Studies in Pali and Buddhism: A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap

STUDIES IN PALl AND BUDDHISM A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap

BHIKKHU JAGDISH KASHYAP

STUDIES IN PALl AND BUDDHISM A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap

Editorial Board: H. BECHERT I.B. HORNER P.S. JAINI H. NAKAMURA C.S. UPASAK O.H. de A. WIJESEKERA N.H. SAMTANI H.SADDHATISSA

Editor:

A.K.NARAIN Asstt. Editor:

L.ZWILLING

B. R. Publishing Corporation [A Division of BRPC (India) Ltd.] Delhi-ll0052

STUDIES IN PALl AND BUDDHISM A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap

Editor: A.X. NARAIN

© AK.Narain

lind Edition 2006 1st Published 1979

Printed & Published by : . B. R. Publishing Corporation [A Division of BRPC (India) Ltd.] 425, Nimri Colony, Ashok Villar, Phase-IV

ISBN 81-7646-562-3

Rs.7501-

Delhi - 110052

E-Mail: [email protected]

The contents, facts, views and analysis in the book are entirely the responsibility of the Author. All rights including the right to translate or to reproduce this book or parts thereof except for brief quotations, are reserved. Printed In India at : Balaji Offset, Delhi.

Foreword

It is gratifying to write this brief Foreword to the second reprint/edition of Studies ill PaN alld Buddhism, the book of homage to Bhikkhu Jagdish Kashyap for it is rare indeed to find more than one original edition of 'felicitation' and 'homage' volumes. Moreover the request from publishers has come very timely because some Institutions and individual scholars have been planning for a Birth centenary celebration ofVen. Kashyap in about a years time. I am pleased to note also that the book has attracted the attention of a large number of readers confirming our belief that there is now a much wider understanding of Buddhism in its span of time and space. I take this opportunity to thank the publishers for their interest in republishing it.

Preface

Bhikkhu Jagdish Kashyap passed away on the 28th January, 1976 at Rajgir. I received the sad news later by a telegram. Soon after, in consultation with his pupils and friends, fdecided to bring Ollt a volume of homage to his memory. An editorial committee was formed and letters inviting contributions for the volume were sent out. The response was overwhelming but I had to put a deadline and disappoint late-corners. The result is this volume of 37 articles on a wide range of topics in Pali and Buddhist Studies written by scholars from various parts of the world. The editorial committee and I take this opportunity to put on record our thanks to all the contributors for their support to, and participation in, the project. I thank Rev. N. Khemapali and T. Bhuripalo for kindly supplying the photograph of Bhikkhu Kashyap for this volume. I am particulary thankful to Miss I.B. Horner and Professors H. Nakamura, H." Bechert, P.S. Jaini, Alex Waymen, C.S. Upasak and N.H. Samtani who kindly accepted my invitation to be a member of the editorial committee "ar.d thus became a great source of strength to me in the production of this volume. I thank Dr. Leonard Zwilling and Mr. Roger Jackson for their assistance in editing and proof-reading. Finally I must thank the Publishers and their staff for publishing the volume efficiently. University of Wisconsin, Medison. 15 August, 1978.

A.K. NARAIN

List of Contributors

1.

Professor Harvey B. Aronson Department of Religious Studies Cocke Hall University of Virginia Charlottesville, Virginia 22903 USA

5.

Professor John Ross Carter Deptt. of Philosophy and Religion Chapel House, Colgate University Hamilton, New York 13346 USA

2.

Professor A.C. Banerjee 1/5, Premchand Boral Street Calcutta-12, India

6.

3.

Professor Heinz Bechert Seminar Fuer Indologie Und Buddhismus:kunde Der Universitast Goettingen Hainbundstrasse 21 D-34 Goettingen Federal Republic of Germany

Professor Roger J. Corless Department of Religion Duke University Durham, North Carolina 27706 USA

4.

Professor George D. Bond Department of Religions Northwestern University 1940 Sheridan Road Evanston, llIinois 60201 USA

7. .Professor Douglas Daye Department of Philosophy Bowling Green University Bowling Green, Ohio 43403 USA 8.

