributes is uncaused and must be necessarily and immutably what it is, so that He cannot have any attribute or modification of His attributes but such as were the eternal and necessary concomitants of His existence.

Whatever are the attributes of the unoriginated Being, He possesses each of them unlimitedly. In whatever manner the Supreme Being exists or is present anywhere, He exists in the like manner or is present everywhere.

He is one individual uncompounded substance, identically the same everywhere and to which our ideas of whole and part, magnitude and quantity, cause and effect, time and space, are not applicable.

He possesses intelligence and power unlimited and all other moral attributes that are in themselves absolute perfections.

The Rishis announce that there is in the universe but one unoriginated Being who must therefore be the original fountain of all existence and the First Cause of all things, that all things owe their existence ultimately to the power of the First Cause operating according to His free will;

that creation is only the coming out of what already existed potentially in the First Cause that the Supreme Being, the Brahman, the Almighty God the First Cause and Author of all things, is a Being of infinite goodness, wisdom, mercy, justice, truth and all other moral perfections such as become the Supreme Author and Governor of the Universe.

What is more, as the Efficient and Personal First Cause, the Supreme Being, say the Rishis is sarvantaryami, dwells secretly in all objects, sentient and insentient, animating the myriad forces in nature and bright

Chap. VI] The God-vision of the Rishis.

99

ening its whole face with a heavenly beauty such as no man

can fully conceive, no poet can fitly describe.

The First Cause, announce the Rishis, is a Free Cause,

a Will, a Spirit, a Reason, a Consciousness. The universe

is a universe ; that is to say, it is a whole, a unity, a system.

The First Cause of it, therefore, in creating and sustaining

it, must comprehend, act on and guide it as a systematic

whole, must have created all things with reference to each

other,and must continually direct them towards a preconceived

goal. The complex and harmonious constitution of the

universe must accordingly be the expression of a Divine Idea,

of a Creative Reason.

The Universe is not, therefore, a chaos formed by chance,

but ordained, ruled and controlled with obvious purpose

by a Power infinitely greater than our own and by a Mind

exhibiting infinitely greater wisdom and knowledge. Every-

thing grows or comes out of something else. In other words,

every event is preceded by something from which power

flows forth, shaping, making and controlling that event,

as our act of will shapes and makes and controls the blow

of the fist or the tramp of the foot. It is a fundamental

and primary fact of our nature that we cannot help thinking

of all phenomena as caused and controlled by power of this

kind coming from some source or other.

But unfortunately we have got into the habit of using

the word 'cause' in a very loose way. And chiefly we make

confusion by talking of the laws of Nature themselves as

if they were causes. We ask why the gas escape makes

itself smelt so quickly all over the room, and we reply that

it is caused by the law of the diffusion of gases ; we ask why

the cannon-ball that is fired off with a strong slope upwards

curves round and in a few hundred yards actually strikes

the ground; and the reply is that it is caused by the law of

gravitation. But that is altogether a confused and confusing

use of the word cause. The phenomenon is explained by

100 The Hinduism of the Upanishads. [Part

the law, but it is not caused by the law. For what a law

of nature? It is simply the avowal that certain phenomena

always happen in a certain way. And it is a law of Nature

that any two masses tend to approach each other with a

force which varies inversely as the squares of their distances

But that is not the cause of the apple falling to the ground

or the sea following the rising and setting of the moon; it

is only the explanation of these things. Each dropping of

an apple and each rise or fall of the tide is just one more

act going to make up the boundless mass of facts which

we gather up and bind together, purely and solely for con-

venience of thought, under one law, the law of gravitation.

What we want to know is the cause of this very wide-

spread fact that bodies do move towards one another in the

way stated in the law of gravitation, and stating the law

which is only stating that they always do so does not bring

us a hair’s breadth nearer to the cause. There must be

something or other like the influx of our will-power into our

muscles, when the surface of the sea moves towards the

moon and when the apple moves towards the ground and

when two drops of water lying close together on a perfectly

smooth horizontal sheet of glass are unable to rest close

together and actually move up to each other and coalesce

in one big drop instead of two small ones. There is a pull

somewhere like the pull we give when we ring the

door bell. Who or what pulls them? Does the moon pull the

sea, the earth the apple, one drop the other drop? No,

moon and earth and drop are simply masses of matter. The

mind cannot form the idea of their pulling without for the

moment thinking of them as alive and exercising will-power.

But they are not, so far as we know, alive. They have, so

far as we can judge, no will-power. Who or what pulls them?

We are compelled to believe that, apart from the big or

small masses of matter themselves, there is in every case

what we call a force, that is, a power like our will-power

Chap. VI] The God-Vision of the Rishis.

101

which does the pulling—only that it always does the pulling

according to the same laws, whether with big masses or little

ones, whether on earth or in the sun or through the vast

spaces which seem so empty, lying between the world masses

which are scattered through the heavens.

What then is this wondrous force? We do not actually

observe it in the external world at all. What we perceive

is only the following of one event by another. But we

believe that this succession is impossible without an active

conscious force behind it. This impels us to see that the

most important principle of physical science, the law of

universal causation, is really the revelation, the mode of

working, of an eternal, unchangeable, self-conscious and

self-determining Spirit in nature which must necessarily

possess intellect and will, intelligence and motive.

Again, the picture which modern Science draws of the

universe is indeed surpassingly sublime. It says that the

universe is filled with force which flows through every atom

of matter, solid, liquid, gaseous, throughout the infinite

area of the boundless whole. The things which naturally

give us the highest conception of force and majesty are the

grand bodies that march so ceaselessly through the heavens,

the tidal movements of oceans from end to end of the globe,

or the fall of huge masses under the power of gravity ; but

all this energy is as nothing in comparison with that which

is found to lie in the atoms. It is the nature and force of

the atoms that give its shape to the crystal, its quality to

the acid or alkali, their colour, odour, softness or hardness

to substances. It is the atoms that build up every individual

body from a drop of water to a whirling sun.

Take the minutest particle of matter which the eye can

see. That itself is a whole universe of energy. Within

its bounds, molecules are vibrating, darting from one side

to another with inconceivable velocity all the time. And the

like is going on in every particle of matter from here away

102 The Hinduism of the Upanishads. [Par

to the most distant star whose light takes several millic

of light years to reach us. Imagination reels before t

effort to conceive this tremendous force pulsating w

one beat from end to end of the universe, if there were a

ends at all. But it gives us the firm conception in respor

to the sense of causality in us that every individual motic

be it ever so minute, is, in fact, the direct expression o

power akin to the will-force which we know in ourselv

Does this not give us a truly transcendent idea of God

the Supreme Force that fills and penetrates and binds eve

atom of matter in the universe ? This leads us also to the

escapable philosophical conclusion that He, without whc

mandate even an ant could not pass out of existence and no

sparrow would fall to the ground, whose Conscious. Energy

concentrated in every particle of the ant's body, in eve

feather of the sparrow, in every thread or down on each feath

and in every chemical atom in each thread, for whose care

mote floating in a sun-beam is too minute, cannot be heedle

of a human soul looking forth with wonder at the heav

of heavens or indifferent to the heart that approaches H

in reverent love and prayer.

It is this sublime truth which Rishi Yajnavalkya declar

when he described the Supreme Being in the Brihadaranya

Upanishad as " The One who dwells in the earth and the heave

within the earth and within the heaven, whom the earth a

the heaven do not know, whose body the earth and the heav

are, and who pulls the earth and the heaven within."

The Rishi further goes on postulating likewise in great

detail the immanent, binding and pulling Power of God

eleven other natural phenomena, viz., in the water, the fire, t

sky, the air, the sun, the moon and stars, the ether, t

darkness, the light, then in the individual self, finally in t

eight organs, viz., the breath, the tongue, the eyes, the eal

the mind, the skin, knowledge and the seed.

Chap. VI] The God-Vision of the Rishis.

103

In other words, fire, air, earth and water, thunder,

lightning, rain and wind, herb, shrub, plant and tree, insect,

bird, beast and man are all aglow with His pulling Power

and vitalising Presence. Every object, every being is His

temple, great or small, to which all the departments of

science open up a high road. Steam and electricity, light

and heat, ether and sound, directly reveal Him. The force

of gravitation is only a beautiful vista through which He is

descried. The microscope and the telescope like sacred

eyes reveal His glory and splendour in the far-off heavens

invisible to the naked eye. The movements of the rolling

planets above reveal Him as a Mighty Architect who holds

those stupendous orbs in His Hand. In the movements

of the winds, we distinctly feel the breath of Him who rides

over the whirlwind and shakes the universe by His Power.

The more we study the mathematics and the mechanics

of physical forces, the more vividly do we see Him, the Great

Mathematician and Mechanic, who has constructed this

wondrous mechanism. Every department of knowledge

leads us into His immediate Presence. The whole universe

becomes His Sanctum Sanctorum, the Holy of Holies, in

which we always worship and adore Him as the Everlasting

Light, the Author and Giver of life, the Maker of all suns,

the Fountain-Flood of all Truth, Wisdom, Love and

Righteousness, the Eternal, Unchangeable One. We likewise

commune with Him as the God of Astronomy and Mete-

orology, the God of Mathematics and Mechanics, as the God

of Electricity and Magnetism, the God of Winds and Tides,

the God of Light and Sound, the God of Eclipses and Comets,

the God of Engineering and Navigation, the God of Agri-

culture and Manufacture—in fact as the all-comprehending,

all-penetrating, all-sustaining, all-ordering, all-harmonising,

all-unifying Personal Providence who animates and re-

gulates, directs and guides, controls and quickens every

one of life's manifold spheres.

104 The Hinduism of the Upanishads. [Part I

Again, in reply to searching questions put to him in the court of King Janaka by Vachakanavi Gargi, an enlightened lady philosophical enquirer, regarding ether, Rishi Yajnavalkya says: “Ether is woven like warp and woof in the Akshara, the Imperishable Being”. He then describes the invisible and intangible nature of this Being and winds up by glorifying His sovereignty.

On account of the importance of the matter, I am inclined to reproduce below the questions of the enquirer and the answers of the Rishi (Brihadaranyaka—Chap. III—8th Brahmanā-1).

Gargi said: “O Yajnavalkya, as the son of a warrior from the Kasis or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to fight thee with two questions. Answer me these questions.” Yajnavalkya said: “Ask, O Gargi”. She said: “O Yajnavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present and future, tell me in what is it woven, like warp and woof?” Yajnavalkya said: “That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present and future, that is woven like warp and woof, in the ether (akasa)”. She said: “I bow to thee, O Yajnavalkya, who has solved me that question. Get thee ready for the second”. Yajnavalkya said: “Ask, O Gargi”. She said: “In what then is ether woven, like warp and woof?” He said: “O Gargi the Brahmanas call this Abshara (the imperishable).

It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without; it devours nothing and no one devours it. By the command of that Akshara the Imperishable, O Gargi, sun and moon stand apart. By the command of that Akshara, O Gargi, heaven and earth stand apart. By the command of that Akshara, O Gargi, what are called moments (nimesha), hours (muhurta), days and nights, half months, months, seasons, years, all stand apart. By the command of that Akshara, O Gargi, some rivers flow to the

Chap. VI] The God-Vision of the Rishis.

105

East from the white mountains, others to the West or to any other quarter. Whosoever, O Gargi, without knowing that Akshara (the imperishable) offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargi, without knowing this Akshara departs this world, he is miserable (like a slave). But he, O Gargi, who departs this world, knowing this Akshara, he is a Brahmana. That Brahman, O Gargi, is unseen, but seeing ; unheard, but hearing ; unperceived, but perceiving ; unknown, but knowing. There is nothing that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gargi, the ether is woven, like warp and woof.'

Another Rishi, Sandilya, in the Chandogya Upanishad, visualises the Supreme Being as-

" The Intelligent whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (Omnipresent and Invisible), from whom all works, all desires, all sweet odours and tastes proceed ; He who embraces all this, who never speaks and is never surprised."

Yet another Rishi in the same Upanishad identifies ether with Brahman Himself on account of its invisibility, intangibility and all-diffusiveness and says :

" And the ether which is around us is the same as the ether which is within us, that is the ether within the heart (as Brahman) is Omnipresent and Unchanging."

Let us see what modern science has to say about ether.

It says it is subtler than force, surrounds every particle of matter, penetrates every body, fills all space and pulsates with life. But we cannot see it. The hardest iron is not impervious to it. The most complete atmospheric vacuum, even the desert voids that reign between star and star, are full of it and the absence of common matter only serves to transmit the better the etherial waves. A ray of light passing from the sun to the earth is a column of ether in vibration. At every point, ether exerts force of enormous intensity. In comparison with the bulk of ether, ordinary

106 The Hinduism of the Upanishads. [Part I

matter forms but a trifling part of the universe. For, even

if we disregard the ether diffused through ordinary matter

and interplanetary spaces, and suppose the whole of our solar

system filled with ordinary matter, the proportion between

it and the etherial sphere whose radius is the distance of

the nearest fixed star, is said to be only as one to eleven

trillions. Though the medium of vision, ether and its vibra-

tions are farther beyond all visibleness than the tiniest

molecule. Though more tenacious than steel, we move through

it constantly without feeling it. Though so enormous is its

pressure, no balance can weigh it. Though touching us on

every side every second, no touch of ours can detect it. As

Professor Tyndall has said, "The domain in which this motion

of light is carried on lies entirely beyond the reach of our senses.

The waves of light require a medium for their formation

and propagation, but we cannot see or hear or feel or taste

or smell this medium. How then has its existence been

established? By showing that by the assumption of this

wonderful, intangible ether, all the phenomena of optics

are accounted for with a fulness and clearness and conclu-

siveness which leaves no desire of the intellect unfulfilled."

Again what has been stated above is true of that which

the science of mechanics rests on—uniform force and recti-

lineal motion. No eye has seen or shall see it. So also,

in electricity, magnetism, thermodynamics, the subtle

analysis of modern investigation has banished altogether

the former theories of material fluids and substituted the

conception of invisible forces. The scientific energies now

believed in are not physical things but mental data. Gravity,

for example, is not a material entity but the correlate of

thought to motion, the occult cause inferred by the mind

where change of place is observed. None of these phenomena

is visible to the physical senses. Yet they are not dismissed

as mere fictions of the intellect, but believed in as established

scientific truths.

Chap. VI] THE GOD-VISION OF THE RISHIS.

107

Moreover, all the objects that science studies are seen

in space. All the events that it traces are known as occurring

in time. These two—space and time, are fundamental con-

ditions of all science. Yet, neither space nor time is itself

a material thing capable of being perceived by the senses.

Shall space and time, then, be set down as figments of the

brain ?

If science can, of necessity, make some of the most

tremendous unproven assumptions which it is possible to

conceive, if science must assume in its experiments the

veracity and trustworthiness of man's own faculties, of the

senses and the intellect which play their part in making up

all the human experiences, and above all, if science may accept

the perception and the satisfaction of the reasoning powers

of man and also of his memory as good proof of what no

observation can discover, why should the Rishis, the seers

of ancient wisdom, be debarred a similar privilege, a similar

lineof reasoning and argument in asserting that the phenomena

of the visible and invisible, the tangible and intangible world

could be accounted for only by the existence of the invisible

and intangible Akshara, the Imperishable Being, in whom

the invisible and intangible ether itself is “ woven like warp

and woof,” a Being “ who has no form visible to the eye, whom

no one can see with the eye and who is revealed through the heart,

the understanding and through meditation ?”

Let us next see how modern Science and eminent

scientists and philosophers bear surpassingly corroborative

testimony to the God-Vision of the ancient Rishis. For the

information of readers not versed in scientific enquiries,

I may premise by saying that the function of Science is to

observe, explain, classify and interpret the phenomena

of Nature and that the method employed in scientific

investigation is not different from ordinary reasoning

but simply the process of common sense, critical

understanding, carried out with precision, aided by the

108

The Hinduism of the Upanishads.

experience of the inward man. The starting point of

Science is in the observation of nature. The various sens

—sight, hearing, smell, taste, touch—perceive various objec

such as, star, rock, water, plant, animal and notice th

varied qualities, such as, heat, cold, hardness, softness, p

fumes, sounds, forms, etc. These are compared ; th

likenesses and differences noted. Then classifications i

formed—families, species, substances, forces, laws—and,

the result of these inductions, general propositions are l

down, the main principle ruling in this inductive proce

being to classify together the like things, separating th

from the unlike and to interpret the unknown by the know

not vice versa. And accepting, as we do, the widest possit

definition of the term Nature, regarding it as inclusive

the domain of mind as well as of the domain of matter,

may assert that Science has quite properly to do with ever

thing that concerns human life, either in the past or in t

present, and whether we call it sensuous or spiritual. Sci

tific investigation, then, is by no means complete, its d

coveries or theories cannot be looked upon as conclusi

if it is not so extended as to cover the whole area of hum

thought and action. What man has thought and dor

endured and endeavoured in bygone ages is as truly eviden

of the development of life, is of as great value in buildi

up an intelligible and reasonable system of universal tru

as are those fossil remains of the flora and fauna of oth

epochs which the scientist rightly regards as of the fi

importance. Accordingly, the whole occupation of Scien

ever since there has been any science at all, has been l

gathering up the happenings in the universe, showing th

they are not irregular, but regular, classifying them, doi

them up in neat bundles, each with its label bearing the na

of some law of nature. That is what true Science always

at and it is never at anything else at all. It does a perpet

tiding up of our observations of natural phenomena a

Chap. VII] The God-Vision of the Rishis.

109

it cannot bear to leave any of them lying about unclassified

and undocketed.

Suffice it for our present purposes to state that first

of all Science laid its hands on the motions of planets and

showed that they were all regular. But comets and meteors

it left alone for a long while ; and the kind of narrow religion

which has based the evidence of God only on exceptional

events which she called miraculous, could say and did say

" Yes, the motions of the planets are part of the constitution

of the Universe and do not need God ; but look at the comet's

tail measuring millions and millions of miles in length and

sweeping across the skies and look at the shower of

falling stars. God does not leave the Universe alone, you

see ; here is His hand scattering these irregular lights about."

