dus, but which had been corrupted at a later day. Hinduism itself recognized wandering bodies of ascetics who renounced the world, performed no Vedic rites, and passed their days in contemplation. Such bodies were popularly termed Sramans. Gautama founded only one sect of Sramans among many sects which then existed, and his sect was known as that of the Sakyaputriya Sramans, to distinguish them from others. He taught them renunciation of the world, a holy life, and pious meditation, such as all sects of Sramans recommended and practised.
Gautama's holy and pious life, his universal sympathy, his unsurpassed moral precepts, his gentle and beautiful character, stamped themselves on his teachings, which were not altogether new, gathered round him the meek and lowly, the gentlest and best of the Aryans, converted kings on their thrones and peasants in their cots, and united sect and caste in a communion of love. And the sacred recollections of his life and teachings remained long after he had passed away, uniting the community which cherished his teachings, and in course of time giving his doctrines the character of a distinct religion.
Inspired by his love of purity and a holy, gentle life, Gautama eschewed the rites of the Vedas and the penances of ascetics alike, insisting only on self-culture, on benevolence, on pious resignation. This is what has made Buddhism a living and life-giving religion, when so many rival forms of asceticism have withered away and died.
