The Philosophy of the Upanishads c12.s2.t2.6

c12.s2.t2.6

It is a natural idea that finds expression in all the systems of philosophy, when men regard that which for them is the first principle of things and the ultimate basis of the universe as at the same time the highest aim of personal endeavour. In olden times this was the gods, and thus union with the gods after death was the supreme wish of the ancient Vedic ṛishis, in order to attain to fellowship (sâyujyam), companionship (salokatâ), community of being (sarûpatâ) with Agni, Varuṇa, Indra, Aditya, etc. Later on the (impersonal) Brahman was exalted above the gods. This then became the final goal; and the gods were only the doors, through whom Brahman might be attained. “By Agni as the door of Brahman he enters in. When by Agni as the door of Brahman he enters in, he gains fellowship (sâyujyam), and companionship (salokatâ) with Brahman.”[1] In the final step the creative principle of the universe was conceived to be the âtman, the self, and as was to be expected union with the âtman became now the aim of all endeavour and longing. This took place before anything was yet known of transmigration, but only of a renewed death in the other world, as the following passages prove. “Only he who knows him (the purusha) escapes from the kingdom of death; by no other road is it possible to go";¹ "He who knows him, the wise long-emancipated youthful âtman, no more fears death";² "The self (âtman) is his pathfinder, he who finds him is no longer stained by action, that evil thing."³ The last expression in particular shows that here the thought of emancipation is already present in all its entirety. So also in the following passage, which has been already quoted above for another purpose:—"Himself (the âtman) is free from desire, in possession of all that he desires, no desire for anything whatever (tempts) him. With reference to this is the following verse:—