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Updated: June 26, 2025
Those, on the other hand, who take their stand on the doctrine, proclaimed by all Upanishads, that the entire world forms the body of Brahman, may accept in their fulness all the texts teaching the identity of the world with Brahman.
In reading the Brâhmaṅas and older Upanishads we often wish we knew more of the writers and their lives. Rarely can so many representative men have bequeathed so much literature and yet left so dim a sketch of their times.
The replies then to those questions naturally arose in my mind like butter from curds. Keeping in view the high science of inferential ratiocination, I churned with my mind, O monarch, the Upanishads and the supplementary scriptures relating to the Vedas.
Though the form in which I have quoted the doctrine above is an epitome of the Vedânta, it is hardly correct historically to give it as an epitome of the older Upanishads. Their teaching is less complete and uncompromising, more veiled, tentative and allusive, and sometimes cumbered by material notions.
The Vedas with the Upanishads, Vidya and Savitri, as also, the Past, the Present, and the Future, all came there and were held by the illustrious Siva. The puissant Lord of all then poured libations himself into his own self. Indeed, the wielder of Pinaka caused that Sacrifice of multifarious form to look exceedingly beautiful. He is Heaven, Firmament, Earth, and the Welkin.
Professor Max Mueller after a lifetime of arduous labor in this field frankly confesses: "Modern words are round, ancient words are square, and we may as well hope to solve the quadrature of the circle, as to express adequately the ancient thought of the Vedas in modern English." Without a commentary it is practically impossible to understand either the spirit or the meaning of the Upanishads.
Thou art the Upanishads. Thou art all that is mobile. Thou art he whose solicitations are never unfulfilled. Thou art he who is always inclined to grace. Thou art he that is of beautiful form. Thou art of the form of the good that one does to another. Thou art that which is dear. Thou art gold and other precious metals that are held dear by all. Thy effulgence is like that of burnished gold.
He goes on to say that his teaching is that of the Upanishads, "which was obscured by the mutual conflict of manifold opinions," and that he follows the commentary of Bodhâyana and other teachers who have abridged it.
Men had begun to ask themselves the great questions of human life and destiny, "Whence am I? What is this mysterious being of which I am conscious?" They had begun to reason about nature, the origin of matter, the relation of mortals to the Infinite. The school of the Upanishads regarded themselves as an aristocracy of intellect, and held philosophy as their esoteric and peculiar prerogative.
Of Alexander the Great we have but the name and the record; but Plato and Aristotle, Homer and Horace are alive, and as directly at work to-day as they were in their own lifetime. The Vedas, and their Upanishads, are still with us: but of all contemporaneous actions not a trace has come down to us. For a work is something essentially higher in its nature.
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