Professor Thomas L. Dowling 140 Cadman Plaza West ll-K Brooklyn, New York 11201 USA

viii 9.

10.

11.

Professor Ivo Fiser Kobenhavns Uiliversitet Institut for Indisk Filologi Kejsergade 2 1155 Kobenhavn Denmark Professor B.G. Gokhale Asian Studies Program Wake Forest University Box 7547 Winston-Salem, North Carolina 27109. USA Professor Herbert V. Guenther Far Eastern Studies University of Saskatchewan Saskatoon,. Saskatchewan Canada S7N OWO

12.

Miss I.E. Horner 62 South Lodge Circus Road London NW8 9ET. England

13.

Professor Leon Hurvitz The University of British Columbia 2075 Westbrook Place Vancouver, British Columbia Canada V6T IW5

14.

Professor Yun-hua Jan Department of Religious Studies McMaster University 1280 Main Street West Hamilton, Ontario Canada LSS 4KI

15.

Professor Padmanabh S. Jaini Department of South and Southeast Asian Studies University of California Berkeley, California 94720. USA

16.

Professor L.M. Joshi Guru Gobind Singh Department of Religious Studies Punjabi University Patiala, India

17.

Professor Yuichi Kajiyama Department of Budd\J.ist Studies Kyoto University Sakyo-ku Kyoto 606, Japan

18. *Dr. C.V. Kher Department of Sanskrit and Prakrit Languages University of Poona Ganeshkhind, Poona-7. India 19.

Shri Y. Krishan C U 55 Dr. Zakir Hussain Marg, NeW Delhi, India

20.

Professor Trevor O. Ling Department of Comparative Religion The University of Manchester Manchester MI 3 9PL,. England

21.

Professor A.W. Macdonald L.A. N" 140 du C.N.R.S. Faculte des LettIes Universite de Paris 92001 Nanter~e, France

22.

Professor K6gen Mizuno Komazawa University Komazawa Setagayu-ku Tokyo, Japan

23.

Professor Hajime Nakamura Department of Indian Philosophy Tokyo University Tokyo, Japan

* Dr. Kher expired her coutribution.

before the publication of

ix 24.

Professor A.K. Narain Department of South Asian Studies University of'Wisconsin Madison, Wisconsin 53706 USA

31.

Professor N.H. Samtani Visiting Professor Faculty of Humanities Chiengmai University Chiengmai, Thailand

25.

Professor K.R. Norman Faculty of Oriental Studies Sidgwick Avenue Cambridge CB3 9DA England

32.

Professor Bardwell L. Smith Asian Studies Program CafIeton College Northfield, Minnesota 55057 USA

26.

Dr; C.S. Prasad Nava Nalanda Mahavihara P.O. Nalanda, Bihar India

33.

Professor C.S. Upasak Director, Nava Nalanda Mahavihara Nalanda (Bihar) India

27.

Professor Charles S. Prebish Department of Religious Studies Pennsylvania State University 1001 Liberal Arts Tower University Park, Pennsylvania 16802 USA

34.

Professor Alex Wayman of Middle East Department Languages and Cultures Kent Hall Columbia University in New York, New York 10027 USA

28.

Ven. Dr. W. Rahula Flat 4, GilIing Court. 35, Del Size Grore London NW3 4UY England

35.

Professor O. H.de A. Wijesekera 613, High Level Road, Nugegoda, Sri Lanka..

36.

Dr. A.N. Zelinsky Gorky Street 9, Apto 62 Moscow 103009 USSR

37.

Professor E. Zclliot Carleton College Northfield, Minnesota 55057 USA

29.

30.

