viii
INTRODUCION
formned part of the Upauisadic thought. It is particularly a feature of the rational nethod of Buddha, who in order to define the nature of the soul as held by the several thinkers, had to negate all that it is not. In this sense, Buddha went to the logical extrene of vajiavalky and insisted upon the apprehension of the futility of sceking to make permanent the impermanent congeries of affections, feelings, habits, desires and hopes Truly we need the permanentbut the permanent is not all that it is described to be by materialistic metaphysicsAny way it is not in line with the purpose of this Upanisad to investigate into the nature of the sou or self as such, bit only as to what becomes of the soul or self on liberation for it is clearly held that the soul does persist after death.
This Upanisad gives a defuite aus wer to the question asked. It speaks in the first part of the Upanisad about the necessity to know the meaning of the Firealtart as the Brबृhmanas had taught it, (perhaps in the adhytonic way too), and already the promise of the highest importal state is envi. saged in that section, though some conmentators think other
But as the Upanisads are AdhAyitg•8asras or vidyas which iustruct the occult truth and path towards the positive attainment of gnostic knowledge which could only be attained after a period of practice of self-control and service of the Divine (yang and hiyga of the Yoga, the nature of the Supreme Self and that of the individual soul and its progressive attainment of the former are taught along with the steps of Yoga which lead to the ultimate realization. This Upani bad even ke the la inculcates the conjoint performance of Avidya (construction of the Fire•altar and the rituals prescri bed) and the Vidya, which is the knowledge of the Taft or Reality in respect of the three terms, God, soul aud Nature It is held by some hinkers that the inal verses of the Kazhondai &nd are not integral to the Upanisad as it concludes earlier It nuay be that these fual verses reveal the eurimination of the Yoga of concentration at the time of departure, drya¢
