DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0220
208 The Tantras,
Nor can the power of the Mantra-sastris stand against the
moral and intellectual revolution which is slowly but surely
upheaving the whole fabric of superstition. That power is
already much weakened, and the field for its exercise among
a people steeped for centuries in debasing and degrading re-
ligious and social ideas is daily becoming narrower. Still in
most of the native States, where all the grosser forms of
Hinduism are still rampant, the whole system is as firmly
established as ever. Even those in high positions, who have
no faith in it themselves, find themselves unable to offend
the prejudices of their subordinates by venturing to engage
in any work or perform the most ordinary act without the
sanction of crafty Brahmans claiming divine authority and
professing to work miracles through their knowledge and
application of the Mantras.
Well may the enlightened Brahman so often before quoted
(see p. 189) give expression to his indignation thus:—
' All sensible people ought to say to the Mantra-sastris,
We have suffered much misery through your deceit, we have
been taxed very heavily by you, and you have involved us in
the results of all your wickedness. It is true your ancestors
had some knowledge of different sciences and imparted some
of that knowledge to us. In return for these benefits we have
fed you and supported you and promoted your interests.
When you found your power established over us you aban-
doned the duty of seeking after knowledge, and worked only
mischief. Your teaching is now a mere reflection of your
ignorance, wickedness, folly, and hypocrisy. You harass and
injure us in a thousand ways. If our knowledge increases,
you try to prevent it, thinking that, if inquiry is encouraged,
your customers will decrease. We begin to see through your
artifices. Begone, eve_ry one of you, and don't attempt to
deceive us any more.' __\
Nor can the power of the Mantra-sastris stand against the
moral and intellectual revolution which is slowly but surely
upheaving the whole fabric of superstition. That power is
already much weakened, and the field for its exercise among
a people steeped for centuries in debasing and degrading re-
ligious and social ideas is daily becoming narrower. Still in
most of the native States, where all the grosser forms of
Hinduism are still rampant, the whole system is as firmly
established as ever. Even those in high positions, who have
no faith in it themselves, find themselves unable to offend
the prejudices of their subordinates by venturing to engage
in any work or perform the most ordinary act without the
sanction of crafty Brahmans claiming divine authority and
professing to work miracles through their knowledge and
application of the Mantras.
Well may the enlightened Brahman so often before quoted
(see p. 189) give expression to his indignation thus:—
' All sensible people ought to say to the Mantra-sastris,
We have suffered much misery through your deceit, we have
been taxed very heavily by you, and you have involved us in
the results of all your wickedness. It is true your ancestors
had some knowledge of different sciences and imparted some
of that knowledge to us. In return for these benefits we have
fed you and supported you and promoted your interests.
When you found your power established over us you aban-
doned the duty of seeking after knowledge, and worked only
mischief. Your teaching is now a mere reflection of your
ignorance, wickedness, folly, and hypocrisy. You harass and
injure us in a thousand ways. If our knowledge increases,
you try to prevent it, thinking that, if inquiry is encouraged,
your customers will decrease. We begin to see through your
artifices. Begone, eve_ry one of you, and don't attempt to
deceive us any more.' __\