FOOTNOTES:
[Footnote 1: Compare Çal. Br. ii. 4. 2. 1-6, where the Father-god gives laws of conduct; and Kaush[=i]taki Brahmana Upanishad, 3. 8: "This spirit (breath) is guardian of the world, the lord of the world; he is my spirit" (or, myself), sa ma [=a]tm[=a]. The Brahmanic priest teaches that he is a god like other gods, and goes so far as to say that he may be united with a god after death. The Upanishad philosopher says 'I am God.']
[Footnote 2: Compare Scherman, Philosophische Hymnen, p. 93; above, p. 156.]
[Footnote 3: Or, in other words, the thought of the Brahmanic period (not necessarily of extant Br[=a]hmanas) is synchronous with part of the Vedic collection.]
[Footnote 4: The last additions to this class of literature would, of course, conform in language to their models, just as the late Vedic Mantras conform as well as their composers can make them to the older song or chandas style.]
[Footnote 5: Cited by Müller in SBE. i. Introd. p.
lxxxii.]
[Footnote 6: Compare Weber, Ind. Lit. p. 171; Müller,
loc. cit. p. lxviii.]
[Footnote 7: The relation between the Br[=a]hmanas (ritual works discussed in the last chapter) and the early Upanishads will be seen better with the help of a concrete example. As has been explained before, Rig Veda means to the Hindu not only the 'Collection' of hymns, but all the library connected with this collection; for instance, the two Br[=a]hmanas (of the Rig Veda), namely, the Aitareya and the K[=a]ush[=i]taki (or Ç[=a]nkh[=a]yana). Now, each of these Br[=a]hmanas concludes with an [=A]ranyaka, that is, a Forest-Book (ara[n.]ya, forest, solitude); and in each Forest Book is an Upanishad. For example, the third book of the K[=a]ush[=i]taki [=A]ranyaka is the K[=a]ush[=i]taki Upanishad. So the Ch[=a]ndogya and Brihad [=A]ranyaka belong respectively to the S[=a]man and Yajus.]
[Footnote 8: This teaching is ascribed to Ç[=a]ndilya, to whose heresy, as opposed to the pure Vedantic doctrinc of Çankara, we shall have to revert in a later chapter. The heresy consists, in a word, in regarding the individual spirit as at any time distinct from the Supreme Spirit, though Ç[=a]ndilya teaches that it is ultimately absorbed into the latter.]
[Footnote 9: "God' Who' is air, air (space) is God 'Who'," as if one said 'either is aether.']
[Footnote 10: 'Did penance over,' as one doing penance remains in meditation. 'Brooded' is Müller's apt word for this abhi-tap.]
[Footnote 11: Compare Brihad [=A]ran. Up. 6. 3. 7.]
[Footnote 12: This is the karma or sams[=a]ra doctrine.]
[Footnote 13: In J.U.B. alone have we noticed the formula asserting that 'both being and not-being existed in the beginning' (1. 53. 1; JAOS. XVI. 130).]
[Footnote 14: Opposed is 3. 19. 1 and T[=a]itt. Up. 2. 7. 1 (Br. II. 2. 9. 1, 10): "Not-being was here in the beginning. From it arose being." And so Çat. Br. VI. 1. 1. 1 (though in word only, for here not-being is the seven spirits of God!)]
[Footnote 15: As the Vedic notion of not-being existing before being is refuted, so the Atharvan homage to Time as Lord is also derided (Çvet. 6) in the Upanishads. The supreme being is above time, as he is without parts (ib.). In this later Upanishad wisdom, penance, and the grace of God are requisite to know brahma.]
[Footnote 16: This Vedic [Greek: Adgos] doctrine is conspicuous in the Br[=a]hmana. Compare Çat. Br. VII. 5. 2. 21: "V[=a]c ([Greek: Adgos]) is the Unborn one; from V[=a]c the all-maker made creatures." See Weber, Ind. Stud. IX. 477 ff.]
[Footnote 17: Compare J.U.B. i. 56. 1, 'Water (alone) existed in the beginning.' This is the oldest and latest Hindu explanation of the matter of the physical universe. From the time of the Vedas to mediaeval times, as is recorded by the Greek travellers, water is regarded as the original element.]
[Footnote 18: The Gandh[=a]ra might indicate a late geographical expansion as well as an early heritage, so that this is not conclusive.]
[Footnote 19: Gough, Philosophy of the Upanishads, has sought to show that the pure Vedantism of Çankara is the only belief taught in the Upanishads, ignoring the weight of those passages that oppose his (in our view) too sweeping assertion.]
[Footnote 20: See the Parimara described, [=A]it. Br. VIII. 28. Here brahma is wind, around which die five divinities—lightning in rain, rain in moon, moon in sun, sun in fire, fire in wind—and they are reborn in reverse order. The 'dying' is used as a curse. The king shall say, 'When fire dies in wind then may my foe die,' and he will die; so when any of the other gods dies around brahma.]
[Footnote 21: Compare sterben, starve.]
[Footnote 22: The androgynous creator of the Br[=a]hmanas.]
[Footnote 23: We cannot, however, quite agree with Whitney who, loc. cit. p. 92, and Journal, xiii, p. ciii ff., implies that belief in hell comes later than this period. This is not so late a teaching. Hell is Vedic and Brahmanic.]
[Footnote 24: This, in pantheistic style, is expressed thus (Çvet. 4): "When the light has arisen there is no day no night, neither being nor not-being; the Blessed One alone exists there. There is no likeness of him whose name is Great Glory.">[
[Footnote 25: Brihad [=A]ranyaka Upanishad, 2.4; 4. 5.]
[Footnote 26: Na pretya sa[.m]jñ[=a] 'sti.]
[Footnote 27: Some of the Upanishads have been tampered with, so that all of the contradictions may not be due to the composers. Nevertheless, as the uncertainty of opinion in regard to cosmogony is quite as great as that in respect of absorption, all the vagueness cannot properly be attributed to the efforts of later systematizers to bring the Upanishads into their more or less orthodox Vedantism.]
[Footnote 28: In 4. 10. 5 kam is pleasure, one with ether as brahma, not as wrongly above, p. 222, the god Ka.]
[Footnote 29: This Upanishad appears to be sectarian, perhaps an early Çivaite tract (dualistic), if the allusion to Rudra Çiva, below, be accepted as original.]
[Footnote 30: As is foreshadowed in the doctrine of grace by V[=a]c in the Rig Veda, in the Çvet, the Katha, and the Mund. Upanishads (K. 2. 23; M. 3. 2. 3), but nowhere else, there enters, with the sectarian phase, that radical subversion of the Upanishad doctrine which becomes so powerful at a later date, the teaching that salvation is a gift of God. "This Spirit is not got by wisdom; the Spirit chooses as his own the body of that man whom He chooses.">[
[Footnote 31: See above. As descriptive of the immortal conscious Spirit, there is the famous verse: "If the slayer thinks to slay, if the slain thinks he is slain; they both understand not; this one (the Spirit) slays not, and is not slain" (Katha, 2. 19); loosely rendered by Emerson, 'If the red slayer think he slays,' etc.]
[Footnote 32: The fact remarked by Thibaut that radically different systems of philosophy are built upon the Upanishads is enough to show how ambiguous are the declarations of the latter.]
[Footnote 33: Compare Barth, Religions, p. 76.]
* * * * *