BUDDHISM AND HINDUISM 159
Such was the relation of Buddha to his immediate past, which he himself, however, overtopped
and hid by his gigantic personaHty. We have next to look dt the changes made by him in the religious
ideas of succeeding generations. Taking Buddha as the founder, not of a sect, but of a monastic
order, it is easy to see that his social organisation could never be cumulative. There must in fact
come a time when it would die out. No new members could be born into his fold. His sons were those only on whom his idea had shone, those who had personally and voluntarily accepted his thought. Yet he must have had many lovers and admirers who could not become monastics. What was the place of the citizen-bhaktas, the grihastha-devotees of Buddha? We obtain glimpses of many such in the course of his own life. They loved him. They could not fail to be influenced and indeed dominated by' him, in all their living and thinking thereafter. Yet they could not go out into the life of the wanderer, leaving the duties of their station. He was their sovereign, as it were, monarch of their souls. But he was not their general, for they were not members of the army. That place belonged only to monks and nuns, and these were neither.
Whatever was the place of the ciiizen-bhakta, it is clear that he would express in that place the full influence of the personal idea that Buddha represented. Not Indra of the Thousand Eyes, delighting in sacrifice, could ever again be the
