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chapter iv
Gāyatrī
Although all admit that the Gāyatrī is the fundamental part3 of worship as directed in Śāstra, yet the characteristics of the present time make it necessary to consider it both in some degree separately, and also in connection with Tantra. For there are nowadays some who even ask: "What is the necessity for the adoption of Tāntrik Mantras when there is the Vaidik Gāyatrī?" The reply is that there is no necessity if necessity for initiation ends with initiation; but those who, on the contrary, have to perform worship based on initiation must certainly be reinitiated according to the Tantra. For in the Kālī age worship of Gāyatrī is not possible according to the Vaidik method. Without reinitiation in Tāntrik Mantra, worship of the Gāyatrī even cannot be considered to be accomplished. Should anyone on that account regret because he thinks the Gāyatrī is disgraced thereby then Gāyatrī Herself4 will judge the matter. But there is no cause for lament. There is no fear that the line will fail even if the son should feel himself insulted and therefore die, when the grandson is taken in the arms. It is asked, what is the necessity ? But we ask, where is even the want of it. Who will say that the boy who has passed the matriculation examination will not in time be eligible for studies suitable for a degree examination? However that may be, more of this hereafter. At present let us discuss what Gāyatrī is according to Aryan notions. Is the Gāyatrī mere words or Mantra? If it be merely the former, how can it be so supreme as to be accepted as the fundamental part of worship, the supreme Bharmān Himself ? If
1 Gāyatrī 2 Sakara Upāsana. 3 Tattva. 4 For the Mantra is the Devī Herself. 5 Tattva or principle. the glory of Gāyatrī is due merely to its being a great saying, weighty and solemn, pure, full of sense and truth, then there are hundreds of thousands of great sayings in Aryan
Śāstras which are equally replete with truth, and marked with more feeling and sweetness. Why, instead of worshipping them, do we worship
Gāyatrī alone as the essential portion1 of all the Vedas ? Why am I, whether learned or ignorant, with or without understanding, called a
Bharmāna provided I am initiated according to
Śāstra in the Gāyatrī Mantra ? Putting aside the world, why has the Lord of it said: "Every
Bharmāna is my body, be he learned or unlearned." In Śrī mad Bhagavata, Śrī Bhagavan has said: "Even this four-armed form2 dwelling in Vaikuntha is not dearer to me than a
Bharmāna. A Bharmāna is full of all Vedas, and I, too, am full of all Devas." That is to say, the world is maintained by both Veda and Devata, and both are therefore equally worshipful. But as all Vedas and myself who are full of all Devas, unite in the
Bharmān body of a Bharmāna, the latter is the most worshipful of all.3 "Malicious and misguided men who know not this truth slight me who am the all-pervading Supreme Spirit, the Guru of the three worlds, and
Bharmāna in form, by worshipping my images and symbols only" (that is to say, by omitting to worship a
Bharmāna as Bhagavan). Manu says: "On the birth of a Bharmāna, Isvara Himself4 is born on earth in order to guard the sheath of Dharma of all creations." For him who neglects the
Gāyatrī,
Śāstra again says in the Gāyatrī Tantra: "It is the embodied spirit of a twice-born person formed of
Gāyatrī who is the worshipper of Devata, and not the body nor senses, nor anything else. Visnu,
Śiva and other Devatas are fit objects of worship for him only who is such a Devata. A
Bharmāna who neglects the
Gāyatrī should not touch tulsi leaves nor take the name of Hari. A twice-born who neglects the
Gāyatrī is like the lowest Candala. What will he gain by worshipping
Śrī -Kŗşņa
1 Tattva or principle. 2 Murti. 3 A Bharmāna is called "earth-deva," (Bhudeva). 4The Lord." family, he as well as all his kith and kin of the same gotra should do expiation for it. An effigy made of fifty kusa leaves should be burnt according to the rules prescribed in Veda. Otherwise his sin will soon enter into all his relatives of the same gotra, and such as come in contact with him will share in his guilt. In the Kālī age the number of such sinners will daily and particularly increase." Again in the same Tantra it is said: "The twice-born who through wilfulness or neglect omits to do japa2 of the Gāyatrī is of a surety born of the seed of a Yavana.3 The Brah-mana who is without faith in even the Gāyatrī is, O Devī, truly a Yavana, and being such how can he repeat the Gāyatrī ? Fallen is the country in which that sinful Yavana dwells, and fallen also is the Ruler of that country. Bharmānas who associate with him are fallen and infamous. Food given by a person who neglects the Gāyatrī is worse even than food given by a Yavana. It were better to partake of the food of a Yavana than even to drink water brought by a sinner who neglects the Gāyatrī."
