Samayasara

Author(s): A Chakravarti
Publisher: Bharatiya Gyanpith

Page 60

SAMAYASARA
42
civilisation represented by the age of Eurepides. Just as the conception of Law in Greek thought formed the central doctrine of the later Stoic Philosophers so the conception of Law is to be elaborated by the later Buddhistic schools in which it would occupy the central position in the shape of the doctrine of Karma. But we quit the age of an intellectual conflict and enter into an age of compromise. The old rivalry and struggle between the two rival communities are in abeyance. There is a spirit of mutual give and take. From the one point of view, the Rājasūya sacrifice associated with the Ksatriyas is the highest and from the another point of view the Vajapeya-sacrifice associated with the Brahmins is the highest. Ksatriya is taken to be superior because of his strength and Brahmin is equally powerful because of his religious inspiration. Thus we have a note of compromise indicating that both the aspects are necessary and important from the point of view of social economy.
In the II Adhyāya we are introduced into the scene in Ajátaśatru's court. A learned priest by name Gārgya Balāki goes to Ajātaśatru, King of Benares and offers to expound the doctrine of Brahman. The king was very much pleased and promised to give him a present of a thousand cows for such a speech before him, for it was a general fashion among the philosophers in those days to run to the Court of Janaka of Videha; then Balâki narrates his views about Brahman. He identified Brahman with the sun, moon, lightning, ether, air, water, fire and so on. He even suggests the identity of Bralıman with the image in the mirror. All these things are rejected by Ajátasatru as inadequate. Is that all ? Asked Ajātasatru. Gārgya replies "That is all”. Ajātasatru: Oh ! With that much is not known. Gārgya: Let me know.
Ajātasatru : Verily it is contrary to course of things that a Brahmin should come to a Kşatriya with the object of gaining Brahma-knowledge ! But anyhow Gārgya was willing to be instructed by Ajātasatru. Baláki was taken to a man who was asleep. But when he was touched with the hand he arose. From this object-lesson Ajätasatru drew the following conclusion, When this man was fallen asleep thus then the person who consists of intelligence having taken to himself, the intelligence of these senses rests in that place which is within the heart. When that person restrains the senses he is said to be asleep. The breath, the voice, the eye, the ear and the mind are all restrained. When he draws in his senses the worlds are all in him. Then he becomes a great Brahman as it were. Verily as a youth, as a great king, or a great Brahman when he has reached his summit of bliss so he rests now. As a spider might come out with its thread, as small spark come out from the fire, even so from this Soul come forth all vital energies all worlds, all gods. all beings. The mystic meaning thereof is the real of the real. Breathing