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One of the most important of these wise men is Yâjñ̃avalkya, the hero of the Bṛihad Âranyaka Upanishad and a great name, to whom are ascribed doctrines of which he probably never heard. The Upanishad represents him as developing and completing the views of Śâṇḍilya and Uddâlaka Âruṇi.
It is possible that in some of the later works of the Sittars Christian influence may have supervened but most of this Tamil poetry is explicable as the development of the ideas expressed in the Bhagavad-gîtâ and the Śvetâśvatara Upanishad.
Through this study the student ascertains the character of the injunctions of work which form part of the Veda, and observes that all work leads only to non-permanent results; and as, on the other hand, he immediately becomes aware that the Upanishad sections which form part of the Veda which he has apprehended through reading refer to an infinite and permanent result, viz. immortality, he applies himself to the study of the Sariraka-Mimamsa, which consists in a systematic discussion of the Vedanta-texts, and has for its result the accurate determination of their sense.
It will be seen that this is much less philosophical than the theory of creation quoted above from the Mundaka Upanishad.
We cannot assign to the Mahâbhârata one date or author, and the title of Upanishad is no guarantee for the age or authenticity of the treatises that bear it.
They call it an Upanishad a term applied to the wisdom, as distinguished from the ceremonial, part of the Vedas, and to no book less sacred." More accurately he might have said that it is a compend of all Hindu literatures, the traditional as well as the inspired, and with a much larger share of the former than of the latter.
Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them. "The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein also hath been described the eternal Vasudeva possessing the six attributes.
Thus the Kaushîtaki Upanishad says, "He it is who causes the man whom he will lead upwards from these worlds to do good works and He it is who causes the man whom he will lead downwards to do evil works. He is the guardian of the world, He is the ruler of the world, He is the Lord of the world and He is myself."
In the Upanishad under discussion there is mention made of three things only as objects of knowledge the three standing to one another in the relation of means, end to be realised by those means, and persons realising, and questions are asked as to those three only. There is no mention of, nor question referring to, the Unevolved.
This eclectic and composite religion bears testimony to his vanity as well as to his large sympathies, for it recognized him as the viceregent or even an incarnation of God. It would appear that the singular little work called the Allopanishad or Allah Upanishad was written in connection with this movement.
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