Professional Documents
Culture Documents
CORNELL STUDIES
IN
PHILOSOPHY
No. 2
BRAHMAN:
A
Study
THE
IN
BY
Forman
and
M.A.
vy
PRESS OP
PREFACE.
TWO
The one
India.
Islam
is
the ancestral
Judaism
ism, as
is
home
the other, of
Brahmanism
is
and
Genetically,
and Mohammedan-
Buddhism,
and Mohammedanism belong to the class of instituted religions, in that they go back into great creative personwhereas Judaalities, after which they are respectively named
Christianity,
The one
group
namely Judaism,
of religions,
conquests
earliest
its
in
allied
and Islam,
Christianity,
regions,
The
world's civilization.
and
linguistically
racially the
is
Hebrew,
Hence both
Aryan
source.
mitic
source,
Thus
and Ar>'an
In this
monograph
and
religion.
Accordingly,
of philosophy and
in the
Brahman
will
it
will
It will
in
the history
The method
will
be a study both
history of religion.
Commentary of
(^ankaracarya.
PREFA CE.
iv
Brahman will constantly be illustrated by the parallel development in Judaism and Christianity while the philosophical aspects
of the doctrine will, at least in their main features, be set side by
side with the corresponding ideas in the ancient and modern phi;
The importance
of
Brahman
of the conception of
Indian thought
indicated
is
by the
in
that
fact
the history
the
word
'
'
the
modern
It will,
theistic
Brahma Samaj.
as the
says, to explain in
the doctrine of
the history of
As
movement known
de^tail
Brahman.
the
of the development of
Brahman
Hindu civilization.^
regards literature,
my
largest indebtedness
is
works of
to the
Max
his
XXXIV
and
XXXVIII)
Jacob's Co7icordance
to
in
Col.
The method
that found in
the Upanishads
the
field
is,
service.
of course, indis-
of the Upanishads.
of transliteration used
essentially the
is
Grammar.
same as
I must
consistently.
it
prakriti, etc.,
have be-
them
as upani-
sad,
rsi,
have written
written
s in
The development
of the doctrine of
p.
344.
PREFA CE.
{c)
by the Vedanta-Siatras,
aS
To
expounded by ^ankaracarya.
doctrinal
These
Paribhdsd.
by the
g., the
e.
later
Veddnta
Brahmanic, and
Classic.
The
and
development of Sanskrit
definite.
It is
literature
in
initial,
creative,
It is
Doubtless centuries of
idea which
was
gether
finally
Two
integrated.
'
brahman
Or, to state
ation of the
'
variously manifests
differently,
it
this
be
we have
'
with
its
devel-
This
for the idea, and of the idea for the word.
on the one hand, a study of the derivation and use of
word
will involve,
the word
it
to
until
associated with
of Vedic thought as
ception of things.
it
gradually
moved towards
a unitary con-
CONTENTS.
CHAITER
Ill-
I.
Word Bkahmax
History of the
Pp. 1-20
A. Usage of Brahman.
B.
Derivation of Brahman.
CHAPTER
TuK Developmkm
H.
the Pre-Upanishad
in
Pp. 21-42
Literature
A. The Growth
and
B.
Panjab.
CHAPTER
The Doctrine of Brahman
in
in the
HI.
the Upanishads
Pp. 43-70
C. Consequences. J
I-
^I-
Religious.
Ethical.
HI. Eschatological.
IV. Philosophical.
CHAPTER
liii:
Doctrine of Brahman
in
(^"ankaracarya
Pp. 71-^9
C.
IV.
OF ABBREVIATIONS.
LIST
Ait.
Ar
Aitareya Aranyaka.
Ait.
Br
Aitareya Brahmana.
Altind. Gram...Altindische
Apocal. loh
Grammatik
Wackernagel,
1896.
Apocalypse of John.
Av
A vesta.
AV
Athan'a-Veda.
Brh Up
Brhadaranyaka Upanishad.
Buddha
Buddha:
His
Life,
His Doctrine,
His Order.
Oldenberg (Eng.
Br
(^"at.
the Indo-Germanic
Languages
Brugmann.
(^atapatha
Brahmana.
(^vet.
Up
Chand. Up
(^vetagvatara Upanishad.
Essays
Chandogya Upanishad.
H.
T. Colc-
Evang. loh
Gospel of John.
(leschichte
IE
Kaush.
Up
ndo- European.
Kaushitaki Upanishad.
Kultur
Mac
Maccabees.
Up
Mait.
Schroeder.
Maitrayana Upanishad.
Manuel
Manuel de
T
OST
O. T
New
Ps
Psalm.
N.
la
Langue de I'Avesta
Testament.
Old Testament.
KV
Rig-Veda.
.'...The Roots,
Roots
guage
Whitney.
SBE
Up
Taitt.
Upanishads
Vdj.
Sainh
Taittiriya
Max Muller.
Upanishad.
Veda Oldenberg.
Veda
Vedanta
LUMG
Zeitschrift der
Deussen.
CHAPTER
I.
'
is
the greatest
On
of Indian Philosophy.
word
in
Indian thought.
bewildering.
has
It
it
sacred writ,
priestly
sanctity,
holiness,
hymn, charm,
dignity,
inspiration,
Thus
reality, absolute.
it
force,
seems
spiritual
power,
ultimate
to
On
the principle that accuracy of thought depends upon the accurate understanding
ments of thought,
and use of the words which are the instruin other words that sound thinking presup-
we
are justified in
A.
We
word
'
taking
in order,
if
trouble
Usage of Brahman.
mology,
some
brdhnian'
possible, to be delivered
one-sided etymologizing.
word before
its
ety-
'
the Rig-Veda.
curs in
by
side in the
Brahman
VI, 23,
c.
presum-
(and) praise-song
made
i.
heavenly horsemen,
the Gritsamadas,
e.
i.
e.
VI, 38,
{brdhma ca giras)
ca viamna).
iiktlid
As
sacrifice
So
Compare
also
80, 16
I,
liavani), etc,
synonymons parallelism
brdhma
arkdis
With a high song of
Who
same
the manner of
after
of the
poetry.
giras)
Oh may
stands over
'
'
(2)
hymns
to Indra
welcome
have been
offered.
Hearken
VII,
to
my
brahmdni and
my
praise-songs.^
May
VII, 22,
by me offered
61,2 {manmdni
please you.
these brahmdni
Compare
3
also VII,
{vdcam imdm
parallel with
(3)
a
i.
I,
117,25,1, 152,
'
7,
IV,
6, II,
VII, 22, 9,
5, X, 54,
group IV, 16-17, 19-24, each
VII, 28,
it
6,
X, 80,
hymn
7, etc.
ends
in
a kind of refrain
'
is
I.
'
Through
brahman
this brdlunan,
';
'these
brahiiidni';
'
my
II,
Agni, be strengthened';
5,
(5)
our
VII, 70, 6
6,
II,
'
6 'our
34,
II,
The
31, 18
152, 7
I,
VII, 61,
3,
'my brahman';
18,
IV, 57.
R .,!,
expHcit.
I,
brahmdni';
hymn more
I,
'
'
this
word
VII, 22,
3,
'
I,
40, 6,
129,
I,
h^LVO.
130, 6,
I,
i,
62, 13, V,
I,
73, 10, X, 80, 7) and generated {Jan II, 23, 2, VII, 22, 9, VII,
31, 11) the brdhmau, just as they are described as fashioning or
generating a' dhl or stoma or nktlia or tv?^; (I, 109, i, V, 2, 1 1,
VII,
15, 4,
amples
I,
31, II
I,
109,
62, 13
'
X, 23,
I,
Gotama has
(6)
X,
6,
I,
39, 14,
130,
new brdhmanJ
fashioned a
'
a brdhinan.'
I
is
Ex-
6).
'I
I
'
VII, 26,
VII,
Cf.
5,
'
Cf.
VII.
A new
generated.'
'
sing
'
in
I,
37,
'
'
to gir.
navy am
Thus
I,
V,
brdhma
X, 89, 3. With the
song
of
the
new
passages
compare
and
other
of these
VI, 50,
17, 13,
6,
VII, 61,
'
6,
'
'
Pss.
times: IV, 16, 9 abrahmd dasyns, 'the dasyn without a brdhLibations without a
man
VII, 26, i abrahmdnas sntdsas,
X, 105, 8 'With a hymn
brdhman do not exhilarate Indra
'
'
'
{rca)
{anrcaJi).
The
observes,^
is
Com-
well.'
8.
sacrifice
I,
Thus,
105,
Deussen
ff.
15
37, 4
Varuna
I,
'
4^
causes brahmani
hymn
sacred
He
{inati)
Thou
'
hymn
of the splendid
{iiianotar^
II, 9,
'
art
[imcas)
III,
'
34,
(Indra)
{inanlsds)
with such
*
brdliman as
-Si
is
(din)'
VII, 97,
'
VI,
i,
first
who
is
VIII, 42,
us, Indra,
'
'
'
'(Indra)
{dcvakrtasyd) brdliuian
hymn
V, 42, 4 Enrich
god-granted (^e-z/^/wV^w)
{iiktha)
god-made
'
Varuna, sharpen
this
(d/it)'
IX, 95, 2 'The god (Soma) reveals the hidden
names (attributes) of the gods
X, 98, 7 Brihaspati brought
him the word (vac).' Note also that in II, 23, i Brahmanaspati
;
'
'
is
called
'
Observe the
'
it
and
is
entire
in
v.
'The
written:
parallelism
its
vdc.
(10)
The
is
Cf.
Cf
I,
'(Brihaspati)
priests
Cf V,
IX,
soma-drops
j'litds), th.&
'
(pre-
'Quickened by
as
etc.
and
brahman
efficacy of
the
'
dis-
67,
II, 24, 3
31,
4 'The
Note also
III,
'The brdhman of
VI, 75, 19 Brdhmaii
'Through your brdhman,
53,
12
is
my
protecting armour'
brahman
What,
passages
brdhman
in
is
is
illness.
brdhman
in
these representative
name
for
hymn, as
iCf.
the meaning of
From
a
VII, 33,
is
order to expell
then,
?
it
is
it
is
evident that
inanuian, inamsd,
tnati,
hymns.
When
hymn
made up
as
in its earliest
used
names
re, gir,
vacas,
to the
Vedic
in
of a collection of verses.
use brdhniaii
may have
might be called
stoma, arka,
dJii,
all
distributively
either
brdJiinan.
The
essentials of
brdhnian.
Both
alike
brahvidni or collectively
sacrifice
and
sisting of soma,
ghee,
etc.,
No
Brdlunan
may be
ritualistic
and
It is
"das
rituell fixirte
Dank oder
by Roth
in
the St.
It is
prayer
'
or,
gory of prayer, as
etc.,
is
might
all
far as
'
as well as
"
hymn
is
no
is
by
brdJivian, viz,
meaning
in
usage
hymn
deed
'
So
In-
or prayer."
In the ritual-
essential difference
between
literary
P'eda,
*In a
'
La
S.
letter
433.
from Rev. A.
II.
*OST., Vol.
I, p. 242.
RV.
to that of the
AV.,
'
... do
I,
23,
my charm {brahman)'
my charm {brdhthrough
thee
render
do
I
'Guiltless
II, 10,
man)'\ III, 6, 8 I drive them out with my mind, drive them out
In
with my thought, and also with my incantation {brahman).'
'
The
...
leprosy
'
harmony with
is
is
Brahma-Veda,
either
brahmdni,
6,
i.
\,
4 He by
charm, brahman) renders the atmosphere
e.
evil spirits'; I, 7,
to
it
Veda of
AV. XV,
The same
the
is
period,
is
usage
it
i,
I,
'
i,
He
this
'
2,
free
for protection
XI, 82 'I
Sainh.
(where brahman is
the power of the majitra or charm).
It
is
sacred texts,
is
Thus
^at.
'
{vac)
';
I, 3,
yajus); IV,
5,
3,
2,
'
The brahman
is
10 'This one he
maks
VII,
i,
is
{brdhma
the sacrifice
by
5 'The brahman is
the Gdyatn'; Taitt.
i,
for
fit
'
As
translated by Eggeling
ca.
and XLIV).
