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chapter x
WORSHIP OF THE FIVE DEVATAS
Bharmān with attributes is the object of adoration in the Gāyatrī worship already mentioned, although attributeless Bharmān is the goal. That worship, however, is sufficient and adequate only for the sandhya-prayers1 said thrice a day. The sandhya-prayers may be the only and highest form of worship for him who, disregarding the dualistic Bharmāņda, has profoundly understood the monistic truth, and lost all false dualistic notions concerning the body, senses, mind, and life. Although in the acamana2 of sandhya, there is something of self-resignation which belongs to the province of dualistic perception, yet that is intended only for the casting off of sin. For this reason, this part may be called self-purification instead of self-resignation. However that may be, the loving heart of a devotee cannot rest satisfied with this part only. The sandhya cannot gratify the heart's desire of Him whose earnest wish is to place everything which he can call his own at Her feet, and to be taken as a slave in return for Her love.
From the Gāyatrī I learn that MahaŚākti, under the aspects of Bharmā, Visnu, and Mahesvara, is the creatrix, preservatrix, and destructrix according to differences which exist between the three gunas of sattva, rajas, and tamas, But this amount of understanding does not satisfy the mind and heart. Why this play of Hers ? What is the process by which this play is regulated ? What was Her true aspect3 before this play, and what will Her aspect be after it? Being Herself full of play,4 how is She detached from it? How can Jiva, who is but a mere puppet, pass beyond this play and enter into Her real Self? A Jiva's heart is naturally anxious to have the answer to these and other questions.
1 See Introduction to Tantra Śāstra. 2 A portion of the sandhya ritual (see Introduction to Tantm Śāstra.) 3 Svarupa. 4 Lilamayi. Secondly, suppose that I understand from the Gāyatrī as much as I can of these matters.1 I then understand that She is pure Bharmān whose substance is existence, consciousness, and bliss. But what do I gain by that ? I am an impure, unconscious2 Jiva. I hear that the sea contains innumerable gems. But what is that to me? The gems of the sea are in the sea, and my poverty is in me. So long as I do not secure those gems in my own hand, it will not end my miseries to hear or know of them. So long as I do not see Her with my eyes and bless myself by holding Her to my breast, there is no peace for me. I am therefore in want of a means whereby I can secure Her. I shall do so the day on which my egoism will be destroyed by the intense fire3 of spiritual knowledge. But my gross intellect, mind, and life are not satisfied with such a subtle form of attainment. I am a Jiva with ten senses, and possessed of mind and life, and these things form the only hope and support of my egoism. I want a suitable way of obtaining Her without losing these things. Atma has never any happiness or sorrow.
My samsāra exists in order to make the mind happy. If I cannot make that mind happy, if I am only to meet Her after the mind is dead, then it is the same to me whether I meet Her at all or not. And if the mind is to die, with whom will that meeting take place?4 This, too, is a serious problem. For this reason I want Her whom my mind wants. This is no doubt a very great expectation. But what can I do? I shall not be able to make my mind suited to Her, so that She must make Herself suited to my mind, for She or He is possessed of all Śāktis. Mind is not able to suit itself to Her, for She is beyond the reach of mind—that is to say, mind cannot see Her or become suited to Her by its own power. But She dwells in everything and sees everything, so that it is neither impossible nor astonishing for Her to become suited to the mind as She sees it. For my mind is happy if it can form a samsāra with the senses. Its concern is with happiness, and it is as much ready to form a samsāra
1 Tattvas. 2 Jada—that is here, spiritually unconscious. 3 Tejas. 4 Cf. the saying: "I do not want to be sugar, but to eat it." with persons who are in no way connected with it, provided it can be happy with them, as it is to forsake father, mother, wife, and son, if it does not get happiness from them. If, therefore, it obtains happiness,—that is to say, if the senses which are its limbs obtain objects upon which they can function; if the eye can see Her; if the ear can hear Her words; if the skin can touch Her; if in this manner and in every way She can provide happiness to the mind, the life, the body, and the senses; if by withdrawing all the functions of the senses to the mind1
