THE CITIES OF BUDDHISM 33
Undoubtedly a fashion once started in such strength under Buddha-worshipping sovereigns and
commonwealths would tend to be imitated in later ages when the system of ideas that we know as
Hinduism had come more definitely into vogue. It is also possible that when the Buddhistic orders
failed or died out their places were sometimes taken, in the ancient maths and foundations, by
Jain religious. Something of this sort appears at least to have happened at Sarnath and possibly at
Khandagiri also. But the whole history of the relations between Brahmans, Buddhists, and Jains
wants working out from an Asiatic and not European point of view, if many pages of history are to
become clear to us.
One question of great interest that arises in this connection, is, What of this parallelism in the case of Pataliputra? Going back to Rajgir, we see the early ancestral capital of the Nanda kings confronted, at least in later ages, by Nalanda, the historic university of Bengal, to which Hiouen Tsang owed so much. But what of Pataliputra itself? Can we suppose that the imperial seat had no official ashrama of piety and learning in its vicinity? Yet if it had, and if perhaps the "Five Pahars" mark the site of this religious college, what was the situation of the capital in regard to it?
Again we find place and occasion, by means of this generalisation, for more definite consideration than was hitherto possible of Indian culture and
