[176] That of Rudradaman at Girnar, dated 72 in the Saka Era, has hitherto been considered the oldest, but it is now said that one discovered at Isapur near Muttra is older. See J.R.A.S 1912, p. 114.
[177] E.g. Kadphises II and Vasudeva.
[178] Chaps. XII, XIII.
[179] The last section (42) as translated by Teitaro Suzuki in the Sermons of a Buddhist Abbot may seem an exception, for it contains such statements as "I consider the doctrine of sameness as the absolute ground of reality." But the translation seems to me doubtful.
[180] Sec. 11.
[181] Just as all gods and worlds are seen within Krishna's body, so we are told in the Kâraṇḍa-vyûha (which is however a later work) that in the pores of Avalokita's skin are woods and mountains where dwell saints and gods.
[182] Bhag. G. VIII. 5.
[183] Commentary on Dhammapada, P.T.S. edition, pp. 25 ff. especially p. 33.
[184] See Râmânuja, Śrîbhâshya, II. 2, 27 and Padma-Purâṇa uttarakanda 43 (quoted by Suhtankar in Vienna Oriental Journ. vol. XXII. 1908). Mâyâvâdam asacchâstrâm pracchannam bauddham ucyate. The Mâdhvas were specially bitter in their denunciation of Śankara.
[185] Or as itself forming four separate Upanishads. For other arguments in favour of an early date see Walleser, Älterer Vedânta, pp. 14 ff. He states that the Kârikâ is quoted in the Tibetan translations of Bhavaviveka's Tārkajvālā. Bhavaviveka was certainly anterior to the travels of Hsüan Chuang and perhaps was much earlier. But if he died about 600 A.D. a work quoted by him can hardly have been later than 550 and may be much earlier. But see also Jacobi in J.A.O.S. April, 1913, p. 51.