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CHAPTER III
THE EPHEMERAL AND MODERN MONISM
We shall have to refer to many a picture painted by former accomplished Sadhakas. Here we reproduce two modern examples, joyous and sorrowful, of dualism and non-dualism. Although it is not a picture of pure non-dualism as, advocated by the Vedanta, yet we refer to it as having been drawn in that light. Sadhakas will pardon me for such a quotation, which, though out of place in the Tantra Tattva, is necesSītāted by the corrupt state of things produced by a revolution in dharma. A thinker, overpowered by a dread of the dualistic world, has said:
"Thy intoxication of pride is unceasing, and Thy desires are unending. Thou knowest that thy body and mind pass away; Still thou doeth as if thou knew it not. The seasons, tithis,' and months will come as before, But thou dost not once think whither thou wilt go. So listen, I bid you. Abandon the gunas of rajas and tamas.2 Think of Him who is stainless, And thy dangers will then cease." To this song the high-souled Tāntrik Sadhaka Digambara Bhattacarya has made the following reply: "Om intoxicates the mind. Desire is eternal. The body is true, the mind is true. And so is the śadhana of Śyāmā.3 Winter, summer, all six seasons,4
1 Lunar days. 2 The qualities of passion and darkness or sloth. 3 The Black One—a title of the Devī as Kālī. 4 There are six seasons—viz., Grlsma, corresponding with parts of March and April (Vaisakha and Jyestha); Varsa, May, June (Asadha and Sravana); Sarat, July, August (Bhadra and AsVina); Hemanta, September and October (Kartika and Agrahayana); Sītā, November, December (Pausa and Magna); Vasanta, January, February (Falguna Caitra). The śadhana of the Mother's son endures, And so does the kindness of the Mother's heart; So I say to you, listen. Cease saying: 'Untrue, untrue'!. Seek the Devī, who is Herself truth.
Free then shall thou be of thoughts untrue." The Sadhaka will here realize the difference between the two. The non-dualist says: "Thy body and mind pass away— thou knowest this — yet still doeth as if thou knew it not." But Digambara, despite his knowledge of the ephemeral nature of body and mind, says that, though they may be ephemeral in and as part of the Samsāra, yet "The body and mind and practice of the śadhana of Śyāmā are true." If the mind and body be untrue, how can I expect to reach the true and eternal Mother by doing śadhana with these false materials ? And can you, too, think of "Him who is stainless" with your false mind ? The pursuit of the false Samsāra makes the work of the mind and body false. But the work of the same body and mind will turn out to be true if these undertake a search for Her whose substance is truth.' If the body and mind be false, why should your dread be true ? Next, the non-dualist, says: "Winter, summer, and the other seasons, the tithis, and twelve months, will come as before; but whither thou wilt go thou dost not once think."
These words, however, do not lie well in the mouth of a believer, as if there were no certainty as to where I shall go on leaving the world in which there are the tithis, and twelve months, and other seasons; as if all things changing and revolving in the world will remain, but I only shall not remain; as if this will be my final end.2 This is much like what infidels say: "Can the body return after it has once been reduced to ashes ? "
However that may be, the believing Sadhaka has frowned upon this lament of the transitoriness of things, and with an unflinching heart has said: "Winter, summer, six in all, come, stay, and go. The śadhana of the Mother's son endures, and so does the kindness of the Mother's heart." Nothing goes away anywhere for ever. Things remain at the place to which they belong. The only difference is that they go, and return as new 1 Literally, the true tattva. 2 Ecstasy—here "end". things. As in the Samsāra all things go, and return in a new form, so the kindness of the Mother is ever with the Sadhaka Her son in birth after birth. Nothing is lost for ever.
The Sadhaka will here take note of the divine vision of the accomplished devotee. "Winter, summer, six in all, come, stay, and go, but the son's śadhana and the Mother's kindnes alone endure." Everything is ephemeral in the world which you know to be ephemeral. Only the son's śadhana and the Mother's kindness endure. To the eyes of the Sadhaka privileged to know that truth, the ephemeral world also appears as eternal. Again, the non-dualist says: "I say to you, listen. Abandon the gunas of rajas and tamas. Think only of Him who is stainless, and your dangers will cease." That is, "These gunas are merely inimical to śadhana; so drive them away; do not tread a path infested by robbers. On the other hand, think of Him who is stainless, and your perils will be at an end." That is, He who is to be thought of is stainless. His beauty is of a pure and perfect whiteness. The gunas of rajas and tamas are, as it were, stains. With such stains one cannot think of Him who is stainless.
Thus we must understand that the white Sattva guna is necessary in order to think of the white Bharmān. Now, I ask, is not māyā a bond, and is it not composed of Sattva as well as of Rajas and Tamas ? Some day you will have to throw off that Sattva guna also. Perhaps you will say that constant thought of the Stainless One will cause the Sattva guna to fall off of itself. To that I would ask, Is that thought of yours, which can drive away even the Sattva guna, so afraid of the other gunas that it cannot appear in their presence ? Thinker, your thought is full of cares. That it is which makes you so thoughtful. It is because Rajas guna and Tamas guna ever maintain the false show of the Samsāra that have to be discarded, and the mind made to rest on the Stainless One.
It is at this point that the Sadhaka says: "Brother, if you are a hero,1 with the keen sword of śadhana in your hand, why should you be afraid of the robber ? It is only the frail coward 1 Vira. who fears him." In reliance upon the fear-dispelling name of Abhaya1 you cry: "Victory to Jagadamba ! " and advance to conflict face to face and by the grace of Vijayabhairavi,2 victory will, without doubt, be yours. See, however, that you do not destroy anything in the dominion of Rajarajesvari. Put your foes under your feet, and then you will see that these very enemies will be charmed by your dauntless bearing, and become your obedient servants, and will be to you like sons, friends, and attendants. Then joy will overpower you at the sight of the eternal and the transitory playing with one another. Do not despise anything as untrue. Digambara the Sadhaka has therefore said: "So I say, listen. Give up repeating, 'Untrue, untrue !' Seek the Devī, who is truth Herself, and you will be free of untrue thoughts. Just so long as the truth3 of Her whose substance is truth itself does not possess the mind, so long the world will appear to be fleeting. When, however, the rays of the beauty of the Mother who is Truth itself come to fill the heart, when the eyes are filled with the vision of the Mother, then the variegated picture of the world is merged in the Mother's Self."
In whatever direction I turn my eyes I see nothing, nothing but the Mother. In water, on land, and in space the Mother dances before the eyes of the Sadhaka, to whom the world thus appears true. When the world becomes full of the Mother, then all the gunas cease to be enemies. Nothing is then a stain. It is no longer necessary to regard the world as stained, and to look upon another as stainless. When the Mother, painted with brilliant coUyrium,4
1 The Devī as dispeller of fear. The true Tāntrik is essentially the fearless one. 2 Devī of victory. 3 Tattva. 4 Afijana, put on the eyes to increase bri'liancy, to cure redness, burning of the eyes, etc. 5 Śyāmā, a name also of the Devī as Kālī. whereon, lays open the gate of Bharmāņda. Maddened with joy, the Sadhaka also then opens the door of his heart, and sings:
"He who takes shelter at the feet of Śyāmā. Never goes to the house of Death. Whose heart and soul revels to drink the nectar of Śyāmā's name, Whose thought and meditation Śyāmā For him, in life and death, Śyāmā is his death's destruction. Opening wide the portals of heaven and earth, Raising on high the standard in Śyāmā's name, By his own strength he goes to the cremation-ground; Yet, having attained Śivahood, he does not become a corpse. How can he become a corpse whose Yoga has been done on hundreds of corpses?" He who holds in the cage of his heart the Śyāmā bird2 Makes Śyāmā one with the Self, And ever beholds the Self in Śyāmā. In love and with joy Śyāmā, uniting with the Self, dances. Oh, the hair of my Śyāmā is dishevelled ! In Her black hand She holds a black sword; The dark moon adorns Her dark tresses; On Her dark face a dark smile plays. The dark rays of Her body darken the face of the three worlds. The spirit (Atma) is Śyāmā, The body is Śyāmā, The Sarnsar is Śyāmā, Śyāmā is one's home. Nothing exists but Śyāmā. Delusion also is full of Śyāmā. In the false vision, which is Śyāmā, The only cure of this Śyāmā malady Is a draught of the pure nectar of Śyāmā's name. Oceans and rivers and all other waters
1 Referring to the Tāntrik Savasana, or posture in which the fearless Tāntrik performs his rite, seated on a corpse. 2 An Indian bird of that name. Become one in the waters of dissolution;1 All these are but corpses at the feet of Śyāmā. The memory of Śyāmā fills the Samsāra with Śyāmā. When shall the form of Śyāmā meet my gaze In the form of corpses and in the form of Śiva ? " 2
The community of Sadhakas will consider whether he is non-dualist or duality itself, the mirror of whose heart reflects the scene:
"The spirit is Śyāmā; The body is Śyāmā; The Samsāra is Śyāmā. Śyāmā is one's home, and ocean and rivers. And all other waters become one in the water of dissolution."
