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    History of Indian Philosophy 1

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    Naraine Kanth

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    © All Rights Reserved
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    ’ ERICH FRAUWALLNER ! History of Indian Philosophy ‘THE PHILOSOPHY OF THE VEDA AND OF THE EPIG—THE BUDDHA AND VHB, JINA—THE SAMKHYA AND THE CLASSICAL YOGASYSTEM Introduction by Unis, Prof. Dr. Len Gabi Tramate from orignal d » ‘V. M. BEDEKAR ma ink Faglch MOTILAL BANARSIDASS DELHI :: PATNA‘: VARANAST ' ‘THE TABLE OF CONTENTS INIRODUGTION INTO INDIAN THOUGHT by Poof. Dr Len Gabi |, ‘THE PERIODS OF INDIAN PHILOSOPHY The Indian Philosophy in general. Indigenous Sources and History of Indian Philosophy 3. “The Periods of udian Philosophy 17 2. THE TRADILION The tation of Indian Philosophy. ‘The oral adic tion 1, The written tradition 21 {SHE BHILOSOPHY OF THE ANGIENT PERIOD AC OWE ANCIENT PERIOD 8. THE PHILOSOPAY OF THE VEDA The Velie Literature and she Philesopical Scetions ofthe Veda, ‘The Upisads 27. The Philosophy fof the Upanigads. The Doctsine of the ‘Cycle of Water 35. The Brcath-Doctsine 1. "The | Fire- Doctrine 6, The larther formblation of the FireDocwine: ‘The Beshuna aud the Must. ‘The Doctrine of Vajbavallya 36, adr’ Revelation to Pratadana 62. The lnstoution of Seetaketw 68 + Summary aid Conclision 73 4. THE PHILOSOPHY OF THE ERIC: ‘The iulian Ueroie Bple Malvbharata and ita philesophival constituent par 77. The dialogue Fenween Manu ant Ushaspath 81, he questions ruin YOGA 27 18 ‘of Suka and the Doctrine of the world-ages and ‘world-periode 89, ‘The dialogue between Bg and Bharadvaja. The Interest in Natural Philosophy andthe popular doctrine of the Soul 98. ‘The beginnings of Yoga. ‘The Yoga inthe Epic age 16. Sammary 114 5. THE BUDDHA AND THE JINA “The tradition of dhe Buddhists and the Jainasl17. The Buaddhistic Canon 118. The Life ofthe Buddha 122 ‘The character of the preaching ofthe Buddha 124, ‘The Buddhistic Way of Deliverance 127. The Way of Deliverance asthe Way of Yoga. Preparatory and hhelpfal practices 185. The releasing knowledge 143. ‘The four noble wuths 145. The Relation ofthe Noble ightlimbed Path with the Way” of Deliverance sn farther formulationof the Doctine of Thirst 130, Further Proof of Bondage and Deliverance through the doctrine of Dependent Origination 157. The Doctrine of the three-fold taint and the definitive form of releasing. knowledge 169. "The Docirine of the Sout and the Nirvina 17. ‘The Doctrine of the Bouidha in the frame of general development 185 Character and importance of the dacttine of the Jina 194. (he Ganon ofthe Jainas 195. The lile of ‘he Jina 197. The base featines ofthe Deliverance Aocirne ofthe Jina 199. The DeBiverance Way ofthe Jina 201. The philosophical conatitvent parts in the ‘octrne of che Jina 203. The place and importance ofthe doctrine of Jina in te frame of general deve= lopment 211, Matkari Gosliputra, the head of the ‘jvika School and his doctrine 213 8, THE yERIOD OF TH SySTEMS 6, THE SAMKHYA AND THE CLASSICAL YOGA SYSTEM" The forme of the tradition in the period of the system 218, The tradition ofthe Sinhya 21, ‘The Pate ur as, 27 -_- istry ofthe Simhya Schoo 22. The Literature of the Simhya and the Yoga Systems 225. The Epic {esform ofthe Sts 227, The decisive relormuls ation ofthe Siakliva through the introduction of the Bvoltion-Theory and the extablshment of the proper system through the doctrine of the 25 principle or eniies (Pancaitha) 236. The sytem tthe sinty doctrinal deat. The ten ground. (basi) Goctrines andthe fifty ideas (Viyegapa) 251. The five corporeal winds and the fivefold womb of action, The threefold bondage and the threfold Deliver- lance 262. TThe farther reformulation or revision of the Systern, ‘The eight conditions of knowlege find the doctrine of the pure material stole 267, ‘The Classical Ssmkhya S)stem upto the period of jas prime (highest developuent), The principal Doctrines, The Sou the Ur-matter and its pro- ducts 271, The worldpicture, the workbereation Sand the workd-consruction, ‘The beings and the nurse of the world 262, Anthropology and Psycho ogy 206, The Doetrine of Deliverance 295. The dis cisions with otber Schools. ‘The