Note 8 — INTRODUCTION

For (3) the stem Brahman is commonly used, as being distinct from Brahmâ, though liable to be confounded with the name of the caste.] [Footnote 8: For some years most scholars accepted the opinion that the Buddha died in 487 B.C. but the most recent researches into the history of the Saisunâga dynasty suggest that the date should be put back to 554 B.C. See Vincent Smith, Oxford History of India, p. 52.] [Footnote 9: This is sometimes rendered simply by desire but desire in English is a vague word and may include feelings which do not come within the Pali tanhâ. The Buddha did not reprobate good desires. See Mrs Rhys David's Buddhism, p. 222 and E.R.E. s.v. Desire.] [Footnote 10: It is practically correct to say that Buddhism was the first universal and missionary religion, but Mahâvira, the founder of the Jains and probably somewhat slightly his senior, is credited with the same wide view.] [Footnote 11: It may be conveniently and correctly called Pali Buddhism. This is better than Southern Buddhism or Hînayâna, for the Buddhism of Java which lies even farther to the south is not the same and there were formerly Hînayânists in Central Asia and China.] [Footnote 12: See Finot, J.A. 1912, n. 121-136.] [Footnote 13: There is no Indian record of Bodhidharma's doctrine and its origin is obscure, but it seems to have been a compound of Buddhism and Vedantism.] [Footnote 14: This is proved by coins and also by the Besnagar inscription.] [Footnote 15: I do not think that this view is disproved by the fact that Patañjali and the scholiasts on Pânini allude to images for they also allude to Greeks. For the contrary view see Sten Konow in I.A. 1909, p. 145. The facts are (a) The ancient Brahmanic ritual used no images. (b) They were used by Buddhism and popular Hinduism about the fourth century B.C. (c) Alexander conquered Bactria in 329 B.C. But allowance must be made for the usages of popular and especially of Dravidian worship of which at this period we know nothing.] [Footnote 16: Few now advocate an earlier date such as 58 B.C.] [Footnote 17: His authorship of The Awakening of Faith must be regarded as doubtful.] [Footnote 18: Much of the Ramayana and Mahabharata must have been composed during this period, both poems (especially the latter) consisting of several strata.] [Footnote 19: E.g. the Vyûhas of the Pâncarâtras, the five Jinas of the Mahayanists and the five Sadâśiva tattvas. See Gopinâtha Rao, Elements of Indian Iconography, vol. III p. 363.] [Footnote 20: I draw a distinction between Śâktism and Tantrism. The essence of Śâktism is the worship of a goddess with certain rites. Tantrism means rather the use of spells, gestures, diagrams and various magical or sacramental rites, which accompanies Śâktism but may exist without it.] [Footnote 21: According to Census of India, 1911, Assam, p. 47, about 80,000 animists were converted to Hinduism in Goalpara between 1901 and 1911 by a Brahman called Sib Narayan Swami.] [Footnote 22: It is said that in Burma Hindu settlers become absorbed in the surrounding Buddhists. Census of India, 1911, I. p. 120.] [Footnote 23: The life and writings of Vasubandhu illustrate the transition from the Hina-to the Mahayana. In the earlier part of his life he wrote the Abhidharmakośa which is still used by Mahayanists in Japan as a text-book, though it does not go beyond Hinayanism. Later he became a Mahayanist and wrote Mahayanist works.] [Footnote 24: As already mentioned, I think Śâktism is the more appropriate word but Tantrism is in common use by the best authorities.] [Footnote 25: In India proper there are hardly any Buddhists now. The Kumbhipathias, an anti-Brahmanic sect in Orissa, are said to be based on Buddhist doctrines and a Buddhist mission in Mysore, called the Sakya Buddhist Society, has met with some success. See Census of India, 1911, i. pp. 122 and 126.] [Footnote 26: See the quotation in Schomerus, Der Śaiva Siddhânta, p. 20 where a Saiva Hindu says that he would rather see India embrace Christianity than the doctrine of Śankara.] [Footnote 27: Some think that the sect called Nimávats was earlier.] [Footnote 28: The determination of his precise date offers some difficulties. See for further discussion Book v.] [Footnote 29: The Kadianis and Chet Ramis in the N.W. Provinces are mentioned but even here the fusion seems to be chiefly between Islam and Christianity. See also the article Râdhâ Soârai in E.R.E.] [Footnote 30: According to the Census of 1911.] [Footnote 31: There are curious survivals of paganism in out of the way forms of Christianity. Thus animal sacrifices are not extinct among Armenians and Nestorians. See E.R.E. article "Prayer for the Dead" at the end.] [Footnote 32: The Buddhism of Siam and Burma is similar but in Siam it is a mediæval importation and the early religious history of Burma is still obscure.] [Footnote 33: Although stability is characteristic of the Hinayana its later literature shows a certain movement of thought phases of which are marked by the Questions of Milinda, Buddhaghosa's works and the Abhidhammattha Sangaha.] [Footnote 34: E.g. the way a monastic robe should be worn and the Sîmâ.] [Footnote 35: I believe this to be the orthodox explanation but it is open to many objections.