Majjhima Nikāya I (Further Dialogues of the Buddha, vol. I: suttas 1-76)

the shaft was feathered with the plumage of a vulture or a heron or a falcon or a peacock or other fowl — whether the gut binding that shaft came from an ox or a buffalo or a hart or a monkey — whether the arrow was a plain arrow or was barbed with horn or iron or a calfs tooth or with an oleander thorn. [430] The man would never get to know all this before death overtook him. And just in the same way, if a man were to say he would not follow the higher life under the Lord until the Lord had answered this pack of questions, he would get no answer from the Truthfinder before death overtook him.

The higher life is not contingent on the truth of any thesis that the world either is or is not eternal. In either case, as in each of the other theses you adduce, there still abides the fact of birth, decay and death ; there still abide the facts of grief and tribulation, of ill, sorrow and distraction ; — of all of which I proclaim the extirpation here and now. [431] Take therefore what I have not taught as being left untaught by me, and take as my teaching what I have specifically taught. What have I left untaught ? — I have not taught that the world either is or is not eternal ; that it is finite or infinite ; that life and the body are either identical or distinct ; that after death a truth-finder either passes or does not pass to a further existence, or does both or neither. And why have I left these things untaught ? — Because they are unprofitable and not fundamental to the higher life ; because they do not conduce to weari¬ ness with mundane things, to passionlessness, to purga- The World Almanac and Book oi Facts 1924. Edited by R. H. Lyman. (Pultizcr Building, 53 — 63 Park Row, New York, U.S.A.) 1924.

The Spas of Britain. (The British Spa Federation, A Guide to London and the British Isles, 1921 (Foster, Groom & Co., Ltd., 15 Charing Cross, London, S. W. 1) 1924. Dr. R. F. Fox introduces to the public the very useful compilation called the Spat of Britain — which has been put together as the official handbook of the British Spa Federation. Compiled from the reports sent in by the local medical committees, it deals with the principal places in England, Wales and Scotland, wbirh are famous for their springs possessing medicinal properties for the cure of various diseases. Of these Bath, Buxton, Cheltenham and Harrogate are the l>est known. Full information is given about all of them — not only medical information, but also practi¬ cal information for the benefit of those who may resort to them. The British watering-places liavc lieen, of late, neglected in favour of Continental ones, and this look will have served a useful purpose if it tion, to tranquillity, to insight, to full enlightenment, and to Nirvana. What have I specifically taught ? — I have taught of Ill, of its origin, of its cessation, and of the path that leads to its cessation. And why have I taught this? — Because this is profitable and fundamental to the higher life ; because this does conduce to weariness with mundane things . . . Nirvana.

Wherefore, Malunkya-putta, [432] take what I have not taught as being left untaught by me, and take as my teaching what I have specifically taught. Thus spoke the Lord. Glad at heart, the reverend MalunkyS-putta rejoiced in what the Lord had said. succeeds in drawing attention to the former. It is an excellent little reference-book. Mr. Alwyn Pride's Overseas Visitor's i-uidc to London and the British Isles is now in the third year of publication. Its previous annual editions have been appreciatively noticed in the Hindustan Review. The 1914 edition has been thoroughly overhauled and is fully abreast of the latest changes, and the autlvor has covered ground concerning nearly everything of interest to the visitor. There is, of course, a detailed description of the British Umpire Exhibition at Wembley. Altogether Mr. Pride’s Guide is deserving of acknowledgment as a reference-work which is equally interesting, accurate and up-to-date. A Reference Book. (McDongall's Educational Co . Ltd., 8 Farringdon Avenue, London, E. C. 4) 1924- Banks and Public Holidays Throughout the World 1924. (Guaranty Trust Company, 31, Lombard Street, Ixmdon) 19x4. A Reference Book of Tables and General Informa¬ tion — to give the booklet its full designation — is a wonderful little compendium of much valuable knowledge not readily accessible to the average publicist or businessman. Within the covers of a booklet of 64 pages of small sire, the printing of which is exceptionally neat and eminently readable, is brought together, carefully anil systematically arranged, a mass of highly useful information dealing with astronomical, economic, and political data and statistics. We commend this capital little pockitcotnpanion as a handy and compact reference digest.

Kautilya's Arthasastra. Translated by Dr. R Shamasastrv (Wesleyan Mission Press, Mysore) 1923. This is the second edition of Dr. Shamasostry’s monumental work on Kautilya's Arthashastra. It con¬ tains a prefatory note by the late Dr. J. P. Fleet who well remarks that “we shall always remain under a great obligation to Mr. Shamasastry for a most important addition to our means of studying the general history of ancient India.” The generally accepted view with regard to the date of the Artha¬ sastra is that it was written before 321 — 296 B. C. by Thus have I heard. Once when the Lord was staying at Savatthi in J eta’s grove in Anathapindika’s pleasaunce, he addressed the Almsmen, saying: — Do you know the Five Bonds which chain men to the lower life here, as taught by me ? Yes, I do, said the reverend Malunkya-putta. And what is your knowledge of them ? One is views on personality ; another is doubt ; another is attachment to observances ; fourth come lusts of the flesh ; and the fifth is malevolence. To whom do you hear that 1 so taught the Five Bonds? Would not Wanderers who profess other creeds confute you with the illustration from infancy ? For, a new-born babe, helpless on its back, is not conscious of personality at all, [433] much less can it hold views on personality, its propensity to views on personality being latent only.

Such an infant is not conscious of doctrines, much less can it have doubts about them, its propensity to doubt being latent only. Such an infant is not conscious of rules of conduct, much less can it be attached to observances, its propensity to such attachment being latent onlv. Such an infant is not conscious of lusts of the flesh, much less can passion arise . within it, its sensual propensities being latent only. Such an infant is not conscious of fellow-creatures, much less can it harbour malevolence towards them, its malevolent propensities being latent only. Would not Wanderers who profess other creeds confute you, Malunkya-putta, with this illustration from infancy ?

The Daily Lite ol the Greeks and (the?) Romans -issued by the Metropolitan Museum of Art at New Vork, U.S.A.— has been compiled by Dr. Helen McClees and is intended to utilize for illustration the various classical collection* in that well-equipped museum It is profusely illustrated with excellent photographic reproductions of the various objects in the museum the Five Bonds, to be treasured up from his lips by the Almsmen. Give ear then, Ananda, and listen, said the Lord ; and I will speak. Then to the listening Ananda the Lord began : — Take an uninstructed everyday man, who has no vision of the Noble and is unversed and untrained in their noble doctrine, who has no vision of the Excellent and is unversed and untrained in their excellent doctrine. Such a man’s mind is beset and obsessed by delusions about personality; he knows no real escape therefrom ; and these delusions about personality, if left to grow in strength, are a Bond to chain him to this lower life here. Just the same, too, happens with doubt — with attachment to rites — with sensuality — [434] and with malevolence ; all of which are likewise Bonds to chain him to this lower life here.

On the other hand, the instructed disciple of the Noble — who has vision of the Noble and Excellent and is versed and trained in noble and excellent doctrine — has a mind beset and obsessed by no delusions about personality and the rest of the Five Bonds ; he knows the real escape therefrom ; he discards each and all of them, with all propensities thereto. Without first treading the path and the course for getting rid of these Five Bonds, it is quite impossible for a man to know or discern or to get rid of them, — any more than it is possible, without first cutting away bark and foliage, to cut the choice timber of a fine upstanding timber-tree. But, if he has first trodden the path and the course for getting rid of these Five Bonds, [435] it is possible for a man to know and discern and get rid of them, — just as it is possible, after first cutting away bark and foliage, to cut the choice timber of the tree. Just as a weakling, coming to the Ganges in spate, and thinking his arms can bear him across in safety to the further shore, would fail in the attempt, — in just the same case is whosoever fails, when the doctrine of

It is, therefore, with singular pleasure that we welcome an excellent American work called Book of Etiquette in two handy and exceedingly well gotup volumes, written by Lillian Richler and issued byMessrs. Doublcday, Inc. (Garden City, New York, U.S.A.). It is excellent in the fullest sense of the term — excellently written and excellently got-up. For one thing it is, to our knowledge, about the most com¬ prehensive work on etiquette as it prevails at present in America and may be said to fairly exhaust the subject. It deals, from the point of view of the ctiquettarian, with every phase of human life, from the cradle to the grave, and nothing escapes the vigilance of the author which would enable one to behave with propriety on all occasions, at all places, and in all spheres of human activity. At the same

stilling personality is being preached, to embrace it, welcome it, cleave to it, and stand fast therein. This is the case of such men. But just as a strong man, coming to the Ganges in spate and thinking his arms can bear him across in safety to the further shore, would succeed in the attempt, — in just the same case is whosoever succeeds, when the doctrine of stilling personality is being preached, in embracing it, welcoming it, cleaving to it, and standing fast therein. This is the case of such men. Now, what is the path and what is the course unto riddance of these Five Bonds which chain men to this lower world here ? — Take an Almsman who, by aloof¬ ness from all ties, by eschewing wrong states of con¬ sciousness, and by quelling all lewdness of body, becomes divested of pleasures of sense and of wrong states of consciousness so that he develops and dwells in the First Ecstasy with all its zest and satisfaction, — a state bred of inward aloofness but not divorced from observation and reflection. Whatsoever occurs as a visible shape, or feeling, or perception, or factors of being, — all such mental phenomena he regards as transitory, as III, as disease, as pustulences, as pangs, as anguish, as maladies, as extraneous, as fleeting, as hollow, as non-self. He purges his mind of all such mental phenomena and [486] applies it, so purged, to the state which is deathless, confident that what is really good and really excellent is the stilling of all factors of being, riddance from all ties, destruction of cravings, passionlessness, peace, Nirvana.

From this platform he attains to the extirpation of the Cankers ; or, if he does not attain to their definite extirpation, yet by his very passion for righteousness and by his very delight therein, he destroys the Five Bonds which chain him to this lower world here so that he will be translated hereafter to realms above, from which he will never return to earth. — Such is the path and such is the course unto riddance of these Five Bonds.

Bhai Paramanand's indomitable courage gleams through the pages of his story ; his ideals and principles M. i. 437- OF BURSTING BONDS ASUNDER. 3 1 1 Rising above observation and reflection, the Alms¬ man enters on, and abides in, the Second Ecstasy with all its zest and satisfaction, — a state bred of rapt concentration, above all observation and reflection, a state whereby the heart is focussed and tranquillity reigns within. And then follow the Third and Fourth Ecstasies. Whatsoever occurs as a visible shape . , . riddance of these Five Bonds. Rising next altogether beyond perception of the visible, by ceasing to perceive sense-reactions, and by not heeding perception of differences, the Almsman reaches the idea of infinite space and so develops, and abides in, the plane of infinite space, and, in succession, the plane of infinite mind. Whatsoever occurs as a visible shape . . . [437] riddance of these Five Bonds which chain men to the lower life here. If this, sir, be the path and the course unto riddance of these Five Bonds, how comes it that Deliverance is found by some through the heart and by others through the intellect ?* I say it results from difference in their respective faculties.

Thus spoke the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapindika’s pleasaunce, he addressed the listening Almsmen as •follows : — I have only one meal each morning and find that on this regimen I am healthy and well, buoyant, hale and hearty. Do like me and you too will benefit in the same way. 1 Cf. Dial. II, 70 (note). The Commy. says that S a r i p u 1 1 a was an instance of the former, and M a h a- M oggallan a of the latter, mode of Deliverance. arc outlined in a snccint manner in the Hindi work Hindu Sangalli.ni (Aknshvani Pustkalava, Mohanlal Road, Lahore, 19:4, Re. 1/-). He enter* here a forcible and eloquent plea for developing the man-force of Young Hinduism, and significantly points out the weaknesses which have flown from the enervated quiescence of the Hindu mind. A book well worth perusal, L. Kannoo Mai, M.A., an occasional contributor to our pages, bn*- brought together within the brief covers of hare 50 pages each the most notable Sayings of Kabir and of Tulsidas, and the Aphorisms of Narada. The three volumes arc published by S. Ganesan, Madras (1924, annas eight each), and each is prefaced by a short introduction descriptive of the savants' place in Indian literature. The books succeed in giving us a comprehensive glimpse of the writers’ thoughts and should prove useful for casual reference and for juvenile readings.

His disqnisilions on the Origin of Being and its attributes form a subtle blend between the scientific mysticism of the West and the psychological substratum of Vedanta philosophy. The speculations in The Wherefore ol The Worlds (1923) arc discursive to a certain degree but a central core of thought runs through the entire volume. It is a real contribution to philosophic literature, exceedingly instructive and thought-provoking. We can not do better than commend to the reader the opening lines of M. Richard’s hook: "Night, there is none, no night except the veil which we create for ourselves, no other obscurity than the darkness in whirli our eyes indulge.’’

