Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

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SAMAYASARA
harmony which preached the glory of renunciation. Max Muller says, "The Upanişads are to my mind the germs of Buddhisin while Buddhism is in many respects the doctrine of the Upanişads carried out to its last consequences. The doctrine of the highest goal of Vedānta, the Knowledge of the true self is no more than the Budhism the common property of the Sangha fraternity open alike to the young and old, to the Bráhmaņa and the Sūdra the rich and the poor, the literate and the illiterate." In the Upanişads we have the germs of all the philosophical system not only to the Vedic and the orthodox but also those religiophilosophical systems which are non-vedic such as Jainism and Buddhism. We may repeat our statement that it was an age of general philosophical outbursts in which there were several tendencies with multifarious characteristics. Crystalisation of these tendencies and forces ultimately resulted in the rise of several systems of Philosophy which adorned the succeeding period, THE RUDIMENTS OF UPANIŞADIC THOUGHT IN THE
SAMHITAS AND THE BRAHMANAS Upanişadic literature practically forms a part of Vedic literature in general. Thus it is a part of Śruti as opposed to Smrti, When we spoke about the various Brāhinaņas we saw what these Brāhmaṇas treated about. The Brāhinaņas are associated with different Vedic groups, i. e., we have the Brāhmaṇas belonging to Rg, Yajur and so on. Thus we have the mantras or the sacrificial hymns constituting the Samhita portion of a particular Veda followed by the Brāhmanas which explain the sacrificial procedure. These Brāhmanas contain what are known as āra nyakas or forest-treatises and Upanişads, a sort of Philosofical discourse. These Upanişads constitute the last of the śruti or Vedic literature. Hence they are sometimes known as Vedānt, the last of the Vedas which name was specialised to represent a particular school of Philosophy later on. Now we have to consider this third stage of Vedic literature known as the Upanişadic literature. It is here we have the origin of genuine philosophy. There are two fundamental conceptions implicitly present throughout the early vedic literature which finally become the central ideas in the Upapişads. These are ātınan and Brahman. Ātman is derived from a Samskrit root meaning Breath, It implies soul or spirit of the individual and indirectly of the universe as well. In a verse of the Ķg Veda it is used in the sense of Lise. "Increase or Bright Indra this our manifold food thou givest us like sap." This life-principle was early recognised to be inside of and different from body. The next step in the history of Vedic thought is to recognise the soul or life of the universe. Just as there is a non-material principle constituting the essence of man there is an essential principle at the centre of the universe. This spiritual principle at the core of the universe is also designated by the same term ātman. Another