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Chapter II
WHAT IS THE NECESSITY FOR THE TANTRAS WHEN THERE IS THE VEDA ?
Now we come to the doubt we have mentioned — namely: "Why, seeing that there is the Veda, was the Tantra Śāstra created ? " In the first place, we object to the objection itself. The question why the Tantra Śāstra was created comes next. We ask why this question has arisen ? Perhaps the modern educated community of fastidious critics will be astonished to hear us ask this question. The reason for their astonishment lies in our assertion that it is not possible that the Śāstra should be created. The Śāstra in our opinion is an eternal thing. I know that you will probably say: "What orthodoxy! what blindness! what shocking superstition ! " It does not matter if you do. Just as it is blind faith to be partial to one side without heeding the reasons which really exist in favour of the other, so it is scepticism to rely on mistaken inferences in total disregard of the reasons which exist against them. In your opinion it is orthodoxy to speak of the Śāstra as an unerring and eternal thing, but in mine it is scepticism to deny it. We shall therefore at once proceed to investigate that which, if disregarded, is scepticism, and if regarded, is orthodoxy.
In the first place the root and cause of dispute is that, while in your opinion the Śāstra was prepared after a view of the world and in accordance with it, in my opinion the world was constructed on a view of the Śāstra and in accordance with it. Consequently, while in your opinion man is the author of the Śāstra, in mine the Śāstra has no author but only revealers—namely, Bharmā, Visnu, and Mahesvara,1 and after them the succession of Rsis. To this perhaps the philosophic Pandits of our own
1 Śiva. country will take some exception. For they not improbably have heard, or read in the Veda, that the Veda,1 Vedanga,2 and Vedanta3 all emanated from the mouth of Paramesvara Himself. We do not deny this, but would point out that the very Veda which they know to be the language of Paramesvara has been described to be Bharmān Itself by its Revealers, those three most worshipful Devas.
In the Vrhannila Tantra4 it is said:
"Daughter of the mountain! know the Veda to be Bharmān Itself. The Veda has no author, but is self-manifested. Of yore the Veda was sung by Bhagavan to Svayambhu Bharmā.5 From Mahadeva Himself6 to the Rsis all are, age after age, the remembrancers of the Veda, but none, is its author."
The Śāstra says that the Rg Veda and other Vedas came out with the breath of Bharmā. Many consider this to be strong evidence of Paramesvara's authorship of the Veda. But it is not that, but evidence of the revelation of the Veda. Because the Veda was breathed out by Bharmā, it does not follow that He was its author, for no one is the author of his own breath. We are simply instruments of inspiration. None of us is their creator. For he who can create breath is indestructible even in the great dissolution of things.7 Bharmā's body, unlike our own, is not made of gross matter consisting of the five elements. That body of His is all Himself, full of the play of eternal consciousness. It is some particular part of Himself which has emanated from Him as Veda in the form of breath. This is why the Śāstra has said: "Daughter of the mountain, know the Veda to be Bharmā Himself."
Bhagavan, though capable of creating all things, is incapable of creating another like Himself— that is, something which is not Him but is yet similar to Him. Rāma, Kŗşņa, Ganga, Visnu, Durga, Kālī, whomsoever you may mention, all are
1 The scriptures of the Hindus—Rg, Yajur, Sama, and Atharva Vedas. It has been said that the Tantra is a fifth Veda. 2 See post. 3 Doctrine of the Vedas (Upanisads): the subject of the philosophy (darsana) so named. 4 See also Rudra Yāmala, chap. iv. 5 The self-born. 6 Śiva. Himself. You cannot point to anyone who is different from, and yet is like, Him. Had there been, or could have been, another like Him, he would never have been the sole Mistress1 without a second.2 As I can only appear and disappear with my own selfhess, but cannot create another like myself, so Bharmā, too, cannot create the Veda, which is but another aspect of Himself. He merely reveals the Veda as His expiration at the beginning of creation, and withdraws it as His inspiration at the time of the great dissolution. The Śāstra has therefore said: "In respect of the sayings of a man, it is permissible to inquire whether there be error or not, but in the case of the Veda, as it has no author, the question of error does not arise at all."
Here someone may say that, if that be so, Paramesvara's creation itself is an impossibility, for if you and I, and every other Jiva are all He, whom then does He create ? If, however, creation by Bharmā becomes impossible, we are not at all afraid. Why should the descendants of Aryas be astonished to hear that "there is no creation," when all their Śāstras freely say that, in a real spiritual sense, there is no creation, preservation and destruction by Bharmā, all such being a mere illusive display ? As a matter of fact, although in a real sense there is no creation, yet for us Jivas subject tomāyā, of which we are the product, creation undoubtedly exists. But the Veda was not created even in the sense of that which we call creation. Just as Rāma, Kŗşņa, and the other incarnations are the eternal Bharmān, so is the Veda. Just as It, although self-manifest, manifested Itself in the womb of Kausalya3 or Devaki4 by means of itsmāyā; so also the Veda, though self-manifest, appeared in the heart of Bhagavan, and came out with His breath at the will of Her whose very substance is will. The Vedas, Puranas, Tantras, and other Śāstras, are self-manifest and self-evident. Language, which is the gross form of sound, is its own author.5 It matters very little if at the first hearing these things seem impossible.
1 AdhĪśvarī. 2 Advitiya. 3 Mother of Rāma. 4 Mother of Kŗşņa,. 5 That is sound in the subtle state and which exists in gross form as speech (Vaikhari) is uncreated. In our discussion as to the principles of Mantra, we shall proceed to decide this point according to the Śāstras. For the moment the Sadhaka will excuse me a few intervening Chapters.
Here let us understand what harm will result if the Dharma Śāstra of the Aryas is supposed to be of human origin. What is that defect for fear of which it has been declared to be self-manifest and emanent with the breath of Isvara ? We reply not for fear of any defect. The Veda is called self-manifest because it is so. It is not for fear of darkness that we admit the fact that light gives lustre. Whether darkness be present or not, it is for ever evident that a light is self-manifest. That which cannot be manifested by another, but which itself makes manifest all things, is called self-manifest. The Śāstra says: "There is no need to sweeten by means of something else a thing which is sweet by nature, and which imparts sweetness to things which are not sweet, nor is there anything which can impart sweetness to that which is naturally sweet. We sweeten things like milk, cream and curd with gur,1 sugar-candy, honey and the like. But there is no need to sweeten honey in a similar way; nor is there anything in the world which can sweeten honey. We reveal the courtyard and interior of a house, and all things in it by a light. But to reveal that light another is not required. The light reveals itself, and is therefore called self-manifest. Light alone of all things in the world possesses the power to reveal. Light is itself luminous; what else, then, can reveal it ? Like honey and light, the Veda also is self-manifest. The Veda reveals the principles of all things in the Bharmāņda , but is itself its own revealer. Who can reveal that which reveals all ? It is not possible to have something which is beyond everything. Even if for fear that there may be darkness we do not admit the existence of light, yet light, revealing itself, makes visible and thus destroys darkness. Similarly, if for fear of any imperfection we do not admit that the Śāstra is self-manifest, yet the Śāstra, revealing itself, makes plain and thus removes the imperfection. That imperfection is this: Aryan philosophers have said: "What is free from mistake, error, and deceit, that is authoritative."2
1 Molasses. 2 Apta. Śāstras are authoritative sayings — that is, the sayings of Śāstra are free from mistake, error, and deceit. When we hear it said that man is the author of Dharma Śāstra, it seems to us as if light and darkness were holding a consultation. It is evident that while man is erring, Śāstra is unerring. Śāstra never makes a mistake. Man is always doing so. Śāstra is the eternal seat of mercy. Man the source of deceit. Śāstra has no beginning or end, Man is ever subject to birth and death. Man is the slave of his senses. Śāstra guides to the supersensual, Śāstra is the unselfish Guru1 of the world. Man is a very worm of selfishness. It is a baseless fancy to try to bring about an agreement between these mutually conflicting conditions.