Auction Bridge for Beginners by V C. B. (Manley Paul & Co., London, 1924, 25. fid.) is a good example of what a little book of knowledge ought to be. Easyreading, excellent examples and instructive advic: which does not pall— and the beginner is at once attract¬ ed to the game which forms the theme of the hook. And isn’t this the real test of the success of a ltook of this kind? The 1924 rules as revised and adopted by the Portland Clnb are given in full as an appendix. The glossa-v of Bridge terms should also prove useful Hereupon, the reverend Bhaddali told the Lord he could not do this, because, in so eating, he would be a prey to scruples and misgivings.1 Well then, Bhaddali, eat a portion only at your place of entertainment and take a portion away with you to eat later on. Eating on this plan, [438] you will get along all right. No, sir, I could not do this, because here too 1 should be a prey to scruples and misgivings. So, while the Lord was laying down a rule of conduct and the Confraternity was vowing obedience, the reverend Bhaddali protested his inability and for three whole months never came near the Lord, as one who was not conducting himself according to the Master’s teaching.

At the end of the time a number of Almsmen were busied on making up robes for the Lord, expecting that, when his robes were ready at the end of the three months, the Lord would set out on an alms-pilgrimage. To them came Bhaddali and seated himself after greet¬ ings, to learn from them their expectation and to be urged by them to lay the Lord’s monition to heart lest worse should befall him hereafter. Accepting their advice, Bhaddali betook him to the Lord and after due salutation took a seat to one side, saying : — I confess my fault, sir ; — foolish and misguided and wrong that I was to protest my inability to conform while the Lord was laying down a rule of conduct and the Confraternity was vowing obedience thereto. 1 ask the Lord to pardon my transgression as such, with a view to my keeping watch and ward in future. Yes, Bhaddali ; you did transgress, foolish and mis¬ guided and wrong that you were in protesting your in¬ ability to conform while I was laying down a rule of conduct and the Brotherhood was vowing obedience thereto. 1 Apparently he was afraid of not finishing his meal within the prescribed hours, and so of eating at the wrong time, i.e. after the meridian. (Cf. Vinaya Texts I, 40.)

Within a small compass of 100 pages Babu Mahendra Nath Dutt has succeeded in presenting in a conspectivc form the ideal of Hindu womanhood. His Reflections on Woman (Seva Series Publishing House, Calcutta, 1933) is avowedly written from an ’•entirely psychological point of view”, but as Is but natural his discourse touches upon many practical aspects of the sex problem, nc has many wise words to say in regard to the hasty impatience whicu prescribes a regimen of Western dispensing for the uplift of woman in India. True to his instincts Mr You failed too to realize the circumstances, Bhaddali. You failed to realize, firstly, that the Lord was in resi¬ dence at Savatthi and would know you were not con¬ ducting yourself according to the Master's teachings ; secondly, that a number of [489] Almsmen — and of Almswomen too — were spending the rainy season in the city and would also know it ; thirdly, that in the city there were living a number of lay disciples — both men and women — who would also know it ; and, fourthly, that there were a number of recluses and brahmins of divers schools also spending the rainy season in the city, all of whom would know that the Almsman Bhaddali, a senior disciple of the recluse Gotama, was not conducting himself according to the Master’s teachings.

I confess my fault, sir ; — foolish and misguided . . . vowing obedience thereto. What do you think, Bhaddali ? Take the case of an Almsman who has found the twofold Deliverance, both through the heart and the intellect. If I bid him make himself a bridge for me across the mire, would he do so ? Or would he turn in a different direction, or flatly refuse to do my bidding ? He would not refuse, sir. Take the case of Almsmen who have found De¬ liverance through the intellect — or by comprehending the body — or by sheer vision — or by trust — or by living up to the Doctrine — or by living up to their trust. If I bid any one of these six make himself a bridge for me across the mire, would he do so ? Or would he turn in a different direction, or flatly refuse to do my bidding ? He would not refuse, sir. What do you think, Bhaddali ? When this happened, had you found the two-fold Deliverance [440] or any of the six other forms of Deliverance ? Were you not at the time empty and vain and blameworthy ?

Yes, sir. — I confess my fault, sir ; foolish and mis- Dutt repudiates the alien touch and points out that the only practicable ideal for womanhood in India is the ideal of the Devi, the guardian deity of the Home. We recommend this little book as full of instructive reflections, containing much that is sound and useful for students of social reform. The sale proceeds of the book will be devoted to the Girl School attached to the Sri Sri Saradeswari Ashram. Arpana by M. Sriramamurtv (The Author, Vi/ianagram, 1923, Re. 1/) is a small book of hymns and prayers replete with sincere meditations and reflective comments on the mundane affairs of human life Students of a religious turn of mind will find it useful and inspiring. The French physician, M. Cone’, provided a sensa¬ tion when he claimed to have cured a malignant malady by self-suggestion. ‘A student of Psychology’ tells us in Auto-suggestion (Jarrolds Publishers, Loudon, 1923, it.) what it is and how to practise it. A dear and well- written pamphlet designed to introduce the idea to the layman ; it contains sufficient information to enable anyone to begin the practice for himself. In Leprosy in India (Tagore & Co., Madra-, 1923. f Annas 8) Mr. T. S. Krishnamurthi Iver has collected together the various contributions which the autlior made to the pages of the Social Service Quarterly and the Hindu. The articles deserved a permanent form as the author has many useful tilings to say regarding the serious socio-economic questions raised by leprosy. He also treats of the legal and remedial aspects of the problem. Social reformers and charitable organisations should direct their attention to this ill spot in the society. Mr. Iyer has helped us to view the problem sanely and informatively.

The National Being: some Thoughts on an Irish Polity. By A I?. (S. Gancsnn, Madras, 1923, Re. 1 (-) is an Indian reprint of the famous book by the great Irish man of letters which at its first appearance drew the serious attention of statesmen and econ imists. A. E. is one of the foremost literatteurs of Ireland and his brilliant association with Sir Horace Plunkett in the reform of the Irish Agriculture will ever remain a bright page in the troublous history of Ireland. In the National Being he gives us a fascinating picture of the Co-operative Commonwealth that is his ideal, yet he is a serious and practical visionery, and acknowledges and faces boldly the great impediments that stand in the way of the attainment of the economic ideal. A book well worth study and inward digestion for the rising young Indian politicians and economic ideologists. Khan Sahib Khaja Khan earned a well-deserved name for penetrative insight by his publication of the Philosophy of Islam. His second look Studies in Tasawwuf (Hogarth Press, Madras; Theosophical Publishing House, Adyar, Madras, 1923) is in a sense complementary to his first work, for the philosophy of religions can not be completely comprehended with¬ out a detailed exposition of the csotericisms, symbolic mysticisms and implied connotations of the funda¬ mental thoughts In-hind them. In Tasawwuf the author has given us a series of metaphysical speculations on the esoteric side of Islam, which according to Un¬ distinguished writer of the Foreword, N'avvab A. Hydari, "is its core and centre, which really gives life and vitality to its outward forms and activities, and which most can appeal to followers of other faiths owing to the universal character of its content.” The author has interpreted the doctrine of Tasawwuf (popularlyknown as Sufi-isml in a clear and lucid manner, and his discourse is as full of instructive knowledge as of brilliant interpretation of some of the most difficult passages in the writings of Sufi Saints.

Mr. N. V. Sarnia's A Call for National Reunion (National Book Depot, Bombay, 1923, Annas 8) is an eloquent plea for the deletion of the Council-Boycott item from the programme of the National Congress. Iti his real and enthusiasm Air. Sarnia has called hnrd names to his opponents which can hardly bear justi¬ fication. His plea is, however, forcibly put. Mr. Kelkar’s Foreword is characteristic. Mr. Wilfred Wellock is a sincere believer in the gospel of international peace and goodwill. He suffered imprisonment for his convictions daring war time. In Ahlinsa am) World Peace (S. Ganesan, Madras. 1923, Rs. i/8) he submits his case for non-violence. To Indian readers his arguments do not sound strange, but the doctrine coming from a Western pen is refresh¬ ing. Mr. Wellock believes in the innate good in man. He says indeed that the "whole case for .1 hlmsa rests on the recognition that human nature is worthy of bust, . Human nature is neither inherently selfish nor opposed to reason ; it is against its highest interests to be such.” The author cites numerous illustrations in support of his main thesis. His eloquent plea is timely. Only in the present temper of the world it sounds like another cry in the wilderness. Yet it is all the better that the cry has been raised.

The story of Khama by J. C. Harris (Livingstone Tress, London, 1922, i5.) reads like a romance lifted out of the chronicles of a medixval courtier. The zealous missioneries of the Christian Church who carry the gospel of their Lord unto 'heathens and backward’ people never had a stiffer struggle than what 3H LXV. BHADDALI-SUTTA. M. i. 441. guided and wrong that I was to protest my inability to conform when the Lord was laying down a rule of con¬ duct and the Almsmen were vowing obedience thereto. Yes, Bhaddali ; you did transgress, foolish and mis¬ guided and wrong that you were to protest your in¬ ability . . . obedience thereto. But, inasmuch as you see your transgression as such and duly atone, we pardon it unto you. It marks progress in the Rule of the Noble when a man, seeing his transgression as such, atones and keeps watch and ward over himself for the future. Take the case of an Almsman, Bhaddali, who does not conduct himself according to the Master’s teachings. To him comes the yearning to resort to some solitary habitation — in the forest under a tree, in the wilds, in cave or grot, in a charnel-ground, in a thicket, or on bracken in the open — in the hope of realizing some height of noblest knowledge or vision transcending the ordinary. So to the solitary habitation of his choice he betakes himself and dwells aloof and alone there, — contemned by his Master, contemned by the judgment of the discreet among his fellows in the higher life, contemned by the local sprites, and contemned by him¬ self. Thus universally contemned, he fails to realize knowledge or vision transcending the ordinary. And why? — Because this is what comes to all who do not conduct themselves according to the Master's teachings.

Take now the case of an Almsman who does con¬ duct himself according to the Master’s teachings, to whom comes the same yearning to resort to solitude [441] with the same hopes. Dwelling aloof there, he is contemned neither by his Master, nor by his fellows, nor by the local sprites, nor by himself. Not con¬ temned of anyone, he succeeds in realizing a height of noble knowledge and vision transcending the ordinary. Divested of pleasures of sense and wrong states of consciousness, he develops and dwells in the First Ecstasy, with all its zest and satisfaction, a state bred of inward aloofness but not divorced from observation Uicv encountered in Mack Africa. The majority of the shepherds have carried their proslvtising crusade ac¬ cording to the conventional methods of persuasion backed by force and the gin-bottle. But there have been few sinning exceptions, the selfless and the sacrificing apostles of God ; and Khania's country was tortunate in attracting crusaders of the type of Mackenzie and Hepburn. The Bcchuanaland Protector¬ ate is no different from the other innumerable colonics in Africa alisorbcd by the Western nations. Bnt Khama, the son of the chief, embraced the Gospel m his early youth and his life story is one persistent fight for righteousness and moral living. Christian missions can not boast of a finer convert, and Khama reveals the sterling worth of a chief among men, a leader of fearless, albeit superstitons tribe, gradually weaning away his flock from evils that have despoiled his people and his land.