Professor Gustav Roth Seminar fuer Indologie und Buddhismuskunde Hainbundstrasse 21 3400 Goettingen Federal Republic of Germany

Ven. Dr. H. Saddhatissa Head of the London Buddhist Vihara 38. 5, Heafhfield Gardens London W4 4JU England

Dr. Leonard Zwilling 86, College Street Amherst, MA. 01002 USA

Contents

Pages Foreword 10 the 2nd Edition

Preface

v-vi

List of Contributors

vii·jx

Contents

xi·xiii

Introduction : Bhikkhu Jagdish Kashyap (A Biography) 1. Equanimity (Upekkhii) in Theravada Buddhism 2. The Theravada School of Buddhist Thought 3. Remarks on Four Bllddhist Sanskrit Works Composed in Sri Lanka 4. The Nature and Meaning of the Netti-PakaralJa 5. The Notion of "Refuge" (SaralJa) in the Theravada Buddhist Tradition

-A.X. Narain

-Harvey B. Aronson

xv-xxxii

1-18

-Anukul Chandra Banerjee

19-23

-Heinz Bechert

25·27

-George D. Bond

29-39

-John Ross Carter

41-52

Pages 6. The Garland of Love: A History of Religious Hermeneutic of Nembutsu Theory and Practice 7. Methodologica.! Remarks on 20th Century Studies of Buddhist Inference (Anumana)

-R.I. Corless

53-73

-Douglas Dunsmore Daye

75-82

-ThomasL. Dowling

83-92

-Ivo Fiser

93-97

8. Karma Doctrine and Sectarian Development 9. P1iJi. averam, Dhammapada 5 10. On Buddhist Historiography

-Balkrishna GOl'ind Gokhale

99-108

11. A Structural Analysis of the

-Herbert V. Guenther

109-113

12. The Buddha's Co-Natals

-I.B. Horner

1lS-l20

13. The Eight Deliverances

-Leon Hurvitz

121-161

-Yun-huaJan

171-182

-Padmanabh S. Jaini

183-188

-L.M. Joshi

189-195

- Yuichi Kajiyama

197-206

18. Buddhism and the non-philo:lOphical Brahmanical Literature

-G.V. Kher

207-216

19_ Buddhist Challenge and Hindu Response

-y_ Krishan

217-227

-Trevor Ling

229-241

-Alexander W. Macdonald

243-253

Abhidharmakosa : First Chapter

14_ A Ninth-Century Chinese Classification of Indian Mahiiy1iI.1a 15. On the Buddha Image 16. The Meaning of NirvaI.1a 17. Mahayana Buddhism and the Philosophy of J::rajua

20. Buddhism in India: Residual and Resurgent 21. A Tibetan Guide to some of the Holy Places of the Dhaulagiri- Muktiniith area of Nepal

22, Dharmapadas of Various Buddhist Schools

-Kogen Mizuno

255-267

xiii

Pages 23. A Process of the Origination of Buddhist Meditations in Connection with the Life of the Buddha

-Hajime Nakamura

269-277

-K.R. Norman

279-287

-Chandra Shekhar Prasad

289-295

-Charles S. Prebish

297-306

-Walpola Rahula

307-315

-Gustav Roth

317·326

-H. Saddhiitissa

327-340

-N.H. Samtani

341-346

-Bardwell L. Smith

347-368

32. The Role of Uruvela Kassapa in tbe spread of Buddhism

-C.S. Upasak

369-374

33. The Twenty Reifying Views (sakkayaditthi)

-Alex Wayman.

375-380

24. Magadhisms in the Kathavatthu 25. Meat-Eating and the Rule of Tikotiparisuddha 26. Recent Progress in Vinaya Studies 27. Zen and the Taming of the Bull: Brief Comparison of Theraviida and Zen 28. Notes on the Introduction of the BhikeuPriitimokea-Sutra of the Arya-Mahasii!pghikaLokottaravadin 29. Literature in Pali from Laos 30. Buddha: The Teacher Extra-Ordinary 31. Religious Assimilation in Early Medieval Sinhalese Society

34. The Etymology of Pali gotrabhu 35. The Buddhistic Cosmos and Tibetan Tradition 36. The Indian Rediscovery of Buddhism, J 855-1956 37. The

Vise~astva

Index

of Udbhattasiddhasvamin

-D.H. de A. Wijesekera

381-382

-AN. Zelinsky

383-387

-Eleanor Zelliot

389-406

-Leonard Zwilling

407-414 415-422

Bhikkhu lagdish Kashyap (A Biography)

