o became so mighty that the very gods were
alarmed. For instance Ravana, the Demon ruler of Lanka who carried off
Sita, had acquired his power by austerities which enabled him to extort
a boon from Brahma. Thus there need be nothing moral in the object of
asceticism or in the use of the power obtained. The epics and dramas
frequently portray ascetics as choleric and unamiable characters and
modern Yogis maintain the tradition.

Though asceticism resembles the sacrifice in being a means by which man
can obtain his wishes whether religious or profane, it differs in being
comparatively easy. Irksome as it may be, it demands merely strength of
will and not a scientific training in ritual and Vedic texts. Hence in
this sphere the supremacy of the Brahman could be challenged by other
castes and an instructive legend relates how Rama slew a Sudra whom he
surprised in the act of performing austerities. The lowest castes can by
this process acquire a position which makes them equal to the
highest[164].

Of the non-Brahmanic sects, the Jains set the highest value on Tapas,
but chiefly as a purification of the soul and a means of obtaining an
unearthly state of pure knowledge[165]. In theory the Buddha rejected
it; he taught a middle way, rejecting alike self-indulgence and
self-mortification. But even Pali Buddhism admits such practices as the
Dhutangas and the more extravagant sects, for instance in Tibet, allow
monks to entomb themselves in dark cells. According to our standards
even the ordinary religious life of both Hindus and Buddhists is
severely ascetic. It is assumed as a _sine qua non_ that strict chastity
must be observed, nourishment be taken only to support life and not for
pleasure, that all gratification coming from the senses must be avoided
and the mind kept under rigid discipline. This discipline receives
systematic treatment in the Yoga school of philosophy but it is really
common to all varieties of Hinduism and Buddhism; all agree that the
body must be subdued by physical training before the mind can apprehend
the higher truths. The only question is how far asceticism is directly
instrumental in giving higher knowledge. If some texts speak slightingly
of it, we must remember that the life of a hermit dwelling in the woods
without possessions or desires might not be regarded by a Hindu as
_tapas_ though we should certainly regard it as asceticism. It is also
agreed that supernatural powers can be acquired by