But Science presently stretched out her hand and swept

these also into her drawers,—did them up in bundles, labelled

them and showed that they, too, were part of the regular

order and not special interferences at all. And that has been

the lively and sporting game of Science all along and she

keeps steadily filching away all miraculous evidences one

after another on which popular religion relied for its existence,

and arranging them in her own territory as regular, orderly

parts of the universe, till it looks as if the religion which

relies on the special interference of God would ere long have

nothing left at all, for Science will have parcelled out and

appropriated the whole area of phenomena as belonging to

her domain. This is why blind orthodox religion cries out in

angry protest at every fresh advance of Science. Every such

advance seems to this sort of religion to be the substituting

of natural forces for the action of God in some fresh sphere.

So that the progress of Science necessarily seems to be a

progress towards atheism. As Science shows that natural

law covers the history of the heavenly bodies, of the earth,

of organic life, each of these seems to be taken away from

God. And so a false theology has successively fought against

110

The Hinduism of the Upanishads.

the protagonists, particularly of astronomy, geology,

biology, and execrated them as the enemies of God

looked upon Science as a godless and blind teacher

sacrilegious intruder upon the domain of revealed truth.

thus among almost all denominations and phases of religious

thought there were more or less suspicion, jealousy

abuse of scientific research and physical investigation

was also a fact almost equally patent that on the part of

science likewise—among many at least of its representatives

there was a similar hostility entertained towards religion,

and that not only all religious organisations but all spiritual

faiths and principles were looked upon as their natural

foes.

Now, things have changed completely. True Religion,

wherever it exists, recognises Science as divine in all knowledge.

It therefore welcomes every scientific discovery which expands

man's ideas and vision of the Universe and the discoverers

are hailed as the prophets and messengers of Calumny,

persecution, torture will not be their fate, gone by, for daring

to denounce popular, power anointed, religious, scriptural beliefs,

such as, the flatness of the earth, the myriad-headed serpent

Audisesha supporting the earth, the stationariness of the globe,

the days' creation, the six thousand years' age of the world

of man, the universal deluge. A Columbus who discovers

new continent need not fear disgrace at the hands of

theologians at Salāmanca, because of his inability to adduce

support for his discovery or even a faint indication ,

though under an esoteric shade, in the scriptures of

religion. A Copernicus need not suppress his heliocentric

theory of the heavens for thirty-six years and escape persecution

only by death. A Galileo will not be tortured

compelled to recant his famous declaration that the earth

moves. A Giordino Bruno will not be burnt alive for daring

to assert a plurality of worlds. A Lyell for his revolutionary

Chap. VI] THE GOD-VISION OF THE RISHIS.

111

geological conceptions and a Darwin for his astounding

theory of “ the descent of man ” will not be execrated as the

enemies of God. On the other hand, religion and science

are now regarded as the complement and supplement, the

natural friend and ally of each other. It is now held that

science is not complete till religion in its general signification

becomes one of its objects of investigation and its special

signification becomes a part of science itself. Science can

no more have grounds for a quarrel with religion than she

can have grounds for a quarrel with the phenomena of atomic

affinity, molecular vibration and molar attraction or repulsion

or be at odds with the systematisation of these phenomena

into laws of chemistry and electricity and with the inferring

from them of chemical and electrical forces as causes.

" Science " says the great positive philosopher, Auguste

Comte, ' conducts God with honour to its frontiers, thanking

Him for His provisional services.'

Nor has religion been lagging behind in the adoption

of rational methods for the elucidation of its absorbing meta-

physical problems. For instance, just as science compares

and classifies things in nature, religion also has divided the

nature into two great groups. One group contains all natural

phenomena, such as, weight, size, form, heat, colour, motion ;

the other, all mental or spiritual, phenomena, perception,

reason, love, will, aspiration. In the one group, inertia is

the law, in the other, spontaneity. In the one, necessity ;

in the other, freedom. In the one, the phenomena have a

definite relation to space ; in the other, to time. The pheno-

mena of the one are discerned by the senses ; those of the

other only by consciousness. In the one group, every thing

is divisible ; in the other, the subject affirms its indivisibility

and identity. In the one group, everything belongs to the

earthly and the finite; in the other group, there is a constant

attraction and rise towards that which lies higher. The two

poles of modern thought—religion and science—have been

112 The Hinduism of the Upanishads. [Part I

thus fortunately brought into harmonious relation with

each other.

While science says " This is the way the heavenly bodies

move ", Religion says, " Yes, that is the way in which God

moves them ". While science says, " This is how the different

" Yes, that is the way how God brought them into being."

tribes of beings have come into existence ", Religion says,

While science discovers the fixed and unalterable laws that

govern the actions of nature and by their study, accurately

infers the nature of events that took place before the birth

of sentient beings, records the childhood and youth of

the present world and makes even sure predictions about its

future, Religion says that these laws are only an expression

of particular modes of God's manifestation. Science and

Religion are thus mutual help-mates. Just as Science through

the genius of a Sir J. C. Bose announces the discovery of

oneness of life and the fundamental unity of creation in all

its kingdoms, Religion also proclaims the profoundest truth

of the unity of the Spirit that pervades all. Whereas the

task of Science is to spell out unity, the work of Religion

is to vision the very Spirit that constitutes unity. To

every new investigation of the scientist, therefore, Religion

now says 'God-speed ' and to every new discovery of the

savant, ' all-hail.' Hence my endeavour in this chapter to

invoke the corroborative testimony of science and eminent

scientists to the God-vision of our ancient Rishis.

Modern physical science, one cardinal principle of which

is, as stated above, the unity of the whole universe, the latent

truth and reality of all persistent forces, has established

that the Universe is not an eternal quiescence. It is in

constant change, constant motion. And these changes and

motions are part of a series actually existing and progressing.

No matter what intermediate causes or agencies there may

have been, the mind is not satisfied to stop with any of these

but passes farther and farther back seeking the First cause

Chap. VI] The God-Vision of the Rishis.

113

which must sometime have first started the series. Now

this First cause cannot be matter itself, for matter has no

spontaneity of action. The essential idea of matter is that

it is inert, as already stated above; remains in its present

condition for ever unless disturbed by some external agency.

If matter did not observe this law, no science of it would be

possible. In whatever condition and position matter originally

existed, in that it must always have remained. To start the

evolution of the universe, therefore, some external agency,

possessed of spontaneity, acting upon matter, must be

inferred. As the only spontaneous agent we know of is

self-conscious free-will, the Will of some Supreme Being must

be regarded as The Great First Cause.

Lord Kelvin, popularly known as the Investigator of

Nature, was, after a research extending over a period of

sixty years, prompted to announce to the world in unequivocal

language that "the phenomena of living things, such as a

sprig of mass, a microbe, a living animal and the mutual

interdependence of vegetable and animal life and the wonderful

design displayed in them, looked and considered as a matter

of scientific investigation, compels us to conclude that there

is a scientific reason for believing in the existence of a Creative

Mind and Directing Power."

I shall give below just a few most convincing instances

of the display of this Creative, Directing and Designing

Mind and Power in Nature taken at random from different

departments of Science.

The Mathematician, the Geologist, the Astronomer, the

Naturalist, the Biologist and the Physiologist, among others,

are all able to tell us that there are objects in nature which

are constructed and regulated in their functions and move-

ments according to definite and immutable laws—laws

characterised by super-human wisdom, working not only

for particular ends but working together in perfect harmony

for the preservation and welfare of the whole universe

114

The Hinduism of the Upanishads. [Part I

They will also tell us that mere chance is absolutely excluded from the operation of these laws, that everything is the result of antecedent cause ; that wherever changes or developments occur in substance or organism, they manifestly fulfil some ulterior purpose ; and whenever the power to produce such change does not exist in the subject of that change, the power must reside in something outside of it, in something which is not it ; a motive power must act apart from the substance or organism, a power, which the latter does not possess.

And whenever we observe any process of this kind, a purpose or an end to be accomplished, we know with certainty that some Mind or Intelligence has had that purpose in view, and either has furnished the substance or organism with the motive power necessary for the accomplishment of the purpose, or itself works in and through the said substance or organism for effecting the purpose.

The Astronomer tells us that in the earth's circuit round the sun, an orbit of about 583 millions of miles, its average speed is between eighteen and twenty miles a second, so that in one day of twenty-four hours, it travels about a million and a half miles. The orbit is not quite an exact circle, but elliptical. The sun is not in the centre ; therefore the earth must be at one time of its revolution nearer the sun than it is at another. There are two dangers to be avoided in the earth's journey—one, the danger of its falling into the sun, when it is nearest to it and the other, the danger of its running wholly away from the sun into space, when it is farthest from it, in spite of the sun's power of attraction to keep it in its orbit. How marvellously these dangers are prevented by the earth simply hastening and slackening its speed to suit the varying conditions ! As she approaches nearer and nearer to the sun, as in winter, she has to put in greater speed in order to overcome the stronger attraction of the sun. We have to move faster to prevent our falling into the sun. Thereafter in six months' time we shall b3

Chap. VI] The God-Vision of the Rishis.

115

at our farthest distance from the sun. The sun's pull upon

us will then grow weaker and we shall be in danger of flying

off our track altogether unless we diminish speed and give

the sun time to get a better grip upon us ; that saves us from

our other peril, and instead of flying off in space; we are

bent round and turn the corner in safety.

How marvellous also it is that the earth having com-

pleted its circuit round the sun and having travelled at

various degrees of speed and been subject to other disturb-

ances on its path, nevertheless, turns up to time at Green-

wich to within the one-hundredth part of a second ! The

earth being dead matter, its exceedingly sensible behaviour

under changing circumstances, must be attributed to a

Super-human Mind working it or in it, a Mind which under-

stands fully the laws of centripetal and centrifugal motion,

and imposed those laws upon our planet, as elsewhere, to

carry out Its purpose of keeping it always in its orbit.

Besides, our earth is so related to the sun and the moon

that seed time and harvest never fail and the ebb and flow

of tides never deceive us.

There are several departments of science such as che-

mistry, geology, psychology, as much or even more adapted

than astronomy to furnish proofs of the wisdom of a Super-

human Mind ; but there is none which affords us such evidence

of Its power or so helps us to realise Its Omnipresence, our

own nothingness before It and the littleness of our earth

in the system of creation.

The Naturalist tells us of the life and economy of the

clover plant revealing secrets of its marvellous powers of

self-preservation and the contrivances for its survival and

reproduction. The intelligence and forethought revealed

in its organisation and habits far surpass anything which

the skill or mind of man could have produced. The clover

is so constituted that only bees can fertilise it and the bee

is so organised that one of its chief occupations is to gather

116

The Hinduism of the Upanishads.

[Par

honey from the clover and by its visits unconsciously fertilise the clover seeds. Here we have one purpose manifest, i.e., the reproduction of the clover which it cannot accomplish by itself. On the other side, we have another purpose manifest, i.e., the gathering of honey by the bee which involves the accomplishment of the purpose of reproduction as regards the clover. We know that the bee is no more made itself than the clover made itself and certainly the bee did not make the clover nor the clover the bee. In other words, we cannot posit the power of constructing the organisms in the organisms themselves, and we cannot ascribe the purpose of fertilising the clover to the bee any more than we can ascribe the purpose of furnishing honey for the bee to the clover. We see a double purpose which cannot be traced to the subjects concerned, and which is carried out by a double process which neither of them could originate, much less achieve. We find, therefore, that the adaptation of the bee and the clover to each other's purposes, of which they are not conscious, is the plan and achievement of some Intelligent, Designing and Creative Power.

The Physiologist tells us that gastric juice secreted in the stomach dissolves all aliments, but does not dissolve the stomach itself although the latter is of precisely the same nature as the aliments with which it is nourished, because it is lined with a coating or varnish which is not attacked by the gastric juice and which protects the walls which it covers. What could the most perfect art have done to protect the walls of the stomach but invent a precaution similar to that which exists in reality? And how surprising it is that an organ destined to secrete and use an agent more destructive to itself, is found armed with a protective turniture which must have always co-existed with it, since otherwise it would have been destroyed before having had time to procure for itself this defence! Does this not display Intelligence of a Designing and Creative Mind?

Chap. VI] The God-Vision of the Rishis.

117

Again, Professor Tyndall gives a very graphic description of the combination of remarkable arrangements by

which the human ear is fitted to be an organ of hearing.

Says he, " Finally, there is in the labyrinth a wonderful

organ, discovered by the Marchese Corti, which is, to all

appearance a musical instrument, with its chords so stretched

as to accept vibrations of different periods, and transmit

them to the nerve-filaments which traverse the organ. Within

the ears of men, and without their knowledge or contrivance,

this lute of 3,000 strings has existed for ages, accepting

the music of the outer world, and rendering it fit for

reception by the brain. Each musical tremor which falls

upon this organ selects from its tensioned fibres the one

appropriate to its own pitch and throws that fibre into

unisonant vibration. And thus, no matter how complicated

the motion of the external air may be, those microscopic

strings can analyse it and reveal the constituents of which

it is composed." Does not this wonderful phenomenon of

which the possessor of the ear is absolutely unaware, disclose

the existence of a Super-human Intelligence directing it ?

The Geologist tells us that inorganic products grow by

accretion, by the external addition of one part to another,

by one force acting upon another. The Botanist and

the Biologist tell us that a vegetable or animal germ, on the

other hand, sustains itself by its own power. External

matter added to it is not mere accretion as in inorganic

objects but assimilation, the turning of external matter to

its own use by the inherent power of the germ. This wonder-

ful process involves selection which directly carries purpose

with it and confirms the existence of an Intelligent Mind

behind it.

Furthermore, while in the case of inorganic matter, the

cause determines the effect, the parts determine the whole,

the present determines the future ; in the case of organic

matter, it is the effect that determines the cause, the whole

118 The Hinduism of the Upanishads. [Part I

that determines the parts and the future that determines

the present. The vegetable seed grows into the tree with

trunk, branches, leaves, flowers and fruits-members which

in their turn sustain the life of the whole tree and contribute

to the production of the seed for the perpetuation of its

kind. The animal germ likewise grows into the finished

animal body with its complex system of organs, each de-

voted to a particular function and all contributing to the

life and reproduction of the whole. In these instances,

we see that what comes last, the completed organism with

its various functions is potentially contained in the seed or

the germ and determines its whole process of life and growth.

But this potential or determinate existence of the effect

in the cause can mean nothing else than this, that the idea

or design of the effect determines or works in the cause and

that it can emanate only from an Intelligent Mind.

Again, from the wise adaptation of means to ends in

vegetable and animal life, the Physiologist and the Anatomist

are accustomed to infer certain designs and purposes as their

explanation and they freely employ this idea of design to

assist them in solving the problems of their departments.

Moreover, from such cases of curious adaptation, as in the

life and economy of the clover and the bee explained above,

Science has not only affirmed design but also some Designer,

but unfortunately does not penetrate further to know more

about this Designer. Religion, however, carries on the

work employing the same principles of reasoning, argues

from the evidences of fitness and contrivance in the world

intelligent design and from the intelligent design, an Intelli-

gent Designer of Supreme Power and Wisdom equal to the

supreme work manifested in the universe of creation.

Botany tells us how the petals twine into one another

to constitute the citadel of the future flower and fruit. This,

says Religion, is too handiwork of a deep-sighted Genius

who, as Plato observes, geometrises everywhere. A certain

student of Plato went into a meadow and marvelled to note

in countless flowers the same unfailing symmetry in the

several parts. He exclaimed: ‘Plato, thou spakest the

truth when thou didst declare that God geometrises’.

Stronger verification, then, than this would hardly

seem to be desired of Religion by anyone. Yet, if it is

demanded, it has a further confirmation—that of prediction.

“ There is no more convincing proof ” says Professor Jevons,

“ of the soundness of scientific knowledge than that it thus

confers the gift of foresight.” “ Prevision,” says Auguste

Comte,“ is the test of true theory.” The astronomer’s wonder-

ful predictions of the movements of the planets, the occurrence

of eclipses, the return of comets—even, as in Leverrier’s

discovery of Neptune, the existence and movement of a

hitherto unknown body—afford the most conspicuous proof

of the correctness of the Copernican system and the New-

tonian Laws. By mere mathematical calculations one can

map out the whole orbit of a planet precisely as the telescope

may slowly trace it. Does not this disclose the unerring

ways of the Great Geometrician? Once at Dublin, Sir

Robert Ball, the great Astronomer, concluded, through his

calculations that the transit of Venus would occur at a parti-

cular definite moment. Accordingly, he sets his telescope

to the expected region of the sky, though overcast with dense

clouds. At the right minute, the weather clears a while

and reveals the planet as it floats majestically across the

solar disc. Such is the wonderful order and correlation

disclosed by astronomy. Here again Religion steps in and

asks ‘ What ye think of this harmony ! ’

More than all, every fibre in a living frame, every hair

on the back of a worm, the slenderest line or the faintest tint

on a leaf—all are scrupulously designed and attended

to in God’s government. ‘Nothing walks with aimless feet ’.

Everything has a definite purpose in the ordering of the

world. If the globe became lighter by the weight of one

120

The Hinduism of the Upanishads.

grass blade, its orbit would be inconceivably disturbed

the crisis of a clash would at once be introduced into

system of the universe.

Newton, the great discoverer of gravitation, decla

" It is inconceivable that inanimate brute matter, shc

without the medium of something else which is not mate

operate upon and affect other matter without mutual cont

That gravity should be innate, inherent, and essentia

matter, so that one body may act upon another thoug

vacuum, without the mediation of anything else, by

through which their action and force may be conve

from one to the other, is to me so great an absurdity, t

I believe no man who in philosophical matters has a compet

faculty of thinking can ever fall into it."

