e
method of attaining superhuman powers. But he is rarely worshipped _in
propria persona_.[333] As a rule Buddhist images and emblems are
ascribed to Vishnu or Siva, according to sectarian preferences, but
in spite of fusion some lingering sense of original animosity
prevents Gotama from receiving even such respect as is accorded to
incarnations like Parasu-rama. At Bodh-Gaya I have been told that
Hindu pilgrims are taken by their guides to venerate the Bodhi-tree
but not the images of Buddha.

Yet in reviewing the disappearance of Buddhism from India we must
remember that it was absorbed not expelled. The result of the mixture
is justly called Hinduism, yet both in usages and beliefs it has taken
over much that is Buddhist and without Buddhism it would never have
assumed its present shape. To Buddhist influence are due for instance
the rejection by most sects of animal sacrifices: the doctrine of the
sanctity of animal life: monastic institutions and the ecclesiastical
discipline found in the Dravidian regions. We may trace the same
influence with more or less certainty in the philosophy of Sankara
and outside the purely religious sphere in the development of Indian
logic. These and similar points are dealt with in more detail in other
parts of this work and I need not dwell on them here.

FOOTNOTES:

[Footnote 264: Written before the war.]

[Footnote 265: Even at Kanauj, the scene of Harsha's pious
festivities, there were 100 Buddhist monasteries but 200 Deva
temples.]

[Footnote 266: Rice, _Mysore and Coorg from the Inscriptions_, p.
203.]

[Footnote 267: See the note by Buehler in _Journ. Pali Text Soc._ 1896,
p. 108.]

[Footnote 268: Rajatarangini, III. 12.]

[Footnote 269: See for the supposed persecution of Buddhism in India,
_J.P.T.S._ 1896, pp. 87-92 and 107-111 and _J.R.A.S._ 1898, pp.
208-9.]

[Footnote 270: As contained in the Sankara-dig-vijaya ascribed to
Madhava and the Sankara-vijaya ascribed to Anandagiri.]

[Footnote 271: Taranatha in his twenty-eighth and following chapters
gives an account, unfortunately very confused, of the condition of
Buddhism under the Pala dynasty. See also B.K. Sarkar, _Folklore
Element in Hindu Culture_, chap. XII, in which there are many
interesting statements but not sufficient references.]

[Footnote 272: See Vidyabhusana's _Mediaeval School of Indian Logic_,
p. 150, for an account of this monastery which was perhaps at the
modern Parthaghata. I have fou