A.K. NARAIN

Bhikkhu Jagdish Kashyap was born as Jagdish Narain in 1908 at Ranchi in the state of Biharin India. But his ancestral home was in the village of Rou nia in the district of Gaya. Rounia village is not far from the Barabar Hills in one direction and Rajgir and Nalanda in another. JagdishNarain came from an old respectable middle class Hindu Ambastha Kayastha family, which has in possession a genealogical table going back to the 13th century A. D. when Thakur Haldhar Das, a Kanungo, migrated somewhere froin near Delhi to Bihar. The name of Jagdish Narain's father was Shyam Narain and he was a Siristedar in the Judge's Court at Ranchi. His paternal grand father, Bhikhari Lal was a Mokhtar and an employee of the Amawan Raj and was much respected in the village for his honesty and integrity because he refused to make a false statement in favour of one of the estate contestants inspite of the offer of an "elephant load" of money. Jagdish Narain's maternal grandfather was Ram Prasad, a Siristedar at Ranchi and a much respected leader in the Kayastha community there. Since Shyam Narain was married to the only child of Ram Prasad, he was pursuaded to work in Ranchi which became the second home of the former's family. The eldest son of Shyam Narain was Aditya Narain who was a successful lawyer in Ranchi and rose to eminence in his profession as Government pleader, but died prematurely at the age of 47 in 1943. Aditya Narain was an active social worker and took keen interest in the Indian national movement. He exercised great influence on the charater and career of Jagdish Narain. The second son of ShyaIil Narain, Shiva Narain, is still a practising lawyer at Darbhanga; he has also been a Government Advocate for some time and has been associated with the social and municipal activities of the town. He is one of the son-in-laws of DharniDhar, a very close associate of Mahatma Gandhi in the first Satyagraha of Champaran in Bihar.. The

xvi house in which Jagdish Narain was born was partially donated to the Indian National Congress, after the death of Aditya Narain in view of latter's close association with the local activities of the Congress in Ranchi, at the instance of Rajendra Prasad, the first President of India, and of K. B. Sahay, an important provincial leader and at one time the Chief Minister of Bihar. J agdish Narain had his early school education at Ranchi. He passed his Matriculation examination from Ranchi Zila School in 1925. Like all his brothers he was above average in his studies, but unlike them he was at once little rustic and simple in his habits, a bit unconventional and radical in outlook. He did not wear western dress, but wore Khadi Dhoti and Kurta and would often go to school without shoes. Some of the elderly gentlemen in the family therefore thought of him as an eccentric. But he was full of respect for elders in the family, though he was sometimes obstinate. He was a good sportsman and he played soccer, field hockey and cricket well. These were interests which he kept alive even in his college days. He enjoyed wrestling and did gymnastics too. In addition to his school teachers he had also a private tutor Jagdeep Narain who taught him at home. Occasionally he received guidance in Sanskrit from a neighbour friend of the family Nand Kumar Lal. who was a Pleader, and in English and Mathematics from one of his uncles Bansi Prasad, a Deputy Magistrate. While in school he became a victim of cholera epidemic twice but his life was saved by timely medical help. Later he suffered a severe attack of typhoid and as a result he got meningities. All physicians failed. Finally his neighbour Nand Kumar Lal, who was not a medical doctor, told the family, that he had read in one of the Sanskrit books on Ayurveda that this ailment could be treated by placing a cap of an Ash Gourd (Bhatua) on a shaven head. As a last recourse this was tried and it did cure him of the maddeningly aCute pain in the head and saved him from a possible brain damage. But on account of this attack, he continued to suffer from mild' headache for long and he lost his speech far sometime. Finally, partly due to homeopathic treatment and partly gaining strength by natural process in due course of time he recovered his speech though he lost his fluency. lagdish Narain was sent to Patna for higher studies. He did his Intermediate Arts there from New College in 1927, and Bachelor of Arts from Patna College in 1929. From Patna he went to Varanasi and did his Master of Arts in Philosophy from Banaras Hindu University in 1931. In the following year he did a second M.A. privately in Sanskrit from the same University. In Patna College, and in Banaras Hindu University, Jagdish Narain was not only doing well in his studies, but, was also pursuing his other goals which were related to social reform and the nationalist movement. He had already begun wearing Khadi as a teenager but he now enjoyed spinning Charkha and wearing Kurtas made out of his own hand-spun Khadi. He lived very simply and liked austerity. He took active part in the political demonstration against Simon Commission when it visited Patna, and got a reprimand from his college authorities. In fact, this was one of the reasons why he moved from Patna to Banaras Hindu University which WflS a nationalist ,institution well known for its role in political leadership. As a student in Varanasi he participated fully in social, cultural and political activities of the courrtry and came- in the mainstream of the releVJnt movem~nts. He t00k interest in the Satyagraha movement of 1931 but he did not irrvolve himgelf too actively partly because he was more irrvolved

