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 46 HISTOEY OF INDIA. [Book IV.

AD, — Only two modes seem practicable. By retiring within itself and engaging in

profound meditation and contemplation, it may render itself insensible to the

Views of the existence of the external world, and thus gradually prepare for becoming part of

Hindoos in,. ,, , mi • i i

regard to the a pure, spu'itual, uucompounded essence, ihus acting, the soul assumes the ofs^^rituai offensive, and in a manner achieves its o^vn freedom. This is one of the modes, perfection. ^j^^| -^^ • ^^ j^j^i^ rcpute with thosc who are of a metaphysical turn, and fond of in- dulging in dreamy indolence. In the other mode the mind is more passive, and the same object is sought to be gained by weakening the powers of the body and thus rendering it incapable of exercising its wonted tyranny. This mode is suited to the taste of those who, incapable of abstract thought and long-continued meditation, excel in physical end 'ance, and are able, as they think, to keep the body under by subjecting it to attenuating processes of hunger and thirst, pain- ful postures, nakedness, extremes of heat and cold, lacerations, gashes, mutilation,s, and numerous barbarities not the less shockino^ from being self-inflicted. Self-inflicted As a general rule, both modes of discipline are practised by the same indi-

tortures. . imp

vidual, and hence while careful to prepare for contemplation by suppressions of breath and mysterious uttei'ances, the Brahmin having, during the last portion of his life abandoned all sensual affections, is enjoined in the Institutes of Menu to " dry up his bodily frame " by means of " harsher and harsher mortifications," and in certain cases to feed " on water and air," till he has " shuffled off* his body." The severest penances mentioned in the Institutes are to " slide back- wards and forwards on the ground," to "stand a whole day on tiptoe," and endure the extremes of heat, cold, and moisture ; but superstition the longer it is indulged always becomes the stronger, and hence to give a list of the severities practised in modern times by the devotees called Yogis and FaJdrs, were to enumerate almost all the imaginable modes of torture. Keeping the palms of the hands closed till the nails grow into the flesh on one side and re-appear on the other — creeping along in twisted forms till permanent and unnatural distor- tion is produced — holding the arms upright till they lose their power of motion and become shrivelled — lying on beds of iron spikes — hanging over slow fires — burying in a living grave with only a small aperture to prevent suffocation — such are only a few of the modes by which superstition proves how expert it is in the art of tormenting. Superstition, indeed, cannot lay claim to all the diabolical ingenuity displayed, but must share it with impostors of various grades who infest the country as mendicants, and extort alms either by the commiseration which their sufferings excite, or the desire to be rid of their filthy and disgusting presence. Naked bodies smeared with the ashes of cow-dung, hair hano-ino; in locks matted toojether with filth, human skulls filled with the same material, and human bones strung around the neck, are among the more common devices used by those who, without practising seLf-denial, are ambitious of the honour or greedy of the profit which even a hypocritical semblance of it too often commands.