7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet http://slidepdf.com/reader/full/ardussi-and-epstein-saintly-madman-in-tibet 1/12 The Saintly Madman In Tibet JOH ARDUSS an LAWREC PST One of te most fascnang caactes ta ns toug te oal an tea tatons of be s a ckselke fgue ta s eetual engage n one sot of eese actvt o anote nkng to excess foncatng tevng, efng auto, lang magcal tcks n so ts caacte s a socoat of te fs oe wo slas al e beavo ta beans uo to san Ase fom te obvos umo an ba goo fun e fge engenes, oweve ee s also a seous se to Wen Tbetans ae uesone about te motvaton an meanngs of tese fges, te almost nvaab sa ta te beave te wa te o because te ae eall Bas Altoug ts ma seem o be a vaance w wat most of us woul assue Buaoo to mean, we oe to emonstate ta ts fgue e sal maman, s a smbo of te Tbetan antc an Yogc ta ton a comex assemblage of mlle stocal movements an scolastc atons Hs acons esolve a centa oblem of meanng at nvolves te sjunct eatons between te eals of Bst teolog an te eates of evea lfe Gombc (71ff as caacteze ts eatons as a tenson between te cogntvelfe enng an affectveIfeaffmng eals of Busm, an muc of betan elgos a tual lfe s ecte towa te eucon o tansfomaton of s tenson. e octnal esentaton of ts noton s foun n te conce of te Two Tuts (bden-pa gnyis Te Two uts ae tanscenena tt don-dam gyi bden) an elatve o enomenal u kun-rdzb k bden). e stncton s absoltel funamental to Mäamka an tence to antc loso Snce Mamka teaces tat al tngs We would Iike 10 thank Mr. Cyrs Steans ad Ms. Margare Nowa of te Unives of Wo or er pl corbons
Transcript
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
One of te most fascnang caactes ta ns toug te oal antea tatons of be s a ckselke fgue ta s eetualengage n one sot of eese actvt o anote nkng to excessfoncatng tevng, efng auto, lang magcal tcks n sots caacte s a socoat of te fs oe wo slas al ebeavo ta beans uo to san Ase fom te obvos umoan ba goo fun e fge engenes, oweve ee s also a seousse to Wen Tbetans ae uesone about te motvaton anmeanngs of tese fges, te almost nvaab sa ta te beave tewa te o because te ae eall Bas
Altoug ts ma seem o be a vaance w wat most of us woulassue Buaoo to mean, we oe to emonstate ta ts fguee sal maman, s a smbo of te Tbetan antc an Yogc ta
ton a comex assemblage of mlle stocal movements anscolastc atons Hs acons esolve a centa oblem of meanngat nvolves te sjunct eatons between te eals of Bstteolog an te eates of evea lfe Gombc (71ff ascaacteze ts eatons as a tenson between te cogntvelfeenng an affectveIfeaffmng eals of Busm, an muc of betan elgos a tual lfe s ecte towa te eucon otansfomaton of s tenson.
e octnal esentaton of ts noton s foun n te conce of teTwo Tuts (bden-pa gnyis Te Two uts ae tanscenena ttdon-dam gyi bden) an elatve o enomenal u kun-rdzb kbden). e stncton s absoltel funamental to Mäamka antence to antc loso Snce Mamka teaces tat al tngs
We would Iike 10 thank Mr. Cyrs Steans ad Ms. Margare Nowa of te Unives ofWo or er pl corbons
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
ae essene-Iess t follows tha thee ae no feenes betweenhenomena an noumena, subje an objet, an so foth The ealzaton of ths subtle bt funamental fact leas one nevably to savato
e the oess of sovey s fl n the exteme, an aong toTbetan savats, efes all sme exlaaon Phenomena exstene anelatonshs ten to ovewhelm s an enmesh us n the kamageneatng entanglements of he wol, leang s to the eeve vewthat heomena ae ltmaely eal hs gves se o eos n tathkng, fo, the Mahäyäna vew, heomenal tth s atfcal nomoue b an only absote tth s eal Onay eole aeuable to see ths ffeence tally an ae thus easy onusehenomeal tuh then ases though the obfusaton gibpa o one'seetal owes, ong when one egas some objet o se of elaonshs beween objets an the self a beleves t o be ntegalexstng n a of tself an havng tue sgnfane The obfusatononnes when he eson ats n aoane wth tha false bele, lng
acton an hene ka esult uon obsue eeton, thsbecomng futhe enmeshe hs ow eo
Seon an ehas moe olema, s the fact tha egoslynsohsate esons, meey omeheng the one o heTwo Tuhs then eate a aal an alse seaaton beween hemSavato beomes efe as havng a onologal status uno tse,somehng ot hee ths obece, salvaton becomes a los causean man s ommtte to sn ou hs samsa exsee enessly A Bontex Snellgove 7: 17 staes he oblem elegantly.