disputed doctrines 800. ‘The existence of Urematier and the eawsality- theory of the Simkhya 301. ‘The nature ad coming nto exitence "operaions) af the Knowledge procenes. The senweorgsns and their working 309. Fie last reat Stihya-teaches : Vindbyavis 315, Madhava andthe ei of the Clasical Simkar system 320, “The Vogasytem, Ite general character 921. ‘The special doritines ofthe Vogusyten 322. The Paychox Jogy 823, The dociine of Deliverance 32 The Deet- Fine o God 394. The Voge Praxis. The eihtlinbe Vga 85. ‘The Yoga of Sapprelons4. The cone ding valuation of the Siklys. ‘The importance tthe Vog-system 319. The phew phical prance Srtleclsseal Sniya sytem, sole ia the history (of Lidia Philosopy 300, Page uayiockamty (SE186r) axo NoTES oo Te dex of names sua 2 Inder of subjects au 2 tndex of Indian Tesinial terms 8 INFRODUGTION INTO INDIAN THOUGHT bya Gabriel, Vismna “$0 That I knove, what che workd initsinnecmost core holds togebet (Goe Faust—Monologue). There ira knowledge which docsnot aim at apartcsla ob- ject ora limited sphere of objete bt which concentrates ite on the Unity of the Objets, om thsi eannection. The thought die- ted on this unity must a last step beyond the objects and their ‘pirical isolated relations and mur trantcend them in order {orgain the hoeizon through wich the Whole comes int view. This coming into view of the Whole i, however, the enence of the theory. The history of human thought, in phlorophy a well fin science, shows thatthe thought has this relation to the Whole that i is coatinuslly sustained isthe direction of the tmity” and. che total comprehension ofthe Kaowable Whole Whether the Whole of Kealitycantscomprehonsble objectively ina definite collection of Knowledge is = diferent question 5 Perhaps this femains no queaon for hin who thinks that the Whole inclusive) oftheabjecs can again nover be itl a objet among others ‘But when the whole aan objects never attainable on the objective level ut ia teuth which the thought will never be able to grasp, chen another ay must be twdden. The objects ‘ce not the object of this goal whic leads to something beyond {hem in the transcending snovement of thought that Leads to the Whole of existence beyond the objects. Ths way fe also the starting pain, the end-point or the gal, withthe direction, Te endpoint or the gual i the whole thc starting-point, start ing fom whic the cretion sete ill towards he wl athe point frm which the thought unust tart inorder to Le ae 10 each generally the Whine itis the gevand and fr the widest, Iort comprehensive Whole it isthe lot ground or the *Uee frou” ‘Only fom the highest peak ofa mounts there opens the ‘ew onthe whole ofthe landscape. The ground of foundation Sf bulling man eal the more deep id i the Delldiog ‘sige. The bling wish should enbeiethe Whole word ‘masthave the dept fondation. Ou athe tot which es the deepest inthe earth hee eS 6 the developed few a falls. As ths image othe ami, the bling athe re make «grape mpreion soy the ground (bay fd the whole stand related tnd dered with ease, There io whole without te goundand without te whole th own gon Te site of th we ca ground and the whole. = min In respect af thi problem of the ound, Logie must taken note of Th tought sve no oly know dee chet Le to deine wha ii (idea, detnn) and to ween that inf its Gadgment) bu to pore, why The toga of teste gel sacar of thowght which dines fot the Doin of easy which judges and proves, iy hoeeers dia iFihese foo syboliaton of Winking an repreeatise preataion are mined wily ove another The thet which Acinesan object the dening,lniting thought cannor en ot Soke, equated Wi the though that prove out ota po Siced' ogc! dfs wth alt comequnees he the structurally loge dtnetion bec te thought ofthe ground tnd ofthe objects an important sat fo the understanding af the thearetical Wougktonn which entes twee tego sa the eee, The Sresof grounds mst carried p to dhe ln onder tobe able ofl thet anion of prot {eis tor aecdental tha every, wher the whole of existence or thew comer ino thcvew ptofan allonbras ‘ng though, « qaioni athe same tine rated regarding fg ‘inate owl eae, regrding the row of he nl Theworldasanallambracng wnt iyin gerard only fom he inate gon Ts lta nd og he lusand the ulimateone svomore otc proved iis uncon ted hn ts basi the