Many, made restless by the inconstant waves of glittering physical science, ate wont to say that Śāstra is nothing but the outcome and evidence of extensive experience. Someone, it is supposed, has said, or written down, as much as he has seen. From this it follows that whether the principles contained in Śāstra be true or not, great credit must be given to him who spoke it. We, too, are not niggardly in giving such credit, but we find it very difficult to give credit to another whilst going to perdition oneself. You yourself are blind, and will, by leading me along some thorny path which you have discovered, drown me in a dark well. It is the height of folly to expect that in this state of things I shall speak of your extensive experience. I admit that you have seen and heard much more than I have. But who says that all which you have seen and heard are unerring incontrovertible, and eternally pure ? May be one day, in going to a river, its water seemed to you very pure and very cool. But who told you that, if relying on your word, I go into the river to bathe, I shall not be caught by a crocodile ? What is the evidence that, even if the water be pure, there is no fear of danger ? My going into the water may be the result of your extensive experience, but who will be responsible for my life? Secondly, this extensive experience appears to be to a large extent worthless. In the first place, it is the experience of a blind man. Next, it is difficult to ascertain the length of the period of which
1 Spiritual teacher. experience has been had. Of all the experience which man has acquired during the four ages — namely, Satya, Treta, Dvapara, and Kālī — we know only Aryavarta,1 Bharatavarsa,2 or at the most, Jambudvipa,' and perhaps the salt sea beyond. This is the furthest limit of experience. Now I ask, Who is it that has made mention in the Śāstra of seven seas — to wit, the seas of salt, sugar-cane juice, wine, clarified butter, curd, milk, and sweet water ? You will say that whoever may have done so has made a mistake. It matters not. But whence came the names of the seven seas ? You and I have not crossed the un-crossable sea, and reached the region of those seas. Whence could this country have got the names of the seven seas lying one after the other beyond the salt sea, which it is so difficult to traverse, and upon view only of the farthest quarter of which expert foreign navigators retrace their steps ? You may say: "I do not believe in your salt sea"; but you know by what language you will be addressed should such ingratitude on your part to that which supports your body with its salt become known. Lay aside your far-fetched interpretation, your philosophical reasoning, your scientific argumentativeness. I do not want to hear of them where a matter of direct vision is concerned. I will not admit the validity of any other evidence. I will not bow my head before anything except the Śāstra. May I be reminded of the lives of Samarasimha, Pratapasimha, and Śivaji,4 before I turn my thoughts to the words of those who, though possessed of the sense of sight, proceed to disprove the existence of things seen, and of truths established by Śāstra, and to give far-fetched interpretation of them. Alas! the lion-hearted heroes, pillars of Sanatana dharma! where are you to-day in this dismal time ? That resplendent lustre of yours hallowed by śadhana is mingled with the Mantra Śāstra itself. Do ye to-day shed that lustre in every letter, in every accent ? Let the Śāstra of Bharata be again resplendent with the fire of the austerities5 of Bharata's sons.
1 Country of the Aryas. 2 India, as described in chap, iii of the Visnu Purana. 3 The continent of that name (see Ibid., chap. ii). 4 Rajput and Mahratta heroes. 5 Tapas. Next, the earth is is composed of seven islands, each of which is divided into nine continents.1 The nature of the surface of each continent, its extent, heights and depths, its inhabitants, their religion, practices, and longevity, the various Devatas who exercise particular power in each particular place, the different Devatas who are worshipped in different places, and lastly, the special accounts given of the seven Svargas2 and seven Patalas,3 and so forth: these are all matters which I have not at all mentioned. Say, are all these things dreams or illusion,4 or mere imagination ? It matters not if you explain them away as mere imagination, but save your own head. If you call it all imagination, then, as the salt sea is imagination, as Bharatavarsa is imagination, so you and I too are imagination. We would advise you, instead of calling so many things imagination, to consider yourself alone as imaginary, in which case all trouble will be at an end. Not to speak of you and I, who are but the meanest of insects, even those whose acute and overpowering intellect penetrated into Bharmāloka5 have, when dealing themselves with things which are beyond the senses, trampled on all kinds of evidence, and loudly declared to the world "Śāstrayo-nitvSt."6 In that deeply dark place where all kinds of evidence fail, Śāstra alone is the glowing light. We know not how powerful must be the evil Karma7 acquired from birth to birth of him who suspects or believes the Śāstra to be of human authorship. It is said :8 "Thieve not, lie not, believe in and love the Creator, and you will attain eternal peace." A Dharma Śāstra, the foundations of which are based on a few such settled maxims as these may be the fruit of extensive experience. To be induced by such a form of faith to doubt or disbelieve the Sanatana Dharma and Sanatana Śāstra,9 visible manifestation of Bharmān
1 Varsa. 2 Upper worlds. 3 Under worlds. 4māyā or Moha. 5 The highest of the seven upper worlds. 6 "On account of its having Śāstra as its source," the third aphorism of the First Part, chap, i, in the Vedanta Sutra. 7 Prarabdha, or that Karma which has begun and is already bearing fruit (see Introduction to Tantra Śāstra, "Karma"). 8 By "reformed" Hinduism. 10 The eternal and immutable scripture and code of duty of the Hindus. himself, is the greatest degradation possible. It may be that in the case of that Śāstra which has as its main object the maintenance without conflict of a balance between the four actions of eating, sleeping, fearing, and sexual intercourse, its responsibility may cease with the provision of a few such maxims as "Thieve not, lie not, etc." It is, however, the greatest impudence for us to discuss the truth or otherwise of that Śāstra the object of which is to declare the principles relating to the molecules and atoms of the endless crores of Bharmāņdas, each consisting of fourteen worlds. These principles we shall state, so far as it lies in our power, in our discourse on worship.1 Man is imperfect, and whatever he does is imperfect. The imperfect can never attain the goal, and that which has not reached the goal is ignorant of the full truth about the Bharmān. Who dare proceed along an unseen path in reliance upon the word of such an ignorant guide ? Instead of relying upon their own words, Devas and Rsis have therefore admitted the evidence of Śāstra, composed of authoritative sayings, to be alone the sole authority.