Why? Why is it that the influence of a few words makes a man worthy of adoration by Devatas? And again, why is it that the want of those few words makes him the lowest Candala, lower than a Yavana?4 The Śāstra has neither enmity nor friendship with Jiva. It rebukes none and caresses none. It says only what is true. If anyone's feelings are wounded on account of the statement of a truth, then not he who utters that truth but the truth itself must be considered the cause, and therefore inquiry should be made into that. The truth about Jiva will be revealed if the true principles5 concerning Gāyatrī, according to Śāstra, are discovered. In fact, it is because we do not know the true nature5 of Gāyatrī that we hear of all these "why's". The moment we realize the true aspect of Gāyatrī then no "why" will remain. Then we shall understand that there can never be distrust in Gāyatrī unless a Bharmāna's nature becomes fundamentally corrupt, and that in such a case the
1 Lineage. 2 Recitation of Mantra. 3 Foreigner. 4 Foreigner. 5 Gāyatrī Tattva, or the nature of or principles concerning Gāyatrī. In a general way Gāyatrī Tattva means the subject of Gāyatrī. epithets of Cāndala and Yavana are not exaggerated, but merely appropriate expressions. The authors of Śāstra knew at least as well as you or I that it is of little moment whether a few words are said or not. You or I have not done well in thinking that the Gāyatrī, which even a muni,1 who has taken a vow of silence, may not omit to inwardly repeat without ceasing to be a twice-born, is mere language and words. It should be understood that that which makes a Brāhmana by its presence and a Yavana by its absence is not mere language, but the great supersensual Mantraāakti2 which controls the Brahmānda, and appears as eternal consciousness; and that what we have taken for mere words and feet of verse is not so, but a great Mantra, full of brilliance appearing in the form of characters replete with transcendent principles.3 A firestick4 may be only an ordinary piece of wood to a Savara5 gathering fuel in the forest, but to the performer of sacrifice with the fire it is a veritable womb which bears luminous fire. Similarly the Gāyatrī may appear only a string of letters to an unbeliever, but to a Sādhaka of divine wisdom it is a very mass of radiant shining energy6 of Mantra. Just as when, sitting even in a dark room, the sacrificer lights the sacrificial fire by the friction of fire-sticks, and by casting the offerings in that fire offers full oblation7 in homa,8 so the sādhaka living in the deep dark samsāra illumines the cave of his heart with the light of Bharmān,9 kindled by the friction of mind and Mantra. He then offers to that burning fire of the ParaBharmān in the fire-pit of consciousness 10 existing as mind engirdled with the three gunas, all the three forms of action done in waking, dream, and dreamless sleep, whether sāttvik, rajasik, or tāmasik,11 and whether by mind, speech, or action, and fives in a state of constant and perfect liberation.
1 Sage or saint. 2 Mantra power. 3 Gāyatrī Tattva, or the nature of or principles concerning Gāyatrī. In a general way Gāyatrī Tattva means the subject of Gāyatrī. 4 Arani. 5 Candala. 6 Tejas. 7 Ahuti. 8 The sacrifice into fire. 9 Bharmātejas. 10 Caitanya. 11 That is, possessing the characteristics of the three gunas—sattva, rajas, and tamas. The effect of mere language is to produce ideas of skill and emotions and sweetness, whilst that of Mantra is to stimulate the mental faculties with the divine radiant energy,' and to thus lead to a full understanding of constantly visible supersensual realities.2 A mere collection of words is something gross, whilst Mantra is full of consciousness. A word is a mere display of letters, whilst Mantra is a mass of radiant energy. Sayings give advice to men of the world, whilst Mantras awaken3 superhuman Śākti. A mere saying is, therefore, like a Jlva, subject to birth and death; whilst a Mantra is Bharmān Himself, unwasting, undecaying. So long as there is a difference between gross matter and consciousness, between Jiva and Bharmān, so long will there exist this difference between a saying and a Mantra—a difference as wide as that between the heaven and the nether world. This is why, as regards the Gāyatrī, the notion that sayings and Mantra are identical is a false and mistaken idea. In order to guard ourselves against it, we must first understand the word-meaning of Mantra, and then proceed to deal with Mantra Śākti.4 In the Gāyatrī Tantra it is said: "That is called Mantra by the meditation' upon which Jlva acquires freedom from sin, enjoyment of heaven, and liberation,6 and by the aid of which he attains in full the fourfold fruit."7 Again: "Because She is sung (gita) in meditation from Mūlādhāra8 to Bharmā-randhra9—that is to say, She enjoying the music of the lute,w ever resides as the Mother, consisting of the fifty letters in the regions which extend from the four-petalled to the thousand-petalled lotus11—therefore is She gayat12 and because, if meditated upon, She gives liberation (trana) to Jiva by the piercing of the sheath of the Satcakra,13 therefore is She tri. By the combination
1 Tejas. 2 Tattvas. 3 Literally, make to shine. 4 Power of Mantra. 5 Manana. 8 The lowest Cakra in the perinaeal region. 9 The cavity of Bharmān on the crown of the head. 10 Vina. 11 That is, from the Mūlādhāra padma to the Sahasrara padma. 12 "Sung". 13 That is, the process called Safcakrabheda by which the roused Kundalin! pierces and ascends the six Gakras until She unites with the Śiva of the Sahasrara. of gayat and tri is formed the word Gāyatrī, which is the name of that great Śākti who consists of Mantra."
In another Tantra it has been said: "Mantra is so called because it is achieved by a mental process. Dhyāna is meditation. In Samadhii the self merges with the Self of the Istadevata,2 and Homa is so called because in it offerings are made."
The nature of mind and its faculties is thus explained in Śāstra :3 "Mind is the master of the ten senses, and is situate in the centre of the lotus of the heart. It is also called antahkarana,4 because, without the senses, it has no power of action as regards external things—that is, if the ear does not hear a sound, if the skin does not feel a touch, or if the eye does not see a form, if the tongue does not perceive a taste, or if the nose does not perceive a smell, mind becomes incapable of perceiving the nature of anything. The mastery of mind consists in this alone, that when the senses have been directed each on its own object, mind sits in judgment on them. Mind examines what is good and what is bad. Mind has three gunas5—namely, sattva, rajas, and tamas. It is from these gunas that all the different changing states6 of mind arise. The gunas being tHree, therefore, the three mental states are also threefold according as they are sattvik, rajasik, and tamasik. The sattvik states are non-attachment to the world,' forgiveness, generosity, and the like. The rajasik states are passion, anger, greed, striving, and the like; and laziness, error, lethargy, and the like, are tamasik states. Sattvik states lead only to virtuous acts, rajasik only to sin, and tamasik states give rise neither to sin nor virtue, but merely waste a life, which is spent to no purpose."