Savih. VI,
the
'
stitutes the
Thus
6,
I,
we have found
far
'brahman.'
In
or Bmhma?ia,
all
Veda
Thus
of brahman that
it is
the
emphasis
.in
like a chariot
tion to strengthen
brahman
in
Sainhitd
The emphasis,
holy word.'
in general 'the
it is
word
for the
one meaning
really only
upon
differ-
in the
Rig-
receive the
it is
it is
efficacy,
In
fact,
we have here
three
Hitherto
hymn and
sisting of
But
'
the holy
word
may be
'
taken
in a
more
jective sense, as the truth, the inner content, the sacred doctrine,
the
resenting the
"theoretical
Thus, as rep-
works.
live
E. g.,
AV.
by brdhutan and
brdhman,
tapas,
science'
(/.
E. g., VI,
science
';
e.,
'
The
i,
'Truth greatness
II,
i,
4,
in
1,1,8' He
II, 6, 4,
2-7
encompassed them.'
4, 3
defined
is
is
3,
tapas'; XII,
sacrifice,
10 'The brdhman
man
VI, 133,
created
of
all
'
triple science is
first
'
3, 3,
sacrifice
'
Rik, and the Saman, and the Brihat and the Rathantara
verses and meters of
all
the Vedas)
this,
doubtless
is
(/.
c, the
the triple
science'; X, 4,
21
2,
'He
stomas, of
We
and of
beheld
the
all
existing things in
all
body of
all
meters, of
all
the gods.'
Rig-Veda
the
to
view.
is
neut. brdhma,
'
hymn
or prayer
'
RV.,
derived
is
80,
I,
lastly a
class of
i),
particular
in general,
and
As
the
verses of the
gradually,
itself
hymns and
addition,
'son
of
Brahman -priest.
'
"
When
the
between
distinction
XX,
II.
2,
So
I,
25,
it
is
the greatest of
all,
In the later
manaspati
hymns
= Brihaspati)
'
of the
reality,
brahman or
'
the self-ex-
'
This
lies at
itself in
is
clearly
the heart of
the wonder-
and warrior
castes,
ful effects
It is to
in
and
rise
of
We have
objective as
hymn, formula, and sacred text in general, and also the doctrine of
brahman internal and subjective as the sacred truth, wisdom, and
theology
'
6'.
Br.,
19,
I,
nificant.
mana
I,
It
Taitt.
Sainh.,
Ill, i,
i,
All this
etc.
4,
indicates
sig-
is
of the
Brdli-
word
Brahman than had hitherto been found, to wit, the same meaning as had been expressed in the ancient hymns by Brihaspati,
'
was discovered
in
the
'
the personification of
sufficient
for
our purpose to
illustrate
It will
be
deeper meaning of
this
limited
there
is
is
Brdlinian'
3, 4,
17
'The
Brdlunanisthe world-order {rtam)'; VI, i, i, 10 The Brahman is
the first born {prathaviajani) of this All'
VIII, 2, i, 5 'The
Brahman is the highest of gods' VIII, 4, i, 3 'Heaven and
earth are upheld by the Brdhnian'
X, 3, 5, 10, This is the
Greatest Brahman {j'yesthain Brahman), for than this there is
no thing greater '; X, 3, 5, 1 This Brahman has nothing before
it and nothing after it,'
X, 4, 1,9 'I praise what hath been and
what will be, the Great BraJnnan {inaJiad Brdhina), the one
the gods onward'; IV,
i,
4, 10
'
'
X, 6,
him meditate on the Tnie Brahman {satyam Brdhma).
4,
10
man
is
'
The Brahman
the
is
S&\{-eyiis\.en\.
X,
6,
{siuayajnbhn); reverence be to
5,
3,
'
Let
Cf. II, i,
'
Brah-
Brahman
X,
7,
lO
'
the
Brahman know
not merely
is
.'
sacred
also (3)
it is
the pozvcr which resides in the heart of the sacred word, and so in
the heart of
all
things.
Derivation
B.
The word
'
brahman
Indo-European
'
is
made up
The nomina
agcntis.
g.,
da-mane
common
suffix -man.
Brahman.
of
ob-fxtvai)
actionis
actionis,
vary be-
When
action.
used as
'
in all
these cases
gift,
is
'
to be noted
It is
river.'
earth, support,
and
river, that
man and
They
With
noun of
forms, brah-
gender and
action
in
accent.
we may compare dhdr-man (n) support,' and dharmd)i (m) 'supporter'; also dd-man (n) 'gift,' and dd-man (m)
giver.'
We know that in the case of dharman and ddman the
But brahman has exactly the same forroots are dhar- and da-.
these
'
'
in like
^Religions of India,
II, pp.
p.
168.
flag.
365-375.
The cognate
II
verbs Gr. ipUyco, Lat. flagro, Skt. bhrdj, and Germ, blecken, all
seem to presuppose, the IE. bhlcg, while brh and barz go back
Again,
to bhrgh.
this
can
baresman
(=
bares
man)
-f
is
derived.
disch
*barhman
But Wackernagel
shows pretty
clearly that ra or ra
There
brahman {barh
drJi).
Zend
Av.
becoming
before
We may
take
it
Av.
as
sometimes
as regards root
is
IE. bhrgh
is
barz.
= brhant)
barezista
'
'
'
(Skt. barhistha).
mountain,' Brigit
'
suffix,
meaning of the
of Skt. brh and
Zend,
c.
g.,
barezant
(?);
'
and
in
We
have also
in
barezaiti); in
'strong'
in
and
very high
'city' (cf
brahman
from
root brh.
results
;"
the
is
(^
is
{iniz = mili)
'with urine'
barh).
and drahydnt
brh)
{dark
sometimes
consonant, but
in
Gothic bailrgs
in
Latin
/<?;'/;>
(?).
O,
Ir,
Zend
'fortress,'
{iox forgtus)
Leaving out
fortis
2.
Avesta
Grammar,
fg.
1892,
p. S^-
12
a spatial
brh-
is
As Grassmann
RV.
side
by
gabliira
synonym.
From
only two
is
the causative
fundamental
The
to
'
still
we must
meaning
more
and
extend,'
is
the
mean-
Let us
test
has
It
strengthen.'
'
strengthen
'
from
easily be derived
'
'
extend
meaning
extend
'
'
Ir.
'
extend
That, as
secondary.
'
by the
is
(only
be extended
meanings,
is
'
prthii
a general
great
'
Ir.,
in
{iirii,
as
is
and
'
depth or height.
in length, breadth,
form of extension
was
of IE. blirgli
in
often stands
meaning
whether
'deep,'
It
three times).
tions
brJiat,
'broad,'
sive
reference.
is
primary
and Gothic
strengthen
'
can
'
The
ening another
is
by
well illustrated
the Arabic
If in three
passages
'
this
meaning can be
(as the
'
arm upon or
easily derived
from
brli
was
'
to be extended
is
brli in
in
almost
'
is
the
if
That
further supported
modern
dialects
by
of
extend.'
We are now prepared to consider the cognate words Baresman and Brahman. We have seen that the root underlying both
words means
nia)i
'
to be extended,'
'
to
We
if
used abstractly as
infinitives,
would
or, if
How
sented, offered.'
with
thing extended,
Harlez^
it is
mazdeen
it
occurs
'
'
lifted up,
of-
pre-
hypothetical sense
this
'
portion
sacrificial
As
or sixty times.
fifty
confined
is
defined
of the
by De
Thus baresman
as a
pendant
la recita-
thing extended,
'
lifted
up,
is
'
my praise'
with
(Yasna,
11,
ii);
'We
for
(XXIV, 3)
(XXIV,
'
'
;
We
present
lifting
'
this
branch
(Visparad, XI,
for
According
2).
to these pas-
hymns
of praise.
Two
the Hebrews.
I
passages
may
be
Lamb"
cited.
.
white robes
God which
sitteth
in
and palms
The
scene
is
laid
in the
night
(v.
p. 389.
15) with
palms
lips.
These are
As
held up or
just like
Baresman,
14
Again
,
in
name
the
of the Lord."
emblems of
the hand as
in
in
and
salutation
praise.
expressed
the
in
Adoration
Hebrew and
Luke, XVIII,
13), or of the
Christian Scriptures
XXIV,
8),
24), or of
cf.
Mac. XIII.,
What
then
and Brahman
up
LXIII,
V,
13,
hand (Apocal.
Tim.
4,
uplift-
CXXIII,
II,
Acts. IV,
VII, 9
loh.,
51).
But
'
in
in
'
lifted up,
emblem
by the
(Ps.,
like the
(Ps.
14, 2 Chron.,
in the
the connection
is
presented, offered.
which
hands
lifts
religious salutation.
is
In saluting
They
and adoration.
one stands
to
he that cometh
is
We
great multitude
trees,
Hosanna: Blessed
out,
"A
of worship, as
it
were a kind of
While
visible adoration.
on the other hand in the Vedic ritual the thing lifted up, presented, offered,' was Brahman, the 'hymn or prayer' of adoration, which like the lifting up of the voice in Isa. XXIV, 14, was
'
emblem
also an
As
there
is
no
of worship, as
it
essential difference
salute, so
there
is
visible,
none, as regards
worship
original purpose,
through the
lifting
lifting
visible
up of one's voice
in
hymn
and prayer.
For
all this
rum means,
sative
it
there
like brh
means
'
to
Mrim
is
and
lift
in
are represented
barz,
up,'
'
to be high.'
The verb
by the two
derivatives tcriundli
and rbmdm.
rendered
'
heave
up or presented
The
offering.'^
up
and
lips,'
is
is
'
in
means a
latter-
'
high
praise,'
and
'
'
'
of Brahman.
There
prayer
no
is
and
'
'
XXIV,
Isa.
Jer. VII,
up the voice
in
in
essential difference
between
'
lifting
lifting
14,
word
In fact the
16.
double meaning
'
voice
and
'
z'dc (Lat.
hymn
'
vox) in the
RV. has
4,
the
In actual usage
or prayer.'
Aryan
a
people,
common
get
'
religions offering
'
in
Baresman-Brahman
of
in
meanings of Baresman,
Brahman,
'
lifted
'
the offering of
The
diverse
hymn and
may
prayer,'
meaning of
'
be regarded as
religious offering
'
in
Another hypothesis is possible, to wit that the offering of sacred branches accompanied by hymn and prayer, as described in the Avesta, was the original meaning of BaresmanBrahman, and that while Baresman has maintained its meaning
general.
use
among
hymn and
prayer.
Cf.
Ex.
first
Brahman being
applied exclusively
hypothesis seems to
me
to be the
safer one.
2Pss.
The
in
XXIX,
LXVI,
17,
27,
'The
CXLIX,
which
is
sure.
heaved up.'
when Baresman and Brahman were one word with one meanins"
and the period of rehgious practice reflected
'
offering
fice (cf.
'
many
of
in the earhest
Indian
period
or
It is
things,
e.
referred to the
'
hfting
'
g.,
and prayer,
up
hymn
etc.
The dominant
Drang und
'
brahman
'
who makes
that of
is
to
it
mean
Fiille
'
meaning of brahman
as " der
zum
brahman
not
is
much
so
more
dence
some
primitive idea.
is in
favor of the
The
extent.
seems to
It
as
tlie
me
logical, objective.
It
question
only
is
which
is
in-
the
is
ex-
primitive.
this
According to
iipliftcd voice of
t/ie
hymn
Heiligen, Gottlichen
when we reach
as beine the
ritualistic,
more
cosmo-
word, subjective.
tions
to
alto-
was the
original
The
violent anacronism.
duced against
this
theory
meaning
"
But to hold
meaning of brahman seems to me a
following considerations
(i)
'
five.
Vedanfa,
Cf
Ps.
be ad-
occurs in the
may
S. 1 28.
XXV,
I.
But
in
these
dhiyam
(III,
18, 3
view of Grassmann.
{brahman) uttering
'
this meditation
as well as by through inward devotion {brahman) uttering this hymn.' (2) To assic^n to
brahman as its fundamental meaning the exaltation of the spirit
'
'
'
in
worship'
illustrates the
modern
all
For, as Professor
ideas.
