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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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720

But on the other hand some Tantras or tantric treatises recommend crazy abominations.

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721

Mahânir. Tant. X. 79. Bhartrâ saha kuleśâni na dahet kulakâminim.

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722

Ib. XI. 67.

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723

E.g. It does not prescribe human sacrifices and counsels moderation in the use of wine and maithuna.

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724

See Frazer's Adonis, Attis and Osiris, pp. 269-273 for these and other stories of dismemberment.

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725

See Frazer, Golden Bough: Spirits of the Corn, vol. I. 245 and authorities quoted.

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726

Images representing this are common in Assam.

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727

Hsüan Chuang (Walters, vol. I. chap, VII) mentions several sacred places in N.W. India where the Buddha in a previous birth was dismembered or gave his flesh to feed mankind. Can these places have been similar to the pîths of Assam and were the original heroes of the legend deities who were dismembered like Satî and subsequently accommodated to Buddhist theology as Bodhisattvas?

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728

It is an autumnal festival. A special image of the goddess is made which is worshipped for nine days and then thrown into the river. For an account of the festival which makes its tantric character very clear see Durgâ Puja by Pratapachandra Ghosha, Calcutta, 1871.

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729

One explanation given is that she was so elated with her victories over giants that she began to dance which shook the Universe. Śiva in order to save the world placed himself beneath her feet and when she saw she was trampling on her husband, she stopped. But there are other explanations.

Another of the strangely barbaric legends which cluster round the Śakti is illustrated by the figure called Chinnamasṭakâ. It represents the goddess as carrying her own head which she has just cut off, while from the neck spout fountains of blood which are drunk by her attendants and by the severed head itself.

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730

Yet the English mystic Julian, the anchoress of Norwich (c. 1400), insists on the motherhood as well as the fatherhood of God. "God is our mother, brother and Saviour." "As verily God is our father, so verily God is our mother."

So too in an inscription found at Capua (C.I.N. 3580) Isis is addressed as una quae es omnia.

The Power addressed in Swinburne's poems Mater Triumphalis, Hertha, The Pilgrims and Dolores is really a conception very similar to Śakti.

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731

These ideas find frequent expression in the works of Bunkim Chandra Chatterjee, Dinesh Chandra Sen and Sister Nivedita.

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732

See Dinesh Chandra Sen, Hist. Beng. Lang, and Lit. pp. 712-721. Even the iconoclast Devendranath Tagore speaks of the Universal Mother. See Autobiog. p. 240.

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733

So I was told, but I saw only six, when I visited the place in 1910.

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734

Rudhirâdhyâya. Translated in As. Researches, V. 1798, pp. 371-391.

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735

See Frazer, op. cit. p. 246.

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736

In the Sarva-darśana-saṅgraha, the best known compendium of Indian philosophy.

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737

J.C. Chatterji's definition of Indian philosophy (in his Indian Realism, p. 1) is interesting. "By Hindu philosophy I mean that branch of the ancient learning of the Hindus which demonstrates by reasoning propositions with regard to (a) what a man ought to do in order to gain true happiness … or (b) what he ought to realize by direct experience in order to be radically and absolutely freed from suffering and to be absolutely independent, such propositions being already given and lines of reasoning in their support being established by duly qualified authorities."

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738

See Chatterji's work above cited.

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739

It is this idea which disposes educated Hindus to believe in the magical or sacramental power of mystic syllables and letters, though the use of such spells seems to Europeans incredible folly.

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740

See especially Garbe, Die Sâṅkhya Philosophie, 1894; and Keith, The Sâṅkhya System, 1919, which however reached me too late for me to make any use of it.

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741

E.g. in the Bhagavad-gîtâ and Śvetâśvatara Upanishads. According to tradition Kapila taught Asuri and he, Pañcaśikha, who made the system celebrated. Garbe thinks Pañcaśikha may be assigned to the first century A.D.

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742

This appears to be the real title of the Sûtras edited and translated by Ballantyne as "The Sâṅkhya Aphorisms of Kapila."

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743

Or topics. It is difficult to find any one English word which covers the twenty-five tattvas, for they include both general and special ideas, mind and matter on the one hand; special organs on the other.

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744

Sâṅkh. Pravac. I. 96.

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745

Garbe, Die Sâṅkhya Philosophie, p. 222. He considers that it spread thence to other schools. This involves the assumption that the Sâṅkhya is prior to Buddhism and Jainism.

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