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When Sthuladatta heard that, he called Harisarman, who said, "Yesterday I was forgotten, but to-day, now the horse is stolen, I am called to mind," and Sthuladatta then propitiated the Brahman with these words "I forgot you, forgive me" and asked him to tell him who had taken away their horse.
By the time the siesta was over he was always back again in his place beneath the tree, holding out his bowl and looking as poor and thin as ever, so that nobody had the least idea of the truth. Why was it wrong for the Brahman to hide away his money and jewels? Can anyone be a miser about other things as well as money and jewels? If so, what other things?
From that time, this hymn to the greatness and glory of the high-souled Mahadeva, which is held in the highest esteem by all the deities, has come to be regarded as the king of all hymns. This king of all hymns was first conveyed from the region of Brahman to heaven, the region of the celestials. Tandi then obtained it from heaven. Hence is it known as the hymn composed by Tandi.
Best proof probably that pessimism is declining is the fact that asceticism is declining. The times are no longer those in which the life of a brahman is supposed to culminate in the Sannyasi or ascetic "who has laid down everything," who, in the words of the Bhagabat Gita, "does not hate and does not love anything."
But this cannot be urged against the theory of the individual soul being Brahman in so far as determined by real limiting adjuncts; for on that view we may explain the difference of spheres of experience as due to the beginningless adrishtas which are the cause of the difference of the limiting adjuncts! To this the next Sutra replies. On account of the non-determination of the adrishtas.
These singular features are connected with the ascendancy of the Brahman caste. The Brahmans are an interesting social phenomenon without exact parallel elsewhere. They are not, like the Catholic or Moslem clergy, a priesthood pledged to support certain doctrines but an intellectual, hereditary aristocracy who claim to direct the thought of India whatever forms it may take.
Brahman was the wood, Brahman the tree from which they shaped heaven and earth; you wise ones, I tell you, it stood on Brahman, supporting the worlds. Here a question is asked, suggested by the ordinary worldly view, as to what was the material and instruments used by Brahman when creating; and the answer based on the insight that there is nothing unreasonable in ascribing all possible powers to Brahman which differs from all other beings declares that Brahman itself is the material and the instruments; whereby the ordinary view is disposed of.
'It's very odd, said he sadly, 'but it all seems to go in at one ear and out at the other! I will go to the place where it all happened, and then perhaps I shall be able to give a judgment. So they returned to the cage, by which the tiger was waiting for the Brahman, and sharpening his teeth and claws. 'You've been away a long time! growled the savage beast, 'but now let us begin our dinner.
So far the Sutras have declared that the Brahman which forms the object of enquiry is different from the non-intelligent Pradhana, which is merely an object of fruition for intelligent beings. Up. It is that inner Self, the Purvapakshin contends.
He promised to see that he wanted for nothing, and sent one of his attendants to a rich merchant of Sravasti, who had already done a good deal for the Brahman, to order him to supply the holy man with all he needed. Very glad that after all he was not going to die, the Brahman obeyed willingly, and for the next few days he was taken care of by the merchant, who supplied him with plenty of food.
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