If it is happy, why should it consider as to who is its own, and who is not its own ? To judge of happiness by relationship is not a sure mode of judgement. On the contrary, relationship should be judged by happiness. It is because happiness is concerned that She, who has no connection with even seven generations above me, is my (better) half. This is an instance of a person's happiness in the samsāra. If the mind in the samsāra loves to be occupied with the samsāra, then why not form that samsāra with Her? She then becomes father, mother, wife, son, friend, and companion. Devotion, respect, affection, and love, whatever I have to bestow on Her. If I can be happy by feeding, clothing, and decking Her, just as one is said to be happy in this samsāra by feeding, clothing, and decking one's children; if the samsāra can be kept up with Her in this manner, then it will not be long before the mind is made suited to Her—that is, just as She would have it to be.2
But in order thus to make my mind suited to Her, it is necessary that She should first be suited to my mind. It will
1 That is, withdraw the senses from external objects and concentrate them in the mind, in order that supersensual perception may be had of Her. The senses are the effects of the mind, and can be withdrawn into it by yoga, when the Jiva acquires the power of spiritual perception. 2 If the sadhaka's samsāra consists of Her alone—that is to say, if he is occupied with nothing but Her—then the frame of his mind will easily become what She likes, so that he may be in a position to enjoy Her company cons-tandy. not do for Her to remain sitting in the orb of Surya1 or the sphere of Agni,2 but She must come and sit in the circle3 of my heart. I shall not be able to contemplate different forms of Her at different times—viz., three forms4 in three sandhyas. She must remain for ever fixed in one form, whether standing, sitting, or in any other posture. It will not do that I shall meet Her in three sandhyas during daytime, but never during the night. Like the flow of the Ganges towards the sea, the flow of my sight towards Her will be uninterrupted. Whatever else may cross my sight, it will turn only towards Her.
Unless I desire, all distinctions of time, space, and person will cease to exist. In whatever state, under whatever circumstances I may live, in happiness or in sorrow, in prosperity or in adversity, my life will encircle Her beauteous feet. If, answering these expectations of mine, You first make yourself suited to my mind, then I shall make myself suited to. Your mind. It is in order to fulfil these loving expectations of the Sadhaka, that She who is perfect and eternal Bharmān has provided for Tāntrik initiation in addition to initiation in the Gāyatrī. And Her mercy appears all the more from the fact that even those who have no competency5 for initiation in the Gāyatrī have been made eligible by Her for Tāntrik initiation. All persons, and whether men or women, are equally eligible for it. This Door of liberation is ever free to the access of even the basest and lowest born Candala.6
We do not observe distinction of caste when stepping into a ferry boat; no distinction is made between sinful and virtuous men as regards bathing in the Ganges; and no distinction exists between unmoving objects, moving objects, insects, and the like dying in the region of Benares in respect of their right to Nirvana liberation. In the same way in the boat in which we cross the sea of existence, in the sacred water of the Ganges of knowledge, and in the Benares of Tāntrik initiation extending over the whole Bharmāņda , no bar is set against the initiation of any. In short,
1 The sun. 2 Fire. 3 Mandala. 4 Rupa; an allusion to the three Dhyānas of the sandhya. 5 Adhikara. 6 One of the lowest castes. just as fire will appropriate anything to itself, so the Tantra will appropriate anyone to the Bharmān. The Tāntrik form of initiation is therefore an unfailing means, having no equal, for the liberation of the three worlds.
Why not, then, worship in this manner any one of the three Purusa aspects and the three Śākti aspects specified in the Gaya-tri-tattva ? There is no fear of such an objection here; for Bharmā, Visnu, Śiva, Śākti, and Surya, are the five Devatas mentioned in the Gāyatrī. Of these the worship of Bharmā, in the Tāntrik form, has been abolished by Devarsi Narada's curse, and in the place of Bharmā the worship of Ganesa, who is an avaTārā of Visnu, has been established; in fact, the worship of none of these five Devatas is outside the scope of the Gāyatrī-tattva. It is, therefore, superfluous to say that it is the Devatas of worship according to the Gāyatrī-tattva who are also objects of worship according to the Tāntrik initiation.
