true of the more modern Upanishads which are
often short treatises specially written to extol a particular deity or
doctrine.]

[Footnote 64: Mahaparinibbana sutta. See the table of parallel passages
prefixed to Rhys Davids's translation, _Dialogues of the Buddha_, II.
72.]

[Footnote 65: Much the same is true of the various editions of the
Vinaya and the Mahavastu. These texts were produced by a process first
of collection and then of amplification.]

[Footnote 66: The latter part of Mahabharata XII.]

[Footnote 67: Though European religions emphasize man's duty to God,
they do not exclude the pursuit of happiness: e.g. Westminster Shorter
Catechism (1647). Question 1, "What is the chief end of man? _A._ Man's
chief end is to glorify God and to enjoy him for ever."]

[Footnote 68: Mrs Rhys Davids has brought out the importance of the will
for Buddhist ethics in several works. See _J.R.A.S._ 1898, p. 47 and
_Buddhism_, pp. 221 ff. See also Maj. Nik. 19 for a good example of
Buddhist views as to the necessity and method of cultivating the will.]

[Footnote 69: Kaush. Up. III. 8.]

[Footnote 70: The words are kamacara and akamacara. Chand. Up. 8. 1-6.]

[Footnote 71: Mahavag. I. 6. _E.g._ Ajatasattu (Dig. Nik. 2, _ad fin._)
would have obtained the eye of truth, had he not been a parricide. The
consequent distortion of mind made higher states impossible.]

[Footnote 72: But all general statements about Hinduism are liable to
exceptions. The evil spirit Duhsaha described in the Markandeya Purana
(chaps. L and LI) comes very near the Devil.]

[Footnote 73: I can understand that the immediate reality is a duality
or plurality and that the one spirit may appear in many shapes.]

[Footnote 74: _E.g._ Chand. Up. V. 1. 2. Bri. Ar. Up. I. 3. In the
Pancaratra we do hear of a jnanabhramsa or a fall from knowledge
analogous to the fall of man in Christian theology. Souls have naturally
unlimited knowledge but this from some reason becomes limited and
obscured, so that religion is necessary to show the soul the right way.
Here the ground idea seems to be not that any devil has spoilt the world
but that ignorance is necessary for the world process, for otherwise
mankind would be one with God and there would be no world. See Schrader,
_Introd. to the Pancaratra_, pp. 78 and 83.]

[Footnote 75: The Satapatha Brahmana has a curious legend (XI. 1. 6. 8
ff.) in which the Creator admits that he made evil spirits by mistake
an