A Constructive Survey of Upanishadic Philosophy c4.s3.19.2

c4.s3.19.2

The philosophy of Yājñavalkya which emerges in his conversation with these adversaries as well as his wife and king Janaka, may be briefly set down as follows. He teaches that all objects are centred in the Self, as all thoughts are centred in the mind, as all touches in the skin, as all waters in the ocean (II. 4. 11). The Ātman pervades all. Yājñavalkya also uses the simile of the immanence of salt in water (II. 4. 12), borrowing it probably from his teacher Aruṇi. Secondly, Yājñavalkya teaches that all things exist for the Self; if we do not so regard them, they would vanish for us (II. 4. 6). Thirdly, he tells us that all things are dear for the sake of the Self. In every act of mental affection, the Ātman is calling unto Ātman. The realisation of Ātman is the end of all endeavour (II. 4. 5). Fourthly, Yājñavalkya says that this Ātman alone is real; all else is "ārtam"—a mere tinsel-show (III. 4. 2 and III. 5. 1). Yājñavalkya then proceeds to characterise the Ātman in negative terms ; the Ātman is neither large nor small, neither short nor long; he is flavourless, eyeless, odourless, and quality-less (III. 8. 8). Contrast this negative theology of Yājñavalkya with the positive theology of Śāṇḍilya. As a proof of the existence of Ātman, Yājñavalkya draws upon the argument from order : Ātman is the “ bund ” of all existence : our very hours and days are measured by this Ātman (III. 8. 9). The Ātman is universally immanent. He is the inner controller of all things.