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Дата написания1970-01-01
Язык книгиen
Возрастное ограничение0+
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зарубежная классиказарубежная психологиязарубежная религиозная литературазарубежная старинная литературакниги по философиивероучения в буддизмеиудаизм

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693

But the Brahmans of isolated localities, like Satara in the Bombay Presidency, are said to be Śâktas and the Kâñculiyas of S. India are described as a Śâktist sect.

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694

The law-giver Baudhâyana seems to have regarded Aṅga and Vaṅga with suspicion, I. 1.13, 14.

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695

See especially the story of Manasâ Devi in Dinesh Chandra Sen (Beng. Lang. and Lit. 257), who says the earliest literary version dates from the twelfth century. But doubtless the story is much older.

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696

Virâtap. chap. VI. (not in all MSS.). Bhishmap. chap. XXIII. Also in the Harivaṃsa, vv. 3236 ff. Pargiter considers that the Devî-Mâhâtmya was probably composed in the fifth or sixth century. Chap. XXI. of the Lotus Sûtra contains a spell invoking a goddess under many names. Though this chapter is an addition to the original work, it was translated into Chinese between 265 and 316.

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697

But he does mention the worship of the Divine Mothers. Harshacar. VII. 250 and Kâdamb. 134.

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698

Hymns to the Devî are also attributed to him but I do not know what evidence there is for his authorship.

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699

As pointed out elsewhere, though this word is most commonly used of the Śâkta scriptures it is not restricted to them and we hear of both Buddhist and Vaishṇava Tantras.

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700

The Adhyâtma Râmâyaṇa is an instance of Śâktist ideas in another theological setting. It is a Vishnuite work but Sità is made to say that she is Prakṛiti who does all the deeds related in the poem, whereas Râma is Purusha, inactive and a witness of her deeds.

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701

XI. iii. 47-8; XI. V. 28 and 31. Probably Vishnuite not Śâktist Tantras are meant but the Purana distinguishes between Vedic revelation meant for previous ages and tantric revelation meant for the present day. So too Kullûka Bhaṭṭa the commentator on Manu who was a Bengali and probably lived in the fifteenth century says (on Manu II. i.) that Śruti is twofold, Vedic and tantric. Śrutisca dvividhâ vaidikî tântrikîca.

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702

II. 15.

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703

See for full list Avalon, Principles of Tantra, pp. lxv-lxvii. A collection of thirty-seven Tantras has been published at Calcutta by Babu Rasik Mohun Chatterjee and a few have been published separately.

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704

Translated by Avalon, 1913, also by Manmatha Nath Dutt, 1900.

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705

Analysed in J.A.O.S. XXIII. i. 1902.

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706

Edited by Târanâtha Vidyâratna, with introduction by A. Avalon, 1917.

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707

See Avalon, Principles of Tantra, p. lxi. But these are probably special meanings attached to the words by tantric schools. Nigama is found pretty frequently, e.g. Manu, IV. 19 and Lalita-vistara, XII. But it is not likely that it is used there in this special sense.

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708

Edited by Avalon, 1914.

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709

Satirical descriptions of Śâktism are fairly ancient, e.g. Karpura Mañjarî, Harvard edition, pp. 25 and 233.

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710

Tantrism has some analogy to the Fêng-shui or geomancy of the Chinese. Both take ancient superstitions which seem incompatible with science and systematize them into pseudo-sciences, remaining blind to the fact that the subject-matter is wholly imaginary.

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711

For what follows as for much else in this chapter, I am indebted to Avalon's translation of the Mahânirvâṇa Tantra and introduction.

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712

Paśu-, vîra-, divya-bhâva.

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713

Avalon, Mahân. Tan. pp. lxxix, lxxx.

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714

"The eternal rhythm of Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devî as Mâyâ evolves the world. As Mahâmâyâ she recalls it to herself.... Each of these movements is divine. Enjoyment and liberation are each her gifts." Avalon, Mahân. Tan. p. cxl.

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715

Yair eva patanam dravyaih siddhis tair eva coditâ—Kulârṇava Tantra, V. 48. There is probably something similar in Taoism. See Wieger, Histoire des Croyances religieuses en Chine, p. 409. The Indian Tantrists were aware of the dangers of their system and said it was as difficult as walking on the edge of a sword or holding a tiger.

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716

Vâmâcâra is said not to mean left-hand worship but woman (vâmâ) worship. This interpretation of Dakshiṇa and Vâmâcâra is probably fanciful.

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717

Sometimes two extra stages Aghora and Yogâcâra are inserted here.

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718

Mahân. Tan. X. 108. A Kaula may pretend to be a Vaishṇava or a Śaiva.

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719

Although the Tantras occasionally say that mere ritual is not sufficient for the highest religions, yet indispensable preliminary is often understood as meaning sure means. Thus the Mahânirvâṇa Tantra (x. 202, Avalon's transl.) says "Those who worship the Kaulas with panca tattva and with heart uplifted, cause the salvation of their ancestors and themselves attain the highest end."

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