By force o deuded armc evets wi oknowedge and no dersandng
hey regard pi togt, and md a hee
separate parsNo nderstandg te void are of the nosef,Ihe knowedge wich no-elf they conceive
as wo sevesOne hey aser to be the nnae divinyOe tey aert 10 be e nae demoGods are o elp o them and demons do arm . Good ad evl, cause ad efect, wte ad back
are eeand ey expeience te uffeing o the maser death e Lod e Dead
T hey conceve of one as many.
Eally motant s the ole that henomena an henomenal uth
lay n Mähyamka-Tant ate Hee howeve, he emhass sc1eay on the tansfomatve caacty of the henomea wol Wheeasthe scholast aoach to tanscenentalsm n Buhsm teahes hat
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invovement wit te word is outing sinfu and counterrodctve interms of savation, n antric ractce enomena ma serve as veicestoward savation, becase te are utimate devoid of meaning Snce
man is endowed wit Buddanature, is activites are ogca mbuedwit te same otentiait and ence mndane actvit erormed witan awakened mind is ts transformed int siritua Of savation activit
Wit tis background we ma now turn to te sain madman wit teurose of seeng ow tis strateg works
o begin wit Tibetans consider certan states of menta abnormaitto originate in demonica caused arm don A suc states arereated to seizre b a secifc te of demon Regardess of weter tisseure is drect or indirect caused b demonic interference it restsin te imbaance of te umors tat contro bot somatic and mentaeat e categores to be brief discussed are as oIows.
1 Bdud-m or Gs-'dre [witc. n fokore witces usua a te
roe of "bad moter or bad wie In rea ife witces tend to bedentiied as "bad negbor or as women aing somewat marginaroes, suc as ric women traders. Tere is aso a reated categor knownas r-mn-m sua caracterized b ios women wo send ateir time in raer and oter reigios activities but wose tougts turnevi and unconscious arm oter eoe On te basis of severacases of "rea witces known to or informants we can state in areiminar asion tat te ctegor is roug euivaent to scizorena. Aternating wit vioent and aggressve beavior, te victims arecaracterized b autistic witdrawa from teir environment oss of seec and occasiona eisodes o eragia and coroagia nterms of socia reaions tis seems to smboize two tes of antisociaacts, witdrawa from nteracton and eatng too mc of to� man
orribe tings. Witces are awas deicted as cannibaistic, and at teirgaterings te are sosed to gorge temseves on uman and anmacorses
2 Blo-'khyr [soul-oss) T he bio is the indigenos "sol Cas opposed
to the Bddhist m-shes [the transmigrating conscousness). It is the life
eement tat can be ost or stoen b demons te wandering so, tevengeu so, and so on Tca a erson oses it troug frigt,esecia troug seeing a demon suc as a witc in its rea formTe oss of te bl is caracterzed b acute deresson te oss of aetite, nertia, and a wasting toror tat ma eventua rest in tedeat of te victim. e b can be recaed ceremonia Cbl- gugs tshegugs, and its restoratio usua meas recover for te victm.
Sems-skyon mind-faut Tis categor incudes wat aear to besevera forms of bot nerosis and scosis t is associated b ibetanswit rea wory git and anxieties of varios sots Te cause s attrib-
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
uted to st vaso of te ves a) ad t s geeall cued btg a blessed tead aoud the affected at of te bod.