Max
Mueller says,^
Though
the Veda."
But
if
'
our interpretation
correct,
is
brahman
in the
very
far
wrong
To go back
sible, as
after
all.
to the original
it
'extend' or 'strengthen.'
very well.
To make
to
grow
is
to
'
make
'
But
if
'
grow
'
was the
period,
retamed.
So
far as I
am
aware, brh
is
'
never used
'
in
the sense of
'
to
2
^
'
it
p. 51.
p. 70.
'grow
up,
be high,
mean high
'
'
or
Baresman, which,
The Zend
great.'
height
'
'
meaning bunch of
as
of an original meaning
to
'
grow
may
twigs,
up,' therefore
contain a hint
growth.
C.
Having
and usage of
its
These
various meanings.
unifica-
given by Roth
are, as
(i)
word,
holy wisdom,
(4)
(5)
holy
life
The meaning
plex derivation.
'
chastity
'
(no. 5)
clearly de-
is
And
required.
strict
of the
was
chastity
is
to
sense of priesthood
'
Brahma
whom
life
ca Ksatram
'
ca),
i.
nobility
'
(cf.
e.,
ciple of analogy.
'
meanings of brah-
five
We
brahman had
only afterwards
sacred word.
'hymn
first
the meaning of
'
word
'
in
general,
which
Historically,
There
or prayer.'
we have
no
is
meaning
direct
'hymn or prayer,' gradually with the creation of a sacred literature came to have the
larger meaning of holy word in general. This process may be
more
primitive in Sanskrit.
toroth or
some matter
or worship.
such
the
in
as
'
'
illustrated
Brahman,
'
laws,'
the
word
first
is
Old Testament.
the tordh or oral
pretaining to religious
Tordli
came
to have
or
more
'
Law
Old Testament
The
Rig-Veda, or
(i) the
whole
'
Veda
'
known
Finally
it
Evang.
(cf.
analogous.
is
religious literature
New
(of Moses).
'
loh.,
I,
may mean
It
17).
either
(or
Revelation in
as Qruti or
its
ings of
namely
(i)
Brahman,
Xht. objective
word
as sacred
hymn, sacred
as sacred
of the
and indeed
ings of
in all
Brahman
ism and so
but
remaining mean-
word
five
easily
There
unified.
is
the various
fairly well
common
represented
For consider
we have
In the O. T.
(
The
Torotli or de-
when
finally collected
meanorgan-
in a sense, inevitable.
way
it is
In this
things.
(2)
These-
The Dcb-
which
in Prov.
VIII,
is
especially in Stoicism,
word,'
hypostasized.
we have
{i) loyo::
'
'
in
the heart of
religion
things.
Testament
word
all
in
the
New
(i)
inner
'
in
Word.
May we
not say in
this dialec-
20
tic
process ?"^
It is
by
'
'
trying
to
may
'to
perhaps be
from which
grow,'
The attempt
derived.
There seems to be no
can hardly be pronounced successful.
and 7rdh ; and bebhrgh
between
connection
possible phonetic
verbum,
word
prayer
it
'
in
'
its
is
etc.,
unnecessary.
As
own way.
with vrdli
disputed.^
is
came gradually in
Holy Scripture,
Indian doctrine of
to
mean
'
synonymous terms
for
'hymn'
or 'prayer,' as c.g.,stotra
priests
Brahman
Brahmanaspati
Brahman
(Priest)
111
Word
objective
Word
(
II
subjective
III Y
Word Immanent
(Absolute)
Theology
Hymn
2
3
Spell Text
Brahniacarya(
Studentship)
I.
Buddha,
2.
g.,
Gr. iipu
Priesthood.
2.
Chastity.
p. 29.
VYtp
'to say'
/.
e.,
ver-bum.
S. 231,
320),
who
CHAPTER
II.
in
the Pre-
Upanishad Literature,
A.
Uie growth of the
niojiistic
and
is
first
This
preeminently-
is
hymns
in its
most
The sun
striking manifestations.
on the hearth,
fire
The
oldest
heavens, the
at
heaven
these were
ligious
the case of
fire
{agni).
biography of Agni,^
in
by which agni
becomes
'
fire
'
with Agni
tery of
genius.
would
at
We
'
god.'
Or, to put
it
'
fire
in
fire,
anthropomorphically.
first
manifest
'
and elevated
the
is
finally
tendency to personification.
tive
idealization
Take
of causality
Max
Professor
philosophy.'
Thus
fire,
who was
ideahzed
was conceived
natural law
'
'
is
an intellectual creation
'
Gesc/iichte, S. 77.
Max
Deussen,
'
of the
79.
Aryan
p. 48.
22
Hence
it
Thus,
in the
age of the
Indra, the
warrior god, holds the supreme place in the Vedic pantheon, the
greatest
Indra
doubted and
finally
is
like Zeus,
Some
'
is just menYagur-Veda he
Prajapati
ridiculed.^
But even
of the later
Thus
brahman
tion,
is
hymn
'
or prayer
'
Prajapati, of the
austerity.'
movement discernible
whole, a movement towards
Further, the
is,
on the
was involved
a tendency
Oldenberg says
in
power of genera-
in
Such
a doctrine of unity.
ist
die
As
ganze den
reached
its
'
monism
that
all
At any
and
fusion, all of
common
nature or essence.
is
which points
Thus,
gods of the
earth.
The number
all
three million.
RV,
II, 12, 5,
Veda, S. 39.
e.
etc.,
VIII, loo,
g.,
we
Indra-Varuna, Indra-
X, 119,
etc.
23
in
more or
less identical,
'all-gods,'
which name
all
and so there
is
easily inter-
is
and unifying
Max
which
spirit.
is
from
whichever deva
deity.
ance to
its
withdraw
to
all
Vedic poet
this
is
may
many
of
its
outpourings the
says
"
Es
all die
zu der
As Schroeder
eine Tendenz,
ist
Erkenntniss dass
supreme
be, into a
immcdiateiiess of impulse
its
it
his attention
dem Einen
sie
sie alle
im Grunde
sich entfaltet,
alle
eine Tendenz zum Glauben an das "iv y.ai zav, zum Paiitheis?m(s."
For we must bear in mind that the Vedic gods are rarely if ever
thought of quite apart from the natural forces and phenomena of
in
personifications.
As such
One
in the
And
Reality, the
hymn
so
164, 46)
in all things.
is
it
may
example,
for
be conceived, as
One
is
ive
IX
S. 76.
g.,
Ency. Brit.,
^Kitltw,
e.
would
So,
They name
manifestation of the
itself
(I,
That which
when Agni,
singer, he
of Dirghatamas
One
Reality
24
To
as
illustrate this
it is
Rig- Veda,
have selected
ment the seven hymns which from this point of view seem to me
most important. These are hymns 72, 81, 90, 121, 125, 129
and
Of these
trical
The aim
translations.
The order
The
Hymn
I offer
is
make no
of course,
after
of Creation, X, I2g.
No
Other than
3.
it,
Was
all this
world
at first, a
wat'ry chaos
5.
Across
all
What was
Beneath, self-power
6.
above,
its
Who
then can
How
this creation
Whether
it ?
;
revelation.
it,
7.
claim to
Deussen.
Was
2
and
original,
literary excellence.
1.
is
it
had
its
being
into existence.
as uncreated or created
TJic
1.
Hiranyagarbha, X, 121.
Born
He,
too,
He who
Revered
it
What god
2.
to
shall
we adore with
sacrifices ?
is
all
the creatures
He who
in majesty
O'er
all
Who
rules two-footed
What god
4.
shall
the one
is
monarch
all
and four-footed
we adore with
things dying,
creatures,
sacrifices ?
5.
He
through
Through
Who
What god
6.
He
shall
whom
to
we adore with
and heaven,
sacrifices ?
O'er
whom
What god
7.
When
Came
first
shall
we adore with
the mighty
sacrifices ?
all -pervading
waters
germ-containing, agni-generating,
E'en he who
Which
Who
in his
life,
force contain
and
sacrifice
engender
What god
9.
shall
we adore with
sacrifices ?
shall
we adore with
sacrifices ?
25
26
lo.
Who
holds in his
is no other,
embrace the whole creation
May
that be ours
Worship
The
to thee,
Hymn
1.
may we
to
off'
ring
be lords of riches.
2.
And
from
And
it,
Which
And
3.
Which,
In order
move
fair
He who
He
Hymn
to
has entered,
all
earth,
light of sun.
Vi^vakannan, X,
off'
<Si.
and our
Through
moon,
and the
The heavens
The atmosphere and
As
the eye
also
Tlic
father
men
desiring riches,
On
On
mouth on
all
all
on
all sides.
all sides.
The
tree.
From
Ye sages
He
all
things firm.
What
And these
O Vifvakarman,
And, O thou self-existent.
off'
Strengthened by
sacrifice,
own
self.
Vi^vakarman,
7.
Him
May
Who
he delight himself in
blesseth all
Hymn
The
1.
The
We
all
our service.
to
all
men.
Brdhmanaspdti, X, 72.
who
shall
Brahmanaspati
like a
smith
When
is
4.
yet.
rose.
The
From
Born
first
of
all is
Who, Daksha,
Aditi.
Aditi,
thine
own daughter
is
The
6.
blessed
When
27
28
When
7.
lay.
8.
Who
9.
Up
The
1.
Hymn
to
Vac,
to
death.
X, 125.
2.
3.
am
first
may
enter
all
things.
me
soma.
That omnipresent
4.
Whoever
all,
speaks,
my word
'tis I
that
Whom
am
Make him
the speaker,
and
make him.
mortals.
too
am
That
his
keen shaft
eat food,
deserveth credence.
6.
I,
The knowing,
Me
juice support
Who
men
may
bow
for
Rudra,
I fill
with mine
own
essence.-
Yet
is
From
And
8.
my
with
am
thence divided
my
29
*Tis I that
The
1.
Hymn
The
earth surrounding
He reached
2.
Purusha, X, 90.
to
on
beyond ten
is
feet
all sides,
fingers' length.
Purusha,
He
ruleth
Through the
3.
As
who
all
still
Three-fourths
Purusha,
is
his greatness
He
is.
not.
Viraj,
As soon
He
that
lives
And
as
Summer
7.
What
6.
th'
is
this world.
is all
The
5.
One-fourth of him
4.
be
all-potent sacrifice.
great as this
Yet greater
will
deathless are
sacrificial grease,
the fire-wood.
The gods
as off' ring
Autumn
on the straw
With him
The
the gods
Rishis
drink.
made
sacrifice.
30
8.
From him
Dripped
as
air,
And
9.
From him
as
Sama-hymns
The poems, too, were born of him.
Of him the sacrificial songs.
Rik-verses rose and
10.
1 1
When
What
did his
And what
12.
his thighs
his
two
feet ?
And
From
13.
his mind,
from his eye the sun was born ;
Indra and Agni from his mouth.
And
And
14.
from
Born of
his navel
15.
was the
his
air
head brought
feet,
The
quarters
Seven
and from
forth,
his ear
made.
fuel served
16.
The
import,
may
be summarized as follows
God who
the
29, 6)
What
Was
What was
Questions emerged.
is
Who
worthy of
is
sacrifice
When
these
philosophy, the search for natural causes, and theology, the doc-
gods as
Ionic School.
The
partly philosophical.
may
Philosophy
'
love
in
the
and
the
in
'
vrJtsa
be noticed
tree
The
The
in passing.
1
29, 4)
place of Kdvia
reminds us of ip(07
The use
120) of Hesiod.
(v.
of z'ana 'forest'
'
Creation-hymn (X,
Theogony
'
in
is
name
Aditi,
for
the
'
121,
the
free,'
is
from as to be,
non-being as there
said to be
'
is
is
[jltj
ov
the
is
on the other.
no absolute
infinite,'
as a
interesting parallel,
asat,
how-
The
neuter participle
is
is
The most
the boundless,'
dnecpov of Anaximander.
ever,
'
antithesis
In these
oV.
for
being
Cf.
Amos VII,
4,
Ex.
XX,
4,
Gen.
I, 2, Ps.
XXIV,
2.
32
of being
The theory
is
These
dismemberment.
ess of sacrificial
especially the
second and
same hymn.
