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Дата написания1970-01-01
Язык книгиen
Возрастное ограничение0+
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зарубежная классиказарубежная психологиязарубежная религиозная литературазарубежная старинная литературакниги по философиивероучения в буддизмеиудаизм

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746

Ears, skin, eyes, tongue and nose.

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747

Voice, hands, feet, organs of excretion and generation.

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748

Verse 40.

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749

Cf. the Buddhist Sankhâras.

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750

Sâṅkh. Kâr. 62.

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751

Sâṅkh. Kâr. 59-61.

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752

Sâṅkh. Pravac. I. 92-95.

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753

Sâṅkh. Pravac. V. 2-12.

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754

Thus Sâṅkh. Pravac. V. 46, says Tatkartuḥ purushasyâbhâvât and the commentary explains Îśvara-pratishedhâd iti śeshah "supply the words, because we deny that there is a supreme God."

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755

Nevertheless the commentator Vijñâna-Bhikshu (c. 1500) tries to explain away this atheism and to reconcile the Sâṅkhya with the Vedânta. See Garbe's preface to his edition of the Sâṅkhya-pravacana-bhâshya.

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756

VI. 13.

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757

V. 5.

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758

Îśvara is apparently a purusha like others but greater in glory and untouched by human infirmities. Yoga sûtras, I. 24-26.

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759

It is a singular fact that both the Sâṅkhya-kârikâ-bhâshya and a treatise on the Vaiśeshika philosophy are included in the Chinese Tripitaka (Nanjio, Cat. Nos. 1300 and 1295). A warning is however added that they are not "the law of the Buddha."

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760

See Jacobi, J.A.O.S. Dec. 1910, p. 24. But if Vasubandhu lived about 280-360, as is now generally believed, allusions to the Yogâcâra school in the Yoga sûtras do not oblige us to place the sûtras much later than 300 A.D. since the Yogâcâra was founded by Asanga, the brother of Vasubandhu.

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761

I find it hard to accept Deussen's view (Philosophy of the Upanishads, chap. X) that the Sâṅkhya has grown out of the Vedânta.

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762

See e.g. Vishṇu Purâṇa, I. chaps. 2, 4, 5. The Bhagavad-gîtâ, though almost the New Testament of Vedantists, uses the words Sâṅkhya and Yoga in several passages as meaning speculative truth and the religious life and is concerned to show that they are the same. See II. 39; III. 3; V. 4, 5.

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763

It is perhaps hardly necessary to add that there has been endless discussion as to the sense and manner in which the soul is God.

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764

Bṛihad Âran. IV. 4. 6; Ib. I. iv. 10. "I am Brahman."

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765

See above Book II. chaps. V and VI.

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766

Chând. Up. III. 14.

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767

Chând. Up. VI.

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768

See Deussen, Philosophy of the Upanishads.

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769

Ato'nyad ârtam. Bṛihad Âr. III. several times.

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770

Maitrâyaṇa. Brâh. Upanishad, VI. 20. "Having seen his own self as The Self he becomes selfless, and because he is selfless he is without limit, without cause, absorbed in thought."

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771

There is nothing to fix the date of this work except that Kumârila in commenting on it in the eighth century treats it as old and authoritative. It was perhaps composed in the early Gupta period.

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772

Keith in J.R.A.S. 1907, p. 492 says it is becoming more and more probable that Bâdarâyaṇa cannot be dated after the Christian era. Jacobi in J.A.O.S. 1911, p. 29 concludes that the Brahma-sûtras were composed between 200 and 450 A.D.

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773

Such attempts must have begun early. The Maitrâyana Upanishad (II. 3) talks of Sarvopanishadvidyâ, the science of all the Upanishads.

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774

See above, p. 207 ff.

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775

The same distinction occurs in the works of Meister Eckhart († 1327 A.D.) who in many ways approximates to Indian thought, both Buddhist and Vedântist. He makes a distinction between the Godhead and God. The Godhead is the revealer but unrevealed: it is described as "wordless" (Yâjnavalkya's neti, neti), "the nameless nothing," "the immoveable rest." But God is the manifestation of the Godhead, the uttered word. "All that is in the Godhead is one. Therefore we can say nothing. He is above all names, above all nature. God works, so doeth not the Godhead. Therein are they distinguished, in working and in not working. The end of all things is the hidden darkness of the eternal Godhead, unknown and never to be known." (Quoted by Rufus Jones, Studies in Mystical Religion, p. 225.) It may be doubted if Śankara's distinction between the Higher and Lower Brahman is to be found in the Upanishads but it is probably the best means of harmonizing the discrepancies in those works which Indian theologians feel bound to explain away.

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776

Vedânta sûtras, II. 1. 32-3, and Śaṅkara's commentary, S.B.E. vol. XXXIV. pp. 356-7. Râmânuja holds a similar view and it is very common in India, e.g. Vishṇu Pur. I. chap. 2.

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777

See too a remarkable passage in his comment on Brahma-sûtras, II. 1. 23. "As soon as the consciousness of non-difference arises in us, the transmigratory state of the individual soul and the creative quality of Brahman vanish at once, the whole phenomenon of plurality which springs from wrong knowledge being sublated by perfect knowledge and what becomes then of the creation and the faults of not doing what is beneficial and the like?"

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