Hinduism and Buddhism, An Historical Sketch, Vol. 1

649

But not always. See S. Lévi, J.A. 1910, p. 436.

650

See Lüders, Bruchstücke Buddhistischer Dramen, 1911 and ib. Das Sâri putra-prakaraṇa, 1911.

651

Inscriptions from Swat written in an alphabet supposed to date from 50 B.C. to 50 A.D. contain Sanskrit verses from the Dharmapada and Mahâparinirvânasûtra. See Epig. Indica, vol. IV. p. 133.

652

E.g. The Sanskrit version of the Sutta-Nipâta. See J.R.A.S. 1916, pp. 719-732.

653

See the remarks on the Saṃyuktâgama in J.A. 1916, II. p. 272.

654

In the same spirit, the Chinese version of the Ekottara (sec. 42) makes the dying Buddha order his bed to be made with the head to the north, because northern India will be the home of the Law. See J.A. Nov., Dec. 1918, p. 435.

655

See for the whole question, Péri, Les Femmes de Çâkya Muni, B.E.F.E.O. 1918, No. 2.

656

Those of the Dharmaguptas, Mahâsânghikas and Mahîśâsakas.

657

See J.A.O.S. Dec. 1910, p. 24.

658

Jacobi considers the Yoga Sûtras later than 450 A.D. but if we adopt Péri's view that Vasubandhu, Asanga's brother, lived from about 280-360, the fact that they imply a knowledge of the Vijnânavâda need not make them much later than 300 A.D. It is noticeable that both Asanga and the Yoga Sûtras employ the word dharma-megha.

659

Called Citta in the Yoga philosophy.

660

See Tylor, Primitive Culture, vol. II. pp. 410 ff. Savages often supplement fasting by the use of drugs and the Yoga Sûtras (IV. 1) mention that supernatural powers can be obtained by the use of herbs.

661

Kleśa: Kilesa in Pạli.

662

The practices systematized in the Yoga Sûtras are mentioned even in the older Upanishads such as the Maitrâyaṇa, Śvetâśvatara and Chândogya.

663

An extreme development of the idea that physical processes can produce spiritual results is found in Raseśvara Darśana or the Mercurial System described in the Sarva-Darśana-Sangraha chap. IX. Marco Polo (Yule's Edition, vol. II. pp. 365, 369) had also heard of it.

664

It seems to me analogous to the introversion of European mystics. See Underhill, Mysticism, chaps, VI. and VII.

665

Jhâna in Pali.

666

Samprajñâta and Asamprajñâta, called also sa- and nirbīja, with and without seed.

667

Savitarka and Savicâra, in which there is investigation concerned with gross and subtle objects respectively: Sânanda, in which there is a feeling of joy: Sasmitâ, in which there is only self-consciousness. The corresponding stages in Buddhism are described as phases of Jhâna not of Samâdhi.

668

It is not easy to translate. Megha is cloud and dharma may be rendered by righteousness but has many other meanings. For the metaphor of the cloud compare the title of the English mystical treatise The Cloud of Unknowing.

669

Siddhi, vibhûti, aiśvarya. A belief in these powers is found even in the Rig Veda where it is said (X. 136) that munis can fly through the air and associate with gods.

670

So too European mystics "are all but unanimous in their refusal to attribute importance to any kind of visionary experience" (Underhill, Mysticism, p. 335). St John of the Cross, Madame Guyon and Walter Hilton are cited as severe critics of such experience.

671

Cf. Underbill's remarks about contemplation (Mysticism, p. 394). "Its results feed every aspect of the personality: minister to its instinct for the Good, the Beautiful and the True. Psychologically it is an induced state in which the field of consciousness is greatly contracted: the whole of the self, its conative power, being sharply focussed, concentrated upon one thing. We pour ourselvea out or, as it sometimes seems to us, in towards this overpowering interest: seem to ourselves to reach it and be merged with it. Whatever the thing may be, in this act we know it, as we cannot know it by any ordinary devices of thought."

672

See instances quoted in W. James, Varieties of Religious Experience, pp. 251-3.

673

This curious idea is also countenanced, though not much emphasized, by the Brahma Sûtras, IV. 4. 15. The object of producing such bodies is to work off Karma. The Yogi acquires no new Karma but he may have to get rid of accumulated Karma inherited from previous births, which must bear fruit. By "making himself many" he can work it off in one lifetime.