Studies in the Origins of Buddhism c13.306

c13.306

²⁴⁶ Kaṭh. Up. 6. 12. 13; Kenā Up. 2.4. calls it Pratibodhavidita—different from knowledge and superior to ignorance (Ib. 1. 3). cf. Bṛ. Up. 4.4.13; Māṇḍ. invented the appropriate term “Turīya” which it described negatively and paradoxically (Māṇḍ. Up. 7, 12). That Māṇḍ. Up. is very late is undoubted; Walleser and Vidhushekhara Bhattacharya make it posterior to the Āgama Śāstra of Gauḍpāda (Der ältere Vedānta, pp. 5. ff; ĀŚ. XXXVIII-XLVII; RPV. II—503). Kaṭh. Up. 5. 15. Muṇḍ. 2. 10—Śvet. 6. 14: the prius of all empirical knowledge is transcendental; ŚB. II. 1466; the dialogue between Uṣasta cākrāyana and Yājñavalkya—the Ātman is immediate, though being ever the Subject it cannot be known as an object.