4 ibmy olluto madess] Ts s caacteed b stecal
aalss ado choc lless tat ca lead to deat b causg amogote thgs, soulIoss. ib s te mobd fea o ollutg tgs, eteojects esos, o ecoutes wt demos
5. Rlung-my [wd madess] escbed as lung ni em 10 phg [te(umo) wd stkg e md] te vctm ces sgs daces about, adbecomes eaged wth lttle o o ovocato Hs beavo makes aublc usace e s socoatc ad costatl accusg eole of beggult of cmes agast hs eso accostg tem ubc ad so oteestgl ths ofte takes lace te cotext of excage fo tevctms ae ofte beggas. Suc a vctm accused oe of tese wtes of attemtg to oso gvg food fetced fom doos,stead of some that la al sght. We shoud ote ee tat telungmynpa [madma affected b lung] seems to fom a ola co
tast wt te wtch. Weeas te latte s autstc, wtdaw, adeagc te fome s outgog bellcose ad afad of eatg (begosoed) Te eeset two extemes of socall dsfuctoalbeavo: both of tem ae uable to mata te balaced esetatoof se eued te teactos of eveda affas, ad both aeuable to coe wth food, te cal medum of socablt
6 Ra-my[ve madess] A secfc fomflungmy t s caacteed b momaa wome, coolala ecolala, ecoaxa,ad "jumg madess. t seems ve lkel tat ts s te Tbetaveso of te same comex of metal dsodes commol foud ote Asa ad aoud te Pacfc Rm: pbl amog te Sbeaskmo amog the Tugus weneii amog te Koak (Czalcka91:309325) cmiel ad iunji amog the Yukags (Joceso
190:3038); menei amog te Yauts (ev ad otaov1956269) bilenh Mogola lh Malasa ad act stea te ew Wod (Abee 1961) Of tese Abele wtes "t would aeathat te s defedg hself vaous was agast te fea of begovewemed (Abee 1961:474) ad te lh oblem soe of dstubace ad ambvalece wt esect to submssve beavo(Abele 1961 :475) Te beta case would seem to bea out thesefdgs. ou case te madma ma be sad to become "ovewelmedb te tesos tat atted socal teacto ad elatoshs esecallfacetoface (submssve) elatoshs
7 h-my [ama madess] Ts s chaactezed b te samesmtoms gve ude lung- ad a-my but t s cofed ts use toceg t s attbuted to te usuccessfu actce of medtato ad s
sad to befall te acttoe wo exbts self-doubt A scule oestato m-g) show b a utoougl taed medtato
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leves h open or demonic ttck Demons, who re threened byreigios ctivity nd who hve he biliy o red mens minds regrdsuch ctivity s dngeros to their own existence nd they re lwys t
te redy to prevent person rom ttning reigios or slvtion gols.hmya oen ccost persons both verblly nd physiclly tryingto engge them in debe, nd dmonshing hem or their sins ndignornce o the doctrine: cery projecive deense mechnismwhich enbles them to cope with their own lres by going over todentiying wt te stimls Aberle 961:7 I is sid howeverth ch-my-a re clever nd especily wel trined in debte ndlogic his is indeed the cse since they must hve been initilly t ndvnced scholstic stge to hve engged in medittive prctces tll hs orm o mdness ws recognied historiclly t n erly dte inbet. he cnonicl ommentries, the Ban· gyu ontin section onthe remov o rmu demons. One text Yesesrdorje nd gives theollowing chrcteristis: singing, plying, dncing, wling, bellicosity,
insomni This is sid to be csed by n excess o the humors: "od ndexcessive speech re the prodcts o plegm nd so orth Stndrdcures, involving drgs, oerings nd diet re prescribed t strologicllycorret tmes
The words myba [mdness] nd my-a mdmn hve severloher connotions which we shold briey exmne beore we trn to thesintly mdmn They my pply to nimls s inkhymy [md dog]or to niml rge They lso designte in loose sense someone who issimilrly urious or enrged, or person wo openly cors disser bydoing stupid things sch s defying scred trdition, demons or loclspirts, or perormng proscribed tsks on strologiclly bd dys Theverb mya, cogne o the nons discssed bove designtesderngement o the senses, whether it be through liqor drgs or one o
