The Philosophy of the Upanishads c9.s5.t2.7

c9.s5.t2.7

Strongly idealistic, and at the same time expressing most clearly the peculiar spirit of the Upanishad teaching, are the passages which declare that with the knowledge of the âtman all is known,¹ and which accordingly deny a universe of plurality.² But with this thought a height was reached on which a prolonged stay was impracticable. Passages therefore of this kind are comparatively rare. The universe was still something existing; it lay there before their eyes. It was necessary to endeavour to find a way back to it. This was accomplished without abandoning the fundamental idealistic principle, by conceding the reality of the manifold universe, but at the same time maintaining that this manifold universe is in reality Brahman.³ Idealism therefore entered into alliance with the realistic view natural to us, and became thereby pantheism. This was the case already in the definition of Brahman as satyasya satyam, “the reality of reality.”⁴ The universe is reality (satyam), but the real in it is Brahman alone. The same is true when in Chând. 6. 1 f. the rise of the manifold universe from the sole existing one is traced in a realistic manner, accompanied by the repeated assurance that all these changes are “dependent on words, a mere name.” With this are connected the numerous passages which celebrate Brahman as the active principle through the entire universe:—"He is all-effecting, all-wishing, all-smelling, all-tasting, embracing all, silent, untroubled."¹ "The âtman is beneath and above, in the west and in the east, in the south and in the north; the âtman is this entire universe."² The sun rises from him, and sets again in him.³ All the regions of the sky are his organs,⁴ the four quarters of the universe (east, west, south, north), the four divisions of the universe (earth, air, sky, ocean), the four lights of the universe (fire, sun, moon, lightning), and the four vital breaths (breath, eye, ear, manas), are his sixteen parts.⁵