Studies in Indian Philosophy

SR No.: 001580
Original Sutra Author: N/A
Author: Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 352
Language: English
Classification: Book_English, Philosophy, Epistemology, & Religion
File Size: 21 MB

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Studies in Indian Philosophy
The Upanisads are also very keen on transmitting this true and higher knowledge, this non-dual state of being-cumknowing which is also the only true bliss (BU 7, 23). And so we get in them also the first formulations of a path to reali
sation. It is said, however, that it is a difficult path ( Katha U. 1.3, 14) which leads away from the senses and goes inward (Ratha U. 2, 1, 1). As such it is a path of renuncia tion and Yoga. The word Yoga appears here for the first time in its technical meaning, i.e. as a systematic training and it already receives a more or less clear formulation in some of the older Upanisads, such as Katha, Maitrī and Śvetāśvatara. A further step towards its systematisation is obvious in subsequent Yoga Upanisads and the culmination of this endeavour is represented by Patañjali's codification of this path into his assānga yoga. Thus, all the three ingredients of mysticism emerged out of the Upanişads, several centuries earlier than in Europe.
Simultaneously with this development there was an inde. pendent process of search going on, outside the reasonably well documented Vedic tradition, which has not left behind its own literary sources. But there can be little doubt that at the time of the Upanişads and early Buddhism this outsiders' stream of spiritual quest was already very old. This is parti. cularly clear from the Fali Capon. But how far into the past it reaches cannot be ascertained. It is even impossible to speculate about its existence at the time of the ancient seers, the path-finders and originators of the Vedas who were themselves already legendary when the hymns were actually being composed. However, at the later Vedic time, before the final redaction of the Rg Veda there is good evidence about accomplished sages roaming the country and teaching their “ path of the wind". They were known as munis and keśins and regarded themselves as immortals who were equally at home in the higher spiritual world and in this world of mortals, celestial beings and sylvan beasts. The Hymn of the Longhaired One clearly depicts a Yogi with the highest mystical achievements. Besides keśins there were other wanderers, some