Hinduism and Buddhism, An Historical Sketch, Vol. 1

See also Ang. Nik. vol. III. p. 276 and Rhys Davids' Dialogues of the Buddha, I. pp. 220 ff. But these passages give one an impression of the multitude of ascetic confraternities rather than a clear idea of their different views.

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It finds expression in two hymns of the Atharva Veda, XIX. 53 and 54. Cf. too Gauḍap. Kâr. 8. Kâlât prasûtim bhutânâm manyante kâlacintakâh.

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3Dîgha Nikâya II. The opinions of the six teachers are quoted as being answers to a question put to them by King Ajâtasattu, 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 passages of the Dîgha and Maj. Nikâyas and also in the Sutta-Nipâta. 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.

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3Dig. Nik. I. 23-28.

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3A 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.

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3But possibly the ascetics described by it were only Digambara Jains.

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3See especially the article Âjîvikas by Hoernle, in Hastings' Dictionary of Religion. Also Hoernle, Uvâsagadasao, appendix, pp. 1-29. Rockhill, Life of the Buddha, pp. 249 ff. Schrader, Stand der indischen Philosophie zur Zeit Mahâvíras und Buddhas, p. 32. Sûtrakritânga II. 6.

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3Makkhali lived some time with Mahâvira, but they quarrelled. But his followers, though they may not have been a united body so much as other sects, had definite characteristics.

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3E.g. Śat. Brâh. v. 4. 4. 13. "He thus encloses the Vaiśya and Śûdra on both sides by the priesthood and nobility and makes them submissive."

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3See Śânkhâyana Âraṇyaka. Trans. Keith, pp. viii-xi, 78 85. Also Aitareya Âraṇ. book v.

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3Cf. the ritual for the Horse sacrifice. ['Sat. Brâh, xiii. 2. 8, and Hillebrandt, Vedische Opfer., p. 152.

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3Supplemented by the Kauśika Sûtra, which, whatever its age may be, has preserved a record of very ancient usages.

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4E.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 Varuṇa is the Lord of Law and of Truth who punishes moral offences with dropsy. On the other, the sorcerer "releases" the patient from Varuṇa by charms, without imposing any moral penance, and offers the god a thousand other men, provided that this particular victim is released.

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4E.g. VII. 116, VI. 105, VI. 83.

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4E.g. V. 7, XI. 9.

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4E.g. V. 4, XIX. 39, IV. 37, II. 8, XIX. 34, VIII. 7.

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4A.V XI. 6.

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4See, for instance, Du Bose, The Dragon, Image and Demon, 1887, pp. 320-344.

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4Aṭânâṭiya and Mahâsamaya. Dig. Nik. XX. and XXXII.

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4See Crooke's Popular Religion of Northern India, vol. II. chap. ii.

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4In the Brahma-Jala and subsequent suttas of the Dîgha Nikâya.

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4See Rhys Davids' Dialogues of the Buddha, vol. I. p. 7, note 4, and authorities there quoted.

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Krishna is perhaps mentioned in the Chând. Up. III. 17. 6, but in any case not as a deity.

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See, besides the translations mentioned below, Bühler, Ueber die indische Secte der Jainas 1887; Hoernle, Metaphysics and Ethics of the Jainas 1908; and Guérinot, Essai de Bibliographie Jaina and Répertoire d'Épigraphie 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.

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In J.R.A.S. 1917, pp. 122-130 s.v. Venkateśvara argues that Vardhamâna died about 437 B.C. and that the Nigaṇṭhas of the Pitakas were followers of Parśva. 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 Gosâla were contemporaries, while according to the Jain scriptures Gosâla and Vardhamâna were contemporaries, (b) in the Buddhist scriptures Nâtaputta is the representative of the Nigaṇṭhas, while according to the Jain scriptures Vardhamâna was of the Ñata clan.

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