Athalye, D. V„ Life of Tilak ... 460 Athalye, D. V., Life of Mahatama (.andlil ... 466 "Auto-Suggestion" ... ... ... 477 Baker, H. I*., .4 New I'tac and Life of Shakespeare ... ... ... 40° "Banerfee, Sir Curudas : .4 Life-sketch “ ... 46S "Banks and Public Holidays 1934" ... ••• 471 Bate, J. D., .4 Dictionary of Hindi Language ... 469 Beehbofer, C. E., Literary Renaisanee in America 464 Bcnnct, Arnold, H out to make the best of Life 473 Bogus, Theodore H., International Trade Balance 460 "Bose. Sit Jagadisli : A Life-sketch" ... 467 Bose, Phatiindranath, Indian Teachers in China 475 Bowen-Row lands, Ernest, Seventy Two Tears at the Bar ... ... ... ... 453 Bowlcy, Arthur, Measurement of Social phenomena 459 Bach, M.A., Principles of Hindu Ethics ... 47S Bury, J. B., History of the Later Roman Empire 454 Bury, J. B., & Others, Hellenistic Age ... 456 Butterfield. H., The Historical Novel ... 474 "Cambridge Ancient History Vat. I" ... ••• 454 Carthill, AL, The Lost Dominion 394—6 Cntlin, George E. G., Thomas Hobbes ... 47** C hatter jee, N., K. M. Chatlcrjec and his Times 46S "Concerning Money" ... ••• 459 " Constitutional Year Book 1904" ... ... 47“

Craig, Elisabeth, The Stage Favourites' Cook Book ... ... ••• ••• 473 Cuulitte, J. W., English Literature during last half century ... ... ••• ••• 4^3 Dale, Hylton B., Landmarks in Armenian History 457 Dickinson, G. Lowes, The Magic Flute 478 Divckar, D. V., Future of Indian Fiscal Policy 476 "Divan Dard Urdu" ... . ■■■ 4^9 Duffin. H. C., Quintessence of Bernard Shaw 463 Dnstur. K. J., Success In Life 473 Putt, M. X., Reflections on H’omen ... 476 Eichlcr, Lillian, The Book of Etiquette 473 Etcanore, Sister M., The Literary Essay in English 464 Ewcns, \V. T., Thirty Years at Bow Street Police Court ... ... ••• — 453 b'itz-Geimld, S. J. Adair, The Story of the Savoy Opera ... ... ... ... 463 Forbes, Alexander K., Ras Mala ... ... 471 Gayley, Ch. M., & B. I*. Kurtz, Methods and Materials of Lit. Criticism ... 464 Ghosh, Aurobindo, The Seed in Nationalism ... 475 (Tossc, Edmund, Modern FSngllsh Literature ... 473 Gray, R. M., & N. C. Farckh, Maltatama Gandhi 466 "Guide to Britain and British Isles" ... ... 470 Ilaldar, Sukumar, .1 Mill- 1 Ictorhjn Hindu ... 4<>S Hallow cs, Knight, Poems of Science ... ... 473

Hammer, S. C., Norway Year Book 19J4 ... 470 Harris, J. C., Khama ... ... ... 477 Hare, W. L., Mysticism of East and West 451 — 3 Hearnshaw, P. J. C., Meditcval Contributions to Civilisation ... ... ... 456 Hearnshaw, F. J. C., Social and Political Ideas of Middle Ages ... ... ... 457 Houghton, Bernard, Food. Mind ami Health ... 473 llubltcll, J. B., & J. O. Bcatv, Introduction lo Poetry ... ... ... ... 464 Husain, Khan Bahadur Sycd Akbar, Kullat-i-Akbar 468 “ Indian Emigration" ... ... 473 Iyer, T. S. Krishnamurty, l.cprosy in India ... 477 Iyer, R. Narayanswamy, Annual Part of Yearly Digest 1913 ... ... ... 45a James, H. R., Our Hellenic Heritage ... 456 Joseph, Michael, Journalism for Profit ... 473 Kannoo Mai, Sayings of Kablr ... ... 475 Kannoo Mai, Sayings of Tulsidas ... ... 475 Kannoo Mai, Aphorisms of Narada ... ... 475 Keynes, J. M., .4 Tract on Monetary Reforms 413 — 6 Kliaja Khan, Khun Sahib, Studies in Tarawa/ 477 Khan, Sycd Sirdar Ali, Life of Lord Motley ... 465 Kingston, Charles, Dramatic Days at the Old Bailey ... ... ... ... 453 Kurup, T. C. K., Gandhi and Indian Regeneration 476 Louse more, W. C., The Art of Talking ... 474

Lord, A. R., Principles of Politics ... ... 478 Lucas, E. L., Seneca and the Elizabethan Tragedy 460 Lyman, R. H., Il'orld Almanac and the Book of Fads 1914 ... ... ... ... 470 McCkcs, I)r. Helen, Daily Life of the Greeks and Romans ... ... ... ... 472 Moreland, W. H., From Akbar to Aurangzcb 449—50 Morgan, J. H., The Present State of Germany ... 478 Xicoll, Allardvce, Introduction to Dramatic Theory ... ... ... ... 461 O'Counor, V. C. Scott, ,4n Eastern Libtaty 474 and reflection. And why ? — Because this is what comes to all who conduct themselves according to the Master’s teachings. And so in succession, and for the same reason, he develops and dwells in the Second, Third and Fourth Ecstasies. With his heart thus stedfast, thus clarified and puri¬ fied, clean and cleansed of things impure, tempered and apt to serve, stablished and immutable, — it is thus that he applies his heart to the knowledge which recalls his earlier existences. He calls to mind his divers existences in the past, — a single existence, then two . . . (etc., as in Sutta No. 4) ... in all their details and features. And why ? — Because this is what [442] comes to one who conducts himself according to the Master’s teachings.

That same stedfast heart he now applies to the knowledge of the passing and re-appearance of other creatures. With the Celestial Eye . . . (etc., as in Sutta No. 4) . . . and heaven. And why ? — Because this is what comes to one who conducts himself accord¬ ing to the Master’s teachings. That same stedfast heart he nowr applies to the knowledge of destroying the Cankers. He has absolute comprehension of Ill, the origin of Ill, the cessation of Ill, and the course that leads to the cessation of Ill ; he has the like absolute comprehension of the Cankers. When he knows and discerns this, his heart is delivered from the Canker of sensuality, from the Canker of continuing existence, and from the Canker of ignorance; and to him thus delivered comes the knowledge of his deliverance in the confidence that he has lived the highest life, that his task is done, and that now for him there is no more of what he once was. And why ? — Because this is what comes to one who conducts him¬ self according to the Master’s teachings. Hereupon Bhaddali asked the Lord what was the cause and reason why the Almsmen prolong proceed¬ ings against one Almsman longer than against another.

Take the case, answered the Lord, of a frequent and habitual offender who, when spoken to by his brethren, skips off to something irrelevant, changes the subject, evinces rage and hatred and resentment, does not take it well, bristles with indignation, fails to atone, and does not declare himself willing to do what the Confra¬ ternity pleases. In such a case his brethren, who have duly noted all this, [443] deem it well to conduct such an enquiry into his case as to preclude any speedy settlement of it. Take now the case of another frequent and habitual offender who, when spoken to by his brethren, does not skip off to something irrelevant, does not change the subject, does not evince rage and hatred and resent¬ ment, but takes it well, is humble, atones, and declares himself willing to do what the Confraternity pleases. In such a case, his brethren, who have duly noted all this, deem it well so to restrict their enquiry into his case as to ensure a speedy settlement. Next take the case of a casual and not habitual offender, who, when spoken to by his brethren, skips off to something irrelevant . . . [444] preclude any speedy settlement of it.

Next take the case of a casual and not habitual offender, who, when spoken to by his brethren, does not skip off to something irrelevant . . . ensure a speedy settlement. Lastly, take the case of an Almsman who gets along just by trust and affection. Recognizing this, his brethren deem it well not to protract the proceedings lest he lose even his trust and affection. Just as if a man possessed only a single eye and his friends and kinsfolk guarded that one eye of his lest he should lose even that too, — even so do the Almsmen take heed lest he should lose even his trust and affection. Such, Bhaddali, is the cause and the reason why the Almsmen prolong proceedings against one Almsman longer than against another. What, sir, is the cause and the reason why in bygone days [445] there were fewer rules of conduct and more Arahats, whereas nowadays there are more rules and fewer Arahats ? Ogata, Kivoshi, The Co-operative Movement In Japan ... ... ... 459 Pnnnanand, llhai. Story of my Exile ... 474 Parmanand, Bliai, Hindu Sangatlian ... 474 Parry, His Honour Judge, Prama of the Law 453 lYasad, Sinbeswar, Elements of Indian Astrology 476 I“uran Singh, An After-noon trflfc Self ... 476

Ure, 1*. X., Origin of Tyranny ... 455 Viallate, Prof. Achille, Economic Imperialism and International Relations ... ... ... 45$ Wnley, Arthur, The No Plays of Japan ... 462 Wellock, Wilfred, Ahimsa and the World Peace 477 Whisken, H. X., IPhat it means to live ... 473 Winslow, J. C., Narayan Vaman Tilak ... 46S It is because, when men fall away and the truth wanes, rules are multiplied and there are fewer Arahats. The Master does not prescribe rules for his disciples so long as there is no sign in the Confraternity of states of consciousness bred of the Cankers. But as soon as he sees signs of this, he prescribes rules to combat those states of consciousness. Such states occur only when the Confraternity has grown big, and then it is that rules against them must be prescribed. They do not appear till the Confraternity has risen to wealth, fame, learning, and standing ; but, when it has got standing, then there occur states of conscious¬ ness bred of the Cankers and the Master prescribes rules to combat them. Few were ye when I preached the homily with the parable of the thorough-bred Colt. Do you remember it, Bhaddali ?

To what cause do you attribute that? I have not been conducting myself according to the Master's teachings for a long time. That is not the cause or the reason. For some time past my heart has been fathoming yours, seeing how, while I was expounding the Doctrine, you, in your folly, were not listening intently, with grip and grasp and whole-hearted apprehension. Well, I will tell you that homily with the parable of the Colt. Hearken and give ear [446] and I will speak. Then to the attentive Bhaddali the Lord began thus : — Just as an expert horse-breaker, when a fine thorough¬ bred is put in his hands, first schools it to the bit, and during the process the colt exhibits every twist, wriggle and contortion you would expect from one constrained to do something wholly novel, until he is perfected by constant use and gradual practice therein. After the bit comes the yoke and in this process too the colt exhibits . . . practice herein. Next the colt is schooled successively to the ring, to being clipped, to gallop, to neigh (defiance), to bear himself like a royal charger of birth and breeding, peerless in speed, in points, and in

Cbt Hindustan R m By Mr. Thakorelal M. Desai. It is the general belief that to a reader, who is not sufficiently interested in the statistical side of sociology and who is not an avowed politician, the Census Reports are apt to be dull reading. This is to my mind an erroneous belief and I have little doubt that to any reader with just sufficient general interest in the fate of his country and the collective march of his countrymen, the report is bound to reveal some feature that will appeal to him, even though he may not be able to appreciate that mysterious romance of numbers. The reason for this is, to my mind, the greater effort at completeness in the interpretation and the significance of figures in the Census Re[>orts, provincial or Indian, than in those of the other countries. This feature is very necessary here, as expert statisti¬ cians are few, who can solve for the public, the mystery of figures. And yet, one must confess one’s surprise at the comparative brevity with which Mr. Marten, the Census Commissioner, has achieved this completeness. He has eschewed the rather long-winded statement about the | general conditions of India, that used to figure in the previous reports and has thus utilised considerable amount of space for more valuable work.

The total population of India, as enumerated in this Census, was a little short of three hundred and nineteen millions, or to be more exact 318,942,480. This compared to the figure of 1911, shows an increase of about four millions or 1.2 per cent. If we take the figures for all the six censuses, the rise during this last decade from 1911 to 1921 is the smallest ever recorded. During the nine years preceding 18S1, the rise of the population was by 23.2 per cent., while the following census in 1891 recorded a rise of 13.20. The census at the begining of this century showed a rise of only 2.5, while in 1911, the figure again went up to 7.1. Even after making allowances for the fact that during the previous censuses, the area and the population handled were not the same and that in each successive decade the machinery of enumeration was more accurately adjusted, and if we take the rgal increase per cent., as apart from the actual figures of increase, we must admit that the real rate of increase which duriug the years 1901 to 1911 had gone up to 6.4 per cent., has suddenly been arrested.

This sudden drop in the rate of increase of the population is not difficult to explain. The direct and indirect effects of the War of 1914-18 on the growth of population in India were considerable, but compared to the havoc caused by the influenza epidemic in 1918-19, they were negligible. There is no direct source from which one can get the approximate figures for the number of deaths caused by the epidemic. Mr. Marten has been at great pains to arrive at a reasonably accurate estimate after taking into consideration figures from several sources, and from bold deductions from the facts available. He places the figure for total mortality during the influenza period somewhere between twelve 3 1 8 LXV. BHADDALI-SUTTA. M. i. 447- manners ; and in this process too the colt exhibits . . . practice herein. Lastly, the horse-breaker grooms and braids the colt to perfection and so it becomes with its ten points a charger for a king to be proud of, and is styled a royal treasure. Just in the same way an Almsman who has his ten points grows worthy of oblations and offerings and gifts and homage and is the richest field in which to sow the seed of merit. What are these ten points ? — His are the Arahat’s right views, the Arahat’s right aspirations, the Arahat’s right speech, the Arahat’s right action, the Arahat’s right mode of livelihood, the Arahat’s right effort, the Arahat’s [447] right mindful¬ ness, the Arahat’s right rapture of concentration, together with the Arahat’s right knowledge and right Deliverance. The Almsman, Bhaddali, who has these ten points is worthy of oblations and offerings and gifts and is the richest field in which to sow the seed of merit.

Thus spoke the Lord. Glad at heart, the reverend Bhaddali rejoiced in what the Lord had said.

