Encyclopaedia of Tantra Vol. I-V

Volumen I

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bv S A D H U S A N T ID E V

VOLUME 1

COSMO PUBLICATIONS 1999

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CONTENTS 1.

Meaning of Tantra

1

—

Classification of Tantras

— — — —

Antiquity and continuity of Tantra Original Home ofTantra Contents of Tantra Human Body, A Microcosm Kosa Nadis Sahasrara Padma

— —

Human Nature Sadhana-Pancatattva Kundalini-Yoga Puja Siddhi Purascarana Yoga Kaya {or Deha)— Siddhi

2.

Nature ofTantric Doctrines — — —

Theory of Creation— Siva, Sakti Tantra and Sakta Works Dasamahavidya Acara Guru, Sisya, Diksa, Abhiseka

31

—

Mudra, Mandala, Yantra, Nyasa Sava-Sadhana Cakrapuja Ways to Liberation Bhakti in Tantra Yuganaddha Number of Tantras Sakta Sect— a general view Science in Tantra Causes of Composition of Tantras Literary Value of Tantra Tantra beyond India Tantra andTimaeus Tantra and Christianity Tantra and Jews Was Tantra of Foreign Origin?

3.

Vedic Origin of Tantric Practices

85

4.

What is Siva Linga ?

101

5-

Tantric Practice with Makaras

1 1y

Gradations of Approaching the Divine

133

6

.

—

Gradations of Approach Guru (I) Guru (II) Guru (III) Guru (IV) Guru (V) Guru (VI)

—

Guru (VII) Guru (VIII) Guru and God

— — —

Guru and Parents Guru'sWord Here

Holy Company Holy Men (I) Holy Men (II) Human Birth {I) Human Birth (II) Images Immediate Inner And Outer (I) Inner And Outer (II) Inner Truth Intellectual Knowledge (I) Intellectual Knowledge (II) Japa (I) Japa (II) Japa (III) Japa (IV) Japa And Dhyana Japa And Stotra Jiva And Shiva Just Use Karma Kaula (I) Kauia (II) Self-Revealing Shiva-Shakti Sins Of The Disciple Supreme Truth Tantra Sadhana (I) Tantra Sadhana (II) Tantra Sadhana (III) Tantra Sadhana (IV) Upasana Upasana Gradations Veda

Veda And Tantra Verbal Knowledge Wine Worship (I) Worship (II) Worship (III) Worship (IV) Worship (V) Worship (V!) Yantra Yantra And Mantra Yoga Yogin (I) Glossary orTantricTerminology

195

Chapter-1

Meaning of Tantra

Chapter-1

A m o n g the various m eanings of ‘Tantra1, found in lexicons the follow ing may be noted: siddhanta (conclusion), srutisakha (a branch of sruti, i.e., Vedas), itikartavyata (set o f duties), prbbandha (com position), sastravisesa (a p a rticu la r sastra). 'Tantra' is som etim es used to denote governance. Kalidasa uses the expression 'prajah tantrayiva' (having governed the subjects) in the Abhinanasakuntaiam (V. 5). In the Vedas (e.g., Rgveda X, 71.9, Atharvaveda X. 7,42) ‘ta n tra ’ appears to be used to denote a weaving m achine, a loom. T he sam e sense of the word is found also in the Taittiriya Brahmana (11.5,5.3). The word tantrakaoccurs in the Astadhyayi as a derivative of the tantra, and m eans a cloth taken from the loom. In the Satapatha Brahm ana and Tandya Brahmana, ‘tantra' denotes the chief portion or the essence of a thing. Perhaps, in that age, Tantra was considered to represent the quintessence of Sastras. The term la n tra ' has been used at several places to denote a system of thought, a set of doctrines, etc., e.g., Kapilasya Tantra (i.e., Samkhya), used by Sam kara. The word ‘tantra' is used by Bhaskara Raya to denote M im am sa-sastra, etc. Tantra, when denoting a kind of Sastra, stands for a set of doctrines, practices, mystic syllables, metaphysical speculations, magic, etc. ‘Tantra’ is derived from the root tan to spread, Tanyate vistaryate jn an a m anena — know ledge is increased by it. In this sense, any branch of knowledge is called Tantra, e.g., Samkhya and Nyaya philosophical systems are called respectively Kapita-tantra, Gotama-tantra. The Ayurvedic work, attributed to Agnivesa, is called Agnivesa-tantra. ‘Tantra’ , derived from the same root, is taken by som e to denote a Sastra which dilates

Chapter-i upon tattvas and m antras. attem pts to r e d u c e d som ethin which would otherw ise be v e r y ^ n g as

means sh o rIening. it f° rm s' m a^ r a s T a n tra * «

^^"rdôTe'fh^TstrrwhTch ™

followers,

«■«*

andtake

which gives protection to its

explain) or t a M ( f o I n d e ^ s ta n d n n th e '/ fr° m the r° 0t ta n tri
p ^ u PZ 0 exP °unds the six ' Pasa> Pa?i. Sakti. Vicara,

C lassificatio n of Tantras of th e nJ a is n a v L ° f?aSivas a n d s S t a ThS T^ ntric works Sam hita. Agam a and Tantra* thesp t ^ Called resPective(y collection, tradition and a set o f d o c tr in e resPectively - s e s . these term s are used ^ ln SOme The works, in w h i c h ^ r v ^ t f asks q u e s t io ^ n f ^ S jva answers like a teach er a r e c a l S

« » process is reversed,

f

Nigam a

I * 3 pUpil' and

and Asvakranta o ™ a { a f r a ^ * S^ nii a k ,in ,a - RathakrtSnta o f their o rig in .i ^ aKrani a in accordance with the places re g io n s /

^ Tantras are be,|eved to belong to each of these

viz. - COS a d IJ a m a dan°dn’ ^ s l d a g l m T j ^ 'nt° tW° cate9ories' opinion about which of the w o lk ? « o d 'ffere"c e of

with practice or custom , the work concerned is Sat/ otherw ise a w ork is Asat. Tantras are also classified as A stika (Vedic) and Nastika (non-Vedic). The w orks of the form er class are divided, according to the predom inance of the deity, as SAkta. Saiva, Saura, Ganapatya and Vaisnava. The Sakta Tantras are divided into ten classes in accordance with the names of ten M ahavidyas. Of these, the S odasl-tantra is known as Srividya. Another m ode of classification is into Srotas, Pitha and Am naya? Tantras are also classified into Kadi, H adi and Kahadi or Sad/*. T his classification appears to have been in accordance with the initial letters of m antras. The m antra having Ka as the initial syllable is Kadi, that with Ha as the initial letter is Hadi, and that beginning with the union of K adi and H adi is Kahadi. S a kti is supposed to be inherent in Siva as the property of burning inheres in fire. The follow ing five faces of Siva are taken as representing the five functions o f Sakti, in the spheres noted against them ; Isana — C it (consciousness), Tatpurusa — Ananda (bliss), S adyojyoti — lcch& (will), Vamadeva — JnAna (knowledge), A ghora — Kriya (action). The five mouths of Siva are said to have originally produced ten Agamas, viz., K&mika, Yogaja, Cintya, Mukuta, A m sum an, Dipta, Ajita, Suksm a, Sahasra, Suprabheda. These, in their turn, led to the com position of the following eighteen Raudra Agamas: Vijaya, Nihsvasa (or, Prodgita) Paramesvara, Mukhabimba, Siddha, Santana, Narasim ha, Candram su, (or, Candrahasa),

Virabhadra (or, B hadra), Agneya, Svayambhu, Visara (or, Virakta), Raurava (or, Rauravya), Vimala (or, Mukuta), Kirana, Lalita, Saum eya (or, Para). The above two classes together constitute the twenty-eight Saiva Agam as. Another tradition m akes the Daksina M ukha of Siva represent non-duality; it is called Yogini-vaktra. The other four faces are stated to represent the four conditions, viz., Denotative, Denoted, Extinguishing and Extinguished. The works, produced by these, together constitute the 64 Bhairava Agam as classified into the follow ing octads: 1.

Bhairavastaka:

Svacchanda. Bhairava, Canda, Krodha, Unmatta, AsitAnga, M ahocchusm a, Kankalisa.

2.

Yam atestaka :

Brahma, Visnu, Atharvan, Ruru, Vetala, Indra, Svacchanda.

Again, Tantras are divided into Hindu and non-Hindu. Those of the fatter class are Buddhist and Jaina. Buddhist Tantras are divided, according to the three broad divisions of later Buddhism, as vajrayana, Sahajayana and Kalacakryana. There is a sectarian cla ssifica tion of Jaina Tantras too. Both Buddhist and Jaina Tantras belong to the N astika class, m entioned above. A m ode of classification is based on the m ythological ages; e.g., varahakalpa, Kaiakalpa, etc. The l/a /a hitantra mentions a class of works called Upatantra. There is a tradition (e.g., Brahmayamala, Ch. XXXIX Srotonirnaya Section) o f classifying Tantric w orks as Daksina, Vama and Madhyam a, also called Divya, Kaula, and Vama, each being sub-divided as Harda (inner) and B&hya (outer). A division into Astaka, M angala, Cakra and Sikha is also found (Jayadratha-Y am aia, 1.47). A class of Tantras is called Y3mala. Besides the wellknown Rudray&mala, there are Ycimalas associated with Ganesa. Visnu, Sakti and several others.

In anothe r way, Tantras are divided into tw o classes, viz., Kalikula and Srlkuia. Some divide Tantric w orks into the following four broad classes: A.

Agama Narrator Siva, listener Parvati. approved by Vasudeva. Its contents are usually as fo llo w s - S rs ti, P ra la ya , D ev& rcan a, purascanrana, Satkarm a, Dhy&nayoga.

B.

Datmara Narrated by Siva. Six kinds of Dam ara are Yoga, Siva, Durga, S a ra s v a ti, Brahma, Gandharava.

C. Yamala (lii. m eaning pair, couple) Six, viz, Brahm a, Visnu, Rudra, Ganesa, Ravi, Aditya. G eneral contents : Jyotisa, Akhyana, Nitya Karma, Kramasutra, Varnabheda, Jatibheda, Yugadharma. D.

Tantra Saktas'astra. Also called Nigama, Rahasya, SamhitA, Arnava, etc. G eneral C ontents : S arga, P ra tis a rg a , D e va ta -sa m sth a n a . Tirthavarnana, As’rama-dharma, 'fantra-nirnaya, Jyotis, Puran&khyana, Kosa-vamana, Vratavivarana, Saucas'auca, Naraka, Stri-purusalaksana, Rajadharm a, Dana, Yugadharma, etc. S&ktatantras are by far the most wellknown.

A n tiq u ity and c o n tin u ity of Tantra It is not known precisely when Tantra originated. It is given

the status of S ruti in som e works. It is stated by Harita, as quoted in K allukabhatta’s com m entary on Manu (ii. I), as follow s : S rutisca dvividha prokta vaidikl ta n triki tatha. The earliest record of T antric elem ents is the Atharvaveda, In this Veda, we find, in te r alia, Sbhicarika practices designed to cause m ischief to others. There are other elem ents of white and black magic. These foreshadow the Tantras. The m ystic sound phat, so fam iliar in Tantra, occur in the Vajasaney! Sam h it a. In the A pastam ba S rautasutra, p h a t is used in offering Soma stalks in abhicara. T he num ber of extant Tantras is large. It may be presum ed that several centuries elapsed before the Tantras grew into a huge bulk. M anuscripts of som e Tantras reveal palaography of the G upta Age ,5 The oldest of them is the Kubjik&m ata preserved in A siatic Society, C alcutta. The South Indian Saiva Agam as are m entioned in an inscription of R ajasim havarm an, dating back to the sixth century A.D. in Kailasanatha Temple, At least four Tantras, viz., Sirascheda, Vinasikha, Sam m oha and N ayottara are known from the inscription of S dok-kakThom , to have been introduced into Kambuja (Cambodia) about 800 A.D, by a Brahmin, T he oldest Buddhist Dh&rants o f T a ntric character may, perhaps, be supposed to date from the 4th century A.D. T ibetan translation only is available of the Buddhist T antric works by several Bengali scholars including Santaraksita {705 762 A.D.) and Atisa D ipam kara who are known to have settled in Tibet. The earliest N epalese m anuscripts of Tantras appear to have been copied between the seventh and the ninth centuries. The later portions of the Mahabh&rata, though referring to Itihasa, Purana, are silent about Tantra. None of the well-known Chinese travellers, Fa-hien (401-410), H iu e n T sa n g (630-643)

Meaning of Tantra

g

and Using (675), refers to Tantra. G. Tucci th in ks 6 that Tantras hark back to the tim es of and Asanga (4th. cent. A.D.), His opinion is based o n the fa ct that they allude to a Som asiddhanta which he identifies with the T antric sect of the K ap^likas. W internitz, however, does not accept Tucci’s view. No Buddhist Tantra appears to have existed before 650 A .D .7 H a riv a rm a n

The firs t clear reference to T a ntric literature appears to occur in the B hagavata-purana (not later than 800 A.D., according to som e). These reasons led som e scholars to conclude that Tantra did not orig in ate probably earlier than the (ifih or sixth century A.D. It may be pointed out that the Devipurana, a Bengal w ork of about the seventh century A.D,, reveals deep influence of Tantra. Those, who advocate a high antiquity of Tantra, hold that, in the stanzas of the D evisukta ( Rgveda x. 125) there are covert references to Durgadevl who represents the earlier form of Sakti or Kali, the principal goddess of Tantra. It is also pointed out that the Ratrisukta (Rgveda x. 127} refers to Durga. Some th in k that Ratri is the precursor of Kali. According to others, th is S ukta is a supplem ent (tfft//a)rnterpolated into the Rgveda. It is also pointed out that the M arkandeya and Lingapuanas reveal Tantric influence. The oldest part of the former, according to Pargiter, may date back to th e third century B.C. or even earlier. S am karacarya (C. 8 th cent.) has accepted Tantra as authoritative in his A nanda lahari and S&ktamoda. The six Cakras of Tantra have been mentioned by him in his Sarirakabhasya The works of Banabhatta (7th cent.) and Bhavabhuti (C. 7th or 8 th cent.) refer to Tantric views and practices8. It was pointed out by Joges Vidyanidhi that the names Brahm i and D evanagari, applied to Indian alphabet, betray Tantric influence. Brahm i Is one of the M atrkas of Tantra. He thinks that, in ancient tim es, there was the practice of

worshipping painted sym bols of the goddess. One such sym bol was Devanagara {abode o f god) from w hich D e v a n a g a riscript was so called. In the Yasatilaka-campQ (Asva&a. V) Bhasa. who flourished earlier than Kalidasa, is stated to have said, with the Tantric Vam acara in view, that one should drink sura and put on grotesque dress. The Lalitavistara of about the first century A.D. appears to refer to T antric elements. Am ong the relics o f Indus Valley C ivilisation, there are terracotta figures o f m atrkas and male figures in a sitting posture. Some scholars think that, even in those pre-Vedic tim es, Durga as M other of the universe and Siva as Father used to be w orshipped. Thus, the germ o f Tantra was there. B. Foote claim s to have found phalli am ong the neolithic rem ains discovered by him in D eccan9. The Gangadhara Stone Inscription (424 A.D.) of Visvavarman m entions M atrs or M other goddesses and Tantra, The Brhatsam hita (57. 56) of varaham ihira (C, 475-550 A.D.) m entions the group of M atrs. The Visnupurana, one of the earliest of the extant Puranas, speaks of the S a kti of Visnu. It m entions several names of Durga. and states that, if worshipped with wine, flesh, etc.. She fulfils all desires. W hatever the date of origin of Tantra may have been, it appears from spigraphical and literary evidences that Tantric practices prevailed w idely long before the sixth century A.D. It is not unreasonable to suppose that centuries elasped between the period of origin of Tantric ideas and their codification and eventual elaboration. Abundant evidence is available to prove that Tantra reached the zenith o f p op ula rity in the period betw een the seventh and the tw elfth century A.D. W in te rn itz 10 concludes that no real Tantra can be proved to have existed before the 7th century A.D. He is o f the opinion

that neither the Suvarnaprabh&sa nor the MahamayOrl is a true Tantra. He com es to the conclusion that T antric elem ents occur in earlier works. The main argum ents, put forw ard to establish a late origin of Tantra, are as follows: (i) Tantra, as a Sastra, has not been m entioned in the fam ous lexicon, N am alinganusasana or Am arakosa. (ii) The Sutasamhita (mukti-khanda) states that the customs of Pancaratra, etc.. will be beneficial to those who are fallen from the Vedic way of life. This indicates that Tantra arose long after the Veda when Vedic autho rity was on the wane. {iih} The Natyasastra, which, in its present form , is generally supposed to have originated about the fifth century A.D, does not m ention Nadi, Cakra or Nada arising from them : this tends to prove that either Tantra did not exist before this w ork or was not yet established as authoritative. Ever since its inception, the T antric faith has inspired to com position ot T antric works in some form or other; it w ill be evident from the chapter describing the contents of the w orks on Tantra. The flow of T antric w ritings continued right down to the 19th. century. In conclusion, we can say that though Tantric works appear to have com e into being pretty long a fte r C hrist, 7anfnc beliefs and practices were part o f the lives of a section of the Indian population as earSy as the Vedic tim es and even earlier. Some scholars have pointed out that the relics of the Indus Valley C ivilisation (C, 3000 B.C.) contain M atrka-m urtis, They hold that yantras, mudras (finger-pose), the mystic monosyllabic Bijas like KLIM , KRIM, etc., te s tify to the p rim itive pictorial w riting and language consisting of single sounds. The black rites of Tantra have parallel practices in prim itive times. It seem s that Tantracara or T an tric practices, which form a bulk of Tantra literature, were derived from very early times. W ith the progress of civilisation, sophisticated philosophical speculations got into this literature. That is why we find a curious mixture of profound philosophy with the wildest superstitions

and most confused occultism , of a faultless social code of m orality and rigid asceticism and a cult disfigured by wild orgies inculcating extrem ely reprehensible m orals11.

O riginal Home of Tantra Nothing definite is known about the region where Tantra originated. Some believe that Tantras of the A gam a class originated in Kashmir. W hat is known as Tantra may have been produced, for the first tim e, in Bengal. This opinion is shared by W internitz. An evidence, though not conclusive, in support of the above hypothesis is that m anuscripts of Agamas, written in Sarada script, abound in Kashmir, and those of the Tantra class, in Bengali script, are available in abundance in Bengal, The w orks of the Sam hita class are believed to have originated in different parts of India, p a rticu la rly in D eccan and Bengal. K am akhya1*, in Assam , is a stronghold o f Tantra. It is know n that S aktism was preached there by the Bengali Sakta. Krsnaram a Nyayavagisa.The Ahom king, Rudrasimha, becam e his disciple. The Bengali T an triks carried Tantra to the far-off Him laj in Baluchistan; the Bengali Brahmananda and his disciple Jnananada preached Tantric philosophy and Sadhana there, Tantric Sadhana in Nepal appears to have been influenced by Bengali S adhakas'3. Tantricism in China and Tibet is believed to have owed its origin to spread of Buddhism from Bengal. A tisa Dipam kara (980-1053 A.D.) and several other scholars from Bengal wenl over to Tibet, settled there and w rote on Tantra, In support of the Bengal origin of Tantra. a further evidence, pointed out by some, is that the M ahanirvan a-tantra m entions (vi. 7.3.) three kinds of fish for use in rituals; these are found in plenty and widely consum ed in B engal’ '1. An anonym ous verse states that this S astra. having originated in Gauda, developed in M ithila, existed at som e

places of M aharastra and was destroyed in G ujarat. G auds pracarita vidya m aithilaih pra b a likrta /kva cit kvacin ma haras Ire gurjare pralayam ga tla/ The Bengal work, Pranatosinl quotes the Varada-tantra (X) which is stated to contain a description of some sounds of the Nagara alphabet. From this description we learn that h preceding y is pronounced as jh . Again, h preceding v is pronounced as bh. Initiadly y is pronounced like j. These ch a racteristics are notable in the dialects of Bengal, and, in som e cases, in East Bengal. The colophon to the M ahakauiajnana-vinirnaya mentions G audadvipa as its provenance. The pro-B engal theories also point out that many of the old works on Tantra. pa rticularly Buddhist Tantra. have been found in Bengal. Moreover, the Tantric works of definitely Bengal provenance contain more of rites and rituals than of philosophy; this is a sign of their earlier origin. Many of the Sakta Pithas are in Bengal. Though not situated in th is province, the Pithas, kam arupa. Srihatta, Oddiyana (O rissa, according to som e) and Purnagiri are in the neighbourhood of Bengal. C ontents o fT a n tra Traditionally Tantra deals with five topics — Creation. Dissolution. Worship. Acquisition of supernatural powers. Communion with the Suprem e Being. The Varahi-tantra states the contents of the different classes of Tantric w orks as follows: Agam a —

srsti, prataya, devapujk, sadhana, purascarana, satkarm a, (m&rana, uccatana, stam bhana. vasikarana, vidvesa, santi)

Yam ala — srsti, jyotisa, akhyana, nityakarm a, karm asastra, varnabheda, jatibheda, yugadharma Tantra —

srsti, p ra tis rs ti, tantra-nirnaya. devatakrti.

tirtha-asrama, Brahmana, pfani-laksana, yantra, devotpatti, kaipavrksa, jyotisa, pranakhyana. kosa. vrata, sauca-sauc&, naraka, acara, stripurusa-laksana, r&jadharma, danadharma, yugadharm a, vyavaharavidhi, adhyatm avam ana, etc. The contents of a com plete Tantric work may be broadlv divided as y 1.

Jnana or Vidya — knowledge including philosophical and metaphysical doctrines with a monotheistic tendency and som etim es a m onistic bias. This part contains occultism including a knowledge of the mystic bias. This part contains form ulae and figures.

2.

Yoga or Upaya — means of m ind-control, especially with the object of acquiring m agic-powers.

3.

Kriya — containing instructions for m aking idols and for constructing and consecrating temples.

4.

Carya or S iddhi — rules about rites, festivals and social duties.

This fourfold division of contents is general, but does not apply to each and every Tantric work. As regards worship, three aspects of the deity, worshipped by a devotee, are recognised. These are sthuta (image) suksm a (m antra) and para (highest, to be apprehended by the mind alone). Broadly speaking, the contents of Tantra literature fall into two classes, one philosophical and spiritual, the other popular and practical. The latter includes magic, mantra, mudra mandala, nyasa, cakra, yantra. etc. The principal aim of Tantra is liberation and Siddhi (supernatural power)

HUMAN BODY, A MICROCOSM Kosa The body is supposed to consist of five kosas (sheaths), viz. annam aya (m ade of food), pranam aya (consisting of vital breath), manom aya (made of mind), vijnanam aya (consisting of special consciousness), anandam aya (consisting of joy). Nadis The body is believed to contain three crores and a h a lf 15 of nadis (arteries and veins). O f these, seventy-two are regarded as prom inent. Of these again, fourteen or ten are the principal ones. Of these fourteen, the most prom inent are Ida, Pingala and Susum na,6. The last and the longest one extends from m hladhara to Brahmarandhra in the head. Also called brahmanadi. or moksamarga, tl is believed to contain the universe. Through it Kundalini is supposed to move upward. Ida is on the left side of the spinal cord, A sym bol of the moon, it is white, and represents the Amrta aspect of Sakti. Entering Susumna, its exit is through the left nostril. Pingala is on the right side of the spinal cord. Rising from the M uladhara. it ends in the right nostril. Also called Surya Nadi, it sym bolises the waking condition, and leads persons to violence. C akras'7 — The body is believed to contain six Cakras (circle or nerve-plexus). These are as follows: Muladhara - in the middle of the body, situated in the lowest part of the spinal cord, triangular in shape with its apex downward. It is like a red lotus with four petals. Kundalini is supposed to coil around it. Svadhislhana - above the m uladhara, but below the navle. It is like a lotus of six patals, presided over by Goddess Rakini. Manipura - in the navel. It is like a lotus of ten petals, each petal containing a letter. Also called Nabhicakra, it contains a triangle of the colour of the rising sun. The outer sides of the triangle are represented by three Svastika sym bols. It is

presided over by a goddess Lakini. Anahata - in the region of the heart. It is like a deep red lotus w ith tw elve petals. Seat of air. it is presided over by goddess Kakini, Visuddha or B harati - in the region of the neck. Seal of Sarasvati. it is grey and like a lotus of sixteen petals, presided over by goddess Lakini, Ajna - between the eyebrows. Also called Paramakala or M uktatriveni, it is like a lotus of two petals white in colour. It is frorn th is cakra that the three nadis, Ida, etc.. spread out to different directions. Sym bolised by the letters Ha and ksa. it is the seat of mind, presided over by goddess Hakini. The word A jna means order, order of guru who is supposed to reside in it, Cakrabheda or Satcakrabheda (literally meaning penetration of Cakras) means the m anifestation or activation of Cakras; it is^ necessary for keeping the body fit and fo r the attainm ent of biddhis. The six Cakras are identified in som e Tantric works with the five elements and the m ind,a. This idea appears to have been based on the ancient Upanisadic theories; for example, the h ea rt is com pared to a lotus, and it is stated to have 101 N adis; one of them penetrates the crown o f the head; a man m oving upward by it reaches im m ortality. In this connexion, the follow ing Upanisads m ay be consulted: C handogya Upanisad, VIII. I I, v iii. 6 .6 , K atha vi.16, Prasna iii. 6 . C ertain diagram s also are called Cakras. D ifferent w orks differ in the names and num ber of Cakras. The S ricakra is often m entioned19. A Tantra. called Cakrabheda (Deccan College MS. No. 962 of 1884-87) mentions the following five Cakras used in Durgapaia accordino to Kau/agama. Rajacakra, Maha cakra, Devacakra, Viracakra, Pasucakra (see Catalogue, vol. XVI on Tantra, p, 163). In another m anuscript {Deccan College MS. No. 964 of 1887-91) some other C akras are described as Akadam acakra, Rnadhana. Sodhanacakra, Rasicakra, N aksatracakra {Catalogue, vol. XVI

on Tantra. p. 251). S n c a k r ^ , also called Sriyantra o r Tripuracakra, connected with Srividya. has been described in verses, quoted in the Sam kara-Vijaya of Anandagiri (Bib. indica ed. 1868) p. 255 and in the Setubandha com m entary on the N ityasodasikarnava (1.31-34) quoting from Yamala (probably Rudrayamala). The Saundaryalahari (verse 11) also describes it. A som ewhat different description occurs in a work called Devirahasya (Deccan College MS. No. 490 of 1895-98). A description of the Cakra is as follow s. A Cakra is to be drawn with th e bindu in a sm all triangle. The bindu stands for S akti or M u ia p ra krti solidified. There are nine triangles five of which have their apex downward: these represents Sakti, and four, representing Siva, have their apex upward. The bindu is situated in the sm allest triangle pointing downward. There are two pairs of triangles, then 14 triangles, then eight-petalled lotus, 16 petalled lotus, then 3 circles, then three boundary lines with fo u r gates, these ten latter being the outer section of the Yantra and the lotuses of 8 and 16 petals being the inner section of the Yantra. There is a total of 43 angles. The part of the Cakra inside the boundary lines is called bhupura. The w orship o f Yantra is bahiryaga. Antaryaga is taking awakened Kundalini through the Cakras. from M uladhara to Ajnacakra, and then uniting it with Siva in the Sahasrara-cakra] the six Cakras are identified with the five elem ents and the mind. S a h a sra ra P adm ar 1 At the centre of the head is located the B rahm arandhra through which vital breath or life is supposed to exit at death. It is conceived as a m ulticoloured lotus of a thousand petals, facing downward. The Cakras, according to the Kaula system , are as follows in the ascending o r d e r : N adicakra in th e janm asthana. Based on it is M ayacakra in the navel (from here it prevades everywhere). Yogacakra (in the heart, centre of yoga), Bhedanacakra (in the talu region), Dipticakra {Bindusthana in between the eye-