"Antahkarana"8 is fourfold—namely, manas, of which the function is doubt;9 buddhi, of which the function is
1 Ecstasy. 2 That is, the Deity which a particular person worships. 3 The Pa&chadasi. 4 Literally, means "doing inside". 5 Qualities or principles. 6 Vikara. 7 Vairagya. 8 The antahkarana, which is the ego in general (Ahomartha antahkarana samanyam—Yoga Vasisfha), is really one, though its functions are distinguished as above. 9 Manas is that mental faculty which considers whether the subject presented to it is this or that—"doubt"—manah sankalpa vikalpakatmakam (Sankhya Tattva Kaumudi). certainty;1 and ahankara2 and citta,3 of which the functions are egoism and remembrance4 respectively.
The function of antahkarana, consisting of doubt, is called "manas"; the function of antahkarana, consisting of certainty, is called "buddhi"; the function of antahkarana, consisting of self-consciousness, is called "ahankara"; and the function of antahkarana, consisting of remembrance, is called "citta". In the sphere of worship "citta" occupies the first place. Remem-brance of Mantra and Devata, contemplation on the meaning of Mantra, and meditation on Devata, and all such related matters, are accomplished By processes of the function of "citta". The meaning of "aksa" is sense. The taking cognizance by the senses of anything is called in the Śāstra "pratyaksa".5 A sense devoid of consciousness cannot perceive. The senses are but the doors through which the antahkarana perceives all directly perceptible things. This is the reason why in dreamless sleep,4 swoon, and delirium, the mind, being unable to function, even things close by are not perceived, despite the existence of the senses. When mind has perceived a thing through the gate of sense, the thought of that thing continues like the steady flow of a current in the antahkarana, which is not possessed by anything else. But just as innumerable waves rise and fall during the rainy seasons upon the heaving bosom of a river, so various operations of the mind, working upon the innumerable things of the outside world, come and go in the antahkarana of Jiva. In consequence, no particular function of the mind is stationary even for a moment. Some other appears and thrusts it aside. That process by which the antahkarana endeavours to put aside
1 After manas functions it presents its object to the self, which sets itself as subject against it. Then Buddhi, which is determination (Adyavasaya buddhi, ii chapter, xiii Sutra, Sahkhya Pravacana Darsanam), follows with its quality of certainty (Niscayakarini). 2 Self-consciousness—the ego recognizing itself (abblmana ahankara, ii chap, xvi Sutra, ibid.) 3 A term, in its wide signification meaning "mind" or the antahkarana in general, but here meaning that which functions as cinta, "contemplation" of a present or remembered object of thought. In Sinkhya, as opposed to Vedanta, Cinta is included in Buddhi. 4 Involved in all contemplation. 5 Direct perception. 6 Susupti. a later and to recall an earlier operation is remembrance, or function of citta. The next question is, What will citta remember? How can citta remember that which has not been registered by the senses and perceived by the mind? Unless a thing has once been perceived, its remembrance is not possible. Here it may be objected that persons in dreams perceive heaven, places of pilgrimage, and the effulgent forms of Devas and Devīs which they have never seen before. How can these things be reflected in the mind during dreams without having first been seen by the physical eye? This objection has no force, because all such things as are perceived in dreams are mental. During sleep all the senses become inactive, mind alone remaining conscious. In the dream-play mind is the only actor, so that, whatever is shown, the acts and scenes of that play are but the sport of that one actor assuming different characters. Lions, tigers, snakes, bears, wife, son, friend, and servant, heaven and hell, and all such things seen in dreams are nothing but transformations of the antahkarana. Whatever the mind has at any time seen, heard, or thought, remains engraved thereon like marks on a stone. For various reasons, in sleep subsequent superimposed impressions disappear, laying former marks exposed to view. As the outer curtain is raised, the inner scene is revealed. It is not that heaven has never been perceived. All that we can say is that it has not been perceived in this birth. We have no right to say that it was not perceived in any previous birth. These matters' will, however, be explained in our discourse on reincarnation. This much only we shall say here, that mind is the builder2 of the heaven seen in dream, when it perceives not by aid of the senses, but works only with the aid of such materials as were perceived by it before. It is with such materials that the mind builds in dream heaven, earth, hell, and all such things. Mind, then, without the aid of eye or ear, sports with such things as it has seen or heard by the eye or ear, but with this difference, that by bringing one thing in contact with some other previously perceived thing, it makes both appear in a form different from their real one. True, we see heaven
1 Tattvas. 2 Visvakarma. in dreams, but the idea that that heaven is heaven is but a reflection of the heaven which the ear has perceived through Vedas and Vedangas. Had we not heard the beauty of heaven described by Itihasas,1 Puranas, and the like, and impressed that heaven in our minds, the idea of heaven would never have been found within us, and without such idea we should never have seen heaven in dream. It is the previous impressions caused by our having heard of heaven which makes us see heaven in the dream picture. In this lies the distinctive character of the picture. The palaces, temples, woods, and groves which we see in it are but reflections of things which we have seen on earth, with this difference, that through its previous impressions the mind decks them out in various ways. In the case of a shining city seen in dream the brilliance as well as the city are of previous perception. Mind only puts the brilliance and the city together. Dense forests full of animals of prey have always existed, but to-day mind places me before a tiger in such a forest. In this alone is to be seen the handiwork of mind, the hidden mystery of the dRāma, the characteristic of the dream. It is for this reason that I have said that a thing which has not been perceived by one of the five senses can never be seen in dream, for mind, the showman, does not contain it in his store-house. Dreams relating to Devatas worshipped by Sadhakas are, however, brought about by a different process, which we shall explain in the chapter on the eight forms of Siddhi of a Sadhaka.
