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TAE BUDDHIST ATTITUDE
To sum up: The Vedic thinkers speculated in more than one way on the ultimate source of the universe-some regarded Sat as the ultimate source, some derived existence from Non-existence, and yet a third group regarded ultimate reality as indefinable. Gradually polytheism gives place to monotheism and monotheism is replaced by monism. Speculation and realization move hand in hand. When logic contradicts itself, spiritual realization comes to its help. Ultimate reality is conceived as Truth, Consciousness and Infinite. Conceptions of karman and rebirth were systematized in the Upanişads. Originally the Āryan attitude was more metaphysical than ethical. It becomes supremely ethical only in the Upanişads. Asceticism asserts itself at this stage. The conception of spiritual emancipation (moksa) finds importance in the Upanişads. The state of release is as indefinable as the ultimate reality. The world that we see is the world of change. It is finite existence, Pure Consciousness alone is real. It is eternal and infinite. It is unchanging. Our empirical self is finite and changing. The real self which is Brahman is infinite and unchanging. It is consciousness. It is bliss.
It is to be noticed in this connection that these speculations did not take the shape of rigid theories. They were only free and supple soarings of the philosophical minds. It is only in the hands of later thinkers that they crystallized into rigid doctrines which were in vogue at the time of the Buddha and Mahāvīra. We shall now see how these problems were tackled by these two great personalities.
THE BUDDHIST ATTITUDE
The attitude of the Buddha was out and out rationalistic. He is reported once to have said to the Kālāmas: "This I have said to you, O Kālāmas, but you may accept it not because it is a report, not because it is a tradition, not because it is so said in the past, not because it is given from (our) basket (or scripture, bitaka). not for the sake of discussion, nor for the sake of a particular method, nor for the sake of careful consideration, nor for the sake of the forbearance with wrong views, nor because it appears to be suitable, nor because your preceptor is a recluse, but if you yourselves understand that this is so meritorious and blameless, and when accepted, is for benefit and happiness, then you may accept it.' He used also to say to his disciples that in ascertaining truth A Bodhisattva rests on reasons (yukti-sarana) and not 1 ANi, Part I, III. 65. 14. PTS. Also Cf.
tā pāc chedāc ca nikaşāt suvaranam iva panditaiḥ parikşya bhikṣavo grāhyam madvaco na tu gauravăt.
-ñanasāra-samuccaya. 31.
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