the physicl senses eg., "mddened wt tirst. Wne or beer is reerredto in mny texts s- [wter which mddens] whose ue duls hesenses, trns one belgerent, removes one's sense o morlity, nd so on(DplspruI971
8. Ba-ma my-a sintly mdmn]. The md sint s gre o some importnce in ibetn populr religious itertre Although thethree best known sintly mdmen Dbs-smyon, Gtsng-smyon, ndBrg-smyon dte rom pproximtely the siteenth century, theirpoetry nd stores re sill being told tody Other igures rom botherlier nd lter times re so reerred to s beng md including thepoetyogin Mi-I-rs-p nd Thngstongrgylpo the ptron sinto Tibetn oper
The behvior o the sintly mdmn is similr to tht o the md
individuls my-a) we hve lredy descrbed. Wht disingisheshe ormer rom the tter rom the pthologicl point o view is ht the
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
sainl madman sems to b in ful possssion o his mnal faultis nfat, th popular concpion hods hi o b a hol man a saint farsuperio in ntllct mditativ skilI, and larning to his monasti or
oths orthodox prs in shot, a Buddhah principal attribts o th saint madman ar:a. A gnralizd rjction of stomar bhavio wh ich socit-at
ag, and h monast stabshmn in particlar rgard as appropiatfor th rligious man Athough svral of th mad sants did tak monastic vows arl in hir carrs th sldom livd th lif of th tpialmonastr-bound monk nstad th livd th lif of th wanding ogo arhant waring rags and in gnral th tndd to blnd thirativitis wih those o worldl mn his is so bas lif in a largmonasr is highl ompx quiring onsidrabl obligaions andpariipation in ommunal hos Evn thogh th saintl madmnmigh justif hir ontar bhavio b saing that th ordinar Vinaarls did not appl to thm, thir activitis cold still prov dtrimntal to
th stabshmnt as a whol, b ncouraging th othr ordinar monks otak thir rligious vows lss sriousl As this old jopardi thirchancs for salvation th saintl madman would b hurtng hs statdpurpose of working or th salvation of al snin bings Sch an vntoccurrd in h oth of tsangsmon Hruka, for xampl, and ld tohis laving th monastr or a if of pilgrmag and mdtaion n thprossof ating ou th onnt of a rligous vison, h ofndd th highmonks and la parons of his monastr and was forcd o lav handra1969 f4b)
b An inclination toward biarr mods of drss. 'Brugpa Kun-IgsBrug-smon) was otn qustond b ordinar monks about his 1othing h sond volum o his biograph ontains a hilariousl xaggrad dsrpion o his own drss, as wl as that of tsang-smon and
Dbus-smon 'Brugsmon n.d.:ff 2b, 3b. h mthod in this madnss is vald in th biograph o hang-stong-rga-po also knownas Lngstongsmonpa who was found on da siting on a circumambulation path covrd b a sd old blank! Whn som monksmad som disparaging rmarks about this, h prodd o tll thmabout th smboli sotr maning of a sam and path, a mandala onstructd not in h usual high rtualid mann but withth mundan lmnts o a ommon thing
,ur-md-bd-hn nd
f1) A disrgard for th nitis of intrprsonal bhavior paticularl
with rgard to soial status, mods of addrss, dfrntial bhavior ands forth Oftn this would appar as rath hildish mokr, bt it hadgrat appeal for th common man for whom it was intndd Brug-pa
Kn-Igs was partilarl nvdious in his ommnts on high tahrs andmonks On h was sang at an inn whn a famous propht en)
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
d u n hrsbk Dsgustd by th stc\ ryn ws mkngr h 'Brug- Kun-Igs sng bwdy nd srst sng whhnc\udd wth th hrss
Whenever tasy eer is served eve he hghcs of ordaied monks wi dr in seret
Whe the servng grl appoahes even he highesama wil gane neny beneah her dress (Bugsmyo nd:f 60a
T h rtst tht l wuld us h f bng md 'Bug-KunIgs ld tht h rd n fr wht hrs wuld hnk tht hylwys fund fut wth th whut bng bl t s th wnbrrtns Brugsmyn nd:f. 5b).