xvii with tasks of social reform, and partly because he could not afford to drop out from college. Already from school days he had come under the influence of one of his maternal grandfathers, Ayodhya Prasad, an Arya Samaj leader and preacher who had represented the Arya Samaj in USA. He had become such an ardent Arya Samaji even at High School that, as he told me, he wrote the word Om on my tongue and whispered this great word in my ears when r was born. It was on account of Ayodhya Prasad's influence and guidance that he continued to be an active Arya Samaj worker and also acquired the art of public speaking. His academic training in. Philosophy and Sanskrit helped him to take deeper interest in the Alya Samaj not only as an instrument of social change but also as a religious movement and a way of life. So, he joined one of the Gurukulas run by the Ar}a Samaj. He worked as the Principal of Sanskrit Vidyapith, the Gurukula at Baidyanathdham in Bihar duril'gthe year 1931-33, In this manner he got formally and intimately associated with the Arya Samaj. As soon as he had passed his ·B. A. examination people had started coming to his parents with offers of marriage. But he decided to lead a celibate life and refu~ed to be pursuaded by his parents for marriage. When pressed by them he argued with them that, since they already had two of their sons married and they had now grand. children and since the continuity of the family thus had already been taken care of, there was no need for him to marry. Moreover, if he did not marry he would be able to dedicate his life to the service of the country and society. He wanted to be ideally suitable for the Gurukula work. But the Gurukula years of Jagdish Narain proved to be a turning point in his life. On the one hand this was the period of his most intimate relationship with the Arya Samaj and its cause, but on the other hand, this was also the period of his increasing interest in Buddhism. As the Principal of a Gurukula, he was a strict disciplinarian and tried his best to guide the life pattern and duties of the inmates in keeping with the ideals of the Arya Samaj and Vedic culture. He treated the inmates as one family (kula) and he participated in all activities of the young and the old for he was indeed a very energetic person and of strong physique. He had also taken my mother, wife of his eldest brother, there, who was seriouslly ill with tuberculosis, with him at the Gurukula and nursed her with great care and affection for he respected her like his mother. Gradually he became disencha'1ted with the organization of the Gurukula and became very much concerned with the great gap between the prec~pts and the practice of the Arya Samaj , paritcularly as it related to the functioning of the caste system. He found that in Arya Samaj there were Brahman Pandits, Vaisya Pandits, and Sudra Pandits, and the members of the Arya Samaj were not ",ble to free themselves from their caste background in their social relationships. On this issue he was so much disillusioned that, as he told me later, out of exasperation once he warlted to turn even to Islam. He had also briefly participated in the reconversion program of the aboriginal tribes of Chotanagpur and Santhal Parganna to the Vedic Hinduism of the Arya Samaj and discovered in the process how Christianity provided only a light veneer of outward culture over a hard core of the original and traditional customs and beliefs. After completing his M. A. studies Jagdish Narain wanted to do doctoral work in Buddhist Philosophy. Dr. Bhagwan Das, a respected citizen and philosopher of Kashi, reciation of the new movement which seemed to challenge matters of age-long conviction. As Buddhism dc!veloped further, it won adherents, not only from the lowly and the neglected, but also from the intellegensia of the upper-class Brahmins, who were in many respects responsible for a systematic formulation of certain doctrines of Buddhism. At this stage, the followers of Brahmanical philosophies and religion had to admit Buddhism as a system of thought equal in strength, and they had to devise ways and means to soften "ilie edge of enmity by reconciliation on certain points. This can be seen both in philosophy and in that Brahmanical literature whiCh had a religious aspect. In the third phase of the rivalry, followers of Brahmanism tried to pick up holes in Buddhism as manifested in the practices of its degenerate followers and to minimize its value in the eyes of the people by ridiculing and by criticizing it for those shortcomings which appeared to have evoked wide disapproval. It is true that throughout the period of the existence of Buddhism in India, the learned and the discerning appreciated its great merits and acknowledged its intrinsic strength. But, in case of the Brahmanical philosophers as well as the authors. of the non-philosophical literature, their loyalties and affinities to the Brahmanical ideology and ways of life had an upper hand in determining their attitude towards Buddhism. Repercussions of this spirit of antagonism and the contest for supremacy can also be clearly seen ill the non-philosophical Brahmanicailiteraturc, tho~lgh here we see a much lighter side of the r~lation~,

