Chapter (অধ্যায়): EPISTLES PAGE-226Page: 226 of 519
heart, which have never since been paralleled throughout the history of the world.
The Vedic doctrine of Karma is the same as in Judaism and all other religions, that is to say, the purification of the mind through sacrifices and such other external means-and Buddha was the first man who stood against it. But the inner essence of the ideas remained as of old-look at that doctrine of mental exercises which he preached, and that mandate of his to believe in the Suttas instead of the Vedas. Caste also remained as of old (caste was not wholly obsolete at the time of Buddha), but it was now determined by personal qualifications; and those that were not believers in his religion were declared as heretics, all in the old style. "Heretic" was a very ancient word with the Buddhists, but then they never had recourse to the sword (good souls!) and had great toleration. Argument blew up the Vedas. But what is the proof of your religion? Well, put faith in it! -the same procedure as in all religions. It was however an imperative necessity of the times; and that was the reason of his having incarnated himself. His doctrine is like that of Kapila. But that of Shankara, how far more grand and rational! Buddha and Kapila are always saying the world is full of grief and nothing but that-flee from it-ay, for your life, do! Is happiness altogether absent here? It is a statement of the nature of what the Brahmos say-the world is full of happiness! There is grief, forsooth, but what can be done? Perchance some will suggest that grief itself will appear as happiness when you become used to it by constant suffering. Shankara does not take this line of argument. He says: This world is and is not -manifold yet one; I shall unravel its mystery-I shall know whether grief be there, or anything else; I do not flee from it as from a bugbear. I will know all about it-as to the infinite pain that attends its search, well, I am embracing it in its fullest