Referring to 'Force' which brings about succession

events in 'Nature', Professor Huxley, the celebra

physiologist, who is rightly or wrongly believed by m

to be an avowed atheist and sceptic, even he states

" Undoubtedly active force is inconceivable except as

state of consciousness, except as something, comparable

volition."

Sir John Herschel similarly says :-

" In the only case in which we are admitted to a

personal knowledge of the origin of force, we find it c

nected, possibly by intermediate links untraceable by

faculties, but yet indispensably connected with volition, a

by inevitable consequence with motive, with intellect and w

all those attributes of mind in which—and not in the poss

sion of arms, legs, brains and viscera—personality consist

Kepler, the prince of astronomers, proclaiming his gra

hypothesis of the law of the planetary distances in

celebrated work, " The Harmony of Worlds ", touched

zenith of the scientific intellect when, obsessed by the c

viction that in tracing out the laws of nature he was thinki

of God's thoughts after him, he exclaimed awe-struc

Chap. VI] The God-Vision of the Rishis.

121

"O God, I think Thy thoughts after Thee. I thank Thee, my

Creator and Lord that Thou hast given me this joy in Thy crea-

tion, this delight in the works of Thy Hand. I have shown

the excellency of Thy works unto men, so far as my finite mind

was able to comprehend Thine Infinity. If I have said aught

unworthy of Thee or aught in which I have sought my own

glory, graciously forgive it."

Lyell, the great geologist, concludes both his 'Elements

of Geology' and 'Principles of Geology' by affirming that

geological research finds in all directions the clearest indica-

tions of a Creative Intelligence, that as we increase our know-

ledge of the inexhaustible variety displayed in nature, and

admire the infinite wisdom and power which it manifests,

our admiration is multiplied by the reflection, that it is only

the last of a great series of pre-existing creations, of which

we cannot estimate the numbers or limit in times past.

The idea of a Creative Intelligence and Mysterious Force

making living things behave in their various ways, each

according to its kind, has occurred to more than one philoso-

pher. Bernard Shaw calls it the Life-Force and this Life-

Force was interpreted over a century ago by Scopenhaur

as "The World Will" and as "Idea and Will in Nature."

According to them Nature is no independent power, but it is

the work of a Super-human Something existing as It wishes

it to exist, reflecting Its mind and purpose and therefore

trustworthy witness of It.

As in the only case where we know force directly, to

wit, in the human constitution, we find it to be an attribute

of will and intelligence, an energy and expression of spirit,

we must infer in accordance with the general rule of science

to interpret the unknown by the known, that force is every-

where else but an energy and expression of a Spirit, a Con-

scious Power or Will, a Creative Mind, an Infinite Intelligence.

And of what other Spirit can it be than of the One Infinite

and Almighty Personality whom the Rishis proclaimed as

122

The Hinduism of the Upanishads. [Part I

Parabrahman, as Paramatman, as the Self and described and glorified Him in different ways according to their individual perceptions as shown below:-

" He from whom the universal world proceeds, who is the Lord of the Universe and whose work is the Universe, is the Supreme Being." (Taittiriya).

" That from which all these beings are born, by which all created beings are sustained and into which (when departed from here) they proceed and enter, is the Supreme Being." (Taittiriya).

" From His love surely have all these beings been born ; by his love created beings are sustained and into His love they proceed and enter." (Taittiriya).

" The Supreme Being is He from whom speech with mind comes back without finding. One who has known His love is not afraid of anything. (Taittiriya).

" The Supreme Being is Sweetness indeed. The man or creature having obtained His sweetness becomes loving. Human speech naturally calls Him the Sweet. By enjoying His sweet love, man is immersed in supreme joy." (Taittiriya).

" The Supreme Being is the Supreme Refuge of man. He is the Supreme Treasure of man. He is the Supreme Habitation of man. He is the Supreme Joy of man. All other beings live by participating in a measure of His Love." (Brihadaranyaka).

" Who would move or who would live if the Supreme Being were not in the universe as Love ? It is He indeed who inspires Love." (Taittiriya).

" That which is Infinite is bliss. There is no happiness in the finite. The Infinite God alone is happiness". (Chandogya).

" The Supreme Being was before all. He hath no feet but extendeth everywhere ; He hath no hands, yet holdeth everything ; He hath no eyes, yet seeth all that is ; He hath no ears, yet heareth everything that passes ; His existence hath no cause. He is the smallest of the small and the greatest of the great and yet is in fact neither small nor great." (Chandogya).

" The Supreme Being is the God who is in fire, who is in water, who interpenetrateth the whole world, who is in herbs, who is in big trees. To Him we bow down again and again." (Svetasvatara).

" Everywhere are His eyes, everywhere His face and head, every- where His arms, everywhere His feet, everywhere His ears. He unites arms to the human body and wings to the body of birds. The

124 The Hinduism of the Upanishads.

" The qualities of all the senses are manifested through

But He Himself is without any senses. He is the Lord of all

King of all, the Stay of all and the Friend of all." (Svetasvata;

" This Great Person is the Lord of all. This Infinite God w

the Light of knowledge has instituted righteousness for the sa

supremely pure peace." (Svetasvatara).

" The Supreme Spirit, who is the nearest to all, is dearer

son, dearer than wealth, dearer than anything else." (Brihad yaka).

" The Supreme Spirit alone should be worshipped as the

one. Whoever worships the Supreme Spirit alone as the dear

his object of love never perishes." (Brihadaranyaka).

" Our life attains its object, if we can know Him here and

do not know Him here, that is the greatest calamity ; therefor

wise having realised Him as the One Supreme God in all things m

or stationary become immortal, when they depart from this wo

(Kena).

" May that God, who though one and unseen, dispenses un

creatures their desired objects according to the varying nece

of all by virtue of His manifold powers and in Whom the entire un

from the beginning to the end is established, give unto us the

understanding !" (Svetasvatara).

" The sun does not shine there, nor the moon, the stars, c

lightnings. How shall the fire shine there ? All shine after

the Shining One. All this shines by His Light." (Katha, Mund Svetasvatara)

" As birds take shelter in trees for rest, all the worlds rest in

the Supreme Self." (Prasna).

" He, who existing in the earth, is yet different from the (

whom the earth does not know, of whom the earth is the body

rules the earth from within, is the Inner Ruler, the Immo

(Brihadaranyaka).

" He, who existing in the individual self, is yet different fro

individual self, whom the individual self does not know, of whor

individual self is the body, is the Inner Ruler, the Immortal."

hadaranyaka).

" As the one fire entering the world takes the form of each (

it burns, so He, the Inner-Self of all creatures, takes the form of

object and is also beyond all objects." (Katha).

" As the one air entering the world, takes the form of each o

so He, the Inner-Self of all creatures, takes the form of each (

and is also beyond all objects." (Katha).

Chap. VI] The God-Vision of the Rishis.

125

" As the sun, the eye of the whole world, is not mixed up with

the unholy external objects visible to the eye, so He. the Inner-Self

of all creatures, is beyond all objects, is not mixed up with the

sorrows of the world." (Katha).

" Just as by a single clod of clay, all that is made of clay becomes

known, all modifications being only a name made of words, the reality

being only clay; just as by a single nugget of gold, all that is made

of gold becomes known, all modifications being only a name made

of words, the reality being only gold ; just as by a single pair of nail-

cutters, all that is made of iron becomes known, all modifications

being only a name made of words, the reality being only iron ; so,

the Supreme Being is the Inner-Self of all objects and creatures and

is also beyond them all, all modifications being only a name made

of words, the Reality being only Himself and which being known,

all things are virtually known." (Chandogya).

" That which is not revealed by the speech, That by which the

speech is revealed, That which people cannot conceive with the under-

standing, That by which the understanding is conceived, That which

the people do not see with the eyes, That by whose power people see

visible objects, That which people do not hear with their ears, That

by which the ears are heard (known), That which people do not smell

with the organ of smelling, That by which the power of smelling is

led, is the Supreme Being, the Brahman." (Kena).

"That which is shining, smaller than an atom, in which rest the

worlds and their inhabitants, is the Undecaying Brahman. He is the

Life, the Speech and the Sensorium. He is the Truth, the Immortal."

(Mundaka).

" He is the One Formless Being, with His purposes hidden, who

with various purposes creates many forms, from whom the world

rises in the beginning and to whom it returns in the end." (Svetasva-

tara).

" Therefore, he, who knows thus, becomes calm, subdued, free

from desire, enduring, composed in mind and sees the Self in himself

and all things as the Self. Sin does not subdue him. He subdues

sin. Sin does not consume him; he consumes sin. He becomes

free from sin, free from desire, free from doubt, a (real) Brahman,

This is the world of Brahman." (Brihadaranyaka).

Let us now go back to the testimony of Science to the

God-Vision of the Rishis. From what has been stated

already, it follows that every fact which science can tell

126 The Hinduism of the Upanishads. [Part I

the world, every law it can unravel, every force it can trace out, has some divine message for man. Every natural

phenomenon, be it bacteria in sealed flasks or coloured bands in a spectrum, be it building power of molecule, mimicry

of insects, natural selection among animals, has something to tell of God's thoughts and powers and methods of action.

Nature then to the religious man constitutes God's Oldest Testament, His most direct Scripture and His most inspiring

Revelation. The ideas disclosed in it are God's thoughts ; natural laws are divine laws which are the modes of the

manifestations of the Divine Being, the enunciation of His wise designs. Natural history is a chapter of natural theology.

The principles of philosophy are the expositions of His profound purposes. The researches of Science are the elucidations of His marvellous methods through age after age and

in diverse departments. All Science is thus a revelation of the Omnipresent Worker. There is therefore no necessary

and rightful antagonism, no real conflict or shadow of conflict between Science and Religion. Both proclaim, though in

different voices, that the whole universe is the embodiment and manifestation of its Creator.

From the foregoing, we may conclude that our self-knowledge which is the true scientific foundation of all real knowledge, and which forms the basis of our knowledge of God,

leads us to the fact that the non-existence of a Mighty, Righteous and Loving Being, such as postulated by the

Rishis, is inconceivable and unthinkable, that all propositions implying denial or doubt of the existence of God—propositions which form the basal principles of scepticism and agnosticism, are self-contradictory. An analysis of our

beliefs in the world and man and in a moral order of the universe, shows, that they all necessarily imply a firm persuasion in the truth of an Infinite and Perfect Being ; that

every perception, every thought, every particle of knowledge, however acquired, even our doubts and misgivings, pre-

Chap. VI] The God-Vision of the Rishis.

127

suppose the existence of an Infinite, All-comprehending

Spirit which runs through all things and makes all things

possible, of one Living God who loves us ; that we know Him

and know Him directly ; that our apprehension of God is

not of the nature of a mere belief—a belief which, however

necessary and deep-rooted in the human soul, may or may

not have a real object answering to it ; that our knowledge

of the world is really His knowledge.

To our own varied faculties, therefore, God stands

revealed as the Prime Reality, the soul and the All-Soul

being in direct and sympathetic touch. To our own faculties,

God is revealed as inseparably and indissolvably bound

to the human soul like the mysterious yet natural linking

of the eye to light, the ear to sound and the lung to air.

To our own faculties—our common reason, our common

conscience, our common emotion, our sense of cause, our

moral sense and our sense of beauty—God is revealed as the

fountain-source of power, wisdom, love and righteousness.

Quicken the faculties of the scientist, he begins to reveal

the methods of God. Rouse the faculties of the philosopher,

he begins to discern the wisdom of God. Appeal to the

faculties of the historian, he begins to prove the purposes

of God. Touch the faculties of the poet, he begins to sing

the beauty of God.

Our knowledge as human beings, being however limited,

be we scientists, philosophers, historians or poets, our under-

standing of the nature and essence of the Supreme Being

must necessarily be limited. Our idea of God may contain

nothing which is not true of Him and may omit nothing

which is essential for our spiritual welfare that we should

know regarding Him. But it is impossible that it should

be a complete and exhaustive idea of Him. We have scarcely

a complete and exhaustive idea of anything and least of all

can we have such an idea of the infinite and inexhaustible

source of all being. God alone can have a complete and

128

THE HINDUISM OF THE UPANISHADS. [Part I

exhaustive idea of Himself. There must be infinitely more

in God than we have any idea of. There must be untold

multitudes of qualities, powers, excellences in Divine nature

which are wholly unknown to men or even wholly un-

knowable by them owing to their not possessing particular

faculties for their apprehension. We, with our limited

faculties, can apprehend certain attributes of God, but we

can comprehend or fully grasp or definitely image not one

of them. If we could find out God unto perfection in any

respect, then, either we must be infinite or God be finite

in that respect. Though man is made in the image of God,

he is not the measure of God.

Human intellect cannot, of course, fathom to the bottom

the depths of the Supreme Being, as the inscription in the

temple of Isis at Port Said testifies, "I am that which has been,

which is, which will be; and no man has yet lifted the veil

that covers me." Man cannot comprehend all the mysteries

of the Divine. But he can drop the plummet of thought

deep enough to know whether that which he is dealing with

is a Being with infinite power, wisdom, love and holiness

as proclaimed by our Rishis. Though we cannot know all

about Him, though we cannot know anything perhaps with

absolute certainty, yet we can know something with a strong

probability—probability equal to that with which men are

satisfied in the realm of science. In other words, though

we cannot know God in His infinite depths, yet we can realise

Him in our human relations to him. These relations, how-

ever, are so complex, expansive, manifold, original, assuming

different forms in each man's case, almost in each circum-

stance of each man, that they give us a fairly sufficient

knowledge of God. In nature, in life, in soul, in humanity,

in revelation, in history—secular and sacred, divine relations

and dealings are unfolded and have to be discerned. In-

dividually we know how God affects each soul, at what points

He touches our consciousness, how He modifies it, moving

Chap. VI] The God-Vision of the Rishis. 129

us to intense joy or to deep peace or to bitter remorse or to

great longing for a higher holiness and how He gives us

divine protection and inflowing moral strength.

Moreover, we are not left without practical tests of the

truth of the declarations of the Rishis which serve our pur-

pose. The chief of them is—“Does the belief in the particular

truth work ?” If a certain belief will not work in the actual

work-a-day world, try it how we will, the presumption is

that it is not true. Suppose a man says that the sea is

solid. The test is, does the doctrine work ? He steps down

from the ship's side and sets his foot upon the wave. In a

moment, he is submerged; and he has more conclusive

evidence that the waters are not solid than he could have

got by arguing the matter with a philosopher for a year and

a day. Suppose a man says that the granite road is solid ;

every step he makes upon it day after day and year after

year, more and more confirms his conviction. The doctrine

works ; and in the long run, that will be the surest ground

of his belief. Similarly, as all the experience of life fits into

the belief in the veracity of memory and the senses and the

reality of the external world, reality only in relation to the

Supreme Being, so also the experience of life fits into the

belief in a God who is Power, Intelligence, Love and Right-

eousness. As the belief in the veracity of memory and the

senses and in the reality of the external world works and

never breaks down in the varied experiences of life, so the

belief in a God who is Power, Intelligence, Love and Right-

eousness, works and never breaks down in the varied ex-

periences of life. For, we see in actual life that the machine

or organism, which we call a human being, is comparatively

useless, feeble #and inefficient, while it is without belief in

God, but becomes useful, strong and efficient, when the

love of God is in it ; then that is an immeasurably strong

argument for the reality of God and for the love of Him

being founded in truth and not in illusion. We also see that

5

130

THE HINDUISM OF THE UPANISHADS.

belief in God gives meaning and force and coherence to the

language of life ; whereas without it, it is a mere jumble

of letters ; then, that is a stupendously powerful reason for

believing in God.

Furthermore, as we discern from the manner in which

a house is built, the character of its builder, what sense of

beauty he possesses, what wisdom characterises him in the

peculiarities of the cosmic temple, we surely discover

some of the attributes of the Great Architect. We deduce

that it is God's mighty Power that held and whirled it. Hand

the fiery fluid from which the present universe that it is God's

Wisdom that has scattered unnumbered suns, planets and satellites

into the infinite space and caused and is still causing millions

and millions of changes through millions of years. We find it is

Love that has been creating, protecting and redeeming millions

of living beings and has been leading them on through endless

stages of progress ; that it is God's righteousness that has

ordained and instituted a moral government in the universe.

Above all, religious experiences are so simple and reveal

that under certain conditions of mental awakening there is an

exact universal response. They prove, as the Rishis said,

not only that God is one but also that man's nature proves

that the universal is in it and that God is the common

Spirit in all men. In the language of the Rishis, He is

'bhutaantaryami' (the Inner Self of all living creatures) seeking

and seeing of such a God is most eminently natural, most

wholesome to every man's heart. Otherwise, it would not

survive the wreck of so many systems, as observed by Prot

Chunder Muzumdar. Whatever ultimates there may be in the

great depths of the Supreme there is no expression that makes

such a direct appeal to the restless instincts of our nature

as that God is, the

Chap. VII] Creation of the Universe.

1

is near, that He is in the heart, and that He is great and go

and we had better fly to Him as to our refuge and hon

From the facts marshalled out in this chapter, I a

prompted to conclude that it is as impossible for men rea

to doubt the existence of God as to doubt the outward wor

which they see and touch, and as impossible for them to

deaf to His Voice in conscience as to be deaf to the thund

clap or the bugle-note, and as impossible for them to

insensible to the Love with which He penetrates them as

be insensible to the light that floods the day.

Verily, as the Rishis say, we spring out of Him ;

grow in Him ; we breathe in Him ; and we are resumed in

Him. In the very conception of our being, He is impli

In the growth and development of life, in the unfolding a

out-flowering of the soul, in the quest and accomplishment

human destiny, He is the Eternal Preserver, Fulfiller a

In-gatherer. He is the free giver of all good things, t

bountiful bestower of all boons, the ready fulfiller of

desires, the prompt response to all prayers. Our de

immense of endless gratitude how can we describe in hum

language, compute in human expression ?

