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By Benoytosh Bhattacharyya
Inspite of the regular view opposed to Tantricism and Tantric literature, Hindus often are within the grip of this very Tantra of their way of life, customs and usages with all of the attendant strong and evil. the current paintings investigates and areas earlier than the students a dispassionate account of the Tantras usually and Buddhist Tantras specifically. the writer strains its beginning to primitive magic and its improvement. Narrating the increase of Vajrayana and its native land, in addition to the Tantras and Mantras Buddhism has given to the area, he documents the money owed of trendy authors. goals and items, the prime tenets, the strategy for worship are elaborated including an outline of the Buddhist deities and its Pantheon. The impact of Buddhist Tantraicism on Hinduism is logically evaluated. comprises Index and illustrations.
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But the m ethods followed by the two b ra n c h es of Buddhism were widely d il'lrien l, if not altog eth er an tag on istic. The H in ay an ists obtain N irvana, o r the freedom from su fferin g and the co nsequ ential repetition of births and rebirths, o r virtually an extin ctio n of self altogether. Bu t it must be reniemliorcd that, even if they a re able to gain N irvana, they can n o t realize the p e ifect truth o r remove the veil which co n ce als the tran scen d ental t r u t h ; n o r can they im part the knowledge of salvation to o th e rs.
Buddha was himself satisfied when the truth of N irvana dawned on h im : this was a loftier doctrine than any the leading S a n k h y a philo sophers of his ag e taught. B u t did he define N ir v a n a ? No. W h e n e v e r questioned, his usual answ er w a s: ‘ Y o u should first realize N irvana and then you can know what it is. You need not know that even. , Part II, pp. , ‘ Dilemma the Eighth. ^M find a glowing acco u n t of Nirvana. Bu t there also we d o not meet with a rcfoience to the condition of the individual when he attains N irvana.
H e became convinced of his folly and took food and nourishment in a natural way, and then the truth dawned on him that freedom from the cycles of count less existences cannot be obtained either by excessive selfmortification o r by excessive enjoym ents of worldly objects, but only by following a middle course. H e meditated further and further, and discovered what is known in Buddhism as the twelve-linked chain of causation. H e diagnosed the ultimate cause of worldly miseries as Avidya, o r ignorance, which in a twelve-linked process gives rise to desires.
Introduction to Buddhist Esoterism by Benoytosh Bhattacharyya