Difference between and Similarity of Veda and Tantra
The world, of course, appears to be thus blissful in the eyes of every Sadhaka, be he Vaidik or Tāntrik, who by the grace of Anandamayl has attained Siddhi. There is, however, this difference, that the Tāntrik Sadhaka does not — in this unlike the Vaidik Sadhaka — see a hell in the Samsāra. The hateful and hideous picture which the Vaidik Sadhaka has drawn of the Samsāra, full as it is of wife, sons, friends, attendants, and other relations, is enough to create a revulsion in the mind of even an ordinary man. But it is a matter for great wonder that Tāntrik Sadhakas have discovered the play of the waves of Bharmā-Bliss in the very Samsāra, and have pointed out, as it were with the finger, that every process of cause and effect which obtains in the Samsāra is in a direct manner the stairway of śadhana. It is a matter of still greater wonder that Tāntrik Sadhakas, like fish, move and yet remain unsoiled in the mud of worldly actions, the mere contact with which would send you or I to perdition.3 That pure transparent heart of his is not soiled or stained by anything. Even in the midst of fierce waves he remains as free as the petals of a lotus in water. A Vaidik Sadhaka, also, on
1 Pralaya. 2 The above verses are from the Author's Gitanjali. 3 Rāsatala. attaining Siddhi, does not think of the Samsāra as being anything but Bharmān. There is, however, this much difference, which we may illustrate as follows:
Let us imagine that there is in a forest an ancient royal palace, the inner rooms of which are adorned with untold treasures. I approach the building with a desire freely to see or to take them. But such a foul stench comes from all sides that it is difficult to stay there for even a minute. Unable to settle what to do, I look about in every quarter. I find that at my very side there is a flight of stairs. The lower wall bears elaborate ornaments, but the stench prevents me from standing there to closely examine it. In particular, I note that, though there is ornament, there is no sign of a door whereby to enter the house. I am therefore obliged slowly to ascend by the flight of stairs, and with good fortune find myself at the top of the building. I there find that the entrance door of the palace is wide ajar, as if to welcome visitors. Entering by that door, I descend by a staircase, and in every room discover proof of the incomparable wealth of the King of Kings illuminating it with the lustre of its beauty. Whilst gazing with astonishment I descend into the lowest room. I then see the leaves of a side door flung open at my very side, through which another visitor enters into the building. Astonished and curious, I say to Him: "Sir, I did not know that there was a door here. When I came I examined the wall for a long time but could only discover ornament, and not a door," The new-comer laughs, and says: "There was, of course, the door, but you could not find it." I again say: "But you found it. How was it that I did not ? " He says: "You came by the right path, but I by the left one,"1
I. What is the difference between the two paths, Newcomer ? N. The decorations of the right path merely beautify the wall, whilst in the left path there is, besides beauty, a Devīce whereby the lines of a door are worked into it. I. How came you to know of this Devīce ? N. By the instruction of the Guru.
1 That is, that of the Veda and Tantra (vide post) I. But how came the Guru to know of it ? N. By command of the Great Architect who built this edifice. I. When you pushed, did the door at once open, or was a key required ? N. A key was required. I. Where did you get the key ? N. Gwudeva gave it to me. I. But how were you able to stand in that foul smell ? N. The bad smell is on the right path only. The left path is ever pleasant, fragrant with the scent of full-blown flowers, and illumined by their beauty. Upon this I am very much astronished, and ask: I. As both are paths to the royal palace, why, then, this difference between the two ? N. (laughing). The portion on the left is the inner apartment.1 I. What intimate connection, then, have you with the royal family ? N. The Queen our Mother is my dharma-mother.2 I. In our country the relationship between a dharma-mother and a dharma-son is a very distant one. How, then, do you call it intimate ? N. I have said She is my dharma-mother. I But what of that ? N. You have said "that in your country a dharma relationship is a very distant one, but in this our royal palace the relationship is very intimate, so I say She is no mother according to your dharma, but my dharma-mother.
1 Antahpura, occupied by the ladies, who in all Hindu households live in the zenana, apart from the men. 2 Persons not connected by Mood, but who entertain tender feelings for each other, establish such relationship by making Dharma their witness. I am abashed, and, taking him with me, leave the house. Standing by the sides of the door, I mark with his help the places of juncture. I see that the lines meet in such a fashion that one cannot avoid giving innumerable thanks to the artist, and showering a thousand curses on the blindness of one's own eyes. The edges of the door leaves are so neatly formed that it is not possible to discover them without knowledge of the secret sign. Looking with ordinary eyes, one sees nothing but decorations on the wall. Moreover, one is likely to receive a sudden fright at the sight of the snakelike markings to be found at every joint. However that may be, I am happy to see and hear. But I ask myself why, inspite of the existence of this path, I took the needless trouble to traverse one which was so circuitous.
Sadhaka, the "I" of this dialogue, is a Vaidik, and the newcomer a Tāntrik Sadhaka. The building is our gross1 and subtle body.2 The foul small which surrounds it is egoism, attachment, delusion, affection, hatred, shame, anger, fear, slander, and the like. The flight of stairs is the succession of Sadhanas. The open door at the top of the edifice is knowledge of Tattva.3 The store of jewels therein is Siddhi or Bharmāvibhuti.4 The paths to the left and right are the Tantra and Veda respectively. The key is the Tantrik Mantra given by the Guru. The decorations of the wall are the mechanism of the human body. The door leaves in the wall are the Mūlādhāra,5 and the snake-like markings are Kulakundalini Herself.6 What else remains to be understood cannot be revealed. This much alone we can disclose. The rest, the Sadhaka will understand of himself. The Vaidik Sadhaka does not enter the house,7 or even wait a minute on the ground-floor, for fear of the foul smell. He has no knowledge of the Satcakra.8 In deep disgust he goes up, and there attains
1 Sthula, or material body of food. 2 Suksma, the subtle body. 3 The Bharmān. 4 Power, wealth, and manifestation of Bharmān. 5 The lowest of the six cakras (Satcakra) or centres in the body, situate in the perinaeum, between the genital organs and anus. 6 The Devī who abides in this cakra, coiled round the Svayambhu Linga (see The Serpent Power). 7 That is, on the ground-floor of the Samsāra, with its senses and passions. 8 Doctrine of the six cakras or centres in the body, which is one of the fundamental principles of the Tāntrik Yoga. the knowledge of the unity of the Jiva1 and the Bharmān, which is the meaning of all such great sayings as "Thou art that."2 But from the moment that knowledge of "That thou art" causes him to see the Bharmāņda as a Bharmāvibhuti,3 he slowly acquires knowledge of the truth as to Jiva through knowledge of Bharmān. And then, not to speak of the ground-floor,4 even the despicable hell of foul smell which surrounds it appears to him as nothing but the Bharmān. On acquiring this Siddhi, the world no longer has any terror for him. Then the Vaidik Sadhaka at last comes to see the Bharmāvibhuti in the Samsāra.5 On the other hand, the Tāntrik Sadhaka renounces the Samsāra whilst seeing the Bharmāvibhuti in the Samsāra itself.6 Although the latter is full of foul smells, his nostrils are pleased with a divine fragrance, nor has the Samsāra power to make its own foul smell perceptible or to quench this fragrance. For who can quench that sweet perfume which by a natural law proceeds from its navel,7 and spreads over a yojana ?8 And, similarly, when the Kulakunda-lini Mantra, with its fragrance of musk, awakes in the cave of the Mūlādhāra at the base of the Sadhaka's navel, the universe becomes filled.with fragrance, which intoxicates the world. The Sadhaka himself, overpowered by his own joy, scatters the lustre of that joy throughout the Samsāra. Such would also be the case were the Samsāra really a hell. But, in fact, and when viewed with discernment,9 he Samsāra is neither a heaven nor a hell. It is only that which is its root ingredient.10 Just as, by whatever name you or I may call a thing, whether cup, jar, bowl, or vessel, it remains in reality nothing but earth; just as, by whatever name
1 The embodied spirit, which is one with Bharmān. 2 The Mahavakya of the Upanisads (Tat Tvam Asi), which establishes this unity. 3 That is, he sees the universe as a flowering of that tree which is God's power. 4 The Samsāra, or transitory world. 5 That is, the display of the Bharmān in the Samsāra itself which is but Its aspect to us. 6 He neither denounces the Samsāra nor becomes attached to it, recognizing it to be, what it is, the display of the Bharmān to us. 7 Nabhi, as in the case of the musk deer. 8 A distance of eight to nine miles. 9 Viveka. 10 That is, it is only that which it really is—an aspect of the Bharmān. you or I may call a thing, whether earring, bracelet, or necklace, it is in reality nothing but gold; just as water is water, whether you call it a river, lake, or sea; so the Bharmāņda , by whatever name we may call it, husband or wife, father or son, friend or stranger, is but one or other aspect of the Bharmāmayi.1 You or I may not understand or admit it. But call upon all Dharmas,2 all DharmaiŚāstras,3 and all the religious bodies on earth, and ask them. None will be able to deny the glaring truth told in Chandi:4 "O Thou all-pervading Devī, Thou art the Śākti5 in all things spiritual6 or gross,7 whatsoever or wheresoever they be. How is it possible to hymn Thy praise ? "
The whole world will surely and loudly admit the truth of this Sastrik Tattva. What, then, will you hate as being a hell, or foul smelling ? In the Vaidik path the perception of this truth is the fruit of Sadhana; in the Tantrik path it is both the root and the fruit. The Vaidik Sadhaka first tastes the sweetness of the fruit, and then waters the root; the Tantrik Sadhaka, though he does not find sweetness in the root, yet waters it in the hope that he may enjoy the sweetness of the fruit. This is the reason why fruit ripens on the Tantrik's tree long before blossoms appear upon the Vaidik's tree. It is impossible for a Vaidik to attain in a hundred years the Siddhi which a Tantrik has in the palm of his hand in the course of one year. Tantra therefore says: "Without doubt, Jiva, during its sojourn in Samsāra, will quickly reach the abode of liberation if he but tread the great path of Kula Dharma.8 For this reason the protection of the Kaula Dharma should be sought."
