standpoint of the orthodox ritualist. But there has also arisen a new school among the Brahmans, that of the Aupanishadas, which has laid down for its first doctrine that works are for the sake of understanding, that the practice of ritual is of value only as a help to the mystic knowledge of the All. But here they have not halted; they have gone a further step, and declared that knowledge once attained, works become needless. Some even venture to hint that perhaps the highest knowledge is not to be reached through works at all. And the knowledge that the Aupanishadas seek is of Brahma, and is Brahma.
The word brahma is a neuter noun, and in the Ṛig-vēda it means something that can only be fully translated by a long circumlocution. It may be rendered as "the power of ritual devotion"; that is to say, it denotes the mystic or magic force which is put forth by the poet-priest of the Ṛig-vēda when he performs the rites of sacrifice with appropriate chanting of hymns — in short, ritual magic. This mystic force the Ṛigvēdic poets have represented in personal form as the god Bṛihaspati, in much the same way as they embodied the spirit of the sacrifice in Vishṇu. Their successors, the orthodox ritualists of the Brāhmaṇas, have not made much use of this term; but sometimes they speak of Brahma as an abstract first principle, the highest and ultimate source of all being, even
