Hence the Hindu does not expect of his saints philanthropy or activity of any sort. As already indicated, the characteristic (though not the only) answer of India to these questionings is that nothing really exists except God or, better, except Brahman. The soul is identical with Brahman. The external world which we perceive is not real in the same sense: it is in some way or other an evolution of Brahman or even mere illusion. This doctrine is not universal: it is for instance severely criticized and rejected by the older forms of Buddhism but its hold on the Indian temperament is seen by its reappearance in later Buddhism where by an astounding transformation the Buddha is identified with the universal spirit. Though the form in which I have quoted the doctrine above is an epitome of the Vedânta, it is hardly correct historically to give it as an epitome of the older Upanishads. Their teaching is less complete and uncompromising, more veiled, tentative and allusive, and sometimes cumbered by material notions. But it is obviously the precursor of the Vedânta and the devout Vedântist can justify his system from it. 3 Instead of attempting to summarize the Upanishads it may be well to quote one or two celebrated passages. One is from the Bṛihad-Âraṇyaka[182] and relates how Yâjñavalkya, when about to retire to the forest as an ascetic, wished to divide his property between his two wives, Kâtyâyanî "who possessed only such knowledge as women possess" and Maitreyî "who was conversant with Brahman." The latter asked her husband whether she would be immortal if she owned the whole world. "No," he replied, "like the life of the rich would be thy life but there is no hope of immortality." Maitreyî said that she had no need of what would not make her immortal. Yâjñavalkya proceeded to explain to her his doctrine of the Âtman, the self or essence, the spirit present in man as well as in the universe. "Not for the husband's sake is the husband dear but for the sake of the Âtman. Not for the wife's sake is the wife dear but for the sake of the Âtman. Not for their own sake are sons, wealth, Brahmans, warriors, worlds, gods, Vedas and all things dear, but for the sake of the Âtman. The Âtman is to be seen, to be heard, to be perceived, to be marked: by him who has seen and known the Âtman all the universe is known.... He who looks for Brahmans, warriors, worlds, gods or Vedas anywhere but in the Âtman, loses them all...."