400 Journal of the Asiatic Society of Bengal. [N.8., XIV, 
wanderers were not known much before the rise of Buddhism. 
father of Svetaketu who tried by his personal example to set up 
a commonwealth of thought in India which allowed no 
whom were some women.’ But that was in a Lge 
Indian history when the ideal of renunciation had not mi 
permanent hold of the mind of the people. Yajnavalkya 
attitude towards penance, sacrifice, caste, asceticism = out 
concerns of human life and society. There is no ma or 
ine to be drawn between one order and another,—the 
all 
tion from one to the other being possible in the oe re 
individuals—whether between the Jatilakas and nas, the 
bajakas* or between the Sramanas and the _ 
difference was one of degree and not of kind. Here eecalled 
concentrate our attention on the Paribbajakas strictly 0 
the 
It is evident from the early Buddhist passages ue 
term Sramana may be understood in a two-fold sense. those 
it in its general sense, we ay understand by vs 
religious bodies or teachers of philosophy who turn 
! Buddhist India, p. 141. 
? Chandogya Upanishad, Book 6. 
- Kausitaki Upanishad, Chap. 1. a 
Svetaketu Jataka No. 377 (Fausboll’s edition). 
Udda a Ja . 48 
Mah@bharata Adiparva (Upamanyu Upakhyanam)- 
* Brihad Aranyaka Upanishad, Books 2-4 : 
* Vasistha—Smriti in Smritindra Samuccaya, p- 201- 
