Hinduism and Buddhism, An Historical Sketch, Vol. 1

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7Thus the Aitareya Brâhmana is followed by the Aitareya Âraṇyaka and that by the Aitareya-Âraṇyaka-Upanishad.

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8R.V. X. 121. The verses are also found in the Atharva Veda, the Vâjasaneyi, Taittirîya, Maitrâyaṇi, and Kâṭhaka Saṃhitâs and elsewhere.

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8R.V. X. 129.

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8IV. 5. 5 and repeated almost verbally II. 4. 5 with some omissions. My quotation is somewhat abbreviated and repetitions are omitted.

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8The sentiment is perhaps the same as that underlying the words attributed to Florence Nightingale: "I must strive to see only God in my friends and God in my cats."

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8It will be observed that he had said previously that the Âtman must be seen, heard, perceived and known. This is an inconsistent use of language.

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8Chândogya Upanishad VI.

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8In the language of the Upanishads the Âtman is often called simply Tat or it.

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8I.e. the difference between clay and pots, etc. made of clay.

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8Yet the contrary proposition is maintained in this same Upanishad (III. 19. 1), in the Taittirîya Upanishad (II. 8) and elsewhere. The reason of these divergent statements is of course the difficulty of distinguishing pure Being without attributes from not Being.

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8The word union is a convenient but not wholly accurate term which covers several theories. The Upanishads sometimes speak of the union of the soul with Brahman or its absorption in Brahman (e.g. Maitr. Up. VI. 22, Sâyujyatvam and aśabde nidhanam eti) but the soul is more frequently stated to be Brahman or a part of Brahman and its task is not to effect any act of union but simply to know its own nature. This knowledge is in itself emancipation. The well-known simile which compares the soul to a river flowing into the sea is found in the Upanishads (Chând. VI. 10. 1, Mund. III. 2, Praśna, VI. 5) but Śankara (on Brahma S. I. iv. 21-22) evidently feels uneasy about it. From his point of view the soul is not so much a river as a bay which is the sea, if the landscape can be seen properly.

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9The Mâṇḍukya Up. calls the fourth state ekâtmapratyayasâra, founded solely on the certainty of its own self and Gauḍapâda says that in it there awakes the eternal which neither dreams nor sleeps. (Kâr. I. 15. See also III. 34 and 36.)

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9Bṛ.-Âraṇyaka, IV. 3. 33.

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9Cf. Bradley, Appearance and Reality, p. 244. "The perfect … means the identity of idea and existence, attended also by pleasure."

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9Tait. Up. II. 1-9. See too ib. III. 6.

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9Bṛ.-Âran. III. 8. 10. See too VI. 2.15, speaking of those who in the forest worship the truth with faith.

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9Chândog. Up. IV. 10. 5.

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9It occurs Katha. Up. II. v. 13, 15, also in the Śvetâśvatara and Muṇḍaka Upanishads and there are similar words in the Bhagavad-gîtâ. "This is that" means that the individual soul is the same as Brahman.

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9The Nṙisiṁhottaratapanîya Up. I. says that Îśvara is swallowed up in the Turîya.

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9But still ancient and perhaps anterior to the Christian era.

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9Śvet. Up. VI. 7.

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Śvet. Up. IV. 3. Max Müller's translation. The commentary attributed to Śankara explains nîlaḣ pataṅgaḣ as bhramaraḣ but Deussen seems to think it means a bird.

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Chând. Up. vi. 14. 1. Śat. Brâh. viii. 1. 4. 10.

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The Brahmans are even called low-born as compared with Kshatriyas and in the Ambattha Sutta (Dig. Nik. iii.) the Buddha demonstrates to a Brahman who boasts of his caste that the usages of Hindu society prove that "the Kshatriyas are higher and the Brahmans lower," seeing that the child of a mixed union between the castes is accepted by the Brahmans as one of themselves but not by the Kshatriyas, because he is not of pure descent.

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He had learnt the Veda and Upanishads. Brih.-Âr. iv. 2. 1.