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Updated: July 8, 2025
Fa-Hsien does not mention the worship of any female deity, nor does the Life of Vasubandhu, but Asanga appears to allude to Śâktism in one passage. Hsüan Chuang mentions images of Târâ but without hinting at tantric ritual, nor does I-Ching allude to it, nor does the evidence of art and inscriptions attest its existence.
As a rule he has no consort and appears as a male Athene, all intellect and chastity, but sometimes Lakshmî or Sarasvatî or both are described as his consorts. His worship prevailed not only in India but in Nepal, Tibet, China, Japan and Java. Fa-Hsien states that he was honoured in Central India, and Hsüan Chuang that there were stupas dedicated to him at Muttra.
The hill terminates in two peaks overhanging the river, and it is the more northern and higher of these which Fa-Hsien had in mind. It bears an oblong terrace covered with the ruins of several buildings, especially of a vihara. This does not mean the top or summit of the hill, but its "headland," where it ended at the river. See the account of this visit of Sakra in M. B., pp. 288-290.
We cannot tell exactly what the pronunciation of them was, about fifteen hundred years ago, in the time of Fa-Hsien; but the southern mandarin must be a shade nearer to it than that of Peking at the present day. In transliterating the Indian names I have for the most part followed Dr. Eitel, with such modification as seemed good and in harmony with growing usage.
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