Thus have I heard. Once the Lord was staying in the Anga country, where there is a township named Apana. In the morning early, duly robed and bowl in hand, he went into town for alms and, after his meal, on his way back from his round, went into a wood to rest during the heat of the day and seated himself at the foot of a tree. Likewise, the reverend Udayi had been into town for alms and on his way back had gone into that same wood to rest during the heat of the day, and was sitting under a tree in solitary meditation when there came to him the reflection that their Lord had dispelled many an unhappy state of consciousness and had implanted many a happy one, had dispelled to thirteen millions, and working to his reason¬ ing, one must admit that the figure, if at all it errs, errs on the side of under-estimate. And the worst of it is that these twelve to thirteen million deaths do not comprise the only toll that we have paid to the fell disease. As Mr. Marten observes, “The number of deaths, however, is not, of course, the measure of the loss of life from the epidemic. The case mortality has been put roughly at about io per cent, and on this basis the total number of persons affected by the disease was about 125 millions or two fifths of the total population of India.

figure where over-populatipn begins, for reasons which are obvious. There is little reason to believe that in the so-called golden age, when the population of India was, say, one third of what it is now or even less, the squalor, the misery.’, the wretchedness and sacrifice demanded of those living in those days so that the population be maintained was in any way less than what it is uow. The fact is that the question of social misery and degradation, though it dpes turn upon the productive capacity of the country, rests more on the forms of social organisation and the conceptions of social justice. The quantitative methods of the present day economists arc mainly responsible for thus clouding the issue and for the general prevalence of the belief that there is no other remedy except increase in the productive capacity of the country or the reduction of population. When so many of us alarmed by the theories of the economists hasten to agree with this belief, we forget that in the first place, no end of increase in the productive capacity of the country will add an appreciable amount of happiness and comfort to the people, unless the methods of participation in that increase . are changed, and in the second, that even with our Present capacity of production ; we could do much to rule out a great amount of misery from the life of the people, if we all agree to principles of distribution of wealth, more in accordance with the demands of social justice. Of course, I do not mean to suggest that senseless multiplica¬ tion of the species is in any way desirable or to l>c encouraged. All I want to point out is that the remedy for the alxtlition of misery and sacrifice lies not so much in the direction of the t eduction in birth-rate as in a more fair and equitable distribution of wealth.

This was no doubt true even twenty years ago and may still be true to some extent amongst somearistocratic families, but the conditions have changed ^considerably since the war and the conformity in the standard of life of a particular family and its economic position is much greater to-day than ever before and a serious and wellguided effort at some statistical measure of the standard of living will give useful results. These results, however, will not be useful in gauging the chances of rise or fall of population, because the average Indian peasant with his temperamental resignation will sooner think of giving up comforts and even necessaries rather than even dream of checking the increase in his family, when his standard of living is threatened. But any results obtained with regard to the statistical measure of the standard of life in India will be useful in other ways. There is no doubt that the work, if it ever could be done, could best be done by the census organisations, because the operations of the Labour Offices do not cover the whole of India.

Religion is an important principle of classifi¬ cation of the population and yet we owe our thanks to Mr. Marten for rigorously cutting out from his Report, those long polemics on religi¬ ous tenets and ceremonial observances, that used to lx? a feature of the earlier reports M. i. 448. THE PARABLE OF THE QUAIL. 319 many a wrong state and implanted many a right one. Arising towards evening from his meditations, Udiiyl betook him to the Lord and, taking [448] his seat to one side after due salutations, first related how there had come to him the foregoing reflection and then went on to say : — In former times, sir, we had meals in the evening and in the morning and in the afternoon, in contravention of all proper hours. Time came when the Lord bade Almsmen give up having meals out of hours in the afternoon ; and personally I felt it a painful wrench, when the faithful laity came with excellent meals in the afternoon out of hours, to realize that by our Lord’s bidding they were to be rejected and by our Blessed One’s bidding to be renounced. Well, sir, out of our love and veneration for the Lord and in our sense of duty and obligation, we gave up these afternoon meals, out of hours ; and we ate morning and evening. Then came a time when the Lord bade Almsmen give up eating at night, out of hours.

Here again it was a painful wrench to realize that by our Lord’s bidding the better meal of the two was to be rejected and by our Blessed One’s bidding to be renounced. The old custom had been, when a man was given curry in the afternoon, for him to say : Carry it away and wc will have it for supper together. For, dainty dishes, sir, all come at night, — rarely by day. Well, out of our love and veneration for the Lord and in our sense of duty and obligation, we gave up eating at night, out of hours. Time was when, going in quest of alms when it was too dark to see, Almsmen used to walk straight into the village-pond or the cesspool, or stray into a hedge, or blunder over a cow asleep, or associate with young fellows before or after crimes, or were solicited by women. 1 remember once being out for alms after dark when a woman espied me for a flash as she was scouring a pot and screamed out : Woe is me ! A goblin is after me! I told her I was not a goblin but an Almsman [449] standing there for alms. Then you must be a poor orphan with no father or mother left alive ; you would

Whatever their value in those days, they would undoubtedly be useless to-day, in view of the many independent publications concerning such questions, and also because of the fact that questions of doctrine remain more or less the same. And yet we cannot agree with Mr. Marten, in his decision not to insist upon sect statistics. One might agree with him that “caste is too complex, too local and too con¬ troversial a factor to form a basis for a social and economic division even of the Hindu Society," but merely knowing the number of Hindus is not of much importance and a census of India which does not go into the question of sects would be if not meaningless, at least incomplete, so far as the classification by reli¬ gion is concerned. To do him justice, how¬ ever, I must admit that the decision was taken not by him in the first instance but by his predecessor Sir Edward Cait, which he merely endorsed. The general distribution by religion of the population, varies little from one census to another and dcqicnds very largely on historical factors. The tendencies towards change and evolution in Hinduism are visible only through the rise or fall in the numbers of various sects, and not through the total number of i>eople registered as Hindus.

do better to cut your belly out once for all than to let it drive you to prowl about for alms in the dark like this. When I remember this, sir, the reflection comes to me that our Lord has dispelled many an unhappy state of consciousness and has implanted many a happy one, has dispelled many a wrong state and implanted many a right one ! Yet, in their folly, Udayf, there are silly people who, when told by me to give something up, think that it is an insignificant matter of no moment and that I am too particular, — with the result that they do not give it up but grow dissatisfied with me and with the Alms¬ men who desire to be trained. This insignificant thing grows into a bond strong enough to hold them fast, a stout and solid bond, a bond that rots not away, a massive log round their necks. It is like a quail caught in a springe, there to abide slaughter or captivity or death. Would it be correct to say that to the bird in this plight the withy which holds it is a bond without strength or might, a bond that is flimsy and unsub¬ stantial.

No, sir ; to the quail it is a bond strong enough to hold her fast, a stout and solid bond to her, a bond that rots not away, a very log round her neck. Just in the same way, Udfiyi, there are silly people ... a log round their necks. Take now the case of young men who, when told by me to give something up, [450] think that in itself it is an insignificant matter of no moment, but that their Lord, the Blessed One, has bidden them to give it up and renounce it. So they give it up, without growing dissatisfied with me or with the Almsmen who wish to be trained ; and the result is that, unruffled, they live in meekness and contentment, with hearts as free as wild things. Unto these the bonds prove to be without strength or might, flimsy and unsubstantial. It is like a king’s elephant — with tusks like the stilts of a plough, the huge scion of a noble race, the hero of many a battle — who may be bound with stout straps and thongs, but has only to give quite a little heave of his more than half of these deaths are due to avoid¬ able causes.

(1) Marriage is almost universal both for men and women. provincial’ superintendents enjoy, is sometimes denied to the Census Commissioner, in as much as special materials gathered at special places is not of much use to him. He can generally make use of the materials which are uniformally common to the whole of India. The first thing one notices about the discus¬ sion on Sex in the Census Report, is the laying at rest of the furious controversy that raged round the question of the accuracy of Indian sex figures, especially those dealing with the number of women. Unlike most of the countries in Europe, each successive Indian census has returned an excess of males over females. There ■were some reasonable grounds for believing in the charge of inaccuracy levelled by the Western critics, because of the characteristic attitude a large number of our countrymen have towards women. The Census of 1911. however, did this signal service of disposing of this allegation by a close analysis of the materials. Mr. Marten reviews in brief the arguments from both sides of this controversy and assures us in the end “that the return of sex is on the whole accurate and that the proportions given represent the existing facts within the margin of error applicable to the enumeration in general.”

(4) The proportion of the widowed, and especial¬ ly of widowers, has increased owing to high selective mortality and possibly, in the case of widows, partly owing to the increasing orthodoxy of the lower castes and tribes. Literacy for the Census Report means the ability to wTite a letter to a friend and to read the answer to it : It has ruled out all complica¬ tions with regard to the degree of education. The average number of people, who are literate according to this definition in India, per thousand of those above five years is 82.139 males and 21 females per thousand having been recorded as literate. If we take the figures of literacy by age-groups, the proportion is the highest between 15 and 20. Effective literacy, however, begins at twenty, because the pheno¬ menon of lost literacy once acquired is not un¬ known to educationists. The figure of literacy M. i. 45 1. body in order to burst his bonds asunder and go forth where he lists. Would it be correct to say that to the elephant his bonds are strong enough to hold him fast, — stout, solid bonds that rot not away, a massive log round his neck ?

No, sir ; to such an elephant these bonds which he can burst asunder by a slight heave of his body, are to him without strength or might, flimsy and unsubstantial. Just in the same way, Udayi, the young men who, when told by me to give something up, . . . flimsy and unsubstantial. It is like a poor wretch with just a single crazy hovel open to the crows and squalid to view, with just a single crazy pallet squalid to view, [451] with no store of grain beyond just his sorry seed-corn in a solitary crock, and with just his one ill-favoured wife. If such a poor wretch sees an Almsman from a pleasaunce with clean hands and feet seated after a good dinner meditating in the cool shade, he might think it a pleasant and healthful thing to be a recluse and might like to become a Pilgrim too, cutting off his hair and beard, donning the yellow robe and going forth from home to homelessness. But suppose he could not bring himself, as the first step to becoming a Pilgrim, to give up his poor hovel and pallet, his poor crock of seed-corn and wife. Would it be correct to say of him that the bonds which keep him from giving up his sorry belongings in order to become a Pilgrim, are to him weak bonds, without strength or might, flimsy and unsubstantial ?

No, sir; to him they are bonds strong enough to hold him fast, stout, solid bonds that rot not away, a massive log round his neck. It is just the same, Udayi, with those silly people who, when told by me to give something up, think that it is an insignificant matter of no moment and that I am too particular, — with the result that they do not give it up but grow dissatisfied with me and with the Almsmen who desire to be trained. This insignificant thing grows into a bond strong enough- to hold them fast, a stout, solid bond, a bond that rots not away, a massive log round their necks. S Or it is Tike a rich man, or his son, [452] of great wealth and possessions, with abounding treasure and substance and lands and raiment and wives and slaves both male and female. If he, likewise, sees an Alms¬ man from a pleasaunce with clean hands and feet seated after a good dinner meditating in the cool shade, he too might think it a pleasant and a healthful thing to be a recluse and might like to become a Pilgrim too, cutting off his hair and beard, donning the yellow robe and going forth from home to homelessness. And suppose he could bring himself, as the first step to becoming a Pilgrim, to give up all these riches and to go forth from home to. homelessness. Would it be correct to say of him that his bonds were strong enough to hold him fast, stout solid bonds that rot not away, a massive log round his neck ?

No, sir; to him they are flimsy and unsubstantial. It is just the same with those young men who, when told by me to give something up, think that in itself it is an insignificant matter of no moment but that their Lord . . . [453] flimsy and unsubstantial.-*' There are four types of individuals to be found in the world, Udayi. The first is progressing towards giving up ties and renouncing them, but in his progress is assailed by thoughts and ideas into which ties enter ; he gives in to them, does not give them up, does not dispel and eject them, does not annihilate them. Him I call not detached but attached. And why ? — Because I have gauged his individuality. The second is similarly progressing and is similarly assailed, but does not give in to such thoughts and ideas, he gives them up ; he dispels, ejects and annihilates them. Him too do I call not detached but attached. And why ? — Because I have gauged his individuality. The third is similarly progressing but in his progress is from time to time assailed by distraction in mindful- for the age group 20 and over, is lower in this census unlike the previous ones, but this is due not so much to lost literacy as to the higher mortality due to influenza in this group. Com¬ paring the figures with those of the previous census, India has to-day four million more literate persons than in 1911.

