the same time remains outside them in its full integrity and is not affected by the suffering of living beings, is strikingly illustrated by the analogy of both light and air, which pervade space and yet embrace every object, and of the sun, the eye of the universe, which remains free from the blemishes of all other eyes outside of it. In the last section Yoga is taught to be the means of attaining the highest goal. The gradation of mental faculties here described is of great interest for the history of the Sānkhya and Yoga system. An unconscious contradiction runs through this discussion, inasmuch as though the Ātman is regarded as the all-in-all, a sharp contrast is drawn between soul and matter. It is the contradiction between the later Vedānta and the Sānkhya-Yoga systems of philosphy.
According to its own statement, the Çvetāçvatara Upanishad derives its name from an individual author, and the tradition which attributes it to one of the schools of the Black Yajurveda hardly seems to have a sufficient foundation. Its confused arrangement, the irregularities and arbitrary changes of its metres, the number of interpolated quotations which it contains, make the assumption likely that the work in its present form is not the work of a single author. In its present form it is certainly later than the Kāṭhaka, since it contains several passages which must be referred to that work, besides many stanzas borrowed from it with or without variation. Its lateness is further indicated by the developed theory of Yoga which it contains, besides the more or less definite form in which it exhibits various Vedānta doctrines either unknown to or only foreshadowed in the earlier Upanishads. Among these may be mentioned the destruction of the world
