The Philosophy of the Upanishads c9.s3.t1.4

c9.s3.t1.4

The Indian word for symbol, *pratīkam*, depends upon a similar conception. It denotes originally (from *prati-añc*) the side “turned towards” us, and therefore visible, of an object in other respects invisible. In this sense the teachers of the Vedānta often speak of symbols (*pratīkāni*) of Brahman. They understand by the term definite representations of Brahman under some form perceptible by the senses, *e.g.* as name, speech, etc.,⁴ as *manas* and *âkâśa*,¹ as *âditya*,² as the fire of digestion,³ or even as *om*,⁴ which for the purpose of worship are regarded as Brahman, and are related to the latter as the images of the gods (*pratimâ, arcâ*) to the gods that they represent.⁵ As early as Bâdarâyaṇa⁶ the distinction is drawn between the worshippers of Brahman under such symbols and the worshippers of Brahman “endowed with attributes” (*saguṇa*). The latter possess a knowledge of Brahman, and pass accordingly by the *devayâna*, which leads to Brahman; while the worshippers of the symbol are by it hindered from discerning Brahman,⁷ and hence they receive as fruit only the reward specified for each symbol.⁸ In the sequel this distinction is not consistently maintained. The worship of Brahman by means of the syllable *om* leads, according to Pras'na 5. 5, by the *devayâna* to Brahman, and the worship of Brahman as *prâṇa* is usually assigned to that branch of knowledge which concerns itself with qualities, and only exceptionally⁹ to the symbolical worships, to which, nevertheless, it belongs according to passages like Bṛih. 4. 1. 3 (*prâṇa* by the side of *vâc*, *manas*, etc.), 2. 3. 4 (with *âkâśa*), Chând. 3. 18. 4 (subordinated to *manas*, by the side of *vâc*, etc.).