[Footnote 14: Opposed is 3. 19. 1 and _T[=a]itt. Up_. 2. 7. 1 (_Br_. II. 2. 9. 1, 10): "Not-being was here in the beginning. From it arose being." And so _Çat. Br_. VI. 1. 1. 1 (though in word only, for here not-being is the seven spirits of God!)] [Footnote 15: As the Vedic notion of not-being existing before being is refuted, so the Atharvan homage to Time as Lord is also derided (_Çvet._ 6) in the Upanishads. The supreme being is above time, as he is without parts (_ib_.). In this later Upanishad wisdom, penance, and the grace of God are requisite to know _brahma_.] [Footnote 16: This Vedic [Greek: Adgos] doctrine is conspicuous in the Br[=a]hmana. Compare _Çat. Br_. VII. 5. 2. 21: "V[=a]c ([Greek: Adgos]) is the Unborn one; from V[=a]c the all-maker made creatures." See Weber, _Ind. Stud_. IX. 477 ff.] [Footnote 17: Compare J.U.B. i. 56. 1, 'Water (alone) existed in the beginning.' This is the oldest and latest Hindu explanation of the matter of the physical universe. From the time of the Vedas to mediaeval times, as is recorded by the Greek travellers, water is regarded as the original element.] [Footnote 18: The Gandh[=a]ra might indicate a late geographical expansion as well as an early heritage, so that this is not conclusive.] [Footnote 19: Gough, _Philosophy of the Upanishads_, has sought to show that the pure Vedantism of Çankara is the only belief taught in the Upanishads, ignoring the weight of those passages that oppose his (in our view) too sweeping assertion.] [Footnote 20: See the Parimara described, _[=A]it. Br_. VIII. 28. Here _brahma_ is wind, around which die five divinities--lightning in rain, rain in moon, moon in sun, sun in fire, fire in wind--and they are reborn in reverse order. The 'dying' is used as a curse. The king shall say, 'When fire dies in wind then may my foe die,' and he will die; so when any of the other gods dies around _brahma_.] [Footnote 21: Compare sterben, starve.] [Footnote 22: The androgynous creator of the Br[=a]hmanas.] [Footnote 23: We cannot, however, quite agree with Whitney who, _loc. cit._ p. 92, and Journal, xiii, p. ciii ff., implies that belief in hell comes later than this period. This is not so late a teaching. Hell is Vedic and Brahmanic.] [Footnote 24: This, in pantheistic style, is expressed thus (Çvet. 4): "When the light has arisen there is no day no night, neither being nor not-being; the Blessed One alone exists there. There is no likeness of him whose name is Great Glory."] [Footnote 25: Brihad [=A]ranyaka Upanishad, 2.4; 4. 5.] [Footnote 26: _Na pretya sa[.m]jñ[=a] 'sti._]