Hinduism and Buddhism, An Historical Sketch Volume I Part 29

[Footnote 211: Sat. Brah. xi. 5. 6. 8. Cf. the lists in the Chandogya Upanishad vii. secs. 1, 2 and 7.]

[Footnote 212: In southern India at the present day it is the custom for Brahmans to live as Agnihotris and maintain the sacred fire for a few days after their marriage.]

[Footnote 213: See Thurston, _Castes and Tribes of Southern India_, vol.

v. s.v.]

[Footnote 214: The Emperor Jehangir writing about 1616 implies that the Asramas, which he describes, were observed by the Brahmans of that time.

See his _Memoirs_, edited by Beveridge, pp. 357-359.]

[Footnote 215: Sat. Brah. I. 7. 2. 1. Cf. Tait. Brah. VI. 3. 10. 5.]

[Footnote 216: Such as those built by Janasruti Pautraya?a. See Chand.

Up. IV. 1.]

[Footnote 217: Sat. Brah. XI. 4. 1. 1.]

[Footnote 218: Sat. Brah. ii. 2. 2. 6 and iv. 3. 4. 4.]

[Footnote 219: Sat. Brah. iv. 3. 4. 2.]

[Footnote 220: Vishnu Pur. iii. 5.]

[Footnote 221: Sat. Brah. iii. 8. 2. 24. Yajnavalkya is the princ.i.p.al authority cited in books i-v and x-xiv of this Brahma?a, but not in books vi-ix, which perhaps represent an earlier treatise incorporated in the text.]

[Footnote 222: Or "in confidence." Sat. Brah. xi. 3. 1. 4.]

[Footnote 223: Brih.-ar. iii. 2. 13.]

[Footnote 224: In the Pali Pitaka the Buddha is represented as preaching in the land of the Kurus.]

[Footnote 225: These are the Pali forms. The Sanskrit equivalents are Parivrajaka and Srama?a.]

[Footnote 226: See for instance Mahav. II. 1 and III. 1.]

[Footnote 227: Dig. Nik. 1.]

[Footnote 228: See O. Schrader, _Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas_, 1902.

See also Ang. Nik. vol. III. p. 276 and Rhys Davids' _Dialogues of the Buddha_, I. pp. 220 ff. But these pa.s.sages give one an impression of the mult.i.tude of ascetic confraternities rather than a clear idea of their different views.]

[Footnote 229: It finds expression in two hymns of the Atharva Veda, XIX. 53 and 54. Cf. too Gau?ap. Kar. 8. Kalat prasutim bhutanam manyante kalacintakah.]

[Footnote 230: Digha Nikaya II. The opinions of the six teachers are quoted as being answers to a question put to them by King Ajatasattu, namely, What is gained by renouncing the world? Judged as such, they are irrelevant but they probably represent current statements as to the doctrine of each sect. The six teachers are also mentioned in several other pa.s.sages of the Digha and Maj. Nikayas and also in the Sutta-Nipata. It is clear that at a very early period the list of their names had become the usual formula for summarizing the teaching prevalent in the time of Gotama which was neither Brahmanic nor Buddhist.]

[Footnote 231: Dig. Nik. I. 23-28.]

[Footnote 232: A rather defiant materialism preaching, "Let us eat and drink for to-morrow we die," crops up in India in various ages though never very prominent.]

[Footnote 233: But possibly the ascetics described by it were only Digambara Jains.]

[Footnote 234: See especially the article ajivikas by h.o.e.rnle, in Hastings' _Dictionary of Religion_. Also h.o.e.rnle, _Uvasagadasao_, appendix, pp. 1-29. Rockhill, _Life of the Buddha_, pp. 249 ff.

Schrader, _Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas_, p. 32. Sutrakritanga II. 6.]

[Footnote 235: Makkhali lived some time with Mahavira, but they quarrelled. But his followers, though they may not have been a united body so much as other sects, had definite characteristics.]

[Footnote 236: _E.g._ Sat. Brah. v. 4. 4. 13. "He thus encloses the Vaisya and Sudra on both sides by the priesthood and n.o.bility and makes them submissive."]

[Footnote 237: See Sankhayana ara?yaka. Trans. Keith, pp. viii-xi, 78 85. Also Aitareya ara?. book v.]