This instance of dream proves that, whether in waking or sleep, citta cannot remember anything which has not been heard, touched, seen, tasted, or smelt.
Even in the case of meditation upon a Mantra some one or other of these five sense-principles must be present. In the case of the Gāyatrī there is much difficulty on this point.
Many people nowadays believe that it is the Bharmān without attribute who is the Devata of the Gāyatrī, so that with the Gāyatrī Mantra only his attributeless aspect should be contemplated.
1 Histories. \ But in this there is a difficulty. The attributes Bharmān is beyond the range of the mind, speech, or senses, and how can mind think or citta remember that which is not within the range of the senses. If it is impossible even in dream to see anything which has not been previously perceived by the senses, how is it possible to do so when awake? The contemplation of the Gāyatrī Mantra is thus rendered impossible. Secondly, the attributeless Bharmān is beyond all attributes. That which is such shows neither favour nor disfavour, neither satisfaction nor dissatisfaction, so that nothing should be desired or expected from it in this Samsāra. And what is the use of going to that from which nothing can be obtained, of which nothing can be expected, and to whom nothing is near, and nothing is distant?
It may be said that Gāyatrī does not ask anyone to go or come, but only to sit down and meditate. But meditation is not possible without mind. The latter is intimately associated with the three qualities. The supreme Bharmān is without them. It is, therefore, as impossible to hold the firmament between a pair of tongs as it is to worship the attributeless Bharmān by a mind with attributes. Thirdly, whether we be on the paths of knowledge,1 devotion,2 or work,3 worship of the Bharmān without attribute is against all opinions, reason, and Śāstra. "The mental process by which the self is related to the Bharmān with attributes is called worship." For this reason it would have been preferable that anything else than worship should be done in relation to the attributeless Bharmān, which it is supposed the Gāyatrī seeks to establish. But how can we help it? The Śāstra has, again, said: "The twice-born—that is, Bharmānas, Ksattriyas, and Vaisyas—are all Saktas,4 and not Saivas or Vaisnavas; for they all worship Gāyatrī Devī, the Mother of the Vedas." This means that, whatever one may become afterwards, whether Saiva, Vaisnava, Saura,5 or Ganapatya,6 one is at base a Sakta.
1 jñāna. 2 Bhakti. 3 Karma. 4 Worshippers of the Devī, as opposed to worshippers of Śiva and Visnu. 5 Worshipper of the sun. 6 Worshipper of Ganesa.
For Gāyatrī, who is the Mother of the Vedas, and from whom a person derives his twice-born character, is Herself an embodiment of mighty Śākti.
Here also it has been said: "All worship Gāyatrī Devī". How can one who is attributeless be made the subject of a mind with attributes? Fourthly, it is said that the Bharmān which Gāyatrī seeks to establish is attributeless. Śāstra, however, says that, when meditating on Gāyatrī during japa,1 She should be contemplated under three forms according as it is morning, noon, or evening. In the morning She is Gāyatrī, and appears as a young girl, rosy like the young sun. She is two-armed Bharmāni,2 riding a swan,3 holding in her hand rudraksa beads,4 the thread, and begging-bowl,5 residing in the disc of the sun, the presiding Devī6 of the Rgveda. At noon She is Savitri, and appears as a young woman, dark as the petals of a blue lotus. She is Vaisnavl,7 riding the bird Garuda, holding in Her four arms a conch shell,8 discus,9 mace,10 and a lotus, residing in the orb of the sun, the presiding Devī of the Yajurveda. In the evening She is Sarasvati, and appears as an older woman of spotless white beauty. She is three-eyed Rudrani,11 crowned with the crescent moon, riding a bull, holding a trident12 and drum,13 residing in the solar disc, the presiding Devī of the Samaveda.
In the commentary of Śańkarācārya on Sandhya,14 as prescribed in the Yajurveda, the following passages are quoted:
1 That is, Dhyāna, during recitation (japa) of mantra, as the Catholic, when saying the rosary, thinks, of each scene of the joyful, sorrowful, or glorious mysteries. 2 Feminine aspect or Śākti of Bharmā. 3 Hamsa, which is also described as a goose or flamingo, the vehicle (Vahana) of Bharmā. 4 The seed of a fruit, used for mala (rosary), etc. s Karaandalu, used by ascetics to cary food given to them. 6 AdhistatrJ. 7 Feminine aspect or Śākti of Visnu, whose Vahana is the Bird-King Garuda. 8 Sankha. 9 Cakra. 10 Gada, all three held by Visnu. 11 Feminine aspect or Śākti of Rudra (Śiva), whose Vahana is a bull. "Trisula. 13 Damaru, a small "hour-glass" drum, held as well as the trident by Śiva. 14 Daily worship, performed at morning, noon, and eventide. "Gāyatrī at morn, Savitri at noon, Sarasvati at eventide. She bears these names at these three times of the day, and She herself is Sandhya at all three times (Vyasa).
"The morning Sandhya is Gāyatrī, the noon Sandhya is Savitrl, and the evening Sandhya is Sarasvati" (Yajnavalkya). "Gāyatrī is red, Savitri is white (according to some 1 Veda), and Sarasvati is dark (according to some1 Veda). These three appearances of Gāyatrī have been mentioned for the three Sandhyas. In meditation at other times She should be contemplated upon as being of a white colour" (Vyasa).
"Three-footed Gāyatrī who in Her three feet embodies the three Śāktis2 of Bharmā, Visnu, and Mahesvara; Her alone should the twice-born seek and worship in three forms."
