other of Vasubandhu.]

[Footnote 761: I find it hard to accept Deussen's view (_Philosophy of
the Upanishads_, chap. X) that the Sankhya has grown out of the
Vedanta.]

[Footnote 762: See _e.g._ Vishnu Purana, I. chaps. 2, 4, 5. The
Bhagavad-gita, though almost the New Testament of Vedantists, uses the
words Sankhya and Yoga in several passages as meaning speculative
truth and the religious life and is concerned to show that they are
the same. See II. 39; III. 3; V. 4, 5.]

[Footnote 763: It is perhaps hardly necessary to add that there has
been endless discussion as to the sense and manner in which the soul
is God.]

[Footnote 764: Brihad Aran. IV. 4. 6; _Ib._ I. iv. 10. "I am
Brahman."]

[Footnote 765: See above Book II. chaps. V and VI.]

[Footnote 766: Chand. Up. III. 14.]

[Footnote 767: Chand. Up. VI.]

[Footnote 768: See Deussen, _Philosophy of the Upanishads._]

[Footnote 769: Ato'nyad artam. Brihad Ar. III. several times.]

[Footnote 770: Maitrayana. Brah. Upanishad, VI. 20. "Having seen his
own self as The Self he becomes selfless, and because he is selfless
he is without limit, without cause, absorbed in thought."]

[Footnote 771: There is nothing to fix the date of this work except
that Kumarila in commenting on it in the eighth century treats it as
old and authoritative. It was perhaps composed in the early Gupta
period.]

[Footnote 772: Keith in _J.R.A.S._ 1907, p. 492 says it is becoming
more and more probable that Badarayana cannot be dated after the
Christian era. Jacobi in _J.A.O.S._ 1911, p. 29 concludes that the
Brahma-sutras were composed between 200 and 450 A.D.]

[Footnote 773: Such attempts must have begun early. The Maitrayana
Upanishad (II. 3) talks of Sarvopanishadvidya, the science of all the
Upanishads.]

[Footnote 774: See above, p. 207 ff.]

[Footnote 775: The same distinction occurs in the works of Meister
Eckhart ({~DAGGER~} 1327 A.D.) who in many ways approximates to Indian thought,
both Buddhist and Vedantist. He makes a distinction between the
Godhead and God. The Godhead is the revealer but unrevealed: it is
described as "wordless" (Yajnavalkya's _neti_, _neti_), "the nameless
nothing," "the immoveable rest." But God is the manifestation of the
Godhead, the uttered word. "All that is in the Godhead is one.
Therefore we can say nothing. He is above all names, above all nature.
God works, so doeth not the Godhead. Therein are they distinguished,
in working and in n