English
Ukh&-sambbar&nadimantrisy 355. Ukhya, 137. 142. Uktha-i&astram, 254. seg, Uma, 53. Ona, 450. Unadi-sutra, 151. seg. 245. seg, Unnetri, 450. 469. Upagatri, 470. Upagrantha-siitra, 210. Upajyotisba, 213. 253. 255. Upamanyavnh, 385. Upanayana, 207. Upanga, 5. Upanishads, 100. 122. 316—328. 348. Upasarga, 161. Upaveda, 5. Upave^i, 442. Upnekat, 5. 325. seg. tl^ijayat Aupani, 443. Urukshayasa, 383. Urva6i, 36. U8ha.s 414. 529. 551. seg. Ushasa-naktau, 464. Dshman, 160. 341. Ushnih, 222. 401. Oti, 393. Utpalavarnadera, 269. Uttancottariya, 142. Uttara-brahmana, 453. seg. Uttarakurns (alphabet), 518 Uttaramimansa, 90. Uttarapaksha, 73. Uttaravihai'o, 281. Uvata, 98. V. Vach, 442. Vacbaknavi, 205. Vachaspati, 82. 407. Vadftv^ 205. Vadhiina, 194. S S 606 INDEX. Vadhiina-sAlra, 199. Vaidabhriti-putra, 441. Vaidadaivi, 493. Vaideha, 52. Vaidheja (van lee* *neja), 372. Vaijara, 372. Yaijavapa, 438. Yaijavipdjana, 438. Yaijav&pin (j^ribya-s^tra), 201. Yaikarta, 469.' YaikhaDasa, 194. Yaikhanasa-siitra, 199. Yainava, 384. Yaineya, (t?ar. lee. -dheya, -neya,) 372. Yainya, 381. Yaishnav a-dbarma-i^Utray 33 1 • Yaisbtapareya, 438. Yaisampayana, 174. 223. 364. Yaiseshika, 78. 84. 3ia Yaifivamitra, 383. Vai6va(race), 65 207. 378. 405. Yaitanika, 202. Yniyakaranas, 164. Yajapeyas, 355. Yajasaneyi-anukramani, 226. Yaja8aneyi-S.ranyaka, 329. seg. Yajasaneyi-brahmana, 349. 353. 360. Y^jasaneyi-kalpa-siitra, 181. 199. Yajasaneyi-pratisakhya, 138. f^^. Yajasaneyi-Sakha, 121. 138. 364. 371. seq, 174. Yajasaneyi-sanhitfl, 353—360. Yajasaneyi-upanishad, 317* Yaja^ravas, 442. Yajrakriti, 508. Yalakakau^ika, 439. Yalakhilyas, 220. Yalmiki, 143. Yalmikiyah, 385. Yamadeva, 42. 340. Yamadevah, 382. Yamadevya, 382. Yamakakshd.ynna, 442. Yanaprastlia, 314. Yanaspati, 449. 463. Yandana, 382. Yansa, 379. YanBa-brahmnna, 348. 436. seq. Yani&aka, 296. Yaradaraja, 210. Yar&ha, 370^ Yaraba-siitra, 199. Yftrantantavtyaa, 364. 369. (var. lee. Yftrtan-.) Yararucbi, 137. 239—241. Yarga, 220. seq. 379. Yark&runi-putra, 441. Yarna, 507. (four) 207. Yaraba, 241. Yarshagani-putra/ 441 . Ydrshyayani, 142. Yartftntaveya, 374. Yaruna, 60. 212. 410. seq. 534. seq* Yaruna- Aditya, 38. Yarunamitra Gobhila, 443. Yaruni-upaniahady 114. Yasisbtha, 36. 42. 51. 340. 385. 408. 413. 463. (race) 91. 483. 487. Yasishtba sroriti, 55. Yasisbiha, 5Zseq. 104. 385. Yasishtba Araibanya, 444. Yftsisbtba Cbaikitaneya, 444. Yasisbtba-dharma^aatra, 134. Yasordb&radiinantrad, 355. Yasudeva, 45. 55. 261. Yasumitra, 299. YasuSruta, 463. Ya^a Asvya^ 494. Yatabbikara, 142. Yatftyana, 373. Yatsa (land), 241. Y&tsa, 442. Yatsamitra Gobhila, 443. Yatsanapat Babbrava, 440. Yatsapra, 142. Yatsimandavi-pntra, 440. Yfltsl-putra, 441. Yatsya, 142. 368. 438. seq. Yayu, 436. 444. 449.452. Ycda, 9. 10. 28. 53. 205. (anti- quity) 62 — 66 (autbority) 79 — 81. 103. Yedamitra, 136. 143. Yedanga, 51. 94. 95. 98. 109 — 215. (number) 109—113. Ycdanta, 82.316. INDEX. 607 Ved&rthadipika, 216. Vedbas, 408. Vedicage, 9 — 11. Venavoh, 384. Vibhakti, 163. Vibhanduka Knsjapa, 444. yichakahana> 40o. Vichakshana TAndya, 444. Vidbarbbi-kaundinya, 440. Vidhi, 101. 170. 343. Vidhudhabo,285. Vidmis&ra, 296. (v. 1. Vimbis., Vi- dhis., Vindusena, Vindyasena.) Vijaya, 267. seq. Vikram&ditya, 304. Vinaya, 83. Vindu, 508. Vindu-sara, 297. Yiniyogasangraba, 252. Vipas, 486. Vipirabandhu, 486. Viprajitti, 440. Vir^, 403. Virama, 507. Virisbta, 450. Visbnu, &5. 60. 390. $eq. Visbnu-dbarmottara, 240. Vishnu-vriddbab, 382. Yi6akbayiipa, 296. Viilv&niitra, 36. 42. 80. seq. 340. 383. 408. 413. 419. 463. 482. 485. seq. 487. ViSv&ntara Saushadmana, 487. Vi6variipa Tvasbtra, 440. Visve devas, 450. 532. Vribadratba, 297. Vfisbaausbna Vat., 444. Vriabni, 45. Vritrai 399. Vy&briti, 450. seq. Vyakarana, 150—152. 158 — 169. Vy&kbya, 110. Vyali, 143. 241. Yyanjanay 341. Vyasa, 42. 91. 231, 253, 476. 479. Vyaabti, 440. X. Xandrames, 275. seq* Y. Yadavakosba, 156. Yajnapftrsve, 253, 255. Yajnavacbas Rdja., 442. Yajnavalkya, 22. 24. 36. 81—86. 91. seq. 129. 329. 331—333. 349. 353. seq. 422. seq. 442. Yajnikadeva, 256. Yajniki-upanisbad, 114. Yajnopavitin, 206. Yajur-veda-cbarana, 369 — 372. (names), 174. 350. (parisishta), 253. (katbnka), 225. Yajy&8,177.407. Yajyadipresbanantam, 355. Yajy&nuv&kyah, 224. 