18

Chapter-1

brows), S antacakra {in the nadasthana). The Sadhaka realises it as lustrous like a crore of suns and cool like a crore o f moons. By rousing this energy one can reach the higher state of existence. When it is roused, the entire being of a person is flooded with very delicate am brosia of music; this m usic is called Kundalini-kOjana (song of Kundalini). Rele identifies K undalin i with the right vagus nerve. But, W oodroffe (Avalon) discards the view; he says that it is not a nerve nr any other physical substance or mental faculty; it is rather the ground substance of both. Kuvalayananda also rejects Rele's th e o ry The Rudrayam ala (XXXVI. 6-168) gives 1008 names of Kundalini. all beginning with Ka. Sabdabrahm a is supposed to reside in Kundalini. Besides the individual Kundalini. Tantra mentions a Mahakundali. The form er develops personal existence. By getting upon M aha kun d alione can transcend the narrow personal state, and establish him self in the wide universal state; M ahakundali is at the root of the universe. HUMAN NATURE In accordance with the preponderance of the qualities of Sattva. Rajas and Tamas, human nature is divided into three classes. On the basis of these qualities, human propensities have been divided into three classes, viz., Divyabhava, Virabhava and Pasubhava. The M aitryupanisa d (vi. 21) m entions Susum na Nadi as moving upward, The Brhadaranyaka (11.1.19) speaks of 72,000 Nadis. The C akras are som etim es identified with the nerve plexuses of m odern physiology. This appears to be wrong in view of the fact that, in Tantra these are im aginary things belonging to the subtle body and not the gross body so that these disappear with the death of a person. A person, with the preponderance of Pasubhava, is tied with

le a n in g of Tantra fetters of kindness, infatuation, fear, shame, hatred family. 1 n d u S c a s S eto. In him there is an excess of Rajas over 'S m a s He is forgetful, idle and dro w sy He has no faith in guru h m antra He observes Vedic practices. According to Tantra, he is the w orst of men. A person, w ith Virabhava, due to the ^ d o m in a n c e of the quality of Rajas, does such acts as lead fo grief. One with Divyabh&va, having the predom inance of he nuality of Sattva. is the best. He is kind, pious pure, truthful, and has an even a ttitu de tow ards friends and foes. SADHANA — PANCATATTVA Sadhana (w orship, propitiation) is the meansA c i the achievem ent of S iddhi (success, power). The ways of sad/iana are puja (external or m ental), knowledge of Sastras, ; p (muttering prayer), fapas (penance), m antra (incantation), et . S adhakas and S td h ik a s are divided in ac^ rdan^ e with their physical, mental and m oral qualities, classes; viz., (1) M rdu (2) M adhyam a (3) A dhim atraka and (4) Adhimatrama. According to the Kaula school of Tantra. the sadhakas are of the follow ing classes: ! P ra k rti _ Viracarin - engaged in sacrifice and other rituals and resorting to pancatattvas 2.

Madhyam a Kaulika - like Prakrti, with the that his mind is more attached to meditation, knowledge and concentration.

3

K aulikotiam a — those who go beyond ritualism , and m editate on the Suprem e Being.

In T antric worship, pancatattva, also called Kuladravya or Kuiatattva. denoting five Mararas, plays an irT1Por1an1■ ^ >e. These are madya 22 (wine), mamsa (meat), mafsya ( is )♦ (finger-p ose ), m aithuna (sexual intercourse). Some Tantras recom m end sexual intercourse when the fem ale partner is in her m onthly illness, and her sexual energy

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jn a Kaulika, but not in a devote of the pasu type. M aithuna s y m b o lis e s the b a s ic unity underlying the apparent duality of

everything. The Mahanirvana (viii. 170-173) recommends madhuratraya (three sweet substances) as substitutes for madya. For M aithuna it substitutes m editation on the feet of Devi and ja p a of the desired mantra. Pancatattva is not prescribed for all Sadhakas. One. who has reached a highst age of spiritual life, can take a pancatattva. and that also under the guidance of the guru. As a safeguard against unrestrained enjoym ent of pancatattvas, alternative articles are prescribed for those having an excess of animal propensities, and, as such, lacking in the requisite se lf restraint. Pancatattva is com m ended for Sadhakas of the Vira type: they are possessed of self-control. Some explain the makaras as follow s: Madya is the stream of nectar issuing from the brain-cavity. the abode of the soul. M aisya stands for suppression o f vital air, M am sa m eans vow of silence. M irthuna means m editation on creation and destruction. The K aularahasya 25 appears to describe how the three Makaras, Madya, Mamsa, M aithuna, were enjoyed by the com m on people, it speaks of drinking wine up to throat, eating meat and enjoying beautiful women. Quoting the Kaularahasya. the H am saviiasa (p. 104) says that bhoga and m oksa do not coexist. But, fo r one, who enjoys beautiful women, both these com e handy, All, from Brahm anas to low -class people, are entitled to Kauladharm a according to the m ahanirvana {xiv 184). The K aulavalhnim aya (V. 113-123) suggests the follow ing substitu te s for the M akaras. A Brahm ana can use honey in a copper vessel or cow ’s milk or coconut-w ater in a bell-m etal vessel, In the absence of m eat, garlic and ginger can be used. B uffalo-m ilk o rth a t of the sheep may be used for fish. Roasted fruits and roots may be used fo r Maithuna.

M ^ S° me' S a r! ° 1 the opinion that the significance of (he M akaras was deliberately preverted by vicious people. It seems that the use of M akaras by Tantric devotees brought slur upon T antric practices. As a result, w orks like the l^

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a n / Z m t ihaka' eSSen“ 3re nana- 1arpana'

puja

K un d a U n i-yo g a i7 This is the basic thing for T antric sa d h a n a The dorm ant S e n % e te a rVaL S,UPP0Se,d K ° ° 0i' r° U" d like a t h P ln ' I gradual ascent, by penetrating the Cakras up to he apex (brahm arandhra) is the culm ination of Sadhana. P uja ™ QTantr^ PrOVi d0S that ° ne must identlfy oneself with the deitv p m i u l dhyt m ' J'a pa are 'mP ° rtant elem ents in puja. The offerings may be five to ten in number. In Tantra m a n a s a p u ja (m ental worship) is regarded as superior to T ^ having " a " dadisregarded la ra n s in i (vi) ,h aonself l th8 search fo r god outside, godsays within

is the like the quest of glass ignoring the K a u s tu b h a jewel in one's own hand S elf-surrender characteristics Tantric p uja. S id d h i Siddhi, attainable through sa dh an a, may be of many kinds, e.g., m a n tra s id d h i (Success in m an tras), v a k s id d h i (success in speech). By the former, m antra is made to secure the desired result. By the latter, the speech becomes infallible. After reaching the peak of spiritual life, one can posses the eight sidd his, viz., anima. (power of assum ing an atomic figure), m ahim a (power of increasing one’s size at will), laghim a (assuming excessive lightness at will),lsitva (acquiring superority over others), va sitva (subduing all to one's will ) P ra p ti (obtaining anyting at will) prakam ya (irresistible will), kam avasayita (suppression of passion or desire).

According to the M a h a n irva n a (II. 14-15), Vedic m a n tra s led to desired results in S atya and other Yugas. B ut: in K a li Age, these are like serpents without venom or like dead beings. In this age, Tantric m an tras yield quick results, and lead to salvation. This Tantra prescribes (iii. 14) that the m an tra Om s a c -c id -e k a m b rahm a in the best; mere perfection in this m antra causes the soul to merge in Brahma, Som etim es, the repetition of a m an tra is recom mended for a lac or even five lac times to ensure great effect like control of even a king. In some cases, Tantric m a n tra s are required to be recited like a Vedic one, with the names of the sage, the meter, the deity and Viniyoga (application). Some Vedic m an tras also are used in Tantra, but for purposes other than those in the Veda. For example, the mantra ja ta v e d a s e su na vam a (Rv. 1. 99.1), though addressed to Agni, is em ployed in invocation to Durga. M antra differs from prayer in that, w hile the form er has fixed syllables, the latter may be said in any form. The syllables of a m an tra are regarded as the m anifestation of

Sakti. Varieties of m antra are called by various names such a Kavaca, Hrdaya, Astra, Raksa., etc. As seed is sown on a soil w hich is cultivated and watered, so a bnja-m antra is put into a disciple's heart which is pure and has been drenched by the w ater of G o d s m ercy The M ahanirvana (V. 18-19) states that B ijas like Hrim, Krim make the form of the deity visible. Most of the Tantras, particularly the Parasuram a-kalpasutra Jnanarnava. the SZradatilaka, hold that m antras possess wonderful and incomprehensible power. The Parasurama-kalpasutra ( 1 .7 1 1 ) m entions faith as the cause of this power. The Saradatilaka (II. 57,59) divides m antras into three classes viz. m asculine, fem inine and neuter. Those ending in Hum and Phat are male, those ending in Tha are female and those endinq in Nam as are neuter. Purascarana It literally means performing or carrying out before somethinq The Kutarnava (xvii. 87) states that Purascarana is so called because, by the five-fold upasana, the desired deity moves before the worshipper for conferring her favour on him. According the Vayaviya-sam hita. the perfecting of the procedures of the M uiam antra is called Purascarana. because it has to be perform ed before the acts in which it is to be em ployed In I antra, it means a rite in which Vedic and T a ntric m antras are repeated. The P urascarana of a m antra has the follow inq constituents; dhyana. puja. japa, homa, tarpana, abhiseka and feeding 3rahm anas. In a s h o rte r form, the first three are perform ed. Dasanga P urascarana consist in the followinq addrt'onal items: aghamarsana. suryarghya, jaipana (Kaulavaiinirnaya ). t has been dealt with in many Tantras of which the lollow ing are im portant: M ahanirvana (vn. 76,85), Kularava (XV -9. 11-12), Sardatilaka (11-138-140) Ahirbudhnya (XX.52-53) Jayakhyasam hita (Patala 19. verses 13-33), Saktisam gam a, S u ndari III 155-56. XIV. 45-46, G andharva X X V I 11.7-S*

Meaning of Tantra Purascaryamava, VI. p. 413, Kativilasa-tantra IV.6-7, Krsnananda’s Tantrasara. Raghavabhatta. in his com m entary on the Saradatilaka (xvi-56), deals exhaustively with details of P urascarana that ARE com m on to all mantras. It is regarded as indispensable lo r making the mantra effective. R aghavabhatta says that as a man, in the grip of a disease, cannot do anything, so a m antra w ithout Purascarana is abortive. The places, suitable for this rite, are a holy place, river bank, cave, top of a m ountain, confluence of rivers, root of a B ilvaU ee, tem ple, seashore, any place where one feets happy. One perform ing this rite, is required to eat food obtained by begging (for B rahm acarin and Yati) havisyanna. vegetables, fruits, milk, bulbous roots, barley. The practices, to be avoided, are sexual intercourse, meat, wine, speaking with wom en and Sudras. Japa should be done from m orning to noon. After the rite is com m enced, the devotee may encounter obstacles, disturbances and terrible sights. If he remains unmoved, he w ill achieve m iraculous results. If he sticks to the prescribed long tim e, he w ill get joy, see pleasant dreams, hear sweet music and enjoy fragrance; these are som e of the signs of the perfection of the mantra. There are varying modes of Purascarana in accordance with the nature of the devotees, Pasu, Vira and D ivya. Yoga In Tantra, Yoga is mainly twofold, hathayoga and samadhiyoga. The form er consists in physical discipline paving the way to m ind-control. Hathayoga has the following five accessories instead of the eight prescribed in the yoga system of Patanjali.

Yama — control of the senses, non-violence, etc. Niyam a — study of Sastras, m editation on God. Pranayama — control of breath. Pratyahara — w ithdrawl of the sense from the w ordly objects, Asana — a particular posture of the body. Sam adhiyoga is sixfold: Dhyana, Nada. Rasananda, Layasiddhi, Bhakti, Raja. The fundam ental difference between the Yoga of the Yogasastra of Patanjali and Yoga in Tantra is this. In Tantra. there is no difference between Sakti and Tattva so that Sakti surm ounts all obstacles, and effects the union of the yogin with the Suprem e Siva. Patanjali, however, does not recognise any Suprem e power excepting P rakrti so that the yogin has no fam iliarity with any S akti beyond Prakrti. K a y a (o r D eha) ~

S id d h i

A fundam ental difference between the Brahm anical Sastra and Tantra is that, while the form er ordains physical suffering or s e lf-m o rtifica tion as a means to the goal, the latter em phasises the value of the body as means to Sadhana, This is not to say that the Brahm anical Sastra neglects the body On the contrary, it regards the body as the very first means for the practice of dharma. As Kalidasa says (Kum arasam bhava, V.) sariram adyam khalu dharm asadhanam . The S m rti-sastra contains elaborate rules for having a good health and recipe fo r long life. But, it lays a great stress on long fast, arduous and strenuous rites and rituals, abstention from wine, etc., continence and restraint in enjoym ents of the objects of sense, Tantra, however, allows the devotee to indulge in enjoyment of the objects of sense, of course w ithin limits. The core of Tantra Sadhana is m ukti through bhukti, a concept absolutely foreign to the orthodox religion and philosophy. Manu unwquivocally states

Pravrttiresa bhutanam n ivrttistu m ahaphala/ There is inclination of creatures fo r these things; ce ssa tio n of desire, however, leads to great result. While orthodox Indian philosophy is concerned more with in the other world, T antric philosophy vigorously advocates jiv a n m u k ti (liberation in life). s a lv a tio n

A school of Tantric-A lchem ic thinkers used to believe that, by certain yogic processes, m antras and chem ical drugs, the body of flesh and blood could be made im perishable so that it co u ld defy death. The K aiadahana and M rtyuhjaya Tantras are stated to co n ta in m ethods of K ayasiddhi (making the body fit or unconscionably longlived). It is believed that when kayasiddhi takes place, the body, strong as Vajra and full of youthful lustre, does not become subject to decay, disease and death. The conception is nothing new with the B uddhists and Alchem ists in whose treatises it has been dealt with in detail. The power of yoga in rendering the body free from the ills, to which it is ordinarily subjected, has been clearly stated in the following lines of the Svetasvatara Upanisad (2, 12); na tasya rogo na yara na m rtyuh / praptasya yogagnim ayam sariram / One, having a body conditioned by yoga, has no disease, no decrepitude nor death. The great efficacy of m ercury and mica, in im parting adam antine strength to the body and preserving it for an incredible length of tim e, has been recognised particularly in the w orks on alchemy. M ercury is called Parada ? 9 or Rasa, It is believed to be Siva’s Semen ( S iva-virya} and mica is supposed to be derived from Sakti. H is interesting to note that the Natha sect of Yogins, traditionally originated by Adinatha and introduced among the people by M atsyendranatha, later influenced by the Bauls and Sahajiya Sadhakas, following the Vajrayana mode, vigorously

practised Kayasiddhi. The Nathas believed in a process which is briefly this. The thousand-petalled lotus within the head is turned down This has to be turned upward by yoga. The mind has to be bathed in the nectar contained in that lotus where Pranava (Omkara) is to be medftaied upon. The gateway of Brahmarandhra is to be shut. These things being done, the downward flow of am brosia is checked. This process is called A kasacandra1 Y° 9 tna. It is supposed that the juice, exuded within the body, is d rifted upward by the upblowing wind, and is stored in Sahasrara. The believers in this theory admit four kinds of Candra (moon), viz., Adicandra, Nijacandra, Unmadacandra and G aralacandra. N ijacandra, which is of the nature of Juice' taken upward, should be united with Akasacandra which is attached to Sahasrara. Finally, the yogin w ill drink the Garalacandra which purifies the body and mind, and invigorates the systemthis leads to Siddhadeha. ' The Buddhists and Vaisnava Sahajivas believe in Kayasiddhi as the object of sadhana. In the New Testam ent (Book IV); there is m ention of supernatural birth, Birth from Above; this is supposed by some to refer to a body obtained by som e sort of kayasadhana

Footnotes It is believed that these regions were so named accordinq to the means of transport used in them. Vishu, Ratha Aava, Gaja mean respectively sea-going vessel, chariot' horse and elephant. ' For the regions, indicated by these names, see Glossary. Vide Tantrik Texts, Vol. 1, ed. A. Avalon, Intro., pp. ii-iv. Vide P. C, Bagchi, Studies in Tantras, p. 3,

4,

See Bahvrcopanisad — Saisa para saktih kadividyeti va hadividyeti va sadividyeti. Also see comm, on it. Vide H. P. Sastri, Nepal Catalogue, I. pp. 10, 85,

117

6

JASB, XXVI 1930, pp. 129 f.f.

p

On the question of the priority of Buddhist Tantra over Hindu Tantra or vice versa, see B. Bhattacharya, Sadhanamala (Intro., il, P. LXXVlll) and Winternitz HIL II, p, 401.

g

For example, Harsacrita (ed. Kane), I. pp. 10, 25, 50 etc., Kadambari (ed. Kale), p. 56.

g

Vide Foote, Collection of Indian Pre-historic and Protohistoric Antiquities, Madras, 1916; K. R. Subramaniam, Origin o f Sawsm and its History in Tamil land, Madras, 1920. lyenger, Stone Age in India, Madras.

10.

HIL, ii, p. 635.

11.

Winternitz, History of Indian Literature, I, 1927, p. 591.

12.

According to some, the name is the Hinduised form of kame-kha, the name of a goddess worshipped by the Khast tribe in the form of a yoni {female organ), See N. N. Bhattacharya, History of Tantric Religion, p. 103.

13.

Vide Vangiar Sadhana by K. M. Sen. pp. 47-48.

14.

We shall see that this Tantra originated in Bengal.

15.

According to some, 72,000.

16.

See Pranatosini, I. 4, Satcakranirupana, Raghavabhatta's comm, on Saradatiiaka, xxv, 38.

17.

See Niruttara X.

18.

E.g. Saundaryatahari, v. 9

19.

See Sakti and Sakta by Woodroffe (3rd ed.) p. 399, G. Kaviraj describes the system of Cakras according to Goraksanatha in Sarasvatibhavana Studies, II pp. 83-92. In the translation of Satcakranirupana (plates i-vli), Avalon illustrates the six Cakras and Sahasrara (plate VIII) along with their colours, etc. For Cakras — with illustrations, see C. W. Leadbeater, Cakras.

20.

See P. V, Kane, History o f Dharmasastra, V, pt. 2, pp. 1137 38,

21.

See satcakranirupana XLI-XLIII.

22.

Sometimes called Sura which, according to Matrka-bheda• tantra (iii,40) is so called as it imparts suratva (divinity) as

soon as drunk.

23.

According to some, a preparation of hemp, called Vijaya or

Bhang.

24.

25.

Thfs is the view also of the Kaulajnana-nirnaya (vi. 18 - 19 ) and Bhaskararaya in his comm, on the Lalitasahasra-nama (verses 87-91).

?790-ai734 'A D )MS' N°' " 9 ° f 1884'8? (C0piSd Samvat

26.

E.g. D. N, Bose, Tantras — their philosophy, etc., p, n o ,

27.

For the scientific basis of Kundalini, and the attitude of modern scientists to It, see Gop Krishna, Biological Basis o f Religion and Genius, and Its introduction by Weizsacker,

28.

It seems to be anticipated by sarparajni (serpent-queen) of the Rgveda.

29.

By Gopinath Kaviraj, reputed as a Tantric Sadhaka of a high order. He notes that one, Ramalinga Sastrin of Cidambaram, Madras (Tamil Nadu), who lived about a hundred years ago, attained Kayasiddhi. See G. Kavirai. Tantric Sadhana O Siddhanta, II, p, 166. "

Chapter-2

Nature of Tantric Doctrines

Chapter-2

X h e s e are Advaita (non-dualistic), Dvaita (D ualistic) and Dvaitadvaita (dualistic-non-dualistic).The 64 Bhairava Agamas, stated to have em anated Irom the mouth of Siva are Advita. Ten Saiva Agamas are Davita. In 18 Raudra Agamas there is a mixture of different doctrines. Theory of Creation — Siva, S akti The Suprem e Brahman is eternal and unchanging. He is both niskala and sakala; kala means Prakrti. The Sakti of Brahman is eternal and inseparable from Him. This sakti is nirguna {w ithout attributes) and saguna (with attributes). As goddess in the form of consciousness, she manifests the being and, through her as goddess in the form of bliss (a nanda). Brahm an manifests H im self. Sakti pervades the universe like oil in sesam um . From Brahm a-Sakti arose Nada from which proceeded Bindu. The subtle body of the goddess is referred to as muiamantratmika (constituted by the basic mantra). Siva, entangled in the web of Maya, and the latent Sakti are conceived as the suprem e Bindu. The Bindu, circular in shape, is bounded by the circumference of Maya. At its centre is the place of Brahm an, the abode of Prakrti-Purusa. This very Bindu is P rakrti-Purusa, SabdaBrahman or Apara-Brahm an. As a result of the union of Siva and Sakti, the goddess becom es inclined (unm ukhi) to Siva. Then the web of Maya is snapped, and creation proceeds. The relationship of Siva and Sakti is controversial. According to the Kularnava (i. 1 1 0 ), som e advocate non-duality, others desire duality.

^ Sabda-Brahm an m anifests itself in three Saktis. viz., Jnana (knowledge), Iccha (desire) and Kriya (action). ' ’ The following term s are used to convey the com pleteness of Siva. Svatantrata (independence), miyata (eternality), nitya-trptata (quality of being ever contented), sarvajnata (om niscience). From Param asiva arises Sambhu, from Sambhu Sadasiva from Sadasiva Isana and Rudra, Vishnu, Siva arise with their own Saktis without which they have no power. In the Mahanirvana Siva has been called Sambhu, Sadasiva Sankara, Mahesvara, etc., each term indicating the different conditions, qualities or m anifestation of the single Siva, Sakti is the form of both Maya and Mulaprakrti. Through the pow er of Maya, Brahman conceals His own form, and appears in different manifestations. M u la p ra krtiis unmanifested. In the m anifest condition, she resides in the universe consisting of diverse names and forms. Siva-Sakti resides in the m uladhara and Kundalini within the human body. In all processes, Sabda-Brahm an resides in the form of Kundalini and in m anifested as aksaras (letters). The order of creation, according to Tantra, is as follows. M ulaprakrti— Sakti (resorting to Siva) ___

Mahat

Ahamkara

Taijasa or

Tamasika

(Vaikarika

Rajasika

or

or S attvika

Aham kara

Aham kara of beings Panca Tanmatra Pancabhuta

Sakti is variously called Maya., Mahamaya. Devi, Prakrti, etc. She is both Vidya and Avidya. As Avidya she causes bondage, and as Vidya she destroys rebirths and gives liberation. She is called Adya S akti (the Prim eval Energy) as


35

she is believed to have existed before creation. As the manifestation of C /fin Prakrti, she is called the Denoting Power (vacakasakti}. Being in the form of Cit, she is also the Denoted Power (vacya-sakti), Atm an is to be conceived as Devi. So Devi or Sakti is but a m anifestation of Siva in the form of mother. She is Ambika and Lalita. As Parabrahm na, Devi is beyond form , beyond quality. She is conceived in three forms. In the first or suprem e form she is beyond knowledge. Her second body is subtle, being constituted by m antra; this aspect is beyond m editation. Her third form is the gross body which is easily com prehensible. As Mahadeva, Sakti exists in different forms, e.g.. Sarasvati, Laksm i, Durga, Annapurna, etc. As Sati, Uma, Parvati, etc., she is the consort of Siva. As Sati she manifested herself as ten M ahavidyas. W hen she renounced her body, Siva carried the dead body w hich Visnu cut into 51 pieces which tell at different places which cam e to be called M aha-pitha-sthanas. At each such place, Devi along with her Bhairava, is worshipped. Despite her endless form s, in which she resides in the objects of the universe, she is in reality one. As the single moon, reflected in the waves, appears to be many, so the single Sakti has diverse m anifestations. S a kti constantly resort to Siva. She firs t m anifested herself when the universe em erged. Before this, S akti was dorm ant in Siva. The existence of Parama Siva in an attributeless condition is generally called Sunya in Saiva Agamas. It is beyond com prehension. It is also called as it is beyond all definitions or knowledge. Tantra and Sakta works These tw o kinds of w orks have many things in common. The chief difference is that, in the Sakta works, S akti or Devi is the highest object of worship. But, in Tantras, Sakti may not

necessarily be treated as the highest divinity. These may be agnostic. Vedantic or Sam khyaite in outlook, B. Bhattacharya (in Intro, to Sadhanam ala li) may have overem phasised the im portance of S akti by saying that a real Tantra must have an element of Sakti. It shouid be noted that Sakti is the designation also of the woman (one’s own wife or wife of another person) with whom sexual intercourse {m aithuna as one of the five m akaras) is to be had in a T antric rite. She is also called Lata. and this ritual is called Latasadhana (M ahanirvana, 1.52). DAS A M A H A VIDYA In Tantra, Sakti is also called Vidya or M ahavidya. The sam e Sakti, who is second to none, has been conceived in ten aspects. So, they are collectively known as Oasamahavidya. The names differ in different works. In the Cam unda-tantra, the names are as follows : Kali, Tara, Sodasi, Bhuvanesvari. Bhairavi, C hinnam asta Dhumavati, Vagala. M atangi, Kamala. ’ The M alini-vijaya gives the following list : Kali, Nila, Mahadurga, Tvarita, C hinnam astaka, Vagvadini Annapurna, Pratyangiras, Kamakhya, Vasali, Bala, M atanqi' Sailavasini. The number is 13. ' The list in the M undam aia-tantra tallies with that in the Cam unda-tantra above. The M ahavidyas have been divided, in som e Tantras. e.g., N iruttara {i. 6 - 8 ) into two groups — those belonging to Kalikula the fam ily of Kali) and those belonging to Srikula (fam ily of Laksmi).To the former belong Kali, Tara, Chinnamasta, Bhuvanesvari Mahisamardim, Tripura, Tvarita, Durga, Vidya and Pratyangiras. To the latter belong Sundari, Bhairavi, Bala, Vagala, Kamala, Dhum avati, Matangi, Svapnavati, M adhum ati and Mahavidya The total num ber is 20. Some scholars are of opinion that from the Buddhist Sadhanam ala it appears that the idea of M ahavidyas was derived from Buddhist Tantra