208 Swdies ill Pali alld Buddhism

Here, in this paper, it is our aim to study Buddhism as reflected in the writings of the non-philosophical Brahmanical writers. The works under study are called nonphiiosophicli literature in so fa'r as a majority of them are works, of art, whereas there is a group of other texts which are nqt strictly philosophical but religious or quasisecular. In the first group, we have Sanskrit plays, dr~mas, BhiifJas, Pralzasanas and allegorical dramas, and other varieties of poetical and historical narratives. To the second group belong chiefly,the Puriil}as and the Smrtis. The purpose inspiring the composition of the' wor!nks, wine, women and food are the three vllltrerable points selected for ridicule by the Brahmanical writers. Even as early as Bhasa, in his PratijiiiiyaugtllldharayalJa and Ciirudatta-a Buddhist. monk is ridiculed for these weaknesses. In some BhiiTJas, Prailasanas and Sanskrit plays such as the Padmapr.t7bhr1aka/11 of Sl1draka (5th or 6th century A.D.), the L~rakal1Jeiaka of Sal.1khadhara (12th century A.DJ, the Madal1aketllcarita of Riimapiinivada (18th century A.D.), the Prabodhacandrodaya (11th century A.D.) hypocritical Buddhist monks are depicted seeking amorous adventures with courtesans or from whatever quarter possible. The Maltal'ilasaprahasana of Mahendravikram~avarman (620 A.D.) aims at humor by showing the contrast between Niigasena's erudition in Buddhist precepts and doctrines and his actual behavior. Sometimes it is shown that the Buddhist alld the Jain monks are attracted to the Somasiddhiinta of the Kiipalikas by wine and women. KalhalJa records in Riijalarangir/i (T. 199-200) that a certain Buddhist monk, through force of black magic, kidnapped the queen of King Kinnara which provoked the furious king to burn hundreds of Vihilras and confiscated their property. The PadiJ-liit;!itakam of Syamilaka, a Bbal.la (6th to 10th century A.D.) contains a reference to the Tiintric aspect of Buddhism. It is the Riidhikii, the 111udri({i yo,it, a girl who is to be made t{Uliiigali bharya, with whom one is to cngage in spiritual practices for the desired cnd. Food is also one of the points for which Buddhist monks are made fUll of. In the Bhagal'adajjulayam Siindilya becomes a Siik)'a for want of food seeing that it is easier to get good meals, when one is a member of the Buddhist saliglra. That the monks were fortunate to have all sorts of luxuries is also repeatedly expressed in these works. Some doctrines or rules of Buddhism also are referred to and criticised such as the doctrine of universal momentariness, the non-substantial character and hence unreality of external objects, the continullm of consciousness becoming manifest as points of external existence, the same continuum's freedom from 'l'iisanas' as constitut.ing release all arc mentioned (fmb(Jdha(,llIldroila)!a\ The jI.[attm'i/asa evinces a

