Hinduism and Buddhism, An Historical Sketch, Vol. 1

724

Maj. Nik. 49. The meaning of the title Baka is not clear and may be ironical. Another ironical name is manopadosikâ (debauched in mind) invented as the title of a class of gods in Dig. Nik. I. and XX. The idea that sages can instruct the gods is anterior to Buddhism, See e.g. Bṛihad-Âr. Up. II. 5. 17, and ib. IV. 3. 33, and the parallel passage in the Tait. Chând. Kaush. Upanishads and Śat. Brâhmaṇa for the idea that a Śrotriya is equal to the highest deities.

725

Six Manvantaras of the present Kalpa have elapsed and we are in the seventh.

726

We are in the Kali or worst age of the present mahâyuga. The Kali lasts 432,000 years and began 3102 B.C.

In their number and in many other points of cosmography the various accounts differ greatly. The account given above is taken from the Vishnu Purâna, book II. but the details in it are not entirely consistent.

727

The detailed formulation of this cosmography was naturally gradual but its chief features are known to the Nikâyas. Dig. Nik. XIV. 17 and 30 seem to imply the theory of spheres. For Heavens, see Maj. Nik. 49, Dig. Nik. XI. 68-79 and for Hells Sut. Nip. III. 10, Maj. Nik. 129. See too De la Vallée Poussin's article, Cosmology Buddhist, in E.R.E.

728

See for the Asuras Sam. Nik. I. xi. 1.

729

See a Tibetan representation in Waddell's Buddhism of Tibet, p. 79.

730

The question of whether the universe is infinite in space or not is according to the Pitakas one of those problems which cannot be answered.

731

Dig. Nik. XXVII.

732

Mâro pâpimâ. See especially Windisch, Mâra and Buddha, 1895, and Sam. Nik. I. iv.

733

We sometimes hear of Mâras in the plural. Like Brahmâ he is sometimes a personality, sometimes the type of a class of gods. We also hear that he has obtained his present exalted though not virtuous post by his liberality in former births. Thus, like Sakka and other Buddhist Devas, Mâra is really an office held by successive occupants. He is said to be worshipped by some Tibetan sects. It is possible that the legends about Mâra and his daughters and about Krishna and the Gopîs may have a common origin for Mâra is called Kaṇha (the Prakrit equivalent of Krishna) in Sutta-Nipâta, 439.

734

Ang. Nik. III. 35.

735

This seems to be the correct doctrine, though it is hard to understand how the popular idea of continual torture is compatible with the performance of good deeds. The Kathâ-vatthu, XIII. 2, states that a man in purgatory can do good. See too Ang. Nik. 1. 19.

736

But even the language of the Pitakas is not always quite correct on this point, for it represents evil-doers as falling down straight into hell.

737

Khud. Path. 7. In this poem, the word Peta (Sk. Preta) seems to be used as equivalent to departed spirits, not necessarily implying that they are undergoing punishment. In the Questions of Milinda (IV. 8. 29) the practice of making offerings on behalf of the dead is countenanced, and it is explained exactly what classes of dead profit by them. On the other hand the Kathâ-vatthu states that the dead do not benefit by gifts given in this world, but two sects, the Râjagirika and Siddhattika, are said by the commentary to hold the contrary view.

738

See Max Müller's Ramakrishna, p. 40, for another instance.

739

In a passage of the Mahâparinib. Sut. (III. 22) which is probably not very early the Buddha says that when he mixes with gods or men he takes the shape of his auditors, so that they do not know him.

740

Sam. Nik. II. 3. 10. Sadevakassa lokassa aggo.

741

E.g. in the Lotus Sutra.

742

One hundred and eight marks on the sole of each foot are also enumerated in later writings.

743

Artaxerxes Longimanus. Cf. the Russian princely name Dolgorouki. The Chinese also attribute forty-nine physical signs of perfection to Confucius, including long arms. See Doré, Recherches sur les Superstitions en Chine, vol. XIII. pp. 2-6.

744

Though Brahmans are represented as experts in these marks, it seems likely that the idea of the Mahâpurusha was popular chiefly among the Kshatriyas, for in one form, at any rate, it teaches that a child of the warrior caste born with certain marks will become either a universal monarch or a great teacher of the truth. This notion must have been most distasteful to the priestly caste.

745

See Dig. Nik. 3. The Lakkhana Suttanta (Dig. Nik. 30) contains a discussion of the marks.

746

See Dik. Nig. 14, Mahâpadânasutta: Therag. 490; Sam. Nik. XII. 4-10.

747

Maj. Nik. 50, Mâratajjaniyasuttam.

748