37

Acara InTantra, various modes of sadhana are recognised. These are seven according to some Tantras, nine according to others. In the Kutarnava (chap.ii), the follow ing modes are mentioned: (i) Vedacara. (ii) Vaisnavacara, (iii) Saivacara, (iv) Daksinacara. (v) Vamacara. (vi) Siddhantacara, {vii) Kaulacara. Each succeeding in the list is higher than the preceding one. Vedacara consists in an abundance of Vedic rituals. In the second one, the Sadhaka gives up a blind faith, and has firm faith in the saving power of Brahman. It is the way of devotion. In the third one, the devotee enters into the way of knowledge. In it, he com bines bhakti and s a M with faith; he tries to acquire sakti. In the fourth mode, the sadhaka becomes able to meditate upon the three saktis of kriya, iccha and Jnana of Brahm an, and acquire fitness for the w orship of the three, viz. Brahman, Visnu and Mahesvara. In the fifth one, the sadhaka proceeds from p ra v ritti (activity) to n iv rtti (cessation of desire). In it, he cuts the bonds of delusion, shame etc. with which a person of pasubhava is tied. According to the Parananda-sutra (p.p. 1-3, 13). Vamacara is of two kinds, viz. Madhyama in which all the five M akaras are resorted to, and Uttama in which only Madya, Mudra and M aithuna are resorted to. The word Vama apparently means ‘left’ as distinguished from Daksina (right) in Daksinacara. Some take it as Vama (woman); Vamacara, according to them, means that acara which emphasises woman as an essential elem ent in Sadhana. The way to the attainm ent of Sivahood, got in this acara. is com pleted in the sixth. He can now, with the help of the guru, reach Kailacara. In this condition, he becom es liberated in life (Jivanm ukta) and with the knowledge of Brahman, reaches the state of Paramahamsa'. this is the highest goal of Tantric sadhana. The M ahanirvana (x. 112) holds that one does not become a Kauia by m erely drinking wine, but by undergoing Abhiseka. G enerally w orship with the five M akaras is known as Kuiacara. According to the M ahanirvana {vii. 97-98), Kula is the designation of the individual soul, Prakrti, space, time, Akasa.

earth, water, fire and wind. The way of life, by which one looks upon all these as Brahman, is called Kuiacara. A ccording to the Saktsam gam a (Kalikhanda, Chap. iii. 32) Kuia means Upasakas (w orshippers) of Kali. The Kularnava states that Kula means gotra, and that arises from Siva and Sakti. A man is called Kaulika if he knows that M oksa is attained from that, i.e. Siva and S akti. Siva is called Akuia Sakti. Kuia. ‘ O ther definitions of Kula are suggested in other works e □ Gujyasamaja (Patala I. p. 6 ), Preface, P. viii of the Saktisamgama Tarakhanda. In some Tantras, there are three M argas (p a th s)’ viz. Daksina, Vama and Uttara, each succeeding one beinq superior to the preceding one. D aksina-m arga is that which is declared in the Veda, Sm rti and Purana. Itema is declared in the Veda, Sm rti and Agama. Uttara is what is declared bv the words of the Veda and of the Guru. In som e texts, A caras are broadly divided into two classes Agh
Some Tantras, e.g. Nirvanatantra, mention four classes of gurus, viz.. guru, param aguru, parapara-guru and param esthiguru, According to the N ilatantra (V. 73), Goddess Sakti is parapara-guru, Siva is P aram esthi-guru, one's preceptor is his guru and guru's guru is Para or Paramaguru. Some works (e.g., Nilatantra vv. 65, 6 6 ) divide gurus into three classes, viz., Divyaugba (divine beings), Siddhaugha (sages) and Manavaugha (human beings). It appears to divide gurus, in another way, into two classes, viz., Taraguru (V, 64) and Devaguru (V.71). Some other Tantras (e.g., Syamarahasya) also give the above classification of gurus. tt is stated that the names of male gurus should end in ananda (e.g., Brahm ananda) or natha (e.g., M atsyendranatha. Minanatha), and those of the fem ale preceptors in — amba~\ After naming some gurus, the N ilatantra characterises them as belonging to Tarinikala, i.e., a line of gurus im parting Tarini-mantra (V.6 8 ). The position of the guru among the Tantric Sadhakas is so exaited that he is regarded as even superior to one’s father. The N ilatantra, for instance, cites the verse (ii. 146) of Manu. which extols the preceptor, im parting Vedic initiation to a person, as superior to the progenitor; obviously, it substitutes Tantric diksa for Vedic initiation. This Tantra, in another context (V. 6 8 ), declares that the mantrada (giver of mantra) is superior to one’s father (janakadadhika). Indian culture does not set must store by the physical birth of flesh and blood which is com m on to lower anim als. It lays greater stress on intellectual and spiritual regeneration as more important than mere generating the mass of flesh. The w ise Indians of old expressed the sublim e idea that the body is sure to perish (ekantavidhvam si), whereas merits last through ages (K alpanta-sthayino gunah). Among other qualities of a Sisya; he must be respectful and look upon the Guru, Devata and Mantra as one. It is incum bent upon him to keep secret the m antra and puja im parted to him by his Guru. He should surrender his body, wealth and even life to the Guru.

The position of the Tantric Guru is so im portant that he is considered as capable of appeasing even Siva if he is angry but there ,s no means to pacify the indignant Guru. As m antra was believed to be extrem ely powerful, the person who qave it cam e to occupy an exalted position. The Paranandasutra (pp 15-16, Sutras 56,63) clearly sets forth the function of a G uru who, among other practices, should V yt8, Who has accepted the three M akaras of Madya. M udra and M aithuna offered by him, to follow the Kauia practices. The M ahanirvana states (V. 201-202) that the person of the tS.a 7 ,s®c tS aiva' Vaisnava, Saura or Ganapatya, as that of the Sfsya can be his Guru. Kaulacara was so im portant that the Kuiam ava (ii 11 16 ) and the M ahanirvana (iv. 42) hold that one, who has studied the Veda but is ignorant of Kuiadharma, is inferior to a Candala Again a Candala, aware of Kuiadharma. is supertor to a brahmana. According to the M ahanirvana, all, from Brahmanas to the untouchables, have right to Kula practices. Some, however hold that one, who has not conquered one’s senses, has no right to it. Ramesvara. commentator of the Parasuramakaipasutra holds this view. ' Diksa5 has been exhaustively dealt with in some w ellknown Tantras. e.g., Prapancasara (v.vi), Kuiarnava ( 14.39 ff) 4)l Jnanarnava (Patala 24), P ranatosin’i ( IU ) , M ahanirvana (X. 112-119). It has been discussed in the D iksaprakasika of Visnubhatta, pupil of Satyanandanatha com posed in Sakt 1719 (1797 A.D,), ’ The word D iksa is generally derived from the root da (to give) and ksi (to destroy). Thus, it means that it confers on the disciple a divine state or knowledge, and destroys sins. D iksa is of two kinds, viz, ritesS a^ rC^ Sa ~ co nsistin 9 of puya, homa and other external

The S attvika feeling is aroused by i t A ntardiksa — it helps in the awakening of the kundalini energy. According to some, diksa is of three kinds, viz. Sam bhavi — by it the m ind is purified. Sakt'i — by it the spiritual energy aroused. M antri — it arouses the pow er of m antra and gods. The Visvasara-tantra provides for four form s of diksa, viz. Kriyavati, Kaiavati Varnamayi and Vedhamayi1, These have been defined in the Glossary. The Kularnava (XVi) states seven kinds, viz., Kriya, Varna, Kala. Sparsa, Vak, Drk, M anasaa. According to the R udrayam alaa, diksa is of three kinds, viz., AnavP0, S a kti and SambhavA. The other forms of diksa are Krama, Pancayatana, Ekamantra", etc. By diksa a person advances on the way to salvation by getting the m alas (im purities) in him removed. The malas are A naVa — it causes the rise of the narrow jiva h o o d of Siva, w ithout its rem oval the realisation of the identity of S akti is not possible. Buddhigata — by rem oving it one acquires real knowledge. M ayiya —

it is the cause of Aham kara, the root of the knowledge of visaya and visayin. Salvation is not possible w ithout its rem oval.

According to the Kalivildsa Tantra (vt. 3-4), the best time for Diksa is Svati N aksatra on Friday on the fifth tithi of the dark half of Phalguna. The S aktisam gam a (Tdrakhanda, xvii. 36-38) holds that an eclipse of the sun or the moon, particularly the latter, is the best time when consideration is necessary regarding the week day, tithi, naksatra, month, etc. The Jnanarnava (quoted in the S m rti-digest, N im ayasindhu p. 67) prefers the solar eclipse.

The Yoginilantra. quoted in the same work, condemns Diksa on a lunar eclipse. The concept of Oiksa (initiation) is not new in Tantra. It has been an age-old one having prevailed since Vedic times. In the Rgveda, the word diksa is used as the name of the wife of Som a; in the Puranas. it Is the name of the wife of Rudra Ugra or Rudra Vamadeva. In the Mahabharata, Harivam sa, etc., the word denotes any serious preparation {as fo r battle). In words like viraha-diksa, srngara-diksa, etc, diksa means self-devotion to a person or god, com plete resignation or restriction to exclusive occupation w ith, etc. ' In the Vedic sacram ent of Upanayana, initiation by the A carya is essential. The idea underlying diksa is regeneration. This is clear from the word djiva {tw ice-born). By upanayana one is born for the second time; that is, after receiving physical birth from the parents, a person gets the second birth, i.e , intellectual and spiritual birth from the preceptor. ’ " The Aitareya Brahm ana (j. 3) clearly brings out the likeness of the regeneration of a person by upanayana with the birth of a child from the em bryonic stage. The same idea appears to be at the root of the provision of an eclipse as the m ost suitable time for Tantric diksa. In an eclipse, the sun or moon is supposed to die to be born again. The regeneration of a Tantric initiate is also indicated by a new name given to him by the Guru. It is interesting to note that som e tribes, both in India and some other countries, perpetuating prim itive custom s, regard initiation as essential in certain matters. For instance, among som e tribes of C entral India, one, who has not observed the puberty rites, is subjected to social ostracism 1*. In Fiji, youths, who do not undergo circum cision, are debarred from many social p riv ile g e s '3. Social opprobrium and tabooes are attached to the uninitiated m em bers of some Centra! and South-East A ustralian trib es14. In som e prim itive secret societies, with tribal chiefs at the head, initiation pa rticularly into tribal behaviour, customs and sex-life, is regarded as indispensable’5.

M ature

ot Tantric Doctrines

43

The Buddhists Tantra, entitled Guhya-samaja, reminds one 0f the aforeasaid secret societies, in this connection, it deserves notice that the general principles of Buddhist initiation are believed to have been influenced by the system of tribal initiation16. Initiation of a special type is called abhiseka. Abhisekas of different kinds are applicable to disciples in different stages of spiritual life. These are (i) Saktabhiseka, (ii) P urnabhiseka, (iii) K ra m a d ik s a b h is e k a , (iv ) S a m riijy a b h is e k a , (v) Mahasamrajyabhiseka, (vi) Y o g a d lk s a b h ise ka , (vii) Pranadiksabhiseka (viii) M ahapum a-dikscibhiseka. The first two are the most im portant. A bhiseka consists in sprinkling holy w ater on the neophyte w hile reciting m antras to propitiate different deities, especially fo r warding off evil spirits. For Purnabhiseka, one has to undergo severe ordeals; it is believed to confer divinity on the devotee. Mudra, M andaia, Yantra, Nydsa M andalas or diagram s are an indispensable item in Tantric worship. It also becam e an essential feature in some orthodox Brahm anical rites and rituals. The Jhanarnava (xxiv. 8-10, xxvi. 15-17) holds that Mandaia and Cakra are synonym ous. It describes several M andalas. The Saradatiiaka (III. 113-118, 131-134, 135, 139) and some other works describe some M andalas. Both Hindu and Buddhist Tantras attach great im portance to Mandalas. Some Tantras, e.g., M ahanirvana (X. 137-138), refer to M andalas drawn with coloured powders. In the Manjushnhiakalpa, Mandalas are described with special direction tor painting them . The GuhyasamAja speaks of a M andaia of sixteen cubits with a Cakra inside. The N ispanna-yogavali of Abhayakaragupta of the time of the Bengal king R ^m apala (.11 th -12th cent.) describes tw enty-six /Wanda/as, each in a separate chapter. Some of the Manadalas are Sarvatobhadra, C aturlingatobhadra, Prasada-vastu-mandala, Grhavastu-mandala, Harihara-

mandaia. Ekalingato-bhadra.The Sarvatobhadra (auspicious on all sides) has been common to all kinds of worship. The word M andaia also denotes a gathering of Tantric devotees who collectively perform rituals involving Pancam akaras. They, along with their female partners, surround the leader (nayaka) who. accom panied by his consort, sits in the middle. The Kaulavalinirnaya (VIII) and the M ahanirvana (VIII. 154-56) deal with Mandaia. M udra is one of the M akaras or Pancatattvas, essential for Tantric Sadhana. It generally means poses of the hand or finger. Esoteric m eanings of the word have been stated in connexion with Pancatattva. The Kularnava (xvii. 5 7 ) derives the word from root m ud (to give delight, pleasure) and ‘dravay' (causative or dru), and says that it is so called as it gives delight to gods, and melt their minds. The Saradatiiaka (XXII 106) also gives the etym ological m eaning of the word as that by which all gods are delighted. The commentator, Raghavabhattam derives the word as mudam ra ti dadati (that which gives delight). There is a great divergence among the Tantras regarding the names, num ber and definition of Madras. The Tantric Texts (I. p.46-f) contain a list of Mudras with names and definitions. It is stated that A vahani and eight others are the nine common Mudras. Then nineteen Mudras, especially suitable for Visnu worship, are m entioned. Ten Mudras, suitable for Siva, are enum erated. One for the w orship of the sun and seven for that G anesa are m entioned. The M udra-nighantu also names and defines nine M udras including Avahani. Then it names 19 Mudras. The Naradatantra, quoted in the Varsakriyakaum di of Govindananda, describes the M udras specially suitable for Visnu worship. ' J he Sarad3ti!a ka (XXIII, 106-114) names and defines nine Mudras. The Jnanarnava (iv. 31-47, 51-56. XV.46-68) mentions over th irty M udras. The Jayakhya-sam hita (Patala 8 ) m entions fifty-eight. The Visnusam hita (vii. 45) says that Mudras are innumerable, it names and defines about thirty. The Kamakalavilasa

refers (verses 46, 47} to nine Mudras. The N ityasodasika m en tion s nine. Some other noted Tantras, dealing with Mudras,

are the K ularnava (xvii, 90-93) K aulavali-nirnaya (vii.S-14), M ah an irva na (vi.77). The nine M udras, described in the S a radatiia ka'7, are as follows : 1.

AvahanA — Folding both hands in a hollow illing the hollow fully with flowers.

2.

S thapani ■ — Same as the above, but the folded hands are held upside down.

3.

Sannidhapana — Two hands form ed into a closed fist, and joined together with only the thum bs raised up.

4.

S annirpdhani — Same as the above with the thum bs closed inside the fist.

5.

Sam m ukhikarani — Two closed fists held upwards.

6.

S a ka likrti — Action of making the Nyasa of the six limbs on the limbs of the image of the deity worshipped.

7.

Avagunthana — Closing the fingers held straight and turned downward, waving the hand round the image.

8.

Dhenu — Putting the right small finger over the right ring-finger, intertw ining the form er with the left ring-finger, the left small finger, as it is, to be intertw ined with the right ring-finger, the left finger to be passed over the left middle finger and the left thumb, and to be intertwined with the right hand middle finger brought to the right side of the left index finger and the right hand index finger to be joined with the left hand middle finger.

9.

Maham udra — Intertwining the thum bs of both hands and holding the other fingers straight.

a i \ T hedM udr^ lak: sana (Deccan College MS. No. 291 of 1887* 91) deals with M udras appropriate for the w orship of Visnu and oin e r gods. Some other well-known Mudras are Samkha, A bhiti (Abhaya)

Zhe Nityasodasika, m l h f ’ K h: CarhY°nLAf6WMudrm entioned in indicate the purpose for which they are em ployed; e.g.,

Sarva-samksobhakarini (causing

agitation to

U S m 9 af' t0 rUn aWay)' Akarsini (attracting others), Sarvavesakan (causing epilectic giddiness or demoniacal possession to all) U nm adini (causing lunacy).

in

0 r'9in otuM udras maV fae fa c e d to the art of dancing

c 4 t 'h c a m ° A®n and' P0S6S Wer0 US0d' B h a r a t a ’ s Natyasastra (c- 4th. cent. A.D. according to some) is the earliest extant describe (C hap- ix) vanous poses ° f ,hG M u d ra l ThP ^ a 'S° BUddhiSt Tantra deals with MudrTs. A rya -manl us« ™ ia k a lp a names and defines 108 L a m ^ R 6'' deSCribes.18 nine M ud™ P o e tis e d in Tibet by the Lamas. Burgess m e n tio n s 19 th e following nine M udras 20 which slightly d iffer from W addell’s description: 1■ 2.

Bhum isprs or B hum isparasa* — An attitude of Sakya Buddha (making the earth a witness)

Dharmacakra —

(Teaching attitude)

3.

Abhaya (blessing) the right with the and with

The left hand is open on the lap, hand raised in front of the chest fingers and thum b half extended the palm facing forward.

4.

Jnana {Dhyana ?) or Padmasana (posture of contemplation).

5.

Vara o r Varada« - Right hand hanging down over the knee, the palm turned outward sym bolisina charity. y

6.

Laiita — (Enchanting).

7,

Tarka — Right hand raised to the chest and slightly constricted.

a.

Sarana — (Of refuge or protection).

9.

U tta ra b o d h in i— (Pose of highest perfection).

It is, perhaps, not an accidental coincidence that both Hindu and Buddhist Tantras mention nine comm on Mudras. Their num ber is nine in both, though their names vary. In som e cases, the term m udra appears to mean Yogic posture of the body. Two such m udras are very im portant. One is Khecari, and the other Yoni. These have been described in Glossary. The Jainas also had Mudras. They had two w orks 33 on the subject, called Mudravicara describing 73 Mudras and Mudravidhi describing 114. Yantra is another essential item in Tantric rite. Som etimes also called Cakra, it is diagram or figure engraved, drawn or painted on metal, stone, paper or other materials. The difference in the application of Mandaia and Yantra is that, while the form er may be employed in the w orship of any deity, the latter is appropriate for the w orship of a particular deity or employed for a p articular purpose. The K ularnava derives Yantra from the root of yantr. At another place, it states that yantra is so called as it saves the w orshipper from Yama or God of Death and goblins and other dangers. Again, it says that yantra is so called as it removes yantranas or pains arising from such faults as love and anger. This Tantra states (vi. 85) that yantra is a developm ent or product of m antra. The Kautavalinirnaya holds that worship without a yantra is futile. Some works, e.g., M erutantra (XXXIII. 13) evolved a yantra-gayatri. It appears that yantra was designed to facilitate the concentration of the mind. Yantra is regarded as the body of the deity. The follow ing are some of the well-known Tantra^ which deal with yantras.

P rapancasara (Patalas 2 1 , 34), Saradatiiaka (vii. 53-56, XXIV), Kamakaiavilasa (VV.22 ., 26,29, 30,33), Nityasodasikarnava (1-31-43), Nityotsava (p.p.6.64-65), Tantraraja-lantra (11.44-51, viii. 30 ff. xxxiii), Abhirbudhnya (Chaps. 23-26), Mantramahodadhi (20th Taranga), Kaulajnana-nirnaya (X), Kautavatinirnaya (iii. 105-135), /Weru(Prakasa 33), M antra-maharnava (Uttarakbanda, Taranga 11 ). ’ Yantra, drawn on cloth, leaf, stone, m etal, etc., is a sym bol or geom etrical figure representing a deity. It is conceived as the body or abode of a deity. In som e cases, it is taken to represent mental faculties or pure consciousness, and microcosm of the human body. Some yantras are prescribed for m alevolent purposes. For example, the Saradatiiaka (vii. 58-59) prescribes an Agneyayantra to be drawn on a garm ent gathered from a pile in a cem etery and buried near the house of his enemy for the latter's destruction. Two yantras fo r the destruction o f the enem y are described (xxiv. 17-18, 19-21). The P rapanacasara (xxxiv. 3 3 ) provides a y a n tra to r rousing passion in a wom an, and making her run to the person concerned. Some other Tantras, dealing with yantra, are the Gandharva, (vii), M atrkabheda (xii. 6 ff), Kularnava (vi, xvii), Saktisam gam a, Tara, xiii. 203, LL 2 , Purascaryarnava, (vi), Tantrasara of Krsnananda, Saundaryalahari (xi). Besides the w orship of yantras, there is provision (e.g., Tantrarajatantra, Patala 8 , verses 30-32) for w earing them on the head, arms, neck, w aist or wrist. A very interesting Yantra is that called Sri. It sym bolises creation. There is a central dow nw ard-pointing triangle which is red. There are several interwoven triangles, four male pointing upward, and four fem ale pointing downward. Their interpenetration results in circuits of lesser triangles, which appear to show the subdivision of the original creative energies into more definite forces. There are outer circles and rings of lotus-petals sym bolising the unfolded beauty of the world. Thus, all the different stages of the creative process appear

to be at one place. For various m eanings of the term Yantra, see Glossary. The term N yasa is derived from the root a s (to cast), preceded by 'n f, and literally means placing or depositing in or on som ething. A ccording to the K u la rn a va , N yasa is so called because, in it, the riches that are acquired in a righteous way are deposited, placed with persons whereby all-round protection is got. So, by the ritual touch of the chest and other limbs with the fing ertips and the palm of the right-hand along with m an tras, the w orshipper can act fearlessly in the m idst of bad people and becom es like a god. The Ja ya kh ya -s a m h ita (Patala xi, 1 * 3 ) also expresses a sim ilar idea. N yasa is an im portant part of Tantric rites. It means the mystical sanctification of the several parts or limbs of the body

with m a n tra s. It has been dealt with, in te r a lia , in the following Tantras: Ja ya kh ya -sa m h ita (Patala XI), P ra p a h ca sa ra (vi) K ularnava (iv. 18 ff). S a ra d a tiia k a
Six kinds of N ya sa s are applied in regard to Vidyas, Kali, Tara etc. In M a trka n ya sa , which is tw o-fold according as it is a n ta h (internal) or bahih. The Sakti letters ( M a trk a s ) are to be externaly felt on the head ( R S I ), face ( C h a n d a s ), rectum ( B ija ), legs ( S a kti) the entire body (K ila ka ). The M a h a n irv a n a (V. 176-178) specifies the limbs on which there should be N yasa of the letters of the alphabet. This is prescribed also in the S a ra d a tiia ka (V. 58). R a g h a va b h a tta 's com m entary on V. 401. ol the sam e work quotes verses laying

down how each letter is to be m editated upon. W oodroffe (P rin c ip le s o f Tantra, pp. L X X I-L X X V II) com pares N yasa with the Christian practice of making the sign of the cross. S A V A -S A D H A N A 24

Some Tantras prescribe S a v a s a d h a n a . The KaulavaUn irn a ya (xiv, 75-260), Tarabhakti-sudharnava (tx pp 345 f f ) and the K u a c u d a m a n i (vi. 19-2B) etc., dal with it. Among Bengal Tantras, the T antrasara to Krsnananda describes it. The K a u la v a li describes it as follow s : The devotee should go to a cem etery or som e other lonely spot after the first watch of the night, and secure a corpse. The dead body should be of a young handsom e w arrior killed (not by the devotee) in battle. He should wash the corpse offer worship to tt and to Durga, and repeat the m an tra om d u rq e d u rg e raksa nt svgha. If the devotee is not scared by terrible sights that he may see, he secures m a n tra s id d h i after a lonq procedure. It is stated that m a n tra s id d h i is possible by s a v a s a d h a n a even in a single night. Cakrapuja23 It means worship in a circle. C a kra -p u ja may be briefly described as follows. The Devi is represented in a Yantra. There should be a leader of the C akra. Only persons of the Vira state are to be admitted, and those of the P a su type are to be excluded. The women, who assemble, should put off their inner upper garm ents in a receptacle. Each of men, who assemble, should secure a fem ale com panion for that night by lot i e ’ by taking a lady’s bodice out of those contained in the receptacle.Thus, prom iscuous sexual inter-course was allowed in a C akra. it is ordained {e.g., K u la rn a v a , xi. 7 9 , 84, 85) that the activities in a C akra m ust never be disclosed; these should be kept a secret like the pregnancy of one’s m other caused bv her paramour.

The M ahanirvana provides for Bhairava and Tattvacakras. Ways to lib e ra tio n The Parananda-sutra {G osed; pp. 1*3, 13) states three paths for the attainm ent of the goal. These are : (i)

Daksina — prescribed in the Veda, Sm rti and Purana.