Moreover, in the Gāyatrī Mantra five attributive epithets have been used—namely, pervader of the universe, creator of the world, object of worship, playful1 Deva, and director of Jiva's intelligence.2 The Śākti qualified by these five attributes is eternally seated in each one of the five Devatas of worship. The five aspects 3 are all eternal and perfect Bharmān. The Śākti of will, the Śākti of action, and the Śākti of knowledge4 are infinite and unlimited in each of them. They are all equally powerful in creating, preserving and destroying, for He is five in one and one in five. Secondly, the aspects for worship in the Gāyatrī-tattva are six,5 while the worshipper—that is, I and my mind—are one. It is impossible for a Jiva to adore six aspects with equal love in the same mind. The love, which is to sound constantly in the mind like the note of a tambura,6 will be interrupted if transferred from one aspect to another. Śāstra itself has said:
1 Lilamāyā. 2 See ante, and 3 Murtis. 4 Iccha, Kriya, and jñāna Śāktis (see 5 That is, 6 A stringed instrument used by singers in keeping up the note. "For one whose mind travels from one state1 to another, and so on, there is no liberation, for it is impossible for such a one to perform single-minded śadhana." Again: "From morning to evening, and from evening to morning, all that I do, O Mother of the world, is your worship." Thus, to resign oneself wholly day and night to the lotus-feet of the supreme Devata; to be dependent on Her protection only by maintenance of an intimate relation with Her at all times, whether in adversity or in prosperity, awaking or sleeping, in life or in death; to feel truly in the heart and say, "My mind knows nothing but Thy beautiful feet"; to sink in the untraversable sea of the thought1 that "I am Mother and the Mother is mine"—such a whole-hearted love for one cannot be formed in respect of six aspects. I know that She is one in six; but my mind cannot be two instead of one in the unbeginning and unending flow of time. How can I offer my one mind to the feet of six persons ? How can I love six persons as I love my life? For this reason I must accept some one aspect as the centre of the joy of love, making it the support of my life. Though all aspects are but really Her, yet the three worlds do not possess another aspect similar to that of which the Mantra restores my life, of which the Yantra is the amulet for my safety, and of which the Tantra2 is the occupation of my whole lifetime, whether that aspect be dark blue like crushed collyrium,3 or fair like a mass of heated gold,4 or white like a mountain of silver.5 "With Thyself alone, O Mother, can Thyself be compared," and "O Mother, what Thou art to me, Thou alone art that to me." The sweetness of Her beauty is not to be judged by these physical eyes of the Jiva. Who but She, who is the only beauty in the world, and who is full of love for devotees, can say whom the eye of love will consider beautiful?6 Here Deva7 Hanuman, a guide8 for the journey to the sea of
1 Bhava. 2 Cult, authority. 3 The Devī as Śyāmā, 4 The Devī as Uma, Gauri, Durga, etc. 5 Śiva 6 That is, She determines for each devotee that which he will regard as 7 Used honorifically of the monkey Hanuman, the son of Pavana. 8 Guru; because of his great devotion of Rāmacandra. love, has said: "Although from the point of view of spirit there is no difference between Nārāyaņa, the husband of Lakşmī, and Rāmacandra the husband of Jānakī, yet lotus-eyed Raraa-candra alone is my all." That is to say, although there is no real difference between the aspects of Rāma and Nārāyaņa, yet Rāmacandra is the full-moon of the sea of my love, and consequently there is nothing in the three worlds so charming to my mind, life, and eyes, as the aspect of lotus-eyed Rāma, fair of colour, like a young blade of grass. Bhagavan, also, is ever bound by the tender ties of this love, so dear to the Sadhaka. We therefore read in such books as the Puranas that whenever that incarnation of devotion, the son1 of Pavana,2 went to Vai-kuntha, Bhagavan, through love for the devotee, changed His usual aspect of Nārāyaņa into that of Rāma, and, causing Maha-Lakşmī to appear as the daughter of Janaka, sat with Her on the same seat. This love play of Bharmān is fully displayed to a devotee. Bhagavan has therefore said:3 "Any devotee who seeketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man." He alone presides in all appearances.4 He alone is the seat of all forms of love. Of whatever aspect a Sadhaka may be the worshipper, it is He alone, the only desire-gratifying tree,5 who, by the play of the sacred fountain of his love, can cool the Jiva's heart, scorched by the threefold heat.6 If He be attained there is no need for the protection of another. The Sadhaka has therefore loudly said, with arms thrown up in joy: "I do not wish to look at another. I do not strive for another. I do not remember another. I do not want to seek the protection of another My only prayer is that I may never forget in my heart the fair form of Tripura-sundarl."7
"Bhagavan Mahesvara, crowned with the cresent moon, is my refuge. Mahesvari, the daughter of the King of Mountains,
1 Hanuman. 2 Deva of the Wind. 3 Bhagavadgita, chap. vii. Sloka 21. 4 Murti. 5 Kalpataru. 6 Tapatraya, or threefold miseries (see ante). 7 The Devī, so called, according to the Kālīka, Purana, because She is everywhere triple, and according to the Tripurarnava, because She dwells in the three Nadis (see Bhaskararaya, Comm. Lalita, verse 125, and Benedictory Sloka.) is my refuge. I again say that they both form my only refuge. I will not seek the shelter of any other Devata."
