Obscure Religious Cults - as background of Bengali by S Dasgupta

By S Dasgupta

Written in 1939 yet no longer released until 1946 as a result of "paper scarcity". Dasgupta, (not to be pressured with the Sanskrit student Surendranath Dasgupta) prevails the place others have failed. His scholarship has been vetted through the years through many gurus who've declared their debt to him.
Dasgupta's leader opus is the identity of Indian religious meditation kinds and demonstration in their dating to Tantric Buddhism, to Saivite, Sakta and Vaishnava spiritual philosophies, and to Bengali literature.

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It may, however, be noted in this connection that though the culture of the body {kay a-sadhana) through processes of Hatha-yoga for the attainment of physical perfection, was of paramount importance in the Nath cult, it was more or less common to all the $gpteric schools including the school of Vaisnava Sahajiyaf|j|hich laid emphasis on love. The realisation of Sahaja’either of the nature of ‘ supreme bliss’ xl OBSCURE RELIGIOUS CULTS (Maha-su\ha) as is conceived by the Buddhist Sahajiyas, or of the nature of *supreme love ’ (as is conceived by the Vaisnava Sahajiyas), presupposes the strength of the physical organism to stand such a supreme realisation.

Is, howe/er, available to the present writer in rotograph (MS. Add. 1699). There is also a copy of the MS. preserved in the R, A. S. B. D . (ii) History of Buddhism in Bengal A s we have already hinted, the Carya-padas embody the religious tenets of Sahajiya Buddhism, which was a later offshoot of Tantric Buddhism. It will not be out of place , , „. here to say a few words about the nature 1 he study or oahajiyg Buddhism in and extent of the growth and spread of Bengal necessitates the , . study of the history of Buddhism m Bengal at the time or and Buddhism in Bengal.

112. GROWTH OF THE SAHAJIYA CULT AND LITERATURE 5 comparison of the Dohas with the Carya-padas will reveal the fact that in their religious attitude, in theories and practices and in the manner of literary representation, in imagery, phraseology and vocabulary they present a striking similarity, which warrants the belief that the authors of the Dohas and theCaryas, where common names are found, might have been identical;—we must at least admit that both the Dohas and the Caryas represent the same school of thought and they belong to the same literary school.

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