uncondinea al, he Alte sateen the Gros the Whole theabolte Crowe andtheallembracing Whole which we ell athcword sted with one another, ondeced in relation to one another ito a Fonction in which the thought attain it all, iategeal form. “limension. From the Absolutess (ultimate) ground, the whole of the exiting ar the world and mute be albeays taken into ‘comsiderati, Beeanse one mst be learaboat the fac that this sont base thought in the wlimate sense gives the historical and Principal bass for all the systematic fundamental thoroughness Df thought to. which claim i laid io philosophy as well as in Tes an occurence from the point of worldchistory that ‘his chought has Geet made ite structure evident inthe books of the wisdom of ancient Inia, that there it rt unfolded itself tnd underwent i fst historical formulation, Therein lie dhe inmportance of ancient Indian thought, “these cares inpalaes ot plilosophical_thoughty of which we know" (G- Misc), a8 the histrial beginning of philosophy. Tt cannot be disputed hat she innermost unityand the ul mate ground (cause) ofthe word forme abe theme ofthe eldest Indi speculation. Ira fact that thi speculation hasovignated with eligion in the elosest connection with ie and has unfolded Felt out of ie connection with the Abrolte. One could assert bout every philosophy that i sobliged to eigon for its origin inthe epochal ses Stl this relation shows a charavteritc dif ferences The Greek Philosophy i eelated to eligi dials ially tind develops itelfout of contrast toi in te Farm of that other fcligion of thought, puted through reason, forme inthe form fof the concept hic fas brought fort the philosophical Go fea, indeyutalent of religion in the idea of the good (Plato) ad fof the nued over (Arse), Such ix pe the eae with Thain tong hs Fudan apeeation has newer departed oma the soil or Held of religion; it rather nourishes isl” estinnally and directly out of the foes ofthis sot (af stigon) fom whieh itnever uprooted isl, The speiation has, however, Foon is fldercformed and developed te starts of eligi ethene fide, Als the procerswasintroaved whic el fom polthe- ian, the doctrine o many goals an bene, doug the favouringot one go, toate a elaearterstie of Tolan he ty of Goel she weak, procte was sated — and therein const te agreement with the Greek Philosophy — ‘hough thesnetaphysiesl, theoretical hought-form, through that thinking which, ceaching itself fom the empirical manifoldnes scves in such absolateness after radical unifention, after the Unity fom the root isl after the unity arising out of the ultc ‘mate root, after an absolute unity of manifold things out of an ultimate. ground ge Urigronnd, When this thought star, al Imulifariounessall the manifoldaes ofthe external world goes into the mill ofthe last doubsing an deactivation, This erie cal world iin its compact immaneace as the worl, shaken up {heough the questionabilty ofits variegated manifolds, ofthe sundance ofits form and look wich overpower the nave ind ofthe wensuous or the materialistic. Now the miad wishes to Withdraw il rom the power of the abundance and gain for itt form ofthe word, not out of the sensuous, hut ut af the ‘ind. The reflecting mind succeeds in overcoming the sensuous manifold through a sgniteant nity and i allowing to wader Sand out ofita mraningfal and therefore an understandable ‘whole, as the world ony ia general ‘This proces of crisis eas che word ofthe senses, ofthe see sous experience in its whole extension, and therefore also. the {raphie forms ofthe gods ofthe polythene rligiom, Whe God Indra in a song’, asone inticated with the, Soma-drine derided asa reeling drunkard, the golines islt ttt init appearance and vanishes with it. This deep-eaching crit of ‘gious consciousness fom which the mos shining gure of the Ativine world ike Iadea himself, the remaining are seen dh cued in a song a8 fogs does ot remain spared, can only be ‘explained through the braking-in of a new, world bulting Vought which ible to—and wes to—abvtract tell From the several individual god. This thought break its old path thos ‘igh che twilight ofthe gods which was generated by it and brings fru che sun ofa new god sth, ith its light, wl ie inate the sunken forts oF Ue part. That it b, asa matter of fact, the philosophical, metaphysical