composed of the atoms of the primary elements. And
in Pras'na IV. 8 we find the gross elements distinguished from their
subtler natures, e.g. earth (_p@rthivi_), and the subtler state of earth
(_p@rthivimatra_). In the Taittiriya, II. 1, however, ether (_akas'a_)
is also described as proceeding from Brahman, and the other elements,
air, fire, water, and earth, are described as each proceeding
directly from the one which directly preceded it.

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[Footnote 1: Cha. VI.11.]

[Footnote 2: _ibid._ VI.2,3,4.]

52

The World-Soul.

The conception of a world-soul related to the universe as the
soul of man to his body is found for the first time in R.V.X. 121. I,
where he is said to have sprung forth as the firstborn of creation
from the primeval waters. This being has twice been referred
to in the S'vetas'vatara, in III. 4 and IV. 12. It is indeed very strange
that this being is not referred to in any of the earlier Upani@sads.
In the two passages in which he has been spoken of, his mythical
character is apparent. He is regarded as one of the earlier
products in the process of cosmic creation, but his importance
from the point of view of the development of the theory of
Brahman or Atman is almost nothing. The fact that neither the
Puru@sa, nor the Vis'vakarma, nor the Hira@nyagarbha played an
important part in the earlier development of the Upani@sads
leads me to think that the Upani@sad doctrines were not directly
developed from the monotheistic tendencies of the later @Rg-Veda
speculations. The passages in S'vetas'vatara clearly show how from
the supreme eminence that he had in R.V.X. 121, Hira@nyagarbha
had been brought to the level of one of the created beings. Deussen
in explaining the philosophical significance of the Hira@nyagarbha
doctrine of the Upani@sads says that the "entire objective universe is
possible only in so far as it is sustained by a knowing subject. This
subject as a sustainer of the objective universe is manifested in
all individual objects but is by no means identical with them. For
the individual objects pass away but the objective universe continues
to exist without them; there exists therefore the eternal
knowing subject also (_hira@nyagarbha_) by whom it is sustained.
Space and time are derived from this subject. It is itself accordingly
not in space and does not belong to time, and therefore
from an empirical point of vie