[Footnote 238: Cf. the ritual for the Horse sacrifice. ['Sat]. Brah, xiii. 2. 8, and Hillebrandt, _Vedische Opfer_., p. 152.]

[Footnote 239: Supplemented by the Kausika Sutra, which, whatever its age may be, has preserved a record of very ancient usages.]

[Footnote 240: _E.g._ I. 10. This hymn, like many others, seems to combine several moral and intellectual stages, the level at which the combination was possible not being very high. On the one hand Varu?a is the Lord of Law and of Truth who punishes moral offences with dropsy. On the other, the sorcerer "releases" the patient from Varu?a by charms, without imposing any moral penance, and offers the G.o.d a thousand other men, provided that this particular victim is released.]

[Footnote 241: _E.g._ VII. 116, VI. 105, VI. 83.]

[Footnote 242: _E.g._ V. 7, XI. 9.]

[Footnote 243: _E.g._ V. 4, XIX. 39, IV. 37, II. 8, XIX. 34, VIII. 7.]

[Footnote 244: A. V XI. 6.]

[Footnote 245: See, for instance, Du Bose, _The Dragon, Image and Demon_, 1887, pp. 320-344.]

[Footnote 246: A?ana?iya and Mahasamaya. Dig. Nik. XX. and x.x.xII.]

[Footnote 247: See Crooke's _Popular Religion of Northern India_, vol.

II. chap. ii.]

[Footnote 248: In the Brahma-Jala and subsequent suttas of the Digha Nikaya.]

[Footnote 249: See Rhys Davids' _Dialogues of the Buddha_, vol. I. p. 7, note 4, and authorities there quoted.]

[Footnote 250: Krishna is perhaps mentioned in the Chand. Up. III. 17.

6, but in any case not as a deity.]

[Footnote 251: See, besides the translations mentioned below, Buhler, _Ueber die indische Secte der Jainas_ 1887; h.o.e.rnle, _Metaphysics and Ethics of the Jainas_ 1908; and Guerinot, _Essai de Bibliographie Jaina_ and _Repertoire d'epigraphie Jaina_; Jagmanderlal Jaini, _Outlines of Jainism_; Jacobi's article Jainism in _E.R.E._. Much information may also be found in Mrs Stevenson's _Heart of Jainism_. Winternitz, _Geschichte d. Indischen Literatur_, vol. II. part II. (1920) treats of Jain literature but I have not been able to see it.]

[Footnote 252: In _J.R.A.S._ 1917, pp. 122-130 s.v. Venkatesvara argues that Vardhamana died about 437 B.C. and that the Niga??has of the Pitakas were followers of Parsva. His arguments deserve consideration but he seems not to lay sufficient emphasis on the facts that _(a)_ according to the Buddhist scriptures the Buddha and Gosala were contemporaries, while according to the Jain scriptures Gosala and Vardhamana were contemporaries, _(b)_ in the Buddhist scriptures Nataputta is the representative of the Niga??has, while according to the Jain scriptures Vardhamana was of the nata clan.]

[Footnote 253: The atoms are either simple or compound and from their combinations are produced the four elements, earth, wind, fire and water, and the whole material universe. For a clear statement of the modern Jain doctrine about _dharma_ and _adharma_, see Jagmanderlal Jaini, l.c. pp. 22 ff.]

[Footnote 254: Jiva, ajiva, asrava, bandha, sa?vara, nirjara, moksha.

The principles are sometimes made nine by the addition of _punya_, merit, and _papa_, sin.]

[Footnote 255: Paudgalikam karma. It would seem that all these ideas about Karma should be taken in a literal and material sense. Karma, which is a specially subtle form of matter able to enter, stain and weigh down the soul, is of eight kinds (1 and 2) jnana- and darsana-varaniya impede knowledge and faith, which the soul naturally possesses; (3) mohaniya causes delusion; (4) vedaniya brings pleasure and pain; (5) ayushka fixes the length of life; (6) nama furnishes individual characteristics, and (7) gotra generic; (8) antaraya hinders the development of good qualities.]

[Footnote 256: Kevalam also called Jnana, moksha, nirva?a. The nirva?a of the Jains is clearly not incompatible with the continuance of intelligence and knowledge.]