CHAPTER VII.

THE RISHIS' CONCEPTION OF THE CREATION OF T

UNIVERSE AND THE MODERN SCIENTIFIC

THEORY THEREOF.

The Rig-Veda in the tenth Mandala makes the followi

declaration which forms the genesis of the Upanisha

conception of creation :-

"In the beginning there was neither naught nor aught,

Then there was neither sky nor atmosphere above,

What enshrouded the universe ?

In the receptacle of what was it contained ?

Was it enveloped in gulf profound of water ?

Then was there neither death nor immortality,

132 The Hinduism of the Upanishads. [Part

Then was there neither day nor night nor light nor darkness

Only the existent One breathed calmly, self-contained.

Naught else than him there was,—naught else above, beyond.

Then first came darkness hid in darkness, gloom in gloom.

Next all was water, all a chaos indiscreet,

In which the One lay void shrouded in nothingness.

Then, turning inwards, he by self-developed force grew.

And in him desire, the primal germ of mind,

Arose, which learned men, profoundly searching, say

Is the subtle bond connecting entity

With nullity. This ray that kindled dormant life,

Where was it then ? before ? or was it above ?

Were there parturient powers and latent qualities

And fecund principles beneath, and active forces

That energized aloft ? Who knows ? Who can declare

How and from what has sprung the universe ? The gods

Themselves are subsequent to its development.

Who, then, penetrates the secret of its rise ? "

According to the Rishis also, this beautiful universe has

not been existent always. Time there was without a trace

of it ; it was so to speak a void enveloped in darkness. O

that darkness, the Supreme Being, the Eternal Entity without

a second, was the Light. In the language of the Rishis

"The Real alone existed before creation as the One Supreme God with

out a second. He meditated and having meditated created all this that

exists. From Him were born life, mind, all the senses, the heavens, the

air, the light, the water and the earth that contains all. As a spider

gives out and takes in its thread or as plants grow on the earth,

or as hairs come out from a living person, so do all senses, all

worlds, all devas, all beings come forth from Self, the Undecaying One

Brahman became enlarged (i.e., ready to create the world) through medita-

tion. From it was produced food (i.e., primal matter.) From matter

came Prana, the sensorium, truth, the five elements, the worlds and in

the worlds the imperishable fruit. From Him, who is all-knowing and

all-perceiving, whose penance consists in knowledge, were produced this

lower Brahman, name, form and primal matter. As sparks, similar to

fire, come out of a blazing fire by thousands, various creatures come out

of the Undecaying One and also return to it. (Brihadaranyaka, Taittiri-

ya and Mundaka).

Chap. VII] Creation of the Universe. 133

The Sat, the Supreme Being, who in the beginning abided in His own undifferenced unity, decided to " become many and grow forth " (Chandogya) and accordingly mused in Himself the scheme of the cosmos and with His contemplation, has projected into being all that is. By and from His Will-Power everything came into existence. Thus, according to the Rishis, the Supreme Being is both the efficient and the material cause of the Universe. The proximate explanation of creation therefore lies in the " impelling will-force, inner fervour, intense abstraction and desire, the primal germ, the subtle bond that connects entity with nullity."

The Sat is the vast image of the Supreme Purusha (Person) described in the Rig Veda, whose " one footstep are the heavens ", from " whose mind is the moon, " from " whose eye the sun ", from " whose interior are the skies and from whose head the heavens, from His mouth the Brahman, from His arms is the Kshatria, from His feet the Sudra ". In the same strain the Mundaka Upanishad describes the immanence of God in the universe, when it says : " Heaven is His head, the sun and the moon are His eyes, the quarters His ears, the uttered Vedas His speech, air is His breath and the world His heart. Out of His two feet has come out the earth. This Person is the Inner Self of all creatures." Thus the Supreme Being is the Source and Substance, Soul and Life and Form of creation. But the process of His manifestation, we do not know. It is mysterious. The Rishis say that, by an act of sacrifice, the Supreme Being imposes on Himself what is called self-limitation and the manifested universe is but the outcome of this self-limitation.

And in this mysterious process of the Spirit's Self-unfolding we find that gradual growth and not primal maturity is stamped on all objects subject to time and space. Slow developments and not miraculous spasms of creative power are universal. Not by an arbitrary fiat of will, not by a

134

THE HINDUISM OF THE UPANISHADS. [Part I

paroxysm of energy, but by orderly, unending growth, by

the graduated operations of the law of evolution which

must have started trillions and trillions of years ago and

which involved and involves a long series of processes by

which successive stages of development have been reached

from the simple to the more complex, does the Supreme

Being convert Himself into this wonderful, variegated

world of sentient and insentient objects.

From him was first born the inorganic universe, not

"the illusory, imaginary, unreal", but the solid, substantial,

real universe—a universe of stupendous scene of intelligible

relations, wonderful adaptations and adjustments, in which

each object in space and each event in time could be under-

stood only in the light of the whole of which it forms a part—a

universe of space peopled by millions and millions of

heavenly bodies—countless systems profusely scattered at

enormous distances over an immense void and so arranged

and distributed in relation to one another and in accordance

with the requirements of the profoundest mathematics as

to secure the safety of one and all; glorious galaxies of

suns, planets, satellites, comets—quietly, submissively, though

mechanically yet majestically, moving and rushing in mar-

vellous harmony and with unerring precision, without clash

or conflict, in their appointed-orbits, to the march of celestial

music, in strict obedience to the hidden system of eternal

laws implanted in them.

From Him was next born the whole organic nature

which shines in His Divine radiance with all the charm and

beauty of the vegetable kingdom and acts in conformity

with His ordinances. From Him next came the denizens

of the animal kingdom from the tiniest worm to the

towering elephant endowed with consciousness. All these

act instinctively in harmony with His laws,—laws exhibiting

a unity which is characterised by an admirable correlation

of structure to environment and of organ to function, by the

Chap. VII] Creation of the Universe.

135

mutual inter-dependence of animal and vegetable life and

continuous self-adjustments of part to part and change to

change and above all by the ingenious contrivances which

minister to the prospective harmony of nature.

We thus see that in the process of God's evolution, all

inorganic nature is a pathway of forces working towards

the consummation of that which we call life. The rocks,

the seas, the atmosphere are the prior requites which make

possible the sea-weed, the green herbage, the great forests,

the fragrant flowers, the precious fruit. These in themselves

are ends; but they are also means. For without them, the

air could be filled with no buzzing and twittering life, the

surface of our globe could give no support to beasts and creep-

ing things, the sea would be empty of the vast shoals that

crowd its depths. The plants furnish the great laboratory

which prepares the food for these. "Only," says Dr. Martineau,

a modern western sage, " that unlike our chemist's apparatus

and processes their experiments are all silent, their alembics

all sweet, their products the grace and beauty of the world,

and their very refuse a glow of autumn glory." And all

this conscious life, itself an end, is, in turn, in a thousand

ways, means towards human life. And within the scope

of this human life, the appetites, the affections, the

sentiments, in ascending scale, step after step, lead up to

the final realisation of the ideal of the conscience.

Marvellous, miraculous, is the conception, birth and

growth of human life—once perceptible only as a mere dot

of protoplasmic substance, but through direct action and

intimate watch moving mysteriously into outer growth

and inner development, till the world views with amaze-

ment that it should have come out in the wondrous form

of a self-conscious individual and with infinite possibilities !

How ceaselessly, how abundantly, God's Creative Love is

in evidence—every desire and prompting anticipated and

provided for; the milk preceding the child, the sun-shine

136 The Hinduism of the Upanishads. [Part I

awaiting the eye, the breeze in readiness to refresh the body

and all the affinities and associations with the entire environ-

ment brought into immediate touch and relationship and

made to subserve the designs and dictates of His Providence !

Not only is God's own love thus evident in the shaping

and unfolding of the human life, but He has also planted

it in the heart of man. For, our mutual dependence is

accompanied in various degrees by sentiments of affection

which cast quite a new light on the world, and give to life

a quite new significance. God might so have made the

world that all the functions of mankind should have been

discharged absolutely without the kindling of this affection,

by compulsion of instinct or necessity as in the case of ani-

mals. But God has so made the world that all mutual service

and interdependence of human beings tends to evolve the

aroma of friendship and affection, of touch of heart with

heart, and so to suffuse life with a beauty nothing else could

give.

Suppose for a moment that God actually had made

the world of mankind without this mystery of love. Suppose

each man and woman isolated in the daily task, beholding

the faces, hearing the voices of others, but with never the

light of mutual kindness in the eye, never the thrill of friend-

ship in the voice. Imagine all that range of motive which

springs from our affections for each other cut off in our daily

life. What a dreariness and weariness life would be ! And

yet God might so have built up the world. He might have

implanted in us all the necessary instincts to carry the world

along without ever a thrill of affection in any human heart.

He has not done so. He has given us friendship, sympathy,

affection, love. Hence it is that the Rishis have stated

that " we not only come into life in love but continue to live

in love and are finally resumed into love."

Let us see what Science has to say about the story of the

Universe. It tells us that in the beginning, that is, before

Chap. VII] CREATION OF THE UNIVERSE. 137

there was any organised universe at all, a thin semi-gaseous and semi-liquid substance existing evenly diffused through-

out space, gradually thickens at certain centres. This thickening is, it says, the first step in the starting of evolution.

Who or what caused the thickening, Science has no answer to it. But matter, we know, has no spontaneity of action,

as already stated in Chapter VI supra. The essential idea of matter is that it is inert, remains in its present condition

for ever, unless disturbed by some external agency. As the only spontaneous agent we know of is the self-conscious

free-will, the Will of a Supreme Being must be regarded as the force that has brought about the first thickening of the

centres.

The aforesaid thickening, says science, produces a mar-

vellous rotatory motion. The rotatory motion, in its turn, transforms the centres each into a globe, which revolves

on its axis with immense velocity and prodigious heat. These globes are the suns, the innumerable galaxies of stars which

lit up the sky radiating light and heat, and of which our sun is one. This rotatory motion next leads on to smaller masses

being flung off from each central sun and these, though first forming rings like the present ring of Saturn, gradually

also become globular with motion round their own axis, as well as motion round the central sun. These are the planets

of which our earth is one. These planets again in many cases flung off further films which formed into moons having

a treble motion, rotation round their own axis, motion round their parent planets and with their planets motion

round the central sun. Of these our moon is one.

Thus the first great stage running through millions and millions of years shows the primitive world-stuff gradually

parcelled out into stars and systems; moving with perfect orderliness through the universe. And in each system, the

various members settle down to their ordered orbits in circulation around the central sun. Even the wayward

138

The Hinduism of the Upanishads.

[Pa

comets are caught into this system or that and compe

to move through a settled orbit as obediently as the n

respectable planet of them all. Besides, every sun revo

on its own axis and is moving through space accompai

by its family of planets, just as our own sun is moving

wards the constellation Hercules. And so to the hur

spectator, ever since he began to reflect on the mar

of the nightly skies, the heavens have always been the

symbol and type of order, of harmony, of the poise of m

in interdependence, each upon all and all upon each.

Next comes the cooling of the afore-mentioned sun

bodies by radiation of their heat into space by degrees wl

has brought, is bringing and will bring each for a perio

a temperate heat, such as that now enjoyed by our ea

science of man enumerated—fire, air,earth and water, apI

on the scene of our globe. Then the formation of mo

and soil and slime.

Then comes the most important stage in evolut

Science sees atoms of inorganic matter shifting into s

marvellous combinations as at last to constitute that n

terious protoplasm, the physical basis of life, an absolu

new beginning in the process of evolution. Why just

combination of atoms should suddenly put on that enti

new set of characteristics which we call life, science can f

no sort or kind of guess. There is a great chasm betw

inorganic or non-living and organic or living matter wl

no bridge of scientific thought can span. No Newton

ever make intelligible according to mechanical causes

germination of a single blade of grass. The scientific I

meeting at every step of his progress this strange appari

of life, cannot account for how, whence or what it is an

awed and bewildered. Life is a mystery and will ever

main a mystery to the mere mechanist, to him who endeavo

to root out all notions of design or intelligence in the operat

Chap. VII] Creation of the Universe. 139

of nature. In other words, science confesses the fact of

life to be inexplicable. Professor Lionel Beale says :-

" There is mystery in life,—a mystery that has never been

fathomed, and which appears greater the more deeply the phenomena

of life are studied and contemplated. In living centres,—far more

central than centres seen by the highest magnifying powers—

in centres of living matter, where the eye cannot penetrate,but towards

which the understanding may tend, proceed changes of the nature of

which the most advanced physicists and chemists fail to afford us the

conception. Nor is there the slightest reason to think that the nature

of these changes will ever be ascertained by physical investigation,

inasmuch as they are certainly of an order totally distinct from that

to which any other phenomena known to us can be relegated.

" Between the living state of matter and its non-living state

there is an absolute and irreconcilable difference ; that, so far from

our being able to demonstrate that the non-living passes by gradations

into or gradually assumes the state or condition of the living, the

transition is sudden and abrupt ; and that matter already in the living

state may pass into the non-living condition in the same sudden and

complete manner. The formation of bioplasm direct from non-living

matter is impossible even in thought; except to one who sets absolutely

at naught the facts of physics and chemistry."

Dr. Annie Besant thus reasons :-

" If from the blind clash of atoms and the hurling forces there

comes no explanation of Life and of Mind, if these remain sui generis,

if they loom larger and larger as causes rather than as effects, who

shall blame the searcher after Truth, when, failing to find how Life

can spring from force and matter, he seeks whether Life be not itself

the Centre, and whether every form of matter may not be the garment

wherewith veils itself an Eternal and Universal Life ? "

Onward in the march of evolution, the aforesaid life-

giving protoplasmic matter mysteriously goes on building

itself up into more and more highly organised forms in the

vegetable kingdom, from the simplest sea-weed to the mighty

royal oak, till at last it becomes the seat of consciousness, a

still more inexplicable and unprecedented phenomenon.

This consciousness-sustaining-life-substance, says Science,

next branches out and pushes along the line of progression

140 The Hinduism of the Upanishads. [Part I

till all the varieties of the animal kingdom are formed—from

the simplest skin-bag in the ocean slime—through the mollusca,

the crustacea and the vertibrates, upto the regal man him-

self - by far the most mysterious product of evolution, the

crown and glory of creation, who is conscious of his self-

hood, of his distinction from all the universe around him and

who is of a self-determining, self-estimating and self-directing

will and self-contained capacity of thought, saying to himself

"I am I".

Now, some philosophers, trying to get rid of the Will-

Power in the Universe on which the Rishis of the Upani shads

have laid so much stress, tell as that the laws of motion

impressed on all the molecules of matter as part of their

very nature at the beginning of all things could not but

work out as they have worked out. They say that they

can prove this of the simpler motions at the beginning, and

that it is only reasonable to believe that it is so right on to

the end. "Give us", say they, "those thickenings at certain

centres of the primeval, universal, glowing world-stuff and

we can show that the rotation and the sun-making and the

planet-making and the moon-making must follow by the

primary laws of motion, and so the Universe, even as it is,

could not help being evolved, if only you give it time.

Suppose that unconscious matter is itself endowed with

certain energies and forces which act automatically without

the presence of will. Supposing all this is granted, who or

what brought about the thickening of the primeval glowing

world-stuff ? How did the evenness turn to unevenness ?

We must have some power there to start the evolution.

Evenly spread fluid that had been lying evenly spread from

all eternity—even supposing it had existed from all eter-

nity, and had never been created,—could not by sudden

spasm gather into knots and nuclei unless some power other

than itself were applied to it. Push God back and back,

if you will, but at the outset, for the first start of the stu-

Chap. VII] Creation of the Universe. 141

pendous evolution, we must have divine volition or our

even fluid will remain even and unorganised for ever and ever.

Divine volition is therefore the first requisite in the process

of evolution as held by our Rishis—Rig-Vedic and Upani-

shadie.

And there are at least two more hitches or hurdles. No

science can, as we have seen already, explain the evolution

of organic from inorganic matter. Life as stated above,

is an absolutely new beginning. Who or what gave the

magic touch to the first lump of protoplasm made of the

ancient elements of carbon, nitrogen, hydrogen and oxygen,

so that of a sudden its particles began that quite new kind

of shifting and renewal from surrounding matter which we

call life? Most certain it is that whatever else we make

or unmake, life is not, cannot be our own making. We

cannot keep it. Its growth does not depend upon our will.

Its changes are unconscious, involuntary. How nature

swarms with life! How the earth teems with life! The

seed of life—the principle or spirit of life, appears to be every-

where. The transparent air is filled with beings which the

microscope renders visible. And finally, after this vegetable

life had become common on the earth, by what possible

process did it suddenly become the seat of that quite new

and unprecedented thing which we call ‘ consciousness’?

This too was a sheer and clean new beginning and no possible

or imaginable laws of motion or of matter can as much as

begin to account for it. Stamp matter, then, with what

endowments we will, there are at least these three points

where we can by no possibility get rid of the Divine Will-

Force—the beginning of the whole evolution (if there was a

beginning), the beginning of life and the beginning of con-

sciousness.

There are indeed certain deep and ingenious speculations

which strive to smooth away these ‘ hitches ’ by supposing

that both life and consciousness have been in some dim way

inherent in the universe from all time, and that the building up of the vegetable and animal kingdoms is but the deve-

lopment and specialisation of the vague life-power which lies in all things and that this new world of consciousness in bird and beast, and in man himself, is but the brighter blaze in higher organisms of the dim consciousness which stirs even in the humblest atom of inorganic matter. But even if we were to allow this somewhat strained speculation, and so to get life and consciousness out of the universe at the end by putting it in at the beginning, we should still have to recognise what is called a 'hitch,' the necessity, that is, of the application of some power other than and above the inherent properties of the universe, in the first rise of self-consciousness, the appearance of one who is a person consciously distinct from all the universe around. And this sense of being a separate self, a person distinct in consciousness from all other being or beings whatsoever, is the assurance and conviction that lies deepest, clearest, and most secure in the heart of every one of us:

It is absurd to say that the mere inherent laws of motion or of matter produced this universe. No sane man can steadily contemplate the whole course of evolution which has led up to the existence of civilized nations of men without feeling that this is no chance or accidental result, but reveals steady purpose ruling and shaping from the beginning to the end.

