Samayasara OR Nature of Self

Author(s): A Chakravarti
Publisher: Bharatiya Gyanpith

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SAMAYASARA
tators. Even here there is no consensus of opinion Tradition speaks of ten. Upanishads, whereas different commentators mention different numbers. If we confine ourselves to the most important and the recognised ones we can say this much of their period of composition. They are distinctly anterior to the rise of Buddhism. So we can safely mention that the Upanishads, the important of them at least, must be placed earlier than the sth Century B.C. Can we say anything as to the beginning of these Upanishdas? The period generally accepted by Orientalists is about 1000 B.C Hence the duration from 1000 to soo B.C: would probably represent the period when the Upanishads were composed.
The Origin of the Upanishads.-An interesting controversy is associated with the origin of the Upanishads. We need not emphasise the fact that the Brahma Vidya of the Upanishads is quite opposed to Vedic ritualism based upon sacrifice. The question therefore arises "How could this theosophic speculation be logically connected with the Vedic form of ceremonialism?” Many important passages in the earlier Upanishads supply us with a clue. Thus in the Chandogya we find five learned Brahmins requesting one Oudgalya to instruct them concerning the atman; he confessing inability takes them to Asvapati Kaikeya to whom all the six appeal for initiation into the Atmavidya. Again in Brihadaranyaka the famous scholar Gargya offers to expound the knowledge of Brahman to the king Ajatasatru of Kası. But his explanation is rejected by the king as erroneous whereupon the vedic scholar presents himself as a disciple to the king to be instructed in the knowledge of Atman. The king does accordingly prefacing his exposition with the remarks that it is a reversal of the rule for a Brahmin to enter himself as a pupil under a Kshatriya in order to have Brahma knowledge expounded to him. Again in the Chandogya, a king figures as the teacher to a priest whom he addresses as follows: “Oh Gautama! This doctrine has never upto the present time been in circulation among the Brahmins. Therefore in all the world the Government has remained with the warrior caste," From these passages scholars like Deussen and Gaibe conclude with a very high degree of probability that the doctrine of the Atman