Responsibility for the education of children always rests with the parents. How can a senseless child be saved unless warned by parents, who point out to it which is the path of life, and which is the path of death? It is under this responsibility that, after the declaration of the truth, Bhagavan Himself has, descending on earth in the form of Śāstra, said: "Both Turlya2 and Sabda Bharmān3 are my eternal bodies." Though invisible to human eyes, the Supreme Creatrix,4 taking the world which She maintains upon Her lap has, as it were, with the finger, pointed out, and declared: "Do not, through misunderstanding,
1 Puja. 2 The fourth state of consciousness above dreamless slumber (susupti), the sleep of dreams (svapna), and the awakening (jagrat). According to the Upanisads, there are the three last states; three functions—viz-, creation, preservation, destruction; and the three individual Jiva (Visva, Taijasa, Prajfla), the collective Jiva (Vaisvanara, Hiranyagarbha, Sutratman), and the Para-matman. The fourth state above these is the Turlya. Saiva doctrine speaks of a nameless fifth beyond Turiya, and two functions, viz., Turodhana, the function of IsVara, and Anugraha, the function of SadaŚiva. 3 The manifested Bharmān with attributes—the sound or word as distinguished from the attributeless, unmanifested absolute—the ParaBharmān. 4 Paramesvarl—the Devī. fall away from truth, and Dharma, and the Veda. Do not stray from the path of right practice."1 Following upon the echo of that solemn sound, millions of sacrificial pits2 have been lighted on mountains, riverbanks, in fields, forests, hermitages, temples, sacrificial chambers of monarchs, and householders, and in the abodes of celibate ascetics. The very tops of the palaces in Heaven3 have been reddened with the light of the sacrificial fires on earth. None can say how many millions of Aryan great men4 have done sacrifices in religious observances3 extending over twelve, a hundred, and a thousand years, and have with bodies cleansed of sin by their austerities,6 entered through its open portals the Bharmāloka.7
The curtain of the dRāma of time gradually and inexorably continued falling. Slowly evil days of unrighteousness,8 murky withmāyā, continued to cast a gloom of impure practices9 over the world of Dharma. Unknowingly, men steeped in that darkness began to enter wrong paths. Disease, sorrow, grief, and anguish sorely oppressed the life of the world.
A diseased child brings death on itself by eating, under the influence of delirium, unwholesome food. Although the child does not understand, the Mother, who foresees the consequences, does. The thought of the child's inevitable harm naturally pains the heart of the mother, who is goodness incarnate. In accordance with this natural law, the loving heart of the good All-Mother Creatrix of the three worlds was moved, and the Mother, deluded by Her own play, with a grieving heart, questioned Vaidyanatha,10 saying: "Deva of Devas, how shall the Jiva be saved ? "
1 Acara. 2 The Kunda, in which the sacrificial fire is lighted. 3 Svarga. 4 Mahapurusa. 5 Vrata. 6 Tapas. 7 The highest, or the three highest, of the fourteen worlds.
8 Adharma. 9 Anacara. 10 Śiva,
as chief physician of all human ills. In the Kularnava Tantra we read:
"Devī said: 'Bhagavan, Thou art the Deva of even Devas, Thou art Isvara, the ordainer of the five duties, omniscient, easily approached by devotion, and merciful to thy supplicants. Though ParamesVara, Thou art the IsVara1 of Kulasadhakas and the only source of the nectar of mercy. Deva, in this worthless dark Samsāra, all Jivas are oppressed with the gloom of sorrow. The countless multitude of Jivas inhabiting all kinds of bodies constantly suffer the pains of both birth and death. There is no end of all this. None is happy, but all are oppressed with a deep sorrow. O chief of Devas and Lord, tell me how these may be delivered from the bonds of existence.
Here the Mother has given full expression to the purpose for which She has willingly become the Mother of the world. The heart of the Mother of the world was the first to weep at the sight of its miseries. Though Herself ever changeless, Her heart throbbed with the agitation caused by the immense rolling waves of emotion into which Her eternal mercy was now thrown. "Mother, this Bharmāņda is Thy image and reflection. Thou seest Thine own face in the mirror ofmāyā, and art intoxicated with Thine own love. The day upon which, at sight of the misery of the world, Thy mercy shadowed with gloom that everjoyful countenance of Thine, on that same day the countenances of Thy children were shadowed with the thought of the pain which comes of separation from Thy love. From that day the world which had been separated from its Mother knew the love of the Mother's heart. From that day Thy children in the universe have learnt to call Thee by various names: Durga, when they have fallen amidst the insurmountable difficulties of the world; Tārā, when they behold the huge waves of the ocean of existence so difficult to traverse; and Kālī, when crushed by the torment of a terrible fate. Glory to the stream of mercy in the merciful Mother. Glory to the wave of pity in Her who is full of pity. Glory to the Mother's endless love. From that day the never-ceasing currents of Thy love flow through all the
2 That is, though He is the supreme Lord and Guide of all, He is in a special sense the Lord and Guide of worshippers according to Kulacara. veins, the marrow of the bones, and the heart of Jiva. And so to-day, O Mother, should even a vile, hellish sinner like myself forget in his danger all else, he cannot forget Thy name. Whenever the fearful form of danger appears, Someone opens, as it were, the door of the heart, and at that instant the courtyard of the universe resounds with the cry: 'Victory, Victory, Victory to Tārā !' I know not whether others hear the sound; but, Mother, since Thy own substance is the sounds Nada and Bindu,1 what sound, then, wilt Thou hear ? Whether Thou hear it or not, I hear, O Mother, that as I sound 'Victory to Tārā,' another instantly arises as an echo: 'Fear not, have no fear." Who is that Other, O Mother ? Glory to Thy eternal play. O Mother ! Thou knowest and Father knows."
When the pain of disease becomes unbearable, I am instantly healed by saying: "O Mother ! " But the disease is again made worse by the taking of a bad diet. The heart is again attacked by doubts, misgivings, and reasonings. Nowadays our ears are constantly tormented by the ravings of that Sannipatika delirium. Wherever we go we hear: "Why is there the Tantra when there is the Veda ? " The patient does not understand that the delirium has got worse, and that his end is near. Upon this the chief of Physicians2 is at a loss to discover what He should do. He then searches His entire store of remedies, and prescribes Rāsayana.' At other times it is poison, but for delirium it is the elixir of life.4 In a healthy body poison is the messenger of death, but in delirium it acts as a great mantra, renewing life. This is the reason why, O Sadhaka, a śadhana of acute, powerful, and burning mantras, is prescribed for us in the Tantra. It is when all other medicines, all other śadhanas, have failed that the necessity arises for the Tantra Śāstra, because in the storehouse of Śāstras there is no other Sadhana than that prescribed
1 From the Sakāla Paramesvara came Śākti; from Śākti came Nada, and from Nada issued Bindu. The Devī Paramesvari is container of them all (see Saradatilaka, chap. i). 2 Vaidyanatha or Śiva. 3 A class of medicine in the Ayurvedic system. 4 Literally, Amrta, or nectar.
in the Tantra. Śāstra has therefore said: "When the south wind blows strongly from the Malaya mountains, there is no longer need to wave the palmleaf fan." By Sadhana we nowadays understand something which has to be done upon one day in our life, like vaccination against small-pox.1 Formerly we took the Bengal form of vaccination.2 What does it matter that we now take the English form ?3 Formerly we did both Sadhana and Bhajana4 according to the Veda, Purana and Tantra. What harm (you say) will follow if we now do them according to the Bible or even the Koran ? No other harm is done than this, that life is itself harmed. It may be enough for those to whom religion and duty are mere forced labour.5 But in the case of those who wish to see Dharma as a thing directly visible, and who wish by its minute vision to realize all supersensual things, their resolve extends to death, their purpose to fruition,6 their path to the Bharmāloka, and their destination is the Bharmān Itself. O Jivas of this earth! Conceive to what highest of abodes they, after penetrating through this cauldron-shaped Bharmāņda must ascend, whose final aim is the lotus feet of the Mother of the world,7 kissed by the head of Him who bears the crescent moon.8
This great Siddhi is the Jiva's perfect wealth to be gained by śadhana, without which none can come by it; sought for as it is even by Him who is worshipped by all creatures. śadhana is the name of that which ends in Siddhi. If I want that Siddhi I must do śadhana, which is the work of a Sadhu.9 So that if I have to do śadhana, I must become a Sadhu, or if I do śadhana, I shall, as a matter of course, become a Sadhu.