(ii) Vama — declared in Agam as. It is so called either because women ( Vama) play an im portant role in it or because it is a crooked way practised secretly. It is of two kinds, viz., Madhyama in which all the makaras are resorted to, and Uttama in which one madya, m aithuna and m udra are used. (iii) Uttara —■shown by the word of the veda and the Guru who is Jivanm ukta. A few more paths are suggested by some Tantras. The Kularnava (ii. 7-8) m entions six paths, viz., Vaisnava, Saiva, Daksina, Vama, Siddhanta, Kaula; each succeeding is higher than the preceding one. The above paths or modes (acara) are divided into three groups according as the aspirant has Divyabhava {divine propensities), Varabhava (heroic mental state) or Pasubhava (anim ality). The mode, prescribed for Divyabhava, is Kaulacara. Those for Virabhava are Siddhantacara and Vamacara. The modes for Pasubhava are Vedacara, Vaisnavacara, Saivacara and Daksinacara. Tantra recognises Jivanm ukti (liberation while alive). For exam ple, the Parananda holds (p. 9, sutras 3-8) that it consists in visualising the deity w orshipped. A person, who is liberated in life, is not affected by Karman, m eritorious or sinful. B hakti in Tantra The Vaisnava works, particularly the Bh£gavata, lay stress on bhakti as a means to the highest goal. The Bhagavata (vii. 5.23-24) states nine-fold bhakti tow ards Visnu. These are sravana (hearing), kirtana(reciting names), smarana (remembering), padasevana a {shamposing the feet) arcana (worship), vandana

(salutation), dasya (service), sakhya (friendship), atm a-nivedana (self-surrender). Some Tantras also recognise nine modes of b ha kti. For exam ple, the R u d ra ya m a la (xxvii. 103-104) mentions nine modes with slight variations. It provides m an an a for s ra v a n a dhya na for sakhya. It may be noted that the Tantra leaves out the word Visnu, m entioned in the B h ag a vata in this connexion. The P a ra n a n d a su tra (pp. 6-7, S u tra s 3 5 , 38, 5 9 ) accords to b h a k ti the highest position among the means to the goal. It says b h o g a -s v a rg a p a v a rg a -k a m k s in a m b h a k tir eva ekah p a n th a h ; b h a k ti is the sole means for those who desire enjoym ent, heaven and salvation, Yuganaddha It is a symbol pointing to the unique harm ony and union of m asculinity and femininity, of blunt truth and sym bolic truth of intellect and humanity. It represents the union of Male and Female principle; it is he non-dual state of the unity of S u nya ta and K a run a according to Buddhist Tantra*6. In his book, entitled Yuganadha, Guenther, on the basis of Buddhist Tantras, tries to show that Buddhist Tantrikas look upon a life as a whole. They do not advocate excessive indulgence in passions nor do they teach rejection of or escape rom life. They require com plete reconciliation to the facts of ife. The sexual aspect, found in Tantras, is a corrective against the one-sided intellectualism and rationalism of philosophy which .s not capable of tackling the problem s of day-to-day life N u m b e r o f Tantras There is no consensus about the num ber and names of lantras. According to the N ity a s o d a s ik a m a v a (i. 2 2 ) the number runs to millions. The orthodox scholars give the number as a lac or more. In som e Tantras, the num ber is 6427 As we have stated in connexion with the classification of Tantras each of the three geographical divisions, called Ftathakranta,’

V isn u kra n ta and A sva kra n ta . is b e lie ve d to have p ro du ced 64 Tantras. T an tras of the Yamala c la ss are u su a lly re g a rd e d as eight in n um be r; the nam es d iffe r in d iffe re n t s o u rc e s .

According to the Sammoha Tantra, Cina has 100 main Tantras and 7 subsidiary ones, Dravida has 20 principal and 23 secondary works. Kerela has 60 chief works and 500 su b sid ia ry ones. According to the N ih s v a s a -ta ttv a -s a m h ita , the Agamas are 18 in number. The M eru-tantra tells (i. 21) us that Siva com posed 108 Tantras. The Varahitantra m entions 54 Tantras. The Siddhanta Agam as of South India num ber 28; there is difference of opinion regarding th e ir number and extent. The num ber of Pancaratra Agam as is generally stated to be 108. Their number is actually over 200. The num ber of Vaisnava Tantras is 25, according to the Agnipurana. The K a u la va li-n irn a ya enumerates numerous Tantras (1-7) including Yamaias (2-14). According to the Tantraioka (i. 18) of Abhinavagupta. there are groups of ten, eighteen and sixty-four Saiva Tantras. S akta S e c t — a g e n e ra l v ie w The w orshippers of Sakti as the Female Energy are called Saktas. Sakti has been conceived in different form s, of which Kali28 is the com m onest. The other well-know n form s are Tripura, Lohita, Sodasika, Kam esvari. Sakta w orks and Tantra have many things in com mon. The fundam ental difference is that w hile, in the form er Sakti or Devt is w orshipped as the highest divinity, in the latter the worship is not confined to Devi. Tantra may be agnostic, Vedantic or Sam khyaite in its philosophical approach. That the Saktas developed a philosophy having a great impact on the society is proved, inter alia, by the fact that the Vayupurana (104.16) includes it among the philosophical schools. There are evidences to prove that the Sakta cult prevailed long before the eighth century A.D., especially in

Bengal and Assam, the two strongholds of Tantric religion. 123 1 2 4 ^ ta ^ S0tras are m entl0ned in Barhaspatya satra (iii. The word Sakti occurs several times in the Rgveda (e o in. 31.14; v. 31.6, vii. 20.10, x. 88.10), but it is conceived as the Energy of gods and not as a separate creative principle H. V. V. 47.4 (Catvara im bibharti, etc.) is interpreted as referring to the Sakta doctrines. But this interpretation is not acceptable to all. Some Upanisads mention Sakti. For example, the Svetasvatara says that the Brahm avadm s had a vision of Sakti as not different from God. It holds (vi. 8) that Brahman possesses the highest Sakti which is variously heard : Svabhaviki jnanabalakriya (natural knowledge, strength and action). In this connexion it may be added that P. V. Kane points out that Upanisads like Bhavanopam sad, were fabricated by the Saktas to prove the antiquity of their cult. Like Tantra the Sakta cult provides for both yoga and oga. n the m anner of Tantra it prescribes w orship with pancatattva, and holds that there is no means of greater happiness and liberation than the fifth tattva or sexual intercourse. Sakti is conceived as the prim ordial principle of all activities in the universe. The basic doctrine is that God is one He is to be conceived as m other as well as destroyer. Sakti is generally called Devi who has been eulogised in some Furanas, e.g. Vamana (18-19), Devibhagavatsra(u\. 27 ), Brahmanda containing L a lita -m a h a tm ya , M a tsya (xiii. 24-54), Kurma (j 12) The D svim ahatm ya of the M a rka n d e y a -p u ra n a is one of the pnncipal w orks of the cult. In the Puranas Sakti is variously C a n d id

^

M ahisam ardini- Kundalini, Durga, Katyayani.

The Vedanta doctrine that Brahma is one and that he has all powers m ight have suggested the unity and om nipotence It is interesting to note that, in the Kurma (1.12.261-262) certain Sastras, including certain classes of Tantra, are

It is stated that the Sastras, noted below, which are opposed to Veda and Sm rti, were propogated by Devi in order to confuse the people, and were based on ignorance. These Sastras are Kapala, Bhairava Yamala, Vana, %rhata.

condem ned.

Like the followers of Tantra the Saktas also developed certain debasing practices. For example, the Kaulavali-nirnaya declares that all wom en are fit for intercourse to a Sakta excepting the wives of his Guru and of those Saktas who have attained the state of Vira. It goes (viii. 223-225) so far as to allow incestuous sexual union. The K alivilasa-tantra (x. 20-21) allows illicit sexual relation to a Sakta provided he does not continue up to the em ission of semen; thus he can have mastery over supernatural powers. Like Tantra again Saktasastra declares that the principal aim of a Sakta should be to realise his identity with Yantra, Mantra, Guru and Devi. You, the om nipotent one, are indeed Sakti of the world. You are the cause of everthing. You sport in the web of delusion created by you, as an actor in the dram atic representation created by himself. A popular Sakta superstition is that jackals (Siva) are Sakti incarnate; offerings of food to them are supposed to be highly meritorious, S aktavidyas (m antras) are divided into three classes30, viz., K adi ( K A , E, I, LA, HRIM), H adi {HA, SA, KA, HA, LA, HRIM) and Sadi (SA, KA, HA, LA, HRIM). Saktism developed in Bengal to a great extent. In the Sakta Tantras of this region the main idea is that Sakti is the pivot round which Sakta philosophy revolves. She is both m anifest ( Vyakta) and unmainfest (Avyakta). Everything from the principle of M ahat up to the m inutest atom is her creation. Creatures are a narrow m anifestation of Sakti by worshipping which they can realise M ahasakti, and thus realise the Supreme principle and ultim ately attain Sivahood. The main object of Saktisadhana is to realise the identify of Jiva and Siva.

It should not be supposed that the w orship of Female Energy was an isolated phenomenon in India or an absolutely novel conception in Tantra. Researches into the so d a ! conditions among the prim itive people, including the tribes of India, reveal the dom ination of fem ales3'. This appears to be projected into the conception of the superiority of M other Goddess. In m any prim itive societies, the priestess is regarded as superior to the priest. Among such people, descent is traced through the mother, and the right to property devolved through her. In the religion of the Semites of old, the superiority of the m other was recognised. Frazer thinks32 that, in ancient times, it was w idespread throughout Asia Minor. He points out33 that the ancient system of m other-superiority lingered on in Egypt down to the Roman tim es (4th-5th century). Briffault is, perhaps, right3'1 in thinking that, with the progress of agriculture, the m atriarchal status of women as owners and heiresses of cultivable lands and also as priestesses functioning in magic rites for securing fertility, was bolstered up. Thom pson thinks that, in the hunting stage, while men were engaged in killing beasts and birds, the com paratively softer, yet essential, work of food-gathering was entrusted to women. So long as the society depended for food on garden-tillage, it was within the sphere of wom en's activity. He thinks that, with garden-tillage replaced by field cultivation and the hoe by the cattle-driven plough, the work of a griculture becam e the exclusive work of men. Thus, m atria-potestas yielded place to patria-potesias, Traces of w om an-superlority still linger on in such tribal institutions as m atrilocal m arriage, avunculate, fem ale dom inated religion, etc. He holds that all industries in ancient tim es were home industries. As such, it is but natural that wom en played a vital role in them . With the growth of large-scale industries men, perhaps, took the leading part in industries. As in the fields!

so in the factories they figured without their fem ale partners or with them playing only the role of assistants and associates. In another context, we have discussed the wide prevalence of the cult of M other Goddess in various countries. In India, the relics of Indus Valley C ivilisation reveal female figurines which, perhaps, te stily to the idea of Sakti as the Suprem e Deity. In the Sam khya philosophy, as we shall see, Prakrti, the female principle, is all-im portant; She is Pradhana. Thus, she appears to be a reflex of the dom inant fem ale in the m atriarchal system . The dom ination of fem ales is undoubted in the S tri-rajyas (women's kingdom s) in ancient India. Suqh kingdoms flourished mainly in the north-eastern and north-w estern borders of India. Megasthenes, followed by Arrain and other, refer36 to the female rulers of the Pandya country in the south. Traces of m othersuperiority are still found in the region concerned. Such a country in the K um aon-G rahw al region is referred to by Hiuen Tsang37 (7th cent. A. D. ), in the Garuda Purana {ch. IV) and B ilhana’s (11 th-12th cent.) Vikram ankadevacarita (xviii. 57). The C hinese p ilg rim -traveller also records3* a S tri-rajya near Langala in m odern Baluchistan. Varaham ihira (5th-6th cent. A.D.) appears to refer to it. (Brhatsam hita, xiv. 22) as located in north-w estern India. W oman's rule prevailed in the Nu-wang tribe of Tibet39. Vatsyayana speaks of S tri-rajyas am ong the Vahlikas40. In the M ahabharata (VIII. 45.13), there is the practice of a m an’s inheriting the property of his maternal uncle. Besides literary references to m atriarchy and the superiority of fem ales, we find the survival of this system am ong some people, p articularly the tribes, even today. Am ong such tribes, the prom inent are the Khasrs of M eghalaya and the G aros41. Among the form er, the priest (Lyngdoh) acts as the agent of the priestess'*2.

Am ong the Nayars. the joint fam ily { tarwad) is constituted by a wom an and her daughters. A woman is allowed to have more husbands than one43. Inheritance through the m other is w idely in vogue in South India44 and Madhya Pradesh45. So are m atriloca! m arriage and residence. Ehrenfels is of the opinion that fem ale dom ination in Indian society was w ider and deeper than in any other country of the world. According to him, this system received a jolt, and was overthrown through the institutions of hypergamy, child marriage and S ati (burning of widows). The system was. however, so deep-rooted that, despite the above unfavourable factors, it survived am ong the aborigines and also som e people of the civilised society, as shown above46. The great im portance attached to women in Tantra, reminds one of the above system. The cult of virgin goddess is, perhaps, the result of fem ale superiority. The w orship of Kanyakum ari in the extrem e South of India, whose shrine is m entioned in the P eriplus, and the provision of K um ari-puja in Tantric rites are rem iniscent of the practice of looking upon women as powerful. It may be added that the Aryans of hoary antiquity appear to have attached greater im portance to wom en than to men. If we go deep into the significance of the words pita and mata, the designations of the two principal persons in the family, we find that the latter appears to have been more im portant. She is ma-ta, i.e., nirm ata (the builder of the chiid) or one who m easures the food for her child47. Thus, her function is vital, whereas pita (from root pa- to protect or rear) is so called as he protects or fosters the child (palanat p /fa)49; thus, the word does not hind at the father's role as the m aker of the child. In the Veda (R. V. X. 85-46), a bride is exhorted by the husband to be sam rajni in his house, having to look after her father-in-law , m other-in-law, brother-in-law and sister-in-law. In the M an u-sm rti (ii. 45). the oldest and the most authoritative of the Sm rtis, the m other is stated to excel a thousand fathers in point of honour.

All these attitudes seem to testily to the tradition of fem ale superiority in the then society. Sakta philosophy, in course of tim e, developed subtleties, and becam e com plex. The basic elem ents of this philosophy are the following 36 Tattvas : Siva, Sakti, Sadasiva. Isvara, Vidya, Maya, Avidya, Kala, Raga, Kala, Niyati, Jiva, Prakrti, M anas, Buddhi, A ham kara, Panca-tanm a'tra, D asendriya, Paftcabhuta. In Sakta philosophy, Siva is the Suprem e principle. Though he is A dvaita (non-dualistic), yet He is coupled with inherent Sakti. He is beyond all gunas, w ithout desire, w ithout vibration; yet He is Saccidananda (S a t— existent, C it—■consciousness, Ananda — bliss). He is N irvisesa (w ithout attributes). Sakti is the inherent power of Siva, which underlies creation. Sakti is the m anifestation of Siva as the rays are of the sun, the burning power of fire and the effulgence of a jewel. The internal parinam a of Sakti consists in Sadasiva, Isvara, Vidya, etc. From May£, (illusion) the external parinam a of Sakti. em anate the Tattvas up to five gross elem ents (pancabhuta). The Tattvas from Maya to N iyati partake of the nature of both external and internal parinam a. Jiva, dependent on Maya, Avidya, K6la, Raga, Kala and Niyati, is nothing but a part of Siva, but covered by Kancukas (fetters) and M ala (im purity). T he gross body of Jiva is the bhoga-deha the basis of w hich is Prakrti. Thus, everything, from Siva to Jiva or created beings is dependent on Sakti. The m anifestation of Sakti is som etim es dorm ant, som etim es like a dream , and at other tim es, grossly active, Sakti resides within the body as Kundalini. Sakta sadhana has Jiva at the centre. As stated above, Jiva is Siva, but covered with MayA, subject to attachm ent and fate and full of suffering. Sakta-sadhana aims at the redemption of Jiva from the clutches of suffering and establishing him in everlasting bliss and consciousness. In order to reach this goal, the characteristics of the body of Jiva have been analysed. It is a m icrocosm with a legion

of veins and arteries which go on acting, and the internal vital breath continues to blow incessantly. There are, within the body, six lotus-like C a kra s and one in the head; all these are stringed by the central nerve, S u sum n a which has one nerve on each side, the left one being called Ida and the right P ingaia. The Suprem e Siva resides In the s a n c tu m s a n c to ru m of the S a h a sra ra lotus at the apex. K u n d a lin i being awakened, residing at the M uia d h a ra C akra at the base, begins the upward march; it gradually penetrates the C akras, and finally reaches the S a h a sra ra where she is united with Siva resulting in perfect inexpressible bliss, the enjoym ent of which is the s u m m u m B o nu m of the aspirant’s devotional life. Sakta philosophy advocates p a rin a m a -v a d a according to which the unm anifest Sakti Herself is evolved as the m anifest objects. In the N ity a s o d s ik a rn a v a (vi. 16), it is stated ra m a te s v a y a m a v ya kta trip u ra kh y a tim a g a ta or vya ktim a g a ta . The doctrine is also called S a tka rya va d a , i.e., the effect inheres in the cause as the sprout in a seed. According to Vedanta, the world is unconscious illusion. The illusion created by Brahman, who is the conscious principle, is false and devoid of consciousness. According to Tantric philosophy, however, the power, M a y a , of the conscious Brahm an, is also conscious as there is identity of the Saktima'n and his Sakti. The doctrine of S a k ti-p a rin a m a is also called A b h a s a v a d a ; it is the m anifestation of objects by the conscious principle which itself rem ains unaffected. This S a d h a n a Is Intim ately connected with the Tattvas by crossing or obliterating which the aspirant is established in the ultim ate Tattva of Siva. The S a dh a na of Sakti has stages and its mode varies according to the propensity and capacity of the devotees. Equal place is accorded in it to Jh a n a (knowledge), K a rm a n (action) and B h a k ti (devotion), which are, in fact, rolled into one. Starting with B h a kti, it requires the aspirant to act in the

p re scrib e d m anner and, finally he rests with the knowledge of

non-duality of Siva and Sakti. As stated in the introduction, dep en din g on the nature and capability o f the aspirant, there are seven modes (acara). Of the aspirants, one with Divyabhava is the best. He is a votary of knowledge, (jnanayogin). For his Sadhana, there is no need of an image, nor of external rites. A b so rb e d in Antaryaga, he m editates upon M other Goddess w ho se manifestation is th e entire world. Panca-m akara in it does not mean the gross substances, but has a spiritual significance, has been indicated in the introduction. The a ttitu d e of such an aspirant has been declared as the best (sarva -bha votta ma). The Sadhana for one, who is endowed with Virabhava, consisting in external rites and fast, etc., is extrem ely difficult as the aspirant has to face severe tests. Such a person resorts to the five M akaras in their gross form s, and Sadhana is perform ed in a cem etery or other lonely spots. If necessity arises, the person concerned resorts to the six Tantric acts of Marana, Uccatana, etc. Such a Sadhana, as the name Vira suggests, befits one who is, indeed, a Vira, strong, fearless, self-controlled, activated by the inculcation of the pow er of mantra. The w orship of Tripura, Tripurasundari or M ahatripurasundari, who is identified with Para-samvit (Supreme Consciousness) which again is conceived as Brahm an who is beyond the 36 Tattvas, is twofold, viz., Antaryaga (internal) and Bahiryaga (external). She is w orshipped in three form s, viz., Sthula, Suksma and Para. In the first form, she has anthropom orphic traits, and is accessible to the eyes and hands of those possessed of mantrasiddhi. The second one, consisting in mantra, is com prehended by the ears and speech of the holy persons. The third form is com prehended by the mind of holy devotees. The first and the third are sarupa and arupa respectively. The second one partaking of the nature of both is not considered separately.

In the external w orship, different sym bols of the Goddess are w orshipped. O f these, S rlyantra or Sricakra is the best. Sakta-sadhand has been more hated than understood by the com m on run of people. Devotees of low propensities and vile m entality use it as a pretext and cover for self-indulgence. Hypocritical gurus exploit the naive and the gullible, and earn a living. Generally, Tantric rites are looked down upon by people, especially those who are staunch follow ers of the orthodox. Brahmanical religion, as encouraging levity, lecherousness and debauchery. In reality, however, Sakti-sadhana aims at the elevation of man from anim aiity to; a spiritual height through the restrained enjoym ent of w orldly pleasures and not by their ascetic dental. Irrespective of caste or colour, everybody, male or fem ale, can take to it to appease his or her spiritual hunger, while living a worldly life and not renouncing it. It synthesis all modes of approach, and aims at the single object of realising non-dualism so that there is no scope for com m unal discord or disharm ony and narrowness. There are pitfalls in this Sadhana . But one who, resorting to a true guru, strives unw averingly for the goal, can enjoy the bliss and the wealth of detachm ent by securing which one can do good to other people. This topic may be concluded with a quotation of Sri A rabindo’s conception of Sakti, as expressed in this celebrated work, The Mother. Says the savant: Each of the worlds is nothing but one play of the M ahasakti of the system of w orlds, who is there as the cosm ic Soul and Personality of the transcendent Mother. Each is som ething that she has been in her vision, gathered into her heart of beauty and power and created in her, Ananda. Science in Tantra119 Many think that Tantras are m erely speculative works, But, a careful study of Tantras reveals that som e scientific elements are there. Some siddhis (powers) include seeing and hearing from afar, m edical treatm ent from a great distance; these are

Stated to be attainable through S a dh a na . It seems that these sid d h is could accom plish what can be achieved now-a-days by means of television, radio, teletherapy, etc. In Tantra, each deity has a pa rticular colour. The Buddhas, m the D hyana posture, are represented as having some cotour or other. In regard to creation, Buddhist Tantra advocates the theory of n ih ilis m (S u nya vad a). From this fact as well as from their knowledge of colours som e think that Tantra-writers were aware of the light and its diffusion in the prim ordial state of the material world. W hat is called cosm ic ray was not, perhaps, unknown to them. The scientific basis of K u n d a lin i is recognised by some Tantras, e.g., M a trka b h e d a Tantra, lay down a process of preparing m ercury ash. To m edical science the contribution of Tantra appears to have been considerable. According to Tantra, the human body, the m icrocosm , is all im portant. To keep it fit not only various asan as were devised. Various drugs were also discovered for preservation of youth and virility. Medicines for curing diseases, rejuvenation and counteracting poisons were also invented. The Tantric R asa school of alchem y played a great role in the society. The very names of the eight principal divisions of Ayurveda, viz. S alyatantra, S alakyatantra. K a ya-cikitsa-ta ntra . B hutavid yatantra, K u m a ra b h rtya -ta n tra . A g a d a -ta n tra , V a ji-ka ra na -tan tra, R asa ya n a -ta n tra , appear to hint at their Tantric origin.

These mean respectively healing of wounds and diseases of lower limbs through surgery, ointm ents and drugs; healing of wounds and diseases of upper limbs; healing of external and interna! diseases of a general nature; dealing with mental diseases; dealing with diseases of children; toxicology; prescription for enchancing sexual vigour, etc.; science of chemical preparations for m edicines and other purposes. Some texts, dealing with R asayana, still survive white others are known only from references.

A type of Tantric treatm ent, called A vadhautika-cikitsa, still survives in som e parts of India. Causes of C om position of Tantras50 Several factors lead to the com position of Tantras. The Vedas, followed by other works, were too learned for the people at large. The orthodox philosophical system s were too abstruse for them . The ritualistic w orks prescribed rites and rituals too elaborate and requiring rigorous discipline and m eticulous attention to details. The Sm rti works denied the right to the perform ance of im portant religious rites to Sudras and women. The Buddhists advocated asceticism . The Brahm anical works taught renunciation as the highest ideal in life. Thus, the need was gradually felt for easier works laying down doctrines more intelligible to common people, prescribing less com plicated practices and giving freedom of religious rites to Sudras and women. The result was the com position of Tantras. These works hold that the practices and precepts, taught in the Veda, are too difficult for our age. Instead of rigorous asceticism and renunciation, the Tantras allow people to follow their natural propensities like drinking wine, enjoying women, etc. M u k ii (salvation) is possible through bhukti (enjoyment).' W hile self-m ortification was advocated by the orthodox Sastras, the Tantras laild stress on the preservation of the body and the m aintenance of health. In fact, the body was regarded as a m icrocosm ; what is not in the body is not in the universe. The body is the best means of sadhana, Tantra holds that the body contains the highest pow er which can make one capable of controlling the universal energy. Literary Value of Tantra Tantra is partly philosophical, partly ritualistic. So, we cannot expect much literary value in it. But, it must be adm itted that Tantra supplied some themes to later w riters not only in

Sanskrit, but also in vernacular literatures. In the analysis of human psychology and in the depiction of the condition of human beings, deluded by wrong ideas and subjected to suffering of various kinds, Tantra excites our adm iration and pity. The S a k ta n a n d a -ta ra n g in i (I) of Brahm ananda of Bengal beautifully expresses the m iserable condition of human beings suffering from sin, attachm ent to w orldly objects and consumed by the fire of hostility or hatred : p a p a -s u la -v in irb h in n a m sikta m v is a y a -s a rp is a / ra g a d ve sa n a la ih p a k v a m -m rty u r-a s n a ti m an eva m / /

Death devours man who is pierced by the spear of sin, wetted by the clarified butter in the form of the objects of sense and cooked by the fire of attachm ent and animosity. No less attractive from the literary point of view are the hint, contained in Tantra, at mystic practices based on the biological relationship of man and woman and the ensuing feeling w hich beggars description. Tantric S a va sa d h a n a , L a ta sa d h a n a , human sacrifice, offer of human blood to the goddess, the grotesque and hideous practices of some Tantric sects, etc., have motivated some later writers in their portayal of literary pictures evoking the sentim ents of B ib ha tsa (disgust) B h a ya n a k a (fierce) and Adbhuta (m arvellous). We have dealt with Tantric elem ents in literature in a separate chapter. Poetic beauty flashes at som e places of the Tantra literature. For example, the description of the six C akras like lotuses of varying colours and varying num ber of petals. Some m u d ra s and m an da ta s are artistic both in conception and description. Some Tantric scholars appear to have had poetic ability of no mean order in their description of Kundalini and the thousand-petalled lotus supposed to be within the head. These pen-pictures are beautiful in their use of figures of speech and the mode of expression.

