Guest guest Posted September 16, 2003 Report Share Posted September 16, 2003 Dear Members, I recently obtained a copy of an out-of-print text called "The Indian Mother Goddess," by N. N. Bhattacharyya (author of "A History of the Shakta Religion"). In case some of you might be interested, I will post some excerpts in the coming days. It's not an online resource, so I'm just re-typing a little at a time. Here's the first excerpt, speculating on the history of Shaktism: THE MOTHER GODDESS AND TANTRIC SHAKTISM Nowhere in the religious history of the world do we come across such a completely female-oriented system as Shaktism. In its present form, Shaktism is essentially a medieval religion [i.e. its ritual details evolved in the Indian medieval period, around 500-1000 CE], but it is a direct offshoot of the primitive Mother Goddess cult which was so prominent a feature of the religion of the [bronze Age] agricultural peoples, who based their social system on the principle of mother-right. ... A rudimentary form of Shakta beliefs and practices can presumably be traced to the ruins of the pre-Vedic Harappa civilization. The earlier Vedic tribes, whose material cultures and social institutions have been revealed in the Rig Veda, appear to have disliked the conception of the Female Principle owing to their patriarchal bias, but [even] they had to incorporate some female deities into their pantheon. There was a revival of the pre-Vedic Mother Goddess cult in the post- Rigvedic age, probably due to the initiation of the Vedic tribes into the agricultural way of life and agricultural rituals; and since then, the Female Principle never ceased to be an important cult of the people. It was so deep-rooted in the Indian mind that even in sectarian religions like Vaishnavism, Shaivism, etc, the Female Principle had to be given a prominent position. Even the basically atheistic systems like Buddhism and Jainism could not avoid this popular influence. Later Buddhism is, in fact, nothing but a disguised Tantric cult of the Female Principle. The cause of the increasing popularity of the Female Principle from the beginning of the Christian era was evidently connected with the changing social pattern rising out of the new economic conditions resulting from changes in the mode of production, expansion of internal and external trade, centralized state authorities, and the growth of urbanism. The caste system had [also] by this time become a regular social institution. The agriculturalists and other professionals, apart from the priestly, warrior and trading classes, did form the majority of the population, and it was the religion of this majority – the Mother Goddess of the agriculturalists – that found its way into the higher levels of society under diverse historical conditions. The higher religions, in order to make themselves popular among the masses, had to make compromises with the existing cults and beliefs, and this was one of the processes through which the female divinities of the lower strata of society could have easy access therein. Goddesses in considerable number came from the tribal peoples who, unable to maintain themselves by their traditional mode of production, had to come in contact with the advanced peoples, in were put in different social grades on the basis of the quality of social services they offered to the existing class society. The mass strength behind the Female Principle placed goddesses by the side of the gods of all religions; but by doing so, the entire emotion centering round the Female Principle could not be [entirely] channeled. So the need was felt for a new religion, entirely female- dominated; a religion in which even the great gods like Vishnu or Shiva would remain subordinate to the Goddess. This new religion came to be known as Shaktism. Bhattacharyya, Narendra Nath, "The Indian Mother Goddess," 2nd Edition. South Asia Books, New Delhi, 1977. TO BE CONTINUED ... Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 16, 2003 Report Share Posted September 16, 2003 Thank you so much, Devi Bhakta! This is wonderful! I know it's a lot of work for you to type it all out, but when you do, uploading the file for everyone to enjoy will be a valuable resource for the group's members! Meanwhile, I'm saving it! Looking forward to the next installment! , "Devi Bhakta" <devi_bhakta> wrote: > > Dear Members, > > I recently obtained a copy of an out-of-print text called "The > Indian Mother Goddess," by N. N. Bhattacharyya (author of "A History > of the Shakta Religion"). In case some of you might be interested, I > will post some excerpts in the coming days. It's not an online > resource, so I'm just re-typing a little at a time. Here's the first > excerpt, speculating on the history of Shaktism: > > THE MOTHER GODDESS AND TANTRIC SHAKTISM > > Nowhere in the religious history of the world do we come across such > a completely female-oriented system as Shaktism. > > In its present form, Shaktism is essentially a medieval religion > [i.e. its ritual details evolved in the Indian medieval period, > around 500-1000 CE], but it is a direct offshoot of the primitive > Mother Goddess cult which was so prominent a feature of the religion > of the [bronze Age] agricultural peoples, who based their social > system on the principle of mother-right. ... > A rudimentary form of Shakta beliefs and practices can presumably be > traced to the ruins of the pre-Vedic Harappa civilization. The > earlier Vedic tribes, whose material cultures and social > institutions have been revealed in the Rig Veda, appear to have > disliked the conception of the Female Principle owing to their > patriarchal bias, but [even] they had to incorporate some female > deities into their pantheon. > > There was a revival of the pre-Vedic Mother Goddess cult in the post- > Rigvedic age, probably due to the initiation of the Vedic tribes > into the agricultural way of life and agricultural rituals; and > since then, the Female Principle never ceased to be an important > cult of the people. It was so deep-rooted in the Indian mind that > even in sectarian religions like Vaishnavism, Shaivism, etc, the > Female Principle had to be given a prominent