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RELIGION — THE BRAHMIN POSITION
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each of those places — though there was a real and progressive civilisation, and ideas and customs were no doubt constantly changing and growing--there was a certain dead level, if not a complete absence of what we should call philosophic thought. The animistic hypotheses, the soul-theories, of their savage ancestors seemed sufficient, even to the progressive races, to explain all that they saw or felt. Men varied, but never dreamed of rejecting, the soul-theories. They did not even build up on the basis of thein any large and general view's, either of ethics, or of philosophy, or of religion. Then suddenly, and almost simultaneously, and almost certainly independently, there is evidence, about the sixth century. B.C., in each of these widely separated centres of civilisation, of a leap forward in specula. tive thought, of a new birth in ethics, of a religion of conscience threatening to take the place of the old religion of custom and magic. In each of these countries similar causes, the same laws regulating the evolution of ideas, had taken just about the same number of centuries to evolve, out of similar conditions, a similar result. Is there a more stupendous marvel in the whole history of mankind ? Does any more suggestive problem await the solution of the historian of human thought ?
The solution will not be possible till we have a more accurate knowledge of the circumstances which led up, in each country, to the awakening. And in India one important factor in the preceding circumstances seems to me to have been, hitherto, too much neglected. The intense interest, from the
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