Tantra poetically conceived Ida and Pingala as the moon and the sun respectively. The following description of Susumna cads up a vivid imagery: Vidyunm ala-vilasa m unim anasi lasattantu-rupasusuksm a — Resplendent like a garland (or a series) of lightnings it is m the mind of the sage, extrem ely siender like a shining thread’ The following description of Kundalini is a piece of fine poetry; tasyorddhe visa-tantu-sodara-lasat-suksm a jaganm ohini brahma-dvara-mukham mukhena madhuram sacchadavantisvayam Sam khavartanibha navina-capalam ala-vilasaspada supta sarpasam a sivo p a ri lasat-sardha -trivrttakrtih // kujanti kulakund alini ca m adhuram m attaii-sphutam vacah komala-kavya-bandha-racana bhedati-bheda-kramaih sa m utam buja-gahvare vilapati proddam a*diptavolh / / S atcakra-nirupana, 11 - 12 . Above it, the enchanter of the world, shining and slender ike a lotus-fibre, having covered the Brahm advara with its face, lies asleep, like the circular marks on conch-shelt and with three and a half coils like a serpent, on Siva. Com posing fine poems in various metres, humming sweetly like intoxicated bees and sustainrng the life of a creature in exhalation and inhalation, She shines like a series of very pow erful lights in the cavity of the lotus in the shape of Muladhara. P ictorial effect is charm ing in the description of the Sahasrara which has thousand petals, which is white like the full moon, in which the pollens are beautiful like the newly risen sun. which is decorated with divine trees eternally bearino flowers and fruits. The follow ing lines graphically present the image of Advadevi before our m inds’ eyes:

M eghangim sasi-sekharam trinayanam raktam baram bibhratim panibhyam ahayam varamca vikasad-naktaravinda-sthitam nrtyantam purato n ip iya m ad h u ra m m ad hvika -m a d ya m m ah a-kaia m viksya v ik a s ita -n a n a v a ra m a d ya m b h a je ka lik a m / / M a h a n irv a n a -ta n tra , V

{! w orship Adya Kali; Her body is like cloud, She is mooncrested, three-eyed, clad in red cloth, in her two hands, there are the poses of boon and freedom fear. Standing on a red lotus, She has Her face laughing at the sight of Mahakafa who, having drunk M adhvika w ine51, is dancing before her.) The follow ing description can com pare favourably with a verse of any good poem. V ahanti sin d u ra m p ra b a ia -k a v a rib h a ra -tim ira d visa m v rn d a ir-v a n d ik rta m iva n a v in a rk a -k ira n a m / ta n o tu kse m a m n a sta va v a d a n a -s a u n d a ry a -la h a ri p a riv a h a -s ro ta h s a ra n ir iva s im a n ta -s a ra n ih / / (S a u n d a rya -ta h a ri, verse 44)

(O Goddess, may that parting line of your hair, which looks like the overflow ing w atercourse of the wave of the beauty of your face, w hich {i.e., parting line), being sm eared with verm ilion, it seems as though the morning sun captivated by the darkness in the form of the mass of hairs of the enemy.) ia sa t-sa m kh a -ca kra -ca la t-kh a d g a -b h im a n a d a t-s im h a v a h a -jv a la t-tu n g a m a u lih / d ra v a d d a ity a v a rg a s ta v a t sid d h a -sa m g h a tv a m e v e s i d u rg a p i sa rg a d ih in e / / P ra p a n c a s a ra -ta n tra , attributed to Sam karacarya

(O goddess, you Durga, too devoid of creation, etc., have a shining conch and a disc, you are fierce with a moving sword, have your lion-m ount roaring, your high head is bright, from you the host of dem ons are running away, a group of Siddhas are eulogising you; you are indeed the Supreme Goddess. A vivid description in the malodious B h u ja n g a -p ra y a ta metre.

There are also instances of artificial and laboured composition which characterises Sanskrit poetry of the decadent period. W hile such com positions testify to the learning of the author, these are jejune and as insipid as poetical pieces. In the follow ing lines, every word com m ences with the letter Ka which is the initial letter in ‘K a lt and the first consonant of the alphabet. Kam ala K ali-darpaghm Kapardisa Krpanvita, Kalika Kalam ata ca Kalanala-sam adyutih / Tantra Beyond India We do not know w hether Tantra was im ported into India or exported from this country to other countries. Tantric influence is, however, clear far beyond the limits of India, China and Tibet are the two most prom inent places beyond India, which reveaf the influence of Tantra. Several S anskrit Tantras are preserved only in Chinese and Tibetan translations, the original w orks being lost. Evidences are available that Tantric philosophers and scholars from India visited the above countries. Goddess Tara, in her Buddhist garb, got a niche in the pantheon of Tibet where she is known as Sgrat-ma or Dol-ma. Many form s of the deity have been conceived. The T ara cult travelled also to China as Sakti of Avatokitesvara. It is interesting to note that, under the pre-Buddhist Taoism and C onfucianism , which recognised M other Goddess as the representative of Yin (Female principle), Avaiokitesvara12 was transform ed into a goddess. By the 7th and 8th century A.D.. Tara was com pletely merged with A valokitesvara who lost his male character, and was transm uted into goddess Kuanyin of China. The double form of Ta'ra becam e very popular in that country. G radually Taoist rituals made their way into the Tara Cult and Yinism or Exaltation of the Female Principle in Taoism. This, in its turn, influenced Indian Vamacara in both its Buddhistic and Hindu forms.

P. C. Bagchi has sought to identify M ahacinatara with Ekajata53. Siddha Nagarjuna is said to have recovered the Ekajata cult in Tibet. The description of Ekajata5* is sim ilar to that of M ahacinakram a-tara“ The Hindu pantheon has the following goddesses corresponding to the above divinities; Tara, U gratara, Ekajata, M aha-N ila-Sarasvati. It should be noted that the dhyanas of these goddesses, occurring in Hindu Tantra, agree verbatim with those found in Buddhist Tantra. The Sam m oha-tantra states that Nila-Sarasvati or Ugratara was born in the lake, called Cola, on the west of Meru which was a part of Cinadesa. Bagchi is of the opinion that Cola is, perhaps, to be connected with the Kol or Col, the common word for lake Kul or Col, found with the names of many lakes to the west and north of T'ien -shan in M ongolia. At least four Tantras, viz., Sirascheda, Vinasikha, Sammoha and N ayottara are known from the inscription of Sdak-KakThom to have been introduced into Kambuja (Combodia) about 800 A.D.56. The Royal High Priest, Simkaivalya, is stated to have been initiated to Tantra by a Brahmana, named Htranyadama. Some other Cam bodian inscriptions refer to the Saiva Tantras, Saivagam a. An A ngkorvat inscription refers to the Pa ramesvara-tantra. Images of the Tantric Ganesa have been found in Cambodia. M ongolia and Japan are som e of the other countries where Tantra was introduced. Of the T antric work, Ganapati-tattva, an old Javanese text only is available. In the M yson inscription {5th Cent. A.D.) of Champa, there is salutation to M ahesvara and Uma. Images of Devi are found in various places in Champa. She is variously called Matrlrngestara,

Gauri, Mahadevi, etc. fn Java, images of Siva, both in his calm and furious Bhafrava s ' t r also T ' °aUn<1 h6 two FUn°a sp USeaSpecl’ he 15 c a " ed b h a ira v a . Sakti p p e a rs ' in cts. In the B atavia Museum, there are some images of M ahisam ardini. The Sakti of Bhairava or M ahakala is Bhairavi or M ahakali She is seated aanr L CH°rPfSh Sl
a

° f ,G anesa’ found in ^ v a , shows the deity characte^

S

S Whlch leave no doubt about His Tantric

Tantra and Tim aeus58 C ertain striking sim ilarities are noticeable between Tantra and Time ( Timaeus) of Plato (428-348 B.C.). . P,at0sf eaks t0 ‘wo conduits on two sides of the vertebral umn. These appear to be sim ilar to the Tantric Ida and Pingala on the two sides of the Susumna. Plato conceives the earth as a cube, fire as a triangular pyram 'd air as octahedral and water as icosahedral. These t r E p ^ C° rreSP,°?d *° thS T dntr'C m andalas w h'ch are square triangle, two equilateral triangles, one upon the other, crescent noon, ether is represented by a circle 59. th T h ® above s ^ r i t i e s m ight be accidental coincidence hough the possibility of the one country influencing the other S .!!." . h ^ (327 26 BC)

° Ul Cul,ura' c0n,ac' be,» e e " - d Greece a Pe" ° d m “ Ch an,e,ious 10 Alexnder's invasion

Tantra and C hristianity According to C. Eliot, there are some parallelism s between Tantric and Christian rituals. Even in the Anglican Chruch sprinkling of w ater is an essential part of the cerem ony of practlce is sim 'far to Tantric A bhiseka. The sign of the Christian cross resem bles Tantric nyasa, according to

W oodrotfe. Baptism includes a formula sim ilar to Tantric mantra. Baptism is supposed to ensure life in heaven, whereas the unbaptised have a dubious future. Similarly, Tantra believes in the attaintm ent of the spiritual end through physical means. In the Roman Chruch, the rite includes exorcism and the use of salt, oil and lights. This is very much like sim ilar practices in Tantra. Tantra and Jews Like the followers of Tantra, the adherents of the Kabbah doctrine of the Jews believe in the mystic power of letters, magic, am ulets, the unity of m icrocosm and m acrocosm , etc. These ideas probably passed from India to Egypt whence they spread about the ninth century over Europe. Indo-European contacts, long before the above date, have been proved. Was Tantra of Foreign Origin ? India had com m ercial, cultural and religious contact with many foreign countries, eastern and western, in very remote tim es. The relics of Indus Valley C ivilisation (C. 3000 B.C.) reveal pottery, etc., which tend to indicate links with Sum eria and Mesopotamia, India’s contact with foreign countries was not a one-way tra ffic.T h e re was a give-and-take relation between this country and the foreign lands. Besides trade and com m erce, Buddhism was a potent factor fostering extraterritorial contacts. In the realm of art and architecture, India had some links with certain foreign countries. Among the Asiatic neighbors, India came into contact with China, repository of a very old civilisation, particularly in the post-B uddhistic period, but long before Christ. That Chinese silk was im ported into India, and was very popular is a m p !/ borne out by literary references. Buddhism strengthened the ties between India and China.

Contrary to the general im pression that Fa-hien was the first Chinese to get him self interested in Buddhism, and to come to India as a place of pilgrim age, several Chinese came to this country before him. Some Buddhist S anskrit works, particularly on Tantra, exist only in Chinese translation, the original works being lost. In connexion with Tantra Beyond India, we have referred to Chinese Taoism and Indian Tantra. The Chinese recognised the Male and Female principles respectively as Yang and Yin as underlying the cre a tio n .T his naturally led to the sexual rites. The Chinese recognise Hisen (im m ortality) through certain disciplinary practices which include (1) regulation of respiration, (2) gym nastic technique, (3) sexual technique, (4) alchem ical and pharm aceutical technique, etc. These have parallels in Tantra also. For example, the respiratory practice corresponds to Pranayam a, the gym nastic technique to hatha-yoga and Kayasadhana. Alchem ical technique has close sim ilarity with Indian Tantric system which produced several works on alchemy. The sexual practice, as we have seen, is a very im portant factor in Indian Tantric rites. While Parallelisms do not conclusively prove borrowing on any side, yet the tradition of Chinese influence on Tantra, Cinacara, etc. seems to be rendered probable by the above sim ilarities. Besides China, with many other A siatic countries India cam e into contact through trade and com m erce as well as Buddhism , e.g. Babylon. The land of Snow, Tibet, became very fam iliar to India thanks to the adventures of Sarat Das (1849-1917) who, defying the restrictions im posed by the mighty British Raj, and braving the inhospitable w eather and the hazardous mountain route, went over to that country, and wrote an illum inating monograph on it. C enturies ago, cultural and com m ercial intercourse began between these two countries. Like China, Tibet also looked upon India, the birthplace of the revered Lord Buddha, as a place of pilgrim age. M any Buddhist scholars of India.not only

went to Tibet, but also settled there, and wrote many treatises in Sanskrit, especially relating to Tantric Buddhism . The originals of many of such w orks have been lost; their Tibetan translations survived in the Tanjur. Of the galaxy of Indian scholars, who chose Tibet as the land of their scholarly activities, many were from Bengal. Among the Bengali scholars again, the m ost renowed was Dipankara Srijnana A tisa (980 or 982-1053 or 1054) who, at the im portunate request of the then Tibetan ruler, visited (1042) that land for reforming the delinqunt Tibetan society and the degenerated Buddhist religion there. He lived there till his death. The deep interest of Tibet in India is reflected in Lama Taranatha’s (b. 1573) learned H istory o f Buddhism in India (1607 or 1608 AD). There is enough of evidence of close Indo-Egyptian contact since pre-C hristian times. The Chandogya U panisad (viii. 8.5) seems to refer to m um m ification; perhaps it refers to the Egyptian practice. Egyptian colonies were set up in India and Indian colonies in Egypt. Am ong other things from India, Indian women were a part of the procession of the Egyptian monarch, Ptolemy. The pleasure-boat of Ptolemy Philopatore (221 B.C.) was decorated with Indian gems. The symbols of a wheel and trident over a grave appear to be mute w itness to Indian influence, An Indian idol, discovered at M emphis, testifies to the same influence. An im portant pointer to this fact is an Indian’s dedicatio n60, to the deity Pan, of a tem ple of Rhodesia on the desert-route towards the red Sea. H ultzsch inform s us that a silver-coin of an Egyptian King, Ptolemy was discovered in a m arket of Bangalore. From Pliny we learn that the Egyptian king, Ptolemy II (285 247 B.C.) sent an envoy to an Indian king. India’s contact with foreign countries in Asia, Europe and Africa has been discussed. We shall exam ine w hether or not Tantrism of India was borrowed from external sources. From what we have seen about S ino-lndian ties, Chinese influence on Indian Tantra is not unlikely.

W oodroffe (Avalon) does not subscribe to the theory that the fundam ental principles of Tantra were im ported into India from China, The pro-C hina theorists point out, among other things, that the Rudrayam ala, a noted Tantra, m entions China. Buddha (Buddhist doctrine) was established there. The sage Vasistha is stated to have been initiated to Pancatattva by the Buddha himseff. The sam e story occurs in the Taratantra where the sage is stated to have brought home the cult of M ahacina-kram acara providing fo r the warship of Mabacinatara. The above story appears, with a iittle variation, in the Brahm a-yam ala (Patala I). A part from the m ythical nature of the story, a few points are significant. It should be noted that Vasistha was a Vedic sage. He at first characterises Cincara rites as Vedavahiskrta (opposed to the Veda). Vasistha’s conversion to Tantrism appears to be the sym bolical expression of the fusion of Vedism or orthodox Brahm anism and Tantrism. The reference to Vasistha’s perform ance of Tar a rituals in m ilacarra, the seat of Kamakhya, may hint at Assam as the hom eland of Tantra. A Vasisthasram a near Gauhati seems to confirm this im pression. The words TA-RA, RU-D-RA, used in Tantra, are believed to be loan-words from the Chinese language. A nother argum ent, though not very convincing, in support of C hinese origin, is that the flower Java, regarded as highly suitable in Sakti worship, is called Chinese rose. There is a work called M ahacinacara-tantra. China may or may not have been the original homeland of Tantra. The fact, however, rem ains that Tantric doctrines and rites were w idely prevalent, for a long tim e, in the region called Mahacina. It is identified with Arabia Felix (i.e. Aden) by some, with China by others. The pro-China theorists put forward some more argum ents. The m ystic syllables hrim , krim , etc., regarded as so im portant

in Tantric practices, show the predom inance of the nasal sound, a characteristic of the Chinese language61. The Tantric diagram s ( Yantra, M an da ia) remind one of the pictorial w riting of the C hinese alphabet. A mode of Tantric S a dh a na is called Cinacara which, according to the Taratantra, came from Mahacina. The Female Energies (Yoginis), m entioned in Brahm anical Tantras, include Lam a68. In Tibetan, it is Lhamo or Shedevit. This word has been taken to denote Devi or Sakti. The J a y a d ra th a -y a m a la m entions tw enty-four types of Lamas. The words Dakini, Hakini, Sakini and Lakini,63 etc., are also exotic, and appear to point to their foreign origin. The S a m m o h a -ta n tra m entions that Tantric culture of foreign lands like Bhalika (Balkh), Kirata, Bhota (Tibet), Cina, M ahacina, P arasika (Persia), Airaka (Iraq), Kamboja, Huna, Yavana, G andhara and Nepala. May be that these countries had some esoteric practices known by Indians as sim ilar to their Tantric practices; borrowing on any side cannot be established. According to the Tibetan Pag S am Jo n-Z an , Buddhist Tantra originated in Uddtyana6'1. According to B. Bhattacharya, Vajrayana Tantra arose in Uddiya'na65, This place (also written as Oddiyana, O dryana) is identified by some with Udyana in or near the Swat Valley, while others place it in Kashgarh. Haraprasad Sastri and som e other scholars locate it in Orissa, w hile others think that it was a part of Bengal. Lokesh C handra thinks that O ddiyana was the name of Kanci. In considering the probability of foreign influence on Tantra, we should think of one thing. O f Kam ariipa, Pum agiri, Uddiyana and Jalandhara, as m any as three are situated on long roads connecting India with foreign countries. Kam arupa had been a centre of foreign activities from very remote times. The location of the above S a k ta -P ith a s m ay indicate either foreign influence on Tantra or the passing of Tantric ideas to the foreign countries.

Some scholars think that the conception and worship of Sakti is un-Indian. Thus, Tantra is exotic. H, P, Sastri, on the basis of a verse™ in the K u bftka m a ta tantra, believed that Tantra was of foreign origin. He thought that the idea of Sakti, the w orship of which is the kernel of Tantra, was borrowed from W estern Asia from where it was brought by the Magi priests of the Seythians. W oodroffe is of the opinion that Tantra was imported from ancient Chaldea, the region around which, according to him, was Sakadvipa of Indian tradition67. In this connection, it is interesting to note that Goddess Nana-Nina, N ansia-lnanna, who was originally the city-goddess of Urk, was, at a later time, identified with the m other of Attis and the Iranian Anatita, The cult of this Goddess spread to India. Her name is found on the coins of the Kusana period. Naina Devi of Kulu Valley, Naini Devi of Nainital etc. are instances of the influence of the goddess of the Nana group. According to a Tibetan tradition, T antric principles and practices were introduced by the Buddhist Asanga into India. P. V. Kane does not attach much im portance of this tradition based as it is mainly on the H is to ry o f B u d d h is m by Taranatha (b. 1573 or 1575) who wrote oyer one thousand years after Asanga. Some seek to establish the foreign origin of Tantra on the ground that the exalted position, accorded in Tantra to G uru, has nothing com parable in the Veda and Purana. Others rejects this theory on the ground that a high place of honour is given to G u ru in the N iru kta (ii. 4), S v e ta s v a ta ra U p a n is a d (vi. 18. 23), L in g a p u ra n a , D e vib h a g a va ta , etc. It may be noted that the M a h a b h a ra ta (present from C. 4th cent. A.D. / mentions g u ru as a highly respectable person. Towards the end of the 19th cent, and the beginning of the 20th., m any people believed that the cult of M other Goddess originated in Phrygia and spread in different countries. This led B. Bhattacharya to postulate the theory of the foreign origin of Sakti w orship63.

After exam ining the different views, P. V. Kane concludes that certain mystic practices like Kulacara, Vamacara might have been borrowed from outside, but there is no conclusive evidence of Tantra having been borrowed in toto from foreign countries. On the contrary, he thinks that Tantric doctrines migrated to foreign countries, notably China and Tibet. P. C. Bagchi puts forw a rd 69 some evidences of foreign elem ents in Tantric doctrines. Against the view that Tantra was borrowed by India from outside, it may be pointed out that, whereas many Sanskrit Tantras were translated into Chinese or Tibetan, there is no evidence of any Tantric work of these place's having been translated into Sanskrit. In discussing the question of Chinese influence on Tantra, we should consider the point of sim ilarity between the Taoism of China and the Tantra of India70. The Taoist doctrine revolves round the pivotal concept of yang and yin. The form er is the Male positive power of light and heat, and the latter the Female negative power of darkness. The harm onisation of these two powers is believed to enable and cold. These two underlie everything in life and being man to transcend his physical limits, to reach the spiritual plane to acquire preternatural powers and even to achieve im m ortality in this very life. For* acquiring mudane immorality (H Sien), the follow ing practices71 are necessary: (i) respiratory exercise, (ii) heliotherapeutic techniques, (iii) gym nastics in the prescribed form, (iv) disciplined sexual intercourse, (v) alchem ical and pharm aceutical techniques, (vi) regulated diet. A com parison of the above with the principles of Tantra clearly reveals close sim ilarity. Tantric philosophy has the central principles of Siva (Male) and Sakti (Female), Physical and mental disciplines are ordained in Tantra, too, for acquiring superhuman powers, physical fitness and longevity; in fact, Tantra looks upon the human body as a m icrocosm so that good health is a sine qua non in Tantric Sadhana. The

respiratory exercise, advocated in Taoism, has its parallel in T antric p ra n a ya m a . The heliotherapeutic technique of the form er has its Indian counterpart in a series of solar rituals. The gym nastic techniques of Taoism are matched by Tantric H a th a y o g a and K a ya sa d h a n a . Stress on dietary is com mon to both. The alchem ical-pharm aceutical techniques are found in both the system s; in India we have several works on Tantric alchemy. It is significant that, according to tradition, Bhoga (Bogar in Tamil), a Chinese TaoiSt founded a sect of the South Indian Tantric S id d h a s (S itta r in Tamil) who cultivated alchemy vigorously. The em phasis on sexual practices is rem arkably sim ilar in Taoism and Tantrism . The S a m m o h a -ta n tra states that, in C hina alone, there are one hundred major Tantras and seven minor Tantras (Upatantrani). Some scholars72 have pointed out the sim ilarity of the word Tara, nam e of an im portant Tantric goddess, with the name of A starte or Ishtar or A shtaroth, the renowned M other G oddess of W estern Asia, though no definite conclusion can be drawn about the influence of one on the other. In considering foreign influence on Tantra, it deserves notice that, according to the S a m m o h a -ta n tra , goddess NilaSarasvati approved at a place supposed to have been included in M ongolia73. It is curious that the ancient religious system s of m any countries, especially those system s in which the cult of M other Goddess played a vital role, reveal beliefs and practices similar, to a great extent, to those in Indian Tantric cu lts7'1. As instances, we may cite the galli of the Syrian M other Goddess, A starte of Hierapolis, the Eleusinian and Phrygian. Phrygian m ysteries, the Dinonysian rites, the Marian secrets, etc. Secret form s of worship, resem bling Tantric rites, prevailed in Phrygia, Syria, Lydia, C appadocia, Pontus and Galatia, in all these regions the cult of M other Goddess was popular. .

Prom iscuous sexual intercourse was a feature of a Greek festival in honour of the goddesses, Dem eter and Persephone. The rituals connected with the union of Cybele and Attis, Aphrodite and Adonis, Ishtar and Tammuz, D em eter and Zeus, were marked by sex-rites. Frazer tells us75 about the fact that M other Goddess, symbolising the reproductive energies of nature, was worshipped, under different names, by many peoples of W est Asia. Hogarth d escribe s76 how pervasive was the worship of M other Goddess in Asia M inor and around the M editerranean. R. P. C handa points out77 the sim ilarity of Sakti cult with the modes of w orship of the female deity in Asia Minor, Syria.

Footnotes 1.

See Rudrayamala, Uttara II, Kularnava XI, XII XIII XIV, XVII!, Pranatosini \I. 2 . 111.1, VI.4, Kularnava XIII Tantra-raja I, Gandharva VI, XXVI, Saradatilaka II, esp. II. 143-44 (R a gh a va ’s com m .), M ahanirvana X .200-01, XV.139 Prapancasara XXXVI, K rsnananda's Tantrasara, p. 3, Kam akhya-tantra K a u la v a tin irn a y a X, P a ra su ra m a ka ip a su tra X. (Pamesvara's comm).

IV, 75

2.

See Kularnava, XI, XIV Rudrayamala, Uttara, II Prapancasara XXXVI. 50, Krsnananda’s Tantrasara p. 3. Saradatilaka, II 745-50, 153 Tontraraja I. 23-24, Rudrayamala, Uttara II, Kularnava XII Kaulavalinim aya X Parasuramakalpasutra X.74.

3.

See Pranatosini II. 4, p. 118, Kularnava, XIV.

4.

See Saradatilaka IV.1 (Raghava’s comm), Pranatosini-W 5, p. 143, Saktisamgama, Kali XI, 29-37.

5.

Names of some South Indian ladies, not necessarily Tantric S a dh ikas, end in — am ba, e,g, R am achadram ba, Tirumalamba, etc.

6.

For details, see Sastramulak Bharatiya Saktisadhana (in Bengali), 1st ed., Chap-14.

See Pranatosini. See Glossary. See Pranatosini, 11.4. See Glossary, Ibid. W. Crooke in Jo ur o f A nthropological Institute XXVII o246. ' ^ B. Thomson, The Fizians, p. 16. B. Spencer and F. Gillen, Native Tribes o f C entral Australia p. 401. ' A.W. Howitt, Native Tribes o f S. E. Australia, p. 530. H. Webster, Prim itive Secret Societies, pp.

3 4 -3 5 ,

49-66.

See Chattopadhyay, Lokayata, p.485ff.; N.N, Bhattacharya, Ancient Indian Rituals, pp. 78-80. As described by P. V. Kane. The Buddhism o f Tibet or Lamaism, 1895, pp. 336-337. IA, vols. xxvi, 1987, pp. 24-25. See P. V. Kane, H is t o f Dharmsastra, V. pt. 2 1129.

1962

d

See A. Coomaraswamy, Buddha and G ospel o f Buddha for its representation in Ceylon (18th cent. AD) Grunwedel, Buddhist A rt in India. (Trs. A, C. Gibson), figure 126, B. Bhattacharya, Buddhist Iconography, plate XXVIII; N. K, Bhattashali, Iconography o f Buddhist and Brahm anical Suiptures, plate VIU. See N. K. Bhattashali, op, cit., plates XX, XXI. See P. Shah in Jour, o f O riental Institute, vol. vi No 1 1-35. ' ’

dd

For Sava-sadhana according to Bengali writers, see Chapter on Bengal Tantra. See Kaulavali-nirnaya, VIII, 76; Kularnava, xi, 79, 84 85Tantraja-tantra, XXXV 6. ’ ' Sadhanamata, II, p. 505.

27.

For instance, the Nitasodasikarnava (!. 13022) mentions 64 Tantras. See Tantra in the lexicon, Sabdakalpadruma. The Saundarya-lahari, attributed to Samkara-carya, the great Advaita philosopher, also mentions 64 Tantras in verse 31.

28.

See Chapter on Kali.

29.

Its conception of Sakti is set forth in the following lines (i. 7.42): tvam sakti rev a jagatam akhilaprabhava tvannimittam ca sakaiam khalu bhavamatram / tvam kridase nlja-vinirm ita-m ohajale natye yatha viharate svakrte natovai / / You, the omnipotent one, are indeed Sakti of the world. You are the cause of everything. You sport in the web of delusion created by you, as an actor in the dramatic representation created by himself.

30.

See Bahvrcopanisad, p. 62.

31.

See Ency. o f Rel. and Ethics, V, p. 828.

32.

Adonis, Attis Osiris, p.p. 394-95.

33.

Ibid, p. 393.

34.

The Mothers, II, p. 251.

35.

Aschyius and Athens, pp. 15-16.

36.

R. C. Majumdar, Classical Accounts o f India, p. p. 222 223, 456-458.

37.

Watters, On Yuan Chwang’s etc., I. p. 330.

38.

Ibid, l[, p, 257.

39.

C. A. Sherring, Western Tibet, p. 338.

40.

Kamasutra, Vangavasi ed., p. 358.

41.

A. play'-fair, the Garos, p. p. 80 f.f.

42.

P. R, T Gurdon, The Khasis, p. p. 62 f.f.

43.