dhnught. of unity which here Incaks fora, maybe uve in isolated particular cass ‘he four collertons of Use Veda (Rg Sima, Yajur, snd Atharva‘veda) contain asthe inir heel the soage sd the prayers of socilil liturgy in eligious poetry. Around this Keene, thee aze joined, following one ano, like sell, the ethan works for the interpotvion of the stu and sact- tial ceremonies the. Aeayskae or lore. books, embodying ‘iuethoughe sing. ashong the thinker inthe lnelnes of ‘ie forest, "and the ‘Upaniads, containing. the. sections fing out of mediuadve absorption in the rehmay the toes ofall Thur one cared into them a Sequeneca pe ‘thc lead from the religous experiences and’ tevlatons of Uh pct and the ver ofthe past ager onthe way of releston sat meditation, © making accel the kernel athe Brake ites nthe Upanigads, through meditative thug proce ich stands ont at osendaly diferent tom the, Westen lone of ideas and dialectic This proce othe convietion a the transcending experiences inthe thoughtform oft vale Ue preeaation i, at bottom, the proces af the theory i which the Taian’ though i ite of the abovementioned Mtneve Mougheatructurey, i connected with the, Weert ‘tought. 10 y therefore, well jie to yr athe bass the Inoverent of hough, metativestougal formulation ofthe contents of the experince or knowlde, asthe basic proces tor al the formulations fides in Indian speelation {eis indgpesale, for right ndertonding, fo compe: tend the start ofthis etapa teuctial ought movement "igh While doing so, ove should ake into conertin that themediative thought a the original ect arr ut religious poetry, ffom the songs andthe prayer whch belong tthe {Snsttuent of saci urgy. This, Wrgy ie bly sever nd comnts a such, i the reniaton of a traseendent, holy rer inthe word, hat order (Vom) secing eo which the ‘Serie i tobe performed. The age ant the prayers accom ray the scifi performance an ened in thet wording fall igsitcare The. words tthe ial ext have the magical weer o praca nl ning Trt the ly ad the whole der [Fie wold oat the bly diving, Alm el wher te tetas ofthe work attic sae inet whole of existence secured out of the ulinate,tancenden gen, ou of the Uryrount eet enty otter we the alsolue workorde, tient charter oy comimnation for the maintenance and securiy the order ofthe rl (he deepest sigueace ofthe ritual Beton, pre again and again the holiness and the wholeness of the whole ‘world and tormnintain it securely, is the maintenance of the truth of the culic perforiancey ie fas the world before its eyes, continual perfection of the intact wholeness which arises out ftthe connection with the Absolute, this maintenance, this cul- livation of the cul, «conte contraction and building f the (world being carried ut on the ultimate, absolute ground, Wherein cultare according to the same and the fat stands ulate and the deepest. So ivean be mo wonder thatthe meditative reflection would be able to awaken the meaning and picture of the world fu of this cultic ground, ‘The holy cultevent revolving round the one centre, arotivd the Abrote, allows the universe to arse spiritually before the contemplative vision. ‘This universe iS the original pocutence of world-ormation and the fowndation ‘ofthe work atthe al elated to the unity, out ofthe ultimate round, This ie the orginal dea of the Universe arising out of the eligious-culte thought, The meditative efecto of arti ‘varl- formation lads over of evan the contents of the revels ion of religious poetry, n am elucidating, clear an persicuous tony, to the structure of ity to the elase compactness, and the Timneetion of the ne “which the world in its innermost core Folds ogether’ and givesrine tothe reflecting thought with it own independent sharpness tsa necessary consequence that with the telectingemsitative thought joined with the contents of Keow tege experience of religior consciousness, dete sets in { inovereat of thought which strives after the abalate point of | Sontya the workd and allows all exiting dings to be nelue {da the Absolote Unity as existing alone. This movement Ctnerge forth in the hymn of nity of Dirghataras* in which, together with the removal of the gods, the one God, standing Ipeeine over the gods oe better sil, the one Godhead, springs forth, frst as the one, Prajzpat, still thought of as person, in trdet to present, however later 0 he (ony) ane through more Mheuve formulation of meditative absteactive thought in this Ixianing philosophical speculation. On account of this thi woe eof thrught proves to be an orginal philosophical Sac and ino mote ava religious om, lor which the concrete per hnalizaion athe ultimate ground of the world is always typleal and esental The song of unity (Rgveta 1. 