"I do not believe in any Deva whose throat is not marked with the blue stain caused by the drinking of poison,1 whose body is not decked with ornaments of serpents; whose hand does not hold a pot made of a skull, who has not a shining eye on his forehead, whose forehead is not adorned with the crescent moon, and whose left side is unoccupied by his better half."2 By the words "I do not believe" is not meant that I do not admit the existence of any other Deva, or that I have no love or respect for Him. What is meant is that there is no necessity for me to believe in any other Deva for the purpose of worship, for I am ever gratified with Him whom I have got. Just as a chaste woman3 may love her husband only with a pure attachment in which none else has a share, so a Sadhaka may bestow his love for the Lord of the world on one Person only. Initiation in the Mantra of one Devata is necessary in order that the mind and Atma (spirit) may have this right, and this initiation is the Tantrik initiation.
A system of fivefold initiation is found to prevail in the families of many accomplished Sadhakas, Many people express great astonishment at this form of initiation; for it is an extremely troublesome and almost useless affair to be initiated in the Mantras of the five Devatas, Śiva, Śākti, Surya, Visnu, and Ganesa, and to attempt to worship them all with equal devotion. It is no doubt so if all of them have to be worshipped with equal devotion. But as a matter of fact, it is not a question of equal worship. The worship of every worshipper is fivefold; for in the centre of the circle is the worshipper's own Istadevata,4 and on each of His four sides the four other Devatas preside. The only peculiarity, in this respect, of the five fold initiation is that in this form of initiation a person takes from the mouth of his Guru the Mantras of all the five Devatas, while in other forms
1 At the churning of the ocean (Śiva Nllakantha), 2 Male and female form one complete whole, of which the male is the right side, and the female the left and better half. 3 Sati. 4 The Devata selected by the Sadhaka for his special worship. of initiation Mantras of only one Devata are thus taken. Initiation in any one Mantra entitles a Sadhaka to all Mantras. Although want of initiation in the Mantras of all five Devatas in no way interferes with this right, yet the speciality of initiation by a Guru in all the Mantras is that this right is thereby made to bear fruit more speedily.
Secondly, in their anxiety for the welfare of their descendants, accomplished and non-discriminating1 Sadhakas, crest-gems of Kula,2 understood it to be great imprudence to allow of the possibility of their families being ruined through the great sin of bearing ill-feeling towards any Deva. They therefore provided against this contingency by prescribing initiation in the Mantras of all the five Devatas, so that no one might think that because he was a Sakta, Visnu was not a Devata for his worship, and that consequently it was not necessary for him to bear respect and devotion for Visnu; or that because he was a Vaisnava, Śākti was not a Devata for his worship, and consequently it was useless for him to worship Śākti.
