"The Âtmâ mingles with Paramâtmâ, as the rivers flow into the ocean. Only in this way can Paramâtmâ be found. The Âtmâ without Śabda is blind and cannot find the path. He who sees Âtmâ-Râm is present everywhere. All he sees is like himself. There is nought except Brahmâ. I am he, I am the true Kabir." Westcott, p. 168.

Back

663

The Census of 1901 gives 843,171 but there is reason to think the real numbers are larger.

Back

664

Consecrated by washing in it wooden sandals supposed to represent the feet of Kabir. It is stated that they believe they eat the body of Kabir at their sacred meal which perhaps points to Christian influence. See Russell, l.c. pp. 239-240.

Back

665

See Russell, Tribes and Castes of Central Provinces, p. 217, where it is said that some of them are householders.

Back

666

See especially Macauliffe, The Sikh Religion, six volumes.

Back

667

Macauliffe, I. p. 82.

Back

668

The original is Kartâ purukh (=purusha), the creative male. This phrase shows how Hindu habits of thought clung to Nânak.

Back

669

The Guru of the Sikhs are: (a) Nânak, 1469-1538, (b) Angada, 1538-1552, (c) Amardas, 1552-1575, (d) Ramdas, 1575-1581, (e) Arjun, 1581-1606, (f) Har-Govind, 1606-1639, (g) Har-Rai, 1639-1663, (h) Har-Kisan, 1663-1666, (i) Teg-Bahadur, 1666-1675, (j) Govind Singh, 1675-1708.

Back

670

Amritasaras the lake of nectar.

Back

671

It appears to be an arbitrary adaptation of the Deva-nâgari characters. The shape of the letters is mostly the same but new values are assigned to them.

Back

672

This is the description of the dialect given by Grierson, the highest authority in such matters.

Back

673

See Rajendrala Mitra's article in J.A.S.B. XL. 1871, pp. 170-176, which gives the Sanskrit text of the Upanishad. Also Schrader, Catalogue of Adyar Library, 1908, pp. 136-7. Schrader states that in the north of India the Allopanishad is recited by Brahmans at the Vasantotsava and on other occasions: also that in southern India it is generally believed that Moslims are skilled in the Atharva Veda.

Back

674

I.e., not the Allah of the Koran.

Back

675

This Persian translation was rendered word for word into very strange Latin by Anquetil Duperron (1801-2) and this Latin version was used by Schopenhauer.

Back

676

He is said to have prayed for the success of the Emperor's rebellious son.

Back

677

This Arabic word is interpreted in this context as meaning the special portion (of God).

Back

678

Census of India, 1901, Panjab report, p. 122.

Back

679

Provincial Geographies of India, Panjab, Douie, 1916, p. 117.

Back

680

See also chap. XXIV. as to Śâktism and Tantrism in Buddhism. Copious materials for the study of Śâktism and Tantrism are being made available in the series of tantric texts edited in Sanskrit and Tibetan, and in some cases translated by the author who uses the pseudonym A. Avalon.

Back

681

See Annales du Musée Guimet, Tome VIII. Si-Do-In-Dzon. Gestes de l'officiant dans les cérémonies mystiques des sectes Tendai et Singon, 1899.

Back

682

See Underhill, Mysticism, chaps. VI. and VII.

Back

683

See Dhalla, Zoroastrian Theology, p. 116.

Back

684

Specially Ath. Veda, XII. 1.

Back

685

Village deities in south India at the present day are usually female. See Whitehead, Village Gods, p. 21.

Back

686

Thus Cândî is considered as identical with the wood goddess Bâsulî, worshipped in the jungles of Bengal and Orissa. See J.A. 1873, p. 187.

Back

687

Vaj. Sanh. 3. 57 and Taittir. Br. I. 6. 10. 4.

Back

688

Crooke, Popular Religion of Northern India, I. 63. Monier Williams, Brahm. and Hinduism, p. 57 gives an interesting account of the shrine of Kâlî at Vindhyâcal said to have been formerly frequented by Thugs.

Back

689

This idea that deities have different aspects in which they practically become different persons is very prevalent in Tibetan mythology which is borrowed from medieval Bengal.

Back

690

Though there are great temples erected to goddesses in S. India, there are also some signs of hostility to Śâktism. See the curious legends about an attendant of Śiva called Bhriṅgi who would not worship Pârvatî. Hultzsch, South Indian Inscriptions, II. ii. p. 190.

Back

691

There is a curious tendency in India to regard the male principle as quiescent, the female as active and stimulating. The Chinese, who are equally fond of using these two principles in their cosmological speculations, adopt the opposite view. The Yang (male) is positive and active. The Yin (female) is negative and passive.

Back

692

The Mahânirvâṇa Tantra seems to have been composed in Bengal since it recommends for sacrificial purposes (VI. 7) three kinds of fish said to be characteristic of that region. On the other hand Buddhist works called Tantras are said to have been composed in north-western India. Udyâna had an old reputation for magic and even in modern times Śâktism exists in western Tibet and Leh. It is highly probable that in all these districts the practice of magic and the worship of mountain goddesses were prevalent, but I find little evidence that a definite Śâkta sect arose elsewhere than in Bengal and Assam or that the Śâktist corruption of Buddhism prevailed elsewhere than in Magadha and Bengal.

Back

Страница 119 из 123

Назад 1…118 119 120…123 Далее

Hinduism and Buddhism, An Historical Sketch, Vol. 2

AI-разбор доступен после входа

О книге

Читать онлайн

662

663

664

665

666

667

668

669

670

671

672

673

674

675

676

677

678

679

680

681

682

683

684

685

686

687

688

689

690

691

692

Вам также может понравиться

Hinduism and Buddhism, An Historical Sketch, Vol. 1