The
are
third,
different conceptions,
often
combined
the
in
a process
as
Viqvakarman,
ordainer,'
'
the creator.'
'
house to be
built
world conceived as a
was hewn.
we have
81,
'
the
is
who
In these representations
the
'
72,
design
2).
argu-
'
is
X,
72, 3)
is
sun and
moon
ment
world-process
{sat,
i,
i),
190, i
and as the primeval watery chaos (X, 121, 9
as
development
empirical
itself
in
its
nay, the One Reality
(XTzzipov)
90,
5),
Tad ekam
'
that
one
121,
i),
germ' (X,
Daksha,
2),
(X, 125,
7),
'
'
(X,
90,
Hiranyagarbha
ment
is
PiirusJia,
found especially
the golden
'
'
'the cosmic
man' (X,
90,
in
two hymns.
In the
world continually
category of
2
offers
i)
'
developmental coincidences.'
Cf. Wallis,
p. 89.
who
190,
word
5).
first,
The
namely,
nature,
in creating
(v, 6),
'
dismember-
creative force
and
3),
law and
9),
/.
e.,
They belong
his
is
the
own
rather to the
more
still
is
clearly in
'
from which
ment
all
und Opfer,
190,
haben
Vorbild
ihr
'
heat,'
'
austerity,'
dem
in
Verhalten
Gottes
wood
And
An
creative
built
houses of
and
sacrificial
From
Ekam,
'
'
'
or as salilam, dpas,
And
And
The
is'
again,
moments
Geschichte, S.
own daughter
Viraj,
thine
itself.
Thus
force,'
the infinite
Then
'
in
dismemberment.
der
bei
X, 72,
the
architecture, generation
(3)
is
'
Bethatigungen menschlicher
suggested by experience.
sacrifice.
dismember-
i).
Weltschopfung."
sacrificial
Kraft,
ex-
is
pressed
man,'
This conception
of things.
as the totality
(v, 5)
33
is
in
{a)
which
to the sacrifice.
36.
Compare the
hammayim.
wa
bhohii,
tehom and
34
{b)
{c)
Let us glance
(4)
They
all things.^
Cause (X, 129,6; 125, 1-2; 90, 13), as individual forces of the one
all-Comprehensive Force (X, 125, 3 90, 6-7 72, 6), as sharers
in the One Life (X, 121, 7), and as obedient subjects (X, 121, 2,
;
90, 2)
their
'
angels
'
ment.^
(5)
Thus
is
is
toward
hymns
when conceived
in the
terms of monism.
monotheistically
called
is
'
121,8),
'
'
'
'the
(=
The
righteousness) of God.
first
hymn
to
unity, the
Purusha (X,
90), according to
which
remained, as originally,
in his
in
the heaven"
(v. 3).
have
in the
its
(vv.
7-8)
breach.
cit.,
who
up-
Thus we
mono-
ethical
S. 57.
'Who maketh
fire.'
35
ways such a monotheism might have been resingle Aryan tribe or community through the teach-
In two
theism.
ahzed.
Hebrew
prophets,
Hence
all
there
How
tem.
This, as
practical
far this
final
the period of
in
is
ardent admirer of things Indian, to the effect that the ethical ele-
which the
worth of a religion
ment,
in
Veda
real
new god
Or, again, a
(like
What God
'
the Rig-
lies, falls in
shall
we adore with
sacri-
and then conceived as 'the One God above the gods,' the
fice ?'
ing angels.'
Such
disclosed
the
in
Prajapati-hymn.
minister-
is
the
represents
It
'
actually
highest
Even where,
is
mentioned as above
'
as in the Prajapati-
we
gods,
it is
all
Dcus
'
a theological
name
According
of Spinoza.
to the monistic
But
ev,
'
which are
less
impersonal,
power
of the
brahman
'
hymn
or prayer,' and
Vac, the
made
to
refer
to
the
ultimate reality.
manner
Vac
in
declares her
own
36
is
an anticipation of the
Hochnidh
Logos of the
the Divine
'
New
Brahmanaspati and
Vac, like
hers.
later
Wisdom
'
is
an anticipation of the
Testament.
B.
Veda and
in the region of
Each of
Brdhmana
when used
Samhitd
{a) the
or collection of
and
{c)
'
in the
hymns,
or collection of
priestly discourses,'
hymns
Madhyadega.
three portions
in the
{B)
the
which explain
in
Brdhmana after the manner of a modern cateBrdhmana as a rule contains three subdiBrdhmana in the narrow sense, consisting largely
Further, each
chism.
visions
{a) the
the end of a
and
the
{c)
Brdhmana,
in
Upanisad or
Aranyaka or
which the
'
'
iorest-treatise
'
at
mystic doctrine
'
at the
end of the
Aranyaka.
CatapatJia
the
first
the fourteenth the Aranyaka, while the last six chapters of the
book compose the Upanisad known as the BrhaddrThere is another analysis of the contents of
a Brdhmana, as given by Madhusudana Safasvati, the author of
fourteenth
anyaka Upanisad.
sition,'
Vcddnta
'
mythological,
prescription,' artJiavdda
dogmatical,
phy
the
and
expolastly
and as
etc.,
'
aiin of the
The
of the Vedas.^
Brdhmana
period)
period of the
literature,
of the
Metaphysics [ja
'
Vedic
/nera
ra (pvaiKa
falls
Z7
e.,
{.
the
Yajur- Veda Sainhiid, the Atharva- Veda SainJutd and the Brdh-
is
hymns
of the Rig- Veda, and the time of the composition of the oldest
When
BrdJnnanas.
we
in India,
see the
B. C.) tending
hymns
their
their flocks,
is
the
period of obscurity,
shifts
and singing
The
Veda,
time
and thought
life
first
of this period
Aryan
Yajiir-
monument
lections of the
great
Yajiir-
probably the canon of the Rig- Veda Samhitd was not closed be-
characterized.
They
As
ritualistic
theological
ture to the
them
Old Testament.
else.
symbolism.
They
Everything
ideas
were, a
We see in
illustrate
too
it
litera-
is
philosophical
Still
by the Talmudical
their (apparently)
The warning
seriously.^
is
needed.
lation.
Let us
now
Brdhniana
Oldenberg says, " In none of the Vedic texts can we trace
dim indications of
this
1
thought
Op.
cit.,
until
S. 174.
it
all
that
is,
from the
38
liancy, as
how
to see
Brdhnmna
of the Inin-
'
already discovered in
Brahman
as the
Prajapati,
who
Samlutd
One
just
power
zenith of his
in the
is
in
meaning
Reality.
in
in
illustrate at
God
VI,
Br.,
thing
(I,
gods
(I, 7, 4,
5,
3,
mind (IV,
I,
soma
5),
i),
i,
(I,
speech
10),
i,
(II,
i,
god (VI,
i,
i,
3,
i,
42),
detect a certain
is
And
2),
RV., X, 90,
15),
name
18),
3,
and mother
i,
3,
1),
(Id.),
2, 2,
the whole
4, i, 12).
think
identification.
may
be identified
the
RV., such as
in the
yediV {Sanivatsara,
121), Hiranyagarblia
karman (RV., X,
earth,'
(II, 3,
Hiranyagarbha {Yl,
so Prajapati
God
de-
RV., X,
is
12), every-
X, 90,
submit the
brahman of the
madness of
in this
clearly a mythological
26), father
3, 16),
"
method
2, 5,
Agni
4, 13),
i,
5,
(I,
27), the
brdlimaniyW,
of nature,
year
17), the
5, 2,
Prajapati
Br.
(^at.
{I'dc, I, 6, 3,
the great
Ka (Id.),
3,
(Id.),
we can
i,
list
6,
To
the Brdhinanas.
father
81).
Other
and mother,'
and
/v^:
cf
(cf the
2);
of
and support of
all
things.
190,
Eka Deva
identifications
etc.,
sacrifice (cf,
RV., X,
Buddha,
p. 25.
i,
The
i)
identifica-
39
fluence of
3,
finally
He
overlooked.
is
For a
similar representation
Hymn
to the Seasons
As
the
Prajapati
renewed through
therefore has to be
(especially
at
is
II,
I,
5,
Tapas
spring.^
('
Prajapati
I,
3,
offer
Hence
He
own
creative fervour
himself
is
forces)
and
things, devas
He
I.
austerity,'
is
all
VI,
he produces
He
sacrifice
activity
fire
his strength
loses
is
and
')
once
at
is
2, 4,
sacrificial
sacrificial victim.
priest
Thus
Brahman, Ksatra and Vig, yea all living creaboth the " defined and the undefined, the limited
forces of nature).
He
tures.
is
From
all this
beyond the
What we
it
is
find
irany agarbha,
is
fall
identification with
attributes of all of
Nor
is
Vedic hymns.
The Vedic
behind
him.
Prajapati
in his,
and
Prajapati
is
ing.
through
is
in
find
all
importance.
it
again only
as the one
supreme be-
RV., X, 129,
4.
40
As
hymns
in the philosophical
of the Rig-Veda.
members and
Ill, 2, 2, 13
V,
inapati,
VII,
I,
9),
3, 3,
2, 7).
still
is
The mysticism
holy
the
(II,
2,
5,
20) and
of the Brdlnnanas
into his
falls
justified
is
"two
are
"The
4, 4).
by the
There
gods, for-
[dJiar-
Whoso commits
god.
in
sacred
Coming now
to the
it
its
As
in the philosophical
world-process
is
hymns
viewed as an eternal
and
fice
Brahman, XIII,
later
'
7,
i,
i,
III, 5, 3,
because of the
sacrifice.
"the
i,
a thing in
(III, 5, 3, 12),
(III, I, 3, 25),
(I, 7,
5),
its
becoming
"the great
inspirer of
self
i,
10).
climax
i,
Yajna 'sacri-
the victim.
i) is
Purusha,
is
after the
The
sacrifice,
2, 2,
its
in the Bt'dlwianas,
in this period, of
a primeval matter.
does not
tially
Thus
in the
Taitt.
SaiiiJi.
was here
i,
there
Salilam,
cf.
RV., X,
29, 3.
is
i,
5,
i)
we
read
essen-
the Rig-Veda.
in
differ
moved upon
it."
Prajapati
2
is
yayn,
said
cf.
to have sprung,
rilah,
Gen.
I, 2.
In VI,
I,
we have
relative
words
as non-being* in the
here (or
" In the
all this)."
now
only remains
It
summarize
to
briefly
The
Reality.
this
meaning
power and
in
contribution of the
Brahman
efficacy of
'
the
and
sacrificial formula,'
name
{U)
of BrdJinianaspdti.
meanings
Word
[a)
objective, as
hymn, formula,
text, {b) word subjective, as sacred wisdom and theology and (c)
word immanent, as both the power which energizes in the world
Brahman
naturally, since
fell
The
third
finally
took
notation.
The
from meanings
transition
()
and
(b) to
meaning
(c)
may
first
In VI,
of
all
i,
i,
8-10
Prajapati
represented as creat-
isj
c, the three
(/.
From
Vedas
This became a
into
which
again
born of this
all.
This
is
tlianiam pjirastdt,
first-
empirically as the
'The Brahman
which Brahman
is
in the east.
29.
words of VII,
4,
i,
first
similar conception
14,
is
found
born
in front,'
according to
Asat,
Thus
cf.
far Prajapati
RV., X,
129, I, 4.
is
42
stood more or
as dependent
less
on a
upon
But
Prajapati.
growth of Brahman
into the
is
'The Brahman
the highest of
4,
5,
10 'This
is
nothing before
sooth was
this
the
3,
world
after
conception of
9 XIII,
position of the Upanishads.
Self-Existent (X, 6,
exaltation
embracing
'
brahman
ceived
reality
5,
of
Brahman
suggests
7,
and
Skambha
'support,'
different times,
Prdna
as
Svayamblm, the
why
not
why
c.
g., in the
'spirit,' etc.
word
Rig-Veda
Atharva-Veda Ktlla
Time,'
'
remained secondary.
the
There have
retained.
reality,
all-
after
the question,
in the
'
i),
i,
as the
3,
Brahman has
Brahman for-
it,
2, 3,
Brahman
'
'This
XI,
';
in the beginning.'