Mr. Marten observes that this increase in the number of literate males and females is shared by every province and state, but the statement is open to one correction. The premier state of Hyderabad is the one exception where the proportion of literate males to thousand has gone down from 67 to 65, while in Kashmir, which has the lowest literacy record, the increase is nominal and may quite possibly be due to a greater number of temporary visitors. If we exclude Burma, where the conditions are exceptional because of its religion, the first three places are occupied by three Indian states of Travancore, Cochin and Boroda, but the pride due to this will be only short-lived, when we find that the three last places arc also occupied by the three important states of Gwalior, Hyderabad and Kashmir.

Mr. Marten complains that the public were generally indifferent to the census. He is really thankful for it at heart because they stopped short with indifference and were not positively hostile. The fact is that the general public or even the literate portion of it for the matter of that, knows precious little about the census operations beyond the fact that it is for calculat¬ ing the population of the country. It has no proper appreciation of the wealth of materials thus collected and seeing that the Census Reports l»oth of the provinces and states and of India are published in English and find their destination in Government offices and the reference shelves of the public libraries, this want of appreciation and the attitude of indifference arc not at all to be surprised at. I do not mean to suggest that the Reports should be published in the various Vernaculars, but why could not the various Governments make arrangements to get abridged editions in the Vernaculars of the province, which might exclude all purely technical matters and many tables, and which would appeal to the man in the street at general reading. I have before me one such small but excellent volume in Gujarati, prepared at the instance of the Govern¬ ment of Baroda. In this volume, in two hundred odd octavo pages, the translator has summarised in Gujarati the standard English Report taking up more than four hundred foolscap pages, in a very homely style.

The volume is priced Rs. 2/- and is calculated to have a much wider publicity than the standard report. The experiment was first made in ion and it was found so successful that it was repeated in 1021. I do not know if any other local government issue such abridged editions in the Vernaculars, but if they do not, they might take a leaf from the policy of the Baroda Government, and so might the Govern¬ ment of India. It will help much towards effect¬ ing the desired change in the attitude of the pcopV

ness. Mindfulness is slow of growth, but he is quick to give up such distraction, quick to dispel, eject and annihilate it. It is like a man who lets fall two or three drops of water into an iron pot heated all day long ; the drops of water are slow in falling but quick to disappear and vanish. And it is just the same with this third man who is progressing . . . and annihilate it. Him also do I call not detached but attached. [454] And why? — Because I have gauged his individuality. Last comes the man who, recognizing that ties are a root of Ill, frees himself from ties and is Delivered by destroying ties. Him do I call detached and not attached. And why ? — Because I have gauged his individuality. Five in number are the pleasures of sense, namely, visible shapes, sounds, odours, tastes, and touch, — all of them pleasant, agreeable and delightful, all of them bound up with passion and lusts. The satisfaction and the gratification derived from these five pleasures of sense is called sensual pleasure, filthy pleasure, vulgar pleasure, ignoble pleasure, not to be practised, not to be developed, not to be fostered, but to be dreaded, say I.

Take the case of an Almsman who, divested of pleasures of sense and of wrong states of conscious¬ ness, develops and dwells in the First Ecstasy . . . and successively in the Third and Fourth Ecstasies. This is called the pleasure of renunciation, the pleasure of solitude, the pleasure of tranquillity, the pleasure of utter enlightenment,1 — to be practised, to be developed, to be fostered, and not to be dreaded, say I. Take the case of an Almsman who has developed and dwells in the First Ecstasy. Here there is no fixity, — in that observation and reflection are not yet stilled. Nor is there fixity in the Second Ecstasy, — in that 1 Sambodha-sukha , — a term ordinarily restricted to the Buddha, but here used of Arahats in general. zest and satisfaction are not yet stilled. Nor again is there fixity in the Third Ecstasy, — in that [455] the bliss of rapt concentration survives. But when the Brother has developed and dwells in the Fourth Ecstasy, then I say there is fixity. Of the First Ecstasy I say that it sufficeth not ; I tell you to give it up and pass beyond it, — to the Second Ecstasy. Of the Second Ecstasy I say that it sufficeth not ; I tell you to give it up and pass beyond it, — to the Third Ecstasy. Of the Third Ecstasy I say that it sufficeth not ;

I tell you to give it up and pass beyond it, — to the Fourth Ecstasy. Of the Fourth Ecstasy I say that it sufficeth not ; I tell you to give it up and pass beyond it — to the plane of Infinity and Space — by passing beyond all perception of things material, by eliminating perception of sensereactions, and by not heeding perception of differences. This too sufficeth not and you must give it up and pass beyond it, — to the plane of Infinity of Conscious¬ ness and thence successively to the planes of Naught and of Neither-perception-nor-non-perception, [456] till at last the Almsman develops and dwells in the state where perceptions and sensations cease to be

Can you point, UdSyl, to any bond, big or small, which I have omitted to order to be given up ? Thus spake the Lord. Glad at heart, the reverend Udayl rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at Catuma in the myrobalan wood, there came to visit him five hundred Almsmen headed by Sariputta and Moggallana. These newcomers, while they were being greeted by the resident Almsmen and were being shown their billets and while they were SULTAN MAHMUD OF GHAZNI N. By Mr M. Habib, b.a., (Oxo n.) m.r.a.s. Professor of History, Aligarh. I : Muslim World in the Tenth Century. “Almost all ethical doctrines and religious creeds,” says John Stuart Mill, “are full of meaning and vitality to those who originate them and to the direct disciples of the originators. Their meaning continues to be felt in undiminish¬ ed strength, and is perhaps brought out into fuller consciousness, so long as the struggle lasts to give the doctrine or creed an ascendency over other creeds. At last it either prevails, and becomes the general opinion, or its progress stops; it keeps possession of the ground it has gained, but ceases to spread further. From this time may be usually dated the decline in the living power of the doctrine. For when it has beebme a hereditary’ creed, and to be received passively, not actively — when the mind is no longer compelled, in the same degree as at first, to exercise its vital powers on the questions which its beliefs present to it, there is a progressive tendency to forget all of the belief except the formularies, or to give it a dull and torpid assent, as if accepting it on trust dispensed with the necessity of realising it in consciousness.”

It was no longer a world-wide force of democratic up¬ heaval. People prayed and fasted and read the Quran with devotion ; they lived according to what they considered to be the true interpretation of the law ; but the vision of a new heaven and a new earth, such as had inspired the Saracenic invaders of Persia, was totally beyond their ken. They had lost their proselytising fervour and were content to keep their creed to them¬ selves. The bounderies of the Muslim world remained where the Omayyad Caliphs had left them, and no new countries or peoples were brought within the fold. And internally also the political, religious and racial unity of the Muslim world was being gradually undermined by the forces of disintegration.

siotl* — Sunnis, anil ‘heretics’. Shiaism became the Persian interpretation, as against Sunnism or the Arab interpretation, of the Prophet’s tcachings(i). As yet, however, the difference between the Sunnis and the main body of Shias was not so acute as it afterwards became; one sect shaded off into another by insensible gradations ; it was difficult to say where Sunnism ended and Shiaism began, and many persons then living would have found it hard to decide to w’hich sect they really belonged But the most bitter animosity prevailed between the ‘orthodox’ Sunnis and the extreme wing of the Shiaites, who believed in only ‘seven’ out of (1) The point requires some elucidation. The great religions of the world may be divided into two classes — the Semitic (Judaism, Christianity and Islam) and the Aryan (Hinduism, Jainism and Buddhism). Broadly shaking, Semitic religions give more importance to the ethical, and the Aryan religions to the metaphysical, aspect of faith. Now after the Arab conquest of Persia, the Persians naturally interpreted the new faith in the light of their already existing metaphysical conceptions which they largely shared with the Hindus. 1 me of the most important of these was the idea of Incarnation, the appearance of the Supreme Being in a human form. Every religion has felt the necessity of finding some means of intercourse between the real and the sensible world. In Islam the angel Gabriel brings the message of the one world to the other.

Aryan religions explain it by a scries of incarnations by which the creator comes to teach the law to the created. In the extreme forms of Shiaism, a highly Arvanised interpretation of Islam, the rrophct> and the Imams liecome Divine Incarnations, a belief which the orthodox considered to be identical with idolatry. And yet a priori Shiaism and Sunnism must be considered equally valid interpretations of a common faith; nor is it possible to give any valid reason why the Arab outlook on life should l>e in greater consonance with Reality than the Persian. Another IndoAryan doctrine was ‘monism', the belief which regarded all existence as the emanation of a one Being and all change as the evidence of a Cosmic Purpose. To the Semitic Conception of law as on external command, the Arvans had opposed the belief that law was an inner aspiration of the soul itself. Whnt is known as Taiutraf (Muslim mysticism) is Islam interpreted in the light of Indo- Persian Monism, in which God ceases to be a being external to the individual and law is no longer a command imposed from without. Muslim mystics have always claimed that tlicir doctrines arc based on the Quran and rightly so, however itnpalatable such a confession may appear to those who imagine that a religion can king exist without developing a system of metaphysics. But the contention of the Muslim mystics is quite compatible with the fact that the devehipment of mystisiem in Islam was the work of Persian thinker*, who were steeped in the doctrine of Monism ;

and that in its mature form the teachings of Tasuuaf are broadly the same as the philosophy of the Neo-Platonists and the Vpanishads. Thus Islam interpreted in the light of the Incarnation-idea has given us Shiaism, which in its orthodox form claims that Ali should have been the first Caliph and in its hcreticnl phase asserts him and the Imams to be Divine Incarnations, while inter¬ preted in the light of Aryan monism, it has led to Tasu-waj. the finest achievement of Indo-Persian genius in the realm of thought.

putting away their bowls and robes, talked loud and made a great noise. Said the Lord to the reverend Ananda: Who pray are these loud-voiced noisy persons, like so many fishermen over their catch ? There have come to visit you, sir, five hundred Almsmen headed ... a great noise. Tell them from me, Ananda, that the Master desires their presence. Ananda having duly done so, those Almsmen obediently [457] came to the Lord and with proper salutations took their seats to one side, there to be asked why there was all this clamour and noise, as of so many fishermen over their catch. It was these five hundred Almsmen, sir, headed . . . a great noise. Depart, Almsmen ; I bid you begone ; you cannot dwell near me. Yes, sir, said they obediently, as, rising up from their seats, they took reverential leave of the Lord, folded up their bedding, took their bowls and robes, and went away. At that time the Sakyans of Catuma were met together in their moot-hall on some business or other ; and, when from a distance they observed these Alms¬ men going away, they went up to them and asked where they were going.

The Lord, sirs, has bidden us all begone. Sit down for a while, reverend sirs ; we may be able to mollify the Lord. So these Almsmen sat down while the Sakyans of Catuma went off to the Lord and, seating themselves after salutations, spoke thus: — Let the Lord show favour to the Almsmen and extend a welcome to them. As in the past the Lord has been kindly to the Con¬ fraternity, so let him be kindly to them now. Among them, sir, are young recruits that have but recently joined and are fresn to this Doctrine and Law ; to these it would be a shock and a set-back, if they fail to see the Lord, — just as drought to young crops [458] or as losing sight of its mother to a young calf. As in the past the Lord has been kindly to them, so let him be kindly to them now, — showing favour to the Alms¬ men and extending a welcome to them. Then Brahma Sahampati, divining with his own heart the thoughts of the Lord’s heart, vanished from out of his heaven to re-appear in the Lord’s presence, — as easily as a strong man might stretch out his arm or draw back his outstretched arm. With his right shoulder respectfully bared, Brahma stretched forth folded palms in homage towards the Lord, saying, as the Sakyans had said : — Let the Lord shew favour ... a welcome to them.

[459] Now the Sakyans of Catuma and Brahma, Sahampati by their illustrations from young crops and the young calf succeeded in mollifying the Lord. Said the reverend M aha- Moggallana to those Alms¬ men : — Arise, sirs, and take up your bowls and robes ; the Sakyans of Catuma and Brahma Sahampati have succeeded in mollifying the Lord by illustrations from young crops and the young calf. So at his bidding the Almsmen arose, took up their bowls and robes, went to the Lord, saluted him and took their sears to one side. Sariputta was sitting hard by, and the Lord asked him what he had thought when those Almsmen were sent away. I thought, said Sariputta, that the Lord did not want to be troubled just then but to enjoy present bliss, and that we too would do the same. Go away, Sariputta ; go away and never let such an idea cross your mind again. Turning to Moggallana, the Lord asked him the same question and received the answer that he had thought, when those Almsmen were sent away, that the Lord did not want to be troubled just then but to enjoy present bliss, and accordingly that he and Sariputta would look after the Confraternity.

