[Footnote 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.] [Footnote 182: Bhag. G. VIII. 5.] [Footnote 183: _Commentary on Dhammapada_, P.T.S. edition, pp. 25 ff. especially p. 33.] [Footnote 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.] [Footnote 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.] [Footnote 186: For the resemblances to Nâgârjuna see _J.R.A.S._ 1910, pp. 136 ff. Especially remarkable are II. 32 na nirodho na cotpattir, etc., and IV. 59 and the whole argument that causation is impossible. Noticeable too is the use of Buddhist terms like upâya, nirvâṇa, buddha and âdibuddha, though not always in the Buddhist sense.] CHAPTER XXII FROM KANISHKA TO VASUBANDHU