d A rfssd dsdn f schstsm th stuy f lgn thrughbks ln h snly mdmn rhd tht h bst nstrun wsn t b gnd frm studyng bks n fm guru bu rthrfrm n's slf r ny hr hnmnl rnc 'Brug- Kun-Igs
wrt "Wh r whtr rs bcms my fundmntl tchrBrug-smyn ndf 6 n smlr n, M-I-rs n sd
One oe derstands al appearaes as oe 's boo Tie passes and one forgesblaIeered boos In fa i is proper o orge hei rdesome eahngsGsangsmyon nd:. 265)
. Th us f ulr tcl frms mm, sngs c tls nd sfrh du rng th curs f thr rchng. hr s lttl dubt th thshrctrst f th md snt srng frm h dsr nl thrdnry mn n sltn ctty cusng h t wkn h Buddhsmssg Thng-stng-rgyl-'s nntn f th btn r (IceIhmo brlnt stc\s nd gnts whh rmn th mst ulrrt frm n bt ws bbly bsd n ths ntn.
f h us f bscny nd ulgrrln rlly mntt futhdmnstrt hr ublc dsrsct fr cnnnl mlty th us f rfnty ws n dubt lcultd t jlt th slfrghtus hyrsy f th rlgus sblshmnt Th y wds n h sntly mdmn'shngs wr "nunss rangbung nd "snnty ugbung t s n ths nntn ht M-I-rs's xrssd lck f shmr hs nkdnss must b undrstd
We my fe young fellowVo nd shae where here is no shaehs peis of mne is a nara hng,I now nohing of sh afial shame (Gsang-smyon ndf 83a)
Obscnty ws ls mnt t ny Tntrc mssgs s wl Ardngt n l rsn f Brug- Kun-Igs stry n dy Brug-smynrrs t th hus f wl-ff frmr nd rqusts brd nd rm fr
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
the nigh. The fme nent nd ge ff but hi buine, nly tetun t fnd he md int nd te fme' wife in mpmiingpiin. Rehng f hi wd e t 'Bug-p Kun-eg w e
hld f the wd nd tie the blde int n. The fme thenegnize hi hly mn, nd inite hi t ty thee lng helie ying he intend build hpe dedited t T, whee he neide g-p Kn-eg nen ti pln nd tel hi, Yu lieeligin nd lie un My bth f u be hppy Ading t mninmnt the bwdy ee Tn pte f eul unin inmedittin with ne tutely' femle dep (mha-'gma ndht hppine in ti nte ignife te b f enlighenmen Wehuld l nte inidentlly ht it i in the figue f he mkha'-gmath we find the hmlgu untept f the wit. hee upentul ften ppe etue f hideu demen nd ppene.Nt few hgigphil eunting f the lie f the int (am-ha deibe enunte with thee figue wh t fit theen t ill
dimembe he dept nd then eentully eel themele hidiine itnt deth nd dimembement e, f ue, mmentf upeme hieement in bth etin hmnit nd Tnti ptie.
