The Social Organisation in North-East India in Buddha's Time c14.148

c14.148

As sacrifice and fortune-telling, so also the three herein-mentioned things from which the Brâhmaṇa, according to the view of the king, could have found a justification of his unlimited claims—asceticism, magic incantations and power over demons—are a work of supernatural powers. Through the magical power of asceticism (tapas) the Brâhmaṇa could obtain ascendancy even over the gods which it lay in his hands to use for the king. What a great rôle asceticism plays in Brahmanical literature, how here, especially, in the epics, its influence as transcending all bounds is described, is known.¹ Buddhism preaches asceticism² in its dogma and even in the Jâtakas, the self-chastising Brâhmaṇas are attacked and ridiculed.¹ But asceticism with its magic influences has found recognition even among the Buddhists in a somewhat different form and consequently, also has found entrance into our story-literature. In place of penances there appears the holiness resulting from vision by whose power wonderful things are achieved and even gods are tranquillised and forced to give up their seat in heaven.