Again, it has been ordained that this very Gāyatrī, who appears as Śākti, should be contemplated as a male at the time of pranayama3 thus:
"At the time of inspiration4 of breath contemplate (according to some1 Veda) the Mahatma5 dark as the petals of a blue lotus, with four arms in the circle of the navel. At the time of retention of breath6 contemplate (according to some7 Veda) Bharmā, the grandfather of the world,8 red of body, with four mouths seated on a lotus in the region of the heart. At expiration 9 of breath contemplate Mahesvara,10 the Destroyer of sin, clear, fair and white, like the purest crystal in the region of the forehead."
Oh, thou Bharmāna, who hast privilege11 in Veda and wor-shippest Gāyatrī, tell me now, do these forms represent that aspect of the Bharmān which is without attributes ?
Whether the Bharmān be with or without attribute, and possessed of form or not, will be hereafter discussed. Śāstra says that the Bharmān whom the Gāyatrī speaks of is without attribute, but it also says that at time of japa and pranayama His form with attributes should be contemplated. How are
I Sic in original. 2 Powers. 3 Regulation of breath, or breath exercises (see Introduction to Tantra Śāstra). 4 Puraka. 5 Great Spirit; here Visnu. 6 Kumbhaka. 7 Sic in original. 8 Loka. 9 Recaka. 10 Śiva. II Literally, "enjoyest adhikara in Veda." we to harmonize these two statements of Śāstra ? If in Gāyatrī He is explained to be without attribute, why does Śāstra again enjoin that He should be contemplated with attributes? How shall we establish a concordance between these apparently conflicting statements? We shall deal with this matter afterwards. But here we ask why has this conflict come about? Has Śāstra itself the power to determine anything in him ?1 Of course not. Is it not bound to say that which He really is ? Had the Śāstra been the creation of mere human authorship then there would certainly have been much ground both for affirmance and denial. But according to the Aryan view Śāstra is not a human production, but the production of Him concerning whom these questions arise. How then can objection arise as to why the Śāstra has said this or that ? Bhagavan Himself takes his own portraits in His own camera. These portraits reproduce the different appearances in which He is sitting before it. His will is the sole cause of these differences. For this reason an objection as to why Śāstra has said this or that is fundamentally impossible.
The Vacya 2 and Vacaka 2 Śāktis of a Mantra
Sadhakas will particularly bear in mind that not only in the Gāyatrī but in every Mantra there are two Śāktis—the Vacya Śākti and the Vacaka Śākti. The Devata who is the subject of a Mantra,3 is the Vacya Śākti, and the Devata who is the Mantra itself4 1 Literally, "to build or break anything about Him." 2 These terms are explained in the text. 3 Pratipadya Devata. 4 MantRāmayl Devata.
5 Adhistatri residing in or presiding over. Every mantra has its Adhis(atri Devata. 6 Mother of
Kŗşņa one cannot perceive the true nature of the Vacya Śākti without first worshipping the Vacaka Śākti. It is the Vacya Śākti who is the life of a Mantra, and the Vacaka Śākti is that by which such life is sustained. Without life what is there to sustain? And if it be not sustained life is not possible. For this reason, without both of these two Śāktis a Mantra cannot even be awakened1 and Siddhi cannot be obtained in it.2 In particular, without worship of the Vacaka Śākti life cannot be infused into a Mantra.3 To think of Sadhana and Siddhi in connection with an unconscious Mantra is as though one were to take a dead child in one's lap, and hope to attain worldly prosperity with its help. By worship4 the Sadhaka must here understand not the worship of the twentieth century spreading like some contagious disease, but the worship ordained by Śāstra for the Aryan race. For the fruit of this worship, to which we shall refer, is stated in the Śāstra. The Mantra of this worship is not prayer or self-dedication, ending in roaring thunder and storm-clouds in an autumnal sky.5 The first fruit of its utterance is a shower of glances from Devas powerful enough to deluge the universe, and the last is the wealth of Siddhi. As the waters of earth drawn by the sun gather in the sky, and then fall on the earth as rain and are dried up, and again and again are drawn by the sun, and fall and are dried up, so is this dualistic world drawn towards the brilliant solar orb which is the subject of the Gāyatrī, and then descends as knowledge of the non-dualistic truth,6 flooding the dry dualistic samsāra, making a current of non-dualistic Bharmā-knowledge and Bharmā-bliss to flow all over the dualistic universe, setting aside illusive dualism, drawing non-dualistic knowledge towards Her from whom dualistic existence originates. And in the meantime the wealth of the
1 That is, there is no mantracaitanya. Unless the mantra is awakened in and by the consciousness of the sadhaka the mantra thus becoming parcel of the consciousness of the sadhaka himself, it is mere dead sound and letter and without fruit. 2 Mantrasiddhi (see Introduction to Tantra Śāstra). 3 The conditioned consciousness necessarily works by and through form (which is the nature of its thinking) to the formless "That" which manifests to the sadhaka in worship as form. 4 Upāsana. 5 That is, in moaning, weeping, etc. 6 Tattva. eight Siddhis1 grows and ripens, filling the vast universe, the field of action2 belonging to that worthy cultivator the Sadhaka. For this reason we are not to understand by the Gāyatrī Mantra the beginning of a storm, but the Mother, who is fair as clouds laden with water. The attributesless Vacya Śākti, who is the subject of the Gāyatrī, knows that Her aspect without attribute is unapproachable by Jivas who have attributes. She has therefore blessed the world of devotees by the assumption of form with attributes favourable to the śadhana and Siddhi of the Sadhaka, and it is this form dwelling in the hearts of devotees which is the Vacaka Śākti resident in the Gāyatrī Mantra. It is the lustre of Her colours, white, yellow, blue, and red, which manifests itself in the lustre of Kulakundalini,3 voicing the fifty letters of the Alphabet. It is of Herself that every letter speaks. Śāstra therefore says: "Oh, Muni, who can relate the unparalleled greatness of that Adya Śākti ? 4 Śiva Himself, with his five mouths, has failed to describe it. When death approaches the dweller at Benares who longs for liberation, to him Sambhu5 Himself appears, and utters in His ear the great Mantra called Tārāka-Bharmā in the form in which it was given by his Guru, and thus grants him the supreme liberation of Nirvana. Oh, Jaimini Bharmāna and Rsi! it is that great Śākti who gives the liberation of Nirvana, for She alone is the bija6
Again, in the chapter on Creation in the same Śāstra, it has been said: "High-souled man! in this manner Bhagavan Bharmā created the whole world, and Prakrti Devī, appearing through part of Herself as Savitri, whom the twice-born worship at three
1 See Introduction to Tantra Śāstra. 2 Karma. 3 The Devī whose seat is in the Mūlādhāra. 4 Primal Śākti. 5 Śiva. 6 Seed or seed mantra. 7 Mahabhagavata Discourse between Vyasa and Jaimini. sandhyas,1 received Him as Her husband. Similarly the Devī incarnated Herself in part as Lakşmī and Sarasvati, and in Her play received Visnu, the maintainer of the three worlds, as Her husband."