Quite right, Moggallana ; for, either I or you two must look after the Confraternity. Then, addressing the Almsmen, the Lord said : — the ‘twelve’ Imams of Shiaism, and were general¬ ly known as the ‘heretics’ ( mulahidah ). This extreme wing, though divided into many groups, of whom the Ismailis of Arabia and the Carmathians of Multan were most notorious, was unified by a common hatred of the Sunnis owing to the punishment which the latter inflicted on "heretics’ in general, without trying to dis¬ tinguish between one kind of heresy and another. Their great dogmatic fault, from the orthodox view-point, was their belief in the Prophet’s Family as a Divine Incarnation. But every species of vice was attributed to them ; and it was their supposed moral character rather than their actual religious beliefs that excited the frantic intolerance of the orthodox. They were accused of permitting incest and of legalising marriages within prohibited degrees; they were blamed, and with more truth, for resorting to assassination as a political weapon and of trying to establish a heretical hierarchy in place of the secular state. A ‘heretic’ was slain wherever he was found; but' simple death, as a rule, was considered too mild a punishment, and the ‘heretic’ who escaped being torn to pieces by infuriated mobs, was put to death by the Government with the most revolting tortures that the mind of man could invent. To this insensate persecution the ‘heretics’ replied with the weapons which are always in the hands of a determined minority.

i- U W,, / a L’ T before the Prophet, and continued of A lam at <rLZ V '*7 cll*™ the fortress hrnce hJ -OU >*s '"’<** paradise". from Kendoutld. ,Man °f }hr Moon tains" was wont to The -1 . • K men to assassinate his opponents. M at “XT'* rr* !rom hashiih ^mp> with being taken YoVhl ‘1- rami wa* drugged hefo.* •uich an infill * 'w,ra'* 1.1*' / *«*<**. it is said, had found no rlst Jn .v,0" ,,L'imaK\n*tion that his soul that he would and the promise of a heroic ,1 *! Para^ls* oncc by the performance the assassin's knife”* 5T,/OOK*1 * to induce him to wield at the hand. < and ^acc the inevitable punishment bv JjJTn ZZ orth?,°* The fort was destroyed the snliiecf ^nd;S°n Chengi*. For literature on chanters 'on It*'*? ,h.e *«!"»■* Namnh" see the "Tar>kh-i-rn»M*i?f 'n "Rauzatus Safa’ and Malik Tnw ' c*? ^!c, *btrd volume of Alnnddin Ata on he te of “ Jahn" wan written ter. puKed* ‘he A'amnt ,ibrnrv' 11 ha* not ^ Four terrors await a man who goes into the water, — namely waves, crocodiles, whirlpools and sharks. And just the same four terrors await the man who goes forth from home to homelessness as a Pilgrim.

[460] First, what is the terror from waves ? — Take the case of a young man who for faith’s sake has gone forth from home to homelessness as a Pilgrim, feeling beset by birth, decay and death, by grief, lamentation, ills, woes and tribulation, beset by ills and spent with ills, and asking to be shown how to make an end of all that makes up the sum of Ill. When enrolled ac¬ cordingly as a Pilgrim, he is plied by his fellows in the higher life with orders and with directions, — how to approach and how to withdraw, how to look in front of him and how to look behind him, how to stretch out his arm and how to draw it back, and how to carry his bowl and robes. Thinks he to himself: — In the old days before I left home, it was I who gave orders and directions to others ; but these people here seem to think they must order me about and direct me like my own children and grandchildren. So he throws up his training and reverts to the lower state of a layman. — Such a man is said to be so terrified by waves that he throws up his training and reverts to the lower state. Terror of waves signifies temper.

What is terror of crocodiles? — Take the case of a young man . . . sum of Ill. When enrolled accord¬ ingly as a Pilgrim, he is plied by his fellows in the higher life with orders and directions — to eat this but not that, to touch this but not that, to drink this but not that, and each according to rule at an appointed hour only, and never out of hours. [461] Thinks he to himself : — In the old days before I left home, I used to eat and drink what I liked and not to eat or drink what I did not like, without any regard to rules and hours at all. Nowadays, however, when faith moves people to give me a good meal to eat late in the day out of hours, methinks these people here bolt and bar my mouth. So he throws up his training and reverts to the lower state of a layman. Such a man is said to their women. Turkish body-guards were appointed to watch over the safety of kings, Turkish slave-girls intrigued in royal harems ; and slowly, but surely, Turkish adventurers shouldered out the Persians from all places of military command. By the middle of the tenth century the revolution was complete, and the Turks had taken up among the Mussulmans a position broadly similiar to that of the Kshattriyas among the Hindus. That only a Turk should ride a Muslim land or lead its armies on the field of battle was considered by the ordinary citizen an immutable precept of political morality.

this I get the years of the Christian era given above. The corresponding dates for the Samanid Kings, on the testimony of Minhajas Siraj and Hamdullah Mustnwfi, are : Abdul Malik bin Nuh (3t3-35o), Mansur bin Nuh (350-363), Nuh bin Mansnr (365-387). do so from terror of crocodiles. Terror of crocodiles signifies gluttony. What is terror of whirlpools ? — Take the case of a young man . . . sum of Ill. When enrolled accord¬ ingly as a Pilgrim, he goes for alms in the morning, duly robed and bowl in hand, into a village or town¬ ship, unguarded of body and speech, without having mustered up mindfulness, and with his faculties not under control. There he sees a householder or his son indulging in the five pleasures of sense to which they arc addicted and devoted ; and the thought comes to him that in the old days before he left home he too used to indulge in these pleasures to which he was likewise addicted and devoted and that, as his family has plenty of substance, he could enjoy that substance while doing good works. So he throws up his training and reverts to the lower state of a layman. Such a man is said to do so from terror of whirlpools. Terror of whirlpools signifies the five pleasures of sense.

Lastly, what is terror of sharks ? — Take the case [462] of a young man . . . sum of Ill. When enrolled accordingly as a Pilgrim, he goes for alms in the morning, duly robed and bowl in hand, into a village or township, unguarded of body and speech, without having summoned up mindfulness, and with his facul¬ ties not under control. There he sees a woman not fully dressed and attired, at the sight of whom passion defiles his heart so that he throws up his train¬ ing and reverts to the lower state of a layman. Such a man is said to do so from terror of sharks. Terror of sharks signifies women. Such are the four terrors which await those who, in this Doctrine and Rule, go forth from home to home¬ lessness as Pilgrims. Thus spoke the Lord. Glad at heart those Alms¬ men rejoiced in what the Lord had said. atul built some mosques’ (978). It was a small affair but had important consequences. Afghanistan till the eighth century had been politically and culturally a War witii cf India, and its Turkish population had adopted the Buddhist creed. (5) But the frontiers of Islam had been gradually pushed across the country and now the two forces stood opposite to each other in the province of Lamaghan on the southern side of the Kabul river. Rai Jaipal of Lahore, over-lord of the Punjab, was driven to desperation by this slow diminution of his ancestral kingdom ; Subuktigin’s repeated invasions had made his life uncomfortable ; and resolved to drive matters to a final issue, he marched to the valley of Lamaghan with ‘soldiers black as night and impetuous as a torrent’. Subuktigin and his son Mahmud, advanced from Ghaznin. The battle raged for several days, but the victor could not be distinguished from the vanquished. Then an untimely snow-storm shattered Jaipal's calculation. (6) “All at once the sky was covered with clouds; thunder and

Thus have I heard. Once when the Lord was staying in Kosala at Najaka-pana in the Butea grove, there were a number of highly distinguished young men who for the Lord’s sake through faith in him had gone from home to homelessness as Pilgrims, — the reverend Anuruddha, Nandiya, Kimbila, Bhagu, Kundadhana, Revata, and Ananda, together with other highly distinguished young men. At the time the Lord {463], sitting in the open air in the midst of the Confraternity, asked the Almsmen whether those young men, as Almsmen, found joy in the higher life. The Almsmen were silent, and silent they remained though asked the same question a second and a third time. Then it occurred to the Lord to put the ques¬ tion direct to those young men themselves, and he asked Anuruddha whether they found joy in the higher life. Certainly we do, was the answer. Good, very good, Anuruddha and the others of you. It is meet, and right that you should do so. You have left home for homelessness as Pilgrims when quite young — with black hair untouched by grey and in all the beauty of your early prime — at the very age when you might have been leading a life of pleasure. It was under no stress from kings or robbers, or debt or fear, or poverty that you left your homes ; — did you not in faith go forth as Pilgrims because — feeling beset by birth, decay and death, by grief, lamentation, ills, woes and tribulation, beset by ills and spent with ills, — you were asking to be shown how to make an end of all that makes up the sum of Ill ?

In Mahmud the long expected hero seemed to have amved. The princes pf Persia and Turkestan tffinblcd at his name and Subuktigin’s mystic dream of a tree rising out of his fire-place and over-shadowing the world was realised. But contemporaries were too dazzled with the genius of the man, who never lost a battle during forty years of ceaseless war, to discover the im¬ permanence of his work. To posterity on the a other hand Mahmud became a legend and a name. Latter-day fanatics have loved to portray him as a hero after their own hearts — the ‘Holy ^Warrior’ in the ‘Path of the Lord’ in whose fqpjh’tcps all pious Muslim kings should aspire to tread ; and moralists of a different type have held him up as an example not of righteousness but of personal greed, of the avarice that clings to worldly possessions, ‘so laboriously won, so precariously held, so inevitably lost*. Yet the

astute, wine-loving Sultan of Ghaznin was neither the one nor the other. Far from being a missionary, he was not even a fanatic, though like a clever man with a clear eye to his own profit, he fought with Hindus and Mussalmans alike for the extension of his empire. But if his faith never rose to the heights of a sublime passion, neither did his stinginess amount to a disease. He did not gloat over his hoards like a miser but kept them intact for the financial stability of his Government. The gift of a commanding personality had been denied to Mahmud. He was a man of medium height with well-proportioned limbs, but the small-pox marks on his face deprived him of all external beauty and grace. It is said on seeing his face in the mirror once he felt very dejected. “Looking at the face of kings is believed to stengthen the eye-sight of men”, he remarked to his uazir, “but a face such as mine will probably injure the onlooker’s eye.” “Not one in a thousand sees your face,” the quick¬ witted Wazir replied, “but your moral qualities affect them all. Strive in the path of virtue and you will be loved by all.” Mahmud was no pahilwan, feats of personal prpxvess were Ix-yond his strength, though his frame bore all the hardships entailed by his continuous campaigns. But he did not subject himself to more discomfort on his campaigns than was absolutely necessary, and his travelling camp surprised his subjects by its splendour.

He was too good a general to endanger his personal safety by a needless heroism ; nevertheless when the occasion required he mounted an elephant and plunged bravely into the thickest of the enemy lines. His unquestioned supremacy over his fellow-men was due to the qualities of the mind — the acuteness with which he unravelled a complicated situation and read the character of those around him, the restless activity of a man determined to be great, combined with the instinctive beheviour of one born to command. A king had to be reserved, but Mahmud never cast off his veil even before his most intimate companions. He had no favourites in stateaffairs. The play-things of his idle hours were not allowed to meddle in matters too high for their understanding. The devotion with which he was served by his officers did not evoke an equal confidence on his side. Even towards his all but indispensable -wazir, the great Kxvaja Ahmad Bin Hasan Maimandi, his attitude was one of distant respect. The smaller fry were

330 LXVI1I. NALAKAPANA-SUTTA. M. i. 464. to that zest and satisfaction which is divested of pleasures of sense and all wrong states of conscious¬ ness, if he attains not to this or to something higher still, his heart is possessed by covetise, malevolence, torpor, flurry and worry, doubts, [464] dislikes and slackness. But if he does attain to such zest and satis¬ faction, or to something higher still, his heart is not possessed by any of these things. That zest and that satisfaction are his. What is your idea about myself? As touching the Cankers — which are depraved and entail re-birth, which are burthensome and ripen unto Ill, with birth, decay and death in their train — , do you think that these have not been put away from him by the Truthfinder and that this is why he knows that this Canker is dealt with by practice, that by endurance, this byavoidance and that by removal ? No, sir; we do not think this. What we think is that the Truth-finder has put away from him all Cankers and that this is why he knows how Cankers are severally to be dealt with. Right, quite right. The Truth-finder has indeed put from him all these evil Cankers, has grubbed and stubbed them, like a palm-tree that has been rooted out from where it stood, a thing that once has been and now can be no more. Just as

a palm with its crown lopped off can never grow again, even so have all these evil Cankers been grubbed and stubbed, like a palm that has been rooted out from where it stood, a thing that once has been and now can be no more. And therefore it is that the Truth-finder knows how Cankers are severally to be dealt with. What think ye ? — With what end in view does the Truth-finder indicate the states hereafter of his disciples dead and gone, declaring that this one has passed to one, and that one to an other future state?