164) culminates in the utterance # sen ta oid bala cada “he poets call, what is only onc, many” With eis iis clear that many gods ae ttaced back by the religious poctry to one Godhead. The one (Glam) isnot meant adjectvely a6 a quality but as a substane (Neo asthe upholding conte of reality. That is why iis said: tad kam, the ottat-One. This One iat the same time everye (ing, as itis emphasized in the Valabilya hytnn': atom of ‘den hatadie sown’ ‘This is one and as Become all’. That ‘nly posible through the fact that one as become wholly Tike Shamp of sat? which disolcr fell completely in the water ‘fhe sea and all resins contained dheren. Therein becomes fwvident the limitless proces of aring and passing away, ‘the Tolling wheel” (Nietzche) “of Samumerable upsand downs, the sdly proces: of aatre ratirans which brings forth everything [Inu a thesome tne rempsna withdrawing into itselt everything. ‘The nature of the becoming (origin) Tis in the beginning in ‘which everything in the course (ot development) i decided up= to the end which ix already ct forth jointly in the beginning. Tessa dificule problem to unite or reconcile this end, which leealy lies in dhe world and in he immanenee, withthe begine Sing which must le in the transcendent in order to secure the penmatentcyele of being. The decisive begining which contains Everything in itself and allows everything to depart outof self tne Origin. So the Origin must necessarily be the one which Told coutying in set in a simple form and this One as the creative relity must necessarily be Use Origin leading tothe une Toldiment of the whole. ‘The hyn of ereation'® dhs. emphasizes that which fies ot the bass ofall objects and their distinctions, the abzolute occurrence of the origin a8 the creative impulse of the unity: "Not the non-being (aved),nor also the being (sd) hither the death waa at that time nor the life, neither che fight wot the dazzling ight of the day." Thus the contrasts come ‘ning of the dialectical textor of «ality, unl dhe last Urcon- Wenci-eaitence and non-existence, arc overbauld in Favour of the strong unity, the monelogy of the beginning. “Almoat with the same word, Heracitas has given exprete sion!® to the counterparts in the contrast: “Day and Night, Youth and Age, Winter and Summer, Life and Death are one and the same. Because this originates out of that nd that again out of this, when it changes” Ti the unity of contrat which confront one another as polar connections between the fo but which becomes 40 effective inthe ease of ebjectively fixed emties that alvaye the one being brings forth, out of the ukimate ground, its counterpart in disunion, as it i said “the combat or the ight is ee father ofall thingy Thus the ‘contrast turus out to be as (at objective) ‘cause and 30 makes itil clear inthe dialectical proces of the distinction fof the Urground and. the original cause. Because the proce (of origin takes place dilecically at proces of fatual com tras, that is 0 say, asthe consequences of one another which conffont each other on the same level, therfore, in the trith ofthe objects. Dialetc & a becoming in the things which have already become, a seting-up oF beter an explanation in hinge Already presupposed, unfoldment ofthe dats, a spliting-up af the eriginal union4* This’ becoming ie not a true origin, already presupposed. The movement af the Ur-gound it the binging forth in the absolute Unity, the dialectical movement boeing the cause of the absolute ality, Therefore, the Urground and the Cause distinguish the monic nd dualistic stracture ‘We sead in the hymn of Creation: “It breathed windlew fn the origination of that one (lad eam), besides which there wat nothing." Thus the duality is exeluded, ‘The windless breathing i as the contrasts occutrence of the original dynamic. af becoming (or arising), the origin asthe proce in the abmolute unity, out of