The moment a Bharmāna is initiated in the Gāyatrī Mantra, he becomes fundamentally entitled to the five forms of worship. The speciality of Tantrik initiation is that it matures this title to the point of bearing fruit.3 Tantrik initiation indicates the sprouting state of that,4 of which the seed is sown by initiation in the Gāyatrī. Bhagavan Śrī Kŗşņa has therefore said to Uddhava, the crest-gem of devotees, in the Śrīmad Bhagavata:5 "In all parvas6 during the year one should perform my Yatra7 and Bali,8 and should take both Tāntrik and Vaidik initiation, and observe Vrata9
1 That is, between one Devata and another in the knowledge that all are one. 2 Tāntrik doctrine. 3 A person may be qualified to do a thing, but it does not follow that without further aid he can accomplish it; and this aid the Tāntrik initiation supplies. 4 Tattva. 5 Eleventh Skandha. 6 Specified occasions for religious observances. 7 Festivals such as Dolyatra, Rathayatra, etc. 8 Worship. 9 See Introduction to Tantra Sdstra. Again: "My worship is of three kinds—namely, Vaidik, Tāntrik, and mixed (Pauranik). I should, therefore, be worshipped according to the rules prescribed in the three Śāstras of Veda, Tantra, and Purana."
In the Tantra Śāstra, Bhagavan Mahesvara also has laid down the same rule, drawing, however, a distinction between the ages.
In the Kubjika Tantra it is said: "In the three Yugas of Satya, Treta, and Dvapara, Devas should be worshipped according to rules prescribed in Sruti and Smrti. In the Kālī Yuga Devas should be worshipped only according to rules prescribed in the Tantra. In the Kālī Yuga, Devas are not pleased with worship performed according to rules laid down in any other Śāstra."1
In another Tantra2 this has been more clearly stated.
"Performance of Dharma3 should follow the Vaidik method in the Satya Yuga, the method of Smrti in the Treta Yuga, the Pauranik method in the Dvapara Yuga, and the Tāntrik method in the Kālī Yuga."
The following passage occurs in the Purascarana Rasollasa: "In the Kālī Yuga, in Bharatavarsa,4 the Dhyāna5 and Mantras prescribed in Tantra are proper. O Devī of restless glances, O fair-faced lady, the Dhyānas and Mantras prescribed in the Vedas, the Smrtis, and the Puranas are never proper in Bharatavarsa in the Kali Yuga."
In the Mahānirvāna Tantra it is said: "My beloved! In the Kālī Yuga there is no other path but that path prescribed in Agama.6 O spouse of Śiva, it has already been stated by me in Sruti, Smrti, Purana, etc., that in the Kali Yuga the wise should worship Devas according to the rules prescribed in Agama."6
"In the Kālī Yuga the Mantras prescribed in Tantra are naturally efficacious,7 speedily bear fruit, and are proper in Japa,
1 See Introduction to Tantra nostra. 2 Not stated, but a similar passage occurs in the Kularnava Tantra. 3 Religious rites. 4 India. 5 Formulae of meditation (see Introduction to Tantra Śāstra). 6 The Tantra. 7 Siddha. Yajna,1 and all other rites. The Mantras of the Veda were fruitful in Satya and other Yugas. In the Kali Yuga they are as impotent as venomless snakes, and are, as it were, dead. Just as the senses of figures pictured on a wall are without action, so in the Kali Yuga Mantras other than those prescribed in Tantra are unable to effect any result."
In the Dattatreya Yāmala we read: "Just as a person without a guardian has no protection in the world, so a person without initiation has no protection, whether in this world or the next."
In the Gautamiya Tantra it is said: "Just as the sons of the twiceborn2 who have not received the sacred thread have no right to study the Veda and so forth, but acquire such right by investiture with the sacred thread, so the uninitiated twice-born have no right to recite3 Mantras, worship Devas, and so forth, but acquire such right by initiation. For this reason, after investiture with the sacred thread, the twice-born should again purify themselves according to the Śāstra revealed by Śiva."4
The following is from the Kularnava Tantra: "Tapasya,4 observance of rules;5 observance of Vrata,4 pilgrimage to Tirthas,6 bodily restraint and other acts, are ineffectual if performed by one who is uninitiated. One should, therefore, by all means be initiated by a Guru."
In the Agama Sandarbha it is said: "To take the Gāyatrī is the first initiation for the awakening of a knowledge of the Atma."
