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ŚRĀVAKABHUMI
This at present we do not propose to discussi. But it may be pointed out that early Buddhism was not alien to Indian thought. It simply represents a diverging point in the elucidation of the final way leading to the attainment of the ultimate goal of human endeavour
Asanga profusely utilises the Brāhmaṇa-works in the YBS. Certain portions of the Satapatha Brāhmaṇa3 dealing with the Madhu-vidyā (madhu-brāhmaṇa) mày be regarded as the original source of Asanga when he writes “madhunijātasya ca madhuprāņakasyeva”4. Bị. Up. also refers to the origin of mundane objects from madhu. This may also be regarded as the main source (contd. from p. li)
Radhakrishnan, I.P.,I., p. 635 and elsewhere; T5 31 artista ail GETTHF 3784477, Comparative Studies in Saṁkara and Nāgārjuna, ch. vii (our Ph. D. thesis, unpublished); Coomaraswamy, Hinduism and Buddhism, vide also, Basu Malik lectures on Vedānta
Phil, p. 192. 1. Vide, Proceedings of the XXVI International Congress of Orien
talists, vol. III, part 1, p. 531; P.O., XXVII.114 sq.. 2. Vide, our article 'alert Accuft&FT:' in Horaat THT, XXIII. 2. 3. Šatapatha Br., XIV:1.4.13, p. 110 sq. XIV.5.5 etc.; JGJRI,
XXIII.29 sq. 4. ŚBh., p. 29. 5. Bļ. Up. II. 5 : gui gerat haqi FATTI FY, fi qferont waffor af E SAT 3119: 37: ..ary:....37fca:.fast: .... faet .. Faafus: ....377972: THE G A TO • • • •3CHT. & THE JETE ausfasuar i Maafa: पश्यन्नवोचत्
रूपं रूप प्रतिरूपो बभूव, तदस्य रूपं प्रतिचक्षणाय ।
___ इन्द्रो मायाभिः पुरुरूप ईयते, युक्ता ह्यस्य हरयः शता दश ॥.. तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम्, अयमात्मा ब्रह्म सर्वानुभूः, इत्यनुशासनम् ।।
