IN INDIA

BOOK V

HINDUISM

XXV. SIVA AND VISHNU

XXVI. FEATURES OF HINDUISM: RITUAL, CASTE, SECT,
FAITH

XXVII. THE EVOLUTION OF HINDUISM. BHAGAVATAS AND
PASUPATAS

XXVIII. SANKARA. SIVAISM IN SOUTHERN INDIA. KASHMIR.
LlNGAYATS

XXIX. VISHNUISM IN SOUTH INDIA

XXX. LATER VISHNUISM IN NORTH INDIA

XXXI. AMALGAMATION OF HINDUISM AND ISLAM. KABIR
AND THE SIKHS

XXXII. SAKTISM

XXXIII. HINDU PHILOSOPHY

BOOK IV

THE MAHAYANA

CHAPTER XVI

MAIN FEATURES OF THE MAHAYANA

The obscurest period in the history of Buddhism is that which follows
the reign of Asoka, but the enquirer cannot grope for long in these
dark ages without stumbling upon the word Mahayana. This is the name
given to a movement which in its various phases may be regarded as a
philosophical school, a sect and a church, and though it is not always
easy to define its relationship to other schools and sects it
certainly became a prominent aspect of Buddhism in India about the
beginning of our era besides achieving enduring triumphs in the Far
East. The word[1] signifies Great Vehicle or Carriage, that is a means
of conveyance to salvation, and is contrasted with Hinayana, the
Little Vehicle, a name bestowed on the more conservative party though
not willingly accepted by them. The simplest description of the two
Vehicles is that given by the Chinese traveller I-Ching (635-713 A.D.)
who saw them both as living realities in India. He says[2] "Those who
worship Bodhisattvas and read Mahayana Sutras are called Mahayanists,
while those who do not do this are called Hinayanists." In other
words, the Mahayanists have scriptures of their own, not included in
the Hinayanist Canon and adore superhuman beings in the stage of
existence immediately below Buddhahood and practically differing
little from Indian deities. Many characteristics could be added to
I-Ching's description but they might not prove universally true of the
Mahayana nor entirely absent from the Hinayana, for however divergent
the two Vehicles may have become when separated geographically, for
instance in Ceylon and Japan, it is clear that when they were in
contact, as in India and China, the distinction was not always sharp.
But in general the Mahayana was more popular, not i