[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Literature, language and dating](https://indike.org/pramana/ins.literature) › [The History of Indian Literature](https://indike.org/pramana/ins.literature.weber-1878) › c8.488 # The History of Indian Literature c8.488 The History of Indian Literature c8.488 - **Language:** English ### [c8.488.1](https://indike.org/pramana/ins.literature.weber-1878.c8.488.1) The second class of the Atharvopanishads, as above stated, is made up of those whose subject is Yoga, or absorption in Átman, the stages of this absorption, and the external means of attaining it. These last chiefly consist in the giving up of all earthly connections, and in the frequent repetition of the word \*om\*, which plays a most prominent part, and is itself therefore the subject of deep study. Yájnavalkya is repeatedly named in the Upanishads of this class as the teacher of the doctrines they set forth;\* and indeed it would seem that we ought to look upon him as one of the chief promoters of the system of religious mendicancy so intimately associated with the Yoga-doctrine. Thus, in the \*Tárakopanishad\* (36) he instructs Bharadvája as to the saving and sin-dispelling efficacy of the word \*om\*,¹³³ and similarly in the \*Śákalyopanishad\* (37)\* Śákalya as to true emancipation.¹⁸⁴ The one, however, in which he stands out most prominently is the \*Jábálopanishad\* (38), in prose, which, moreover, bears the name of a school of the White Yajus, although no doubt wrongly, as it must in any case be considered as merely an imitation of the Áraṇyaka of this Veda (see \*I. St.\*, ii. 72–77). Still, it must have been composed before the Bádaráyaṇa-Sútra, as several passages of it† seem to be given in the latter (unless these passages have been borrowed from a common source?). ### [c8.488.2](https://indike.org/pramana/ins.literature.weber-1878.c8.488.2) Of special importance with regard to the mode of life of the Paramahaṅsas, or religious mendicants, are also, in addition to the Upanishad just mentioned, the \*Kaṭhaśruti\* (39; Colebrooke gives the name incorrectly as \*Kaṇṭhaśruti\*), in prose, and the \*Áruṇikopanishad\* (40), likewise in prose;‡ both are to be regarded as supplements to the Áraṇyaka of the Black Yajus, as the Jábálopanishad is to that of the White Yajus. The \*Bhállavi-Upanishad\* (41) also belongs to this class, to judge by quotations from it, and so does the \*Saṃvartaśruti\* (42); similarly the \*Saṃnyásopanishad\* (43) and the \*Paramahaṅsopanishad\* (44), both in prose.∗ The \*Haṅsopanishad\* (45) I have not yet met with; but from its name it probably also belongs to this place.¹⁸⁵ The \*Áśramopanishad\* (46), in prose, gives a classification of the four Indian orders—the Brahmachárins, Gṛihasthas, Vánaprasthas, and Parivrájakas. It is even quoted by Śaṃkara, and the names applied in it to the several classes are now obsolete. ### [c8.488.3](https://indike.org/pramana/ins.literature.weber-1878.c8.488.3) The \*Śrímaddattopanishad\* (47) consists of twelve \*ślokas\* put into the mouth of one of these religious mendicants, and uniformly concluding with the refrain: \*tasyá 'haṃ pañchamáśramam\*, "I am his, \*i.e.\*, \*brahman's\*, fifth \*Áśrama\*." Apart from the two Upanishads already mentioned, the Máṇḍúkya and the Táraka, the investigation of the sacred word \*om\* is principally conducted in the \*Atharvaśikhá\* (48), in prose (explained by Śaṃkara), in which instruction is given on this subject by Atharvan to Pippaláda, Sanatkumára, and Aṅgiras;† further, in the \*Brahmavidyá\* (49), in thirteen \*ślokas\*, now and then quoted by Śaṃkara;‡ and lastly, in the \*Śaunaka\* (50) and the \*Praṇava\* (51). These two are found in Anquetil only.¹⁸⁶ The various stages of gradual absorption into Átman form the contents of the following Upanishads (52–59): \*Haṅsanáda\* (in prose), \*Kshuriká\* (24 \*ślokas\*), \*Nádavindu\* (20 \*ślokas\*), \*Brahmavindu\* (22 \*ślokas\*; also called \*Amṛitavindu\*), \*Amṛitavindu\* (38 \*ślokas\*; also called \*Amṛitanáda\*), \*Dhyánavindu\* (23 \*ślokas\*), \*Yoga-śikhá\* (10 \*ślokas\*), and \*Yogatattva\* (15 \*ślokas\*); while the majesty of Átman himself is depicted in the \*Chúliká\* (60, in 21 \*ślokas\*) and \*Tejovindu\* (61, in 14 \*ślokas\*):\[^asterisk\] in the former direct reference is repeatedly made to the doctrine of the Atharvans. The range of ideas and the style are quite identical in all the Upanishads just enumerated. ### [c8.488.4](https://indike.org/pramana/ins.literature.weber-1878.c8.488.4) The latter frequently suffers from great obscurity, partly because there occur distinct grammatical inaccuracies, partly because the construction is often very broken and without unity. Many verses recur in several of them; many again are borrowed from the Śvetáśvataropanishad or Maitráyaṇopanishad. Contempt for caste as well as for writing (\*grantha\*) is a trait which appears again and again in almost all these Upanishads, and one might therefore be inclined to regard them as directly Buddhistic, were they not entirely free from all Buddhistic dogma. This agreement is to be explained simply by the fact that Buddhism itself must be considered as having been originally only a form of the Sámkhya-doctrine. --- Source: [https://indike.org/pramana/ins.literature.weber-1878.c8.488](https://indike.org/pramana/ins.literature.weber-1878.c8.488) · Pramāṇa