The same may be said of the interaction which took place between Buddhism and Ṡaivism; for Ṡaivism, of course, was quite as bent on the propagation of its own creed as other systems were. It vied with Buddhism in encouraging abstract meditation, and although it had less sympathy than Vaishṇavism had with that system, it approached in some respects so closely to its rival, that when Buddhism disappeared from India, images of Gautama were converted into representations of Ṡiva seated in profound contemplation. Ultimately, the interaction between the three systems proceeded to such a point that each was influenced and modified by the other; each learnt something, or adopted some practice from the other. It was thus, too, that Ṡāktism, i. e. the worship of energy or force (Ṡakti), identified with Ṡiva’s consort, was imported into Buddhism; its doctrine of the self-evolution of all things from Prakṛiti having much that harmonized with the Buddhist theory of the origin of the Universe. Thus, too, even Tāntrism in its worst forms became intermixed with Buddhistic practice. Enough, then, has been said to justify the assertion that Buddhism was not forcibly expelled from India by the Brāhmans. It simply in the end—possibly as late as the thirteenth century of our era—became blended with the systems which surrounded it, though the process of blending was gradual. It would certainly be easy to prove from the records of the three Chinese travellers, that Buddhism and Brāhmanism existed together in Northern and Central India as quite distinct systems till at least the seventh century of our era, if not always quite amicably, yet without any violent internecine conflict. Bitter controversies between the two rival creeds are without doubt clearly alluded to, and Fā-hien in one passage states that ‘the Brāhmans with their contrary doctrine became full of hatred and envy in their hearts[72].’ Yet, on the other hand, we find that at a Council held by the great Buddhist king Ṡilāditya (Harsha-vardhana), whose meritorious acts are fully described by Hiouen Thsang (ch. v), and who had his capital at Kanouj, in the year 634 of our era[73], controversial points relating to both Buddhism and Brāhmanism were discussed in a tolerant spirit, though it is said that in discussing questions between the Northern and Southern Buddhists, the ‘Little Vehicle’ was condemned. Again, the Buddhist drama called Nāgānanda, ‘joy of the snake world[74],’ throws great light on the amicable relations existing between the various sectarians and religionists in the days of king Ṡilāditya. It is the only Sanskṛit play in which the Nāndī or opening prayer invokes the power of Buddha, thus:—