Nature seems always to be working on from climax to climax, each in its turn the goal in some long road, yet each goal reached pointing to the path towards other goals beyond ; but always with increasing variety, increasing interdependence and harmony also, animal dependent on vegetable, vegetable on animal, the grasses feeding the flocks, the insect fertilising the flower, man dependent on the trees of the wood and the flocks and herds, the flocks and herds themselves dependent on man ;—and now in

Chap. VII] Creation of the Universe. 143

historic times men themselves becoming ever more and more dependent on each other,—the artisan dependent on

the husbandman, the husbandman on the artisan ; the artist supplying the highest pleasures of the man of affairs, the man

of business supplying the necessities of the artist ; the wheat-growing countries feeding the coal-producing countries, the

coal and iron nations creating all the implements of civilization for the populations of the grain lands. So that the

progress of that little bit of the universe, the earth, which is intimately known to us, turns out to consist in the ever-

increasing complexity of its elements, and the even more and more intricate and beautiful interdependence of those ele-

ments, the ever growing variety of their ministry of service, one to the other. So that it looks as if the Great Power

lying at the back of all and over-ruling all, which we call God and the Rishis called Brahman found divine delight

in this universality of dependence and service between all the individual atoms or beings of the world which He has

created.

By no manner of means could the philosophers, above referred to, explain how the universe came to be a universe—a

single, magnificent, complicated system, characterised by a marvellous unity in variety. Certainly the atoms could

not, as humourously observed by Dr. Flint, have taken counsel together and devise a common plan and work it out. Grant-

ing for argument’s sake all the atoms of matter to be eternal, granting that all the properties and forces which are claimed

for them to be eternal and immutable, it is still beyond all expression improbable that these atoms with these forces,

if unarranged, uncombined, ununified, unutilised by a presiding Mind, would give rise to anything entitled to be called

a universe. It is millions to one that they would never produce the simplest of the regular arrangements which

we comprehend under the designation of course of nature, or the lowest of vegetable or animal organisms ; millions

144 The Hinduism of the Upanishads. [Part

of millions to one that they would never produce a sol

system, the earth, the vegetable or animal kingdom

human history. No number of material atoms, althou

eternal and endowed with mechanical forces can expla

the unity and order of the Universe and therefore the suppos

tion of their eternal existence does not free us from the nece

sity of believing in a single intelligent cause—a Supreme Mir

—to move and mould, combine and adjust the ultimate aton

of matter into a single, orderly, homogeneous system. He

again the progress of science has not more convincingly ar

completely disproved the once prevalent notion that th

universe was created about six thousand years ago than.

has convincingly and completely established that the hitch

or hurdles mentioned above and various transformations an

activities involved in the process of the evolution of the un

verse, can be solved, as stated in Chap. VI Supra, only by th

recognition of a Creative Intelligence, a Designing and Directin

Power, an Invisible Spirit permeating, encompassing, contro

ling the entire line of evolution around the entire circle c

cosmic activity—an informing, vivifying, evolving Caus

behind the countless manifestations in the different depart

ments of nature, as postulated by our ancient Rishis.

In passing, I may state that physical science has als

established that what we call matter is essentially force an

nothing but force, that the whole material world is ultimatel

resolvable into forces ; that all its forces are but manifestation

or outgoings of One Will-Force. If so, the whole materia

world is not only dependent on but is the Will of One Suprem

Mind. This Will is not only the cause and controlling pow

of nature but its substance also. Every atom, ever

molecule is not therefore self-existent, but must in what i

ultimàte in it, bear the impress of a supernatural powe

and wisdom and reflect the glory of a Supreme Being an

proclaim its dependence on Him. According to the Rishi

also, the great secret, the final mystery of the Universe i

Chap. VII] Creation of the Universe. 145

that the substance of all is one and that substance is not

matter but God's great and glorious Spirit.

From the above digression, we shall revert to the history

of the evolution of human life and trace the further ascent

of man in the process of God's creation. Measured by

physical size, man is all too puny as against those gigantic

orbs that people the limitless space. But judged by the

powers that are deposited in his bosom, man is the very

crown of creation. Infinity is enshrined in every human

soul. God does truly regenerate, reproduce, recreate Him-

self in every human spirit. How wonderful are the powers

that He has treasured in each soul—not merely to take the

measurements of time and space, but so to scale the heights

and sound the depths of time and so to probe into the very

centre and gauge the whole circuit of space, as to surpass

and outreach time and space ! Unto man is granted, even

because he is truly and verily His child, the power to look

ahead and afar, about and around, above and below and

to gather up the entire picture of the universe into his under-

standing mind and the entire procession of life into his

embracing heart, all the solemnities and sanctities of the

spirit into his divinely indwelt soul. Wonderful is this,

the offspring of God, known and honoured, cherished and

exalted as man—the possessor of that mystic eye which can

pry into the sealed secrets of creation ! What the rest of

God's creation accepts and obeys as law, he spells out and

embraces as rule of life. Above all, this marvellous human

atom, looking forth from his petty pellet of planetary matter,

has measured and weighed the gigantic celestial bodies,

traced their orbits through the heavens, divined the pro-

cesses by which they grew from dusty nebulae into glowing

sun or life-blessed planet ; he has tracked the subtle Pro-

teus (Force) from form to form and made it now fly with his

messages, and then drag him in to spin and knit, to sow and

reap for him, to carry him from corner to corner of the globe

146

The Hinduism of the Upanishads.

with inconceivable speed. Starting as a speck, then .

cell, a germ, growing as a miracle, then a self-unfolding

a finished figure, a hope incarnate, developing as a p

ranging forth into infinite space on the wings of God's :

tion, this wonderful being, known as man, has been

minute a living proof of God's divine glory.

The process of God's evolution does not stop w

production of the merely self-conscious and free-wille

God's creative and controlling Power, His ceaseless

Energy goes on, from the first thickening of the primer

world-stuff, expanding step by step, thrill by thrill, vi

by vibration, movement by movement till it manifests

in the God-like being of the poet and the prophet, th

and the martyr, the philosopher and the sage, the

thropist and the patriot. This steady progress, st

stage, through means after means, on and ever on to

a noble end, so wondrous in its adjustments and

tions, is the mark, not of the accidental clash of purp

mindless atoms, not of mere chance or dead matter ,

force, but of His conscious self-determining Will wh

the end from the beginning and weaves the ages as

upon the loom, evolving successively matter out of n

ness, the pleasure garden of an earth out of a blazing

life out of the lifeless, animal out of the vegetable, hu

out of animalism, and divinity out of humanity. The

borne in upon us quite irresistibly that in the in

evolution under the stress of His Living Energy, th

been guiding design from first till now—an increasing

running through the ages.

Oh, the glory and the beauty of God's creation

two living creatures are ever exactly alike. Twins are

mistaken to be alike only through the superficial na

observation. For, each one has a distinct mark in

deportment, in voice, in gesture. His gracious at

is always individual, attention focussed on the un

Chap. VII] Creation of the Universe. 147

merely spread over the type. Likewise, no two souls are

quite alike, each one rounded out in the fulness of its indivi-

duality. Else, God's very capacity to create worlds will

look exhausted. But wonderful is the Divine Mother's

fecundity and infinite variety within the bounds of general

uniformity !

Besides, God's workmanship differs from that of man

in this—that, while the latter makes an effect in its outlines

and its general mass, God's is infinitely beautiful, the deeper

we go, in the endless littleness of its atoms. The leg of

His fly is more wonderful than Cleopatra's Needle.

How unfailing are God's designs and purposes, how sure

are His ways and methods ! From eternity to eternity, He

has mapped out, as if in one pin-point, the plan, the purpose,

the design, the destiny of the universe. Behold the world !

Oh, the praise and glory of it ! It goes on with the certainty

of a mechanism and the regularity of a clock, so that purblind

as we are, we miss Him and fall into the illusion that He is

not there and pursue our own evil propensities, reducing our-

selves to the level of the objects and creatures of the vege-

table and animal kingdoms. But He is there pervading all,

weaving Himself into all, threading His way into all, intently

glowing and throbbing through all.

While the inorganic heavenly bodies, the vegetable

kingdom and the sentient beings of the lower order of the

organic world follow unswervingly the will and ordinances

of God implanted in them, we, human beings, however,

find, to our great dismay, that as the result of the freedom

of will which has been endowed on humanity, only a few

resignedly attune themselves to His Divine Will, accepting

His laws and adopting them knowingly, willingly and cheer-

fully through their voluntary affiliation and self-determined

subordination to His ways; while others, by far the largest

number, slavishly follow their own self-seeking will and

animal propensities. Thus God's peaceful earth is converted,

148

The Hinduism of the Upanishads.

as it were, into a composite world, a world of its

contraries—a world of knowledge and ignorance, of

sorrow, of love and hatred, of holiness and sin ; of

happiness and misery, of pleasure and pain, of honour and dis

dishonour, of health and disease ; a world of hope and despair,

appointment, of forgiveness and revenge, of divine and lustful promptings, of broad-based philanthropy and

self-centered avarice; a world of discordant faiths, crushing customs, social tyrannies, unmerited persecution

a world of warring elements, clashing interests,

flicting ideals. This mixed world is the Lord’s own manifestation,

Viśwarupam, designed as the cradle and training ground for

the evolution of spirituality and divinity out of earth

and humanity, for drawing out our highest good and

virtues for the salvation of our souls, since He has

unto every man the blessedness of infinite growth and expansion in Him.

In His mercy, however, He discloses to adoring souls

how with all its multifarious contents, its conflicting cards, differences and diversities, this universe is a harmo

nic, articulated system, its various parts related to

another as means and ends, a harmonised cosmos, an

orb revolving along its orbit within the ambit of

Divine Self-Manifestation, following the path prescribed by

the One Providential God, fulfilling the destiny designed by

the One All-Wise God and reflecting the glory of the

Ever-Effulgent God. And in this myriad-faced self manifestation of His, we are all one in spirit and substance

in destiny and harmony.

CHAPTER VIII.

THE RISHIS’ CONCEPTION OF GOD AS ABSOLUTELY UNDIFFERENCED BRAHMAN : THE DOCTRINE OF VISHUDDHA ADVAITAVADA OR UNQUALIFIED MONISM.

It will be seen from the foregoing chapter how marvellous, what a deep mystery is God’s creation, the evolution of the finite from the Infinite. He, the One Infinite, the Eternal, the Universal, the Great Original, converting Himself into material manifestations and modifications ! How does He, the Supreme Spirit, who is self-manifest and eternally revealed to Himself, manifest Himself as the life of the individual in the stream of time ? Is this not a mystery ? How does He, who is Eternal, manifest Himself as the changing world and the changing life of the individual, remaining eternal all the same ? Is this not a mystery ? How does He, who is All-knowing and Infinite, appear as ignorant and finite in the life of the individual, remaining All-knowing and Infinite all the same ? There is no doubt that He does so and it is also true that an Eternal and Infinite and All-knowing unrelated to the changing and finite and ignorant is meaningless.

Nevertheless, the Eternal becoming changeful and at the same time remaining Eternal, the All-knowing becoming ignorant and at the same time remaining All-knowing, the Infinite becoming finite and at the same time remaining Infinite ; all this seems to involve a contradiction. This apparent contradiction is the mystery of creation. It is their inability to solve this mystery that seems to have induced a few Rishis, perhaps much against their logical conviction, to set down creation itself as unreal and merely apparent, notwithstanding their realistic descriptions thereof in their teachings, thus unwittingly laying the seeds of the later theory of Māyā or Illusion, so fully developed by Sri

150 The Hinduism of the Upanishads.

Sankara in his Vishuddha Advaitavada, the doctril

Unqualified Monism, of the unity of God and man an

world without difference. On the other hand, by

large number of Rishis believed creation to be real

in later times formed the basis of what is known as Sri F

nuja's Vishista Advaitavada, the doctrine of Qualified Mc

of the Unity of God and man and the world in diffe

Both the schools profess the Advaita or monistic

trine, namely that God alone is the Ultimate Reality

that He is the One without a second (Ekameva advit

Both believe in the pervasiveness and universality c

God-Head. To both the schools, Nature is not any

apart from God. Both the systems say that man,

spirit, is not distinct or apart from God, but is in or in

tial relation to Him. Brahman, according to Sankara

no internal differences ; He is pure Unity without diffe

But according to Ramanuja, Brahman has internal

ences, matter and finite minds being particular mod

His existence,—not apart, but distinguishable, from

absolute nature. Hence Sankara's Advaita or Moni

called Visuddha or Nirvisesha, Unqualified, and Rama

Vishista, Qualified. The theories of creation held b

two schools follow directly from the nature of their Mc

Laying emphasis on the pure unity and non-duality of

man without internal difference, Sankara denies reali

creation i.e., of the phenomenal world and the indi

self, considers them as imaginary and illusory ; while F

nuja asserts these two as real relatively to Brahman

not absolutely. The doctrine of moksha or liberation

by the two schools follows directly from their views on cr

and its relation to the Creator. According to San

what really takes place in liberation is that the false

and the false world are merged in the Absolute. On the

hand, the world and finite souls having a real though c

dent place in God according to Ramanuja, liberati

Chap. VIII] Unqualified Monism.

151

him is not our merging in God, but the finite soul's realisation

of its true relation, and that of the world, to the Infinite.

While to Sankara, the finite as such, has no existence, either

real or apparent, after liberation ; to Ramanuja, the finite

soul, freed from its bonds of ignorance and sin, continues

to live an endless life in God in a society of liberated souls.

Ramanuja insists on the Supreme fact of Divine Persona-

lity, a Living, Loving and Righteous Person who gives the

protecting, all-sufficing sense of guardianship of an en-

compassing personal presence, which alone makes practical

and personal religion at all possible. Individual relations

with the Paramatma are not only acknowledged but laid

down and classified in detail. The alienation of the soul

through sin and ignorance is also described. The moral

responsibilities of man are not forgotten. The incarnation

of the Divine Spirit is looked upon as the very first principle

of all true religion. The love of God becomes a perfect self-

immersion, a perfect inebriation. God is regarded as the

Friend, the Parent, the Child, the Husband, the Master.

Having given a very general idea of the two schools,

I shall deal with them as briefly as possible in this and the

next chapter to enable the reader to follow more closely

the relevant portions of the texts of the Upanishads in Part

II of this Manual and draw his own inferences as regards

the truths propounded by their respective advocates.

Among the Upanishadic Rishis, it was Uddalake Aruni

who gave the first regular exposition of Unqualified Monism,

also called Monistic Absolutism, the unity of all existence,

with such illustrations and arguments as commended them-

selves to his hearers in that dawn of philosophical thought

in which he lived. His teachings are found at length in

the sixth chapter of the Chandogya Upanishad. The ablest

exponent of this philosophy, however, is unquestionably

Yajnavalkya, Aruni's disciple, who excelled his master in

152

The Hinduism of the Upanishads.

fulness and clearness of exposition. His teachings

a greater part of the Brihadaranyaka Upanishad.

Imparting instruction on Brahmajnanam to

Swetaketu, Aruni says "My dear, as by one clod

all that is made of clay is known, the difference b

a name arising from speech, but the truth being t1

clay ; and as, my dear, by one nugget of gold, all tha

of gold is known, the difference being only a nam

from speech, but the truth being that all is gold ;

my dear,. by one pair of nail scissors, all that is

iron is known, the difference being only a name aris

speech, but the truth being that all is iron, thus,

is that instruction."

The sum and substance of Aruni's teaching is

existence springs from and is established in an unseer

which again is identified with the human soul and 1

is not only the efficient but also the material caus

world, the substance of which the things of the v

forms or appearances. The teaching is famous for

position of the great saying (mahavakyam) " Thou a

i.e., man's true relation to the Highest Self.

The Reality of which all things are mere modi

and which being known all things are virtually kno

Aruni the Self, the same self that every one of us

own. Thus all things are the Self, one indivisible

there is no not-self. The Rishi further declares th:

beginning, i.e., before creation, there existed only

Being—not a mere substance but a Subject, a Pers

thought " I am one, let me become many ; let me grov

Accordingly, He first sent forth tejas, then ap, th

corresponding to fire, water and earth. The Firs

Sát, further thought. " Let me enter into these

selves as individual selves and manifest names and

By this entry, the self living in the human body

two forms, individual and Universal, the former

Chap. VIII] Unqualified Monism. 153

to sleep, the latter ever-waking. When the individual self

sleeps, he is then united to the Sat. He then attains his

own true or ultimate form. All these living beings, when

they reach the Sat in dreamless sleep, do not know they

have reached the Sat. The Rishi then goes on explaining

in various ways that this Sat is underlying all existence as

the root not only of all the objective but likewise of our own

subjective existence. Having thus discovered the Universal

Self which comprehends all finite selves and beings and which

is both the efficient and material cause of the Universe,

as already stated above, Aruna says to his son : "Now that

which is that subtle essence, in it all that exists has its self. It

is the True. It is the Self, and thou, O Svetaketu, art that."

The sections of Chapter VI containing this teaching are

unique in the whole of the Upanishadic literature alike for

boldness of speculation and grandeur of expression. The

great unseen Reality is identified with the human soul. The

conversation between the father and the son is marvellous

for depth of thought and dramatic exposition. The deepest

curiosity of the son has been roused by the astonishing

revelation of the father, and Svetaketu prays to be

enlightened more and more on the subject, and the father

in an unfaltering voice goes on declaring, "Thou art that"

and explaining the Sat in its subjective and objective aspects.

