The Religion and Philosophy of the Veda and Upanishads v2.c40.s2.54

v2.c40.s2.54

The investigation of J. Hertel² as to the age of the Muṇḍaka Upaniṣad yields little that is positive. Its comparatively late date is assured, apart from its imitations of the Kaṭha among others, by the fact that it mentions for the first time, except perhaps for the Taittirīya Āraṇyaka,³ the seven worlds by name, that it has a list of Vedic sciences which includes the six Vedāṅgas, though that term is not used,⁴ and the Atharvaveda by that title, and uses the term Vedānta of the doctrine of the Upaniṣads. It knows in all probability the personal Brahman.⁵ In certain points Hertel indicates similarities with Jain views; thus, as the title indicates, the work seems to belong to an Atharvavedin sect which practised the habit of shaving the head or pulling out the hair,⁶ a Jain practice. The Puruṣa in the Upaniṣad is described by comparing his various members to the fire and other cosmic powers; the Jains, unlike Buddhists and Brahmans, are wont to represent the universe in human shape in their cosmographical fancies. The Upaniṣad approves asceticism, as does Jainism, and treats release as attained by one who has gained the Brahmaloka, and it is from that world that the man who is freed⁷ attains his final abode in the Jain system, and a parallel can be drawn between the terms in which the Upaniṣad and the Jain texts describe the ascent. Certain of the terms of the Upaniṣad have Jain currency (*cyu*, *nirveda*, *rāga*, *vītarāga*, *samyagjñāna*, *granthi*). It is, however, clear that in all these cases there is no reason to assume Jain priority. Nor do metrical tests do more than show what is otherwise certain, the priority of the Kaṭha.¹ Grammatical forms² of pronounced inaccuracy suggest careless composition rather than assure any definite date.