[12] Of Yoga and Yogaism I have given a brief account in a previous work, “Indian Life, Religious and Social,” pp. 11-47 (London, Fisher Unwin).
[13] “The Ramayana,” translated into English prose from the original Sanskrit of Valmiki by Manmatha Nath Dutt, M.A. (Deva Press, Calcutta). If not otherwise stated, all prose quotations from the “Ramayana” included in the following pages are derived from this work.
[14] “The ruins of the ancient capital of Kama and the children of the Sun may still be traced in the present Ajudhya near Fyzabad. Ajudhya is the Jerusalem or Mecca of the Hindus.”—Note, vol. i., p. 35, of Mr. Griffith’s translation of the “Ramayana” (Trübner and Co., London).
[15] What a terrible thing it is for a Hindu to be childless can be understood, and then only partially, by bearing in mind that, without a son to perform the complex funeral rights and ceremonies for a deceased father, the dead man’s soul must undergo ages of trouble in the next world.
[16] According to Hindu belief the gods and the spirits of departed ancestors are actually nourished and sustained by the aroma of the burnt-offerings made by pious persons. Hence the vital importance of these sacrifices, upon which the very safety and continuance of the Universe depend.
[17] This incident introduces us to an important Hindu idea, that the exact performance of certain prescribed rites and sacrifices leads to the attainment of definite objects, as, for example, purification from a particular sin, the destruction of a hated enemy or the discovery of a friend. The gods themselves performed sacrifices, and Indra is commonly addressed as “the performer of a hundred sacrifices.”
[18] The Indian ideas respecting austerities are very peculiar, and as they pervade their religion and literature are specially noteworthy. “According to the Hindu theory the performance of penances was like making deposits in the bank of heaven. By degrees an enormous credit was accumulated, which enabled the depositor to draw to the amount of his savings, without fear of his draughts being refused payment. The power gained in this manner by weak mortals was so enormous, that gods as well as men were equally at the mercy of these all but omnipotent ascetics; and it is remarkable, that even the gods are described as engaging in penance and austerities, in order, it may be presumed, not to be outdone by human beings. Siva was so engaged when the god of love shot an arrow at him.”—Note to page 4 of Professor Sir Monier Williams’s “Indian Epic Poetry.” In the course of the following pages of this book we shall meet with ascetics very often and become familiar with their doings.
[19] The belief in divine incarnations, for the benefit or salvation of the world, is a common and familiar one in the Hindu religion.
[20] The modern Gogra.
[21] Protection against fever would be specially desirable in a country covered with forest and jungle, as the India of the “Ramayana” evidently was.