The
it
is
indicated
by the Brahman'; X,
Brahman'
greatest
and nothing
it
by
supreme principle
gods'
i,
(^at.
This gradual
increases.
'Heaven and
described
in
and Brahman
Prajapati decreases
Br.
level.
at
or at least
man
'
is
is
also the
name
of the
that the
this
collective
word
'
Brah-
Brahman community,
fell
civilization
and thought of
India.
CHAPTER
III.
the Upanishads,
in
The word
sense of
'
'
mystic import,'
For example,
doctrine.'
port of the
fire -altar
word
ars,
e.
'
Jipanisad,'
g.,
secret name,'
(Jat Br.,
doubtless
The
ference of opinion.
'
is
X,
'
in
the
i,^
Thus
speech.'
used
i,
5,
It is
far there is
no
dif-
however,
is
not so clear.
'
Jipanisad' as
mean-
Max
Mueller says,^ no passage has yet been found in which the word
^
upanisad'
is
used
in
Oldenberg ^
'
is
3.
'
He
thus
works of the
Brdhmanasy
ritualistic
me
to be better supported
by actual
It is
meaning of upanisad,
'
As
Skt.
translated
by Eggeling.
Worterbuch,
St.
Petersburg.
^SBE., Vol.
6ZDMG.,
I,
pp. Ixxx-lxxxi.
ft".
p. 23.
44
The meaning
of upanisddin
'
'
sub-
iipanisad'
teacher, or to
literary
The
other meanings.
passages
earliest
namely,
formula (X,
and
'
mary and
is
in
occurs,
'
word
is
unusual interpre-
refers to
The
yajiis or sacrifi-
its
own
iipanisad,
i.
'esoteric
e.,
But an
upanisad.'
interpretation,
iipanisad
'
meaning' or 'mystery.'^
meaning of
Thus
Upanishads.
ritualistic details.
2, 2,
third alone
at the
tations of sacrificial
(XII,
earliest
in
cial
The
relatively late.
is
by any
first
esoteric meaning,
an allegorical
distinctly subsidiary
natural sense.
'
session,'
nor
subsidiary works of
'
opposed
ing found
we
in
to the
It is
take upanisad to be
'
supplementaiy sense
o{ 7ipdkhvdnam, 'supplementary
tale,'
'
a mean-
insight.
If
analogy
after the
sad) a word
in addition
to [upa) the
Such a
primary sense.
by no means secondary
passage
in
namely,
in the
which, so
'
as regards importance.
far as I
iipanisad
important thing
in
is
a sacrificial formula
with the
'
maxim
of the
is
is
In the earliest
'
3, 5,
Yaj'us,'
occurs,
12),
we
e.,
the
i.
All this
'
is
in
harmony
mysterious.'
Cf.
Apocal. loh.,
I, 20,
to the
Upani-
the term
Brdhmanas
to the
tipanisad' restricted in
'
its
Why
also.
appHcation
'
upanisad
'
then
is
it is
45
time
first
in
Then,
Br.
(^at.
to the investigation of
'
{f^ai. Br.,
Brahman
is
X,
3,
And
greater.'
in
'
there
mysticism.
ficial
for theological as
The Indian
not be so far
wrong
as the
1)
nothing
Thus upanisad
opposed to
sacri-
knowledge of Brahman
may
is
12) occurs in
5,
'
Thus
Brahman.
after all.
means
times
of
and
as a
it
in recent
it
Vedas the science of the present day. What then more natural
men who had been born and bred in the atmosphere of
than that
by
In
other words, the mystics of the Brdliniana period, like the author
The usage
development.
of the
It
and
in this
sense
Chand.,
Ill,
I,
I,
I,
i,
I,
10,
I,
13, 4,
III, 2, 5,
Kaush.,
It
i).
Chand.,
I,
certain
'
'
II,
I,
3,
i.
found
II,
i,
Ait.
20,
Ar.,
Brahman
2-3)
i,
Taitt.,
is
sense,
(Taitt., II, 9,
i.
III, 10, 6,
such
46
The number
Weber's
contains
list^
may
may
two
classes
be mentioned.
{a)
be
Three
to
into
Professor
large.
by ^ankaracar}^a, the
is
of these, however,
Upanishads
classifying the
commentator, they
Some
235.
They belong
duplicates.
ways of
First,
great Vedantic
orthodox or
classical
classical
Max
first
in
Mueller.^
we may
{!))
The
distinguish between
num-
late.
opment of thought
make
think,
ishads,
five
number, namely,
in
Kansitaki and
Aitareya,
age
is
in
cumulative.
manas, and
and
importance.
in
their style
is
are
we may
integral
rightly,
First, tentative
Brhaddranyaka,
Taittiriya}
They
sectarian, het-
Upan-
Oidndogya,
The argument
first
for their
They
ritual.
Each Upanishad
truth "
truth."
and
and
inquisitive.
their
is
Their method
as literary forms.
Of these
five
his
great
^ankaracarya,
SEE., Vols.
I,
XV.
47
Brliaddranyaka (IV,
thought
erence
is
in
4,
nosegays of
positive,
and
Here the
by
set forth
is
pref-
Although the
Innovations appear.
harmony
may be
five oldest
Up-
The second
may
is
Still
first.
Upanishads
class of
Upan-
Of the
less
than forty
Upanishads
since
it
third class of
these
secta-
Upanishad.
masterly
in his
Among
Upan-
To sum
is
also called an
Upanishads really
fall
first
three
(<^)
Vedas
tentative
the classic
and
(^)
into
(i) the
Upa-
dogmatic
period 800-300 B. C.
main to the
literature of the
Vid. Deussen,
After Deussen.
1900, p. 226.
Vedanta, S. 32
Cf. also
ff.
for statistics.
A. A. Macdonell,
48
B. Doctrine.
We
is
treated.
may
general be
in
sense.
man
as a colossal
tem of
interrelated forces
development.
expressed
is
in a
and
life
very naive
world of experience
is
thing-in-itself.
quest for
even
125)
in the
is
its
reality.
Vedic hymns.
in
to
Vdc (X.
and
hymn
Especially in the
is
The
which unconsciously
men have
all
their
being.
The
This
is
great
beautifully expressed
BrJiaddraJiyaka UpaiiisJiad,
*
'
I,
in
3,
the
is
27
Chand. Up.,
i,
I,
"
is
The
essence of
all
Thus, we read
beings
is
in
man
speech the Rig-Veda, the essence of the Rig- Veda the Sama-
my
lation
(SBE., Vols.
sen's renderings.
difficult accurately to
it is
commonly follow
I also
make independent
This
Prof.
modify
Max
it
translations at times.
re-
express
Mueller's trans-
by Professor Deus-
49
as represented
by
ritual,
by-
and,
its
to the unconditioned
Ill, 6,
like
in the
is
found
is
Devas, of Indra, of
stars, of the
Chdnd.,
I, 3,
among
of a controversy
the worlds of
in
II, 14,
woven
in the
ages i^Kaus.,
Brh. Up.,
in
represented as "
Again,
I, 2,
V,
in several pass-
there
i)
is
mention
The controversy is
mouth {inukliya
prdna, dsanya prdna), because breathing endures when all the
powers) as to which
vital
always settled
the greatest.
is
in favor of
'
'
destroyed.
yet there
rest),
are
real
I,
or
it is
'
vital
mouth
their correlatives
but the
Atman
6, 3),
real.'
'
activities
'
may be
given,
'
'
doctrine of involucra
have a
and also
is
One more
and
something more
{satyani)
'
{Brh. Up.,
them
is
'
It
begins with a
Thus "from
Atman.
from wind
plants,
fire,
from
man must
Luke
III, 36
"Which was
I,
He
be very complex.
What
part of
him
is
is
Havderived
identical with
20.
the son of
50
his source
What
man made
'
we would
be stripped off
So with
eliminated.
is
found
'
may be
and worship
real self,
{vi-
may be
and so
man and in
nature
This reality of
self of all.
as
the
self consisting
'
man's nature
is it
off.
in
Nor
They do
jndnamayci).
'
life
the
not
It is
{annarasamayd), the
an outer husk.
like
consisting of breath or
stripped
food
physical man, as
may
is
realities
defined psychologically
is
speech, the breath of breath and the eye of the eye' (Keiia.,
2,
Brh., IV, 4,
IV,
is
18),
4,
8),
From
only secondary.
when thought
we
'
'^
fire
see that
is
either
from
whom
is
3, 6,
moon and
light of sun,
I,
it is
real
Still
we
'
is
as yet
Realty presents
being
point
'
and
it
the
non-being
'
Ego
itself as
is
psycho-
As
or Self.
distinction
between the
a thing of degrees.
in
non-being.'
derstanding,
asat
'
of view, sat in
when thought
no sharp
growing difference
notice a
cosmological
but
worlds
we would say
while
is still
maintained
world distinguished by
asat
germ
'
non-being.'
But
'
in
Taitt., II,
'
is
7,
where
said to be
sat,
This
the
born of
first
Brahman
2, i cf.
Gen.,
John,
I, I.
real.
ground of all
reality
is
make
to
reality
and (empirically)
unreal.
and
done
this is
in a
by a polemic
Ill,
How,'
'
that which
Etad vai
and Oin
is
19,
This
?'
Tat tvamasi,
'
'
That
That
totality
is
reality in
man,
/.
how we
This
self, is divine.
is
man
in
his
is
not essen-
As
can believe
finite
Schurman says
President
spirit,
God
in
as far as
It is
so because
it is
essential
its
its
an ego."^
it
may
"
am
identifica-
It
son of God.^
unable to see
in,
supreme
inmost
his
tially different
image of God
<?.,
be born of
is
is that,'
eric) is the
cannot
II, 7,
is real.'
is
'
tad,
! tat sat,
'In
naturally accompanied
is
entertained in Taitt.,
still
said Uddalaka,
not
namely
faith,
{sat,
This
i).
2,
and Chand.,
ing.'
unknown
is
{sat),
(satjaiii)
as the empirically
cendentally real
as the
Brahman
absolute, unconscious,
is
consciousness, and
relation,
definition,
ground
is
This participation
be noted
in passing,
Indian,
Hebrew, or Greek.
The
great identification,
'
man
is
Brahman' {Brh.
iGen.,
*
I, 27.
"The hope of a
That
art thou,'
Brahman
Up., II,
5,
19).
New
Atman,
e.
g:,
'This At-
The pre-Upanishad
^
Belief in God, ^.
upon man's
Testament, p. 99.
is
de-
22-].
essential kinship to
God"
52
word
the
first,
as
embodied
out.
means,
It
in
But
the word.
I,
in
Brahman 'the
i)
threefold science
as
first
born Logos
i.
is
'(/.
regarded as the
'
Logos
c, the
poured
itself forth
born of Prajapati,
Hence Brahman
it
Rig-Veda, Sama-
r.,
first
and
whole
filled this
as the
Avorld,'
objectified itself
world of nature.
Brahman
Word as its manifestation, in Plato's language 'the sensible God' as 'the image of the intellectual.'
But in the Upanishads, Brahman Word is not only objectified
and found in nature {c. g., All this is Brahman Chand. Up., Ill,
against
the
'
'
'
14, i),
but
is
also
as
it
'
were
and found
'subjectified'
the
in
'
'
'
'
'
own body
body
in opposition to the
in opposition to
body, and
:"
(i)
one's
The
by Deussen
logical order
may
would seem
to be
[a)
bodily
self, [b)
mental
universal self
'
higher than
all,
yond which
is
within man.'
1
This identification
is
is
the
this
same
heaven,
light
which
rendered possible, as
2
Geschichte, S. 286.
al-
53
more
it
Brahman
which we must
cosmological
as consciousness or
briefly glance.
ment at
The psychology of the Upanishads is thoroughly idealistic.
