[Footnote 66:  The latter part of Mahabharata XII.]

[Footnote 67:  Though European religions emphasize man’s duty to God, they do not exclude the pursuit of happiness:  e.g.  Westminster Shorter Catechism (1647).  Question 1, “What is the chief end of man? A. Man’s chief end is to glorify God and to enjoy him for ever.”]

[Footnote 68:  Mrs Rhys Davids has brought out the importance of the will for Buddhist ethics in several works.  See J.R.A.S. 1898, p. 47 and Buddhism, pp. 221 ff.  See also Maj.  Nik. 19 for a good example of Buddhist views as to the necessity and method of cultivating the will.]

[Footnote 69:  Kaush.  Up.  III. 8.]

[Footnote 70:  The words are kamacara and akamacara.  Chand.  Up. 8. 1-6.]

[Footnote 71:  Mahavag.  I. 6. E.g. Ajatasattu (Dig.  Nik. 2, ad fin.) would have obtained the eye of truth, had he not been a parricide.  The consequent distortion of mind made higher states impossible.]

[Footnote 72:  But all general statements about Hinduism are liable to exceptions.  The evil spirit Duhsaha described in the Markandeya Purana (chaps.  L and LI) comes very near the Devil.]

[Footnote 73:  I can understand that the immediate reality is a duality or plurality and that the one spirit may appear in many shapes.]

[Footnote 74:  E.g. Chand.  Up.  V. 1. 2.  Bri.  Ar.  Up.  I. 3.  In the Pancaratra we do hear of a jnanabhramsa or a fall from knowledge analogous to the fall of man in Christian theology.  Souls have naturally unlimited knowledge but this from some reason becomes limited and obscured, so that religion is necessary to show the soul the right way.  Here the ground idea seems to be not that any devil has spoilt the world but that ignorance is necessary for the world process, for otherwise mankind would be one with God and there would be no world.  See Schrader, Introd. to the Pancaratra, pp. 78 and 83.]

[Footnote 75:  The Satapatha Brahmana has a curious legend (XI. 1. 6. 8 ff.) in which the Creator admits that he made evil spirits by mistake and smites them.  In the Karika of Gaudapada, 2. 19 it is actually said:  Mayaisha tasya devasya yaya sammohitah svayam.]

[Footnote 76:  He does not say this expressly and it requires careful statement in India where it is held strongly that God being perfect cannot add to his bliss or perfection by creating anything.  Compare Dante, Paradiso, xxix. 13-18: 

Non per aver a se di bene acquisto, ch’ esser non puo, ma perche suo splendore potesse risplendendo dir:  subsisto.  In sua eternita di tempo fuore, fuor d’ ogni altro comprender, come i piacque, s’aperse in nuovi amor l’ eterno amore.]

[Footnote 77:  The history of Japan and Tibet offers some exceptions.]

[Footnote 78:  There are some exceptions, e.g. ancient Camboja, the Sikhs and the Marathas.]