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RELIGION-THE BRAHMIN POSITION 257
adopted it, nor had its origin in the priestly schools. Precisely as regards the highest point of the generalisation, the very keystone of the arch, the priestly literature has preserved the names of the rajput laymen who thought it out and taught it to the priests. And among the priests who had the greatest share in adopting it, in procuring admission for it into their sacred books, is mentioned the very Uddālaka Āruņi, the Gotama, whose defeat in argument on spiritual matters has been recorded above. When this point had been reached, speculation on the basis of the soul theory could go no further. The only modification possible was in the ideas as to the nature and qualities of the souls, internal and external, and as to the relations between them. And to this point speculation reached, but later, and less clearly, in China also, and in Greece. But it was in India, and in India only, that the further step was taken, by Gotama the rajput and his disciples, to abandon the soul theory altogether; and to build up a new philosophy (whether right or wrong is not here the question) on other considerations in which soul or souls played no part at all.
That this thoroughgoing and far-reaching step was taken by laymen should not surprise us. To suppose that the Indians were more superstitious at that time than other folk, more under the thumb of their priests, is to misunderstand the evidence. On the contrary there was a well-marked lay feeling, a real sense of humour, a strong fund of common-sense, a wide-spread feeling, in all such matters, of courtesy and liberality. How otherwise can we explain the
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Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