That śadhana is of three kinds: physical, verbal, mental. Siddhi and śadhana I must accomplish with my body, senses, and mind according to circumstances, country, time, and person.
1 The true nature of śadhana is long and persistent effort and self-training until success (Siddhi) is achieved. 2 Vaccination direct with small-pox virus. 3 Vaccination with serum. 4 Worship. 5 Begiir, done by compulsion and without reward. 6 Siddhi. 7 Jagadamba. 8 Śiva called CandraSekhara. 9 Pious person. Now it must be remembered that all my' best wealth consists only of what I shall be able to acquire under the following conditions: It must be acquired in this country, crowded by Varna-samkaras,1 Mlechchhas, Yavanas,1 and persons who adhere to other religious beliefs; in the Kālī age, with its bad practices, filthy habits, oppression, licence, and prostitution; with an impure body where lust, anger, greed, pride, delusion, and envy3 contend as upon a battlefield; with restless senses, a doubting heart, and in a fife which will last at the most a hundred years. All my commerce in the market of this world is with this capital only, and in its use I must both guard the capital and see to the profits. Now tell me who will perform religious ceremonies4 and sacrifices5 lasting twelve, a hundred, or a thousand years ? Where shall I get the Vaidik Hotars, Rtviks, Adhvaryus, and Acaryas,6 versed in mantra for such a sacrifice ? Of the thousands of Sakhis7 of the Veda, but a few now remain as memorials; the rest are lost. Which mantra of which of the these Sakhas will to-day draw down which Deva to the seat of sacrifice ? From whence will the needed lakhs of heaps of Samidh8 be to-day daily procured ? Will it ever again happen in that Bharatavarsa,9 in the capital of which a thousand cows are now daily slaughtered, that the milk and ghee of milch cows will flow in streams like rivers ? Will the glowing fire be ever again gratified by the offering purified by mantra of mountainous heaps of the holy flesh of animals sacrificed ? Will Bhagavan VaiSvanara,10 with bearded face and matted hair effulgent with Brahmik light, ever again rise from the sacrificial pit and, bursting through columns of fire playing in fearful tongues of flame, stand before the giver of the sacrifice,11 and say: "Choose thy
1 People born of parents of different castes. 2 Defiled person and foreigners of different kinds. 3 The six sins—Kama, Krodha, Lobha, Moha, Mada, Matsarya. 4 Vrata. 5 Yajfia. 6 Various classes of Vedic priests. 7 Branches or school of Veda: the traditional text followed by a particular school. 8 Wood used for the homa, sacrifice. 9 India. 10 Agni, Lord of Fire, or the Bhagavan Himself in His aspect of fire. 11 Yajamana. blessing ? " Will the Lord of Vaikuntha1 ever again leave Vaikuntha2 at the prayer of Rsis oppressed by Raksasas and Asuras3 and descend to earth to guard the sacrifice from the harm which they fear ? Will a master of truth4 like Sukadeva,5 or a great Śākti like Draupadi,6 be ever again born of the sacrificial fire ? Will Taksaka, King of Nagas,7 trembling with fear because of a sacrifice, ever again have to seek the protection of Indra ? Will the Deva of a thousand eyes8 ever again be about to fall with Taksaka into a sacrificial pit, whirled down through space by the power of Bharmānas and the wondrous potency of Mantras ? India has to-day lost her old strength and the vigour of her austerities.9 Gone is that old faith, strength, and fortitude; gone is that courage. In what an unlucky moment was the fatal snake sacrifice 10 commenced! Then worshipped Fire became displeased with India, because of the deprivation of his worship. Then the mantra power of the Bharmāna became offended at being prevented from consuming the King of the Devas" with Taksaka. That displeasure and that offence has been in operation ever since. The old day has never returned. The curtain of the sacrificial world has finally dropped. It has not been raised again. How contaminating must be the effect of the Kali age, that, despite the presence in their full strength of Devatas, Mantras, BrShmanas, and the materials for sacrifice, the latter was never completed. Who can unravel the mystery of the play of Yajfiesvarl ?12
For this reason I was saying: "O Jiva, born in the Kālī age, how dare either you or I proceed there where Maharajas Pariksit and Janamejaya failed ?" And even if we were to advance, would that make everyone happy? Yajna13 is the śadhana of only those who desire enjoyment, wealth, and heaven.14 Are those who, being supplicants for the ambrosial feet of the spouse15
1 Visnu. 2 The heaven of Visnu 3 Demonic beings. 4 Tattvajfla. 5 Son of Vyasa. 6 Wife of the Pandus. 7 Serpent divinities of the nether world. 8 Indra. 9 Tapas. 10 Sarpasatra, performed by King Janamejaya for the purpose of destroying all snakes, a snake having killed his father, Pariksit. 11 Indra. 12 The Devī as Lord of sacrifice (Yajna). 13 Sacrifice. 14 Svarga. 15 That is, of the Goddess, or Devī. of Sankara,1 set no value upon the abode of the Suras,2 Indra, or Bharmā3— are they to be tempted by Yajna ? What is to be done for such as these ? With what Sadhana will you gratify them ? You will say by purity of mind and body,4 living in the Guru's house, listening,5 thinking,6 constant meditation,7 contemplation,8 concentration9 and ecstasy.10 These means exist in the Vaidik path for the acquisition of the truth. True; they exist as jewels exist in the sea. But what is that to you or me ? Who can be such a sacrificing monarch as Ravana that Varunadeva11 should collect the jewels and present them to him ? Who is such an Emperor in the domain of austerity like Vaslstha, Visvamitra, Jabali, Janaka, or Jaimini, that Bhagavan will churn the ocean of the Veda, and place all the jewels of the knowledge of truth in his hand ? Who can acquire a heavenly12 body with the effulgence of Bharmān,13 like that of Naciketa, so as to enable him to go to the house of Yama,14 and there from Yama himself receive instructions in the knowledge of the Bharmān ? No more is to be found that Aryan life in which every event from the conception in the womb to the cremation of the body was accompanied by Vaidik mantra. It is no exaggeration to say that a heavenly body, the passions of which have been controlled, and which is thus made a suitable vehicle for the development of the knowledge of Bharmān according to Vaidik rules, is nowadays impossible of achievement. Need it be said that no longer does anyone lie with lawful wife but once only after her monthly period,15 kindling the sacrificial fire,16 with a
1 Śiva, her husband. 2 Devas. 3 Lord of the Celestials and the creative Bharmā,. 4 Bharmācarya. 5 Sravana. 6 Manana. 7 Nididhyasana. 8 Dhyāna. 9 Dharana. 10 Samadhi. 11 Lord of the waters. 13 Bharmātejas. 14 Lord of death. 15 According to the the ancient Vaidik rule, sexual union must take place once a month, from the fourth or fifth to the fifteenth day after the menses (the conceptual period), and then only, without breach of that continence which governs the married state. The follower of this Vaidik rule is described as Pasu in the Nitya Tantra (Rtukālam vinaDevīRāmanam paribarjayet). 16 The
union of man and wife is a veritable sacrificial rite, a homa, wherein she is both hearth (Kund) and flame. See the great thirteenth Mantra of the Homaprakarana in the Brhadaranyaka Upanisad. heart set steadily on the ParaBharmān,1 in the desire to get a son who will himself be full of the divine spirit. The ancient Bharmānik fire2 has sunk to ashes through eating the bread of servitude to foreigners3 for hundreds of generations. No longer are our blood and seed pure and vigorous with the strength of austerity 4 and mantra. No longer do parents observe continence.3 And so I was saying, long past is that day when the summit of the edifice of the Vaidik Bharmā-knowledge could be made to rest upon the foundations of an unswerving purity.6 Men no longer meditate on the ParaBharmān with closed eyes, restraining the senses of perception and action, merging the mind in Prakrti.7 Amongst those who nowadays shut their eyes8 and make a pretence of such meditation you will discern a movement in their shuttings and blinkings even in the darkness. All this is but a show of self-restraint. Bhagavan, speaking even of those who have really controlled their senses, but who have not through habit been able to dispel the mass of impressions which these have made upon their minds, has said in the Glta: "The fool who, after controlling his senses of action, inwardly thinks of the objects of those senses, is called a hypocrite."
