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V - THE DATE OF THE PRESENT GĪTĀ
805 -
In this sutta after mentioning 62 different ideas about the Atman, as to whether the Ātman and the Brahman are one or two, it is stated that they are all illusory visions' (drsti): and even in the Milinda-praśna, it is clearly stated by Nāgasena to the Greek Milinda (Minander), that according to Buddhism, "the Atman is not something which really exists" (Mi, Pra. 2. 3 6 and 2 7. 15). When one accepts the position that both the Ātman and the Brahman are illusions, and not real, the very foundation of religion is really speaking destroyed; because, in that case, all that remains is nonpermanent things, and permanent happiness, as also some one who can realise that permanent happiness, ceases to exist; and it is on this account that Srimad Samkarācārya has condemned that opinion as unacceptable even on logical grounds. But, as we have now to consider only what the original Buddhistic religion was, we will not enter irto that discussion here, but will see how Buddha has further justified his own religion. Although Buddha did not accept the existence of the Atman, yet, he has fully accepted the two positions that (1) as a result of Causality, the Body which is defined by Name and Form (and not the Ātman) has to take birth over and over again in this perishable world; and that (2) this cycle of re-incarnation or worldly life itself, is full of unhappiness, and it is necessary to acquire permanent peace or happiness by escaping from it. When in this way, the unhappiness of worldly life, and the necessity of overcoming such unhappiness have been admitted, the Vedic question about the way in which that unphappiness can be removed, and how the highest happiness can be reached, still remains; and it becomes necessary to give some satisfactory answer to that question. The writers of the Upanisads themselves have said that one cannot escape the Cycle of Worldly Life (bhara-cakra) by performing sacrificial ritual; and Buddha has gone even further than that, and said that all these sacrificial Actions involved destruction of life, and were on that account totally prohibited and unacceptable. Also, if the Brahman itself is considered to be a stupendous ' Illusion', then the Knowledge of the Brahman also becomes an illusory and impossible path for destroying unhappiness Then, in what way can one escape from this unhappy Cycle of