Buddhism ami the non-philosophical Brall/nanical Literatllre 213

bitter spirit of ridicule and criti9ism on the Buddhists' denial of Sl'lIri, Jiiti (caste) the permanence of things, external objects and the like. It brings to light the condition of different religions and sects such as Jainism, Buddhism, and Saivism, the Kiipalikas and the Plisupatas. In the place of religious toleration we come across a rivalry. Saivism, with its two divisions, seems to be the predominent sect, though itself not in a very praiseworthy condition. The Saivas do not seem to be on good terms with the Jainas and the Buddhists; this is a historical fact. Like the 'transgressers' in Buddhism, Saivism had its own followers given to all sorts of sensuous enjoyments under the' guise of religious pr;ictices. It was, perhaps, this universal degeneration of the 'various religious sects which inspired allegorical dramas like the Prabodhacandrodaya whose authors combined in themsdves philosophical learning and partiality for a particular system of thought. On the basis of the above data we may infer the following: Throughout the long span of centuries Buddhism was a force to be felt and a phenomenon to be taken note of. The Buddhist doctrines t"hat are referred to are either the most well known and popular Mahayana doctrine3, or sllch tenets of Bllddhism which were basic to all its important schools. The two references to the Tantric aspect of Buddhism may be taken to coincide with the popularity which that form of Buddhism enjoyed in India ,towards the end of eighth century A.D., although it was a current in Buddhist practice from the very earliest times, to which some of the Paritta slItfas in P5Ii may testify. As for the attitude of the Brahmanical writers,they may, be broadly classified into three categories:

(il Authors, with either Brahmanicalor Buddhistic bias, who display a favourable attitude of praise and pure appreciation, though they cannot be said to possess a definite aim of propaganda, e.g. King Har~a or Sri Haqa. (ii) Authors, or works that have a totally antagonistic view of Buddhism and aim at pure criticism; works like the Smj"tis and the Kalki-plll'iil!a belong to this category. (iii) There is a third category of writers whose attitude towards Buddhism is of a mixed nature. They certainly had a high regard for whatever was good in the Buddha and Buddhism, but they could not neglect the bad points warranting criticism. They did criticize it in many ways, and some achieved the aim of humor through that. All of them were proud of' Brahmunical culture and yet conscious of the merits and demeri,ts of rival religions; th'at is why they disclose the hypocricy of the followers of Buddhism while at the same time paying a sincere . and thoughtful tribute to its intrir.sic worth, e.g. the Bhii(laS, the Prahasanas and the like. The following statements may betaken as the proper expressions of this attitude. The author of Pada-tiifjitakam derides the Buddhist monk, but in one remark brings out the greatness of Buddha's teaching. "One must not have doubts about the (purity or greatness of) Buddha's doctline. The doctrine is one thing, and human nature is quite another, since the followers are not absolutely passion-free." (p. 200).

214 Studies ill Pali alld Buddhism And the author of Padmapriibhrtakam observes, "Bow full of essence is the Buddha's doctrine! Though it is suffering attacks at the hands of (some) false monks, it is yet being honored and worshipped every day: Or, (one should not look at it like thafbecause) 'Tirthajala' (water at a sacred place), though tasted by a crow, does not lose its purity because of that." Kalha~a's Riija-tarangifJ' is a fine example of this sort of mixed attitude in which the author makes statements of the situation and supplements them with remarks based on his personal reflections and judgement. The edge of opposition and the consequent severity of criticism seen in-the purely philosophical texts is not to be found to that extent in non-philosophical literature, but it is much more muted. This is due to the basic difference between the purpose and nature of these two types of works._ T!J.ese observations in respect of Buddhi,m may hold good in respect of other similar phenomena in the philosophical and the nonphilosophical literatures.

BIBLIOGRAPHY S(ligliralzii!a-(CaIUrblziiryi)

ed. and Tr. Moticandra and V.S. Agraval. -Hindi Grantha Ratnakara Kfiryfilaya Pvt. Ltd., BOllibay, (1959). NarmClI1lli/li of K~emendra

'Desop