Is it not a vain presumption on our part to hope to be able to successfully travel along a path in which the discipline is so strict and the trial is of so searching a character ? Śrī Kŗşņa, who was Bhagavan in person, failed to impress the truth on Arjuna, though he pointed it out to him, as it were, with a finger in the Yuga-Sandhya,8 at the close of the Dvapara age and the commencement of the Kālī age. He failed (Arjuna being a Ksatriya9), to make him hold fast in his heart the knowledge of the truth10 which is the possession of Bharmānas. We are
1 The Supreme. Similarly the Tantra (Yogini, chap, vi) says that union should be performed with a divine feeling and disposition (Maithunam pra-careddhiman devatabhavacestitam), accompanied by the mantras given in the TantRāsara. 2 Bharmātejas. 3 Yavanas. 4 Tapas. 5 See post. It is a mistake to suppose that Bharmācarya (continence) is limited to one of the asRāmas only. It governs all, including the married state (see Yogiyajfiavalkya, chap. i). 6 Bharmācarya. 7 The Source whence the senses (indriyas), mind (manas), and all the phenomenal being, derives. 8 That is, the period of transition from one Yuga to another, reckoned at a thousand years. 9 Warrior caste. 10 Tattva. surely, therefore, not awake but dreaming if we hope to acquire knowledge of truth by reading the Yogavasistha, Ramāyāna, and the Gita while sunk in the gloom and under the full sway of the Kālī age. We, on the contrary, know that many a spiritually disposed man, who, under the influence of such a daydream, has attempted to become a Yogi along the Vaidik path, has ended in becomimg neither a believer nor an unbeliever, but a queer being, half-man, half-lion. By constant meditation upon a misty nothing,1 his mind and heart become such a vacuity that there is neither faith, reverence, devotion, nor love in them, but merely a bewilderment with the inward lament: "Alas, I am lost ! " In many places we have found such persons coming secretly to ask: "What means are there left for us ? " But their only difficulty is this: They want to know whether it is not possible for them to become Tāntrik or Pauranik worshippers in secret, whilst keeping up the show of the possession of Bharmā-knowledge and without having publicly to wear the sacred crown lock,2 or thread,3 or to paint their bodies with the sacred marks.4 Is it not deplorable that a man should be in this condition, repenting at last in this fashion at the close of his life, after having gone through all its useless troubles ?
It was with the knowledge that man might have to die such an unhallowed death even after the acquisition of the precious human body, which is, as it were, a thornless step to the door of Bharmān, that She who dwells in the heart prescribed the remedy millions of years ago. But what can we do ? As I have said, a diet which is daily bad aggravates the disease.
The musical Sadhaka5 has therefore said:
"It is the fault of none, O Mother Śyāmā. It is I myself who dig and thus sink in the water."
And is that death an easy one ? The suffering of that repentance is more unbearable than even the torture of a hundred
1 Akasa: literally, ether, space. 2 The Sikha, or long strand of hair worn at the back of the top of the head by orthodox Hindus from after the date of the Cudakarana ceremony. 3 Worn by the twice-born classes among the Hindus. 4 Tilaka, or sectarian marks, and Nama, or names of the Deities. 5 RāmapRāsada. rods at the hands of Yama. The thought of the remembrance of such a horrible death melts the hardest heart, and flooding tears wet the livid visage of the dying man. Then, with un-restrainable force, a fountain of tears bursts forth from the innermost recesses of the heart.
"What shall I do, O Mother ? Day by day the malady grows stronger. I am in grave danger through the disorder of Pitta as Sattva, Vayu as Rajas, and Kapha1
At the close of such a life, wanting in trust and full of lament, both inward and outward restraint4 are impracticable. The ecstatic trance5 is impossible. The dawning of the truth that all is Bharmān6 is a far-off thing. In consequence, a journey along that difficult path, with a body decrepit such as mine, is hardly to be thought of. To take to the Vaidik path and then, upon failure to acquire a knowledge of truth, to judge the Veda to be ineffectual, is as though one were to judge a tree to be without fruit after we had touched its roots only, when the tree gives its fruit to him alone who can reach its topmost branches. There is more chance of getting the fruit some day or other without even touching the tree if one has but faith in the existence of the fruit, and takes up one's abode in its shade.
It may seem a mystery hard to unravel that the mere sitting down at the foot of a tree which gives its fruit only to him who can reach its topmost branch, without even touching its root and in dependence on faith alone, will yet one day or other surely secure the fruit, yet, in fact, it is not such an impossibility as it appears to be when first stated.
It often happens that parents walk about in the gardens attached'to the houses of rich landholders, enjoying the evening breeze, holding by their hands their son and daughter. It may also happen that on such an occasion a tree is discovered in the
1 Bile as sattva the manifesting principle; wind as rajas, principle of activity; and phlegm as tamas, principle of inertia. 2 A fever. 3 Sannipata—a play on the word, 4 Sama and dama. 5 Samadhi. 6 Literally, the tattva of advaita Bharmān. garden to be laden with ripe fruit. The parents, desirous of seeing how the hearts of their children yearn for the fruit, speak to them, and pointing out the fruit, say: "See what nice fruit has ripened on the tree." Instantly turning their eyes to the fruit, the rich man's children, bred up in softness and indulgence, are unable to restrain themselves, and at once assail their parents with weeping and the cry: "Give, give, give ! " Out of play the parents say: "Then climb up the tree and bring the fruit down." But the children know that they cannot do so, and the parents' fun only fires them with anger. They then throw themselves about on the ground weeping. The heart of the loving mother is melted, and she says to her husband: "Enough now, find out the means." Then father and mother take up the two children in their arms, and hold them up to the branches of the tree. Thus supported by their parents' arms, the boy and girl pluck the wished-for fruit with their own hands and dance with joy. And thus we see that it is not impossible for the children of the rich, brought up with indulgence, to make unreasonable demands and yet to have them satisfied.