Over and above this there are descriptions of Her innumerable manifestations2 in the form of the Matrka varnas.3 To these aspects we shall refer in their proper place. In fact, there is no difference in substance between the different states, Vacya and Vacaka, of Saccidanandamayi.4 As clouds are the compact state of water, so the aspect with attributes of the Vacaka Śākti is but the compact state of the attributeless Vacya Śākti. As clouds moved by the wind liquefy and pour rain, so, moved by the love of devotees, the Deva with form and attributes gratifies them by manifesting to their view that aspect of Hers without attributes which pervades the universe. śadhana and Siddhi are the necessary process to secure such gratification. For this reason we find in Śāstra that whenever She has out of her extreme favour to a devotee fully manifested Herself, She has, despite of Her being formless, shown the world-form5 as Her own form. Had the Vacaka Śākti been separate from the Vacya Śākti, how were it possible for the unlimited Śākti extending throughout the universe to appear in that limited form ? How could the womb of a limited form hold this universe ? And so, oh, devotee, I say the cloud is but a condensed mass of particles of water. Open your heart, cry "Oh, Mother!" fan it with the wind of devotion,6 and then you will see that a copious incessant downpour will deluge the three worlds. And then, not only ourselves, but the whole dualistic world will enter and sink in the unfathomable womb of the one and only existence.7 When the Śākti with attributes resident in the Mantra is, by dint of the Sadhana of the Sadhaka, awakened, She will open the gate of the monistic truth, when it will become possible to see the true nature and essence7 of this universe. Just as in order
1 Morning, noon, and evening. 2 Vibhuji. 3 Letters of the alphabet. 4 She whose substance is existence, consciousness, and bliss: the definition of Bharmān. 5 Visvarupa. 6 Bhakti. 7 Tattva. to obtain a knowledge of the magic art of acting the actors and actresses must themselves play their parts, so unless the Actor and Actress in the play of this world themselves graciously show us their art, none can give a true perception of what is Bharmā-vidya.1 But the matter is different for those who, appearing themselves in the character of actors and actresses, make a play of that play, who in reading dRāmas themselves become the dRāmatis personae, and who the moment they close their eyes cause the universe with attributes to vanish, and see the attri-buteless Bharmān.2 For they are themselves both exhibitors and spectators, both actors and audience. They can change their character ten times in an hour, and themselves enjoy the sight of it. They can do what they like. We have nothing to say to it. Nevertheless, whatever others may say, they themselves know that they are not one whit better than what they were before, but have merely assumed a part. So much about the playing of parts; the seeing of the real play is a different matter. But the thirst of the heart of those who hope that He will play, and they will see; that He will dance, and they will be the cause of His dancing; that He will show His real aspect and they will enjoy it to their hearts' content, cannot be satisfied by the sight of this worthless play. Their solemn resolve is that so long as new and charming clouds do not appear in the sky, they would rather cry with plaintive hearts and parched throats incessantly, like a cataka,3 in this life, tormented by the three kinds of sorrow,4 than, being drawn by the false attraction of the mirage, rush towards it like foolish deer, and be untimely consumed with the fire of a burning thirst. Sooner or later a day must come in the year of human life when the eye will be soothed and the heart refreshed by the blissful world-filling beauty of the soothing shining cloud, and the thirst of the heart will be satiated for life by the shower of Her gracious glances full of nectar. For this reason the devotee depends on Her
1 Knowledge of Bharmān. 2 A remark directed against the Brahmo sect, who are here described as thinking that they can do without śadhana, and by simply closing their eyes can see the Nirguna Bharmān 3 A bird which is said to live only on rain. 4 Vide ante.
alone, is all submission to Her, never begs at the door of others, and says: "Oh, Mother, I know that Thy true aspect is Bharmā-kaivalya,' that Thou art without attribute, and attainable by true knowledge alone. I know that Thou art also full of kindness for Thy devotee. I know that Thou art our Lady,2 and that the universe is Thy form. I know that Thy substance is existence, consciousness, and bliss, and that Thou in various forms grantest the desires of Sadhakas. I know that Thou holdest the three worlds in play. I know, oh, Mother, that Thou art the ordainer of all ordainers. But still I know that for the man who is helpless, destitute, and woebegone, who seeks a shelter from danger, and who has no means of fulfilling his desire, Thou art the sole amulet, Mantra, and healing balm. It is in order that She may grant this prayer of the Sadhaka and to prove the truth of this faith that She who is the VScya Śākti, whose substance is eternal consciousness, assumes playful forms as Vacaka Śākti. Dwelling as Daughter in such a form the Mother of the world said to Her Father, Himalaya: 'None can comprehend my subtle3 form without first having duly meditated4 on my gross5 form. The sight of this subtle form releases Jiva from the bonds of Samsāra, and gives him Nirvana Samadhi.6 For this reason a Sadhaka who desires liberation must first seek refuge in my gross forms, and then, having by Kriyayoga duly worshipped these forms slowly and step by step, think of My supreme, unwasting, subtle form."