For this reason worship of the Gāyatrī should come first and worship of another (Istadevata) according to Tāntrik initiation should follow. This is the proper Tattva7 for the Bharmāna, Ksattriya, and Vaisya castes — that is to say, after first taking initiation in the Gāyatrī by the Samskara8 of Upanayana,9 one should be initiated according to Tantra in the Mantra of one's Istadevata. For Sudras, for whom there is no Samskara of Upanayana, the Tantrik initiation alone is prescribed. In
1 See Introduction to Tamra Śāstra. 2 Members of the three superior castes. 3 Japa. 4 See Introduction to Tantra Śāstra. 5 Niyama. 6 Holy shrines. 7 Principle, doctrine, line of work. 8 "Sacrament" (see Introduction to Tantra Śāstra). 9 Putting on of the sacred thread. the Kālī Yuga initiation in the Gāyatrī, though originally Vaidik, is acceptable only in the form prescribed in the Tantra Śāstra.
The Mahānirvāna Tantra says: "This Savitrl,1 who is Bharmān, is as much Tantrik as Vaidik—that is to say, is proper both in Vaidik and Tantrik rites. O Devī! for this reason, when the Kali age is in strength, the twice-born are entitled to perform daily worship with the Gāyatrī Mantra alone of all Vaidik Mantras. But in the Kali age the Gāyatrī Mantra should be preceded by the Pranava2 in the case of Bharmānas; by the Lakşmī-bija3 in the case of Ksattriyas; and by the Saras-vatl-blja4 in the case of Vaisyas."
Besides this, the Vaidik Mantras which have been prescribed in Tāntrik rites such as the ten Samskaras and the like, have, in spite of their Vaidik origin, become Tāntrik owing to their having been repeated by Mahesvara and Mahesvari in connection with the Tāntrik Method. For this reason, rites performed with those Mantras in the Kālī Yuga will not be fruitless.
"O Devī, without Samskaras5 the body is not purified, and therefore without them a person is not entitled to perform rites relating to Devas and Pitrs.6 Members of the Bharmāna, and other castes who desire their welfare in this and next world, should, therefore, by all means, and with care, receive the Samskaras specified for their respective castes. Garbhadhana, Pum-savana, Simantonnayana, Jatakarma, Namakarana, Niskra-mana, AnnapRāsana, Chudakarana, Upanayana, and Vivaha7— these are the ten Samskaras prescribed in the Śāstra for Bharmānas, Ksattriyas, and Vaisyas. Śudras and people other than Śudras—that is to say, the lowest classes of Śudras—have no Upanayana; so that they have only nine Samskaras, the twice-born castes only having the full ten Samskaras. O fair Lady! these ten Samskaras and all other rites, daily, incidental,
1 Gāyatrī Mantra, as to which see Introduction to Tantra Śāstra. 2 That is, "Om". 3 That is, "Śrī ng". 4 That is, "Aing". 5 Sacraments (see Introduction to Tantra Śāstra). 6 The forefathers (see Introduction to Tantra Saslra). 7 For a description of these various "sacraments," or Samskaras see Introduction to Tantra Śāstra. or done to gain some reward,1 should be performed according to the mode laid down by Sambhu2—that is to say, according to the Tantrik method.
"My beloved, as Bharmā, the revealer of the Vedas, I have already related the rules which should be followed in different rites. Mantras also have been indicated according to different castes, such as Bharmāna and others, for all the Samskaras and other rites. O Kālikā,3 in the Satya, Treta, and Dvapara ages,4 in those rites the Pranava 5 should precede those Mantras. O Paramesvari, in the Kali age men should perform those rites, using themāyābīja6 at the commencement of those Mantras by the command of Sankara7—that is to say, according to the Tantra Śāstra. In Nigama, Agama,8 the Tantras (Gautama, Sanatkumara, etc.), the Vedas, and the Samhitas,8 I have laid down all Mantras. But in different ages they should be applied in different ways. O Mahamāyā, I shall next speak of Garbha-dhana and other rites. Of those, hear first of all of the purification of the menses,9 and next, in their order, of all the other rites."