Many whilst admitting without doubt that the essential conclusion of all Śāstras is that She is all Śākti, and pervades all things, yet ask: "What is the use, so long as knowledge of this fact is not realized, of worshipping according to the Tantra Śāstra?" Such an objection inclines one to laughter. We in turn ask: "If
1 The Devī, or God. 2 Codes of religion, duty, etc. 3 Scripture touching the same. 4 The most sacred portion of the Markandeya Purana, reciting the actions and praises of the Devī. 5 Power. 6 Sat. 7 Asat. 8 Tāntrik Dharma of the Kaulas. the knowledge that 'She pervades all things' is realized from the very beginning, then what is the use of śadhana at all?" It is, in fact, the very want of that knowledge which makes all prayer and śadhana necessary. It is not want of knowledge which should make one desist from practising śadhana. On the contrary, this circumstance should increase one's attachment to it.
To prescribe giving up food because the patient has a distate for it is not the advice of an intelligent man. On the contrary, an honest physician will advise that morsels of food be eaten every day, so that thereby the distate for it may be overcome. In Tantra Śāstra, also, the chief of Physicians' has given this very prescription. Different diets have been prescribed in different cases,2 according to the nature of the disease.3 But all the trouble and danger of which we hear nowadays in the community of Tantriks are fundamentally due to mismanagement of those diets. The patient, through greed, eats bad food. Local medical men, for the sake of self-interest (and it may be, perhaps, without knowing the condition of the patient), will assent to his doing so. At last, when death arrives, a number of laymen will come and say that- the fault is attributable to the system of medicine, and to nothing else. Similarly, through the disciple's greed and the Guru's fault, many an untimely death happens in the community of Sadhakas. Seeing that, a number of laymen belonging to the outside world are of opinion that the fault is that of the Tantra Śāstra, and of nothing else. Hearing this, many people show their intelligence by asking: "Is initiation in the Tantrik mode indispensable ? " Valihari !4 What a conclusion ! We say: Why take all this trouble, when medicine makes a distinction between good diet and bad diet imperative ? May not all treatment be dispensed with ? You and I find fault with Śiva and with the Śāstra, but the suffering patient plaintively says: "Whom else shall I blame, O Mother, But myself only and through fault of my own ?
1 Vaidyanatha, a title of Śiva. 2 Adhikara, which is also a division of Hindu treatises on medicine. 3 The reader should note the following passages; which give the Author's explanation of the corruptions which have taken place in practice. 4 An exclamation at some absurdity. As we should say "astounding". I was mine, but said I was Thine, And thus in a falsity I am caught."
Old men say that if both the diseased and the disease be on one side, not even the physician's father or grandfather can cure him. But as ill-fortune would have it, in our case the diseased, the disease, and the physician are all three on one side. That even in this state of things a few cures are taking place is due to the unfailing fitness of the Śāstra.
Consensus of other Scriptures as Regards the Authority of the Tantra
Who asks the wind to make the fire blaze ? As wind comes of itself to a smoking fire and reduces villages, towns, forests, and groves to ashes, so when the first signs of chaos in Dharma appear through the crooked influence of time, suspicious doubt and unbelief manifest themselves, and the heart of man, well furnished with the wealth of heaven, is burnt by the fire of irreligion, and reduced to ashes. Just as a fire first breaking out in a poor man's cottage gradually turns even the royal palace into a mass of charcoal, so if unbelief takes root in the mind of any member of a religious body it makes even the hearts of Pandits of the greatest intellect shake. An inflammable thing burns itself and at the same time any other thing which comes in contact with it. Similarly, an unbelieving man himself falls from Dharma, and also turns others who come into contact with him into unbelievers. For this reason all Śāstras, from the Veda and Tantra to the ordinary NitiŚāstra,1 have counselled the companionship of pious men.2 In the course of time society has long been denied the sight of such. Moreover, impious men have proudly usurped their seats, and, though themselves deceived, deceive society. The Rsis were wont, sitting on the banks of a lake, to worship the Devas and the Pitrs,3 and to throw the offerings into the water. In the belief that the Rsis are there, and attracted thereby, the fish in the waters swarm near the shore, but, fools that
1 Prescribing good conduct. 2 Sadhus. 3 The "Gods" and forefathers. they are, they do not know that the Rsis have gone, and that their place is to-day occupied by fishermen who spread their nets. They who were wont to practise austerities and to distribute for the good of living creatures the offerings accepted by Devas have disappeared, and it is beyond the power of the ordinary man to penetrate the motive of those who have spread nets of selfishness from their place. Moreover, it is these people who lead the hosts of different sects and different Śāstras. They are very often heard to say that other Sistras have no sympathy with the Tantra Śāstra, and that the latter is not a Śāstra, which all admit to be authoritative. By other Śāstras are meant principally the Vedas, Puranas, SamhitSs,1 and Jyotisa,2 and, following them, the Dhanurveda,3 Ayurveda,4 Gandharva-veda,5 and other Śāstras.
The severe blows of political and religious revolutions have left us but portions of all Śāstras. The rest are lost. Rk, Yajur, Sama, Atharva, Dhanuh, and Gandharva Vedas are almost entirely lost. Of Tantras, Puranas, Jyotisa, and Ayurveda, portions only are extant. All present criticism must therefore be made to rest on ruined columns. Let us suppose that three subjects haye been dealt with in the beginning, middle, and end of a Śāstra, and that only a portion of the first, middle, and final part of the Śāstra is extant. Every intelligent man will admit that it is a very wrong inference to draw if in such a case it were said that the Śāstra sought to establish only what was mentioned in that particular portion, and nothing else, It is, therefore, a sign of one-sidedness and shortsightedness to conclude that the Tantra is authoritative only if its authority is acknowledged in such fractional Śāstras as are now current, and not otherwise. Next, if these current Śāstras anywhere assert the Tantra to be unauthoritative, then the Tantra is authoritative; for Śāstra which disproves the Tantra must be subsequent to it. If the Tāntrik cult had not been in vogue previous to such Śāstra, how could it proceed to disprove it ?
1 Such as the Manava and other DharmaŚāstras. 2 Astrology. 3 Veda of the art of warfare. 4 Veda of the art of medicine. 5 Veda of the art of music etc. According to Aryan principles, all Śāstras are without a beginning, so that none is anterior or posterior to another. Even now, in almost all of the extant Śāstras mention is made of all other Śāstras. Such a deeply secret tie binds them the one to the other that, should anyone slip from it, all are torn and scattered. It is, therefore, impossible for one Arya Śāstra to disprove another. Such adverse criticisms as, despite this fact, we see nowadays paraded as "opinions of the Śāstra" on the Tantra Śāstra, are not the opinions of Arya Śāstra at all, but the mere outcome of the activity of non-Aryan intellects. Upon the question whether there is in reality any opposition to the Tāntrik cult in the Arya Śāstra, we shall lay before Sadhakas a few Sastrik authorities, so that they may for themselves see whether other Śāstras approve or disapprove of the Tantra.
Upanisad says: "The Supreme Śiva,1 the Author of all Śāstras and ordinances, prepared the eighteen Vidyas2 of Sruti3 nd all the DarSanas,4 manifesting Himself therein in play.5 Being anxiously requested by Bhagavati,6 who is inseparable from His own Self, He revealed them from His five mouths in five amnayas7 as the highest good.8 The eighteen Vidyas are the four Vedas—Rk, Sama, Atharva, and Yajur; the four sub-Vedas—Ayurveda, Gandharva Veda, Danda Niti, and Dhanur-veda;9 six Vedangas—viz., Siksa, Kalpa, Vyakarana, Nirukta, Chhandah, and Jyotisa;10 and Purana, Nyaya, Mimamsa, and Dharma Śāstra; and, lastly, the six Darsanas11—Vedanta, Yoga, Sankhya, Mimamsa, Visesa, and Nyaya."
We believe that no one is ignorant of the fact that a fundamental part of Tāntrik śadhana is Satcakrabheda.12 The first
1 PaRāmasva. 2 Branches of knowledge described post. 3 Revelation. 4 Systems of Philosophy. 5 That is, by incarnating Himself as the Rsis, who were their revealers or authors. 6 The Devī. 7 Teachings handed down from Guru to Guru. 8 Paranartha. 9 Medicine, art, code of punishments, warfare. 10 That is, pronunciation of words, or euphony, ritual, grammar, glossary, prosody, astronomy, and astrology. II Systems of Philosophy. 12 That is, the piercing of the six cakras or centres in the human body by rousing Kundalini in the Mūlādhāra, and leading Her to and through each of them successively, by the passage of the Susumna Nidi (see Arthur Avalon's The Serpent Power). aphorism1 of the Satcakrabheda comes from Upanisad itself. We are unable to quote the Vaidik Mantra in a book,2 but for the purpose of illustration we shall refer only to its substance. It says: "One hundred and one nadis3 emanate from the base of the heart. Of these, only one—Susumna—passes out through the head.4 If at death the life-giving Śākti passes upward along this nadi, the Jiva penetrates through the gate of Suryaloka,5 and attains liberation. All other nadis are the cause of the Jiva's return to Samsāra.6 Susumna alone leads to liberation."