399. stq. Yaksbaa, 269. Yama YaiTasvata, 38. Yaska^, 381. YiUka, 111. 142. 148. 153—157. 168. 223. 439. Yarayama, 450. Yauvanasva, 383. Yavanaa, 54. Yavanani, (lipi), 307. 520. seq. Yoga, 78. 102. 235. 316. Yoga-nanda, 241. Yoga-sastra, 330. Yudbiabtbira, 44. seq. Yiipalakabanam, 253. 255. YCkpasanskara, 355. Zenodotus, 161. Zoroastrians, 12. u>irpoir r&lJITSD BT rorTIIWOODB MXn GO. SkW-nUUrW Mlt'AKK. IwU'i liJfiillri i|u|i|iii|j|,|||J|ji(j[i III l|.i| ||||>||jf lljl 3 2044 029 838 331 J^irr i98V:^ < — ~ Ji Xf 1 J tfljfr 56 i ANTIQUmr OF FIIIL060PHT. ** Nor Might nor naught existed i yon bright sky Was not, nor heaven's broad woof oatstretdied above. What covered all? what sheltered? what concealed? Was it the water's fathomless abyss? There was not death -~ hence was there nanght inunortili There was no confine betwixt day and night; The only One breathed breathless in itself. Other than it there nothing since has been. Darkness there was, and all at first was veiled In gloom profound, — an ocean without light — The germ that still lay covered in the husk Burst forth, one nature, from the fervent heat Then first came Love upon it, the new spring Of mind — yea, poets in their hearts discerned. Pondering, this bond between created things And uncreated. Comes this spark from earth, Piercing and all-pervading, or from heaven? Then seeds were sown, and mighty power arose — Nature below, and Power and Will above. Who knows the secret ? who proclaimed it here. Whence, whence this manifold creati<m sprang ? — The gods themselves came later into being.—* Who knows from whence this great creation sprang?-* He from whom all this great creation came. Whether his will created or was mute. The Most High seer that is in highest heaven. He knows it, — or perchance e'en He knows not. Many of the thoughts expressed in this hymn will) to most readers, appear to proceed rather from a school of mystic philosophers than from a simple and primitive clan of shepherds and colonists. Medita- tions on the mysteries of creation are generally considered a luxury which no society can indulge in before ample provision has been made for the lower cravings of human nature; such is no doubt the case in modern times. Philosophers arise after the se- curity of a state has been established, after wealth has been acquired and accumulated in certain familie^f ANTIQUITY OF PHILOSOPHY. 565 after schools and universities have been founded, and a taste created for those literary pursuits which, even in the most advanced state of civilisation, must neces- sarily be confined to but a small portion of our ever- toiling community. Metaphysics, whether in the form of poetry or prose, are, and always have been, the privilege of a limited number of independent thinkers, and thoughts like those which we find in this ancient hymn, though clothed in a form of ar- gument more in accordance with the requirements of our age, would fail to excite any interest except among the few who have learnt to delight in the speculations of a Plato, a Tauler, or a Coleridge. But it would be false to transfer our ideas to the early periods of oriental life. First of all, the merely physical wants of a people living in the rich plains of India were satisfied without great exertions. Second* ly, such was the simplicity of their life, that nothing existed which could absorb the energies of the most highly gifted among them. Neither war, nor politics, nor arts, opened a field for the exercise of genius, and for the satisfaction of a legitimate ambition. Nor should it be forgotten that, in the natural course of human life, there is after all nothing that appeals with greater force to our deepest interests than the problem of our existence, of our beginning and our end, of our dependence on a Higher Power, and of our yearnings for a better life. With us these key-notes of human thought are drowned in the din of our busy society* Artificial interests have supplanted the natural desires of the human heart. Nor less should we forget how in these later ages most of us have learnt from the history of the past that our reason, in spite of her unextinguishable aspirations, consumes this life in a 566 ANTiQinTr op philosopht. prison the walls of which she cannot pierce, and where we only see light by lifting our eyes on high.