A SHORT PARALLEL BETWEEN THE BRAHMINICAL AND THE BUDDHISTIC RELIGIOUS ORDERS.  
It has been stated, on apparently incontrovertible grounds, in the foregoing pages, that Buddhism has originated to a considerable extent from Brahminism. The following remarks will corroborate the statement, and give an additional weight to the reasons already brought forward. In fact, both systems have the same objects in view, viz., the disentangling of the soul from passions and the influence of the material world, and its perfect liberation from metempsychosis and the action of matter. The final end to be arrived at is, however, widely different. The perfected Brahmin longs for his absorption in the infinite being; the perfect Buddhist thirsts after a state of complete isolation, which is nothing short of total annihilation. But the means for obtaining the ardently coveted perfection are in many respects the same. The moral observances enforced by both creeds differ so little from each other that they appear to be almost identical. In both systems, moreover, we find a body of individuals who aim at a complete and perfect observance of the highest injunctions, striving to reach the very summit of that perfection pointed out by the founders of their respective institutions: these are the Brahminical and Buddhist religious. To glance over the regulations enjoined on the Brahmins, such as we find them in the Institutes of Menoo, and those prescribed by the Wini to the Talapoins, cannot fail to be truly interesting. A summary comparison will enable the reader to perceive at once how closely allied are the two creeds, and how great is the resemblance between them both. He will see on the clearest evidence that to Buddha is not to be ascribed the merit of having originated so many fine moral precepts[245] and admirable disciplinary regulations, but that he found in his own country, in the schools where he studied wisdom, already well-known, pure moral precepts, actually discussed, studied, and by many strictly observed, together with the disciplinary regulations. He was brought up in a society which beheld with astonishment and admiration a body of religious men entirely devoted to the great work of securing the triumph of the spiritual principle over the material one, and endeavouring by dint of the greatest and severest austerities, the most rigorous penances, and the most entire renouncing of all this material world, to break down the material barriers that had hitherto kept the soul captive, and prevented her from taking her flight into regions of blissful freedom and perfect quiescence. There is, however, a remarkable difference between the sacerdotal caste of Brahmins and the members of the Buddhist monkish institution. The position of the former is hereditary; he is rendered illustrious by his lineage and descent. That of the second is personal, and ends with him; it is the result of his own free choice; he derives all the glory that shines round him from his virtuous life and a strict adherence to the institutions of the Wini. The Brahmin owes everything to religion and to birth. The Buddhist religious is indebted for all that he is solely to religion; the monk’s title to distinction is the holy mode of the saintly life that he has embraced. Both are the greatest and most distinguished in their respective societies; but merit and intrinsic worth alone elicit veneration and respect in behalf of the humble religious, whilst the casual birth of the Brahmin from individuals belonging to the highest caste centres upon his person the reluctant homage of men belonging to inferior castes, who, in virtue of the prejudices in which they are reared, consider themselves obliged to do homage to him. The person of both is sacred and looked upon with awe and veneration, but from somewhat opposite and different motives.
 
Notwithstanding these and many other differences and[246] discrepancies, it is not the less striking to find in the Brahminical body, such as it is constituted by the regulations of the Vedas, the germ of all the principal observances enjoined on the Buddhist that leaves the world, to follow the path leading to perfection.
 
The life of a Brahmin, not as it is now, but as it originally was, and now ought to be, if the regulations of the Vedas had not been partly set aside, is one of laborious study, austerity, self-denial, and retirement. The first quarter of his life is spent in the capacity of student. His great and sole object is the study of the Vedas, and the mastering of their contents. Worldly studies are not to be thought of. He is entirely under the control of his preceptor, to whom he has to yield obedience, respect, and service in all that relates to his daily wants. He must, moreover, daily beg his food from door to door. The Buddhist novice likewise withdraws from his family, enters the monastery, lives under the discipline of the head of the house, whom he obeys and serves in his daily necessities, and devotes all his undivided attention to the study of religious books. He pays no regard to worldly knowledge. He has likewise to go out every morning to beg the food that he will use during the day.
 
The second quarter of the Brahmin’s life is thus employed. He marries and lives with his family, but he must consider his chief employment to be the teaching of the Vedas and a zealous discharge of the religious observances and of all that relates to public worship. He must sedulously abstain from too sensual and worldly enjoyments, even from music, dancing, and other amusements calculated to lead to dissipation. The Buddhist monkish institution being not hereditary, and its continuance and development having not to depend upon generation, its members are bound to a strict celibacy, and to an absolute and entire abstinence from all sensual and worldly enjoyments inconsistent with gravity, self-recollection, and self-denial.[247] Their chief occupation is teaching to children the rudiments of reading and writing, that they might read religious books, which are the only ones used in schools. He must pay a strict regard to devotional practices, and take care that the religious observances and ceremonies be regularly attended to in his monastery.
 
The third quarter of his life is spent by the Brahmin in solitude as an anchorite. He dwells in the forests, where he must procure what is necessary for food and raiment. The latter article is looked after when he thinks it to be a requisite to cover his nakedness. With many of them fanaticism has so far prevailed over reason and the sense of decency that they live in a state of disgusting nakedness. The roots of plants, the fruits and leaves of wild trees, will supply the needful for the support of nature. That time too must be devoted to the infliction of the severest penances and to the practice of the hardest deeds of mortification. To the Buddhist monk solitude and retirement must ever be dear. Ascetic............