Thus in the dialogue between Ajataqatru King of Kagi and
Gargya' Balaki {BrJi. Up., II, i, 17-20), we are told that when a
person goes to sleep, then the knowing subject [injndnaniaya
pitrusd)
person
When
asleep the
may
his sleep
When
of reality.
be dreamless,
all
is in
all
may
land, in
Or
in
lies
within itself
in
which case
blotted out.
is
TJiis is the
i.
e.,
Brahman.
difference be-
all
all
very image
self
the
emerge
phenom-
taught
'
The
(i)
the world
is
Two
fire.
my
idea,'
and
(2)
no
way Brahman,
this
e.,
i.
'life is
is
a dream.'
gods,
all
all
is
worlds,
all
breaths,
all souls,
may
Thus
all
things
become one
In a sense, then,
there
still
things
all
On
if
death.
1
With
(^Br/i.
become one
in the conscious-self,
but
This must
Here there
the
the
beings,
possible.
all
be resolved
and
in
In
be said to be con-
e.^
reduced to a mere
/.
between
essential difference
its
Atman
is
as the
all
object.
Knowledge
54
there
indeed
is,
because he
knower
the
know
to
is
is its
is
own
"when
sphere
its
one
free
is
from
Here
no distinction be-
is
like
is
an ocean single
Brahman.
desire, free
from
2,
is
This
in
cause
30).
3,
seems to be implied
and all-embracing.
is
it is
1,
is
different
Some
"knowing
for
is
which
is
evil, free
from
This
fear.
is
the
highest goal, the highest world, the highest bliss {Brh. Up., IV,
3,
21-32).
It
we know
may
was
it)
to the
I,
2,
2,
being was
And
Chand.
just as in
first
while multiplicity was attacked in the later poetic sections, especially in Brh. Up., IV, 4, 19
and Kath.
28''
Ill, 9,
knowledge and
Taitt.
And
bliss."
in the
anandam
'
bliss
'
instead of
anantam
We
'
is
positive.
2, 4,
Thus
IV,
But
He
is
The
Thought, and
4,
22,
IV,
far
the characterization
passages of the
in four
5,
infinite.'
is
reasons for
Brli.
Up.
Bliss."
Brah-
out a second."
jndnam
man
is
is
dnandam,
In Brh,
of
(Ill, 9, 26,
is
IV,
Brahman
emphasized.
he
is
is
the
great
sage,
negatively as neti
quantity,
case
'
Ydjhavalkya,
neti,
mathematical
like a
55
infinite
This
which
is
may mean
is
neti neti'
inadequate.'
'
'
'
us here.
by genus and
then Brahman
If so,
definition
defined
is
his
essence,
Mund.
'
moral
tive rather
'
attributes,
rests
Up.,
I,
on the
i,
'
6, 7, II, 2,
natural
i-i
But
i).
rather than on
'
in
a nega-
How can Brahman be known ? The attriBrahman have been described. How were these determined ?
The Indian thinker, like Spinoza, began with the
problem of the world as a whole. The cosmological Brahman as
the world of extension in its totality, was proved by the good old
way of common-sense through external intuition. In other words,
it was simply assumed.
In like manner the psychological BrahThe
question arises,
butes of
man
was proved by
I,
internal intuition.
still,
3, 2,)
It is called
It
*
the
is
at
life
once
of
life,
the eye of the eye, the ear of the ear, the mind of the mind
'
is
IV,
4, 18).
unknowable.
'
KnowerT
56
whether external or
intuition,
internal, avails
nothing.
method
Socratic
It
'
especially,
theologians
1 1,
The
i).
is
our
Brliad-
of philosophical dialogues.
is full
same
essentially the
is
five
the
It is
'
is
dranyaka Upanishad,
The method
Thus
is
by which Socrates
as that
like
Brahman,
it is
somewhat incongruous
Brahman
the doctrine of
Upanishads,
Upanishads
of teachers through
whom
is
is
a tendency to frown
which there
in
true doctrine of
is
This
in regular tradition.
lists
the
to find in the
upon inde-
That doctrine
is not to be obtained by
by another, then it is easy to
understand.'
Unless it be taught by another, there is no way to
it
That is, the doctrine of Brahman is
(Kath. Up., I, 2, 8-9).
'
declared
it is
'
'
in
'
It
may be
upanishad
'
The
work of
self
lists
first
of
all
in
is
emphasized.
the Psalms
'
Teach me,
the
O God
Thus
Brahman. The
of the period.
So
gurus.
teacher
go
when the
Brahman him-
In a period
self-existent.
to
in
the second
doctrine of
'
is
God
as
a frequent thought
sum
up,
there
are
two forms of
first or lower form is
knowable through sense perception and consciousness. We may
compare it with the nattira natiirata of Spinoza viewed as an
virtually
beyond
finite
form of Brahman
it
points to something
The second
As
a postulate of reason.
is
it
or higher
identical
with
in its
unity,
here
may be
that
conditioned
unconditioned.^
is
it
As
modes.
which
itself
57
may
be predicated of
we must add
adequate, inadequate.'
the qualification
Being,
But even
it.
ncti, neti,
in-
'
And
ancient seers.
such
knowmg
so,
sub-
may
feith
ject, as
by the
is
believing pupil.
We
That
which
light
within
is
Atman.'
'
That
this
man' (Chand.
art thou.'
heaven
...
Whatever
is
is
'Brahman
7).
real in
man
is
or in nature
Brahman
is
described as
'
make
In
them the
thought.'
Regard thought
qualitatively
finite
sciousness while
thought
is
this
is
itself as bliss.
It is
alas
from
this
con-
and
lo
eternally true.
But
conscious of
Brahman
still
It is
teaching
bliss.
All
of the Upanishads
is
like
people
who
'
again over a gold treasure that has been hidden in the earth'
iCf. C/iaiui. 6>., Ill, 13, 8.
44.
58
Brahma-world
(in
They go day
2).
3,
deep
day
after
it.
The
their
eyes.
sleep),
soul's
identity with
This
is
the eternal
saying
Aham
Bralinia asini
this
discovery
am Brahman
in
Even
the beginning,
{Brh. Up.,
'
the
into
I,
4, 10).
highest
God
Up.,
(Taitt.
'
conceived
And
in both, albeit
'
'
am
a child of
of one's true
of
awakening
to reality, a realization
self.
"
The
Brahman
'
'I am'
II, i).
C.
Aranyakas or
.'
'
Up.,
II, 23,
Aryans
i)
life,
austerity {tapas),
and
(r)
types of religious
life,
the Brahmasamstha,
'
he
{b)
that of
which
of the blessed.
immortality.
An
who
is
the state of
who
obtains
later distinction
would seem
acquired during
is
a man's
the
of
anticipation
the
from active
retire
and
Knowl-
after that
age comes on
finally as old
hand over
life,
san-
later
first
life
men
or Upanishad stand-
nydsin}
edge
an
be
to
new
59
For
they must
lightens
raise the
all
(/.
c, 50 years) has
now
To drop
cares of a householder
which
arrived at
would
in the cool
in
and
the
mean
naturally to spend
leafy forest
on the outskirts of
India
settlement of the
it is
will
be asked to
munity the
would
often
'
superannuated,'
and
com-
warriors,
men
as they
draw near
to the
end
life.^
visiting
In each
dine.
priests
go
This
of
especially
'
a medi-
'
tation of death.'
to men.
Maitreyi,
circle
of the aged.
young men
{c.
g.,
cially
if
3),
espe-
i, 2,
Brahman (Chand.
Fathers teach
3).
Up., VI).
It is re-
ff.
).
6o
Videhas [Brh.
e.
Up., Ill,
g., at the
infrequently philosophers,
i),
i,
g.,
e.
Thus
4-5).
r,
i)
and
the ideal of
phers kings.
sages also
Brahman than
Pravahana
Jaivali
Kaikeya (V,
(Chand. Up.,
It
11).
8,
I,
looks as
the former.
V,
2,
5)
3,
remember
to
From
Brahman was no
doctrine of
its
impulse
In this connection
that both
movement
the philosophic
if
E. g.,
and Agvapati
all
this
is
it
it
is
are
of a philosophic
secret doctrine
its
origin,
from active
life
it
must be
vanaprasthas or
and so had
stance, so far as
either partially or
woman
takes part
Brahman sage
in
In
'forest-dwellers.'
tionary.
It
directions.
Whenever
or a Kshatriya sage.
many
was
no
women
in-
dis-
young man or a
is
invariably
Advanced thought,'
vanaprasthas or
radical
It
The
it
is
and revolu-
religion of the
'
'
circle of the
respects
Self
(^Br/i.
Up., II,
(I, 4,
8).
5,
This
is
Upanishads
'Let
ethical,
is
Atman
or
all
man
the lord of
15).
is
religious,
Rcligio7is.
/.
The
Self
wholly retired
There
either a
But as
it.
in
the early
com-
own
is
soul.
dear, that
The
6
Self
because
else,
is
nearer
it is
the
A wife is not
As Ydjnavalkya beautifully says
you may love the wife but that you may love the Self,
'
therefore a wife
is
II, 4,
This
5).
is
not to be
something involved
Vedas
ligion of the
in
to be described as objective
is
spiritual.
It
is
recognized.
is
If the reritualistic,
of the Upanishads
that
and
'
am
High-
Brahman,' one
becomes Brahman.
He who
Beholds
as
God
Lord of the
He
immediately,
and the
future
is
past,
not afraid.
The worship
But
it
would hardly be
fair
first
to call
The
that.
it
4, 15).
Christian doc-
Spirit, as
human and
the doctrine
in
the Divine,
is
This
question.
Apostle.
when
was revealed
Christ
in
him.^
Devas.
phenomenon
we
The
is
objections are
an
As
breathing he
metaphysical.
is
and so only
thereof.
'
Self
is
un-
The
Each
partially
Whoso
^Gal.,
16.
62
is
not wise
is
them.
come one
'
{Brh. Up.,
is
I,
4, 7).
is
to
Up.,
ship
is
is
all
antithesis
these be-
between the
and
object.
To be
not wise.'
able to say,
'
am
is
one
Brahman,'
become the self of all things, yea even of the Devas {Brh.
I, 4, 10).
The same sharp polemic against the popular woris expressed in Kena I, 5
:
him
for in
But the
is
thought
Amos
it
on metaphysical grounds
the latter
{c.
g.,
There was
finally a
religion
of the
Atman and the religion of the Devas. The religion of the Devas
flourished among the people at large, while the religion of the
Atman prevailed among the Vanaprasthas and such as came
under their influence.
The Atman was a 'jealous god,' and
tolerated
the
no second.
Atman was
Allah was
for
Mohammed
religiously.
'associate' of
As we have
By whom
By whom
it
'all
paradoxically in
'tis
knows it
those that know,
thought, he
then retired
It
all.'
The one
reality
Kena
was made
II, 3
thought
not.
Unknowable for
Well known by those who do not know
Here the
knowing
is
pushed
to
63
unknowable Brahman comes to be repremore by symbols. The syllable Om, the everlasting yea and amen (Chand. Up., I, i, 8), is a favorite emblem
of Brahman.
So are jyotis 'light' {^Bvli. Up., IV, 4, 16), and
But even more
/;w/^z 'breath,' 'spirit' (Chand. Up., IV, 10, 5).^
symbols
employed.And
in
the
late
dogmatic and
concrete
are
sectarian Upanishads a whole host of deities, e.g., Brahma, VisJuiu,
The
result
that the
is
'
'
Ndrdyana,
(^iva,
etc.,
Brahman.
tions of
Thus
first
banished and
then either they or their equivalents are recalled to act as intermediaries between
scious
self.
'
the Great
'
the con-
popular religion
in
there
religion
among
the
//. Ethical.
The
ethical
And
is
involved
in
the doctrine
since
reality,
thought, and
and change.
It
is
bliss.
It
is
far
beyond hunger,
removed from
5,
VIII,
Whatever
7,
i).
It is
sorrcnvfnl {Brh.
immortal.
Up.,
Ill, 7,
is
We
23).
It
i).
sinless
is
of
it
'Compare 'God
''E. g.,
1,4.
is
light' (I
John
I, 3,
I,
is
There
'God
the in-
referred to
Why
is
Brdhmanas.
5) and
it
It is often
earlier in India ?
(Chand. Up.,
separate from
multiplicity
thirst,
is spririt
It
'
then did
no clear trace
seems to
John IV,
me
24.
I,
Taitt.