The same is stated in the seventh Mantra of the Prasha Upanisad. In the Kālīka, Tārā, Nārāyaņa, Śiva Upanisads, the Nrsimhatapani, Gopālatāpanī, and other works, short but pregnant aphorisms deal with the appearances7 of Devata, Mantras, Dhyāna,8 worship,9 and other things related in the Tantra alone. This, we believe, is not unknown to any worshipper. In addition to this, the greater part of the processes dealt with in Tantra relative to killing, driving away, and so forth,10 is contained in the Atharvaveda. Many Vaidik Mantras have also been prescribed in Tantrik worship. Then who can say how many-hundreds of Tantrik upasana tattvas11 have disappeared with the loss of hundreds and thousands of Sakhas12 of the Vedas ? Other examples are unnecessary.
In our discussion upon the principle of Mantra, Sadhakas will be given clear proof to show that event he Pranava,13 the greatest treasure and very pith of the Veda, is not outside the scope of the Tāntrik Mantras. In the Naradapancaratra14 it
1 Sutra. 2 This being forbidden. 3 Generally translated "nerve" or "artery," but as used in the case of the Susumna and other similar nadis, the word also denotes more subtle channels of energy than the nerves and arteries of the gross body. 4 This nadi is centrally situated in the Merudanda, or spinal column, between Ida and Pihgala. 5 Abode of the sun. 6 The world. 7 Murti of a Devata. 8 Contemplation. 9 Upāsana. 10 This refers to the Tāntrik Satkarma, or magical powers—Maranam (destruction); uchchatanam (driving away); vaslkaranam (bringing under control, which would include hypnotism); stambhanam (arrest—e.g., staying a storm, striking a man dumb); vidvesanam (causing antagonism between persons); svastyayanam (curative and helping power in disease, misfortune, and danger). 11 Forms of, or discourses concerning, worship. 12 Branches of the Veda. 13 The Mantra Om. 14 Chap. iii. is said: "Meditating on the six cakras, Mūlādhāra, Svadisthana, ManipQra, Anahata, Visuddha, and Ajna,' he sees his own adored Devata, Śrī Kŗşņa, in his heart, seated on the lotus of a thousand petals embraced by the Śākti Kundalini smiling, beauteous, pure, having the lustre of a young cloud,2 garmented in yellow silk. In the following Sloka3 the great eight-lettered Mantra of Bhagavan Śrī Kŗşņa is given:
"Lakşmīrmāyā kamabljam ' ng'entam Kŗşņa,padam tatha Vahnijayantamantranca mantrarajam manoharam." 4
In the Varaha Purana it is said: "Beloved, the remembrance, praise, sight, or even touch of a Candala5 who is devoted to Bhagavan6 easily purifies the world. Lady ! knowing this more than earthly power of devotion to Bhagavan, intelligent men should worship Janardana7 by the rites prescribed in the Veda of Agama."8
In the Kālīka Purana 9 it is said: "The Devī should be meditated upon as ten-handed, and worshipped according to Durga Tantra." This is merely an indication of the line of worship. The entire Kālikā Purana follows the Tantra. All the bijas,10 Mantras and Murtis of Bhagavan Mahesvara11 which are given for the Śivakavaca12 in the BrahmotTārā Khanda13 of the Skanda Purana are inspired by Tantra.
1 These are the names of the six cakras situate in the perinaeum and in the regions of the genital organ, navel, heart, throat and between the eyebrows, respectively. 2 A cloud when first formed—black with a tinge of blue from the sky 3 From chap, iv of 4 The author does not translate this verse, which, however, runs as follows: "The charming King of Mantras is Lakşmī māyā, Kama bijas, together with the fourth case ending of Kŗşņa (Kŗşņa,ya), followed by Vahnijaya. is Svaha, the wife of 5 One of the lowest, untouchable castes. 6 God. 7 Kŗşņa,. 8 The Tantra. 9 Saradiya Adhikara. 10 Tāntrik "Seed" mantras, such as klim, hrim, Śrī m, hum, etc. 11 Śiva. 12 Amulet of Śiva, 13 A portion of the Skanda Purana. The Padma Purana says. 1 "O Devī of beautiful thighs,2 the religious arts of the uninitiated avail not. Such a one is begotten a beast after death. How can Jiva be beloved of Bhagavan without Vaisnavi initiation, without the Gauri's favour and without Vaisnava Dharma ? "
In the Devī Bhagavata we read: "In this manner in the Satya Yuga3 Bharmānas used to make constant japa4 of the Gāyatrī, Tārā, and Hrillekha Mantras." Hrillekha is a Mantra spoken of in the Tantra. Besides this, the whole of the Upāsana Khanda5 of the Devī Bhagavata is ornamented with garlands of Tantrik Mantras.
In the Mahabharata6 we have Bhagavan Mahesvara's words to Daksa on the subject of his sacrifice: "O doer of good deeds, I shall again grant you a blessing. Accept it, and hear the message of this blessing with joyous countenance and attentive mind. This auspicious Pasnpata Vrata 7 was of yore created by me. It is a vrata extracted by me with careful consideration from the Veda with its six angas8 and the Sankhya and Yoga Śāstras. It is performed with severe and long austerities by Devas and Danavas ;9 hitherto unknown; of universal application and everlasting effect. It may be accomplished in five years, is secret, never blamed by the wise (or it is blamed by fools), and is opposed to the Dharma based on caste distinctions.10 It is above asRāma dharma11 and is practised by the great, who are not afraid of death. High-favoured Daksa f Enjoy, without even performing the great vrata, the great fruits which it bears to
1 UtTārākhanda (last part). 2 See Lalita Sahasranama; Kamesajnatasaubhagya mardavoru dvayanvita. 3 The first or golden age. 4 Recitation of Mantra. 5 The portion of the Devī Bhagavata dealing with worship. 6 Santi Parva (see translation, Introduction, ante). 7 Voluntary religious vow or rite. 8 Parts (see post). 9 Demoniac spirits. 10 VarnasRāmadharma—relating both to caste and the asRāma, or stages of life: Bharmācari (student), grhastha (householder), vanaprastha (recluse), bhiksu (religious mendicant). Historically, the Tantra appears to represent in some degree influences contrary to caste and Bharmānical claims. 11 Law and duty relating to the AiRāma (see post). those who duly perform it. Cease to grieve at the destruction of the sacrifice. Granting this blessing to Daksa Prajapati, Bhagavan Mahadeva, of immense might, disappeared with his consort and followers." The community of Sadhakas will understand that this great Paiupatavrata was according to the Tantra. Besides this, there are many places which closely follow the Tantra. It is needless to mention them all.
Next comes the Mahabhagavata. It is unnecessary to say that this great Purana follows the Tantra, seeing that it is eternally set on the thousand petals of the lotus, whereon Jagadamba is seated, and that it is that which Bhagavan Vedavyasa1 declared to be only another form of Tantra. It is needless to quote any single piece of evidence from the book, for the whole of it, from beginning to end, is evidence.
In the Yoga Śāstra, the philosophy of Patanjali, it is said: "Siddhi is of five kinds—namely, acquired by birth, drugs, Mantra, austerity and ecstasy.2 Some are in possession of Siddhi from birth, such as Kapila, Prahlada, Suka, and others. Some get it by taking drugs, such as the Rsi Mandavya. Some acquire it by constant japa of the Mantra, such as the successful Sadhakas. Others obtain it by dint of austerities, such as VMva-mitra and others. Some attain to it by means of ecstasy,3 and such are Yogis."
All these five forms of Siddhi are the results of practice in Yoga in former births. In the present life they are simply revealed by the help of such causes as birth, drugs, Mantra, etc. That form of Siddhi which comes from constant repetition of Mantras cannot be acquired without the help of Tantra, the MantraŚāstra, Again, according to the Tantra, it is not the highest, but the second form of Siddhi.
As to the Ayurveda, every good physician knows (as is also not unknown to Sadhakas that all forms of worship directed in connection with the saying of Mantra4 over medicines, preparation
1 Who arranged the Vedas, wrote Mahabharata and the eighteen great Puranas. 2 Janmaja, Oshadhija. Mantraja, Tapoja and Samadhija. 3 Samadhi. 4 Amantrana. of metallic drugs of the ash of mercury, and other things, as described in the Ayurveda, follow processes prescribed in the Tantra and employ Tantrik bijas, Mantras, etc.1 We are unable to openly quote all those Bijas, Mantras, etc. Competent inquirers will obtain a mass of evidence by going through this Śāstra.
In Jyotisa it is said: "At inauspicious times, such as unclean months, the following acts should not be done: commencement of education, piercing of the ear-lobes, tonsure, investiture with the sacred thread, marriage, bathing for the first time at a place of pilgrimage, seeing the Anadi-devata,2 examination, enjoyment of ease, purascarana,3 and initiation."4 Had not the Tantra Śāstra
Smrti Agastya Samhita says: "The Mantra, which Guru gives with satisfaction and a joyous countenance . . . performing these preliminaries and mentioning the time of solar eclipse, it has been said that the Mantra which a person receives from his Guru at that time becomes easily successful5 for the Sadhaka."
In the Mahakapila Pancaratra we find: "Instruction in Mantra given by Guru at the said Naksatra, Tithi, Karana, Yoga, and Vara,6 becomes auspicious to a Sadhaka."
According to Pingala, "a Mantra, once rightly accomplished, becomes propitious even if it is not practised and worshipped (afterwards)."