Sadhaka, tell me what King and what Queen you consider to be the greatest in the world ? Who is a King before the King of Kings of three worlds ? And who is a Queen before the Queen of the greatest Yogi ? 1 She whose feet are worshipped by Upendra and Surendra ?2 You and I are children of such parents. Wherein are we of no account ? Wherein do we lack tender, affectionate, and indulgent treatment ? On the day upon which Jiva sheds bitter tears for the fruit of liberation borne by the Tree of Veda in the garden of the world, on that very day the Mother of the world, seeing that her weak children were unable to climb that tree, addressed the Deva of Devas,3 and affectionately said: "No longer play; but quickly find some means." And what other means could there be than that which they gave ? The Father and Mother of the world extended
1 That is, Śiva, who, by His great austerities, is the Lord and exemplar of all ascetics. 2 Names of Visnu and Indra. Visnu is the younger brother of Indra. 3 Śiva, their two assuring arms of Agama and Nigama,1 held up their sons and daughters, the men and women of the world. Supported by their parent's arms, they have plucked with their own hands the fruit of liberation precious even to Yogis borne by the tree of Veda. Sadhakas have thus, without having had to climb the tree of Veda, easily attained, by means of the mantras of the Tantra Śāstra, Kaivalyasiddhi,2 the fruit of Veda. We do not know whether so much kindness is shown at all times. But it must at least be shown at the time of enjoyment of the evening breeze.3
The sun is setting, and a deep, dark, fearful night approaches. At such time can the Mother leave Her children alone in the dense and gloomy forest ? Satya, Treta, and Dvapara ages, the three praharas 4 of the Mother's day, are passed, and the last prahara of the Kālī age is about to pass. The sun of the life of Jiva in the Kālī age cannot long remain above the horizon, and so he too is going to set. A dense, dark, deadly night is coming. Is it to be thought that the Mother who gladdens the heart of Mahākāla and dispels all fear arising from existence will leave Her children alone in such a terribly perilous evening ? When She enters her Cintamani house5 surrounded by parijSta6 flowers, in the island of gems,7 Her sons and daughters also, whose only support is the skirt of their mother's dress, will, with quick steps, follow their Mother into the eternal region. Our
1 The Agama is here the Tantra when in the form in which the Devī is questioner and Śiva the teacher; and Nigama when the Devī assumes the latter role to instruct Her spouse. 2 Filial liberation (Moksa); Bhojaraja, commenting o i the Yoga Sutra (iv. 33), explains Kaivalya to be that state of energy in which modification is extinct, and it remains alone in its own nature. 3 That is, at the close of the last of the ages. 4 A prahara is three hours, day and night thus being of eight praharas duration. 5 Cintamani is the jewel which yields all desires. Of this the house or city is built. Bharmāņda Pr.: In the Gaurapada Sutra, 7, the house is explained as the place of origin of all those mantras which bestow all desired objects (cintita). 6 A heavenly tree in the paradise of Indra. 7 Manidvlpa, in the ocean of nectar, called by the Rudrayamala "the lamp of the world." Mother is Rajarajesvarf1 and all-merciful, and thus we are so spoilt, proud, and prone to take offence. We cannot give up the habit of readily taking offence,2 which we have acquired from our companionship with our mother. This habit is essential to the relationship between Mother and child, and so, as long as life exists, we cannot give it up. This habit is a part and parcel of our life, and at death we will make a present of it to Her feet. Reciting the life-renewing mantra, "We are of the Mother and the Mother is ours," we shall bid farewell to the Samsāra. This, by the Mother's grace, is the standard of perpetual victory here and hereafter for the Sadhaka, the Mother's child. The Sadhaka knows that this play, consisting of mantras of Her whose embodiment is yantra3 and Tantra, is very beautiful, sweet and charming to the mind and heart.
MONISM4
Here and there we find a number of monists5 who firmly believe that the knowledge of Tattva or non-dualistic Siddhi, as promulgated by the adored great man Śańkarācārya, cannot be attained in any other way than that laid down by him, and that none but he can teach the principles of monism. Had these people been themselves proficient in such principles, we might have found ground to believe what they said.
But we regret that their statement is the only evidence of their knowledge. We are unable ourselves to make out by what evidence they have arrived at the conclusion that non-dualistic Siddhi6 is not attainable by any other means than that prescribed by the Vedanta. It may be that they believe that there was never born another as proficient in its principles as Śańkarācārya, who was an incarnation of Sankara7 Himself. We too, admit
1 Queen of Queens. 2 The meaning is that a child takes more offence at that which is done by the mother he loves than at that which is done by a stranger, to whom he is indifferent. 3 Tāntrik diagrams, used in worship. 4 Advaita. 5 Advaitists. 6 That is, the realization of the unity of all things. 7 Śiva this with bowed heads. But what is the proof that the attainment of monistic truth is impossible except through the Vedantik philosophy, as taught by him ? You and I cannot be men like Śańkarācārya. But cannot he be like Him whose incarnation he is said to be, and for which he is honoured and worshipped ? Is that truth unknown to Śiva which was promulgated by His incarnation ? How can we believe that a spark can burn the whole world, and that yet there is no heat in fire? As a matter of fact, the principle of monism, which was taught by the Vedanta philosophy, has been brought into harmony with the principle of dualism in the Tantra Śāstra. It is hard to say how many hundreds of Yogis and Rsis, Sadhus and Sadhakas, have been slain or wounded in the fights over dualism and monism. Bhagavan, the Creator of all things, has in the Tantra Śāstra brought that fight to a close by harmonizing prakrti and vikrti.1 But those who are by nature inclined to fighting ever consider peace to be a trouble, and this is why even to-day there are to be found many dualists in the community of the learned who are hostile to Tantra. But the idea of a quarrel between Jiva and Śiva at one and the same time shames us and makes one laugh
Looking at the matter with the eye of a philosopher, it seems as if monism and dualism are as much asunder as the eastern and western seas. On the one side monism says that the Samsāra is a mirage, a wave ofmāyā, an effect of illusion, just as the mistaking of a rope for a serpent, or of the nacre of an oyster shell for silver. Bharmān, who is knowledge, eternal, pure, and without attribute, is beyond ignorance, attributes and the samsāra. He has no desire, activity, endeavour nor is subject to Karma. In short, only He exists, and nothing else. On the other hand, dualism says that He has desire, activity,
1 Vikrti is, literally, "change," as of form—here effect. The meaning is that the Tantra harmonizes the origin of things with its effects—God and His world. endeavour, care, and is subject to Karma.1 In short, all things which are said to exist, exist in Him. There is nothing which does not exist in Him. Both are Śāstras. The one is not, in authority, either superior or inferior to the other. Which will give way to which ? Both have Bhagavan for their witness and Judge. The settlement of this dispute is. impossible by mere men. Therefore, to dispel the doubts of the three worlds, She who dwells in all hearts Herself assumed the role of questioner, and He who dwells in all hearts and is the beloved consort, of the all-good Devī answered Her questions, and Nārāyaņa3 Himself accepted the answer as the truth'—Agata, or issued from the mouth of Śiva; Gata, or entered into the mouth of the Daughter of the Mountain;4 and Abhimata, or approved of by Vasudeva.5
For these three reasons, and taking the initial letters of the three words, the Tantra Śāstra is called Agama.6 Where Parvati is the questioner and Mahesvara answers, there the Śāstra is called Agama. Where, to heighten the sweetness of the play, Mahadeva is the questioner and Mahesvari answers, there it is called Nigama. The Tantra Śāstra is called Nigama by taking the initial letters of the three words nigata, gata, and mata, in the verse in which it is said — Nirgata, or issued out of the mouth of the Daughter of the Mountain; Gata, or entered into the mouths of the five-mouthed Deva;7 and Sammata, Or
1 All manifestations of Deity are subject to both time and Karma., Thus it is said, Namastat karmabhyo vidhirapj na yebhyah prabhavati (Saluation to Karma, over which even the Creator Bharmā cannot prevail), and, Ye samasta jagatsrstisthitisamharakarinah Te pi kalesu liyante kalohi balavatTārāh (The Creator, Preserver, and Destroyer, in time become extinct; because time is the stronger). 2 Visnu. 3 Tattva. 4 Girija, or the Devī as Parvati. 5 Visnu. 6 The author here refers to the definition of Agama— "Agatang sambhuvaktrevyah Gatanca girijamukhe Matanca vasudevena Tasmat agama ucyate. 7 Śiva. acquiesced in by Vasudeva.1 The Tantra Śāstra divided into these two parts of Agama and Nigama. Just as, however, there is in reality no difference between BhagavSn and Bhagavatl, the male and female speakers of Tantra, so there is none between Agama and Nigama revealed by them. The sole purpose of both is to give liberation to the Jiva by a method through which monistic truth is reached through the world of duality.