[465] All our ideas are derived from the Lord, guided by him and fortified by him. We pray that the Lord may be pleased to explain what he has said, so that the Almsmen may treasure up his words. mere pawns on the chess-board whom the master¬ mind moved hither and thither at will. The Sultan’s personal faith, as distinct from the policy of his Government, is a matter of interesting speculation. Contemporary gossip credited him with a disbelief in the Day of Judgment and in the Tradition (Hadis) dear to the Muslim priests of all ages, ‘that the scholars ( ulamas ) are the successors of the Propbcts.”(7) The appearance of the Prophet in a dream was said to have put his mind at rest ; and Mahmud, like most Muslim kings, never failed to pay a visit to saints of renown, though with (the exception of Shaikh Abul Hasan Kharqani none seems to have influenced him deeply. But his outlook on life was essentially secular, and he was too conscious of his position as the head of the state to allow priesthood to become supreme. His persecution of the ‘heretics,’ apart from the pressing demand of the ’orthodox’, may have been due to his conviction that their immoral doctrines would shake the foundations on which Muslim Society was based, and greed for money and power, not' an enlightened desire for the spread of Islam, was the motive of his Indian campaigns.

1 owards the end of year 999 Mahmud, the first Muslim ruler to assume the title of Sultan, received a robe of honour from the Caliph with the title of ‘Aminul Millat’ and ‘Yamin^^ doulah. He now stood in the place of the Samauids, his former over-lords, in direct sub¬ ordination to the Caliph, and recognised the duties of his new position by taking a vow to wage a Holy War’ against the Hindus every year. Though he invaded India only seventeen times in the thirty years of life yet left to him, it must be acknowledged that the vow was ful¬ filled in the spirit in which it was made. (1) In 1000 A.D, Mahmud crossed thc^^ (i I Frontier towns (1.000). Indian frontier but retreat¬ ed after capturing a few forts. W • Lahore in Masud's reign was considered to be» an illegitimate son of Mahmud. “People used to tell stones about his birth, his mother and Amir Mahmud. 22* w?s "rtaudy » friendly relation between the /*25 Ltnd h’s "’"O'CT.-bot God knows the truth." (Pathakf). E & r>, l ol. U. p. iti. My end in view is not to cajole or delude folk, nor is it to get for myself gains or repute or fame or profit, nor is it to advertise myself as revealing the respective states hereafter of my disciples dead and gone. No ; it is because there are young men who believe and are filled with enthusiasm and with gladness, who, on hearing this revelation, concentrate their whole hearts on imitating it all, — to their own abiding good and welfare.

An Almsman hears that such and such an Almsman has died and has been declared by the Lord to have been stablished in knowledge. From personal observa¬ tion or from hearsay he knows what was this departed Almsman’s conduct, peace of heart, lore, life, and Deliverance ; and when he recalls the faith, virtue, learning, renunciation and lore of the departed, he concentrates his whole heart on becoming like him, so that his life is blessed. Or the Almsman hears the Lord has declared that, by having burst asunder the Five Bonds which bound him to the world, the Almsman departed has been translated to a heaven never to come back thence to earth. From personal observation . . . life is blessed. Or he hears the Lord has declared that, by having burst asunder the Three Bonds, and by also reducing passion, hatred and delusion to a minimum, the Alms¬ man departed will come back only once more to earth, and will, when he comes back that last time, make an end of Ill. From personal observation . . . [466] life is blessed. Or he hears the Lord has declared that, by having simply burst asunder the Three Bonds, the Almsman departed has embarked on the stream of salvation, is safe from future states of punishment, is sure of his future and destined to win full enlightenment. From his personal observation . . . life is blessed.

I-lak Khan and Mahmud had made an alliance in 999 A.D. on the basis I-lak Khan’s mva- 0f an equitable division of sion of Khornsan— , , ' . , ... , Battle of Balkh. °* die Samamd Kingdom. But this did not prevent the Khan from casting longing looks on the fertile lands on the other side of the Oxus. In 1004 — 1005 when Mahmud was away at Multan, I-lak Khan found his opportunity. He over-ran Khorasan and Balkh, and Arsalan Hajib, Mahmud’s governor of Herat, was forced to withdraw to Ghaznin. But the simple-minded [467] Similarly a lay-follower — man or woman — hears that such and such a lay-follower has died and that the Lord has declared that, by having burst asunder the Five Bonds which bound him — or her — to the world, the departed has been translated to a heaven never to come back thence to earth . . . (etc., as in the 2nd., 3rd. and 4th. cases of the Almsman departed) . . . [468] his— or her — whole heart is concentrated on becoming like him — or her — , so that his — or her — life is blessed.

Thus the Truth-finder’s end in view is not to cajole or delude folk, nor is it to get for himself gains or repute or fame or profit, nor is it to advertise himself as re¬ vealing the respective states hereafter of his disciples dead and gone. No ; it is because there are young men who believe and are filled with enthusiasm and gladness, who, on hearing this revelation, concentrate their whole hearts on becoming like these, — to their own abiding good and welfare. Thus spoke the Lord. Glad at heart, the reverend Anuruddha rejoiced in what the Lord had said.

[469] Thus have I heard. Once when the Lord was staying at Rajagaha in the Bamboo grove where the squirrels are fed, there appeared among the Con¬ fraternity on some business or other an uncouth Alms¬ man from the wilds, named Gulissani, concerning whom the reverend Sariputta held forth to the Alms¬ men as follows: — An Almsman who comes in from the wilds to the Confraternity and lives with them should show respect and consideration to his fellows in the higher life. If he does not, there will be talk of what to do with his reverence from the wilds, who has lived alone in his wilds and done what he liked there, and shows no respect Chinese had calculated without the host. Mahmud reappeared at Ghaznin long before he was expected ; his boundless energy revived the failing courage of his officers; the army was re¬ organised with remarkable speed; and Mahmud faced the invader with a powerful force near Balkh. The careful way in which Mahmud attended to the disposition of his columns shows the terror his opj*oncnt inspired. At first the Turkish attack seemed to earn' all liefore it, hut in the end the Ghaznavidcs, led hy the Sultan in person, succeeded in driving the enemy away. Mahmud pursued the flying enemy for two stages, but the severity of the winter made a campaign in the desolate region of Trans-Oxonia impossible, while an unexpected revolt drew his attention to India once more.

The importance of the struggle was well understood on both sides when Mahmud marched against Anandpal as the end of the rainy season, 1008 A.D. Anandpal appealed to the other Rais 0 and their response certainly showed that the W national spirit of the country though dis¬ organised was not dead. The rulers of Ujiaiu* Gwalior, Kalanjar, Kannauj, Delhi and Ajitieile,' marched to the Punjab with their troops. * Help came from every side. Even ‘the infidel Gakkhars’ crowded under Anandpal’s Ixinner. A patriotic breeze swept pver the towns and hamlets of Hindustan calling its men to arms. or consideration here for his fellows in the higher life. That is what will be said. And therefore an Almsman from the wilds, when he comes in to the Confraternity and lives with them, should show respect and considera¬ tion to his fellows. Such an Almsman from the wilds should be correct in the matter of seats, punctilious neither to displace seniors nor to oust juniors. If he shows himself the reverse, there will be talk of what to do with this Almsman from the wilds who is deficient even in the common decencies which the Doctrine prescribes. That is what will be said. And therefore an Almsman from the wilds when he comes in to the Confraternity and lives with them, should be correct in the matter of seats.

Similarly, and for the like reasons, an Almsman from the wilds should not visit the village for alms at too early an hour, nor return ahead of the others ; he ought not to call on families [470] either before or after the midday meal ; he ought to be composed and sedate ; he ought to be reserved and not loquacious ; he ought to be pleasant spoken and amiable ; he ought to keep watch and ward over his faculties ; [471] he should be moderate in his eating, ever vigilant, strenu¬ ous, mindful, stedfast, and profound in goodwill ; [472] he should be a zealous student of the higher branches of the Doctrine and the Law. He will be asked questions thereon, and if he can find nothing to say, there will be talk of what is to be done with this Almsman from the wilds, where he lived alone and did what he pleased, who, on being asked questions about the higher branches of the Doctrine and the Law, can find nothing to say. That is what will be said. And therefore an Almsman from the wilds ought to be a zealous student of the higher branches of the Doctrine and the Law.

For like reasons, he ought to be a zealous student too both of those excellent Deliverances which transcend the visible and are incorporeal, and also of transcendental states of consciousness, lest it be said of 'Hindu women sold their jewels and sent the money from distant parts to be used against the Mussulmans.’ Their poorer sisters, who had no jewels to sell, worked feverishly at the ‘spinningwheel or as hired labourers to be able to send something to the meu of the army.’ All that excites a nation to heroic deeds was there — the preservation of an ancient and ever-living civilisation, the sacred temple and the no less sacred hearth. Yet the patriotic spirit of the people was paralysed by suspicions created by years of civil war ; the Rais were doubtful of each other’s intentions and their followers shared their doubts. Anaiulpal was important enough to take precedence but not strong enough to order ; and the Indian army was directed by no single commander on the field of battle. But discipline reigned supreme in the camp of the w'arrior-statesman of Ghazuin. His troops, more racially heterogenous than the citizen-mob opposed to them, had been welded into one by years of continuous campaigning » and unlike their Rajput opponents, they knew their master aud were not liable to panic. Even as such the scale hang evenly.

(7) Anandpal had lost his reputation but not his power at the second battle of W aihind and the Sultan’s next move (7) Demonstration (1009-1010) was a demons- sr&a&sr** trati°n rnther than a cam‘ paign. He is said to have marched in the direction of Gujrat, but his real (n) "That Nagarkot is the same as K«>t Kangra can admit of no doubt, for the name Nagarkot is stdl used. The impassable waters which surround it are the Ban-ganga and the Riyah (Bias). The town of Ithim, which is a mile from the fort, is now on a spot called Bhawan. which means a temple raised to n Snkti or female deity, and Blum is probably a mistake arising from its presumed foundation bv the heroic Bhim ‘‘ (E <5r f>. I ’*>1. ii. f. +15). Moat medieval temples were fortified and so were most towns and villages.

him that he knows nothing of that for which he became a Pilgrim. Hereupon, the reverend Maha-Mogallana asked the reverend Sariputta whether these states of conscious¬ ness were incumbent only on an Almsman from the wilds or [478] whether they were the business also of an Almsman from the confines of a village. They are incumbent on the Almsman from the wilds, sir, and still more are they the business of an Almsman from the confines of a village. Thus have I heard. Once when the Lord was on an alms-pilgrimage in Kasi with a large train of Alms¬ men, he addressed them as follows : — I go without a meal at night and find that on this regimen1 I am healthy and well, buoyant, hale and hearty. Do like me, and you too will benefit in the same way. Yes, sir, said those Almsmen dutifully. In the course of that alms-pilgrimage through Kasi, the Lord came to a township of theirs called Kitagiri, where he stayed. Resident there, were two Almsmen Assaji and Punabbasuka,2 to whom there came a number of Almsmen to say that the Lord himself ate no meal at night and that the Confraternity were doing the same and were hale and well on it ; and they urged the two to conform to a regimen which would suit them too.