In the Mantramuktavali:7 "Initiated persons should duly make japa of Mantras and worship Devatas, for no sin or un-cleanliness touches the initiated who are self-controlled."
It has been said in the Narada Samhita: "Next, we shall provide for puja, as prescribed in Agama,8 concerning persons tainted with uncleanliness.
1 Indian medicine is greatly indebted to the Tāntriks. 2 Śiva lingam. 3 A rite in which mantras are repeated at prescribed manner of times (see Introduction to Tantra Śāstra). 4 Diksa. 5 Siddha. 6 Star, lunar day, a division of the day (of which there are eleven), con 7 Adhikara (chapter) on Asauca (uncleanliness). 8 Tantra. Besides this, there is a mass of proof in Bharmā Purana, Śiva Purana, Visnu Purana, Markandeya Purana, Agni Purana, Aditya Purana, Vayu Purana, Lihga Purana, Nandikesvara Purana, Bhavisya Purana, Matsya Purana, Kurma Purana, Garuda Purana, Bharmāņda Purana, Bharmāvaivarta Purana, Matsya Svikta, Śiva Samhita, Isana Samhita, Śiva Dharma, Śiva Sutra, and other Śāstras. Were we to quote the evidence of every book, it would not be possible to find room for them in this small volume. We are, therefore, obliged to refrain from doing so against our will.
Next, it is necessary to inquire in this connection whether there were ever any Sadhakas or Sadhikas 1 initiated in Tāntrik Mantras, and possessed of Siddhi therein, amongst those who were discoverers, controllers, and founders of Śāstras, or amongst those who were worshipped throughout the world as successive generations of gurus for their practices, study, Sadhana, and Siddhi in every Śāstra, or amongst those who descended on earth from the Devīloka and Devaloka,2 for the establishment of Dharma, the preservation of the human race, and the promulgation of Śāstra. We shall make no reference to the community of Sadhakas coming after them. Those only we shall present here whose names the Śāstras have proclaimed.
The Kulacudamani says: "Manu, Gandra, Kubera, Manmatha, Lopamudrā, Mani, Nandi, Sakra, Skanda, Śiva, bhatTārāka. Pancami, Durvasa, Vyasa, Surya, Aurva, Vahni, Yama, Nirrita, Varuna, Aniruddha, Bharadvaja, Daksinamurti, the Ganapa, the Kulapa, Lakşmī, Ganga, Sarasvati, Dhatri, Sesa, pala, Hanuman, Daksa, Garuda, Kasyapa, Kutsa, Kunta, Jamadagni, Bhrgu, Brhaspati, the Chief of the Yadus, Dattatreya, Yudhistira, Arjuna, Bhimasena, Dronacarya, Vrsakapi, Duryodhana, Kunti, Sītā, Rukmini, Satyabhama, Draupadi, UrvasI, Tilottama, Puspadanta, Mahabuddha, Vala, kāla, Mandara, Kailasa, Ksirasindhu, Udadhi, Himavan, Narada— all these are ViRāsadhakas.3 They have been spoken of as great
1 Female Sadhaka. 2 Abode of Devī and Devas (heaven). 3 That is, Sadhakas following viracara. Viras,1 and by the grace of Mahavidya2 they have attained Samadhi in their respective lines of action."
The jñānarnava3 says: "The said Vidya4 is worshipped by Manu"; and the Daksinamurti Samhita says: "The above-mentioned Mantra is worshipped by Surya," and "the said Vidya is worshipped by Agastya," and as to another Mantra, "The said Vidya is worshipped by Dflrvasa."
In addition to all these, Dattatreya, ParasuRāma, Visvamitra, Rāmacandra, BalaRāma, Śrī Kŗşņa, Ganga, Lakşmī, Sarasvati, Sītā, Rukmini, and others, were initiated in Tantrik Mantras, let none think that their greatness was lowered thereby. Their store of greatness is not so small as yours or mine that it is liable to be dried up at every wind. The addition or subtraction of one or two waves makes very little difference in a greatness which is of endless extent, unfathomable, and solemn, like a vast ocean unruffled by any wind. How can their greatness be lowered unless they worship another ?5 It is because we are talking that we are obliged to use the word "their". But from the spiritual point of view it should be "His". Sadhaka, know it for certain that, under the names of Kali or Kŗşņa, Hari or
On hearing that even Mahākāla, imperturbable Bharmā, Visnu and Mahesvara, Rāmacandra, Śrī Kŗşņa, Ganga, Lakşmī, Sarasvati, Sītā, Rukmini, and others, were initiated in Tāntrik Mantras, let none think that their greatness was lowered thereby. Their store of greatness is not so small as yours or mine that it is liable to be dried up at every wind. The addition or subtraction of one or two waves makes very little difference in a greatness which is of endless extent, unfathomable, and solemn, like a vast ocean unruffled by any wind. How can their greatness be lowered unless they worship another ?5 It is because we are talking that we are obliged to use the word "their". But from the spiritual point of view it should be "His". Sadhaka, know it for certain that, under the names of Kālī or Kŗşņa, Hari or
1 Here one of the Tāntrik divisions of worshippers. 2 The Devī. 3 In the Mantra adhikara (chapter). 4 Feminine Mantra. 5 That is, they worship themselves. Hara,1 it is Him whom we know—He who, moved by the sweetness of His own play, and with the desire to shed the joy of love and Bharmā-bliss upon the hearts of His devotees, saves the universe in five2 forms, though but one Bharmān in reality. He is five in one and one in five, and, together with the universe, is one without a second. What other, then, is there whom He can worship ? If in any form, in the course of play or in any incarnation, He has worshipped, know that worship to be nothing but the tapasya of Nara Nārāyaņa3 in the BadarikasRāma,4 the pancatapah of Jagadamba in the Himalaya,5 the worship of Govardhana in Brindavana,6 the Katyayani-Vrata,7 the love for Śrī Kŗşņa, and worship of Kŗşņa,-Kall by Śrī Rādhikā, and the worship of Mahadeva by Śrī Kŗşņa, after receiving initiation from Vedavyasa. He has made obeisance to Himself, and that not in order to worship another, but in order to preach to the world the potency of Mantra, Tapas, and Dharma. Whenever it has become necessary to preach any Śākti to the religious world, He Himself has shown the path by acquiring Siddhi in the Sadhana of that Śākti, worship being but the means to the attainment of Siddhi. He has thus given instruction to all people. Bhagavan appears in the heart of Guru, and Himself gives His own Mantra to the disciple. In this His greatness does not suffer. How can the son learn to make obeisance to his parents unless the parents themselves show it to him ? The parents of the world have therefore, made obeisance to themselves, and so taught the world how to make obeisance to them. As His full Bharmāhood is not affected by His appearance as a
1 Visnu and Śiva. 2 The paftcadevata: Śiva, 3 Nara, an ancient rsi, and Nārāyaņa is Visnu. Both did tapas in the BadarikaJRāma (Badarinath) in 4 See last note, 5 Gauri performed the paflcatapah (five 6 Śrī Kŗşņa worshipped the mountain Govardhana. 7 Vrata which Six Kŗşņa asked the Gopis (herdswomen) to perform before the Rāsa festival. daughter of the Lord of Mountains as the fruit1 of Mahadeva's austerities and for the destruction of the demon2 Tārāka, or by his appearance as the son or daughter of Nanda as the fruit of the devotion of the herdswomen3 and for the destruction of Kamsa and others, so neither His sole unity without a second nor His greatness are affected by His initiation in Tāntrik Mantras and the attainment of Siddhi in worships prescribed in the Tantra, done to show to the world the potency of Mantra.
It is needless to point out that Dattatreya, Gautama, Sanat-kumara, Kapila, Narada, and other Rsis were Tāntriks. Works such as the Dattatreya Samhita, Gotama Tantra, Sanatkumara Tantra, Kapila Pancaratra, Narada Pafkaratra, and others, are obvious proofs of it. Probably there is no Sadhaka who does not know of the great Rsi Katyayana. Drawn by the intensity of his devotion, Devī Herself assumed the form of a girl, full of youth, and appeared at the foot of a bael tree on the sixth evening after the new moon, in the month of Asvina, for the destruction of the Demon2 Mahisa. Since then the Victrix of Mahisa has been worshipped in autumn4 under the name of KatyayanI or daughter of Katyayana. It is this Rsi Katyayana who is the author of the Grhya5 of the Yajur Veda.
The Direct and Superior Power of Tantra
It seems the result of some great sin even to harbour the thought that upon the favourable or unfavourable opinion of other Śāstras the authority of that Tantra depends which keeps living and safe in the shadow of its mighty arms all things moving and unmoving in the universe and world of śadhana from the creation of the First Self6 to the great dissolution.7 Authors of Smrti, Samhitas, Puranas, and Darsanas, have, even after the practice for ages of severe austerities, failed to discover Her, and, prostrating themselves to the earth in obeisance, have said: "O Thou whose gunas8 are unknown to all Nigamas,9 how can
1 Siddhi. 2 Asura. 3 The gopis, who loved Śrī Kŗşņa,. 4 Sarat, the months of Bhadra and Asvina. 5 Grhya, or household sutras of that Veda. 6 Purusa or Ego. 7 Mahapralaya. 8 Qualities, functions. 9 Tantras. we, O Mother, describe that beauty of Thine which is visible only to PaRāmaslva ? "1
Again, it has been said: "O Mother, Creatrix of all ! who else is able and will dare to describe the greatness of Thy gunas, which even Bharmā, the Lord of creation,2 with his four mouths; the victor of Tripura, with his five mouths;3 Kartikeya, commander of the celestial armies, with his six mouths;4 and Anantadeva, the Lord of serpents, with his thousand mouths,' are unable to describe ? "
Puspadanta has said: "If Sarasvati herself were to write for unending ages with a pen made from an indestructible branch of the Kalpa-tree,« with ink in volume equal to that of the Black Mountain contained in the ocean as its pot, upon the wide surface of the earth as writing-paper, even then She would fail to record Thy gunas."
