Samayasara

Author(s): A Chakravarti
Publisher: Bharatiya Gyanpith

Page 51

INTRODUCTION
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speaking with the tongue etc. Thus have I been able to live." The eye entered in. Next was the turn of the ear. The person though deaf nevertheless lived. Then the mind tired its worth. Nevertheless the person lived mindless. Lastly it was the turn of the vital breath. Now the breath, when on the point of departing, torn up the other senses as a horse going to start might tear up the pegs to which he is tethered. Then they all came to it and said "Sir, remain, thou art the best among us. Be thou our Lord. Do not depart from us." This allegory distinctly implies that the spiritual principle on account of whose presence the senses function is the Atman or Self. It is the life-principle itself that is the foundation of existence. This vital breath is certainly more than the material conception of the Rg Vedic period. It is identical with that which makes all sense-activities possible. In the same V chapter again we have an important dialogue indicating the nature of the problems especially discussed in the Upanişad. A young man by name Svetaketu Āruneya goes to an assembly of scholars from Pañcālas. The boy is subjected to severe cross-examination, when he told the assembly that he had been fully instructed. He was asked, “Young man, has your father instructed you?" "Yes Sir”. “Do you know where men go to from here?” “No Sir.” “Do you know the parting of the ways, one leading to the God and the other to the Fathers?" "No Sir." “Do you know how the yonder world is built up?" "No Sir.” Then the teacher scolds him: "Why do you say you were instructed ?"
This dialogue is instructive and points out the nature of the topics dealt with and studied in those days. The study of the traditional type was confined to the Vedas and the Vedic rituals. Besides this traditional course there was the characteristic interest of the age centering round the philosphical studies as to the nature of the Self. It was the latter which was prized and coveted by the scholars of the age. Of course the dialogue ends with the boy returning to his father to ascertain the answer to the above questions. The father also has to confess his ignorance. The lad and his father returned to the king for the information. Then Gautama went to Janaka's court when the king offered him proper respect. In the morning the king went up to the assembly and announced, "Ask of me such a boon as men desire.” Gautama replied, "Such things as men possess may remain with you, Sir. Tell me the speech which yoy addressed to the boy." The king was perplexed and said "Wait a while." Then the king said "As to what you have said to me, Oh Gautama, this knowledge did never yet come to any Brahmin before you and in all the world the truth belonged to Ksatriyas only."
Two points may be noticed from this interesting dialogue. (1) The new thought, the knowledge of the Atman was considered to be richer than the richest possession in all the world. (2) It originated among the Ksatriyas and was preserved as a secret doctrine for some time. The very same fact is emphasised in