Indian Antiquary Vol 47

SR No.: 032539
Original Sutra Author: N/A
Author: Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 386
Language: English
Classification: Book_English
File Size: 15 MB

Page 356

THE INDIAN ANTIQUARY
the Vedanta philosophy (Text p. 14 ) is taught in the additions made at the time) of the revision. 11 Of course it is known long since that the doctrines of the Samkhya-yoga are for the most part the basis of the philosophical ideas of the Bhag. and that by their side, the Vedanta considerably recedes to the back-ground. How often are Så tokhya and Yoga mentioned by name, while (the word) Vedanta comes only once (Vedantakrit, XV. 15) and that too in the sense of Upanishad. 12 So then even if we think only of the rule which the philosophical systems play in the present Gita, and if we hold in view the irreconcilable difference between the Samkhya-yoga (on the one) and the Vedanta (on the other hand),-a difference which can only be overcome by distinguishing older and newer parts (in the Gild),--the Vedântic portions of the Bhag. would be proved to be over again as un-original. Were we, therefore, to investigate the Gitâ either from the religious or from the philosophical point of view, (Text P. 15 ) the same result would be attained in either Case. 13
Since Mimâtinsâ and Vedanta are most closely bound up with each other in the philosophical literature of Brahmanism, it is conceivable that the reviser of the Gila should have ushered in Mimamsâ tenets as well, along with Vedântic views, in this popular work, more religious than strictly philosophical. That the poem itself inveighs against the performance of Vedic works (II. 42-46, and XVIII. 66) has not prevented the reviser (of Gita) from making additions in which he brings in his ritualistic stand-point and impressively recommends (III. 9-18, IV. 31) the Vedic sacrificial work.16 The sacrifice was in the older poem (IV. 25 and ff. and elsewhere), thoroughly understood in a metaphorical spiritual sense.
11 The additions made (to the Glid) at the time of the revision are related to the original Bhag. as the subsequently interpolated Ularata pa niya to the older Parvatápaniya in the case of the Nrisimhatápaniya Upanishad. Weber (Ind. Stud., IX, 54) has characterised the two parts of this Upanishad in the following words: “The great difference of the two from each other can be seen quite clearly. The Pdrvald panfyam is purely exoterie and is concerned only with the forms of belief of one (particular) seet, which reveres the Nộisimha form of Vishnu as the highest expression and the most exalted form of godhood; and it (i.e. the Parpata pantya) is based essentially on the standpoint of the Yoga system. The Uttarald paniyam is, on the other hand, purely esoteric, and is concerned only with the identification of the All-Soul-the highest Atman, i. e. Brahman-with the Universe, and more particularly with representing its identity with the holy syllablo Om, the different parts of which are in their turn represented as containing the Universe, and stands essentially on the standpoint of the Vedanta system. Thus in the Nyisimhaldpont Upanishad also, the Yoga doctrine based on Theism is the older (vieto), and the Veddntic doctrine the later one. Moreover, it has been shown in part IV of this Prefaca that the revisor of the Bhag. has utilised the Uttaratdpantya.
1. Vedanta has generally this sense.very often in Mahabharata, cf. Hopkins, Great Epic. 93.
13 Even in the so-called quintessence verse of the Gua, XI, 65 (Sarva-kastra-Sara or so forth according to the commentators) there is nothing of Vedantie doctrine.
* The description of the Tamana kind of sacrifice, XVII, 13," where there are no prayers and no gifts" might probably occasion the view whether it might here be intended to speak approvingly of the sacrifices prescribed in the Mimdřad. The description of the Satta kind of sacrifice, however, in v. 11 as being performed by those who do not expect any reward therefrom" is against this view. The objec of the author in these verses is to bring together under his seheme of Sattua,