It is a dangerous learning which to-day makes a man, in order to prove the authority of Tantra Śāstra, the word of Śiva Śākti (who is beyond the mind and speech of this world, Whose merciful regard the three worlds supplicate, whose meanest servants, the Yogis, Rsis, Munis, Siddhas, Sadhus, and Sadhakas,7 are honoured throughout the world), depend on the words of the self-same Rsis.
Learned man ! lay aside this learning of yours, and be not ashamed for having done so. If any have come to this world with a perverse intellect, you undoubtedly are their chief. Disputes, questionings, doubts, and misgivings on this subject arise in your and my minds. But in none of the Śāstras do we find those who are to remove our doubts themselves raising a whisper against Tantra. Nowhere therein do we find it questioned whether the Tantra Śāstra is authoritative or not. You will say
1 The Supreme Śiva. 2 Prajapati. 3 Śiva called Tripurari from his victory over the Demon Tripura, or as some say, the three cities of the Asuras. 4 Son of Śiva. 5 Who, from under the nether worlds (patala), supports the universe on his head (see Visnu Purana ii, chap. 5). 6 The heavenly tree, which granted all desire as its fruit. 7 Adepts in Yoga, Seers, sages, the perfected (siddha), holy men, and religious men who practise śadhana. that perhaps they had not such an all-embracing vision as we have got. But there is no "perhaps" in the matter. Such scepticism was not in their nature. You and I, though born of Bharmāna parents, are to-day behaving like Candalas1 through bad companionship. And so we consider it derogatory to our honour to bow our heads at the feet of our parents. But they were sons of Bharmānas, and Bharmānas themselves, and thus the sceptical question suitable only to a Candala's nature never found a place in their minds. Where there is no question, how can there be an answer ?
Just as people fearlessly enter the palace of their King at the time of payment of their yearly taxes, and seek his protection when unavoidable danger appears, so, whenever any unavoidable difficulty has arisen in matters of worship or any adhyatmik, adhibhautik, or adhidaivik danger2 has arisen, all Śāstras have stood at the door of Tantra and given instructions in its name for man's safety. And at others times, whenever there has been occasion to describe practices,3 rules of caste,4 history, and the like, they have timidly assumed silence, considering the saying of Tantra to be as weighty and solemn as royal messages, and beyond penetration on their part. Consequently, they do not launch into a discussion upon Tantra at every word. This is not due to want of faith, but bespeaks perfect reverence on their part.
It is in Bengal alone that we hear people, now here, now there, raising the grating cry of "Tantra, Tantra!". But in other provinces, such as Maharastra,5 Dravida,6 Utkāla,7 Kasmira, and Nepala, people do not call that Śāstra, Tantra, but Mantra Śāstra, just as people do not take the name of their fathers, but call them "Father". The meaning of this is that worship of IsVara8 is every person's daily duty, and that Mantra is essentially necessary for worship. If Mantra be necessary, then one must necessarily ask the help of a Mantra Śāstra. If,
1 One of the lowest castes. 2 See post. 3 Acara. 4 Varnadharma. 5 Mahratta country. 6 Dravidian country—Madras. 7 Orissa. 8 The "personal" God. in spite of such eternally valid evidence as the words of Śāstra, lives of Rsis, immemorial practice, anyone still says "Unauthoritative" to such we, as followers of the Śāstra, will reply: "The Vedas, Smrti and words inspired by the spirit of Dharma are authority, and if to any person all this is of no authority, then who will accept his words as authority?"
Such evidence is sufficient to prove the acquiescence of the Śāstras, but the acquiscence which is required by polemics is different.
In anticipation of danger from doubt, which is the characteristic of the Kālī age, the great Ordainer has made adequate provision against it. Other Śāstras have repeatedly and clearly said: "The doubt of a person without faith is no example"— that is, should an unbeliever do any work ordained of Śāstra, and yet derive no benefit from it, then his case does not stand for an example, "because everywhere it is only a believer who is competent1 for the performance of Vaidik rites." Whatever may be the reason, the Śāstra will only bear fruit for those who have faith in it. The matter is, however, otherwise with Tantra. For I cannot disbelieve it even though I be the greatest and most obdurate of sceptics. I may not have faith in Veda or Śāstra, in God, the next world, sin and righteousness, Heaven and Hell, yet I cannot but believe in Tantra.
Of the three forms of evidence2—namely, perception, inference, and Śāstra3 —the sceptic 4 may not have faith in inference and Śāstra, but he yields to and accepts direct perception as the only true form of evidence. And thus, even though I be the greatest sceptic, I cannot ignore Tantra, which is a Pratyaksa Śāstra5: "The potency of a thing does not wait upon intellectual recognition." Whether you believe it or not medicine has power, and will cure disease. It does not wait upon your intellectual recognition of the fact. There is an inherent power in fire to burn. It will burn the hand which is knowingly or unknowingly
1 Adhikara. 2 PRāmana. 3 That is, pratyaksam, anumanam, Sabda. 4 Nastika, or disbeliever in the Vedas. 5 A practical Śāstra of experience. put into it without waiting for the belief or unbelief of the owner of that hand or anyone else. Similarly Siddhi, the visible1 fruit of the Tantra Śāstra, is the outcome of its natural potency. Whether you or I believe it or not, Tantra Śāstra will, when applied as directed by itself, bear visible1 fruit. The combined determination of lakhs of persons such as you or I will not avail to prevent that. Relying on the strength of its own arms, Tantra does not recognize the efficacy of anything, call it reasoning or evidence, judgment or inference. All Śāstras, in making ordinances in conformity with Tantra, have guarded their individual honour. For as it would matter little to the sea if all the waves were to become cross and to turn their currents away from it, so it would matter little to the Tantra even if all other Śāstras were to go against it.
You may rush towards a lion with marshalled herds of furious elephants, but at the moment the resounding roar is heard of the maned King of Beasts, subduing even the loudest voices, then everyone will fly, one knows not whither. Similarly, place all Śāstras on one side and Tantra on the other, and then you will see that the-directly perceptible1 war cry of Mantras, resounding like the solemn booming of thunderclouds, will make them senseless, and disperse and drive them away to places of which there is no knowing. It is because of this eternally self-evident1 superhuman virtue of the power of Mantra that the Tantra and the Devata worshipped therein are eternally awake. Who will with impunity throw weapons of crooked and fallacious argument at one whose voice is guided by the Devata, who directs all intellects in the Bharmāņda , and who dwells in every heart? The fancies of inference2 are ever trampled under foot by direct perception.1 Tantra has therefore said: "KulaŚāstra3 is eternal evidence, because it bears visible1 fruit. Putting aside the sceptics, even such animals as beasts, birds, and the like, admit visible1 things to be evidence. It is by force of the realization of such evident1 fruit that Tantra has destroyed all perverse arguers. Who knows what will happen in the hereafter?4 That is the best of all philosophies5 which bears actual and visible1
1 Pratyaksa. 2 Anumanam. 3 Tantra. 4 That is, in the next birth. 5 Darsana. fruit in this world." This is what Śāstra says. When, however, in society it is found that on many occasions Tāntrik rites bear no fruit, doubt arises in the people's mind. We ourselves are much pleased to see and hear all this. For where they complain of a want of fruits we do not discern it. Is it not a fruit if Svastya-yana1 leads to dire consequences? Through our ill-fortune a mango-tree bears amda,2 or through lack of intelligence we wish an amdah-tree to bear mangoes. This it is which gives rise to the difficulty about fruit. Your and my belief that "we do a work according to the Śāstra" is really a wicked vanity on our part. And it is because Śāstra and Devata are unable to bear with this insolence of ours that they shatter our conceit in giving us fruit the opposite of what we sought. And then we think "alas! what has happened? faith is shaken!" but if we understand the matter rightly it is only a wrong belief which is dissipated. Neither place, time, nor subject is according to faith, yet still there is the meaningless and unreasoning cry, "according to Śāstra".3 Why should Śāstra tolerate this wrong? Śāstra ordains that a pflja is to be held at dead of night. But maybe, either from fear of keeping up at night or attracted by the maha-pRāsada,4 you sit in worship in the early evening. Why then should not what is begun in early evening end in misfortune? For this reason Śāstra has said: "Who does not worship Maha-vidya,' or repeat Mantras." It is only for want of one thing— namely, the proper disposition6 —that there occurs a want of fruit. It is a very difficult thing to worship Her with a heart inspired with true feeling for Her. RāmapRāsada has therefore said: She is to be sought through feeling. Can we without feeling find Her ? "
In fact, it is great foolishness to doubt Mantra or Devata on account of one's own deficiencies. It bespeaks great stupidity to put out a fire by pouring water on it, and then to opine that
1A rite to dispel evil and to bring about good. 2 A sour, skinny fruit. 3 That is, everyone nowadays is speaking of Śāstra, but none really cares for or applies it. 4 The great food or flesh of the animal of sacrifice. 5 The Devī. 6 Bhava. it has not the power to burn. Similarly, it is a heinous sin to misdo Tāntrik work and then to doubt Śāstra. It is always the mark of a weak, feminine nature to endeavour to establish one's superiority on the issue of a verbal quarrel, whereas it is the sign of a man to desire to conquer the world by the strength of one's own arms. Similarly reasoning, argument and inference may be the work of other Śāstras, but the work of Tantra is to accomplish superhuman and divine1 events by the force of its own Mantras. The power to destroy, to banish, and control,2 are, with others, matters of daily accomplishment. Thousands of great and accomplished Sadhakas still illumine all India with the glory of their austerities.3 In every Indian cremation ground4 the refulgent and divine halo of Bhairavas and Bhairavls 5 is yet to be seen mingling with the light of the flames of funeral pyres, rending apart the waves of nocturnal darkness and illuminating the wide expanse of Heaven. Dead and putrefying corpses submerged6 near cremation grounds are still brought to life by the force of the Sadhakas' Mantras, and made to render aid to Sadhana and Siddhi. Tantrik Yogis even now and in this world dbtain, through the potency of Mantras, direct vision of the world of Devas, which lies beyond our senses. She, with dishevelled hair, the Dispeller of fear from the hearts of those who worship Her, still appears in great cremation grounds,7 to give liberation to Her devoted Sadhakas, who, fearful, of this existence, make obeisance to and supplicate Her. Sadhakas still merge themselves in the Self of Bharmān, laying their Bharmā-randhra8 at those lotus feet of Bharmāmayi,9 which are adored
1 Daiva. 2 Maranam, Uchchatanam, Vasikaranam. 3 Tapas. 4 Smalana, where Savasana, Mundasana, Lataśadhana, and other Tāntrik rites are practised. 3 Adept Tāntrik men and women. 6 Before and whilst awaiting burning, the corpse is placed in the sacred stream. 7 Mahasmalanas, where some of the most difficult forms of Tāntrik śadhana are practised. The auspicious Kālīka is thought of as with dishevelled hair (vigalitachikura), and so is the hair of the devotee (see Karpuradi stotra, verses 3, 10). 8 The cavity of Bharmān at the top of the head, here used for the head generally. 9 The Devī. by Bharmā and other Devas. The throne of the Daughter of the Mountain' is still moved by the wondrous, attractive force of Mantras. This, in the eyes of Sadhakas, is the ever broad and royal road upon which they travel untiring to the city of liberation. Maybe there is nothing but darkness for the bedridden and dying blind man. Yet know that of a surety, oh blind man, that the darkness exists only in your eyes.
