History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.282

v7.c95.282

Two things should be noticed viz. Uddālaka Āruṇi is here shown as ignorant of true Vaiśvānaravidyā, though in the very next section (Chān. Up. VI. 8. 7. ff.) Uddālaka Āruṇi teaches the sublime doctrine of 'Tat-tvamasi'. Probably these two Uddālakas are different or the present story is more or less a myth. In the second place, all that Aśvapati Kaikeya teaches is about Vaiśvānara and not brahmavidyā (about the identity of individual soul with the Supreme Self. From before the times of Yāska, there have been various opinions about Vaiśvānara, frequently mentioned in the Ṛgveda (e. g. in I. 52. 6. I. 98. 1.). The Nirukta (VII. 21-23) has a long discussion and quotes three different views viz. that Vaiśvānara is lightning or Āditya or terrestrial fire. The Chān. Up. (V. 18. 2) winds up the description of Vaiśvānara and brings it (V. 19-24) in line with the oblations to five breaths (as 'Prāṇāya' svāhā &c.) and sets forth the results of the observance of Agnihotra with full knowledge of its true purport. The Vedāntasūtra (I. 2. 24-32) deals with what is meant by Vaiśvānara in Chān. V. 11 ff. and the conclusion is that it means *paramātman* (the highest Self) and not individual self or fire as an element or the digestive (stomach) heat.