lt huld be biu tht the nly mdmn he numbe f behil hteiti tt we e deibed f he tegiebeginning wit lng-smy. e i ipti, eteted ggeegumenttie nd engge in debe, inging, dning, nd nAlthugh thi nge f md tiity hteze he eee f nmtie behi n the e f he tuly md it i pthgil ndinluny; whee f the md nt, it ntitute ttegy whih itiely embed nd gldieted hi ultul ide i futhe einfed by he ppul ntin th mdne metime nditie f
nline. Gldtein (196) fund f ntne ht ldab-ldb teled ldie mn wh engge in inteneine mnti fighting,hmeul t et., ully mue in eemply mn in mnye. n diffeent ein, Mille (thi lume) eded epne t TAT pitue hwn t Tibetn efugee n ndi ne eth, depting nenunte between mn nd hippie pdued unexpetedepne. The hippie, depite hi diheeled nd beggly ppene,w teted in mnne n inniten with w mdmn migh beiewed A typi epne w t ne huld nt judge b by te, tht the hippie might he gd het (mind) depie hippene
he im f the md in niten with he del f Mhyn ie.,t w f the ltin f ll enient being i methdlgy, hwee i dil e te litely the deiptin gien in the Hevaja Tana:
,-
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Jst as a man who suffers wh fauene is given beans to ea tha wnd mayoveome wind n the way of a omeopati ure, s existene is purified byexistene n the onering of iscrsive though by its own nd us as hoewho have been burned by fie must suffer again by fire tose who have beenburned by he fire of passon must sufe te fire of passon Those hings by whmn of ev on are bond, ohes urn into means an gain hereby reeasefrom te bonds of eisene By asson te world is bond, by assion oo iseeased but by the hereial bhists s raie of eversas s not known(Snelgove 959:vo. 1: 93).
Th rvrsal f nrmatv bhavr xplans th parad f th madman's actns; gcntrsm fghts gcntrsm hs vulgarty fghts thvulgarty f th wrld h rvlutnary aspct f th madman dalplacs hm n ppstn t a nmbr thngs Th cmrtabl and asypac tradnal schlascsm and mnastc l h vws as an mpdmnt t salvatn and frdm kws fr h th nrms hat gvrnrlatnshps btwn g and altr hgh and lw ar lk fttrs that bnd
naturalnss and spntanty a styl f actn whch s nt unlk thatf th truly nsan wh ar by that fact xmpt frm punshmnt frthr nfrngmnts f Tbtan scuar law. Hs madnss n th ppularmnd s th prf f hs succss and hs mscnduc s bynd jdgmnth svs h masss as Ivng pr th ahyna thss that thbratd man s usd h aws karma Havng alrady achvdnlghtnmnt h s ust an appaanc an mbdd llusn k vrythng ls n ths wrld Wha h ds s nly rlav t wha s raly ra
In th Tantrc wrldvw human bhavr bth psychlgcal andphyslgal, has a naturally dclnng r dwnward mptusVipaabhävanä Tb bz/g-pa'i sg-pa ltrally mdtatn whchrvrss) n th th hand has a rgrssv r nhrntly "rvrsnaur wrts asgupta
. firstly n he sense tha invoves yogic poesses which give a regessive or pward motion 1 he woe bioogca as weH as sychologia systems which inther ornay nature possss a down ward tenency and seony in he nthat sch yogic practices ead the Sha his origina mae natre as heimmortal Beig n is perfect or ivne body back from he ordnary pocess of becoming (Dasgpa 969:229-230
ths satmn t cud b addd hat th practtnr maks s f ths frms f bhavr whch ar plutng r ths tually prscrbd, bcaus thy hav th apparanc r rm but nt th ralty bng pllutng. By bhavng n a mannr cntrary t scal nrms thsantly madman attmpts t rach a prfct undrstandng f th
dhyamka hss hat thr s n dstnctn btwn gd and badthat vrythng has a unfrmty flavr r-snys)n th passag frm th authrtatv Heaa Taa whch w utd
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
bove ht Snelgrove hs trnsled s homeopthc re s renderedby the betn trnsor s he pplcon of the medcne of reversl(bzlog-pa'; sma",; brtagspa). A medcne reverses he norml corse of
n llness hle enhnces he norml course of lfe So lso does reversebehvor hlt the donrd rend of hmn exstence even s t provdesprd mpetus tords the ste of fnl slvon Smlrly the conventonl rles of socl behvor, h ch fnton to nsre the smoothoperton of he morl order re lso morl llness. Wht the md sntdemonstres s tht these conventonl rules not only bnd us o theorld hey lso perpee or sprtul probems. He demonstrtes thsby sng hs nrness nd spontnety to slsh y t the rules of nercton nd he hypocrses hch they engender excessve nsncere deference polteness nd hmlty he follong exmple netlydemonstrtes ht e hve n mnd Once on the occson of NeYers ceremony Brug-p Kun-egs cme to the hll of he Second lLm, gednrgymtsho. An ged nd revered de o Hs Holness