And the various questions supposed to have been put to the

father by the son to which answers were given by the former

in sections ix to xvi of the chapter evidencing Aruni's pro-

found philosophical insight have been summarised by Sankara

as follows :-

(1) All creatures falling every day into deep sleep (sushupti)

obtain thereby the Sat, the True Being. How is it then that they do

not know that they obtain the Sat everyday ?

(2) If a man who has slept in his own house rises and goes to

another village, he knows that he has come from his own house.

Why then do people not know that they have come from the Sat ?

154 THE HINDUISM OF THE UPANISHADS. [Part I

(3) Waves, foam and bubbles arise from the water and when they merge again in the water, they are gone. How is it that living beings when in sleep or death they are merged again in the Sat, are not destroyed ?

(4) How can this universe which has the form and name of earth, etc., be produced form the Sat which is subtle and has neither form nor name?

(5) If the Sat is the root of all that exists, why is it not perceived ?

(6) The salt, though no longer perceptible by means of sight or touch, could be discovered by taste. Then how can the Sat be discovered, although it is imperceptible by all the senses ?

(7) By what degrees a man, who has been properly instructed in the knowledge of Brahman, obtains the Sat or returns to the True ?

(8) Why does he who knows on obtaining the Sat, not return, while he who does not know though obtaining the Sat in death, returns ?

Aruni's conception of death is " When, my dear, a man dies, his speech merges in mind, mind in life, life in tejas and tejas in the Highest Deity, i.e., Sat. Again, the relatives of a sick man assemble round him and ask, " Do you know me? Do you know me? " He knows them as long as speech is not merged in mind, mind in life, life in tejas and tejas in the Highest Deity. But when speech is merged in mind, mind in life, life in tejas and tejas in the highest Deity, then he knows them not ". That is to say, in the Highest Deity, there is no differentiation, no knowledge of particulars. Particulars are merged in the Universal ; the many lose themselves in the One. They have no real and permanent place in it and are thus unexplained by it. The individual self becomes absorbed in the Universal. No wonder that a fully developed theory of illusion or maya rose subsequently out of this doctrine.

How Yajnavalkya helped in the development of Unqualified Monism of Aruni is seen in the instruction he imparted to his wife Maitreyi in what is known as the Maitreyi Brahmana of the Brihadaranyaka Upanishad on the nature of the Self, on immortality and the unity of God-Head. He declares that in their real nature all things are the Self, one indivi-

Chap. VIII] UNQUALIFIED MONISM. 155

sible Self—not distinct selves but parts or manifestations

of One Infinite Self and that there is no not-self. He says

that the wife, the husband, children, riches, our relations

and castemen are dear to us not for themselves but for the

sake of the Self that exists in them. The Self is naturally

dear to every one of us and it is the felt presence of the

Self in things and persons around us that makes them dear

to us. But the Self is not anything particular in each one

of us. It is the Universal containing all particular things.

Nothing is truly known unless it is seen in relation to the

Self. It is the One concrete Reality whereas what are popu-

larly taken as realities are abstractions. As the sound of a

drum, as the tune played by a flute, as colours, touches and

tastes, are abstractions apart from the drum, the flute and

our powers of sight, touch and taste, so are also objects

abstractions, unintelligible facts apart from the Self. When

a piece of rock-salt is dissolved in water, it cannot be seen

but it really exists in every part of the pot containing the

water, for, from whatever portion, the water may be taken,

it is found to be saltish to the taste. The Self in like manner

pervades all things but is not realised everywhere. It is

realised only in the life of the finite individual. At death,

the individual consciousness ceases to exist. In other words,

the self loses its individuality and is merged in the Universal.

Maitreyi is bewildered by this doctrine, because she thought

that this would cut at the very root of the immortality of

the soul on which she sought enlightenment from her hus-

band.

According to Yajnavalkya, it is only when the Universal

consciousness individuates itself into subject and object

that there is what we call knowledge—the distinction of the

knower and the known. But when the subject or indi-

vidual knower lapses into undifferenced consciousness, the

distinction of knower, known, and the ultimate ground or

source of this distinction is impossible. Just as objects seen

156

The Hinduism of the Upanishads.

[Part I

in dreams are only apparent and not real being the creatures

of the mind, so are also the objects seen in the waking state.

The Rishi conceives dreamless sleep as one of undifferenced

unity and as indicating what Brahman really is and what

we shall be after death. He also extols it as a state of per-

fect bliss. It is also a state of ethical indifference abso-

lutely without relations and moral distinctions. In his

significant words, the father here is no father, mother no

mother, the gods no gods, the thief no thief and so on.

" And when it is said that there in the sushupti he (the seeing person)

does not see yet he is seeing, though he does not see. For, sight is

inseparable from the seer, because it cannot perish. But there is then

no second, nothing else different from him that he could see. And

when it is said that there in the sushupti he does 'not know, yet he

is knowing, though he does not know. For knowing is inseparable

from the knower because it cannot perish. But there is then no

second, nothing else different from him that he could know."

Yajnavalkya's idea seems to be that the self then re-

tains its power of knowing though it does not actually know.

This power of knowing without actual knowledge is a mere

abstraction and not a reality. In other words it is tanta-

mount to extinction or absorption of the iadividual self

in the Brahman. It is from this view that the later doctrine

of illusion (Mayavada) was developed, as already indicated

above. There is no clear Maya doctrine in the Upanishads

but its seeds are to be seen in the teachings of the Rishis

such as Aruni and Yajnavalkya.

In the entire Upanishadic literature, Svetasvatara is the

only Upanishad in which the expression Maya occurs and

that in verse 10 of Chapter, IV.

" Know Maya (illusion) to be Nature and the master of illusion to

be the great Lord ".

Again in verse 9, the Rishi says,

" That from which the Lord of illusion has created all this,—the

Vedas, the sacrifices with clarified butter, the sacrifices with the soma

Chap. VIII] Unqualified Monism. 157

juice, the vows, whatever is and whatever will be, and all that the

Vedas speak of—to that the other (the individual self) is bound by

illusion".

It is mostly on these two verses that Sankara has built

up a whole system of the philosophy of illusion.

Sankara declares creation—the world, the individual

self, every object subject to time and space—as unreal, ima-

ginary and illusory, proclaims God alone as the Only Reality,

and ascribes to God a power under the name of "Maya

Sakti" (an illusion-producing power) which makes men

mistake as real what is unreal. According to this theory,

nature and man are mere appearances and are made to

appear as real by the said 'Maya Sakti' emanating from

God. On account of his ignorance, man is unable to realise

his true nature and becomes subject to this bondage of

illusion from the moment of his birth and obtains liberation

from such an unreal world and ultimate absorption in the

Divine essence only by a true knowledge of God. In order

to give the reader a better idea of this maya doctrine, I shall

give below extracts from what Sankara himself says in his

commentary on the Brahma Sutras.

"Scriptural passages such as "when the Self only is all this,

how should we see another? (Brihadaranyaka II-4-13)" declare

that for him who sees that everything is Brahman in essence,

the whole phenomenal world with its actions, agents, and results of actions

is non-existent".

Again, in reply to those who say that Sankara's doctrine

of the unreality of the phenomenal world subjects the or-

dinary sources of knowledge, perception and inference to

incredibility, he says :

"These objections, we reply, do not damage our position, because

the entire complex of phenomenal existence is considered as true as

long as the knowledge of the Brahman as the essence of all has not

arisen, just as the phantoms of a dream are considered to be true

until the sleeper wakes. For as long as a person has not reached the

true knowledge of the unity of the Self, so long it does not enter his

mind that the world of effects with its means and objects of right

knowledge and its results of actions is untrue ; he rather, in conse-

158 The Hinduism of the Upanishads. [Part I

quence of his ignorance, looks on mere effects as forming part of and

belonging to his self, forgetful of Brahman being in reality the essence

of all. Hence as long as true knowledge does not present itself, there

is no reason why the ordinary course of secular and religious activity

should not hold on undisturbed. The case is analogous to that of

a dreaming man who in his dream sees manifold things, and, upto the

moment of waking, is convinced that his ideas are produced by real

perception without suspecting the perception to be a merely apparent

one.

But if the world is unreal, ask Sankara's opponents

called Parinama Vadins, what becomes of the doctrine

taught alike in the Upanishads and the Brahma Sutras

that Brahman is the material as well as the efficient cause

of the world? Is not that doctrine contradicted by Sankara's

view of the unreality of the world? Sankara thinks that

it is not. Says he :

" The fundamental tenet which we maintain in accordance with such

scriptural passage as " From this Self sprang ether etc " (Taittiriya

II:1) is that the creation, sustentation and re-absorption of the world

proceed from the Lord who is eternal, holy, wise and free, and who

is the omniscient and omnipotent Lord,—and not from a non-intelli-

gent pradhana or any other principle. That tenet we have stated

in our commentary on the aphorism—"From which the origin, etcetera

of this," and here we do not teach anything contrary to it. "But how"

the question may be asked, " Can you make this last assertion while

all the while you maintain the absolute unity and non-duality of the

' Self '. Listen how. Belonging to the self, as it were, of the Omni-

scient Lord, there are names and forms, the figments of Nescience,

not to be defined either as identical with or different from Him,

the germs of the entire expanse of the phenomenal world, called in

Sruti and Smriti, the Maya-Shakti or Prakriti of the Omniscient Lord.

Different from these is the Omniscient Lord himself, as we learn from

scriptural passages such as the following :—" He who is called ether,

is the revealer of all forms and names ; that within which these forms

and names are contained is Brahman ". Chandogya (VIII-14-1).

" Let me evolve names and forms. He, the wise one, who having

divided all forms and given all names sits speaking (with those names

(Taittiriya Upanishad III). " He makes the one seed manifold " )

(Svetasvatara Upanishad VI-12). Thus the Lord depends as Lord

upon the limiting adjuncts of name and form, the products of Ne-

Chap. VIII] Unqualified Monism. 159

science, just as the universal ether depends as limited ether upon the imitating adjuncts in the shape of jars, pots, etcetera. He rules, as regards their phenomenal life, the Vijñānātmanans called individual souls, which are indeed one with Himself, just as the portions of ether enclosed in jars and the like are one with the Universal ether, but are imited by aggregates of instruments of action, i.e., bodies produced from name and form, the presentations of Nescience. Hence, the Lord's being a Lord, His Omniscience, His Omnipotence, etcetera, all depend on the limitations due to the adjuncts whose essence is Nescience; while in reality, none of these qualities belong to the Self, whose true nature is seen by knowledge to be free from all adjuncts whatever. Thus scripture also says-" Where one sees nothing else, understands nothing else, that is the Infinite " Chandogya Upanishad VII-24-1). Again, " But when the Self only has become all this, how should we see another " (Brihadaranyaka II-4-13). In this manner, the Vedanta texts declare that for him who has reached the state of reality, the whole phenomenal world ceases to exist."

It will be seen from the above exposition of Sankara that not only is the world an apparent and not a real world, but even those attributes of Brahman that have reference to such a world, namely, His Omniscience, His All-mightiness and the like are only apparent and not real in the highest ense. Omniscience means the quality of knowing 'all' and if the 'all' is unreal, the all-knowingness is also unreal. In like manner, " Almightiness " which means the power of doing all things cannot but be unreal, if 'doing' and all things ' are unreal. All attributes, in short, which make God what is called, in theological parlance, a Personal Being, are rejected by Sankara's attempt to conceive of Him as 1 Being free from everything phenomenal or one unrelated to phenomena. " As a magician " he says " is not affected oy the magical illusion produced by himself, because it is unreal, so the Highest Self is not affected by the world of llusion ". Not only is Iswara above Māyā, but the knowledge of Him is, according to Sankara, the means of deliverance rom Māyā, or identical with such deliverance.

160 THE HINDUISM OF THE UPANISHADS. [Part I

Without entering into the details of this controversy between Mayavadins and Parinamavadins, I may state that one apparent contradiction in the Maya theory is that for the individual soul to be subject to illusion, it must first exist—exist as a reality and not as an illusionary thing.

but this real existence of the individual as such cannot of course be admitted by believers in the Maya theory, as it conflicts, according to them, with the perfect non-duality of Brahman. According to them, the very existence of the individual is constituted by 'avidya' and neither in the state of bondage nor in that of liberation, does the individual really exist, so that avidya or illusion in all its forms must, consistently with this theory, be held to belong to Iswara, however, incomprehensible, and unmeaning such a position may be. How can there be any delusion at all if there is no one to be deluded?

Again, the advocates of the Maya theory seem to lose sight of one important fact that a power in God, be it Maya-sakti or any other, must be a real power and that cosmic changes are its effect, i.e., forms that it assumes, namcly the world and all that is contained in it, these also cannot but be real and not merely apparent.

Further, there is absolutely nothing in the Brahma Sutras which, interpreted independently of Sankara's commentary, lends any support to his peculiar theory of Maya, and Sankara himself seems to be somewhat aware of this, in as much as he draws very little upon the Sutras when he cites authorities in favour of his view. His commentary on the aphorisms is indeed full of his theory ; but the expositions of his theory in the commentary are given rather in the form of independent remarks than direct explanations of the aphorisms. He indeed believes the author of the Sutras to be of his opinion and represents him as saying this or that from the standpoint occupied by himself; but to one who is not already imbued with Sankara's principles, it is difficult to

Chap. VIII] Unqualified Monism. 161

believe that the standpoint of the author and the commentator of the aphorisms is the same. For instance, when the author of the Sutras speaks of Brahman as the Creator, Preserver and Destroyer of the world, as a Being of infinite knowledge, power and goodness, he does not give so much as a hint that he says all this only from the popular or vyavaharika point of view, and that there is a higher standpoint from which all this is seen to be false. Again, when the author of the Sutras describes the gradual evolution of the world, he never suggests that the process described by him is a false one, one that is found to be imaginary as soon as we know the sole and absolute unity and reality of Brahman. The author of the Brahma Sutras is indeed a Monist, affirming, in unequivocal terms, the essential unity of the world and the individual soul with Brahman, and this affords Sankara an opportunity for representing rather misrepresenting him as holding the unreality of creation; but this is to beg the whole question at issue from the very beginning,—to assume what has to be proved,—that unity is inconsistent with diversity and difference. There can be absolutely no doubt, as observed by Tattwabhushan, that the author of the Brahma Sutras is of the opposite view, is a believer in both unity and difference, speaks of the creation and diversity of the world of matter and mind when emphasising the element of difference in it, and of its identity with the one only real Brahman when intending to bring into prominence the essential unity of the universe.

Tattwabhushan thinks and rightly too that the attempt of Sankara to establish a system of Absolute Monism on the denial of reality to the phenomenal world and to the individual soul is futile and unconvincing. The absolute monism of the Vedanta advocated by the Rishis Uddalaka Aruni, Yajnavalkya, Pippalada, Angirasa, Maundukya, is true and rational enough without the unreliable and

6

162 The Hinduism of the Upanishads. [Part

dangerous prop of the Maya theory. The fundament

mistake of this theory, the cause of all its confusion, is

false idea of unity. Sankara thinks that unity is oppos

not only to duality—to the notice of two or more independer

realities—which it really is, but also to difference and r

lativity. When the Upanishads speak of Brahman as Or

without a second, they must be understood. thinks Sankar

as meaning not only that there is no independent reali

besides Him, but also that there is no world in space ar

time and of a diverse form, relative to and dependent (

Him. This argument cuts the ground under his own fer

for, if omniscience, almightiness, justice, goodness and t

like cannot be conceived except with reference to a phen

menal world, so do absolute truth, knowledge, infinity, etc

nality, indivisibility, unchangeability and the like deri

all the meaning they bear from the ideas opposed to ther

ideas implying the existence of a relative, finite, manifo

and changing world. In other words, our conception

God as the Absolute, the Spaceless, the Timeless, the U

changeable, necessarily implies a world of space, time ar

change and becomes unmeaning without the latter. Tr

Monism is therefore interested not in denying the reali

of such a world but in showing its relativity to and depen

ence on the Infinite and Absolute.

In the light of Sankara's arguments which inevitab

lead us to such contradictions as are stated above, Tattw

bhushan thinks that what Sankara perhaps meant ar

ought to have said seems to be something like this:-

"There is in Iswara a power which produces in the individual sc

the illusion of things which do not really exist. As a power produci

illusory appearances, it is somewhat like the power of a juggler a

may therefore be called Mayasakti. In Iswara, Maya produces

effect, as He, being its wielder, is above its influence. There is the

fore no avidya or nescience in the Lord. Avidya or nescience exi

only in the individual and is the product of Maya acting upon hi

Chap. VIII] Unqualified Monism. 163

But he is released from its influence when the Lord reveals Himself to Him.

This makes Sankara's Maya theory more intelligible and less self-contradictory.

I shall next consider how far the Mayavadin's unreality of the world is consistent with the description of creation given in the Upanishads themselves. The first part of the second Mundaka gives a description of the production of various classes of objects from the Supreme Cause. The relation of created objects to the Creator is likened to that of sparks of fire to fire itself, a similitude, very unfavourable to Sankara's view of creation as merely apparent. The Rishi says "This is true. As sparks similar to fire come out of a blazing fire by thousands, so, my dear, various creatures come out of the undecaying One, and also return to it." The Rishi closes this description by declaring the essential unity of the Creator and the created. "The Person alone is all this : He is Karma i.e., deeds, discipline, and the Supreme undecaying Brahman. He who knows Him as hidden in the heart, my dear, cuts the knot of ignorance even here." And yet, Angiras, the Rishis of the Mundaka Upanishad, is an absolute monist like Sankara and does not seem to consider creation as an illusion.