[474] Thereupon Assaji and Punabbasuka made answer that they took meals in the evening and early in the morning and at noon, outside prescribed hours, and found that on this regimen they were healthy and 1 Cf. Suttas No. 21 and 65. 3 Two leaders, says the Commentator, of the six recalcitrants of the Vinaya. object was to terrorise Anandpai into receding from the brittle alliance in which his position was already uncomfortable. The Sultan ‘urged his horses over ground, hard and soft, put to the sword the vagabonds of the country and with delay and circumspection proceeded to accom¬ plish his design.’ The friends of God ‘did not fail of their object after having committed slaughter in every hill and valley ; for Anandpal’s messengers waited on the Sultan at Ghazni with offers of peace and ‘tlieir best wishes for his future prosperity.' The Rai’s mind was made up. He ‘had witnessed the calamities which had inflicted ruin on his country and subjects in consequence of his contests with the Sultan’ and decided to desert the confederacy which had left him to his fate. Peace was rapidly concluded. Anandpai pro¬ mised an annual tribute of thirty elephants and offered two thousand men for service at the Sultan’s court. The way to the heart of India was now open. Mahmud could march over the friendly territory of Anandpai and strike at the Rais beyond. (13)

1*4) Utbi places the Thaneswar campaign after « the N’nrdin (Ninduna) expedition, and Elliot follows W him in the error. This is clearlv wrong. The Thaneswar campaign was undertaken during the life of Anandpai; consequently the Ninduna campaign which was directed against his son, Trilocanral, coult not have preceded it. Ferishta adheres to the correct order. (15) The Cakravasmin was a bronze image of , 1 ,na- which held the weapon, Cakra. in one of its hands. It was taken to Ohaznin and thrown into the hippodrome of the city. (Alberuni). suggestion that an indemnity and a yearly well, buoyant, hale and hearty. Why should they sacrifice to-day for hereafter? They would continue to take meals in the evening and early in the morning and at noon outside prescribed hours. Failing to win the two over, the Almsmen went to the Lord and after salutations took their seats to one side, narrated all that had passed, ending up by saying that, as they could not prevail with the two, they had come to inform the Lord. He thereupon bade an Almsman to go to the two with the message that the Lord desired their presence. On receipt of this message, the two dutifully appeared and after saluta¬ tions took their seats to one side, to be asked by him

[475] whether what was reported to him was true. Quite true, sir ; was their answer. Is it in your knowledge, Almsmen, that I ever taught that — no matter what the feelings a man experiences, whether agreeable or disagreeable or neutral — his wrong states of consciousness wane while his right states wax apace ? Is it not in your knowledge that my teaching has been that right and wrong states of consciousness depend on the particular feeling experienced ; that according to the nature of the specific feelings — be they agreeable or disagreeable or neutral — wrong states of conscious¬ ness wax apace while right states wane, or vice versd ? Quite right. If I had not known, seen, discerned, realized, and apprehended by comprehension that, with a given agreeable feeling experienced by a man, wrong states of consciousness wax apace and right states wane, — if I had not this knowledge, should I say, would it beseem me to say, that you should eschew that agreeable feeling ? It is just because I have that knowledge that I [476] bid you eschew it. Also, if I had not known, seen, discerned, realized and apprehended by comprehension that, with a given

, , „ , , Trilocanpal, unlike his lihitupal— Ninduna father, was well inclined (1013-1014). towards the Mussalmans, but he seems to have been a weak man and the direction of affairs came into the hands of his soff, known to contemporaries as the ‘Nidar* (Fearless) Bhim, who stoutly reversed the policy of his grand-father aud put an end to the Ghaznavide alliance. Mahmud was once more forced to fight the kingdom of Lahore in order to keep the road to Hindustan open. He started from Ghaznin in the autumn of 1013 but snow began to fall before he reached the Indian frontier, and it was found necessary to go into winter quarters. With the spring the Ghaznavides moved forward once more, ‘ascending the hills like mountain-gpats and descending them like torrents of water.’ Nidar Bhim fortified himself in the Margala Pass, (16) (16) *Tlic action which preceded the capture of Ninduna appears to have been fought at the Margala Pass, which answers well to the description given of it by t'tbi. The hill of Balanath is a conspicuous mountain over-hanging the Jheluni and now generally called Tilln, which means a hill. It is still occasionally called Balanath, and there is a famous fogi estahlisli-

Kannauj, Asnl and Sharwa. 1 lie Sultan then left behind him the greMer part of his army, which was too large for the rapid movements he desired and proceeded against Kannauj with his best veterans. The ancient city had risen to pro¬ minence as the capital of Harsha Vardhana ; it was defended by seven forts washed by the Ganges and contained about ten thousand temples, great and small. The Rais of Kannauj had not been slow* in helping Jaipal and Anandpal (18) The situation of Mathura by the side of the Jumna is charming beyond description, and walking t>> the river side on a summer evening under the ,en<Ii"fr citi«n. Pandit Radhn Krishna, V ,nSt- a, drcnrn of "hat the place mi-lit nin 1 rn ,th* dava of il* *»«y. The road to nnndaban, so famous in the legend of Lord Krishna, vU;. ICta,"f. ,ts P°ct,e associations. Even to-dav a wsitor, with eyes that can see. will find much to < aptivate him in the work of later artists— and the Mahatd Jurat* hcaU,'ful “ il was> in days of the agreeable feeling experienced by a man, wrong states wane and right states wax apace, — if I had not this knowledge, should I say, would it beseem me to say, that you should develop and abide in that agreeable feeling ?

It is just because I have that knowledge that I bid you develop it and abide therein. [Similar paragraphs about (a) disagreeable and (/}) neutral feelings.] [477] I do not aver that all Almsmen alike need to toil on with diligence ; nor do I aver that all Almsmen alike have no such need. Those Almsmen who are Arahats, in whom the Cankers are dead, who have greatly lived, whose task is done, who have shed their burthen, who have won their weal, whose bonds are no more, who by utter knowledge have won Deliver¬ ance, — of such Almsmen as these I do not aver that they need to toil on with diligence. And why? — Because they have already achieved all that toil can achieve and now are incapable of slackness. But of those Almsmen who are still under training and have not won their hearts’ desire but live in earnest yearning for that utter peace, — of such Almsmen as these I do aver that they need to toil on with dili¬ gence. And why ? — I do so because the fruit of diligence which I can see for such Almsmen is that — , in suitable surroundings, with a picked circle of good friends, and with faculties duly regulated — they will surely win that for the sake of which young men go forth from home to homelessness as Pilgrims and will surely reach the goal of the higher life, discerning it of and by themselves here and now, realizing it, de¬ veloping it and abiding therein.

Here are seven types found in the world : — (1) he that is Delivered both ways, (2) he that is Delivered by intellect, (3) he that has fathomed the corporeal, (4) he that has come to see, (5) he that is Delivered by faith, (6) he that lives up to tne Doctrine, and (7) he that lives up to faith. against the aggression of Gliazuin, but the reign¬ ing prince, Rajyapala, (19) fled away on Mahmud’s approach. Most of the citizens followed the example of their Rai and Kannnuj repeated the story of Mathura. Mahmud captured the seven forts in a single day and plundered the undefended city. Further down the Ganges, near the modern Fathehpur, was Rai Chandal Ehor’s fort of Asni. Chandal Bhor, who had been busy in fighting the Rai of Kannauj, also fled and Asni was plundered. Then proceeding southwards Mahmud came across the fort of Munj(i9a.) (Mujhavan) the garrison of which, ‘independent as head-strong camels,’ fought like ‘obstinate satans,’ and when all hope had disappeared threw the women and children into the fire and died fighting to the last man. The next objective was Chand Rai of Sharwafigb.) who had been harassing the un¬ fortunate Trilocanpal of Lahore in the east while Mahmud was pressing him so hard on the other side. To prevent the suicidal strife, Trilocanpal had even sought his enemy’s daughter in marriage for his son, but ‘Nidar’ Bliim was imprisoned by his father-in-law when he went to bring his bride and the strife continued. As Mahmud marched eastwards, Trilocanpal fled before him and found a refuge with Chandal Bhor of Asni. Common misfortune at last created some sympathy between the dynasties of Lahore and Sharwa, and ‘Nidar’ Bhim, who seems to have regained his freedom, sent Chand Rai a piece of friendly advice. “Sultan Mahmud is not like the rulers of Hind. He is not a leader

of black meu. Armies fly away before the very name of him and his father. I regard his bridle as much stronger than ypurs, for he never con¬ tents himself with one blow of the sword, nor does his army content itself with one hill out of a whole range. If you wish for your own safety, you will remain in concealment." The suggestion was adopted. Chand Rai fled to the hills with his elephants and treasures. But Mahmud captured Sharwa and then hastened after the flying Rai, whom he managed to dis¬ cover and defeat on the night of January b, 1019. The campaign beyond Kannauj had npt taken more than seventeen days when Mahmud turned back with Chand Rai’s much coveted elephants. Mahmud’s exploit could not fail to captivate the imagination of his co-religionists. Neither Alexander, the Great, nor the heroes of the Shah Namah had anything so romantic to their credit. A mysterious wonder land had been explored. Beyond the thick and impenetrable frontier forest, beyond the five great- rivers of the Punjab, the Muizzin's call to prayer had resounded over many a desolate wilderness and amidst the con¬ flagrations of many a hamlet and town. I he success was duly celebrated. The Caliph summoned a special durbar to receive Mahmud s message of victory’. Accounts of the exi>editiou were read out from the pulpits and pious Mussulmans fondly imagined that ‘what the Companions of the Blessed Prophet had done in Arabia, Persia, Syria and Iraq, Mahmud has achieved in Hindustan*.

Nothing could be further from truth. He had rolled in immense riches but had only disgusted the Indians with his faith. The plundered people were not likely to think well of Islam when it came to them in the shajie of the Ghaznavide conqueror and left Ix-hind it an everlasting story of plundered temples, desolated cities and trampled crops. As a faith Islam had been morally disgraced, not elevated, by the Ghaznavide's achievement. The booty ampunted to 3,000,000 dirhams. "The number of prisoners may lie conceived from the fact that each was sold from two to three dirhams. These were afterwards taken to Glinznin and merchants came from distant cities to purchase them, so that the countries of Mawarun Nahr, Iraq and Khorasan were filled with them, and the fair and the dark, the rich and the poor, were commingled in one common slavery’." It was pe rhaps the rememberance of Mathura which led Mahmud to build a Juma mosque and a college in Ghaznin after his return. The amirs

(i) Delivered both ways is he who (a) has reached through the med.um of his physical senses those tranquil Deliverances which are immaterial and tran¬ scend all that is material, and (6) has destroyed Cankers through intellectual vision. Of such an Almsman I do not say that he needs still to toil on with diligence,— because he has already achieved all 1 Crn ach‘®ve and nowis incapable of slackness. (11) Delivered by the intellect is he who, though he has not reached through the medium of his physical senses those tranquil Deliverances which are im¬ material and transcend all that is material, has destroyed Cankers through intellectual vision. [478] Of such an Almsman, too, I do not say that he needs still . . . incapable of slackness. has fathomed the corporeal who (a) has reached through the medium of his physical senses those tranquil Deliverances which are immaterial and transcend all that is material, and (6) has destroyed some Cankers by intellectual vision. Of such an Almsman I do say that he needs still to toil on with diligence,— -because the fruit of diligence which I can see for such an Almsman is that, in suitable surround¬ ings with a picked circle of good friends, and with faculPes duly regulated, he will surely win . . . and abiding therein.

(iv) He has come to see who, not having reached these Deliverances through the medium of his physical senses, has destroyed some Cankers by intellectual vision, and by intellect has plumbed and fathomed those states of consciousness which the Truth-finder has preached. Of such an Almsman, too, I do aver that he needs still to toil on . . . and abiding therein. (v) Delivered by faith is he who, not having reached these Deliverances through the medium of his physical senses, has destroyed some Cankers by intellectual vision, but has his faith in the Truth-finder fixed, rooted and stablished. Of such an Almsman, too, I do theV™1 he needs still to toil on . . . [479] and abiding followed his example and Ghazuin was soon adorned with palatial buildings. (13) Two distant storm-centres still troubled Mahmud’s mind. Trilocan- (13) rriloeanpaland paj aiuj i,js son ‘Nidar’ ban da — the Rahib ... . , . . . - . , (1019-1020). Bhun, had been defeated but not crushed and were still in the Doab. In Bundelkhand Rai Nandafzo) of Kalanjar had also adopted a hostile attitude. After Mahmud’s withdrawal from the country he had inarched with the Kai of Gwalior against Rajyapala, and either as a punishment for the latter’s cowardly altitude towards Mahmud, or on account of some other forgotten grievance, put him to death. An alliance between Trilocanpal and Nanda was natural. But it was not Mahmud's principle to let the grass grow under his feet.

The Persian chronicles speak of Qirat and Nardtn (or Nur), which Elliot, on the authontv of Albernni identifies with the Kuner and the l.andqe t,,la.1. fal* »*«> the river Kabul. Doubtless the Iron ner tnbes arc meant. Plenty of Buddhist remains surme to explain the worship of lion*. (E and P. t ' “".P- d4l)- On breaking a great temple situated there the ornamented figure of a lion came out of it, which according to the belief of the Hindus was four {fry?,, M " (FertshU). The carpenters, blacksmiths and stone-cutters were brought for the °f ,fori? at tl,e strategic points on the frontier and tn the Punjab. (vi) He lives up to the Doctrine who, having neither reached these Deliverances through the medium of his physical senses nor destroyed the Cankers, has through the intellect a message of delight in the states of consciousness which the Truth-finder preaches, — possessing faith, effort, mindfulness, rapt concentration and understanding. Of such an Almsman, too, I do aver that he needs still to toil on . . . and abiding therein. (vii) Lastly, he lives up to faith who, having neither reached these states of Deliverance through the medium of his physical senses nor destroyed the Cankers, just reposes faith and affection in the Truthfinder, — possessing faith, effort, mindfulness, rapt con¬ centration and .understanding. Of such an Almsman, too, I do aver that he needs still to toil on . . . and abiding therein.