E. Thurston, Castes and Tribes o f Southern India, V, pp. 294-323; L.K.A.K.Iyer, Cochin Tribes and Castes, II, p. 49; K. M. kapadia, Marriage and Family in india, pp. 386 f.f.

44.

Iyer, op, cit, I. pp. 28-29, 76, 98. Thurston, op. cit. II, pp. 66, 296, III, pp. 33, 74, etc.; IV, pp. 350, etc., VII, p. 163; H. V. N'anjundayya and Iyer, Mysore Tribed and Castes, II. pp. 3, 7, 108; III, pp. 149, 247, etc., IV, pp. 10, 138, 422.

45.

R. V. Russell, Tribes and Castes o f C entral Provinces of India, II. p. 224; III, pp. ,1-39, 299, 394, IV, 65, 187, 408.

46.

O. R. Ehrenfels, M other-right in India, pp. 18, f.f.. 121-129, 201-4.

47.

The root ma may means to build or to measure.

48.

Kalidasa, while referring to the good qualities of a king, says — prajanam vinayadhanad raksanad bharanadapi sapita\ for training, protecting and maintaining the subjects, he was their father, ( Raghuvansa, i, 24).

49.

See B. Bhattacharya, Scientific Background of Buddhist Tantras, IHO, xxxti, Nos, 2, 3. For scientific basis of Kundalini-Yoga, see G, Krishna, Bioiogical basis o f Religion and Genius and its intro, by Weizsacker.

50.

See G. Krishna, op. cit.

51.

Spirituous liquor, distilled from the flowers of the Madhuka tree or from grapes,

52.

See S. K. Chatterjee, JAS, I, 1959, p. 180.

53.

See Sadhanamala, No. 127,

54.

Ibid, Nos. 123-128.

55.

Ibid. Nos. 100, 101.

56.

See Bulletin de Ecoie Francaise....Orient, XV, pp. 70-71; B, R. Chatterji, Indian Cultural influence in Cambodia, pp. 273-74. For influence of Tantra in the Far East, see P. C, Bagchi's Studies in Tantras\ R. C. Majumdar, Inscriptions o f Kambuja and JAS, 1950. Also-see S. C. Banerji’s Sanskrit Beyond India, p. 24. it is interesting to note that some sym bols in the natural caverns of Palaeolithic Europe (C. 20,000 B.C.) resemble those still used by the Tantraikas. See P. Rawlinson,

Tantra, p. 7. See Bergaignna, Inscription de Campa et der Cambodya, II. 157, 384, 389-92. 57.

See R. C. Majumdar, Ancient Indian Colonies in the Far East, II, pp. 2, pp. 102-103.

58.

On the topics, see J. Fillizat, Classical Doctrine o f Indian Medicine, pp. 234-35.

59.

See A. Avalon, Tantraic Texts, Vol. III.

60.

See Charlesworth, Trade-routes and Commerce o f the Roman Empire, p. 59.

61.

See Matrkabheda-tantra, Patala 12.

62.

See G, Tucci, JASB NS, LXXVI, 1930, pp. 55ff. Lama (Tibetan Bia-ma) generally denotes scholar. Here, however, it refers to a group of experts who had their own esoteric and mystic practices, it was believed that association with them ensures spiritual progress. These Lamas are also known as Rupika (assuming different forms during intercourse with men) and Cumbika (Kissing men at the very first meeting). See P. C, Bagchi, Studies in Tantras, pp. 49-50.

63.

These were originally human females, and later on elevated to the status of divinities. For instance, in Western Tibet, a class of sorcerers and witches, called Lha-K'a, led to the rise of the designation Lakini. Sakini is believed to have been derived from Sakas (Scythian) and Dakini from Dags (people of Dagistan).

64.

See P. C. Bagchi, Studies in the Tantras, pp. 37-40. Grosset, In the footsteps of the Buddha, pp. 109-110; IHQ, XI, pp. 142-144; B. Bhattacharya, Intro, to Buddhist Estoerism, p. 46.

65.

Intro, to Buddhist Esoterism, p. 46. Sternbach Felicitation Volume, I, p. 491 ff.

66.

gaccha tvam bhasrate varse adhikarayu sarvatah / pithepithe ksetresmln kuru srstim anekadha II See Nepal Catalogue P. LXXIX.

67.

See A. Avalon, Mahanirvana Tantra, 3rd Ed., p. 560.

68.

See B. Bhattacharya, Buddhist Esoterism, p, 43 2. See H. P. Sastri, Notices of Skt. MSS, 2nd Series, I, XXXII, p. 152; Prof. S.K. Chatterjee, JAS, I, 1959, p. 113; S. Levi, Nepal, I, p. 346; Woodroffe, Sakti & Sakta, 8th ed., p. 123.

69.

Studies in Tantra, p. p. 45 -5 5 . Also see Bagchi in I HQ, vii, 193 f.f.

70.

On this question, see S. K. Chatterji in JAS, I, 1959, P. 104; 113; Goez in ABOR, 36, 1955, p.p. 133ff; J. Needham, Science and Civilisation in China, II, pp. 149-51, 425-28,

71.

See J. Needham, op. cit.

72.

S ee N. N. Bhattacharya, History of Tantraic religion, p. 104.

73.

See our observations in this regard under Tantra Beyond India.

74.

See N. N, Bhattacharya's book, op-cit, pp. 87ff.

75.

See Adonis Attis Osiris, pp. 34-35,

76.

S ee Ency. of Religion and Ethics, I, p. 147.

77.

See Indo-Aryan Races, pp. 148-49.

Chapter-3

Vedic Origin ofTantric Practices

Chapter-3

M o s t of the scholars are of the view that the religion of the Tantras is quite distinct from that of the Vedas. Some occult practices prescribed in the Tantras, in particular, are said to be quite opposed to the path prescribed in the Vedas. Some scholars, on the other hand, hold that the Tantric religion is not different from the Vedic religion. In reality, however, the Tantras are of two types: some are pro-Vedic and some are non-V edic.' Accordingly, the Tantric practices are also of two types-pro-Vedic and non-Vedic. This position can be supported by the fact that the philosophical ideas and practices found in some Tantras, such as, the Kuiarnava-Tantra, the MahdnirvanaTantra, the P rapanca-sara etc. bear rem arkable sim ilarities with those of the Vedas. Some of the Tantras of this group claim to have originated from the Vedas. The Kuiarnava-Tantra says that the T antric path is the essence of the Vedic religion.® In the view of Bhaskararaya, the Tantras contain the essence of the Upanisads. On the other hand, practices prescribed in some tantras, such as, the Yoni-Tantra, the Kum ari-Tantra, the Niruttara-Tantra, the G upta-sadhana-Tantra etc. seem to be very far from those of the Vedas. Particularly, the practices called C inacaras or practices of cina, enjoined in some Tantras of this group, are in all probability of non-Vedic origin. Of course, the philosophy behind the practices of the non*Vedic Tantras, is not quite distinct from that of the pro-Vedic Tantras, the only rem arkable difference between these two being this that in the non-Vedic Tantras greater concession has been given to the sensual pleasures and feelings of the common human beings,3 while in the pro-Vedic Tantras greater emphasis has been laid on the restraint of the common human feelings. The Vedic religion has two principal paths — (i) Karmakanda or the path of action which is m eant for the preservation and smooth running of society and (ii) jnana-kanda or the path of know ledge w hich leads men to liberation. The form er is the

path of pravrtti or bhoga i.e. enjoym ent; the latter is the path of nivrtti or tyaga i.e. renunciation. These two paths are thus contradictory to each other. The karm a-kanda advocates the maintenance of society through actions and w ordly enjoyments, while the jnana-kanda preaches the renouncem ent of all the worldly enjoyments for the attainm ent of liberation, the summum bonum of life. Here the problem is: if liberation is to be attained only through renunciation, will the persons perform ing actions and living household lives be deprived of liberation? The Tantra comes forward to solve the problem by affiliating pravrtti or enjoym ent to nivrtti or renunciation. It says that bhoga or w ordly enjoym ent also can be directed tow ards liberation. The K ularnava-Tantra says that in T antra bhoga re-appears in the form of yoga.J That means, here bhoga is enjoyined not tor bhoga itself, but for yoga or re-union with the Ultim ate Reality. For, in Tantra, bhoga or enjoym ent appears as bhoga only o u t wardly. w hile inwardly it is tyaga or renunciation. Hence the practices prescribed in the Tantra em brace both the elem ents of enjoym ent and renunciation found in karm a-kanda and jn anakanda, respectively. And from a com parative study of the Tantric and the Vedic practices, it will be seen that most of the T antric practices exist in some form or other or, at least, in the form of a seed in the Vedic practices relating either to karm a-kanda or to jnana-kanda. The T antric practices may broadly be divided into three classes as follows: (1) Some practices are regarded as obligatory or extrem ely necessary for spiritual uplift and are accepted by people in general with reverence, being neither dreadly nor extremely secret, (2) Some practices are considered as obligato ry or highly necessary for the attainm ent of an enlightened life but are generally looked upon as dreadful or extrem ely secret. (3) There are still other practices which have tittle relation or no relation with religion or spiritual uplift and are perform ed for the fulfilm ent of som e w ordly desire or for the gratification of some evil motive. (1) The first kind of practices include diksa or initiation from some guru or preceptor, ja p a or m uttering of m antras or

holy words and sentences, purascarana or muttering of mantras in a great num ber along with som e other perform ances, homa or sacrifice, asana or physical posture, pranayam a or breathcontro!, dhyana or m editation, dharana or concentration of the mind, yantra-sadhana or practice on sym bolical diagram s, and so on. The m ost im portant practice of this kind is that of safcakra-bheda or raising the kundalini power lying at the base of the spinal cord to the brahm a-randhra or sahasrara lying at the tope of the sam e cord. It is held that there are six cakras or meditational centres called mutadhara, svadhisthana, manipura, anahata, visuddha and ajna w ithin the nerve called susumna running through the spinal cord. These six centres lie parallel to the evacuative organ, the generative organ, the nevael, the heart, the throat and the brow, respectively. The duty of a sadhaka is to raise the kundalini-power\y\ng below mutadhara to brahm a-randhra or sahasrara through these six m editational centres. (2) The principal practices of the second type are those perform ed w ith p an ca-m a-karas or five things having ‘m’ as the initial letter in their names. These five m a-karas are: madya or wine, m ansa o r meat, matsya o r fish, mudra or eatables and maithuna or sex-enjoyment. Cakra-sadhana or practice performed in an assem bly of males and fem ales with the five m akaras in a secret place — preferably in a cem etery — at som e dark night is also a practice of this type. The practice with meat necessarily brings with it the perform ance of vali or animal sacrifice including n ara-vaii or the sacrifice of human beings. O ther practices of this type are: svagatra-rudhira-m ansasadhana or the practice of offering blood and flesh out of one's own body, cita-sadhana or practice with the help of the funeral pyre, s ava-sad h an a or the practice of m editation by sitting on a dead body in a secret place — preferably in a cem etery — at dark night, m unda-sadhana o r practice to be perform ed by sitting on three or five heads of men or of different animals including one of man, and so on. (3) Practices of the third type consist m ainly of the safkarm ans or six kinds of occult practices called abhicaras.

These are: sanfi or practices for the cure of som e disease or for warding off som e evils, vasikarama or practices for enchanting or overpowering some person, stambhana or practices for barring the fruition of som e event, vidvesana or practices fo r creating an inim ical relation between persons, ucatana or practices for creating im balance in some one's mind and m arana or practices for killing some person. Let us now see how far these practices can be traced to the Vedic literature. 1. Diksa' or initiation from some guru or preceptor is an essential sacram ent of the Vedic tradition. In the A itareya Brahm ana (Ch.1) and the Taittiriya Aranyaka (Ch.2) we find detailed descriptions o f the rite of initiation or diksaniyesti. The Chandogya Up. says that it is only a man who acquires proper knowledge from an acarya or preceptor that can repell his ignorance about the self or Brahm ans. Japa or muttering of m antras and purascarana or m uttering of m antras in a great number are but im provem ents over svadhyaya or regular study of the Vedas. That homas were regular and obligatory performances of the Vedic people does not require any detail. The Vedic people had to perform the rite of agnihotra daily, in which they had to offer m ilk to the fire called garhapatya. Besides, there w ere hom as of num erans types. Practices like a sana, pranayam a, dhyana or nididhyasana, d h aran^ etc. were quite fam iliar to the U panisadic way of spiritual life. The Upanisads say that m editation should be perform ed by sitting and keeping the chest, neck and head straight.8 In a num ber of places of the U panisads , we find references to p rana and apana, the knowledge of which is essential for p ranayam a or breath-control. The Chandogya Up. (1.2) and the B rhadaranyaka Up. (1.3) have shown in detail the superiority of prana over all the sense-organs. The five kinds of prana or vital a ir are m entioned in the Prasna Up. (3.5 ). P ra n iy a m a is clearly referred to in the Katha Up. (2.2.3) and the Svetasvatara Up. (2 .9 ). 17 Dhyana or meditation and dharana or contentration of the mind were the principal practices of the U panisadic sages. The well-know n passage of the

Brhadaranyaka Up., srotavyo mantavyo nididhyasitavyah (2.4.5), clearly ordains the practice of mediation. In the later Upanisads like the Yogasikha, the Yoga-cudam ani etc. there are plenty references to asana, pranayam a, dhyoana, dharanti etc. Though the Ta'ntric m ono-syliabic m antras or sounds called vijas seem outwardly to be meaningless, much importance is attached to them . Taces of such m ono-syllabic m antras are found in the Vedas. The use of ‘p h a t is probably m entioned in the R V and is clearly found in the V ija saneyi-S a m hita (7.3).e The Taittiriya-Aranyaka (4.27) mentions a distinct charm consisting of the sounds 'k h a t, ‘p h a f and lk a f.s The Tantric method of sym bolising spiritual principles through some letters of the alphabet can clearly be traced to the hinkaropasana and aum karo-pasana of the Chandogya Up. (1.1), and the Asvalayana Srauta -sutra (1.1).10 The practice of worshipping yantras or symbolical diagrams may be traced to the A V and the Taittiriya Aranyaka. The design of the sacrificial altar described in different Brahmanas, Aranyakas and Suiva-sutras also m ight have contributed to the form ation of the idea of the sym bolical diagrams of the Tantric practices. Laksmidhara, while commenting on Soundaryala h a ri(32), quotes some passages from the Taittiriya-Br&hmana and the Taittiriya-Aranyaka and explains them as referring to the Sri vidya of Tantra. Swami Visnutirtha also quotes some passages from the “Saubhagyakanda" of the A V to show that the id e a ' of Sri vidya' alongwith that of sym bolical diagram s is traceable in the AV. The most im portant practice of tantra, Yoga, Vaisnavism , Advaita-Vedanta etc. is that of sat-cakra-bheda. In short, all other practices of these schools are m eant for this sat-cakrabheda. It is generally opined that this practice originated in the school of Tantra where from it was borrowed later by the other schools. But a study of the Upanisadic literature shows that the idea of the cakras or m editational centres and the nerve susum na within which the cakras are said to exist was already there in the Upanisads. The Katha Up. (2.1 12,2.3.17) and the Svetasvatara Up. (3.13) say that the Highest Purusa exists

in the lotus of the heart in the shape of the thum b. The C handogya Up. (8.1.1) and the Kaivalya Up. (1.6) refer to the hrtpundarika or heart-lotus.12 The Katha Up. (2.3.16) refers to a nerve originating from the heart and extending up to the tope of the head, which is noting but the nerve susumna. Further, the same Up. (2.2.1) describes the body as having eleven gates which certainly include — besides the nine wellknown passages of two ears, two eyes etc. — m uladhara and brahm a-randhra, the passages at the base and at the top respectively, of the nerve susum na.'3 The A V describes the body as a city having eight cakras or circles and nine gates. Here ‘eight cakras' probably include besides the six wellknown cakras — sahasrara lying at the tope of the head and ialan-cakra lying between ajna and sa hasrara.u Again, the A V states that the spinal cord contains thirty-six aksaras or le tte rs.15 This corresponds to the T antric idea of placing the aksaras to the different cakras of the spinaf cord. In the wellknown sim ile of two birds resting on the sam e tree, the bird free from all sorrow s represents Brahm an staying in brahm arandhra or sahasrara, and the bird subjected to sorrows stands for the jiva lying at the base of the spinal c o rd .16 The tree described as *urdhva-m ulovak-sakha' {K atha,2.ZA ) i.e. as having its roots above and the branches below, refers to the nerve susum na’, for at the tope of the nerve exists Brahman and in its lower parts lie the principles of life. Further, the series of creation found in the Sam khya-Yoga system corresponds to the different cakras. The space between sahasrara and the ajna cakra lying parallel to the brow accom odates the categories from p ra k rti to aham kara, while the cakras of Visuddha, anahata, m anipura, svadhisthana and m uladhara lying at the throat, the heart, the navel, the generative organ and the evacuative organ, respectively, correspond to the categories of ether, air, fire, w ater and earth, respectively. The Chandogya Up. (5.16) describes the generative organ as a place of w a te r.'7 The Yoga-sutra of Patanjali refers to the nabhi-cakra or navel centre, hrdaya or heart, kanthakupa or throat and m urdha-jyotis or b rah m a -ra n d hra.'8 The Yoga-sastra of D attatreya discusses in clear term s the position of the nerve susumna. and the

cakras lying w ithin it.19 The later Upanisads like the Kaivalya, the Yoga-sikha, the Yoga-cudam ani etc. deal in detail with the nerve susum na and the cakras. From all these, we can conclude with certainty that the idea of the nerve susum na and the cakras was there in the Vedic tradition, 2. Of the secret and dreadful practices of Tantra, the most com m on and rem arkable practices are those perform ed with the five m a-karas. Of them, m udra or the practice of offering cooked rice and vegetable etc. to the M other and taking the same after wards is not at all an elem ent of secrecy or censure. This practice of mudra may be traced to the Vedic practice of offering purodasa, a kind of cake, to the gods and eating the rem ains of it. In the Vedic som a-sacrifices, the sacrifices used to offer the juice of som a-creeper to the gods and take the sam e after the offering. This som a-juice was a kind of liquor, as it is clearly understood from the behaviours of the gods and the scarifiers after drinking it (RV 2.19.1) Soma was very much favourite to Indra who becom e intoxicated by drinking it, and, accordingly, he was very often called som apa or som a-drinker, The Satapatha Brahmana (5.4.5.19) says that spirituous liquor was offered to Indra, Asvina and Sarasvati in the Sautram ani sacrifice. Soma sacrifice, som a-juice was extricated three times a day-in the morning, in the noon and in the evening and was offered to gods. Particularly, in the atiratra type of somasacrifice. Soma was used in large quantity at night. Thus, the Tantric practice with wine was a very com m on element of the Vedic rites. A nim al-sacrifice or pasu-yaga was also a very common perform ance of the Vedic people. In the Brahm anic literature, there are detailed descriptions of the killing of anim als in the anim al-sacrifice. In this sacrifice, a spot was dem arcated for killing animals, w here a yupa or w ooden-fram e for binding the anim als was kept fixed. After chopping off the head of an animal there, the vapa or fat of the animal was taken out of its abdomen. It was then cleansed, cooked in an earthen jar and offered to the gods, after which it was taken by the

scarifiers. Anim als com m only killed in anim al-sacrifices were rams and goats. In horse-sacrifices, horses along with a num ber of wild and dom estic anim als were killed. Vrsabhas or bulls also were probably killed in som e sacrifices. According to some, human beings were also killed in the sacrifices of purusam edha and sarva-m edha, while according to others, human beings were sim ply offered alive and not killed.20 In any case, there should be no doubt that the Tantric practice of human sacrifice or nara-vali has its root in the Vedic sacrifices of of purusa-m edha and sarva-m edha. The role of sex-elem ents in connection with religious rites is also found in the Vedic literature. In the description of goddess Usas, there are elem ents which are prone to arouse sex-feelings. In the Vajasaneyi-Sam hita of the Yajur-Veda, there occurs a hymn (23.22-31) which seems to indicate that sexual union was em ployed for the prom otion of agricultural products. The description of the horse-sacrifice occurring in the Satapatha Brahmana (1.1,18,20,21) bears some sex elements. The description goes thus: The horse to be sacrificed is covered with a garm ent and slain. The queens go round it thrice from left to right and thrice from right to left. The chief queen goes near the horse. The queen and the horse are then covered with a garm ent and are given to lie together. In the m eantime, the priest, the m aidens and other queens indulge in vulgar and sexual talks. This part of the horsesacrifice has thus a clear reference to sex and hence may be interpreted as having something to do with the fe rtility-cult.21 Further, in the Satapatha Brahmana we come across numerous passage in which sexual union is identified with sacrifice (2,4.421; 2.51.11,5.13.19; 5.2.5.8;6.3.30;6.3,3.38;7.5.1.6). The A ttareya-Aranyaka (2.1.1; 2.3.7) also refers to sex-elem ent when it describes seed and w om an-blood as Aditya and Agni, respectively.22 In a num ber of U panisadic passages, wom an is conceived as the sacrificial fire, her lower private portion as the sacrificial wood, the generative organ as the flame, and so on (Ch.Up,5.18.122 ,Br.Up.6.2.13). The Brhadaranyaka Up.{6.4,3) describes the

lower private part of woman as the sacrificial altar and the sm aller parts of the same as representing different parts or m aterials of sacrifice, it is added that one who remembers this during copulation gets the result of the vajapeya-sacrifice. This means that sex-enjoym ent should be regarded as a sacrifice and that it should be done without any attachm ent, in the “Vam adeva-upasana” of the Chandogya Up.{2.13.1 -2), it is said that the sign made by a man to a woman is himkara (the sound :him ’), his lying with her is udgitha (the sound 'aum') his facing tow ards her is pratihara (inspiration) and so on.23 The Taittiriya Up. and the T aittiriya Aranyaka say that Prajapati in the form of im m ortal bliss exists in the generative o rg a n .T h e Brhadaranyaka Up. also says that all the elements of bliss culm inate in the bliss of the generative organ.25 Thus, all the elements of the T antric practices with the five m a-karas can be traced to the sacrificial rites of the Vedas and the philosophical discourses of the Upanisads. The T antric practice of the offering of blood and flesh by the sadhaka out of his own body m ight have developed from the idea of self-im m olation found in sarva-yajna or from the Vedic idea that the yajam ana or sacrificer is to be looked upon as the pasu or animal to be sacrificed. Though the Tantric practices of cita-sadhana, sava-sadhana and m unda-sadhana cannot be d irectly traced to the Vedic tradition, they seem to be later developm ents of som e or the other Vedic rites. The T antric practices of sat-karm a or six kinds of abhicaras or m agical rites are explicitly dealt with in the Vedic literature as follow s: Santi: the RV deals with spells fo r curing diseases (10.162) and prescribes antidotes for poison (1.191 ;7.50. In the AV, we find num erous spells for curing diseases im agined as dem ons (5.2,2). Further, in this Veda we find a num ber of hymns called p au stika n i by which one could gain happiness and avoid danger. T here are also hymns called sam m anasya by which peace and harm ony of a fam ily could be brought and unity betw een husband and wife could be restored. The use of

protective annulets is seen to be very popular at the tim e of the AV. Vasikarana: The Taittirliya-Sam ithira (2.3.1) prescribes sam grahani m antras by which a person could be won over and prom inent or pow erful persons and unruly w ives could be tam ed. The Taittiriya-Brahm ana (2.3.. 10) says that Sita tried to win som a through sorcery. In the AV, there are numerous spells by which a husband or lover could attract his wife or beloved tow ards him (3.25.1-2). In the sam e way, spells are found w hich could be used by a lady to win over the heart of some man. We come across som e across som e form ulas also by which one could appease the wrath of a great m aster or gain prom inence in an assem bly. Stam bhana: In the AV, we meet with wild charm s by which a wom an could be made barren or a man could be robbed of his generative power. In the abhicarika hymns of the AM, there are also magic form ulas to foil the m agical acts of some enemy. Vidvesana: In the RV, we find spells or practices fo r removing co-wives (10,145,159), as is clarified in the ApastambaG rhyasutra (10.5-8.9. In the AV also, there are spells which could be applied by a wom an to oust her rivals. Ucatana : In the AV we see spells com ing under the class called stri-karm ^ni by which one could create love intrigues and disturbances in a married life, There also spells which are said to be capable of making som e person insane. Again, we com e across spells for inflaming the love of some woman (Kausikasukta, 35-28). M arana; In the V ijasa ne yi-S a m hita (7.3), the Katyayana Srayta-sutra (9.4, 39) and the Taitiiriya-A ranyajka (4.27), there are charm s against dem ons. In the abhicarika-hym ns of the AV, we find charm s by which enem ies could by destroyed. From the above, it is seen that alm ost all the elements of the T antric practices can be traced to the Vedic literature, and, hence, they must be regarded as originating from the

V e d a s A ccording to th e traditio n al view also , the T a n tra s developed from the “Saubh^gya-kanda" of the AV. The kalikuiarnava-

Tantra c learly fo cu ses this tradition w h en it starts the discourse as; "N ow D evi says in th e A tharvana Samhita". T h e RudraYamala (C h .17) also refers to M ahadevi as A tharava-Vedasakhini. T he a T a n tra -w o rk by D am o dara, is eulogised

Yantra-cmtamani,

as co ntaining th e e s s e n c e of th e AV. F urth er, the KutarnavaTantra d e s c rib e s the path of T a n tra c alled K u la m a rg a as the e s s e n c e of V e d a s . In th e v ie w of B h a s k a ra y a , the Tantras^ m arks a co n tin u a tio n of the U p a n is a d ic section of th e Vedas.2 A ccordingly, th e T a n tric Upanisads a re su pp o sed to m aintain a d irect relation b e tw e e n th e V e d a s and the Tantras. All th ese v ie w s g o in fa v o u r of the result of our foregoing study that th e T a n tric p ractices h ave got their origin

in the V e d a s .

REFERENCES vide U. K. Das’s “Upakramanika" to the

K u larn ava

—

Tantra, p. 4 mathitva jnana-manthena vedagama-maharnavam, Saradharmo maya devi kula-dharmah samuddhrtah — Kul&rnavaTarUra, 2.10; tasm ad vedStmakam sastram viddhi kaulatmakam priyc — ibid, 2.86.

vide Yoni-Tantra, Chs. 5 and 7; Nila-Tantra, Ch. 11; KumariTantra, Ch. 6 and Gupta-sadhana-Tantra Ch. 4. yoga-bhog&tmakam kaulam — Kularnava-Tantra, 2.24; yogo bhogayate — ibid, 2.25. acaryavdn puruso veda — Chdndogya Up., 6.14.2. sukhasanasthah sucih sama-griva-sirah-sarirah — Kaivalya Up, 1.5: trir-unnatam sth&pya samam sariram hrdindriyam manasa sanni-vesya — Svetasvatara Up, 2.8. payupstbe’ panam — Prasna Up, 3.5; athaikayordhva udanam — ibid, 3.7; urdhvam pranam unnayaty-apanam pratyagasyati - Katha Up. 2.23; pranan prapidyeha samyukta-cestah — Svetasvatara Up, 2.9. phat pranava tva vyanaya tva — Vajasaneyi-Samhita, 7.3. khat-phad-jahi, chlndhi bhindhi handht kat — Taittiriya

A ran yaka,

7,27.

