History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.151

v7.c92.151

Prof Heinrich Zimmer in the 'Art of Indian Asia' (vol. I pp. 129-130) observes 'such living forms are suggested to the Indian artist by a dynamic philosophy that is intrinsic to his religious and philosophical tradition, for the worship of the lifeforce pouring into the universe and maintaining it, manifesting itself no less in the gross matter of daily experience than in the divine beings of religious vision constitutes the very foundation of Indian religious life. According to this doctrine which was particularly influential in the great periods of Indian art, release from the bondage of our normal human imperfection can be gained not only through the worldnegating methods of asceticism (yoga) but equally through a perfect realization of love and its sexual enjoyment (bhoga). According to this view which has been eloquently expressed in the so-called Tāntric symbols and rituals of both the Hindu and Buddhist traditions, there is intrinsically no antagonism between *yoga* and *bhoga*. The role played by the guru, the spiritual guide and teacher in the stern masculine disciplines of yoga, is taken over in the initiations of bhoga by the devout and sensual helpmate. The initiating woman plays the part of Śakti while the male initiate assumes that of Śiva and both attain together to the realisation of the immanence within themselves of the consubstantiality of the Goddess and the God.' It has already been stated (p. 1054) that Prof. Zimmer is wrong in thinking that the Tāntrik rites were systematically disparaged as 'vāmamārga' by the Indian partisans of Yoga. He is also wrong (p. 130) when he says that 'throughout the first millenium A. D. they (Tāntric rites) were a basic element of normal Indian experience.' There is really very little evidence to substantiate this claim. He makes this sweeping generalisation as an art critic and historian of Indian Art from the few tāntric sculptures on the Purī and other temples in Orissa and some other places in India. Vide the well-known work 'Bengal Lancer' by F. Yeats-Brown (London, Golancz, 1930) pp 236–237, where the superintendent of the temple of Jagannātha justifies the obscene frescoes on the ground that until a man is master of his gross body he cannot see the Godhead and feels sure that future ages will look on Tāntrik psychology with understanding.