position. Even the > basically atheistic systems like Buddhism and Jainism could not > avoid this popular influence. Later Buddhism is, in fact, nothing > but a disguised Tantric cult of the Female Principle. > > The cause of the increasing popularity of the Female Principle from > the beginning of the Christian era was evidently connected with the > changing social pattern rising out of the new economic conditions > resulting from changes in the mode of production, expansion of > internal and external trade, centralized state authorities, and the > growth of urbanism. > > The caste system had [also] by this time become a regular social > institution. The agriculturalists and other professionals, apart > from the priestly, warrior and trading classes, did form the > majority of the population, and it was the religion of this > majority – the Mother Goddess of the agriculturalists – that found > its way into the higher levels of society under diverse historical > conditions. The higher religions, in order to make themselves > popular among the masses, had to make compromises with the existing > cults and beliefs, and this was one of the processes through which > the female divinities of the lower strata of society could have easy > access therein. > > Goddesses in considerable number came from the tribal peoples who, > unable to maintain themselves by their traditional mode of > production, had to come in contact with the advanced peoples, in > were put in different social grades on the basis of the quality of > social services they offered to the existing class society. > > The mass strength behind the Female Principle placed goddesses by > the side of the gods of all religions; but by doing so, the entire > emotion centering round the Female Principle could not be [entirely] > channeled. So the need was felt for a new religion, entirely female- > dominated; a religion in which even the great gods like Vishnu or > Shiva would remain subordinate to the Goddess. This new religion > came to be known as Shaktism. > > Bhattacharyya, Narendra Nath, "The Indian Mother Goddess," 2nd > Edition. South Asia Books, New Delhi, 1977. > > TO BE CONTINUED ... Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 17, 2003 Report Share Posted September 17, 2003 Thanks for sharing vital information with all of us. this would help in seeking newer knowledge. Devi Bhakta <devi_bhakta wrote:Dear Members, I have recently obtained a copy of an out-of-print text called "The Indian Mother Goddess," by N. N. Bhattacharyya (author of "A History of the Shakta Religion"). In case some of you might be interested, I will post some excerpts in the coming days. It's not an online resource, so I'm just re-typing a little at a time. Here's the first excerpt, speculating on the history of Shaktism: THE MOTHER GODDESS AND TANTRIC SHAKTISM In its present form, Shaktism is essentially a medieval religion [i.e. is details evolved in the Indian medieval period, around 500- 1000 CE], but it is a direct offshoot of the primitive Mother Goddess cult which was so prominent a feature of the religion of the [bronze Age] agricultural peoples, who based their social system on the principle of mother-right. … A rudimentary form of Shakta beliefs and practices can presumably be traced to the ruins of the pre-Vedic Harappa civilization. The earlier Vedic tribes, whose material cultures and social institutions have been revealed in the Rig Veda, appear to have disliked the conception of the Female Principle owing to their patriarchal bias, but [even] they had to incorporate some female deities into their pantheon. There was a revival of the pre-Vedic Mother Goddess cult in the post- Rigvedic age, probably due to the initiation of the Vedic tribes into the agricultural way of life and agricultural rituals; and since then, the Female Principle never ceased to be an important cult of the people. It was so deep-rooted in the Indian mind that even in sectarian religions like Vaishnavism, Shaivism, etc, the Female Principle had to be given a prominent position. Even the basically atheistic systems like Buddhism and Jainism could not avoid this popular influence. Later Buddhism is, in fact, nothing but a disguised Tantric cult of the Female Principle. The cause of the increasing popularity of the Female Principle from the beginning of the Christian era was evidently connected with the changing social pattern rising out of the new economic conditions resulting from changes in the mode of production, expansion of internal and external trade, centralized state authorities, and the growth of urbanism. The caste system had [also] by this time become a regular social institution. The agriculturalists and other professionals, apart from the priestly, warrior and trading classes, did form the majority of the population, and it was the religion of this majority – the Mother Goddess of the agriculturalists – that found its way into the higher levels of society under diverse historical conditions. The higher religions, in order to make themselves popular among the masses, had to make compromises with the existing cults and beliefs, and this was one of the processes through which the female divinities of the lower strata of society could have easy access therein. Goddesses in considerable number came from the tribal peoples who, unable to maintain themselves by their traditional mode of production, had to come in contact with the advanced peoples, in were put in different social grades on the basis of the quality of social services they offered to the existing class society. The mass strength behind the Female Principle placed goddesses by the side of the gods of all religions; but by doing so, the entire emotion centering round the Female Principle could not be [entirely] channeled. So the need was felt for a new religion, entirely female- dominated; a religion in which even the great gods like Vishnu or Shiva would remain subordinate to the Goddess. This new religion came to be known as Shaktism. Bhattacharyya, Narendra Nath, "The Indian Mother Goddess," 2nd Edition. South Asia Books, New Delhi, 1977. To be continued … Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.