64
that Oldenberg
is
entirely in
Indian pessimism
assigns
to
origin.
There
is
dam (Chand.
Up., VIII,
and
deathless,
is
4,
i)
Brahman
is
be
in the state of
sorrowful.
separating be-
It is
is
home of
To be on
the
and death.
other than
and metaphysical
speculative
Brahman
is
is
so
of this world."
Atman, the
defective.
of the
must appear
We
Hebrew
writings of the
detect
it
in
the
Christ and His Apostles, not to mention Plato and the moderns,
The pessimism
speculative and
that of the
is
Hebrew prophets
consequence of their
ethical, the
is
theory of duty.
The
renunciation.
The motive
its
Knowing
Self.
this Self,
Brahmans
give up the desire of children, wealth, and the world, and wander
about as beggars
(^Brli.
Up., Ill,
But renunciation
5, i).
in
order
desire.'
When
all
desires have
Which make
their
been removed,
home
in
human
hearts,
Brahman e'en
here
is
then attained.
(^B^Iu
'^Buddha,
p. 42,
ff.
Op.
cit.,
p. 42.
him deny
the
65
himself.
" If any
Not only
is
'
its
affections
and
lusts
to
is
to be re-
'
be realized.
The name for such union \ssdyiijyazxi<\ perhaps also yoga. The
word 'yoga' occurs only once in the older Upanishads (Taitt.,
II, 4,
i),
and there
in the
'
But
devotion.'
be about equivalent to
course of time to
Two
sense of
'
means of
union.'
means connected
As
in
and renunciation.
I,
came
it
From
23.
such control
is first
way
of realizing union
mentioned
in BrJi. Up.,
As we
have
it
in the earliest
is
known
The
origin of this
method of union
is
by the
And
and death.
be regarded as
ness, too,
and of
state of
then,
object,
to detect.
unconsciousness as seen
in
deep sleep
consciousness.
What,
difficult
besides
was regarded
desire.
not
Matt.
XVI,
24-26.
66
siiperconscioiis
Atman. In
been distinguished, namely
religion of the
moments have
through speculative
insight,
The
doctrine of transmigration
Upanishads.
It is
abode of Yama.
'
unknown
in
It is
first
in the
in
the
Wiedertod,'
'
in
but there
is
clearly
I,
2, 7, etc.,^
The
thinks that
it
no reference to transmigration.
metempsychosis
of Indian
origin
Gough^
uncertain.
is
aborigines, because
unknown
in the
has
in
May
possible.
is
it
tribes,
The
doctrine
was
not
leave a
man
Ydjnavalkya.
'
death
after
'
What
is it
that does
'
he
replied,
/.
e.,
the
knowing
'
?'
'
'
developed
in
This po-
2, I2, 13).
we read
that
'
He
cf.
Apocal. loh.
II,
ii.
6/
be that of the
Brahman
where operates
spirits'
is ethical.
is
he also
shall
Vedic teaching
The
reap.'
'
Whatsoever a man
no longer conceived as
is
or of other beings.
fathers, or of the
of Prajapati or of
is
'
broken up into
'
spheres
'
'
to be
punishment.
it
'
Brahman himself
them down-
at the top
What more
{BraliDialokd).
until
Hell
'
Let
pense began
ward
to be
was
According to
inorganic nature?
me
This seems to
there
state.
body.'^
spiritual
disembodied
as
*
would be a
beings,
all
all
forms,
'
spheres
bodies.
all
Accordingly
creature.
hog
transmigration
is
to every creature
and destiny
desire f as
his
work
Up.,
4,
Kratu
cf.
appropriate
his desire, so
the
= both
'
'
whose body
conatus
intellect
'
is
is
his
Man
is
'
of man's nature
altogether
made of
his insight so
is
his destiny
human
Chand. Up.,
and the will to
is spirit,'
will.
is
f as
work so
true for
of Spinoza
and
The law
lot.
his insight
is
and as
All this
5).
pranatarira
^Kdma,
is
its
expressed as follows
[kaniiaii)
IV,
Q.{.
is
7).
Here, as in Plato,
'
experience and
Ill, 14, 2.
live
is
{Brh.
'
of Schopenhauer.
68
karman
a principle regulative
is
tive of reality.
ness which
is
For as soon as the standpoint of human consciousmarked by desire and ignorance is transcended, then
both merit and demerit vanish into thin air. This, it seems to
It furme, was the earliest form of the post-Vedic eschatology.
nished a favorite field for speculation, so that very soon numerous
As pointed
proceed by way of the
As might be
and cosmological.
is
round of transmigration.
It
cannot be too
much emphasized
it
so.
same
course of thought which led to the developed doctrine of Brahman. For it expressed the conviction of an indissoluble wedlock
IV. Philosophical.
The
doctrine of
Maya
is
Brahman.
Brahman,
indivisible
is
one and
But
for
upanishads,
S.
139
ff.
It
is
Being
school.
many.
is
non-being
human
final
side unarticulated
re-
and
in
Being
not.
is
It
one
is
is
non-being
unreal.
It
is
an
Maya
it is
'
Such was
illusion.'
explanation.
The word
many
by
In a word,
stitutive of reality.
side
not.
is
Therefore multiplicity
accident pertaining to
the
antithesis
mained unresolved.
69
times
'
ma
from
indyd,'
to measure,
Rig-Veda
in the
Maya
He
In the plural
it
means
'
make, occurs
effect,
in
19
found
his
in
Thus
18).
is
the form of
This passage seems to furnish the starting point for the later
Indra becomes multiform through his stipernaUiral
use of indyd.
arts.
Multiplicity
here be rendered by
(J vet.
made
is
'
cosmic sense
passage
first
as
by 'power.'
which maya
is
In the
used
in
He
in
maya may
all
the Veda-teachings,
Magician (mayin)
all this
that
Pervaded
In this sense the
Upanishads and
in
which of
is
is
entangled.
nature) to be.
Great
'
God
word
world created,
mdyd
'
is
the Bhagavadgita.
(IV,
9,
10.)
70
We have, then,
in
moments
in the devel-
opment of the
relation
thesis, unity is
2,
i), (2)
(i) the
Brahman appeared
As
in the early
all
the source of
Upanishads
all
sound doctrine
late
phy
;"
Gough ^
maya
is
part
Which
me
seems to
that each
is
2
3
all
maya
Gough
is
right
It
is
while
is
is
Colebrooke
is
right in the
the Upanishads.^
Essays, p. 242.
Upanishads, p.
There
is
theologically
xi.
an interesting N. T.
is
the conception of
N. T.
parallel.
God
The
New
Testament
Spirit.
But
ically unrelated
answered
it
CHAPTER
IV.
in the Vedanta-SOtras
Expounded by Qankaracarya.
The period
of Indian philosophy.
It
was the
as
creative period
The
earliest
systematic state-
ment of the doctrine of the Upanishads is found in the VedantaBut these without a commentary are unintelligible.
Sutras.
This want is supplied by the famous Bhdsya of ^ankaracarya,
Here
the earliest extant commentary on the Vedanta-Sijtras.
then
cite
we must take up
We
shall
are each of
sarvain).
As
There
is,
Upa-
however,
we have
in
'
'
'
in
Brahman
as
the totality of
in its
totality
and concreteness
72
Schopenhauer between
that of
how
indicated
in the
many
Unity
not,
(2) Plurality
of unity.
idea.
We
have already-
and
will
is
and
(3) Plurality
is
(i)
Brahman
noumenal and Brahman phenomenal, we have finally the distinction between Brahman and maya, in which maya takes the place
>
Brahman and
of the phenomenal
opposed
to
Being or Brahman.
regarded as non-being as
is
This
is
karacarya.
A.
''
ality
distinction
The one
is
the
home
experience {vyavalidra)
is
object,
Ordinary
'
Thus, as ^ankara
on the Self are superimposed particular conditions such as
stage of
caste,
/These
Self
On them
is
are based
ground of
are the
is
juncts.'
They
age,
life,
fictitiously
all
'
on.'
limiting ad-
life.
multiplicity.
broken up.
ydsd)
since
is
said to
it is
be
'
'
and
'
a natural procedure
involved in
all
and
As such
it
It
is
the
inheres in the
space, according to
But superimposition
but also one
'
human mind
Superimposition {adh-
that.'
'
is
which has
source
in
'
a natural procedure,'
zvrong knowledge
'
{jnithyd-
We
ject.
cendental
and
'
'
'
failure to discriminate
total
depravity,'
which
affecting the
'
depravity
total
73
total depravity
tian thinkers.
is
of the intellect
'
once
at
'
racial
'
affecting all
entire
men
This
is
'
zvill
as held
juncts
'
in
reality,
Knowledge
multiplicity.
'
it
limiting ad-
{I'idya),
is
the dis-
crimination of the Self from the not-self, the Real from the un-
The world
real.
know
re-
is
is
to
reality.
Indeed, he
tells
is
us plainly that
just as the
phantoms
wakes
of a
'
(II,
dream
i,
'
the
considered as true as
has not
all
are considered to be
And from
14).
this point
realist (II, 2,
first
practical,
phenomenal,
relative
{tydvahdnkd), and
knowledge
'
lute reality.
is
to
To
become 'a
'
And
:
'
cor-
wrong
of phenomenal reality,
or lower reality
is
to
The theory
Brahman
the Highest.
of the superimposition of
'
limiting adjuncts
'
leads
74
jars,
'
considered
if
merged
from
apart
limiting conditions,
their
which
which
soul,
Nescience,
is
7).
3,
is
in
(I,
same way
from the
the product of
is
who
stands on
in
his
sky by means of a
(I,
I,
17).
From
at the
'fictitious.'
it is
analogous
spirit (rrpsu/xa,
New
Before leaving
human
The
spirit
'
Spirit or
We
Self.'
it is
in
Tioe~Jna
declared to
is
the N. T. some-
Spirit.^
human
is made
is
when dtman
just as,
often enlarged to
even have
we may glance
God
But
spirit
by such expressions
explicit
this point
Testament doctrine.
in the
refers to the
II,
20
'It
is
is
one
to the
are
be
is
like.
dividual
if
But
one.
the
For ^ankara,
Self.
no longer
that
live,
in
in me.'
edge or of Nescience'
passages
in
would seem
The
(I,
i,
as
is
it is
11).
We
So with
is
1-ilak
double
II, 3,
doctrine in question
'
i,
for
Taitt.,
II, 6),
such a
which
distinction.
spirit
'
in the
O. T.
75
As
we
if
think
the
there remains
iipddliis,
This
is
at
For
away
'
as
soon
as, in
'
(II,
I,
We have
22).
doctrine of
{ethically)
Just as the
faith.
dead unjo
sin,
(Rom. VI,
to
is
God on
'
Brahman
the
'
much
for the
man
of
plurality
all
reckon himself
1),
perfect
tvam
asi
knowledge
'
'
'
is
and
on the
who
to
So
has attained to
tipddJiis
governs
all
as sense-perception.
'
To
think at
all is
Kant would
i.
e.,
idea.
source
in
wrong knowledge.
of intellect taints
all
is
regarded as having
This transcendental
thought and
all
is
unreal
Unthinkable by thought
is
'
depravity'
of
lower
is real.
that
is
thought
(Kena,
I,
5.)
The
think-
7^
Brahman
II, 3.)
is
first
'
on
'
all
the objects of
its
As such
thought.
it
constitutes
localized in heaven, in
is
Of
'no, no.'
Attributes such as
etc.,
impossible,
that ultimate
nipotent, omniscient,
is
if this
infinite, eternal,
neti neti
unchangeable,
Brahman
ompre-
all
Even the
thought and bliss,
temporal order.
as unity, reality,
all
from
as separate
all limiting
absolute.
are
ob-
But, secondly,
'
'
limits
we have
which
The world
of experience,
is
is
here
made
What
then
is
is
called
an object of
'higher'
lower Brahman ? Both are the same and yet not the
The higher Brahman = the lower Brahman minus the
limiting adjuncts, while the lower Brahman = the higher Brah-
and the
'
'
same.
man
thropomorphically
deanthropomorphized
Vorstelhiiig of Hegel,
imagination
the
is
is
is
lower Brahman.