10.

aum-ity-etad-aksaram-udgitham upasita — Chandogya Up, 1.1,1; see ibid, 1.12-13.

11.

puram hantri-mukham visva-matr-rave rekha svara-madhyam tadesa, brhat-tithir disa panca ca nitya sasodasikam puramadhyam vibharti — quoted by Svami Visnutirtha in Saundarya-lahari, p. 334,

12.

angustha-matrah pujruso madhya atmani tisthati — K atha Up, 2.1.12; angustha-matrah pumso ntaratma sada jananam hrdaye sannivistah — Si'efasva/ara Up, 3.13; brahmapure daharam pundarikam — C handogya Up, 8, 1 .1; hrt-pundrikam vi raj am visuddham — K a iv alya Up, 1,6.

13.

salam caika ca hrdayasya nadyas tdsam murdhanam abhinihirtaka — K atha Up, 2.3.16; puram ekadasa dvaram

14.

asta-cakra nava-dvara — A th arva - Veda, 10.2.

15.

brhatih kikasah — ibid, 9. 12.

16.

dva suparna sayuj& sakhay3 samanam vrksam parisasvajate. tayor anyah pippalam svadv-atty-anasnann-anyo abhicakasiti — M u n d a k a Up, 3, 1.1.

17.

vide C h an d o g ya Up, 5.16 and Safikara's comt. on it.

18.

nabhi-cakre kaya-vyuha-sthanam — Yoga-sutram 3.29; hrdaye citta-sam vit — ibid, 3 .34; kantha-kupe ksutpipasanivrttih — ibid, 3.30; murdha-jyotisi siddha-darsanam — ibid, 3.32.

19.

vide D a t tat re y a Y oga-sastra verses 107-118.

20.

vide Cinva-Svami,

— ibid, 2.2.1.

Yajha-tattva-prakA sa, pp. 30-39,

10S-

122. 21.

puruse he va ayam adityo garbho bhavati yad-etad rajah — Aitareya Aranyaka, 2. 1. 1.

22.

A. B. Keith, R elig io n a n d P h ilo so ph y o f the Vedas a n d the U panisads, p. 345.

23.

upamantrayate sa hinkaro, jnapayate sa prasiavah, striyasaha sete sa udgithah, prati strim saha sete sa pratiharah — C h an d o g ya Up, 2. 13.1.

24. 25.

prajapatir amrtananda ity-upasthe — Taittiriya Up. 3 .1 1 . 3. sarvesam anandanam upastha ekayanam — B rh adaranyaka Up, 2.4.11; ekaki na ramate sa dvitiyam aicchar — ibid. 1.4.3; see ibid, 6.4.3-4.

26.

sarvabhyo va esa devatabhya atmanam alabhate....taddevatabhyo yajamana atmanam nrskrinite — A itarey a B rah m a n a , 6.3; avadhnan purusam pasum — A th arva Veda, 19. 1.7. 10 and Taittiriya A ranyaka. 3. 12. 35.

27.

tantranam upanisac-chesatvat — Bhaskararaya’s comt. on N itya -so d a sika m a va, 1.22.

Chapter-4

What is Siva Linga

Chapter-4

T h e w orship of Siva-linga placed on a round plate called arghya or yonipata is a com m on practice prevalent in the cult of Saivism . Practically, in this cult the w orship of Siva-linga is much more popular than the w orship of the image of Siva. It is said by the Saivites that the worship of Siva can not be com plete without the worship of Siva-linga. The Siva-purana declares that the w orship of linga is higher than the worship of Siva’ s image. As to the existence of the practice of Siva-linga worship in ancient India, there is no definite proof at our hand. Some faint marks of the w orship of S iva’s image are, of course, found in the Vedic literature. For example, the Rg-Veda refers to some caru citra or beautiful image or art of Siva.2 The Yajurveda also seems to hint to the existence of the practice of the worship of S iva’s image, when it speaks of the w orship of Tryambaka marked with sweet scent.3 But no significant hint to the existence of the w orship of Siva-linga is to be found in the Vedic leterature. Those who look upon linga-w orshlp as a form of phallism as discussed below, hold that the term ‘sisn a d e va ’ occurring in the Rg-VedaAmeans some barbarians following the practice of phallic worship. But this view can not be accepted on the ground that no reference to such a tradition is found in the Vedic interpretations of ancient India. Yaska in his Nirukta says that ‘sisnadeva’ means one who is devoid of brahm acarya or sex-control. Durgacarya also explains the term in the same way. Sayana explains the term to mean people addicted to sensual pleasure.5 Accordingly, the word 'sisn a d e va 'cannot be said to having relation with phallic worship. In the rem ains of M ohenjodaro, some tim es of short shaped stone or burnt clay have been found. A few round-shaped flat and plain things also have been discovered from these

rem ains. According to some thinkers, the form er class of items are probably those of Siva-lingaand the latter class of items, those of yonipatas or arghyas. George Marshal, in particular, is keen to identify some objects made of steatire and terra cotta as phallic sym bols.6 But this is a mere conjecture having no definite proof whatsoever. This view can be refuted by the fact that even within a period of about two thousand years after the M ohenjodaro civilisation, no such a tradition of Siva-linga-w orship could be found in India. In the Mahabharata, there are clear marks of the practice of Siva-linga-w orship. In the ‘Anusasana-parvan of the same, there is clear reference to Siva-linga. In the ‘S auptika-parvan’ (C h.17.21 -3) also a reference to the S iva-linga is found.7 In the ‘Vana-parvan', Arjuna is seen to be w orshipping Siva in the form of an alter which certainly stands for S iva-linga.8The worship of SivaOlinga was however not popular in ancient India. Patanjali refers to Sivam, but not to Siva-linga. In the coins of the Kushana dynasty, images of Siva and Uma are found, but there is no evidence of Siva-linga. It seems that Siva-linga became popular during the Gupta age i.e. around the 4th century A.D. The connection of Siva-linga with yonipata seems to be still later. Now, the problem before us is; W hat is this Siva-linga? The popular idea about the nature of S iva-linga is that it is a sym bol of the generative organ of Siva, the plate below, known as arghya or yonipata, representing the fem ale organ of Gauri, the M other-G oddess. This idea is coupled with the general belief that Siva is a god fulfilling the desires of men in their m arital life. A great m ajority of scholars also opine, in conform ity with the popular belief that S iva-linga is a sym bol of S iva’s generative organ. In support of this view, some scholars hold that different form s of phallic w orship were prevalent among the prim itive societies of countries like Egypt, Greek, Roman etc., and the w orship of Siva-linga is sim ply a variety of that prim itive tradition of phallism .9 Some scholars, on the other hand, contradict this view, saying that Sivalinga is the sym bol of Siva him self, and not of his generative

organ. We are here making an endeavour to solve this problem and find out the real nature of Sivaiinga. Before m aking an observation on the controversy, it is to be noted that in the Puranas, there is a num ber of episodes about Siva-linga, some of which describe Siva-linga as the m anifestation of the generative organ of Siva, while some others describe it as a revelation of Siva himself in the form of jyo trlin ga or brilliant form. Episodes describing Siva-linga as the generative organ of Siva are the following: 1. The Siva-Purana says that once Siva, desiring to test the power of penance of the sages, assum ed a beautiful form and, in a naked position, tried to allture the wives of the sages, and the w ives of the sages also becam e allured towards him. At that tim e, the sages saw him and cursed that his linga should fall down there at o nce .10 S iva-linga fell to the ground at once, but it took the form of fire, began to move hither and thither and burn all things that came to its front. The linga gradually expanded and pervaded the whole world. All the gods, dem ons and men becam e afraid to see the iinga and went to Brahm a for rescue. Brahm a advised them to meditate upon Uma, so that she takes the form of yon /an d pacifies the iinga.''1 The gods and the sages did accordingly, and the linga became stable resting on the y o n i of Uma, 2. (a) The Skanda-Purana says that once Siva assumed a beautiful form and, in a naked position, went to the Daruka forest sportingly to collect alm s from the herm itages of the sages, and tried to arouse the feeling of lust in the minds of the wives of the sages. At this, the sages becam e angry and cursed that b\s/linga should fall to the ground at once. Siva's linga at once fell to the g ro un d.12 (b) In the same Purana the episode is described in a som ew hat different way. It is said that after the death of Sati, Siva's consort, in the sacrifice of Daksa, Siva became mad with the feeling of lust and began to move hither and thither. He, thus, reached the herm itage of the Balakhilyas and disturbed the wives of the sages with the feeling of lust. At

this, he sages became angry and cursed that his linga should at once fall to the ground, S iva’s linga at once fell to the ground,13 but it began to frighten the w hole w orld. In fear, the gods began to sing in praise of Siva. At this, Siva became pleased and told that if Brahma, the gods and the Brahm ins w orshipped the linga, the world would be saved Accordingly, Brahma, the gods and the Brahmins w orshipped the Siva-linga and the world was saved. 3. The Vamana-Purana says that after the death of Sati, Siva becam e mad with lust, travelled hither and thither and then entered the forest called Daruvana w here he disturbed the wives of the sages. At this, the sages cursed him as a result of w hich the linga of Siva fell to the ground. Im m ediately after this, Siva vanished and his linga expanded to such an extent that it touched both the lower region and the upper region.14 At this, the world becam e afraid. Visnu and Brahm a then approached the linga and, with a view to finding out its end, w ent to its lower and upper regions, respectively. But they returned in vain and began to sing in praise of Siva. Siva then appeared and Visnu and Brahm a requested him to take back his linga. Siva agreed to take back his linga provided the gods w orshipped Siva-linga. Visnu agreed and Brahm a worshipped golden Siva-linga. 4. In an episode of the Siva-Purana, it is said that once Kali, the black-com plexioned consort of Siva, was engaged in deep m editation with a view to becom ing gauri or w hite-com plexioned. At that time Siva becam e mad with the pangs of separation from Kali and. being beautifully dressed, entered a forest of the hermits in a naked position with his companions. Except Arundhati, all the wives of the hermits becam e disturbed with the feeling of lust to see him. Seeing the conditions of their wives, the hermits becam e angry and gave Siva a good beating. In a blood-stained condition, Siva reached the herm itage of Vasistha. A rundhati served him with great care. Siva blessed her and went out of the herm itage. The wives of the herm its followed Siva again, and the sages also went on beating him. Thus passed off tw elve years. A fter that. Bhrgu

and other sages cursed Siva that his linga should fall to the ground. S iva ’s linga fell to the ground but, in a beautiful and brilliant form, it expanded all around and then entered deep into the earth. At this, the w hole world becam e dark and the hearts of the sages also was enveloped with darkness, Arundhati then came to know the identity of Siva and cured his wounds by her pow er of m erits. The sages also recognised Siva and started singing in his praise. Then a voice was heard from above which advised the sages to w orship the Siva-linga, saying that the w orship of the Siva-linga is greater than the w orship of the image of S iva .15 5. The Padm a-Purana says that once Svayam bhuva Manu perform ed a great sacrifice in the m ountain of Mandara. The sages who attended the sacrifice asked the Vada-knowing Brahmins. 'W ho is the greatest among the gods?’ The question was put to the great sage Bhrgu who advised the sages to examine the characters of Brahma, Visnu and Siva for having the answ er to the question. Bhrgu said that, of these three, the one who would be found to have a pure character of the quality of sattva would be regarded as the greatest. Then, the sages alongwith Bhrgu went to Kailasa to exam ine the character of Siva. They met Nandin at the gate and requested him to inform Siva of their presence. Nandin told them that, as Siva was then engaged in enjoym ent with Um ^, it was not possible for them to approach him at that tim e. The sages waited at the gate for a long tim e, but yet they did not get perm ission from Siva to meet him. At this, Bhrgu becam e very angry and cursed Siva, saying that as he disregarded the sages 'n his mood of lustive enjoym ent with his consort, he should take the form of yoni-linga or the fem ale and male orqans com bined.16 6. In the “S auptika-parvan"17 of the Mahabharata, it is said "a t at the time of the cosm ic creation, when M ahadeva was engaged in penance w ithin water, B ra h m i created another rajapati and directed him to create all the beings. Accordingly, raiapati created innum erable beings. A fter that M ahadeva ame out of w ater and found that the act of creation was

already com plete. At this, he considered his lings unuseful and, having torn it off, he went to the m ountain of Mujavat. The linga of Siva was stuck to the earth. Episodes describing Siva-linga as the sym bol divine and brilliant form of Siva are the fofiowing:

of the

1. The Skanda-Purana says that once there arose a quarrel between Brahma and Siva o n the question of their superiority. The quarrel ultim ately resulted into a fight between the two, which continued for one thousand years. After that a jyotir-lin ga or brilliant linga appeared in between the tw o ,16 and a voice from the sky advised them to refrain from fighting. It was said that the jyotir-linga was the Siva -linga, and he who could reach the end of the linga would be treated as the greater between the two. Brahm a went upwards and Visnu downw ards to see the end of the linga, but neither could succeed

in his venture.

2. This story of the revelation of the jyo tirm aya or brilliant linga is found in the Brahm anda-Purana a ls o ,19 It is said that when Brahma and Visnu were engaged in quarrel on the question of superiority, a fire appeared in the northern direction. The brilliance of the tire made all other lights insignificant. Seeing that surprising fire, Brahma and Visnu ran tow ards it to know what it was. The fire gradually pervaded the sky and the earth, and Visnu found an indescribable linga w ithin the fire. Brahma and Visnu went upwards and down-wards, respectively, and tried for one hundred years to reach the end of the lin g a , but failed. A fter that Siva appeared before them. 3. The Siva-Purana also describes the revelation of the jyo tir-lin g a at the time of the quarrel between Brahm a and Visnu. Here the jyotir-lin g a is described to be a fearful pillar of fire w ithin which Mahadeva, the form less, remained M 4. In another episode of the Siva-Putana, it is said that after his birth from the navel-lotus of Visnu lying in yo g a nidra a state betw een sleep and w akefulness - Brahma, desiring to know the secret of his birth, travelled through the stalk of the navel-lotus of Visnu for one hundred years, and

travelled ‘ hrough the lower region of the stalk for another one hundred years, but he did not find the end of the stalk. After that, by the direction of a voice from the sky, Brahma practised penance for twelve years. After that Visnu appeared and identified him self as the creator of Brahma. At this, Brahma became angry, abused Visnu and started fighting with him. During their fight, a jyotir-lin g a appeared in their midst, which was extremely brilliant and indescribable, having neither beginning nor end and neither increase nor decrease. It was form less and was known to be the cause of the universe.21 Then, by the proposal of Visnu, both Brahm a and Visnu tried to find out t h e source of the fiery substance. Brahm a went upwards and Visnu downw ards, but finding no end to the jyotir-linga, they began to m editate upon it for one hundred years. Then ten handed and five-headed Mahadeva appeared before them. Brahma and Visnu sang hymns in praise of Siva and Siva pleased by the songs advised them to make Siva-linga with clay and to w orship and mediate upon it. The same episode is found in the sam e language in the linga-Purana also.

a g a in

5. According to another episode found in the S iva-puranaP Brahma and Visnu were once engaged in fighting to test who was superior between them. In this fight, Visnu applied the Mahesvara-weapon and Brahma let loose the Pasupata-weapon. as a result of which the world was on the brink of destruction. Seeing this, M ahadeva appeared in between the two in the form of a pillar of fire, and the weapons of Visnu and Brahm a dissolved into that pillar of fire. 6. The Kurm a-Purana describes linga as inexpressible, brilliant, indestructible and as ot the nature of bliss, ft is said that when Brahm a and Visnu were engaged in fighting to test their superiority upon each other, a jyotir-linga or pillar of fire appeared in between them. The jyotir-lin g a was without any beginning or end. without any increase of decrease, and was extremely brilliant.23This jyotir-linga pervaded the whole universe. Brahma and Visnu went upwards and down-wards, respectively, to find out the end of the linga, but failed. Then, they started praying to Siva, and Siva appeared before them.

7. The K alika Purana says that after destroying the Daksayajna or sacrifice perform ed by Daksa, Siva took the dead body of Sati, his consort, on his shoulder and wandered all around in extrem e anguish. Finding this act of Siva to be dangerous to the world, Brahma, Visnu and Sani entered the body of Sati, cut it into pieces and dropped them on the earth. And Siva rem ained in the form of linga in those place where the head of Sati fell, and took the form of lauha-m aya Sivalinga or Siva-linga having iron as its m aterial.84 From the above study, it is clear that both the said views about Sivaiinga have their roots in the Puranic tradition. Now, the problem before us is: which of these two views can be regarded as genuine. On this problem , the follow ing points may be considered for com ing to a conclusion. 1. The term 'ling a' did not originally m ean the generative organ. It meant the fine state of som ething. Vacaspati in his Sam khya tattva-kaum udi says that lin g a ' means that fine state of som ething into which the gross form of that thing is desolved.MThe Skanda-Purana also explains the term in the sam e way. In the general usage of the term, ‘ linga’ means som e special mark which points to the existence of something else. It is used to denote the generative organ only in a secondary sense, and this sense developed only at a later time Hence, the term 'linga' can not be taken to mean the generative organ, if the context does not require it. 2. In Vira-Saivism , the term ‘linga’ is used to denote any divine form. According to this school, there are six tingasthalas or forms of Siva, namely, m ahaling a (the great). prasada-linga {the gracious), cara-linga (the dynam ic) sivalinga (the auspicious), guru-linga (the preceptive) and acaralinga (the p ractical).26 These linga-sthalas have not even the slightest relation with the generative organ. It is notable that the Saivites of this school are the m ost devoted follow ers of Siva-linga. They are called Lingayets also, as they follow the practice of hanging a Siva-linga on the neck.27 Even in such a system , S iva-linga does not mean the generative

organ. 3. The practice of attaching yonipata below the Sivalinga is not universal. There are num erous Siva-lingas which are not attached to yonipata. 4. Though the linga-w orship is specially related to the Siva-cult, it is not m onopolised by this cult. For there are references to the linga-w orship of other gods like Visnu and Brahma. For exam ple, the Kalika-Purana speaks of the lingas of Brahma and Visnu.26 5. There are num erous Siva-lingas with eyes, mouth, nose etc. and also some with four mouths. On the strength of the above facts, some think that it is reasonable to look upon Siva-linga as a symbol or representation of Siva him self and not of his generative organ. In the view of M ahesvar Das and Haridas Bhattacharya, Siva-linga was never connected with the phallic w orship; it sim ply stood for the indescribable Absolute,29 Haridas Bhattacharya and Ramesh Chandra M ajum dar hold that Siva-linga is a substitute of Siva, just as the salagram a stone is a substitute of Narayana,30 it is assumed by som e thinkers that the idea of representing Siva by Siva-linga might have originated from the Upanisadic statem ents like ‘Brahman is stable like a tre e ’, Though without any foot or hand, it m oves and receives: though without any eye, it sees; and though w ithout any ear, it hears etc.. 1 which speak of the unchangeable nature of Brahman. It is, however, an extrem e view to hold that the worship of Siva-linga was not at all connected with phallism. The idea of phallism was there, but it was blended with the idea of Siva as the absolute cause. The point is that, Siva conjoined with Sakti, the M other-G oddess, is regarded by the Saivites as the ultimate cause of the world. This idea com pared with the worldly fact of procreation from the organic contact between male and fem ale, lead to the idea of organic contact between Siva and the M other-G oddess, for the explanation of the creation of the world. In reality, view, from the transcondental point of view, Siva and Sakti are form less; they assum e divine

forms only for the satisfaction of the devotional sentim ents of the spiritual aspirants. Hence, the idea of the generative organ of Siva and the M other-G oddess does not suit to the transcendental nature of Siva and the Mother. Even in the state of divine from s, Siva and Sakti are not to be taken on a part with other beings enjoying organic pleasure. The form s of Siva and Sakti are divine and are com pletely free from sensual pleasure, This divine existence or sport of siva and Sakti or Gauri has its parallel only in the sport between Srikrishna and Radha or the gopis. In this divine existence, there is no difference between the body and its parts or organs for every part of the body is cinm aya or divine. Accordingly, it is foolishness to distinguish between the body of Siva and his organ. The so called difference between the w hole and the part is made only for the satisfaction of the sentim ent of divine love of the devotees. Again, it is not the organic relation between Siva and Sakti, but the total relation between them that is the cause of the universe. Hence, it is Siva in his totality that m ay be com pared to the male generative organ and Sakti in her totality, to the fem ale generative organ. Tt this kind his idea that degenerated into the naked sex-beheaviours of Siva depicted in the above m entioned Puranic episodes. This sham eful and pitiable delineation of Siva, otherw ise known as Yogiraja or the king of the self-controlled yogins, most be attributed to the credit of some authors of low grade. And tt is the myths fashioned by such authors of low grade that have influenced a class of thinkers or devotees to take the Sivalinga as the generative organ of Siva. W hat we men to say is this that Siva-linga prim arily denotes the brilliant divine form of Siva, it is the pratika or sym bol of the totality of Siva, may be is gained as the male generative organ, in view of the fact that the creation of the world proceeds from the contact between Siva, the Absolute, and Sakti, the conscious power of Siva. This very idea is found in the Kaiika-Purana and the Brahm a-Sam hita w hich declare that Sambhu. Sankara or Mahesvara is of the form of linga.32 To be more explicit, even when the conception of generative organ is applied, Sivalinga is to be taken to represent the totality of Siva, and not the

generative O rgan of Siva. It may be added that, it is this idea of Siva-linga as the sym bol of the totality of Siva that has relevance to religious practices or spiritual progress of the devotees. The concept of Siva-linga as a symbol of the generative organ of Siva has nothing to do with the religious practices or spiritual progress of the devotees. The concept of Siva-linga as a sym bol of the generative organ of Siva has nothing to do with the religious practices nor with the spiritual progress of a devotee. REFERENCES Siva-Purana

1

sankara-pratim avas tu linga-puja gariyasi Dharma-Samhita, 10. 205.

2.

tava sriye maruta marjayanta rudra yat te janima carucitram — RV, 3. 8. 16.3.

3.

tryam bakam yajamahe sugandhim pusti-vardhanam YV, quoted by M. Das, usiv ki anarya devala" Bangla Sahitya Patrika, p. 55 Calcutta University. 1967-8.

4.

Ma sisna-deva api gur rtham nah — RV, 7. 21. 5.

5.

sisna-deva abrahmacaryah — Nirukta, 4. 19; sisnadevah sisnena nityam eva prakirnabhih stnbhib sakam kridanta asate srautrani karmani utsrtya — Durgacarya on ibid', sisnena divyanti kridanta iti sisnadevah abrahmacarya ityarthah — Sayana on RV. 7. 21. 5.

6.

See supra “Siva as a Vedic God".

7.

See Mahabharata, “Sauptika-parvan", 17. 21-3.

8.

mrn-mayam sthandilam krtva malyenapujayad bhavam — M ah ab h ara ta. ‘'Vana-parvan” , 39. 65.

g

s ee h . N. Bhattacharya, Hinduder Devadevi Vol. II, pp 118-9 and A. C. Das, Rg-Vedic Culture . p. 164.

10.

tvadiyam caica Iingam ca patatam prthivi-tale Purana, Jnana-samhita. 42. 15.

11.

yoni-rupa bhavec ced vai tada tal sthiratam bhajet ibid, 42, 27. tatas tat patiam lingam tat ksanac-chankarasya ca —

12.

Siva-

Skanda-Purana, ‘‘Prabhisa-khanda'\ 13.

14.

187.22.

tatas caivapatal lingam ta t ksanat tat pura-dvisah — ibid 39. 15. ’ tatah papata devasya lingam prthvim vyadarayat....rasatalam vivesatha brahmande cordhvato’ bhinat — Vamana-Purana

6. 66-7.

’

15.

See I above.

16.

yoni-linga-svam pam vai tasmad bhavisyati — Purana , "U ttara-khanda”, Ch. 78.

17.

Mahabharat. “ Sauptika-parvan", Ch.

18.

avirbhutam maha-lingam divyam tejo-mayam subham — Skanda-Purana, 34. 13.

19.

See Brahmanda-Purana, Ch.

20.

■

Padma-

7.

60.

mahanala-stambha-vibhisanakrtir vabhuva tan-madhyata[e as niskalah — Siva-Purana, Vidyesvara-samhita, 4 , 11.

21.

jyottr-lingam todotpannam avayor madhye’ dbhutam _ anaupamya-nirdislam-avyaktam visva-sambhavam — SivaPurana, Jnana-samhita, 2, 62-4.

22.

See Siva-Purana, Vidyesvara-samhita, Ch. 4.

23.

prabodhartham param lingam pradurbhutam sivatmakam— ksaya-vrddhi-vinirmuktam adi-madhyanta-varjitam — KurmaPurana, Purva-bhaga', 26. 75.

24.

tatra tatra mahadevah svayam Itnga-svarupa-dhrk.... KalikaPurana, 18. 47; gatva silatvam tatraiva lingatvam gatavan harah..... ibid, 18. 54.

25.

hyate asmirt iti lingam — Samkhya-tattva-kaumudi on Samkhya-kanka, 5; alayah sarva-devanam layanal lingam ucyate — Skanda-Purana, quoted by M. Das op cit., p. 56.

26.

See Srikara-bhasya on Brahma-sutra, 1. 1. 4 , 11, 21-29

27.

See J, N. Sinha, Schools of Saivism, p. 152.

28.

svayam visnur linga-mpi tatraste bhagavan harrh — KalikaPurana. 79. 184; vrsnuh sila-svampena brahma-linqasvarupa-dhrk — ibid, 80.36.

29.

See M. Das op cit pp. 55-6 and H. Bhattacharya. The

Foundations of Living Faiths, pp. 228-9. 30.

See Bhattacharya, loc cit and K. A. Nilakantha Sastri, “An Historical Sketch of Saivism,” Cultural Heritage of India, Vol. IV, p. 67.

31.

vrksa iva stabdho divi tisthaty-ckah — Svetasvatara Up., 3.9; apani-pado javano grahita pasyaty-acaksuh sa srnotyakarnah — ibid, 3.19.

32.

saktiman purusah so'yam linga-rupi mahesvarah — BrahmaSamhita, 5. 14: pujayel linga-sankaram — Kalika-Purana. 80. 6: Iniga-svarupi bhagavan-chambhua tatra svayam sthitah — ibid, 80.36.

