________________
and so develops names and forms (so T[=alitt. 2. 7). The latter is the prevailing view of the Upanishad. In 1.7.5 ff. the [=a]tm[=a) is the same with the universal [Fa]tm[=a), in 3. 12. 7, the brahma is the same with ether without and within, unchanging; in 3. 13. 7, the 'light above heaven' is identical with the light in man; in 3. 14. 1, all is brahma (neuter), and this is an intelligent universal spirit. Like the ether is the [=altm[=a) in the heart, this is brahma (ib. 2 ff.); in 4. 3. air and breath are the two ends (so in the argument above, these are immortal as distinguished from all else); in 4. 10. 5yad V[Fa]v(=a] kal.m] tad eva kham (brahma is ether); in 4. 15. 1, the ego is brahma, in 5. 18.1 the universal ego is identified with the particular ego ([=astm[=a); in 6. 8 the ego is the True, with which one unites in dreamless sleep; in 6. 15. 1, into par[=a] devat[=a) or Thighest divinity' enters man's spirit, like salt in water (ib. 13). In 7. 15-26, a view but half correct is stated to be that 'breath' is all, but it is better to know that yo bh[ru]m[=astad am[r.Jtam, the immortal (all) is infinity, which rests in its own greatness, with a corrective 'but perhaps it doesn't' (yadi v[=a] na). This infinity is ego and [=a]tm[=a) [28]
What is the reward for knowing this? One obtains worlds, unchanging happiness, brahma, or, with some circumnavigation, one goes to the moon, and eventually reaches brahma or obtains the worlds of the blessed (5. 10. 10). The round of existence, sams[=a]ra, is indicated at 6. 16, and expressly stated in 5. 10. 7 (insects have here a third path). Immortality is forcibly claimed: 'The living one dies not' (6. 11. 3). He who knows the sections 7. 15 to 26 becomes[=a]tml=a]nanda and "lord of all worlds": whereas an incorrect view gives perishable worlds. In one Upanishad there is a verse (Çvet. 4. 5) which would indicate a formal duality like that of the S[=a]nkhyas;[29] but in general one may say that the Upanishads are simply pantheistic, only the absorption into a world-soul is as yet scarcely formulated. On the other hand, some of the older Upanishads show traces of an atheistic and materialistic (asad) philosophy, which is swallowed up in the growing inclination to personify the creative principle, and ultimately is lost in the erection of a personal Lord, as in the latest Upanishads. This tendency to personify, with the increase of special sectarian gods, will lead again, after centuries, to the rehabilitation of a triad of gods, the trim(=u]rti, where unite Vishnu, Çiva, and, with these, who are more powerful, Brahm[=a), the Praj[=a]pati of the Veda, as the All-god of