The Sadhaka will from this realize that it is only after full worship of Her in Her aspects with form that he has the right to think little by little, of Her subtle aspect. Now where is that subtle aspect, and where stand you and I ?
As in Gāyatrī, so in every Mantra, the Vacya Śākti is without attribute, and the Vacaka Śākti is with attribute, for the latter is the object of worship and the former the object which is to be attained. The Vacaka Śākti must be used as a means and support in order that the Vacya Śākti may be attained.
1 The supreme liberation. 2 Īśvarī, feminine of Isvara, the "personal" Deity. 3 Suksma. 4 Dhyāna. 5 Sthula. 6 Ecstasy of liberation. So long as I must worship with this, my mind and heart preserving the distinction that I am the worshipper and She is the worshipped, so long there is no other alternative than to worship that aspect of Her which has both form and attributes. But on the day that my mind and heart sink in the womb of Prakrti,1 the twenty-four tattvas 2 will disappear in Herself, all egoism will be destroyed, and I shall lose myself in that state beyond all speech and thought, in which "neither you nor I exist". On that day where am I or who is mine ? Your existence depends on mine, so that if I cease to exist where, then are you ? And even if "you" do exist there will be no "I" to discover "you". Only so long as a river does not fall and lose itself in the sea does the distinction between river and sea exist. But when the river mingles with the sea the former ceases to exist; and so does the sea to the river, which is lost in it, though it exists for all the world besides. The individuality of the river ceasing to exist, it can no longer say what it has become owing to the loss of its self. There is then no means of either separating the "self" of the river, nor can the river separate itself. For this reason I say that when I cease to exist She, too, notwithstanding Her existence, ceases to exist so far as I am concerned, for with the destruction of my individuality Her individuality in its relationship to me has been destroyed. Now tell me, O Sadhaka! whom shall you worship when sinking in the attributeless aspect of the Self. This state is not worship, but the ultimate fruit of it called Nirvana or Bharmākaivalya. In this state the worshipper becomes one with the worshipped. There remains neither worshipper nor worshipped, but only She. If you consider this as also suitable for worship, I know not where in the domain of the Lady with dishevelled hair' you can get liberation. However that may be, the question is one which concerns only those who have attained that state. We say to you, Jiva, that so long as that state of a Jlva lasts, no other means are available to you but worship. So
1 Sec Introduction to Tantra Śāstra. 2 Of Sankhya—viz., Prakrti, Mahat, Ahankara, Manas, Indriyas, Tan-matras, Mahabhutas. 3 Devī as Kālī and other appearances (Murti) is so represented. long as you must worship you must, in order to maintain that worship as such, continue to worship a Deity which possesses form. Do not be afraid. Neither you nor I will have to clutch mdiscrirninately at anything or everything.
She who created Jiva knew aforehand the pangs of the Jiva's heart, and because She must be attained the Daughter of the Mountain has surrendered Herself to various forms. Because of this we on earth may dare to stretch our hands towards heaven to seize Her. Although, whether on earth, in heaven, or in the nether world, She is one without a second, She has yet assumed various forms as Mother of the dualistic world. It is the sight of this grand play of Bharmāmayl, which has led Śāstra to say in the Kularnava Tantra :1
"Bharmān, who is all consciousness, without body or part, and beyond the power of speech and mind, builds forms for Himself for the benefit of Sadhakas."
In the Mahānirvāna Tantra, SadaŚiva says to the Devī: "Hear why Thou art worshipped, and why Thy śadhana leads Jiva to Bharmā-Sayujya?2 Thou art the supreme Prakrti of the Supreme Soul. O Sive!3 the whole world is born of Thee. Hence Thou art its Mother. O Lady! everything in this world, be it great or small, moving or unmoving, has been created by Thee, and exists under Thy control. Thou art the Mulaprakrti4 of all VidySs,5 and the origin of even Us;6 Thou knowest the Tattva7 of the entire universe, yet none knows Thy true aspect. Thou art Kali, Tārā, Durga, Sodasi, Bhuvanesvari, and DM-mavati. Thou art Bagala, Bhairavi, and Cinnamasta. Thou art Annapurna8 and the Devī of speech.9 Thou art MahaLakşmī, who dwells in a lotus. Thou dost embody all Śāktis. In Thee are all Devas. Thou art subtle as well as gross, manifested as well as unmanifested. Formless, Thou dost possess also forms.
1 Chap. vi. 2 Union with Bharmān. 3 The Devī. 4 The root or primal Prakrti. 5 Śāktis. 6 That is, Bharmā, Visnu, Śiva, and other Devas. 7 Truth, Principle, Nature, Essence. 8 Various forms of the Devī, including the Dasamahavidya. 9 Sarasvatl. Who can know Thy true aspect? For the success of worshippers, the welfare of the whole world, and the destruction of the Danavas,1 Thou assumeth all kinds of bodies. Thou art four-armed, two-armed, six-armed, and eight-armed. For the preservation of the universe Thou holdeth all kinds of arms and weapons. Mantra, Yantra,2 and other modes of śadhana, as well as the three forms of worship, Pasu, Vira, and Divya,3 are all described in Tantra in accordance with these different aspects of Thine." The same Tantra says: "Thou dost embody all Śāktis; Thou art the supreme AdyaŚākti.4 Our Śāktis' as Creator, Preserver, and Destroyer of the universe, are derived from Thy Śākti. Thy eternal forms are of varied colour and shape, and adored by means of various forms of śadhana. Who can describe all these ? It is by the grace of a drop of Thy mercy that it has been given to Me to describe in Kulatantra Agama and other Śāstras the mode of śadhana and worship of those forms of Thine."