From the above, Sadhakas will learn that initiation in the Gāyatrī, although originally Vaidik, is Tantrik in the Kali age.
Again: "In the Kali age men should by all means purify their Atma by practice of truth, and perform all the duties prescribed for their respective castes according to the mode prescribed by Myself—that is to say, according to the Tantra Śāstra. Diksa,10 Puja,11 Japa, Homa, Purascarana,12 Tarpana,13 Vrata,12 (Upanayana), Vivaha, Pumsavana, Simantonnayana, Jatakarma, Namakarana, Cudakarana,14 Antyesthikriya,15 Sraddha. of forefathers (Pitrs), should all be performed according to the Tantra Śāstra. Sraddha12 in Tirthas, Vrsotsarga,16 Saradiya Utsava,17
1 Sec Introduction to Tantra Śāstra. 2 Śiva. 3 The Devī 4 See Introduction to Tantra Śāstra. 5 That is, "Om". 6 That is, "Hring". 7 Śiva. 8 See Introduction, ante. 9 Rtusamskara, which precedes Garbhadhana Samskara. 10 Initiation. 11 External worship, consisting of the rites beginning with Avaranapuja, and ending with the worship of the principal Deity. 12 See Introduction, ante. 13 Offering, oblations. 14 These are various Samskaras, or "Sacraments", described in Introduction to Tantra Śāstra. 17 The autumnal festival, Durga Puja. Yatra,1 Grhapravesa,2 the putting on of new clothes and the like, consecration3 of tanks, wells, and the like; rites to be performed on particular Tithis,4 such as Pratipada,5 beginning the construction of a house, the consecration of a house, the establishment of images of Devatās, duties to be performed by day or night on specific occasions6 in particular seasons or months, or every year, and all other acts daily or incidental to be done or not done, should be governed by the rules prescribed by me. If through delusion or wickedness, any Jiva fails to perform these acts according to Tāntrik rules, he will be deprived of the fruits of all religious performances done by him, and will in the next world be born as a worm in dung. O Mahesvari, should anyone in the Kali Yuga forsake my cult7 and perform any rite according to another Śāstra, that rite will bear for him fruit contrary to that which he desires. In the Kali age initiation in a cult opposed to mine (prescribed in a Śāstra other than Tantra) will prove to be the destruction of the Sādhaka's life. Puja performed by him will be fruitless, Homa performed by him will be as the pouring of Ghee into ashes.8 He will incur the anger of Devas, and will be in danger at every step. O Ambika, when the Kali age is ripe, should anyone who knows the command of the Śāstra issued from my mouth, perform any rite according to another Śāstra, such a one will be guilty of a great sin. And in particular, if anyone should perform the sacred thread ceremony,9 or marriage, according to other methods than those prescribed by me, that man will remain in a terrible hell so long as the sun and moon endure. The performance of Upanayana according to rules laid down by any other Śāstra will be equivalent to the sin of killing a Bharmāna.10 And the boy who in such case wears the sacred thread will be fallen" and more degraded than a Cāndala.12 The thread, too, worn by
1 The commencement of journey. 2 The first entry into a house. 3 Pratistha. 4 Lunar days. 5 The first day after the new moon or the full moon. 6 Parva. 7 Mata. 8 It should be poured into fire. 9 Upanayana. 10 One of the six great sins. Upanayana is investiture with the sacred thread. 11 Vrātya. 12 One of the lowest castes. him round his neck will be without virtue.1 A wife married according to the rites of another" Śāstra will not be a legitimate wife, according to Dharma. O Devī, leader in Kula, the man who marries her will sin. By intercourse with her he will daily commit the sin of having intercourse with a prostitute. Devas and the Pitrs will not accept food and water from his hand. For the food offered by him is Eke excrement, and the water offered by him is like pus. The child born of that man and woman will be a bastard,2 excluded from all religious acts,3 and deprived of the right to perform all rites4 relating to Devas and Pitrs, and to be a follower of Kula. Should the image of a Devata be established by a method other than that ordained by Sambhu, then such Devata will never appear in such image. The establishment of that image will, therefore, be useless as respects the next world, and will simply spell trouble and waste of money in this. Should anyone perform a Sraddha according to a method other than that prescribed in Tantra, then that Sraddha will be useless, and the person so performing it will go to hell with all his forefathers. Water offered by him will be like blood, and pinda5 offered by him will be like excrement. For this reason, man should by all means seek the shelter of the path prescribed by Sankara. O Devī, what more need I say ? Truly, truly, I say, any act performed according to any other method than that prescribed by Sambhu will prove of no avail. Not to speak of religious merit to be acquired in future, even that which has been acquired in the past will be destroyed. There is no escape from hell for one who follows not the practices ordained by Sambhu. O Mahesvari, it is by the performance of daily and incidental religious acts according to the path described by me that a person performs your Sadhana. Of these, worship with your Mantra, Yantra, etc., form special Sadhana. I shall now speak of the great remedy for the disease brought about by the Kali age. Do Thou listen to it."
