The Religion and Philosophy of the Veda and Upanishads v2.c39.s2.102

v2.c39.s2.102

Of other expressions of the inner nature of man, the Puruṣa is of no very serious importance for the philosophy of this epoch: he is indeed mentioned in two sections of the Vājasaneyi Saṁhitā, the Uttaranārāyaṇa and the Tadeva, in which he is identified with Prajāpati, and with Brahman, ensouls nature, is before but is also produced by the gods, is the source of time and is without limit in space; moreover the cosmic and the individual self appear to be identified, and we find the doctrine¹ that, as Anquetil du Perron expresses it, 'Quisquis Deum intelligit Deus fit;' the inspired seer can become identical with the deity, entering with his own self into the self.² But, though the term Puruṣa is occasionally used as a vague expression for the human personality,³ it is not destined to become in this period ever a very definite or clear conception. On the other hand the Brāhmaṇas have an important principle of existence to match with the Ātman, and one the prominence of which never disappears entirely in Indian philosophy, though the Sāṁkhya system seeks to diminish its place. This is the conception of the Prāṇa or the Prāṇas, 'breath' or 'vital airs', which achieves an importance denied to the older term Asu.