From these Sastrik references it appears that the Daughter of the Mountain, knowing the incapacity of Jiva to conceive any idea of Her subtle nature,6 incarnated Herself in various forms for śadhana and Siddhi, the welfare of the three worlds, and for the relief of earth from the burden of its sins.7 This is the firm faith of those who proceed along the path of śadhana under the control and protection of Śāstra. Different is the opinion of those who hurry along the path of selfishness, keeping Śāstra under their control. None can object to another preaching his own individual opinions. But those who hide themselves under the cloak of Śāstra, and in an unnatural way kill or wound it, stabbing its heart with wrong meanings and perverted interpretations, pouring into it the poison of selfishness, proclaiming to the world that they are doctoring the Śāstra from the poisonous bag, full of sharp weapons of selfishness belonging to modem social reformers, founders of religion, critics, and murdering
1 Demons. 2 The worshipped diagram. 3 The three Bhavas. 4 Primal Śākti. 5 That is, the powers of Bharmā and others. sTattva: existence or reality. 7Bhubhara. charlatans, must be exposed in order to show with what excellent remedies they trumpet their doctoring of the religious world. We must also see whether the very wasted, contracted, and slumbering state of religion which they have brought about in the present time by virtue of their treatment is merely a sleep of rest for religion, or its eternal sleep in death. In this section we shall disclose to Sadhakas that new treatment of śadhana-dharma by these doctors, which consists of hitting its head with the Bharmā-weapon:1
Cinmāyāsyaprameyasya niskālasyasaririnah Sadhakanam hitarthaya Bharmāno rupakalpana
That is to say, Bharmān who is all consciousness, without body or parts and beyond the reach of speech and mind,2 builds forms for the benefit of Sadhakas.
We have given before the interpretation of this verse, based on the authority of Śāstra. But the above mentioned doctors are opposed to this interpretation. They say that worshippers have themselves given imaginary forms to Bharmān for their own purposes, although, as a matter of fact, Bharmān has no form. If this be true, then Sadhakas have not only given imaginary forms to Bharmān, but their alleged purposes and benefit must be imaginary. If Bharmān has really no form, how can we believe that a true purpose can be served by attributing false and imaginary forms to Him ? You may say that contemplation of form merely produces concentration of mind, and that, by His grace, gives siddhi. Here we ask, Does it not make one feel inclined to laugh when one thinks of something as existing which one knows to be non-existing? It is neither contemplation nor concentration, but the play of a child with Bharmān. A girl knows well enough that a doll can never be a living thing. She is not also ignorant of the fact that she is a little un-married maiden. Still when she plays she shows great concern for her doll-son, pretends that it is crying, feigns to give it milk, takes it on her lap, caresses it, and so satisfies her own mind. The
1 A pun: the Bharmā-weapon is a very dangerous one. Here it refers to the modern eclectic sect, called the Bharmā Samaj. 2 Apraineya. attribution of false forms to Bharmān is exactly similar. I know that the attributeless Bharmān has no pleasure, displeasure, virtue, vice, attraction, attachment, pity, generosity, no love, affection, dual relation, or even body. . Is it not then absolutely useless for me to meditate upon imaginary forms of that attribute-less reposeful Bharmān who has no form and to worship Him to gain His favour ? Who will deny that they are madmen who believe that during the eternal flow of worldly events from time immemorial Aryan worshippers have been simply wasting their energies in such a useless task ?
Secondly, if forms are imagined in order with their help to acquire concentration of mind, why abandon such forms as are naturally beautiful and calculated at the very first glance to captivate the mind; and why make the restless mind still more restless by the imagination of all kinds of unnatural and various forms for Devas and Devīs. There is no objection to such an argument in the case of those who have imagined such unnatural forms. But such an idea is dangerous to those whose success depends on the dictates of Śāstra. Whilst worshipping, I am independent, but at the time of receiving the fruits of worship I am dependent on Śāstra! It is very difficult to enter into this monstrous mystery.
Does Siddhi obey my command? Is it not the height of impudence or the raving of a madman to suppose that Siddhi will appear and move in the way I shall order it, and follow upon whatever form I shall contemplate? Knowing that this vanity of free thought in Śāstra must one day be shattered, Bhagavan, in the discourse between Śrī Bhagavan and Uddhava in the Śrī mad Bhagavata,' says:
"The Sadhaka who disobeys Sastrik ordinances and does śadhana according to his will, not only fails to achieve siddhi, but also goes to Hell." His licence deprives him of siddhi, and the great sin of disobedience to Śāstra leads him to Hell.
Will you and I to-day give imaginary forms to Him whose will has created the infinite of the Bharmāņda? It is, indeed,
1 Chap. xii. creditable to you that you, being a man, have been able to believe it. I ask, What is your authority for this imagination of forms ? You will reply that Śāstra had said: "Sadhakanamhitarthaya, Bharmānorupakalpana."1. I find nothing to object to in what Śāstra has said, but the danger lies in the manner in which it is understood.
1 Vide ante; the proper translation is, "For the good of sadhakas Bharmān builds forms," but, as pointed out later, the author's opponents translate the sentence differently. |
