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The Historians' History of the World 02 [Israel, India, Persia, Phoenicia, Minor Nations of Western Asia]
- Автор: Gutenberg
- Год: 1905
- Язык: английский
- Жанр: История
Электронная книга - «The Historians' History of the World 02 [Israel, India, Persia, Phoenicia, Minor Nations of Western Asia]». Краткое содержание книги:
The same explanation makes clear to us the fact, so strange at a first glance, of Buddhist-Jain and Brahmanic temples being constructed side by side during the same period. Looking now on the phase when the two intermingled religions were on the point of merging into one, it will be at once comprehended how a sovereign can have distributed his liberalities between them with as much impartiality as a king of the Middle Ages displayed towards churches dedicated to different saints.
There remains to us but the account of a single traveller relative to the epoch of which we speak, that of the Chinese pilgrim Hwen Tsang; and in this we are told how a Hindu sovereign on the occasion of some festival, divides his generosity equally between the two dominant religions of that time; giving presents to Buddhist sectarians the first day, to those of Brahmanism the second. The phase had already been arrived at when the cults were entirely reconcilable, a phase which preceded that of their being united into one. The study of the religion of Nepal at the present time shows exactly how this fusion came about.
The date of the introduction of Buddhism into Nepal is a very ancient one. According to tradition Buddha himself visited the land. In any case it is in the ancient monasteries of Nepal that have been discovered the oldest known writings on Buddhism. To follow the same tradition, Asoka, king of Magadha, who reigned three centuries before Christ, made a pilgrimage to Nepal for the purpose of visiting the temples of Symbhunatha, Pashupatti, etc. He is also said to have founded the city of Patan, of which the Newar name is Lalita Patan, a corruption presumably of Pataliputra, the name given in India to the capital of Asoka. Several tumulus-formed temples have, from time immemorial, been attributed to him.
In Nepal, one of its cradles, the religion of Buddha has reigned for more than two thousand years. The isolation of this region of India may have preserved Buddhism to it for a longer period than is observable in the rest of the peninsula, but it has not prevented its undergoing,—like causes producing always the same effects,—a process of transformation analogous to that preceding its disappearance elsewhere. By reason of certain circumstances the gradual absorption has taken place more slowly in Nepal, and it is thanks to this slowness that we are able to learn what Buddhism was in India during the seventh or eighth century of our era, when its antique monastical institutions had disappeared, when its sacerdotal functions had once more become hereditary, and the ancient divinities had resumed their sway.
Buddhism and Brahmanism form to-day in Nepal, as they did in India in the seventh century, two religions nominally distinct, but having one for the other that tolerance which, according to the facts already cited, must have existed in the rest of India before the disappearance of Buddhism. This tolerance, explained sufficiently by the analogy between the two beliefs, is carried to such a point that their respective followers possess in common a certain number of pagodas, divinities, and feasts.
Instead of holding, with certain philosophical Buddhist sects, that the world is formed of matter alone, imperishable, possessing creative power and constituting the sole divinity of the universe, the Buddhism of Nepal offers for the worship of its followers a supreme trinity. This comprises 1st, Ali-Buddha, who is its principal personage, representing spirit; 2nd, Dharma, representing matter; 3rd, Sangha; representing the visible world, produced by the union of spirit and matter. This trinity, nearly enough related, as one sees, to that of Brahmanism, Brahma, Vishnu, and Siva, has for symbol a triangle with a point at its centre. This point is the emblem of Ali-Buddha, looked upon definitively as the first cause.
Below this superior trinity are placed the gods of the old Brahmanic pantheon—Vishnu, Siva, Ganesa, Lakshmi, etc. Simple emanations of supreme power, they were created by it to govern the world. Fallen somewhat from the elevated rank they occupied in the Brahmanic religion, they are still sufficiently high to have the right to the worship of mortals.
The theories of the Nepal Buddhists concerning the human soul, do not differ sensibly from the old Brahmanic theories. It is looked upon, as is also the soul of all animals, as an emanation of Ali-Buddha, which, after numerous transmigrations, passes back to the bosom of the supreme being who gave it life. Deliverance from this long series of transmigrations by reabsorption into Ali-Buddha, is the supreme end proposed as recompense to all believers. The number and the nature of these transmigrations depend entirely on the conduct during life, the acts of men determining irrevocably their future destiny.
As for the founder of Buddhism himself; he is looked upon as are all the other Buddhas who have preceded him, as a holy personage purified by long anterior existences, and on the point of attaining the supreme absorption.
The most important of the temples of Nepal, notably that of Symbhunatha, are dedicated to Ali-Buddha. In all, the Buddhist trinity (Buddha, Dharma, Sangha) is represented in the form of a statue seated, with legs crossed upon a lotus-leaf; Buddha having two arms, Dharma and Sangha generally four. Of this trinity, Dharma alone, the goddess of matter, is given the form of woman.
After the Buddhist trinity the most common objects of worship are the images of the founder of Buddhism and of his predecessors, both mortal and divine. Next came the gods of the Hindu Pantheon, Mahenkal, avatar of Siva; Kali, wife of Siva; Indra, king of Heaven; Garuda, god of birds, having a bird’s head; Ganesa, divinity of wisdom, having an elephant’s head, etc. The last is the most venerated, his image being found at the entrance to every temple, and it is with the worship of this purely Brahmanic divinity that all the Buddhist ceremonies commence.
The Hindu lingam has also been adopted by the Nepal Buddhists, but with the complete alteration of its significance. Instead of looking upon it as the male creative power of Siva, it is held to be the emblem of the lotus in which Ali-Buddha manifested himself in the form of a flame. Its shape is also modified. Four figures of Buddha are sculptured upon its lateral parts, and its summit is surmounted in the manner of the Buddhist chaityas.
It is to be seen from the preceding how intermingled with Brahmanism is Buddhism in Nepal. The religion of that part of the population which calls itself Brahmanic is equally tinged with Buddhism. Buddha is frequently represented in the temples dedicated to Siva, and several temples containing divinities common to the two religions are frequented alike by Brahmans and Buddhists.
This fusion of the two religions to be observed in the temples is also found in the legends with which the literature of Nepal abounds during the religious festivals. In the case of some of these it is really impossible to decide whether they are Buddhist or Brahmanic. Pilgrims also visit with equal confidence the shrines of the two religions.
Such is Buddhism at present in Nepal, and it is easy to predict from what has taken place in the past, that with the expiration of two or three centuries it will have been swallowed up in Brahmanism. The traveller of the future, ignorant of the phase of evolution through which Nepal is now passing will attribute, as do modern writers who treat of Buddhism in India, its disappearance to violent causes. The temple ruins with which Nepal will at that time no doubt be strewn, will also be invoked to attest the mercilessness of the persecutions.
But if the traveller whose existence we have supposed, has not confined himself to the study of a single region in India, but has had the patience to go over all the diverse lands of the immense peninsula, the idea of a religious evolution having taken place will have penetrated too deeply in his mind to allow him to commit such an error. In this respect the study of India itself immeasurably exceeds in value the perusal of history in books; it is the one country in the world where by means of a simple passing from one place to another, can be looked upon anew the successive forms that humanity has taken on from prehistoric times to the present day. This living study reveals rapidly to the observer the anterior transformations experienced by institutions and beliefs, of which books but show us the extremest phases.f