Ultimate
The
a representation projected
by the
same
reality
thinker,
is
The lower knowledge {apard I'idyoL) is conlower Brahman as the supreme concept of re-
concept of reason.
cerned with the
ligion
Brahman
as the
is
concerned
We
come
77
As
cosmology of ^ankaracarya.
finally to the
al-
Upanishads,
is
ject to time
of experience
What
Maya.
called
^ankara says
the relation
is
one place
in
'
:
Maya
of
Although
Brahman
to
are denied to
all qualities
By
'
is
of
its
lifted
more
it
of
the fiction
is
characterized
this entire
which
nescience, which
is
Brahman becomes
its
is
the basis
in
at the
'
:
as
self,
it
Avere,
the omniscient
of
Lord, there are name and form, the figments of Nescience, not
to be defined either as being nor as different from
it,
power
Lord
of the omniscient
'
(II,
i,
[gakti),
14).
the germs
in (Jruti
and
or nature [prakriti)
The
same
Brahman nor
as
prakriti
'
matter
'
and gakti
'
is
neither the
Objectively considered,
different.
it
is
force.'
paraindrthatas).
universe
is ^^-/V/;'^
world as
idea,'
As
Therefore,
'nescience'
2S\d.
indyd 'illusion.'
It
is
'the
for consciousness.
man
2.
maya
lower Brahman
there intervene
'
i.
c. Brah-
(II, 2, 2).
'
'
finite
name and
modes
'
and the
form' {iidmanipc),
78
(I, I, 5) in
Brahman as Creator,
With the In-
dian conception of
two
attributes of
'
'
distinction
is
The former he
eternal
infinite
^ankara
(I, 3,
=eioo(^').
The dkrtayas
28).
Hence on
we might arrange a
manner of the Gnostic emaThus (^a) the higher Brahman separate from maya,
nations.
{b^ the lower Brahman connected with maya, {c) name and form,
series in a
descending scale
after the
Maya
3.
ing.
It is
sich
nor
{cC)
is
it,
{pijgakti
I,
Brahman
We
Without
'
it
Lord
the highest
of an illusion
it
is
'
causal potenti-
'
Ding an
^ankara speaks of a
has
as the
ordered world.
'
individuals.
doctrine of development,
'
{c) finite
is
real to consciousness.
ality
eternal species,
for its
{indydmaji).
'
substratum
'
and
is
'
of the nature
It is to
related
and so
in its
deepest nature
illu-
Brahman
(noumenal A), the lower Brahman quite properly bears the name
of Parajnegvara,
'
it.
It
is
is
just
it
is
Like
Kant's
great
first
thought, not as
striking
'
virtually
'
'
There
of reality.
difference.
regulative
'
as the
regulative
of
'
however, a
is,
'
constitutive
But
reason.
tical
constitutive
'
'
79
for
'
^ankara there
is
phenomenal world
more
than the
real
itself
is,
it
The
Self
Wherever there
is
to be worshipped.'
(I,
and
ii).
i,
'
The
(I,
'
is
pleases,
order to gratify
in
Such
20).
i,
when he
(Jankara's
is
We
have then
the system
in
This
matter.'
Maya
at first sight
Nescience.'
'
texts as
all
'
The
and,
it
reference
be light
is
terms
'
mind
it
'
and
'
matter.'
'
support
is
perhaps found
clearly to Gen.
light.'
I,
'
:
And God
The thought
so great that
He
were, easily as a
Cf. Gita,
man
X,
41.
said.
In like
is
manner (Jankara
things
all
Let there
of the Psalm
>
such
in
;
as
nature,'
human
'
the
the host of
spake,
Brahman
energy,'
By
'
as the hypostasis of
rendering of the
transcendental
of
Pa.
XXXIII,
(I,
6, 9.
i,
in
sport
3).
For
'
8o
'
difficult
unlimited'
this
mere play
it is
to the Lord,
whose power
God
may
ever this
be,
it
to
God and
is
of the identity
be against the
com-
as
of cause
and
How-
last conjecture.
is
is
(II, i, 33).
just
'
nothing
Maya
'
and that
'illusion.'
for (^ankar-
In the
system
first
in
the second,
derivative, secondary,
nay
in the
^ankaracarya lived
In
the
twelfth
in the
exegete
and
The
of a school of thought.
text of his
work
commentary
is
not gen-
tion, so far as I
to
The fundamental
doctrines of the
On
of
As
to the unity of
a qualified
be
non-duality
duality of ^ankara's
as
system.
be absolutely homogeneous.
in itself
may
opposed
The
the
objection that
to
absolute
non-
SEE., Vol.
XXXIV.
'
'
Brahman has
as the tree
has
many
branches, so
I,
and that
the phrase
having
'
common
origin
its
of plurality
inal
i^''
'
assume
sense,
'
(II,
I,
31),
all
in the
it is
speech
in
If we,
'
we
There
no
is
orig-
So ^ankara taught.
ally
and comple-
real antithesis
unity of Ramiinuja
'
ment.
r,
on the basis
Brahman an element
nature of
On
manifold-
Ramanuja,
'
effects.
tiplicity is
unity and
'
'
is
14)
possesses
The
is
'
'
Hence
real.
fied
there
and a lower or
no
is
distinction
qualified
Brahman.
the cause of a real world has the attributes of omniscience, omnipotence, omnipresence,
Moreover, there
is
to
all evil."*
etc.,
his nature
In a word, the
As
"
relation.
'
The Lord
fundamentally antagonistic
inner guide
in nature
and
'
in
a personal
is
{^BrJi.
Up., Ill, 7)
man, permeating,
by his spirit.
between Brahman and the
all
to the relation
is
Brahman of Ramanuja
2.
such a
in
in
things
individual
XXXIV,
p. xxviii.
82
As
finite
personality
it is
just as real in
God.
absorption
in,
Brahman.
its
own sphere
It is real
as the infi-
because
shares
it
The
Raman uj a.
3. As regards cosmology
is
its
is
as-
the ideal of
But
dissolution.
for
^ankara
standpoint of common-sense,
and reason an
illusion.
this process,
is
it
is
a real de-
of
Maya
is
Ramanuja,
The one
the other, a
the Antarydmin or
'
inner guide.'
I,
2).
Their purpose
Upanishads.
excelloice.
The Veddnta-Sutras.
par
brief aphorisms,
'
Bible, furnishes a
'
threads
'
as
it
'
mere
it is
Sutras, although
83
may
also
The
Siatra style
is
there
is
an exception
prior Minidinsd
part
in
and the
Mhndmsd, which
later
the work-part
spectively
in-
trinsically obscure.
{karjuakdndd)
is
systematize re-
intelligible
commen-
without a
tary" (pp.
xiii-xiv).
'
Because Scripture
'
make
is
desire to
inaccessible
comment
of a qualified
teacher.*
either
Acdrya
indicates.
It
is
is
found
in
to reproduce in a syste-
Upan-
Professor Thibaut
is
the
first
^
in
the interpreta-
Ramanuja, or possibly
to attempt to penetrate
Vedanta, S. 28.
in
neither.
beyond the
84
interpretations of the
to the
scholiasts
meaning of the
Sijtras
themselves.
His
do not
it
that they
Brahman and
the distinction of
must give
my
as
opinion," he
and
do not acknowledge
that
not, with
These conclusions,
startling
and argumentation.
then,
is this,
that while
of the SiJtras,
But
do not
Upan-
How
ishads.
are
we
A parallel
help us here.
its
set forth
/.
e.,
in his
Roman
degeneration set
from the
Paulinism,
made
may
The theology
in.
Empire.
But soon
its
came with
its
cry of
'
Back
The
revival
its
theological and
so
far as
we know,
of the
Hindu
Revival, at least on
things in
common,
lative type of
^ankara
is
its
philo-
Both
alike
were great
in
ex-
partly because
they were
1
great
SEE., Vol.
in
exegesis,
XXXIV,
p. c.
^ankara wrote
Sanskrit on most or
in
expounded
kara, just as
modern
is
his BJidsya
work
the
is
work
'
in the field
of ^ankaracarya
But
of theology.
Upan-
of the classic
all
Scriptures.
Christian
in
85
most
It is
original
worth no-
and construc-
BJidsya of ^ankaracarya
tras, just as
the
'
Institutio
'
is this,
that ^ankaracarya,
less
hand knowledge of
gether,
first
all
no
first-
interpret the
it
is
easy to
This conclusion
is
and philosophical
It
through the
Sijtras
later system.
it is
would be not
any
tradition or not.
strange,
at all
creative period,
whether
The work
if
or in philosophy,
in religion
is
It
of
so
As
degeneration.
in
His Apostles
Schelling,
in
Israel, of the
and Aristotle
and Hegel
in
modern
New
in
classic
Upanishads
in
times.
down
again
86
why
First, as
Atman and
"The pure doc-
As Thibaut
ancient Brahmanical
those
of
trine
says
underwent
treatises
at
monument
a literary
in
Bhagavadgita.
Now
As
it
is
de-
wishes to ex-
it
forced to meet.
is
it is
while
existence of
in
both matter
and souls
(^prakriti)
i^piiriislias),
Hence the
monism.
monism
it
is
is
It is
The Vedantin
Brahman
pradhana.
Ac-
the intelligent
the non-intelligent
is
by nature
for the
intelligent
is
concerned, a
of the Vedanta,
was
Hence
is
The
self-
Upanishads,
who
is
professed
more nearly
We
have
in the conflict
the refutation
telligent
pradhana was
felt
At
it
of the
'
Sijtrakara
virtually the
the* eternal
The
cit., p.
cxxvi.
certain
what
and
this
is
8/
the
very fierceness of the antagonism which the Siitrakara was compelled to meet could not have been without influence on his
mode
The
of statement.
This
Siatrakara according to
all
is
Raman uja.
comparatively
realistic interpretation
Buddha was
dhism.
losophy of
left
Hume
out, so "
Brahman
most
left
in
demanded by
Buddhism
is
As
'
an additional reason
why
wrote.
The
in
Hume,
This,
is
al-
say,
is
it
Buddha
the way.
solutely sure of
God
no longer stood
Bud-
the phi-
when ^ankara
As
Hume.
in India in the
the part
the antithesis of
a sense an Indian
Brahman
Brahman on
is
out."
of
that they
is
uncertain.
All
we
are ab-
fall
to
make
" a
it
Bddari
et al., in
c.
g.,
such a way as
forming, on the other hand, the head spring of an ever broadening activity of commentators as well as virtually independent
writers."
"
The
the beginning of the Christian era and possibly later even than
that.
1
Gough, Upanishads,
Introduction to
p. 1 87.
SBE.,
vol.
XXXIV,
p.'xii.
88
If time
dagi.
him much
to
the later
as
An
In a word, they
in
still
Vedanta of the
more
abstract terms.
later theologians
is
to
be
found
in
Pandit
Hall.
to each other,
Galvanism
empiricism.
side
religious
is
The one
Arminianism
rationalism.
logical
is
There
to be made.
as
the Upanishads,
in
of experience,
proper standpoint.
is
Ramanuja
summarized
may
is,
Godward
the more
difference in
religious
is
Dr. Shedd,
Ramanuja
my
own
as well as his
honored teacher
in
theology,
Bible
is
a Galvinistic book,"
thought, "but
it
has a good
many Arminian
texts in
The
after-
This
it."
is
of the Upanishads
So by
many
texts refer to
intuition
and
lower
amor
'
ticus.
It
may
mtellectualis'
in
89
But that
me
it is
fairly
is
formally recog-
implied
in
some
of their
clear.
At any
rate, as
power
in-
for reducing
by the
not only more pliable, more
...
It is
mony
its
in greater har-
To
comes
as
it is
we have
is,
'
is
to separate
objectified,
world of nature.
subjectified' so to speak,
Between
and so be-
It is,
on the
in-
The
Brahman from everything knowable or
In
were incarnate
it
other hand,
is
process of
thinkable.
Our
vert,
task
is
done.
but to understand.
throughout.
not complicate
its
processes
it
Indian mind.
Op,
cit.,
j^
.t>
DATE DUE
BL1215.B8G87
Brahman: a study
in
the history of