We are obliged to say something else. In Bengal a species of high-class creatures called "educated critics" has come into existence, who at every word are wont to say: "The Tantra Śāstra is a recent production. The age of the earth is 5,000 years in all. Within this period the creation of man dates 3,000 years. Previous to that his forbears were, according to some, frogs, and according to others, monkeys." Whose antiquarian researches have led to such discoveries? It is no wonder that they should deem the Tantra Śāstra a recent thing. We, too, cannot oppose or be sceptical of their views. Even if we think we shall not believe it, our intellect believes of itself. For had not such been the state of their forbears, why should the descendants be such as they are ? Alas! O Providence,2 we know not whether you ever dreamt of such a perversion of intellect, of such a disastrous change of nature in the children of Manu. Be the idea sound or superstitious, we still say: "From the time that the Devas were established in the seven heavens,3 on the summit of Mount Sumeru, from that time we Bharmānas have belonged to the race of Bharmā. So long as Ganga4 endures on earth, we, too, shall endure in the race of Bharmā. So long as the sun and moon shine in the sky, we, too, shall endure in the race of Bharmā." In Śāstra alone does a Bharmāna live, so that the existence of Bharmānas and Śāstras are one and the same thing. Judging from the point of view of those for whom the creation of man is 3,000 years old, Tantra will be a recent creation of, say, a 100 years' age. Intelligent men must therefore now consider that within these 100 years only, in the midst of four or five revolutions caused by minor forms of Dharma,5 in the course of contest
1 The Devī as daughter of Himavat. 2 Vidhata. 3 Svarga. 4 The holy River Ganges. 5 Upadharma, used in a bad sense. with sceptics, the Tāntrik Śāstra and initiation have been promulgated and preached through heaven,1 the mortal world,2 and the nether world,3 to the ears of every man and woman of every home in Bharatavarsa, consisting of Cina, great Cina,4 Nepala, Kasmira, the Dravidian Land,5 Maharastra,6 Anga,7 Banga,8 Kalinga,9 Saurastra,10 Magadha,11 Paiicala,12 Utkāla,13 and other countries and continents beginning from the mount of sunrise to the mount of sunset.14 What blessed criticism!15 It is on this account that old far-sighted grammarians gave the prefix "sam" instead of any other to samalocana16 (criticism). Historical critic, what shall we say to you ? Valihari!17
There is yet another sad thing to tell. In the community of worshippers there are a few persons belonging to the Vaisnava sect18 who believe that the Tantra is the Śāstra dealing with the worship19 of Saivas20 and Śāktas21 alone, and that it is in thorough antagonism to the Vaisnava Dharma. We do "not know what to say in reply to this. To those who hold such a belief we with folded hands put the question: "What Tantra is this ? " The name of the Tantra of which they have heard from their Lords22 is Svatantra,23 while that which is Śāstra is called Tantra. When dealing with the subject of the characteristics of Tantra, it has been said that it is that which is "approved of by Vasudeva".24
1 Svarga. 2 Martya. 3 Rāsatala. 4 Mahacina. 5 Madras country. 6 Mahratta country. 7 Country about Bhagalpur, Tirhut. 8 Bengal. 9 Part of Orissa described in the Tantras as from Pun to the Kŗşņa River. 10 Surat. 11 Southern portion of Behar. 12 Punjab. 13 Orissa. 14 Udayacala and Astacala: the mountains from which the sun is said to rise, and on which it sets, respectively. 15 Samalocana, 16 A pun; the word "sam" in Bengali meaning "a clown". 17 A form of exclamation which literally means "I am beaten. I have no words for it. Astounding." is Worshippers of Visnu. 19 Upāsana Śāstra. 20 Worshippers of Śiva. 21 Worshippers of the Goddess, or of Śākti the Devī. 22 Prabhu, the title by which the gosvamls, or religious preceptors of Vaisnavas. are called by their disciples. 23 Svatantra means "different". There is a play on the words, the meaning of the passage being that Tantra is Śāstra, but what they have heard is different, that is not SSstra. 24 Visnu, Lord of Vaisnavas (see post). In this there is nothing to which a true Vaisnava can take exception. But then we have nothing to say to those with whom the objection lies, because they are Lords.1 When they interpret the Śāstra of Devotion,2 it seems that they are Lords of Vaisnavas alone; but when they sit in judgement disproving Tantra, it would seem that they are Lords of Visnu also; otherwise, how can they dare to disprove the words of their Lord?' If the Tantra Śāstra is hostile to Vaisnavas, we then ask by whose grace did they receive that Visnu Mantra, initiated in which they, in their pride of Vaisnavism, cast sinister glances at the Tantra Śāstra? It is, indeed, a sign of great scepticism to be an enemy of Tantra after initiation in a Tantrik Mantra, We know that honest Vaisnava Sadhakas are never inimical to Tantra. But still, for those who are so mistaken, it is necessary to point out what the Tantra itself has to say in this respect.
Tantra says: "Kālī alone in the Kālī age, Kŗşņa alone in the Kālī age, Gopala and Kālīka4 in the Kālī age, are the Devatas who are awake."5
"MahaKālī and Mahākāla exist in the manner of a grain of gram. Just as the grain of gram has on the outside a covering, and is in the inside divided into two equal portions closely touching each other, so the ParaBharmān* is covered on the outside by māyā, and exists interiorly as Śiva and Śākti in equal parts, closely united the one to the other. It is this PaRāmatma existing in the forms of Śiva and Śākti who is Maharudra, Mahavisnu, and MahaBharmā. The one only Bharmān is called and differentiated by the three names Bharmā, Visnu, and Mahesvara.7 But he who looks upon the different forms which pass under these different names as really different never attains liberation."8
In the Mundamala Tantra9 it is said: "So long, O Supreme Devī, as it is thought that there is a different Spirit in different
1 Prabhu, the title referred in footnote on p. 206. 2 BhaktiŚāstra, 3 Visnu, by whom the Tantra is approved (see post). 4 Kŗşņa and Kālī 5 That is, active; whose activities are efficacious. 6 Literally, "Tattva of". 7 Śiva. 8 Such as he who worships Visnu, thinking him to be different from Śiva. 9 Chap. vi. beings,1 so long only is the world multiform, activities different, and feeling diverse; Bharmā, Visnu, and Mahesvara distinct; Ganesa, Dines"a,'2 Vahni,3 Varuna,4 Kubera,5 and the Dikpalas6 different Devas; effort is of many kinds; beings are masculine, feminine, and neuter; bael leaves7 are different from tulsi leaves,8 Java, Drona, and Aparajita9 are different from Tulsi-leaves; the Divya, Vira, and Pasu forms of worship are different,10 the idea of difference exists in Tantra; different forms of worship are prescribed for different Devatas; and so long (O Mother of the world) is Hari11 deemed separate from Hara, and so long (O Sive)12 are Kali with the terrible jaws, She13 with the beautiful matted hair,14 Sodassi and Bhairavi,15 different Devīs; Bhuvanesvari, Cinnamasta, Annapurna, Bagalomukkl, Matangi, and Kamalatmika16 are different Devīs, and Sarasvati and Rādhikā 17 are distinct. As long as the notion of unity at the lotus feet of Bhavani18 does not exist, so long endeavours, activities, modes of worship, and practice are different, O Devī of fair body! O Sankari!19 when perception of the truth26 grows in the lake of the Sadhaka's pure heart, then in the resplendent bloom of the flower of non-duality, which is the lotus feet of Tarini,21 the vision of one only Bharmān, not only in all Devas and Devīs, but in every being22 in the Samsāra, opens to the view of the Sadhaka."
