Page:A History of Indian Philosophy Vol 1.djvu/59

III] The Quest after B,'ahnzan 43 no systematic treatises of a single hand, but are rather collations or compilations of floating monologues, dialogues or anecdotes. There are no doubt here and there simple discussions but there is no pedantry or gymnastics of logic. Even the most casual reader cannot but be struck with the earnestness and enthusiasm of the sages. They run from place to place with great eagerness in search of a teacher competent to instruct them about the nature of Brahman. There is Brahman? Vhat is his nature? We have noticed that during the closing period of the Saf!1hita there were people who had risen to the conception of a single creator and controller of the universe, variously called Prajapati, Visvakarman, Purua, Brahmat:taspati and Brahman. But this divine controller was yet only a deity. The search as to the nature of this deity began in the U paniads. Many visible objects of nature such as the sun or the wind on one hand and the various psychological functions in man were tried, but none could render satisfaction to the great ideal that had been aroused. The sages in the Upani!?ads had already started with the idea that there was a supreme controller or essence presiding over man and the universe. But what was its nature? Could it be identified with any of the deities of Nature, was it a new deity or was it no deity at all? The U pani!?ads present to us the history of this quest and the results that were achieved. When we look merely to this quest we find that we have not yet gone out of the Araryyaka ideas and of symbolic (Pratika) forms of worship. Prii1Ja (vital breath) was regarded as the most essential function for the life of man, and many anecdotes are related to show that it is superior to the other organs, such as the eye or ear, and that on it all other functions depend. This recognition of the superiority of prat:ta brings us to the meditations on praI}a as Brahman as leading to the most beneficial results. So also we find that owing to the presence of the exalting characters of omnipresence and eternality iikiisa (space) is meditated upon as Brahman. So also manas and Aditya (sun) .are meditated upon as Brahman. Again side by side with the visible material representation of Brahman as the pervading Vayu, or the sun and the immaterial representation as akasa, manas or prat:ta, we find also the various kinds of meditations as substitutes for actual sacrifice. Thus it is that there was an earnest quest after the discovery of Brahman. We find a stratum of thought