Despite the essential essential truth of the monistic principle, its comprehension by all is an impossibility in this dualistic phenomenal Samsāra. For this reason it has not been generally accepted as the path to be followed, though it has been preached even to the farthest quarters of the earth by Śańkarācārya himself, and successive generations of thousands of disciples who have followed him. Amongst those who have travelled along the monistic path, scarcely one in a thousand has succeeded in reaching his destination safely, without trouble. When we Speak of the nondualistic path shown by Śańkarācārya, many may think that that which is devoid of Tantrik practice and is aurvocated solely by the Vedanta is that path. But we mean Nothing of the kind, nor is it our purpose here to say anything as to whether that path is or is not accompanied by Tantrik practice. This much only we now say — namely that the monistic path advocated by Śańkarācārya is one which is characterized by the force of an intense Vairigya,2 as is shown by the command: "Mistily get out of your home." It is doubtful whether one mart in a hundred thousand has ever been able to attain Siddhi 3 along this path. We do not know whether there are at the present time any true monists, but whether there are any or not, there are still many who in the name of Śańkarācārya pretend to be such in the Dandi's matha,4 the
1 The definition as ordinarily given is: "Nirgato girijavaktrat Gatasca girisa srutim Matasca vasudevasya Nigama parikathyate. 2 Dispassion or indifference to the things of the world; other-worldiness. 3 Success; that is, here, the liberation which is die end of all spiritual striving; or success in the preliminary stages leading to it. 4 Monastic establishment of Dandis, a sect of Sanyasis. Bharmācari's asxama,1 and the Mohanta's akharha.2 It is not yet time to speak of these. There are men in the successive generations of Sahkaracarya's disciples who have earned, in the opinion of philosophers, a world-wide reputation as monistic Vedantists, and are still worshipped as Gurus, owing to the uncommon power of argument which they displayed in demolishing the views of Nyaya philosophers,' atheists, and others. How much Siddhi such men (despite their being Gurus of the philosophic world) really attained, Sadhakas can only guess from the fact that they disproved other's views and established their own. It passes our understanding how he who has knowledge of nothing beyond Bharmān can yet resolutely engage in militant discussion with Nyaya philosophers. A power of astute argument in philosophy, and monistic Siddhi attained by śadhana, are not one and the same thing.4 Non-dualistic Siddhi is a far cry for him who has still the principle of argument in him. Who will deny that a discussion with philosophers creates an amount of distracting dualistic propensities a thousand times greater than that created by contact with wife and children? However that be, while we are bound to make our reverence to these philosophical Dandls on the ground of their power of discussion, we are disinclined to give them even a nod on the ground that they should be considered as having attained monistic Siddhi. Such being the case of the Gurus, it is needless to say what sort of Siddhi is attained by their disciples.
The power upon attainment of Siddhi in Vairagya śadhana5 to make the knowledge of the Truth6 one's pursuit is a very rare thing in this Samsāra.
It is, therefore, no exaggeration to say that the achievement of the comprehension of monistic truth in the face of the antagonism of a dualistic world is an impossibility. Non-dualists travelling the path of the Vedanta know that a person, in order
1 Abode of celibate ascetic. 2 Monastic establishment, presided over by its chief or Mohant. 3 One of the six systems of Hindu philosophy. 4 One is talk about, and the other is realization of the Bharmān. 5 That is, upon having attained to the state of Dispassion. 6 Tattva. to acquire a knowledge of truth, must first appear before a Guru devoted to Bharmān and seek his help, and that it is only if the latter kindly gives him instructions that he can acquire non-dualistic knowledge. Where, however, according to monism, all are Bharmān, the relation of teacher and student becomes an impossibility. "Non-duality is to be sought everywhere except with Guru." The relationship between Guru and disciple is a thing of dualism. Just as, in order to pursue the monistic path, I must first with submission travel along the path of dualism — since, without a Guru, the attainment of Siddhi is impossible — so the Tantra Śāstra points out to us that if we entertain any hope of being able to travel along the monistic path we must first pass through, and must not attempt to leap over, the dualistic world. Great and mighty heroes have maimed themselves by taking such a jump.
I know that I have to climb to the top of a high precipice, but to throw my arms in the air and try to fly to it is not the act of an intelligent man. Those who, in the pride of the strength of their arms, have attempted to do so have invariably ended in being thrown to earth with broken bones and joints. At length, with grieving hearts, they, too, have said: "Know, O Sadhu! that it is more difficult to control the mind than to drink up all the water of the ocean, to uproot Mount Sumeru1 or to eat fire, were such possible."
It was to save the Sadhaka from this deplorable condition and from these lamentations that the .Tantra Śāstra was at length introduced. The Tantra Śāstra does not, therefore, at the outset ignore this visible, palpable dualistic world. As, to ascend a precipice, one must advance slowly, stepping on the earth itself, so also, in order to realize monistic truth, one must progress slowly through the dualistic world. You will only make monistic Siddhi more distant and difficult to achieve if it be believed that the dualistic world is inimical to Sadhana.
The Tantra Śāstra, instead of calling the dualistic view of things inimical to Sadhana, embraced it as a friend. It took into its arms, as though they were its children, both dualism 1 Sec Introduction to Tantra Śāstra. and monism. Tāntrik Sadhakas are filled with joy at the sight of the loving sports of both. He alone realizes the sweetness of the play of both who has plunged into the non-dualistic Truth after having churned the dualistic world. Though resting and rocking upon the waves of Samsāra, he is not of it. Though living in and affected by the dangers and prosperities of the Samsāra, he, like the petals of a wind-rocked lotus, is ever detached from its joys and sorrows. Full as his heart is of the perfect joy, sorrow never casts its gloomy shadows upon him. Because of this, Sadananda,1 elated with joy for his devotees, has said in the Tantra: "In the world some desire non-dualistic, others dualistic knowledge, but those who have known My truth have passed beyond both dualism and non-dualism."