"The Sadhaka who contemplates Mahesvari,23 knowing that She is not different from Guru,24 Visnu, and Mahesvara, and
1JIva. 2 The Sun. 3 The Lord of Fire. 4 Lord of water. 5 Lord of wealth. 6 The regents of the ten quarters. 7 Sacred to Śiva. 8 The holy basil (ocymum sanctum), sacred to Visnu. 9 The hibiscus, drona (a white flower) and clitoria—flowers sacred to the Devī. 10 The three different forms of Tāntrik worship (Upāsana). 11 Visnu. 12 A title of the Devī. 13 Tārā, one of the Dasamahavidya, or ten great forms of the Devī. 14Jafa. 15 Forms of the Devī. 16Ibid. 17 Sarasvati is Devī of speech, and Rādhikā the beloved of Kŗşņa,. 18Title of the Devī; Bhava is Śiva. The Devī and Vayu Puranas say that the Devī is Bhavani, as giving life to Bhava. 19 Sankari is feminine of Sankara, a title of Śiva. 20 Tattva. 21 Title of the Devī, as Saviour. 22 Jiva. 23 Title of Devī, as spouse of Śiva, Mahesvara. 24 Religious preceptor. To say that the Śāstra in which such a universally accepted conclusion is the object of śadhana and Siddhi, is yet antagonistic to Vaisttavas, though it does not harm Tantra, yet smears the spotless Vaisnava name with the mud of indelible infamy.
To bring about harmony in place of their quarrels, Puspa-danta has said in the Mahimnastava:3 "All the conflict of opinion which exists in the threefold Śāstra,4 Sahkhya,5 Yoga, cult of Pasupati,6 and Vaisnava Śāstra7 is due to differences of ideas, and is nothing but the doubt whether this or that is the right path. But, O Lord! just as the waters of all rivers, in whatever direction they flow, and whether in straight or sinuous course, mingle in the end in one great ocean, so Sadhakas (whatever be the path they follow) are at their journey's close sure to meet each other in Thee Who art the one only ocean of Unity."
Sadhaka, know it for certain that that is the final conclusion of every Śāstra, be it Veda or Tantra.
There are present-day Vaisnavas who revel in daily new emotions,8 who are not satisfied with the forms9 of the ten incarnations10 of Bhagavan, or the four armed Nārāyaņa Vasu-deva dwelling in Vaikuntha," nor even12 with the conjoined13 form of Bhagavan Śrī Kŗşņa, the perfect incarnation, and who in many instances abandon the Caitanyaless14 Mantra of Visnu and Kŗşņa worshipped by their forefathers, and received by them at the time of initiation, and get initiated in a Mantra which has
1Śiva. 2 An embodied spirit; here, "man". 3 Hymn in praise of the greatness of Śiva. 4 Trayi—the Veda. So called because it consists of the three things— song, prose, and verse; or because the first three Vedas are alone included. s Philosophical school, 6 The Tantra. 7 Śāstras dealing with the cult of Visnu. 8 Rāsa. 9Murti. 10 AvaTārā of Visnu. 11 Visnu's heaven 12 Yugalamfirti, or that in which the persons of both Kŗşņa and Rādhā are shown together. 13 Purna avaTārā. 14 See next note. Caitanya in it.1 Amongst such people there are many who say that it were better if Tantra Śāstra ceased to exist. They have both the daring and the opportunity to say this because, considering the nature of the daily novel Mantras in which they are initiated, and which are found neither in Veda, Purana, nor Tantra, the existence of the Tantra Śāstra is a source of danger to them. However that may be, it is not necessary to waste time in writing about them. The only refuge of the Hindu race is the tree of Veda, which is manvanTārās2 and kalpanTārās3 old. The five forms 4 of Tāntrik worship are its five branches.
It is by no means impossible that now, towards the end of the Kālī age, a few parasites should be found growing on some of its branches. Those, however, who know the original tree will recognize the parasites the moment they see the leaves. However that may be, we do not consider them as included in any of the five communities of worshippers, and are therefore unable to accept their opinion as that of Hindu society. We know them only as Vaisnavas who are initiated according to Śāstra in Visnu Mantras. If they want to destroy the Tantra Śāstra they will simply destroy themselves, because the Visnu Mantras themselves are stated in Tantra alone. To become inimical to Tantra owing to enmity with Śāktas,5 caused by difference in practice, is like turning a father out of home because of a quarrel with a brother.
There is another thing of which we are ashamed even to think. We are really pained to see so much anger and enmity in Vaisnavas who worship such an amiable, peaceful, smiling, and sweet-faced Devata, and who daily eat havisya6 without
1 There is here both pun and sarcasm. Caitanya means consciousness or intelligence, and is also the name of the celebrated Vaisnava Saint who is the head of a large section of the Vaisnavas. The meaning is that some people have the audacity to think that the Mantra of Visnu is without caitanya (acaitanya)—that is, without consciousness—because not associated with the Saint Caitanya and to think that a Mantra associated with the same Caitanya has alone consciousness (sacaitanya). 2 A manvanTārā is a fourteenth part of a Kalpa (see post). 3 A Kalpa, or day of Bharmā, is 4,320.000,000 years. 4 Vaisnavas, Saivas, Śāktas, Sauras, Ganapatyas. 5 Worshippers of Śākti, or the Devī. 6 A very pure form of food, prepared with fruit, vegetable, and rice. flesh. If in this matter they were to ask their Gurus, instead of venting independent opinions of their own, then we, too, shall be saved. If Tantra Śāstra be deemed merely the Śāstra of the Śāktas, then by the grace of what Śāstra have Vaisnavas and the Gosvamis of the well-known families of Advaita, Nityananda, and others, who are Gurus of the Vaisnavas, and who give initiation, preserved their great glory so long? Blinded by anger, people often forget their relation with others, and abuse them, but that is another matter. As a fact, both Śāktas and Vaisnavas are equally initiated in Tāntrik Mantras. The authority of the Śrī mad Bhagavata is held by the Vaisnavas in much higher esteem than that of any other Purana or Tantra. That Śrī mad Bhagavata1 says: "He who would free himself of the bond of the heart should worship BhagavSn in the manner prescribed in Tantra." Again, after referring to the forms of worship prescribed in both Veda and Tantra, it refers separately to the Tāntrik form of worship for the Kālī age, and says: "Hear also how worship is to be performed in the Kālī age according to the ordinance of various Tantras."
Commenting on this verse Śrī dharasvami says: "By a separate reference again the superiority of the Tāntrik path in the Kālī age is shown."
In the same work Bhagavan counselled Uddhava, the crest-gem of devotees, as to what should be done in His own worship. "In all parvas2 in the year provision should be made for Jatras3 and Valis4 in my honour. Vaidik initiation5 and Tāntrik initiation should be received successively, and the Caturmasya,6 Ekadasi7 and other Vratas8 should be observed." Again, "All articles of Puja, such as water for washing the feet,9 for sipping,10
1 Eleventh Book. 2 Auspicious tithis (or lunar days) for religious observances. 3 Festivals in the worship of Kŗşņa, such as Rathajatra, Dolajatra, Snana-jatra. 4 Worship (puja) with offerings. 5Diksa. 6 Four monthly. 7 On the eleventh lunar day after new or full moon. 8 Occasional and voluntary religious observances. 9 Padyam. 10 Acamanam. and the others,1 should be set out in order. Marking out a seat for me with Dharma and other Śāktis, nine in Eillj mukc therein a lotus of eight petals bright with the pollen of its womb. Then worship me with Mantras prescribed in both the Veda and Tantra Śāstras for the attainment of Siddhi in both." Here Śrī dharasvami has in his Commentary laid down that worship, according to both Veda and Tantra, is requisite for the acquisition of both enjoyment2 and liberation,3 as stated in both Veda and Tantra. "Worship of me is of three kinds—namely, Vaidik, Tantrik, and mixed (that is, Vaidik and Tantrik and mixed, or Pauranik). I should be duly adored according to all the three forms.4 "If the Sadhaka adores me by the Vaidik and Tantrik paths of Kriyayoga,' he will receive from me siddhi in both Veda and Tantra."
We ask those who have faith in Bhagavan and the Bhagavata whether they have faith in these commands of Bhagavan, as stated in the Bhagavata. Now the Sadhaka, who stands arbitrator in the dispute, will see whether the Tāntrik initiation and Scripture do not form the very life's stay for the Vaisnava who follows Śāstra. When the time for the dissolution of a family comes, we find that both inmates and outsiders become of the same mind, and so through the misfortune of the present Aryan society we find that in many cases to be so.
1 That is, the other (ordinarily fourteen) upacaras. 2 Bhoga. 3 Moksa. 4 The author's Bengali translation appears here to differ somewhat from the Sanskrit, which runs: "Trayanamipsitenaiva vedhina mam samarch-chayet," or "I should be adored by whichever of the three forms it is desired." 5 Yoga of work. |
