UNYORO. A native kingdom of Cen tral Africa, northwest of the Kingdom of Uganda, between lakes Albert and Ibrahim, and con stituting a part of the Western Province of the Uganda Protectorate (Map: Congo Free State, F 2). Estimated area, 32,000 square miles; population unknown. In the south the coun try is hilly and in the north level and heavily wooded. The inhabitants are the Wanyoro, an agricultural Bantu tribe, whose language has extended to other territories. Under British protection the country has made commendable progress. See UGANDA PROTECTORATE.
UPANISHAD, '513'0-0-shad' (Skt. upanifad, a sitting down beside, session, esoteric doctrine). The name of a class of Vedic works devoted to theological and philosophical speculations on the nature of the world and man. In the Vedic liter ature the Upanishads are closely related with the Aranyakas, being either imbedded in them or forming their concluding chapters. Both Aran yakas and Upanishads are found generally at the end of the Brahmanas, or, as in the Mu-Upani shad, even at the end of a Samhita. (See VEDA.) They mark, therefore, a course of advanced knowledge consciously regarded as subsequent and superior to the primary ritual instruction which is the ordinary theme of the Veda. Hence the Upanishads are also called -redanta. 'end of the Veda,' a term which is later interpreted to mean 'final goal of the Veda.' (See VEDANTA.) All Hindu speculation presupposes the theory of transmigration of souls. In the oldest Vedic period the Hindu people took a joyous view of future life. At a somewhat later period, how ever, the Hindus acquired, probably from popular channels, the firm belief in Karma (q.v.), which appears first in the Satapatha Brahmana, and has since remained an axiom of Hindu thought which requires no proof. doubted by none ex cept by materialistic atheists. The theory of transmigration is coupled in the Upanishads with the equally important theory of the world soul and its presence in all living or organic beings (pantheism). The human hotly is sup posed to he pervaded by breaths. Oman. These
vivify the body and are the essential part. the ego. the individual existence. The atmana, or breaths, are conceived as flowing from a single Oman, the universal ego. All the worlds are merely an emanation of this great universal ego: the (Liman. is the all. The notion of the Oman is further coupled with that of the hrahma. 'the sacred word.' (See BaRitma.) The two ideas, in time, are fused so that in the composite (limn brahma we have two manifestations of the final all-power. Here the oilman represents. as it were, the physical aspect. while the brilliant stands for the spiritual side of universal life and the ulti mate essence. The fundamental doctrine of the Upanishads is the identity of the individual soul (Oman) with the world-soul (iiiman-brahma). The formula that art thou' (tat tram as;) is the key-note of all Upanishad teaching. It is a curious fact that this doctrine is coupled with the pes simistic belief in transmigration. Instead of re joicing in the knowledge of their own divine es sence, the Hindus look upon their individual ex istence as a condition of separation from the di vine essence. The wandering of the soul through the realms of death is the consequence of its sep aration from the brahma, and the Hindu salva tion, the escape from the chain of successive deaths, can be attained only by reunion with the brahnia. The Hindus never had any theory as to how the individual souls were separated from the all-soul; they took this for granted. Desire, or clinging to life. is the reason why this separa tion, with its attendant succession of deaths, continues. The only cure for desire is knowl edge, or, perhaps better, recognition of the unity of the ego with Brahma and the ever pres ent recognition of the divided condition of every thing finite. Thus the ultimate attainment for man is this recognition, which is salvation through the penetrating knowledge of one's own divine nature, which effaces the entire delusion of individual existence.