The next important description of creation is to be found in the Aitareya Upanishad, Chapter I. Although the description is somewhat fanciful and archaic (hence not produced in part II of this Manual), it is true to the two fundamental principles of the Vedantic doctrine of creation namely, that the change implied in it is real and the objects created are essentially one with the Creator. The author begins thus:-

"Verily, in the beginning, all this was the Self, one only and there was nothing else blinking whatsoever. He thought, "Shall I send forth worlds ? He sent forth these worlds, Ambhas, Marichi, Mara and Ap. That Ambhas is above Heaven, and it is heaven, the support. The Marichis are the sky. Mara is the earth and the waters under

164 The Hinduism of the Upanishads.

the earth are the Ap world. He thought, "There are these wo

Shall I send forth guardians of the world ? He then formed a per

taking him forth from the water".

The close is similar in spirit to that of the Mund

description.

"When born i.e., when the Highest Self had entered the l

as the individual self, He looked through all things in order tc

whether anything wished to proclaim here another self. He

this Person only i.e., Himself as the widely-diffused Brahman

he said "I saw it".

The description of creation given in the first cha

of Brihadaranyaka, though very fanciful, is identical

in spirit with those given above. The description given

the Chandogya by Rishi Aruni, already abstracted abov

far more significant and yet he is an absolute monist.

On the above accounts of creation, Tattwabhus

makes the following illuminating observations :-

"It will be seen that however mysterious a thing creation

be, however difficult it may be to conceive its real nature, the w

of the Upanishads all believe in its reality. They indeed never

sight of the principle that in creation nothing was produced that

apart from Brahman, nothing that constituted a real duality.

that there has been a change in some sense or other, or to be

exact, that change in one sense or other is real, in the sense of l

an object of the Divine knowledge, an effect of the Divine pow

of this the founders of Hindu Theism seem to have not the slig

doubt. It is true that Svetasvara Upanishad is the only one o

twelve principal Upanishads that calls nature by the significant :

of Maya. But except using this much misunderstood term, the v

of this Upanishad says nothing as to the unreality of nature, t

throughout his description of creation as realistic as the write

the other Upanishads. Belief in creation or change, it (the :

theory) says, is due to ignorance. Well, this ignorance must b

to a finite being. This finite being, therefore whether he be a

a god or the great Hiranyagarbha himself, must first be creat

order that his ignorance may be possible. His creation would the

be a change not due to his or any one else's ignorance, but a fa

lated to the divine knowledge itself. Even if the finite being

ceived were supposed to be co-eternal with, though depender

Chap. VIII] Unqualified Monism.

165

the Supreme Being, the succession of ideas in his mind,—that in which the life of a finite being consists—his progress from relative ignorance to knowledge, even the apparent changes fancied by him, would constitute a series of changes of which the All-knowing Being must be conceived as cognisant, and which would in that sense, be real objective changes and not such as are due to the ignorance of a finite being. Creation then including the creation of finite souls, in not due to ignorance. The individualisation of Brahman in the form of finite spirits, His entrance, in the language of the Chandogya, into finite materials as the living soul of men and other beings, is an occurrence due to the Divine activity and irrespective of the ignorance inseparable from the conditions of finite life.”

So much for Sankara’s doctrine of Maya. I shall next pass on to the two passages in Yajnavalkya’s teachings that have been variously interpreted and relied on by Sankara and Ramanuja as the basis for their widely different doctrines—Absolute Monism and Qualified Monism. They are :-

Antaryami Brahmana—Brihadaranyaka—Chapter III-iii— “ He who dwells in the earth and within the earth, whom the earth does not know, whose body the earth is and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.” “ He, who dwells in all beings (individual selves) and within all beings, whom all beings do not know, whose body all beings are and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.”

In these and similar passages, a duality of subject and object is indeed admitted. Hence Ramanuja bases his Qualified (Vishista Advaita) Monism on these texts. But it is also open to a monistic interpreter to say that this duality is only apparent and not real and that it is not of the essence of the Supreme Self. That the Supreme Self is absolutely One—undifferenced—and without relation to any other self distinct from it, is clearly admitted by Yajnavalkya when he says in the concluding portion of this Brahmana, Verse 23.—

“ He who dwells in the seed and within the seed, whom the seed does not know, whose body the seed is and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal ; unseen, but seeing ; unheard but hearing; unperceived but perceiving ; unknown

166 The Hinduism of the Upanishads.

but knowing. There is no other seer but he, there is no other he

but he, there is no other perceiver but he, there is no other knower bu

This is thy Self, the ruler within, the immortal.'

Thus the Antaryami Brahmana favours Absolute Mon

as much as the Maitreyi Brahmana and cannot be accep

as a scriptural authority for Ramanuja's views.

Yajnavalkya's condemnation of the world as me:

apparent and not real and as an evil to be avoided and

extolling of a state of absolute unity without differe

and without any desire as the final and most desirable g

of man—a doctrine which finds its fullest expression

Sankarite Vedantism—has its full and unqualified suppor

his remarkable exposition in the third and fourth Brama

of the fourth chapter of the Brihadaranyaka Upanish

Yajnavalkya has no doubt a firm grasp of the truth t

the fundamental fact of the universe is the unity of the

in relation to which all things and beings exist. Bu

endeavouring to understand the true and ultimate na

of the One, he fails to realise that the many should not

left out but fully taken into account and that in manifes

Himself in the form of this infinitely variegated world

Absolute One discloses His real nature. As observed

Tattwabhushan, Yajnavalkya. sees undoubtedly that

antithetic process, a process of differentiation is invo

in grasping the Infinite. The Infinite is not the finite.

is not this, it is not that. The self is not what is seen, he

touched, smelt and tasted.' It is the seer, hearer, touc

smeller and taster. The Rishi fails, however, to see

this differentiating process is based on relation between

finite and the Infinite, a relation which is final and in

solvable. The Infinite is all-comprehensive. In Him

things and being exist for ever and nothing perishes. In

words of Tattwabhushan,

" Yajnavalkya is wrong in disparaging the objects of

world as forms of death and in extolling an undifferenced abs

Chap. IX] Qualified Monism. 167

unity as the only truth and the goal and destiny of human life. The

Logic of Exclusion he follows in arriving at his conclusion mistakes

distinction for division. But really all distinctions are based on re-

lation and the unity they imply is not an abstract unity but a unity-

in-difference. The Logic of comprehension, the only true logic, also

makes distinctions. It sees that the Infinite is not the finite and the

One not many; but it sees also that the finite and the Infinite, the

One and the many are mutually related so that the one without the

other is not a concrete reality but an abstraction. When one sees

all this, he does not hate the world so that he may love God whole-

heartedly. One then endeavours to love God in the world and the

world in God. Domestic and social life is not an obstacle to the

religious life but really a part of the latter.'

CHAPTER IX.

THE RISHIS' CONCEPTION OF GOD AS INFINITELY DIFFERENTIATED BRAHMAN ; THE DOCTRINE OF VISHISTA ADVAITA VADA OR QUALIFIED MONISM.

According to Rishis Prajapati, Indra, Chitra, among others,

whose teaching was followed later on by Ramanuja, the indivi-

dual self is real, the world (nature) is real, all real in relation to

the Supreme Self ; real in the sense of their being the self-

realisation of God and phenomenal in the sense of their en-

tire dependence on the Will of God. In other words, their

reality is relative and not absolute and the final destiny of

the soul is not absorption in the Divine Essence to the loss

of individuality but an attainment of a state of uninterrupted

consciousness of unity with the Supreme Soul—a state of

unmixed bliss and unspotted holiness.

Devarishi Prajapati's teachings on the Self are said

to have been reported far and wide so that they reached

the devas and the asuras, the gods and the demons. The

passage containing the doctrine is this :—“The Self

which is free from sin, free from old age, from death and

grief, from hunger and thirst, which desires nothing but what

it ought to desire and imagines nothing but what it ought to

168

The Hinduism of the Upanishads.

imagine, that it is which one must search out, that it is, we

all must try to understand. He who has searched out

self and understands it, obtains all worlds and all desi

The theistic ring of the passage is clear. It speak

the Supreme Self as a Person and of His knower as contin

to exist in distinction from Him even after death,—contin

in the enjoyment of worlds and desirable objects consis

with the knowledge acquired by Him. The Rishi's exposi

which follows fully bears out these theistic characteris

Of course the theism taught is not the grossly dual

Deism held by people who have no insight into the im

nence of God in man and the world. It is in entire harm

with the vision of the in-dwelling Presence of the E

which is the common experience of all Upanishadic s

The tempting nature of the doctrine is said to have ind

both the devas and the asuras to send representative

the great teacher to take lessons from him. The gods

Indra and the demons Virochana. They were requir

spend thirty-two years as brahmacharis, pupils practi

asceticism, in the divine mansion. When they had se

this period of apprenticeship and informed the teache

their intention of learning his doctrine of the Self, he saic

"The person that is seen in the eye, that is the Self.

is what I have said. This is the immortal, the fearless,

is Brahman." What he said is indeed true. As all th

are in a sense Brahman, why should not the person

in the eye, who may be said to be Brahman in a sp

sense, be Brahman? Both the pupils had not yet le

to see God in everything. They were in the objective s

of thought in which people seek after reality in object

perception in abstraction from the percipient or knor

subject. At this stage of progress the pupils thought

the image of a person in the eyes of another person w

the former looks at the latter was identified by Praja

with the Self and Brahman. Such an image is seen in w

Chap. IX] Qualified Monism. 169

and in a looking glass also. They asked their preceptor

who this image was. He said, " It is the self that is seen in

everything." At the preceptor's directions, they cleansed,

dressed and adorned themselves and looking at their shadows

in a pot full of water, asked him what it was which they

had seen. He answered as before,—" What has been seen

is Brahman." Prajapati knew that this statement could

not but mislead them in the stage of thought in which the

pupils were, but he also knew that the highest truth could

be communicated only by slow degrees and not at all at once.

He wanted his pupils to see the difficulties of this prima

facie view of the Self, as something identical with the body

and seek after a more correct view of it. They, however,

did not at first see any difficulty in this view and left for

their respective abodes, quite contented with what they

had learnt. When Prajapati saw them going away satis-

fied, he pitied them and said to himself, " They both go

away without having perceived and without having known

the Self, and whoever of these two, whether devas or asuras,

will follow this doctrine (Upanishad) will perish " and so

it happened in the case of Virochana and his fellow-asuras

to whom he (Virochana) preached this asura Upanishad.

They thought the care of the body, dressing and adorning

it and making it comfortable by all other means is the be-all

and end-all of life.

Indra, however, felt the insufficiency or rather the

difficulties of the doctrine of Prajapati even before reaching

the Deva-loka. He felt that that poor idea of the identity

of the self with the body did not correspond with the sublime

utterances by which he was attracted to the Rishi. He

therefore returned to Prajapati and laid his doubts before

him. The master agreed with the pupil and asked him to

live with him another thirty-two years as Brahmacharin.

What he taught Indra at the end of the period is that the

form in which we see ourselves in dreams, that is, as un-

170 THE HINDUISM OF THE UPANISHADS. [Part 1

associated with external objects, is the Self, is Brahman.

The very same idea of the self was first given to King Janaka

by Rishi Yajnavalkya who gives his reason for his pre-

ference of the dreaming state over the waking for the purposes

of his exposition. (Brihadaranyaka Upanishad—Chapter

IV-iii). In the former, the self is evidently Svayamjyothi

(self-illumined) ; while in the latter, it seems to be dependent

on other lights than its own. Indra felt satisfied for the

time with Prajapati's answer and took his leave ; but be-

fore he reached home, he felt dissatisfied with it. He had

this doubt,—in sleep we are indeed freed from external

dangers, but there are fears and sufferings enough in dreams.

The miseries experienced in the dreaming state, though

subtle, are not very different from the gross ones of waking

life. So, this idea of the self also does not answer the descrip-

tion given in Prajapati's reported teachings. Indra there-

fore returns, lays his doubts before his teacher as before and

agrees to the latter's proposal of staying with him for another

thirty-two years.

At the close of this third period of apprenticeship, Prajapati

teaches Indra as Yajnavalkya taught Janaka as his (Yajna-

valkya's) last lesson that the undifferenced state of dream-

less sleep represents more truly than waking and dreaming

the real nature of the Self. Janaka was quite satisfied with

this doctrine. Indra too at first felt satisfied with it and

went out of his preceptor's house with a contented heart.

But he had to return very soon.

Far from being charmed with the utterly undifferenced,

character of dreamless sleep, Indra uttered words expressing

his undisguised contempt of it. Says he to his preceptor ;

"Sir, in that way he does not know himself (his self) that he

is ‘I’, nor does he know anything that exists. He is gone

to utter annihilation. I see no good in this" ; Chandogya

Upanishad VIII-11-2. Here Prajapati clearly shows through

Indra's mouth the emptiness of the Unqualified Monism.

Chap. IX] Qualified Monism. 171

taught by Aruni and Yajnavalkya. He shows that in the undifferenced Self, there is neither the knowledge of the

Self nor that of any not-self, neither the character of the knower nor that of the known. In a ‘reality’ devoid

of both these there cannot be anything of the character of the Self or of Brahman. But such a consequence inevitably

follows when dreamless sleep is taken as representing the final condition of the self. As before, Prajapati admits

the validity of Indra’s objection and promises to impart the final truth to him if he would stop only five years more

at his place, thus completing one hundred and one years of pupilage.

When this period was completed, Prajapati gave to Indra his final idea of the Self and of the destiny of the finite

individual very different from that of Yajnavalkya. His elaborate teaching is contained in the 12th Section of Chapter

VIII of the Chandogya Upanishad. The gist of it is that the states of waking, dreaming and dreamless sleep are due

to the limitations imposed on the self by the body, that as knowledge survives dreamless sleep, so will it survive the

death of the body and that the senses have no place in a disembodied condition. In that condition, the finite indi-

vidual, far from being merged in the Infinite, lives a free life of pure bliss in the company of the gods and in the adoration

of the Supreme Being.

From the above it will be seen that Prajapati’s Brahman is not undifferenced like Aruni’s and Yajnavalkya’s, but that

He, though One, contains innumerable internal differences.

As already stated above, the Qualified Monism of the Upanishadic Rishis found in later times its ablest exponent

in Ramanuja whose views are diametrically opposed to those of Sankara. A considerable portion of Ramanuja’s

writings is taken up with the criticism of Sankara’s Maya Vada. He emphasises the element of difference in the unity

of God-Head which Sankara, in his enthusiasm for unity,

172 The Hinduism of the Upanishads. [Part I

all but ignores. Ramanuja thinks that though God is indeed the Absolute Reality, the differences that constitute the created world are not unreal or merely apparent but real modes of God's existence. The material world and the finite soul existed eternally in a potential or unmanifested form in God and became manifest in creation. As finite and partial modes of His existence, they do not represent His infinitude and if they are one with Him in one sense, they are different from Him in another. Difference, in fact, is not opposed to unity, and God, though the sole Reality, comprehends in Him the differences which make the world of material objects and finite souls. The individual's union with God is not, therefore, a union of mere knowledge, but also one of love, reverence, obedience, trust, gratitude and all other moral sentiments, such as should exist between two spirits of which the one is infinitely superior to the other.

According to Ramanuja, Nature is related to God as the body is to the soul. As the body depends for its life on the soul, so does Nature depend for its existence and its movements on God. As the soul penetrates the body, as it were, and keeps every part of it living and active, so does God pervade Nature and act in every part of it. Nature cannot exist without God and is, in that sense, one with Him. The Highest Person forms the Self of all and all things ; intelligent and non-intelligent have no separate existence from Him, because those intelligent and non-intelligent things which exist in the form of subject and object and which exist also in all conditions, constitute the body of the Highest Person and are in consequence subject to His control.

In dealing with the relation of God to the individual soul, Ramanuja says likewise—that as the soul is to the body, so is God to the individual self. The latter cannot exist without the former ; it is dependent on Him. God is the very Self

Chap. IX] Qualified Monism. 173

of Jeeva by which Ramanuja means not that the finite consciousness is essentially identical with the Infinite, but

that the finite cannot exist without the Infinite. In the case of both Nature and the individual soul, what Ramanuja

teaches is not their unity or identity with God in any real sense, but their inseparable connection with him ; To him

' nature is God' means nothing more than " nature cannot exist without God, or nature implies God."

In this connection, it will be advantageous to recollect the fundamental fact that religion evinces

itself in three ways—in our conception of God, in our conception of ourselves and in our conception of the relation

between God and ourselves; in other words, in our conception of the Infinite Self, in our conception of our individual self

and in our conception of the relation between the Infinite Self and the individual self. To a superficial observer, the

finite and the Infinite seem to be absolutely unconnected—nay, mutually opposed to each other at first sight. One

of them appears to be real and the other unreal. To people without philosophical reflection, the finite alone is real and

the Infinite unreal or doubtful. Some others conceive, as we have seen in the preceding chapter, the Infinite alone

as real and the finite as unreal—nay imaginary. When, however, the transcendent and the immanent nature of the

Infinite is clearly understood, it will be seen that the Infinite unrelated to the finite is indeed an abstraction. As

the Infinite containing and supporting the finite, God is not only real but the only reality. A finite abstracted from

the Infinite is indeed unreal ; but a finite subsisting in the Infinite, far from being unreal, is so real that apart from

relation to it, the Infinite itself is really an abstract idea devoid of reality. The finite self and the world of matter

are therefore realities being dependent upon the Absolute and unconditioned Reality, the Infinite.

174

The Hinduism of the Upanishads.

