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tributes in the mention of three primary colours, the Red, White and the Black (in the Chhandogya and Svetasvatara), or of the Yoga system in the emphasis on Dhyana or meditation (in the Śvetāśvatra), or of the Nyāya-Vaiseṣika in the concept of Moksa, i.e., the Summum Bonum in the Upanisads, or of the contrast of the efficacy of Works and Knowledge as in the Purva and Uttaramimämsa in the Īsäväysyopanisad.
We have in the Upniṣads the doctorine of Atman,** the theory of Karma, the notion of Emancipation by Self-knowledge, i.e., the Knowledge of the Brahman, and such other familliar notions of Indian Philosophy.
PRABUDDH JEEVAN
The Brahman can only be described in a negative way: it is the Neti, Neti-not this, not that: it is indescribable. For says the Brihad: Not big and not slender, not short and not long, not red and not fluid, not cloudly and not dark, not wind and not ether, not adhesive, without taste or smell, without eye or ear, without speech, without understanding, without vital force and without breath, without mouth and without size, without inner or outer*** (3.8.8.).
Ethics, Psychology and Metaphysics are clothed in Mysticism and Imagery, and by reason of their vagueness and imaginative fights, the Upanisads have become on the one hand most interesting literature and on the other the roots and suggestions of later systematic thought.
The Brihadaraṇyaka and Yajnavalkya: The Brihadarayanka has 6 chapters of which 2nd, 3rd and 4th alone are of philosophical importance. The central philosopher is Yajnavalkya. He is an excitable and yet kind philosopher. He has two wives, Maitreyi and Katyayani, with the former of whom he enters into highly spiritual relations and discussions. Another philosophical lady is Gargi, who in this Upanisad discusses the Immanence of the Brahman with Yajnavalkya. A sym
** Ethically-प्राणारामं मनआनन्दं शान्तिसमृद्धममृतम् (तैत्तिरीय.) *** We have obviously dualistic passages, as well as obviously monistic passages in the Upanisad, e.g. the following is clearly dualistic
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posium is presented in the court of King Janaka, wherein the sage answers the philosophers who raise various doubts about his metaphysics. The teaching of Yajnavalkya which emerges out of his conversation with Maitreyi, with King Janaka, and with the philosopher of his court may be briefly summed up. All objects are centred in the Self. The Self or Atman pervades everywhere. All things exist for the Self and all things are dear for the Self. Thus in his conversation with Maitreyi about the pantheistic Atman Yajnavalkya says: "Lo, verily, not for the love of the husband is a husband dear, but for love of the Self-the Soul (Atman) a husband is dear. Not for love of the wife is a wife dear but for love of the Soul a wife is dear;" and so on, till at last he says, "Lo, verify not for love of all, all is dear, but for love of the soul all is dear." "Verily it is the soul that should be seen, that should be hearkened to, that should be thought on and should be pondered on. O Maitreyi, Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the soul, this world-all is known." Our best endeavour is thus to know and realise the Self. But what is the Self? It can only be characterised in negative terms as stated above, `Neti, Neti.' The Self is Immanent in the Universe. It is the light of all lights.
नायंमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ।। (कठ, २०२३) `The soul cannot be gained by Knowledge, not by Intellect, not by manifold Science. In can be obtained by the soul by which it is desired. His soul reveals its own truth. This is Śamkara's interpretation: while the natural one is celarly dualistic etc.= `Two'.
Chief Upanisads: [The total number of Upanisads and chief Upanisadic philosophers or rather sages]. There are enumerated about 112 Upanisads, chief amongst which are:
1. Brihadaranyaka and Chhandogya 2. Isa and Kena
3. Aitareya, Taittiriya and Kaušitaki 4. Katha, Mundaka and Śvatāśvestara 5. Praśna, Maitri and Mandukya
The sages who are chief thinkers in these Upanisads are Yajnavalkya, Aruņi, Sändilya, Dädhyach and Sanatkumāra. The other thinkers are Raikva, Satyakāma, Jābāla, Jaivati, Uddālaka, Bhāradvāja, Batuki, Gärgi and Maitreyi. The dates of the Upanisads vary from 1000 to 300 B.C.
Nastika and Āstika: Two chief divisions of Ancient Indian Philosophy are the Heterodox Philosophy or Non-Believers (i. e. repudiating the Vedas) and the Orthodox Philosophy or Believers. The former includes the Lokayatas (Materialists), the Jains, and the Buddhists (600 B.C.); and the latter, the six systems of Indian Philosophy i.e. the Sad Darśanas-[Sankhya, Yoga, Nyaya, Vaiseṣika, Purva and Uttara Mimāmsas (Vedanta)] as they are called.
(To be continued in next issue)