1 That is, it will be a mere common piece of thread. 2 Kanina: child born of an unmarried woman. 3 Dharma. 4 Tāntrik rites. 5 Balls of food offered in Sraddha to the Pitrs. Loss of Tantras and Treatises on this Scripture
From these commands of Bhagavan, who is the seat of the welfare of the three worlds, Sadhakas will also surmise what irremediable loss has been caused to the Aryan race through want of knowledge of, and practice according to, the Tantra Śāstra. A large number of treatises on the Tantra Śāstra are required for the proper performance of these religious rites and duties, and it is inevitable that there should be a longing in the hearts of Sadhakas to collect such treatises for the purpose of meeting this requirement.
What, however, is lamentable in this respect, is that the store of medicines has been burnt before the appearance of the disease. The mountain-heap of religious treatises has been almost consumed at the very beginning of the Kālī age in the powerful destructive fire of religious revolution. Later on in this book we shall not have the opportunity to mention the names of the treatises of which we have information from original books and compilations on Tantra, and which formed a part of the mass of treatises which has now been almost destroyed. For this reason, before we proceed to deal with the subject of Mantra-tattva,1 we shall state here, for the information of Sadhakas in connection with the present subject, the names of a few such treatises. From these they will be able to see that when compared with the mass of other treatises on Śāstra,2 they from such an insignificant mass that they are lost in the vast womb of the untraversable sea of Tantra so full of deep truths.
1 The principle of Mantras. 2 Apparently Tantra Śāstra,
We have mentioned the above, in order to give an idea of a fraction only of the names of the treatises of which authoritative mention has been made in the way of ordinary research. Besides this, we hear from Tāntrik teachers1 that the number of treatises on Tantra is one lakh,2 and some say that it is even more. Moreover, a particularly trustworthy community holds that even now there is no cessation in the creation of Tantras, and that there will also be no such cessation in all the ages to come. Even now Bhagavan, Ganapathi Deva, at the command of his Father and Mother,3 relates to Rsis,4 inhabiting the Himalayas any Tantra which he hears from them. Maharsis,5 and accomplished Sadhakas, the well-wishers of the three worlds, promulgate them therein through successive generations of disciples. As it is in this way that Tantras reach the earth, there can be nothing to wonder at if new Tantras daily appear in the world. Even to-day, in the discourse of the Father and the Mother of the three worlds6 (the pair who are the ParaBharmān), seated on a throne in the midst of the assemblage of Bharmā and other Devas in the bejewelled temple of Kailasa, the Tantra Śāstra,
1 Acaryas. 2 1000,000. 3 Śiva and Parvati. 4 See the Gāyatrī Tantra, chap. iv. 5 Great seers (see Introduction to Tantra Śāstra). 6 The Tantras are written in the form of a discussion between Śiva which is SabdaBharmān1 daily appears in new forms. Lost Tantras also are being recovered for the salvation of the race of sinners sunk in the sea of the sins of the profoundly sinful2 Kālī age. This is the unerring proclamation of the race of Sadhakas based on knowledge gained by divine vision.
End of Part I 1 Sound-Bharmān (see Introduction to Tantra Śāstra). 2 Ghor, which literally means "intense, ""unadulterated," an adjective here implying the markedly (sinful) characteristics of the Kālī age.
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