Man, therefore, as an agent, as Vijnanamayatma, has

real and distinct place in the Infinite. His individual

as a finite soul cannot be merged in the Universal self in

circumstances. The Infinite in manifesting Himself as

self, does not lose His infinitude. Our knowledge of

object perceived through our senses, is indeed His knowledge

but our finitude, for example, our inability to know at

present moment what is going on away from our eyes, is

His, for, all things are eternally present to Him. In

sense, therefore, the Infinite never becomes or manifests

Himself as the finite and the distinction between the finite

and the Infinite remains irresolvable. The most correct

of expressing the relation of the finite to the Infinite, is

suggested by Tattwabhushan, to say that the finite exists

in the Infinite as a moment or content in a potential

form as held by Ramanuja. and it is the finite and

the Infinite and not the Infinite as such which manifests

itself in time and space as the human self. That this finite

moment or content persists unresolved in the Infinite even

in the state of profound dreamless sleep is proved by the

phenomenon of re-waking.

In whatever aspect we may look upon God's own Being

He is found to be distinct yet related to the object. He is

One but the objects manifold; but the one unrelated to

many is meaningless ; one means one in many. He is

manent and unchangeable ; but the permanent, the

changeable, unrelated to the transient, the changeable is

meaningless. Permanent means permanent among

transient and unchangeable means unchangeable in

midst of flow of changes. He is out of space. He is

support of objects in space but is not Himself extended.

But 'out of space' is meaningless except with reference to

objects in space. Our conception of God as the Absolute,

the Timeless, the Unchangeable, necessarily

Chap. IX] Qualified Monism. 175

implies a world of space, time and change and becomes unmeaning without the latter.

I reproduce below what Sri Aurobindo has stated on this subject:-

"People are apt to speak of the Adwaita, as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Adwaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One (Bhedabheda). But the many exist in the One and by the One, the differences are variations in manifestation of that which is fundamentally ever the same. This we actually see as the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as for instance there is one mankind but many kinds of man, one thing called leaf or flower but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one reality itself. The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness."

I further quote below the view of Sri Ramakrishna Parama Hansa on this important theme as recorded by Romain Holland.

"But Ramakrishna expressly maintains that it is absurd to pretend that the world is unreal so long as we form part of it, and receive from it for the maintenance of our own identity the unquenchable conviction (although hidden in our own lantern) of its reality. Even the saint who comes down from Samadhi (ecstasy) to the plane of ordinary life is forced to return to the envelope of his "differentiated" ego, however attenuated and purified. He is flung back into the world of relativity. So far as his ego is relatively real to him, so far will this world also be real; but when his ego has been purified, he sees the whole world of phenomena as the manifold manifestation of the Absolute to the senses."

176 The Hinduism of the Upanishads. [Part I

Again, Unqualified Monism is, prima facie not conducive to the cultivation of true worship. The two conditions which are necessary for worship are : firstly, the object of worship must be in the inmost heart of the worshipper ; there must be an inseparable connection between the two and the worshipper must be entirely dependent on the object of worship. Secondly, there must be a clear difference between the worshipper and the object of worship. The latter must be infinitely greater than the former. Current Dualism of the ordinary deistic type followed by people who have no insight into the immanence of God in man and the world is opposed to the first of these conditions. When the worshipper says to the Object of worship, " Thou art my life, my inmost Self, I cannot live a moment without Thee, I am nothing apart from Thee ", current Dualism opposes this deep flow of devotion and says " Why so ? I am indeed made by God, but I am independent of Him, apart from Him. To say that man cannot live a moment without God is to deny man's freedom ". Similarly, whenever any high truth implying the inseparable relation of God and man is uttered, whenever man's love, holiness and power are explained as reflections of God's love, holiness and power, current Dualism smells Monism in such explanation, as observed by Tattwabhushan, protests against them and thus keeps aloof from higher faith and spiritual exercises. On the other hand, Unqualified Monism is against the second condition. Whenever the worshipper feeling his own littleness and the greatness of the object of his worship, approaches at the feet of the latter, reverently praises His infinite perfections and bowing down in humility, says : " I am the eye and Thou art the light, I am unloving, but Thou art loving, I am sinful, but Thou art holy, save me from my blindness and from my sins, and make me one of Thy humblest servants ", undifferenced monism, unable on account of it blindness to the difference between the finite and the

Chap. IX] Qualified Monism. 177

Infinite, to solve the mystery of this sweet Dualism, sees only ignorance and sentiment in it. It says derisively " All is Brahman-who worships whom "?

It is only the Qualified Monism that sees both the elements of unity and difference in knowledge which constitutes the true basis of deep spiritual life. It sees the Object of worship in the worshipper and the worshipper in the Object of worship ; the Teacher in the disciple and the disciple in the Teacher, the devotee in the Lord and the Lord in the devotee. The Object of worship, the Lord with infinite perfections, is Himself the life of the worshipper, the cause of his activity, the force that impels him to worship. Faith, love, humility, ardour, all the constituents of worship—are infused by Him into the heart of the worshipper, who cannot advance a step in the path of worship without His inspiration. But, on the other hand, true worship is not possible without difference. Worship arises from the union and relation of the perfect and the imperfect ; though, therefore, the worshipper lives in the Worshipped and is inspired by Him, the one is distinct from the other. In the act of worship, unity and difference are wonderfully blended. Neither pure Dualism nor pure Monism can afford a true basis of worship. Hence the doctrine of unity-in-difference as visualised in Qualified Monism (Vishista Advaita Vada) alone affords a rational basis of worship. Looked at either as theories or as systems of spiritual culture, Pure Dualism and Pure Monism are both only one-sided and not absolute truths. The absolute truth is their harmony in the doctrine of Unity-in-difference. True Religion, says Tattwabhushan, is like the shield of Avantinagar in the story ; one side of it monistic and the other dualistic. The story referred to runs thus:-

A shield; of which one side was made of gold, and the other of silver, hung from the palace-gate of the ancient city of Avantinagar. Two horsemen approaching it from opposite directions admired, one its golden, the other its silvery brilliance, utterly ignorant of its dual

178

The

Hinduism

of

the

Upanishads.

[Part

I

character.

Having

differed,

they

came

to

high

words

and

ultimately

to

blows.

They

were

separated

and

reconciled

by

a

third

person

who

showed

them

both

sides

of

the

shield.

In

this

connection,

I

may

also

state

that

various

attempts

have

been

made

at

different

times

by

different

philosophers

to

reconcile

and

harmonise

the

maya

theory

of

Sankara

with

the

realistic

doctrine

of

Ramanuja.

But

I

find

more

illuminating,

searching,

logical

and

appealing

than

the

exposition

of

Tattwabhusban.

I

am

therefore

prompted

to

give

below

an

extract

from

it

:-

"If

the

world

of

time

and

space

is

really

relative

to

God,

it

cannot

but

be

an

illusion

to

think

of

it

as

something

independent

of

Him

and

to

this

illusion,

every

created

being

who

has

not

attained

the

supreme

illumination,

is

subject.

The

illusion

is

not

due

to

any

fault

of

his,

but

is

the

necessary

result

of

the

conditions

of

his

being.

It

must

therefore

be

ascribed

to

God

Himself,

the

author

of

his

being.

The

question

then

occurs,

whether

a

relative,

dependent

thing,

a

thing

which

is

nothing

apart

from

its

support,

can

be

called

a

thing

at

all

when

its

relativity,

its

dependence

is

once

seen.

When

the

world

is

seen

to

be

related

to

God

as

thought

to

a

thinker,

as

action

to

an

agent,

its

concreteness

is

gone,

it

dwindles

into

an

abstract

quality

that

it

is

anything

apart

from

the

Reality

to

which

it

belongs

as

a

quality.

When

God

has

been

affirmed,

when

the

Thinker

has

been

affirmed,

the

world,

His

thought,

seems

to

have

been

affirmed

also,

and

it

appears

foolish,

a

mere

concession

to

popular

ignorance,

to

affirm

the

existence

of

the

world

separately.

The

popular

notion

of

the

world

is

that

of

a

concrete

independent

reality.

The

idea

of

such

a

reality

is

truly

sublated—proved

to

be

false—by

true

knowledge.

To

the

idealist,

to

the

Vedantist,

the

world

ceases

to

exist

as

a

reality,

i.e.,

as

a

concrete

independent

object;

when,

therefore,

he

says

with

the

unenlightened

masses

that

the

world

exists,

he

is

aware

of

using

Vyavaharika,

i.e.,

popular

or

practical

language

and

not

giving

utterance

to

paramarthika

or

real

truth.

When

the

relativity

of

things

has

been

seen,

when

God

has

been

seen

to

be

the

only

concrete,

independent,

absolute

reality,

a

distinction

cannot

but

be

made

between

absolute

truth

and

truth

that

is

only

relative.

The

existence

of

the

world

is

seen

to

be

only

relative

truth,

the

only

absolute

truth

being

the

existence

of

God.

And

when

we

see

that

things

are

not

what

they

seem,

we

cannot

but

wonder

at

the

power

which

Chap. IX] Qualified Monism. 179

makes things seem what they are not and see also its resemblance to the power wielded by a successful juggler.

"Again, there is a sense in which the attainment of emancipation is the destruction of the individual self i.e., of that figment of a self which the unenlightened intellect of the natural man erroneously conceives as existing independently of the Supreme Self. On the attainment of true self-knowledge, it is seen that there is no such thing really existing, but that it is the universal, cosmic Self that shines as the self of all finite beings—that manifests itself through those thoughts, feelings and volitions that we call our own. There is, then, something to be renounced, something to be destroyed in order that the individual may be united to the Universal. There is really something to be merged and lost in Brahman. But it is only a figment, only an appearance, something that seems real to the blurred vision of the unenlightened man, but has no existence for enlightened Reason. It is this and not any real object that is merged and lost in God who is seen to be All-in-all."

This, then, is Tattwabhushan’s interpretation of Sankara’s doctrine of the individual soul’s absorption in God.

I quote below Sri Aurobindo’s view on this subject :

"The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the Divine Life. Nirvana is a step towards it ; the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life."

Before closing this chapter, I may state that the human soul having been created to exemplify and satisfy God’s own Love, He loves it for ever. Union of the soul with God in love cannot therefore be annihilation or extinction, assimilation or absorption, but is its complete self-realisation in rapturous enjoyment of Him as the God of unrivalled Beauty, Holiness and Love. The flame of His Eternal Love burns in the soul

180 The Hinduism of the Upanishads.

not to consume but to brighten, not to quench but to stimulate, not to extinguish but to transform.

The basic idea involved in the expression " Union of the soul with God in love " is that for Love to attain union, the self has first to be completely obliterated. It is not interestedness, it is not altruism, it is not devotion, it is sheer self-elimination. Says the Sufi poet : " When you get out, He will come in ". God deigns to dwell in the heart only when it is thoroughly cleansed of self ; rather, when the soul enter the sanctuary, it shall severely leave behind the narrow, insulated self. In other words, union of the soul with God in love is the complete effacement of self-consciousness. This truth may be illustrated by a short story.

A pilgrim in quest of an asylum, knocks at a door. To the query from in-door, ' Who is that? ' he makes the answer " It is I ". " In this chamber there can be no room for two " declared the voice from within. The pilgrim returns after a year, resumes his request and knocks again. To the old query the answer this time is, " I am Thou ", and the dividing door vanishes. It is evidently this sublime state of the complete union of heart and will with God which ancient Rishis teach us to aspire after as Immortality Bliss, Buddha as Nirvana, Krishna in the Bhagavadgita as Brahmī Sthiti and Jesus in the Gospels as Perfection.

CHAPTER X.

THE RISHIS' CONCEPTION OF THE HUMAN SOUL OR SELF AND OF ITS FINAL DESTINY.

Says Yama (the God of Death) to Nachiketa in Katha Upanishad :-" The knowing self neither is born nor dies. It is not produced from anything nor is anything produced from it. It is unborn, eternal, everlasting and ancient. It is not destroyed when the body is destroyed. "

therefore that the finite self existed eternally in a potential or unmanifested form in God as already stated in the previous chapter and became manifest in creation in the furtherance of His mysterious purposes. In other words, God has flung forth in a thousand ways consubstantial sparks from the blazing flame of His Power, Knowledge and Love in the form of individual finite selves (Mundaka II-i-1). It is to these individual selves, in the conscious life of these selves, He has made possible the revelation of His eternal ideas, the disclosure of the Reality of His Supreme Self, to bring home to them the inmost meaning, the deepest significance of truth and wisdom, goodness and righteousness.

As to the Vedantic idea of Spirit or Self, the clearest definition of it is in the Aitareya Upanishad III-1,2

"Who is the Self whom we worship? Which among these things is that Self? It is verily that by which one sees visible objects, by which one hears sound, by which one smells smell, by which one knows a good and a bad taste. This, what is called the heart, this what is called the sensorium, consciousness, activity, ideation, reason, intellect, knowledge, power of grasping, attention, meditation, alertness, memory, determination, resolution, vitality, desire, will—all these are names of reason."

The first part of the definition makes the Self not the instrument of knowing but a knowing being. The second part enumerates a few internal manifestations of the Self.

Nothing can be more beautiful than the allegory which the oldest of the Vedas contains illustrating the distinction between the individual and the Supreme Soul. The Spirit of God, as a living embodiment, has been likened into a swift-winged bird descending from the etherial skies to make her abode on the tree of human life. As the mother bird broods over the symbolical egg and at last leads out her feathered offspring into the swelling harmonies of the upper air, so does the Supreme Spirit breed and bring up our spirits, at last carrying us on its wings into the music of the Infinite. According to the Svetasvatara Upanishad, these two birds,

182

The Hinduism of the Upanishads.

the Supreme Soul (Paramatman) and the individual soul (Jeevatman), always united, of the same name, live on the same tree (the human body). One enjoys the sweet fruit of the tree; the other looks on, needing no food, and enjoys. Dwelling on the same tree with the Supreme Soul, the deluded soul in worldly relations is grieved by the want of power

it perceives the Ruler separate from worldly relations, his glory, then its grief ceases. When the beholder sees the golden-coloured Maker, the Lord, the Soul, the Brahman, then having become wise, shaking off vice, without taint of any kind, he obtains the highest

This not only sets forth the distinction between the two spirits but also defines their relations, indicates the cause of their alienation and the process of their ultimate reconciliation.

Suffice it for the purposes of this chapter to say that the human self is an emanation from the Immutable. The body, which is the self's physical encasement in itself, as it does, the principle of life which animates it, in common with the animal, the vegetable and other forms of existence, is only its temporary abode and the vehicle through which it passes into activity or can hold converse with its fellow-men and with the outer world. The self is an independent spiritual entity, an individual unit consisting of the spiritual ego and the pure intelligence and will, which retains its integrity; a being that will not be dissolved by the dissolution of the body, but will simply be released from its corporeal encasement. In this true self lies our personality, our absolute identity, from the cradle to the grave, in spite of the fact that every particle of our body, in spite of the fact that every particle of

has been replaced countless times in our life. With every breath of air that is drawn, with every morsel of food that is eaten, a vast succession of changes takes place. The elements that make up the body, its heat, its electric condition,

Chap. X] Soul and its Destiny.

183

bulk, its colour, are rearranged and changed every moment.

Perpetually, we are in the process of a physical regeneration.

But our identity is never lost.

This abiding self is in no way homogeneous with the

stuff of which the body is composed. It is invisible ; it has

no shape, no size, no weight, no colour, no material whatever

in common with physical substance. It is pure spirit, begets

thoughts, feelings, desires, hopes and fears of a purely spiritual

nature like itself. And although immensely influenced by

the body in which it dwells and by the outward world

around it, it is singly and alone a personal unit responsible

to God for all it does and for its proper control of the body

and no less for its neglect of the body and the consequences

of all failure to maintain its own supremacy.

Though an emanation from the Infinite, the self is finite

and its finiteness consists in its being encased in the Pancha

Kosas or the five sheaths according to the Taitireya Upanishad,

that is, in its having a body of gross matter known as the

material sheath (Annamaya kosa) and four additional strata

of finer substance ; and these are the vital sheath (Pranamaya

kosa), corresponding to the life ; the sensuous sheath (Mano-

maya kosa) corresponding to the senses ; the conceptional

sheath (Vijnanamaya kosa) corresponding to the intellect ;

and the blissful sheath (Anandamaya kosa) corresponding

to the emotions in man. These five sheaths are the five

individualising powers concealing the essential infinitude of

the self. In other words, body, life, senses, intellect and

emotion constitute the individuality of a finite being and

when the gross material body perishes at death, the finite-

soul is conceived as continuing its individual existence in

association with its linga or sukshma sharira, i.e., subtle

body formed of the four remaining principles of individualisa-

tion.

Prana or life indicated in the Pranamaya kosa exists in

five forms, prana, apana, vyana, udana and samana and per-

184 The Hinduism of the Upanishads.

forms all the vital functions of the body, such as respir

digestion and the movements of the limbs. At death,

airs, though their actions cease, are supposed to pers

powers and to be reincarnated with the finite soul, or c

with it to the divine regions according as the fate (

soul happens to be.

The Manomaya kosa or the sensuous sheath is h

represent the principle of change and differentiation.

The fourth, Vijñanamaya kosa or the conceptional sl

is believed to represent the principle of unity. To it belon

function of referring attributes to substances, effects to c

changes to permanent agents or subjects of change, and f

all mental phenomena, all feelings, thoughts, desires an

tions to a permanent, self-identical and self-conscious su

On all mental experiences it impresses the form ‘ I ’ or ‘ n

“ It is I ”, it says, “ that feel, think, desire and act.” “

things, these feelings, thoughts, actions etc., are min

says. The Vijñanamaya kosa, it will thus be seen, const

the proper individuality of the finite soul. Until we

to it, we do not see the soul’s true nature as spirit, as :

conscious being referring all experiences to itself and by

very act distinguishing itself from them.

The fifth or the Ānandamaya kosa is the capacity

soul to enjoy happiness. It manifests itself indistin

every mortal pleasure, even the lowest ; whereas its h

manifestation is seen in moments of direct God-conscio

when the One undivided Infinite Self is seen both v

and without, filling all time, space and being.

, In each higher stage of spiritual life represente

the aforesaid sheaths, we identify the self wi