Had those who would do away with the dualistic world as unreal been really able to do so, then no harm would have been done. But on many occasions we see that, whether they have or have not this power, they unquestionably do away with themselves. Why do you, who consider it do be nothing, dread the dualistic world, which you think to blow away with your breath ? Again, why-take so much trouble to blow away that which is nothing ? On listening to the lamentation of non-dualists, one feels as if the dualistic Samsāra had been created merely to frighten them. For them there is no peace, love, freedom from disease, or joy in the Samsāra, but only the cry, "Alas, I am lost! " and the lamenting call to "Save, save! " It is as though, from dread of the dualistic world, monism had shrunk all its limbs, and was trying to find a place wherein to hide its head in the eternal Bharmāņda. Where shall it go to save itself ? Wheresoever it goes, it finds a dualistic world. It is of the dualistic principle that the world-play of Bharmāmayi is made. Who, living in the world, can understand monistic truth by ignoring the dualistic world ? What greater folly can there be than to expect that you and I can with a frown do away with the dualistic world, which even men like the royal Rsi Janaka, Sukadeva,2 Śańkarācārya,3 and others could not ignore. Not to mention
1 Śiva the ever joyous. 2 The Rsi, son of Vyasa. 3 The expounder of the Vedanta philosophy. others, even Paramesvara Himself, the Guru of all moving and motionless things, at whose feet Suras1 and Asuras2 pay homage, made pretence to be deluded bymāyā, and sought protection at the feet of Her whosemāyā it was.
In the Tārārahasya it is said:
"The Deva of Devas3 in obeisance prostrated himself at the lotus feet of Jagadamba,4 and said: 'Devī, I have been through 120,000 books, and I am yet unable to say what is kālatattva.5 O Suresvari,6 do thou relate to me that kālayoga !7 O Devī, lover of devotees, O Mother Kālikā, be pleased with me !' Hearing these words of Mahesvara, the Saviour of the three worlds smiled and said: 'All men in the Bharmāņda are Thy image,8 and all women are My image. O Mahadeva, practise this yoga day by day ! "
Let the Sadhaka here particularly take note. Here Mahei-vari Herself is the teacher, and Mahesvara the pupil. Mahadeva is Sadhaka; MahaDevī answers his questions. The men and women of the world are the objects of Sadhana. Though omniscient and Lord of all, Śiva himself is bent on practising this yoga of knowledge,9 and She who dwells in all hearts warms to-day even a disciple such as Śiva, and says: "Mahadeva, practise this yoga day by day."10 The crest-gem of the greatest Yogis will practise Yoga and that by means of daily meditation. Though He is Himself the Creator of the world, He musst worship the world before the Truth of Śākti» can bloom in his heart. It is only when it has fully bloomed that the dualistic universe will disappear in the knowledge which draws no distinction between Śiva and Śākti. The disappearance of the Bharmāņda will lead to the knowledge of the true substance of Bharmāmayi. The Sadhaka will now understand how the truth as to the Bharmān12 may be reached through Its universe.
1 Devas. 2 Demoniac spirits. 3 Śiva. 4 The Devī as Mother of the world. 5 Art of śadhana. 6 Mistress of Suras (ante). 7 Art of Yoga. 8 Svarupa. 9 That is, as Śiva 10 Jfianayoga. 11 Śāktitattva. To this objection may be raised that there are not only men and women in the world, but rivers, seas, tanks, forests, groves, fields, mountains, earth, air, sky, sun, moon, planets, and stars. How will these be eliminated ? We reply that nothing will be eliminated, but everything will remain. When direct knowledge of the truth of Śākti
Next, many people express an anxiety as to the possibility of attaining knowledge of this hidden Yoga during this polluted Kālī age. This also is not the place for a full reply. This much only I here say, that just as Rāsayana2 is the proper treatment for a delirious patient, so also the delirious condition of a patient is that which is proper for the application of Rāsayana. By the beneficial law of nature, delirium generates such force and strength in the patient's body that, when he drinks poison, he is able easily to counteract its life-destroying, and to absorb its life-restoring, properties. Similarly, the corrupt influence of the Kālī age has generated such a strong poison in the body of Jiva that in the delirium which is born in the malady of existence3 he overcomes the life-destroying property of that mighty cure, full of the fire of Yogis and Bhairavls,4 the Tāntrik Mantra, and with the help of its life-renewing properties attains to the position of a conqueror of death. Consequently, the Kālī age is as fit for the Tantra Śāstra
Non-dualistic Siddhi in the attainment of knowledge of Śiva and Śākti existing in all men5 and women6 may be new to
1 Mistress of the Universe. 2 See post. 3 Bhavaroga. 4 Women yogis (yogini), adepts in the Tāntrik yoga. 5 Purusa. 6 Prakrti. you and me, but in the domain of śadhana it is the utterance, ever true and eternal, of Deva. In the Kularnava Tantra it is said:
"The substance of the world is Śiva and Śākti1—that is to say, Prakrti and Purusa. Whether this truth exists or not, Kuladharma eternally, exists. On account of this soverign privilege, Kuladharma is the greatest of all Dharmas. How can that which is greatest be common to everybody ? That is to say, since qualification for Sadhana in Kauladharma arises only after the achievement of Siddhi in other dharmas, how can it be said to be upon equality with them ? "
It is by virtue of this direct knowledge of the Bharmān in the form of Śiva and Śākti that Tantrik Sadhakas ever conquer the world. Strengthened by it, the Sadhaka does not deign even to cast a look at other Śāstras. To him to whom the realization of Śiva and Śākti throughout the world is a constant achievement, the world is but an insignificant thing. Even the Bharmāņda itself cannot contain the love which the Father and Mother everywhere present in it, bear for him who has realized that Jiva is Śiva and Śiva is Jiva, whether in Suras,2 Asuras,3 or men, or moving or immovable things, insects, flies, water, land, space, or in the eternal millions of moving and non-moving things. It is in the intoxication of that love that the Sadhaka poet RāmapRāsada has said:
The Mother is present in every house. Need I break the news as one breaks an earthen pot on the floor ? Jānakī goes with Rāma, Notwithstanding younger brother Laksmana is with him. Bhairavis are with Bhairavas, and boys with girls. RāmapRāsada says: 'What shall I say of mother, Daughter, wife, sister, or other ? ' Think for yourself."4
Tantra Śāstra has discovered the hidden path by which one may learn the monistic truth through the dualistic world.
1 See Introduction to Tantra Śāstra. 2 Devas. 3 Demoniac spirits. 4 These are all aspects under which the Mother exists in the world. It has immersed the world of Sadhakas in the current of the divine Bliss1 by now changing duality into unity, and again from the latter evolving a dualistic play. It has proclaimed the wonderful glory of the beloved spouse of PaRāmaŚiva in the love-embrace of Matter2 and Spirit.3 At the sight of all this, one feels as if duality and non-duality were two boys who, quarrelling with each other and maddened by anger, go weeping to their mother, and stand before her in the eager expectation to see whom she will caress and whom she will rebuke. But, on the contrary, the mother instantly puts forth her two arms and takes both upon her lap, when each melts with the love she bestows upon him. Then in their love for their mother, with hearts full of, and gazing upon, her, they both forget themselves in their joy, and fall asleep on their mother's lap, her mere presence having put an end to all their quarrels and disputes. Here the Sadhaka will receive particular help from the last song in the first part of Gltanjali4
1 Literally, current of the Rāsa of Bharmāņda. 2 Jada. 3 Caitanya. 4 A volume of poems by the Author. |