sked Brgp Knegs o sng song for he occson o he colectedssembly of monks hs udcos song n some ys prlles theopenng nes of certn hyn strs here he Buddh mkes sement th proves offensve to some grop, hereupon they get upnd leve A second stement offends cern ohers, nd hey leve lson ths y he vs mjorty of the lsteners depr levng only hosendvduls rly desrous of herng the trth n ths y the song of Brug-p Knegs conssts of seres of verses ech condemnng certn type of ndvdl or behvor nd ech endng th the njuncon tht ths or tht type of ndvdul should ge on ot of here. Of course 0 one leves hough the song becomes progressvely morevulgr n one verse Brgp Knegs condemns nuns s hores ndmrderersof theron llegtme chldren tellng them o ge on ot of
here n nother he condemns retched horses th re lys fllngno holes nd throng her rders embrrssng them n publc t s lefto the mgnon of he udence jus o hom he s referrng n thecourse of the song vrtuly everythng nd everyone s condemned forsome form of evl deed or hypocrsy. At the end even Hs Honesssnckers lttle nd the dence potely els Brugp Knegs hotre nd correct hs ords re A ths mcc pon Brg-p Kun-egsthe mdmn nd regous rdcl sys Bt ths song does not lcomprehend the re truh nd myself m n old bg of les We retempted o see n ths epsode h Sren erkegrd onc defned sthe nderlyng prncple of hs lfe s rter to bege person nto therth lt s precsely hs erkegrdn revers, s Joseph eper9439 hs clled t, ht Brugp unegs employs. Plesed by hegood hmor nd trth of the song he dence s suddenly nformed ht s ll rong, tht the uhor s r he rel messge of Brug-p
7/31/2019 Ardussi and Epstein - Saintly Madman in Tibet
Knegs is tht fro he point o iew o the solte truh, none of whthe ss is re And tht, ro the relte point o iew, kes lirHe hs begiled the to iew relit fro point of iew whi the hd
beoe ustoed to ignore in prtieTe sintl dn is e igure in ben Buddhis, nd prir
expe o how the snthesis of two historill nd philosophil distint trditions hs oe bot. On one nd, his dness fts perfetlthe odel introded b the ndi trdition Figures suh s the eightfor Siddhs were den lso, ft whih erned ntri prtitioners bd reputtion ong the orthodox religious irles of ndi Sintldness ws not onined o Bddhist irles lone for there re soindu rdtions whh note th he pereed sanyassin shold beheke n idio (Althoug it wold te us too fr field in he presentontext to deonstre i we would lso ntin t ll he worldreligions he hd their d sints) On the other hnd, the for of dness doped b the Tibetn d sin be iewed equll nd
legttel s istorill nonneted wit the ndi trdtion We hettepted to show tht this pttern of dness ws indigenous to Tibetn ft te sptos we desribe fr smyoba re generlized throgounner nd Northern Asi, te Pifi Ri nd North Aeri heibetn d sint hs soeow snthesized these derse istoriltrdions bu n nner in wih tis sntesis o lres erges witthe os bstrt, et bsi des of iben philosop nd worldiew.
n doing S he lso shows us tht the dlit whih binds us is produt of out own unrelized ntre; nd tht the dihoto depited inBddhist ter onentionl understood s noenl trthrelteruh, nd n he poplr trdtion s te liefirng thents to theworld/the ife-dening wihdrwl ro te world is lse opposition.B idenifng penoenl pperne wt nouenl gol, behior
with entition nd intention, nd the postulted lws of orl ustionwith initie ethod he hus oeroes onterproduie polrtwhh would otherwise work gns is prposefl prsit of sltonor ll beings
REERENCES
ERL, D
96 "A hyria and aah in Mogolia in Sol ruc/ure n person·. Edid Y A Cohn Nw Yok: Hol Riha ad Wiso
ZAPIKA M A
94 Aborg Sber Oxfo: ClaTedon Pess
ASGUPA SH1969 Obue egous thr eo) Cacuta: Firma K L
Muhopahyay
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