_[=a]tm[=a]; tad [=a]tm[=a]nain svayam akuruta_, 2.
7). In man _brahma_ is the sun-_brahma_. Here too one finds the
_brahma[n.]a[h.] parimaras_ (3. 10. 4 = K[=a]ush[=i]t. 2. 12,
_d[=a]iva_), or extinction of gods in _brahma_. But what that _brahma_
is, except that it is bliss, and that man after death reaches 'the
bliss-making _[=a]tm[=a],_' it is impossible to say (3. 6; 2. 8).
Especially as the departed soul 'eats and sits down singing' in heaven
(3. 10. 5).

The greatest discrepancies in eschatology occur perhaps in the
[=A]itareya [=A]ranyaka. After death one either "gets _brahma_" (i. 3.
1. 2), "comes near to the immortal spirit" (1. 3. 8. 14), or goes to
the "heavenly world." Knowledge here expressly conditions the
hereafter; so much so that it is represented not (as above) that fools
go to heaven and return, but that all, save the very highest, are to
recognize a personal creator (Praj[=a]pati) in breath (=ego=_brahma_),
and then they will "go to the heavenly world" (2. 3. 8. 5), "become
the sun" (2. 1. 8. 14), or "go to gods" (2. 2. 4. 6). Moreover after
the highest wisdom has been revealed, and the second class of men has
been disposed of, the author still returns to the 'shining sky,'
_svarga_, as the best promise (3). Sinners are born again (2. 1. 1. 5)
on earth, although hell is mentioned (2. 3. 2. 5). The origin of world
is water, as usual (2. 1. 8. 1). The highest teaching is that all was
_[=a]tm[=a],_ who sent forth worlds (_lok[=a]n as[r.]jata_), and
formed the Person (as guardian of worlds), taking him from waters.
Hence _[=a]tm[=a],_ Praj[=a]pati (of the second-class thinkers), and
_brahma_ are the same. Knowledge is _brahma_ (2. 4. 1. 1; 6. 1. 5-7).

In the Kena, where the best that can be said in regard to _brahma_ is
that he is _tadvana_, the one that 'likes this' (or, perhaps, is 'like
this'), there is no absorption into a world-spirit. The wise 'become
immortal'; 'by knowledge one gets immortality'; 'who knows this stands
in heaven' (1. 2; 2. 4; 4. 9). The general results are about those
formulated by Whitney in regard to the Katha: knowledge gives
continuation of happiness in heaven; the punishment of the unworthy is
to continue _sams[=a]ra_, the round of rebirths. Hell is not mentioned
in the [=A]itareya Upanishad itself but in the [=A]ranyaka[23] (2. 3.
2. 5). That, however, a union with the universal _[=a]tm[=a]_ (as well
as heaven) is desired, would seem to be the case from several of the
p