the exteme concentration, At con-cettation, aa aan occurrence of inner collctednest held inthe cent, the ‘origin ofthe world is the creative process mk can be experien, ced in the mental creation, carried over identically im. the Universe. That is why fn the hymn of ereston, the lightlew roving up and down of the word.beginning’s brought in connection with the power of apr, the heat of the egiting proce avanindstnguishable creative primeval impulse, Thu nature and spirit as a creative proces have been mined to a higher unity of worldwide universal occurence of origin. The ‘world rises Torh out ofthe intgeal ereativty and binds nature and spit tothe original erative uniy in the primeval cryin So we lear thatthe absolute creativity already consists inthe scmcentration ofthe forces of nature and spirit. The creativity of the spit and nature owe together in the One in the move teat of the prime origin, in the primeval boginning “vertere inunum" ie. taening intone inthe beooming of the Universe Thus it gets explained, why inthe pricey ver, the specu lively gained unity jr identified in-a religious persnifeation ‘wih the God Prajapati, the bogettng nature force. Hover, tht proces ofthe Univerengrees ith the ting forth ofthe world ont of the one, out of the unity of inner cullectedness or composure through the rructore of the medtac tive knowledge-proceser jie become evident that through that proces of meditative knowledge the ground or ultimate case ofthe word arises. Concerning the identi of the orginal knoe lege ofthe world with the ee origin ofthe world, concerning ‘he orignal tath or the origin of the ruth isthe whole, there is the philosophical speculation of the Veda, about the rising forth of everything out of the one as ite entry or springing forth in the meditative spirit. The Vedie tuth rom which the world of everything aries out of i inner eollectednest inthe One, i ‘expresed in the word Bale, Bratma is an ‘Uroword, which Jnl sense cannot be made accesible through any” logical definition orthvough ny formation ofan idea desing an objec. ‘Thus there are dhe cit meaninge of the word Brahma which P, Deussen™ cies and there is also the compilation made by G. MischY, of the particular meanings of the word put forth by diferent authors which may be quite as right or wrong. : right Ssofar as, 0 10 say, they lay claim to being directions, Logical pointers, asa movement of thought in the direction in which ite meaning can be guined metaogically ; wrong 0 far as Ure: wth, particular abjective valiities (fact or things or eames) Ihave been meantinside @ compact logical thoughtaystem. ‘The consummation of thi thought raiser great difieuley for hoe texined in Weatera Logi What is Brahma? Brabna isthe holy Vedic word, the Vedic Logos, the word, which diaoives in itaelf all the cijetive relations of the world, which can be called by the word the ‘Absolute. Its not acanceptaal word, not one whichygves ane fing but anactivating word causing the thinking penn become 4 thinking sl. Ie isthe creative word, which does not constitute the objective world but realizes the thinking, the rele aed the spraking themselves. Therefore, i i ot the logical mage of words, which we inthe West tow, vihich consis therein that the word. pointing to an object out ofthe mass of phenor mena, elevates se bot tha original magic which realizes the thinking and the demonseating spire, that isto sy, which actully brings into word or expression what, aba concrete case, 5 at the bottom of the presupposition ofall abstract thinking and meaning. Because the power ofthe holy Vedic woe, which ‘originally in the caltie connection brought forth the’ vial ferdering. (fam) of the world out of the Absolute, preseey self now on the stage of meditation, of self-absorption, in the contemplation of the religious texts thercin, 30" that i brings forth their knowledge (Vesa means ‘enowrledge’) in theconerete itself je. knowledge not in objecting. abstue tion but in the highest concreteness as the, knowing nubjest (pnijta dint). Brabma isthe Vedie word in which the abolute ivell (alma) becomes the absolute set (ind) in the know. ing man, in the wis, inthe Brahmanas. Therefore i side? “Baima’ Aomd asni* (1 am the Bralna). ‘The. monstonty of the identification of the “Absolute with the self