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Updated: May 26, 2025
The Vedanta texts, the Vedas and the Upanishads, teach that Brahman is the one only source of whatever exists outside himself; that his nature is not only mighty, but also intelligent. Atomists hold that there is apparent difference and separateness in things. "Where, then," they ask, "is the oneness, the monism, for which the Vedantists argue?"
But this much, perhaps, we may venture without fear: the Kshattriyas of the Epic age were not the same as those of the Upanishads. They were not Adept-Kings and Teachers in the same way. By Epic age, I mean the age in which the epics were written, not that of which they tell.
And to how many of us, in our dealings with the world, does life take on just such a form of a queer and ugly cloud? Now not so very long after those Upanishads were written there lived in China that great Teacher, Lao-tze; and he too had considered these things. And he wrote in the Tao-Teh-King "Who is there who can make muddy water clear?" The question sounds like a conundrum.
Let me quote it here in full: I have been wonderfully struck by the fact that in studying the Upanishads, and other sacred books of the East, there is practically no reference to the kind of worry that is the bane and curse of our Occidental world. In conversation with the learned men of the Orient I find this same delightful fact.
Wordsworth at his highest only approaches, Swinburne in Hertha halts at the portals of, the Upanishads. Now, what may this indicate?
It is also known as the Talavakara-Upanishad because of its place as a chapter in the Talavakara-Brahmana of the Sama-Veda. Among the Upanishads it is one of the most analytical and metaphysical, its purpose being to lead the mind from the gross to the subtle, from effect to cause.
He will become the twelfth tîrthankara of the next world-period and a similar position will be attained by Devakî, Rohinî, Baladeva and Javakumâra, all members of his family. This is a striking proof of the popularity of the Kṛishṇa legend outside the Brahmanic religion. No references to Kṛishṇa except the above have been found in the earlier Upanishads and Sûtras.
The Rig Veda asks whether in the beginning there was being or not being, and the later Vedas and Brâhmaṇas are filled with discussions as to the meaning of ceremonies, which show that the most dreary formalism could not extinguish the innate propensity to seek for a reason. In the Upanishads we have the same spirit dealing with more promising material.
They were not so much the result of the analysis of the mind and the following out of concatenations of strict argument; but they were flashes of intuition and experience, and all through the 'Upanishads' you find these extraordinary flashes embedded in the midst of a great deal of what we should call a rather rubbishy kind of argument, and a good deal of merely conventional Brahmanical talk of those days.
This expression, which occurs in the Upanishads as well as in Buddhist writings, denotes mental and corporeal life. In explaining it the commentators say that form means the four elements and shape derived from them and that name means the three skandhas of sensation, perception and the sankhâras.
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