A History of Hindu Chemistry from the Earliest Times to the Middle of the Sixteenth Century A.D. v2.c32.127

v2.c32.127

Maháyánism now began to adapt itself to its environments. The absorption of the Yoga ideas made the transition into the Tantric cult easy and Northern Buddhism began to develop and expand by entering into an alliance with Saivaism, which favored the growth of Buddhist Tantras. The origin and development of this class of literature have been the subject of a masterly exposition by Burnouf. The Maháyánists not only set up their own deities but borrowed copiously from the pantheon of the Hindus. Thus in the Sivaite Tantras while the God Siva is the fountain of all knowledge and sciences, in their Buddhist counterparts we have the celestial, metaphysical and potential Buddhas* occupying the same position. The worship of the female energies (Sakti) which plays such an important part in the Tantras was encouraged in the person of Tárá. The Hindu Gods and Goddesses were also objects of adoration, only they were assigned a subordinate position. The question has often been asked: why did Buddhism seek alliance with Saivaism in preference to the Vishnuvite cult? The answer seems to lie in the fact that it was precisely in those parts of India where the worship of Siva, especially in its Tántric form, had struck root that Maháyánism asserted its sway;† and thus the apostles and propagators of the latter made most of the former. A few centuries later when Vaishnavism gained an ascendancy in Bengal the tables seem to have been turned. A gradual and imperceptible fusion took place between the rival creeds. Thus in the celebrated adoration in the opening lines of Gítagovinda we find Buddha freely acknowledged as an incarnation of Vishnu and extolled for his abhorrence of sacrificial rites. *