doet not, indeed, concen one's own ‘I diferentiated by others in is narrowness and restricted sense, ch individual self which T ama and avan ultimate cause am not. Itconcerns rather my teue self which I, inthe identity with all others (tat fam a) a real a an ultimate ground, the abzoute self (dima) which on that account is one with the Absolute, indeed not objectively Dat as 1¢ was originally (urstindlich” as Schelling sys). The is then the breaking-in, the selCopening of the Absolute, the revelation of the Absolute in meditative conscioumess which, in this breaking forth, necessarily condenses itelf ino the ultimate substantial unity, iato the wttersnoat concen tration in the knowing self. This concrete, most compact unity of conscioumess transcending all objects, of which the transcem- ental unity of Conssioumeatin Kane ie ere weak image and only an epistemological abstaction—is the Jind of Vedic speculation, The act of the knowing self i the meditation, the pure view, the theory, which, going beyond all objects the name and finm (simardpam), har mediated. the Useground (the original sine), Because, the Absolute (Brahma) comes tits constiout tes in the self (mf) and enter? into ise, ‘The meditation frns out to Be mediation or the means: the contemplative ‘elfabiorption as dirct mediation ofthe Abeolutein the inner wl “that is my Aind inthe innermost of the beset, that is Uraina, Hiving departed fom here, I shall enter into it. He who hes such knowledge, Its no more any doubt. Thus speaks Stodilya, Sindilya™™ Tn, many passages the self i spoken of, as the way, the pathsfinder ofthe omnipresent Jind. “Because through him fe knows all as ane with the help of @ footprint finds out somebody Teds the way on which the Brala comes to ite hati to says H comes tots own self and i becomes sel? ie the ind. This way isthe original way of Brahma to the Aid. hisway i the original movement ofthe Brahma to dim. This movement rertores concretely and dynamically the identity bet wteen the cwo-itconcreizes both and allows both to grow Together ia the movement which completes itl in meditative sell-contloumness and comes to be expressed in the holy Vedic trord Braima-dind, ‘Tha the word Brake mesne the actual Fevelation of the abeolute in meditative consciousness as process tf realization ofthe meditating self (md). The highest point ti Vedi pevulation attained around this process the absolute ‘Theory in the knowledge ofthe Urground (te original cause) ‘The unvabjective structure of thie meditative sel-knowledge, & nowlege whichis, however, both together meditativeor negotia- tive is forthe knowledge ofthe ground, the Urground, and is fmphasiaed by thieabulute ubjertecharacter and characterized ws lows: "You eanmot ace the seer of seeing nor you ean know theknower of kaowledge." ‘Then i the mediative aecentuated, that peeuliar way of the mediation in the fiamediacy ofthis elf One. knows everything trough his, wherethrough one shall know bisa” As this absolute subject, which is not objetifiable, not bjcctnely comprehensible, need not, however, ia any Way be tet forth asthe self a the subject as the absolute and abstract something shouldbe put forth asthe principle of deduction of philosophical system, asin the cate of Descartes or in the ‘modern idealism of Kant up to Hegel. In thew systems, the ‘ovement of the Absolut is at going fom ere pley from the Pole ofthe I, out ofthe fixed ad constructivedilesic position unfolding itself thus in Fichte: The ‘set ivelf again the otf, and set itself asconnected and restricted through. the non This stting-fort dialectic i throughout an abstract. cousruetve act of reflection sehich, at againt the Vesie medi tationss it rationalimpossible refer, cat have the orginal force to perform that meditation which had been given to meditative consciousness. The meditative and the dialectic reflection difes Featines jel already in respect of the living, concreting operatveoree and thence, uhrough the depth of the accesible reality in its eontents. The epistemological-critcal subject of ‘modern Europan idealism refers tel! formally to the object of knowledge, not tothe realityand therefore isin na way the And of fadian speculation. That subject shall guarantee and secure

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