Chapter-5

Tantric Practice with Makaras

Chapter-5

T o the general people, Tantra and the Tantrikas or the followers of Tantra are objects of both dislike and fear. Some occult practices called a b h ic ira s , which have little relations with religion, and also some religious pursued by the Tantrikas are responsible for this. Of the religious practices of Tantra, the ma-ka.ra~$adhanas or practices with the m a-karas, in particular, have been subjected to serious criticism s. These m akaras are five in number, namely, madya or wine, mansa or meat, m atsya or fish, mudra or crooked rice and vegetable and m aithuna or sex-re la tio n .1These are called m a karas, because alt the words denoting these objects have makara or the sound ‘m’ in the beginning. And m a-kara-sadhanas are those religious practices that are pursued by the Tantrikas with the help of these ma-ka.ras. Of the five m akaras, mudra is described by none as an object com ing under mudra are not at ail harmful to our moral life and are used by atl of us in our day-to-day life. But the other four m a-karas are seriously criticised by all the scriptures of Hinduism including Buddhism, Jainism and Sikhism , and also by the people in general as directly opposed to religion and ethics. Of course, scriptures like the M a n u -s m rtiand the like have prescribed fish and meat as food, but these prescriptions are meant for the people of low grade who have no idea about the higher and purer plane of spiritual life. This is clear from the fact that, w hile giving his final assessm ent, Manu has declared non-eating of fish and meat as the uttam a or the highest form of practice, and has advised the spiritual aspirants to abandon the practice of eating fish and m eat.2 lik e w is e , drinking of wine has also been allowed to the people of lower rank, and sexrelation has been prescribed for the house-holders, though at the end, the abandonm ent of these habits has been eulogised as giving great fruits.3 This means that these four m a-karas are treated as opposed to religious or spiritual life. Under these

circum stances, a question naturally arises in our mind as to why these things have been‘'declared in Tantra as means for spiritual uplift. In som e authoritative scriptures, it is held that the terms 'm adya', 'm ansa' etc, found in the Tantric prescriptions do not, in reality, mean wine, fish etc. with which we are acquainted! These term s are here said to be used in technical senses to denole different steps or stages in the path of spiritual progress and realisation. Thus, in the T antric scriptures, we find the explanations of the m a-karas in different ways as follow s: (1) The practice of drinking madya or wine means the practice of tasting the flow of nectar oozing from the tatu or Brahm arandhra situated at the top of the spinal cord. 'M ansa' means speech (ma = tongue, amsa = speech) and, hence, the practice of eating mansa means speech-control. 'M atsya' means sra sa , the outgoing breath, and prasvasa, the ignoring breath, or the two form s of air lying in the nerves called Ganga i.e. Ida and Yamuna i.e. pingala. Hence, the practice of eating m atsya means pranayam a i.e. breath-control or aircontrol. The practice of eating mudra means digesting the sentim ents of desire, fear, hatred, vanity, shame etc., by boiling them by the fire of knowledge. 'M aithuna' means union between Brahm an and the individual self.4 (2) 'M adya’ means bliss derived from the enjoym ent of Brahman through the practice of Yoga. 'M atsya' means the dedication of all actions to Brahm an. 'M atsya' means feeling the joys and sorrow s of all beings as one's own joys and sorrows. 'M udra' mean giving up the com pany of evil persons. 'M aithauna' means union of the self with Siva, the H ighest.6 (3) ‘M adya’ means absorption in the m editation of Brahman and in the bliss arising from such m editation. ‘M ansa’ means absorption in the m editation of Brahman through the destruction of merits (pun ya ), dem erits (papa), anger etc, Matsya means sense-control and absorption in the m editation of the self. ‘M udra’ means ‘boiling’ or destroying desire, greed, etc. M aithuna' means absorption in Brahm an,6 (4) Madya giving rise to happiness and m isery stands for rakta or blood. Mansa energising the body and the mind represents vayu or air. Matsya increasing the power of fertility signifies water, Mudra

or vegetable form ing the foundation of all the living beings symbolises the earth, Maithuna, the root of multiplicity, represents ityoman or space. Hence the practice of the five m a-karas means divinisation of all these elem ents and dedication of the same of the Lord,7 (5) ‘M adya' means tasting the flow of suprem e nectar oozing from bindu (which lies in the lotus of sahasrara at the top of the spinal cord and functions as the root of all m anifestations) as a result of the union between the kundatin/-power and bindu. 'M ansa' means destroying merits (punya) and dem erits (papa) — sym bolised by the animal to be sacrificed — and offering the heart — represented by mansa _ to the Lord. 1M atsya’ means controlling the senses and bringing them to the contact of the self. ‘M aithuna means bringing the individual self in contact with the Suprem e Self.® Here the question is : if the said words are really used in their technical senses to sym bolise spiritual practices of different grades, as presented above, why have the T antrikas chosen these words w hich in their general usage carry the meanings of undesirable things and thereby arouse doubts and disrespect in the minds of people? To this, som e say that these words have been used to attract the ordinary people or people of low grade who are addicted to such things. But this interpretation cannot be accepted on the follow ing grounds : (1) First, it is not possible to attract the ordinary people sim ply by uttering a few words denoting things of allurem ent. To attract the ordinary people, those things m ust actually be offered to them for their enjoym ent. (2) Secondly, in the T antric scriptures, detailed descriptions of the m akaras are found as follows : Uttama m adya or madya of high quality can be produced from molases, sesam um and honey. M ansa or meat can be acquired from the three types of anim als living in water, land and air. Am ongst m atsyas or fishes, saia, bodala and rohita are the best ones, S ali-rice — white like the m oon-beam s — when cooked or baked with ghee becom es suitable to be used as m udra.9 Flow ers are also w orthy of being used as mudra. In thecase of the practice of M aithuna S adhaka's own wife is declared to be the best associate.10 All these descriptions have clear references to the corresponding m aterial things we are

a cq u a in te d with. It is neither possible nor. desirable to give acquainted with, It is neither possible nor desirable to give sym bolic or spiritual interpretations to all these term s. (3} Thirdly, the five m a-karas in this director popular senses are seen to be used not only by the ordinary sadhakas but also by sadhaka s of high rate, in the pursuit of spiritual life. Great sadhakas like Bam aksepa and others used to take wine, meat etc. in th e ir spiritual practices. Sri P. K. C hattopadhayay’ in his Tantrabhitasir Sadhusanga inform s us how great Tantrikas having super-sensuous experiences also used to practice with the five m akaras. An event described in this work will suffice the position : In the dark night of a new-m oon day, a num ber of Tantrikas, each having his fem ale associate with him, assem bled in a lonely cem etery, sat in a circular way! consum ed sufficient meat and wine along with their female associates and practised far the whole night. In this assembly, the cakresvara or the head of the circle and the b hairavi, his fem ale associate, em braced each other in a naked position and attained samadhi, loosing their external senses.1’ This description shows that even the sadhakas of high rate practise with the five m akaras in their p o p u la r senses. Now, we are confronted with two problem s ; (1) First, if wine, meat etc. are really m eant for spiritual practices, why have the Tantrikas given the aforesaid sym bolic or spiritual interpretations of the m a-karas? (2) Secondly, why did the great followers of Tantra iike Ram akrishna and others not practice with the m a-karas? In solving these problem s, the T antrikas say that sadhakas or spiritual aspirants are divided into three types, according to three types of bhavas or m ental attitude. The three types of bhavas are: (a) pasubhava or tam asika-bhava — the animalistic attitude or the attitude of the quality of tamas, (b) virabhava or the rajasika-bhava — the heroic attitude or the attitude of the quality of rajas, and (c) divyabhava or s a ttv ik a -b h a v a _■ the divine attitude or the attitude of the quality of sa ltva .1S Though these three bhavas are som etim es described as three steps in the path of spiritual progress, it is more reasonable

to regard them as three different w ays of spiritual practice pursued by the sadhakas of three different attitudes. Of these three types of sadhakas, a sadhaka of the pasubhava is not entitled to practise w ith the m a-karas in their popular sense, since practices with the m a-karas m ay bring downfall in his spiritual life. Hence, some anukalpas or substitutes for the makaras are prescribed for this class of sadhakas as follows : The substitutes for m atsya are cocoanut-w ater, milk, honey, the juice of ginger mixed with m olasses so on. The substitutes for mansa are salt, ginger, sesamum, garlic and s o o n . The substitutes for m atsya are red radish (m uiaka), brinjal. salt, ginger, etc. The substitutes for m udra are paddy, rice etc. The substitutes for m aithuna is offering of flower.13 For the sadhakas of divyabhava also, the five m akaras are not prescribed, since the sadhaka of this class, being always absorbed in divine thoughts, consider it superfluous to practise with these external elements. The sadhaka s of this class are advised to; take only the symbolic or spiritual meanings of the m a-karas as mentioned above. The five m a-karas in their populer senses are prescribed — for the sadhakas of virabhava only. According to some, the external ma-karas are prescribed for the sadhakas of divyabhava also.14 But it is more reasonable to attach the practice with the externa! m a-karas to the sadhakas of virabhava only, as it is the sadhakas of virabhava only that try to attain spiritual enlightenm ent through confrontation with the natural tendencies of the mind-boby. But for w hom soever the m a-karas m ight be prescribed, a sadhaka is not allowed to practice with them according to his sweet will. A sadhaka may practise with the m akaras only when the preceptor, considering the capability of the sadhaka, allow s him to do so. In som e Tantras, the five m a-karas have been described as obligatory for all kinds of sadhakas. The Mahanirvana-Tantra says that without the practice of m a-karas, a sadhaka cannot except to make progress in his spiritual journey, as he is liable to be confronted with obstacles at every step of his journey. The M atrkabheda-Tantra says that w ithout drinking madya or wine, no person can acquire the highest knowledge and that by drinking madya even the w orst sinner can acquire real

knowledge and attain liberation. A person, it is said, attains suratva or godliness at the very m om ent of drinking sura or wine. Likewise, the Kuiarnava-Tantra and som e other Tantras also say that the practice with the m a-karas is essential for spiritual u p lift.15 In all these cases, however, the m a-karas are to be accepted in th e ir sym bolic or spiritual sense, since the practice with the spiritual m a-karas is obligatory to r all. It is in the case of the sadhakas of virabhava only that practice with the m a-karas in their direct or popular sense has been regarded as necessary. In reality in the case of the sadhakas of virabhava also, practice with the external m a-karas is not obligatory. The sadhakas of this class are sim ply allowed, and not com pelled, to practise with the m a-karas. This is known from the fact that there are num erous great sadhakas who did not practise with the external m a-karas, and that a great sadhaka like Ram akrishna described this way of spiritual practice as ‘a path full of rubbish,nS(‘ > It cannot, however, be denied that practice with the external m a-karas — be it obligatory or optional — has been regarded in Tantra as a means for spiritual uplift. Now, as said above, the non-Tantric thinkers have always decried the m a-karas as great evils, on the ground that they bring downfall in our ethical and spiritual life. Hence, the Tantric prescription of these m a-karas as means for spiritual uplift naturally evokes these questions: First, w hy have these anti spiritual things been considered in Tantra as means for spiritual uplift? Secondly, is it really possible to make progress in spiritual life with the help of these m a-karas? In solving the first question, it w ill have to be noted that Tantra has never described the enjoym ent of the m a-karas as such to be the means for spiritual progress. Tantra has described the m a-karas sim ply as sub-servient to the spiritual progress of a sadhaka who, having his aim fixed on spiritual enlightenm ent, undertakes the relevant practices with the help of these m a-karas. A person whose purpose is sim ply to eat fish and meat, to drink wine, and to enjoy sexual pleasure can never be expected to m ake progress in the spiritual path. If

the enjoym ent of these m a-karas as such be regarded as means for spiritual progress or for the attainm ent of liberation, hen most of the people would be entitled to liberation w ithout any endeavour. Tantra says that with the exception of a person eating matsya in its sym bolic or spiritual sense, all fish-eaters are to be regarded as fisherm en com m itting violence against anim als Again, it is said that a person drinking wine sim ply for enjoym ent is a great sinner, and that unbriddled enjoym ent of the ma-karas is not different from the enjoyment by the lower anim als.’ 6 The m a-karas are thus regarded as helping a sadhaka attain liberation or enlightenm ent, only when they are made use of according to scriptural injunctions and with proper self-control. But the question still remains as to how these ma-karas, which are diam etrically opposed to spirituality, can help a sadhaka in his spiritual progress. In reply to this, we have to say that sadhana or spiritual endeavour is of two kinds, namely, nivrtli-m arga or the path of renunciation and pravrttim arga or the path of e n jo ym e n t.'7 According to the first path, a sadhaka is required to fight directly against those mental and physical tendencies that are opposed to spiritual progress. Here the aspirant is to m aintain rigorous self control through abhyasa or the practice and vairagya or detachm ent and to destroy the tendencies of desire, lust, greed etc. to the root. And for this purpose,.he is to give up the enjoym ent of all those things that are liable to arouse these mental tendencies. In the path of pravrtti, on the other hand, a sadhaka is not to destroy the mental tendencies natural to human beings; nor is he required to give up those things of enjoym ent that are liable to arouse these tendencies. It is through bhoga or enjoym ent, declare the sastras of this path, that a sadhaka can attain yoga — enlightenm ent or liberation. But bhoga as such cannot lead a sadhaka to enlightenm ent or liberation. It is bhoga through the purification or divinisation of the natural human tendencies that can lead a sadhaka to spiritual enlightenm ent. This purification or divinisation is possible, when the natural human tendencies are directed towards the Lord or the M other.T hat means, when

the sadhaka enjoys anything, he is to think and realise that the object of his enjoym ent is but a m anifestation of the Lord or the Mother. Accordingly, a sadhaka is here allowed to enjoy all those things for w hich he has a natural attachm ent. W hat the sadhaka is required to practise is that he should think and realise the bliss derived from the enjoym ent of those things to be the bliss of Brahman or the Mother. A sadhaka by a regular pursuance of this practice, can transport his mind to the divine land lying beyond the land of m aterial enjoym ent. It is therefore said in Tantra that a sadhaka can rise to the spiritual plane with the help of those things that are liable to bring downfall in the life of m an.19 The significance here is that, a sadhaka is to enjoy divine bliss in the very enjoym ent of the w orldly things, and thus try to detach his mind from the objects of w orldly enjoym ent. W hen a sadhaka is successful in this practice, the w hole world reappears to him as divine. This clearly shows that pravrtthm arga is sim ply a step towards nivrtti-m arga. And it is this pravrtti-m arga is simply a step towards nivrtti-m arga. And it is this pravrtti-m arga that is prescribed in Tantra. Tantra therefore says that in it p ra vrtti is transform ed into nivrtti, or rather, bhoga reappears as y o g a .'9 This path is meant p articularly for those who lead a domestic life, and also for those who are not capable of practising rigorous self-control. It is now clear that the five m a-karas are prescribed in Tantra from the view point of pravrtti-m arga. Here the sadhaka is required to realise, at the time of enjoying the m a-karas, that the enjoym ent he gets is but a m anifestation of the bliss of Brahman, in other words, he should enjoy Brahmananda through the enjoym ent of the worldly things. A point to be noted here is that all the enjoym ents of the world originate, in reality, from Brahm ananda. The ordinary people cannot realise this because of ignorance and the resulting im purity of the mind, which impose lim itations of th e ir enjoym ent of bliss, A sadhaka who, through proper practices directs his mind towards the Suprem e, can destroy this ignorance and the resulting im purity of the mind. As a result, the lim itations im posed by ignorance and the im purity of the mind vanish and the unlim ited divine

bliss reveals itself. This is what is called 'divinisation.' When a sadhaka is successful in divinising his natural human tendencies, he finds no difference between good and bad or between truth and falsity. To him, the so-called evil deed is revealed as a good deed; the untrue, as true; the undrinkable as drinkable, the uneatable, as eatable; and the unenjoyable as enjoyable.*0The practice with the m a-karas, thus, shows the path of divinisation and teaches us how to infinitise our finite enjoyment. In reply to the second question, we may say, from an analysis of the natural human tendencies, that it is certainly possible to rise to the plane of pure and divine bliss through worldly enjoym ent. If we can enjoy worldly things as Brahman, our enjoym ent becom es pure and deep, as a result ot which our natural tendencies rise to a divine plane. The enjoyment of the beauty of a flow er becom es purer and deeper, when that beauty is enjoyed and realised as the beauty of Brahman. Such an enjoym ent destroys the bounds imposed on us by the mindbody, and unites us with the unbounded bliss of Brahman. In the same way. the bliss derived from the enjoym ent of the m a karas rises to an infinite and divine plane, when it is realised as identical with the bliss of Brahman. The truth of this position is attested by the life-histories of num erous sadhakas. Of the five m a-karas, the fifth one called m aithuna or sexrelation has naturally become the object of worst criticism . To clarify the position, kama or lust is regarded as the greatest obstacle to spiritula progress, and it is the sex-relation or relation between the male and fem ale that enkindles the fire -of lust.21 Hence, the question naturally comes: how can sexrelation be regarded as a path for spiritual progress? To this, our reply is that, in Tantra, a sadhaka is advised not to enjoy his fem ale associate through the feeling of lust, but to look upon and enjoy her as a human representation of the Divine Mother — to transform the woman into Mother. Likewise, a sadhika or fem ale aspirant is also advised to look upon and enjoy her male associate as a human representation of Siva. In reality, kama or lust and prem an or love are but two

aspects of the same psychological attitude. If we can turn the direction of kam a tow ards the Lord or the Mother, it reveals itself as prem an. Great sages of ages have shown in their practical lives that kama can be transform ed into prem an and that, accordingly, all the conditions evoking kam a can be transform ed into conditions evoking prem an. We have already referred to the event of an assem bly of the Tantrikas where the head of the circle and his fem ale associate em braced each other in a naked position and were absorbed in samadhi. K rsnadasa Kaviraja in his C aitanya-caritam rta inform s us that Ramananda Raya, a Vaisnava-saint and devotee of Sri Caitanya, used to practise with some devadasis — girls in the services of the deities in a tem ple — as his associates. Ramananda Raya used to bathe these girls in his own hands, ornam ents them and apply perfum e to their bodies. And while doing so. he used to be absorbed in the plane of divine realisation. We cannot doubt the sanctity of the behaviour of Raya and the height of his realisation, because of the fact that a great saint and staunch follow er o f self-control like Sri C aitanya paid his highest tributes to Raya, saying that he was m atchless in his self-control, and that like a stone he ever rem ained unmoved by the felling of lust. Great devotees like Candidasa, Vilvamangala and Jayadeva also used to practise with their fem ale associates. In the life of Sri R am akrishna also, we find that one day, by the direction of his lady-preceptor Bhairavi Brahm ani, he had to sit on the lap of a naked, beautiful and full-grow n girl; but even in this condition he remained unm oved by lust and behaved like a child. The key to the attainm ent of such a mental balance lies in the divinisation or m otherisation of woman. It will not be out of place to mention here that S rikrsna’s Rasasport with the gopis was played in such a divine plane. And through the practice of maithuna, Tantra teaches us this great secret of divinisation or m otherisation of woman. We m ay thus conclude that all the practices with the m a karas teach us to divine the objects of our attachm ent or enjoym ent. W hen a sadhaka is successful in this divinisation, he sees that the material m a-karas are transform ed into the spiritual m a-karas. In other words, in this plane, he enjoys the

m a - k a r a s in their sym bolic or spiritual senses as representing different planes of spiritual realisation. He now derives the greatest pleasure from the enjoym ent of the nectar of the bliss B rahm an [m adya]; the w hole of his existence [mudra] including the prana-vayu or vital air [m atsya] is realised by him as identical With the existence of the Supreme; all the actions relating to his m ind-body are brought under his contro! [mansa]; and his self becom es fully absorbed in Brahman [m aithuna].

Of course, it is very risky to practise with the ma-karas, particularly, with m aithuna, as in this path there is very chance of downfall at every step. The Kuiarnava-Tantra therefore says that these practices are more dangerous than walking through the edge of a sword, or clasping the neck of a tiger or catching hold of snake. That is why the practices with the m a-karas are generally kept secret w ithin the circle of a selected few, and great religious teachers concerned with the mass do never propagate them.

REFERENCES 1-

madyam mansam tatha matsyam mudra maithunam eva ca. sakti-puja-vidhavadye panca-tattvam prakirtitam — Mahanirvana-Tantra, 5. 22; see also Mundamala-Tantra, 2. 59.

2-

tasman matsyan vivarjayet— Manu-Samhita, 5.15; nivarteta sarva-mansasya bhaksartat — ibid, 5. 48. na mansa-bhaksane doso na madye na ca maithune, pravrttir esa bhuanam nivrttis tu mahaphata — ibid, 5. 56.

4-

soma-dhara ksared tu brahma-randhra'd varanane. pityan^nda-mayim tam yah sa eva madya*sevakah, masabdad rasana jneya tad-amsan rasana priye. sada yo bhaksayed devi sa eva mansa-sadhakab. ganga-yamunayor madhye matsyau dvau caratah sada. tau matsyau bhaksayed yas tu sa bhaven matsya-sadhakah, asa-trsna-jugupsabhaya-visada-ghrna-mana lajjabhisangah. brahma-gnavasta mudrah para sukrtir nah japacyamanah samastat. tada jato mahanando brahma*jnanau sudurlabham atmani ramate yasmad atmaramas tad-ucyate — Agamasara.

5.

yad-uktam paramam brahma nirvikaram niranjanam. tasmin pramadana-jfianam tan madyam parikirtitam. evam mam sanoti hi yat karma tan mamsam parikirtitam. matsyamanam sarva-bhute sukha-duhkham idam priye. asat-sangamudranam yat tan mudra parikirtita. kula-kundalini saktir dehinam deha-dharini, taya sivasya sauyogo maithunam parikirtitam — quoted by Svami Nigamananda. Tanlrik Guru, pp. 18-9,

6.

vyoma-pankaja-nihsyanda-sudha-pana-rato narah. sudhapanam imam proktam ilare madya-payinah. punyapunyapasum hatva jnana-khadgena yogavit. pare layam nayec cittam palasi sa nigadyate, manasa cendriya-ganam samyamyatmani yojayet, matsyasi sa bhaved devi....parasakty-atm a-m ithuna-sadryogananda-nirbharah. ya aste mailhurtam tat syad apare siri-nisevakah — KularnavaTantra, 8. 108-112.

7.

See Mahanirvana-Tantra, 8. 103-111.

8.

sahasraropari bindau kundaya melanam sive. maithunam sayanam divyam yatinam parikittitam — Yogini-Tantra. 6, 41; kundalya milanad bindoh sravate yat paramrtam. pived yogi mahesani satyam satyam varanane — Yogini-Tantra.

9.

ultamas trividha matsya h sala-palhina-rohitah — MahanirvanaTantra. 6.8; mansam trividham proktam jaia-bhucara-khecaram — ibid, 6, 5; gaudi paisti tatha madhvi trividha cottama sura— ibid, 6. 2; see also Kuiarnava-Tantra, Ch. 5; candrabimba-nibha subhra sali-tandula-sambhava yava-godhumaja vapi g hrta-p akva -m an o ha ra — quoted by Svam i Nigamananda, op cit p. 31.

10.

svakiya kevala jneya sarva-dosa-vivarjita — MahanirvanaTantra. 6. 14.

11.

vide P. K. Chattopadhyay, Tantrabhilasir Ssdhusanqa, vol. i, pp. 237-8.

12.

sakti-pradhanyad bhavanam trayanam sadhakasya ca. divyavira-pasunam ca bhava-trayam udahrlam — Rudra-Yamala, quoted by Svami Nigamananda, op cit. p. 43.

13.

See Yogini-Tantra, Ch, 6, Kuiarnava-Tantra, Ch. 5 and C, L. Gautam, Tantra-mahavijnan, pp. 245-72.

14.

divyanam caiva vianam sadhana bhava-sadhanam —

Mundamata-Tantra, 2. 59; pasor na divya-virayoh — YoginiTantra. 6. 14; see C. L. Gautam, op cit, vol. I, pp. 250-72, and Brahmarst Satyadeb, Puja-tattva, pp. 169-70. 15.

15 (a)

panca-tattvam vinS puja abhicaraya kalpate. nesta-siddhir bhavet tasya vighnas tasya pade pade — MahanirvanaTantra, 5, 23; kula-caram vina devi sakti-mantro na siddhidah — ibid, 5. 21; see also Matrka-bheda-Tantra, 3. 32, 3, 38 and 4.9 and also Kuiarnava-Tantra, 7. 100.

vide Sri Sri

Ramakrishna-kath&mrta, Reflect Publication,

Calcutta, pp. 236, 335, 952. 16.

madi-pancakam isani devat^-pritaye sudhih — KuiarnavaTantra. 10.6; svecchaya pasuvat ranam pasu-panam itiritam — Mahanirvana-Tantra, 7.95; see also Kuiarnava-Tantra, 2. 118-32 and 5, 110, and also Nila-Tantra, 9. 2-4 and

Msru-Tantra. 17.

pravrttam ca nivrttam ca dvividham karma vaidikam —

Manu-Samhita.. 18. 19.

yai r ev a patan am dravya ih sidd his tai r eva c od ita — KuiarnavaTantra, 5. 48, bhoga-yogatmakam kaulam — ibid, 2. 24; bhoga yogayate

— ibid. 2. 25. 20.

anacarah sadacaras tv-akaryam. karyam uttamam, asatyam api satyam syat kaulikanam kulesvari. apeyam api peyam syad abhak-syam bhaksyam eva ca. agamyam api gamyam syat kaulikanam kulesvari — ibid, 9. 57.

21.

ef. jahi satmm mahavaho kamarupam durasadann — BhagavadGita, 3. 43,

Chapter-6

Gradations of Approaching the Divine

Chapter-6 vt

The na tural state o f com m union is the highest; m editation and concentration are the m iddle; japa and chants o f praise low er; ritu a l and outer worship are the lowest. (9.34)

THERE are several modes of approach and com m union with the Divine, each appropriate to the inner developm ent and condition of mind of the seeker. Those that are the least developed, the most extrovert, need the external material support of ritual, cerem onies, etc. for keeping them selves turned to the Divine; those who are a little more developed do not feel the need of physical modes of worship and they resort to japa and chants of praise. Those who are still fu rth e r up on the ladder of evolution discard all physical and sem i-physical means and take to concentration and m editation upon the object of their quest. The highest state, however, is arrived at when com m union with the Divine is constant and n a tu ra l: one does not need any special practice to live in the consciousness of oneness with the Divine.

'

GURU (I)

There is no truth g reater than the Guru.

(3.113) TO the seeker the Guru em bodies the truth to be realised; the Guru it is who com m unicates the truth to the disciple, gives him the pow er to assim ilate it and becom e one w ith it. Thus does the Guru represent to the disciple to Ideal to be attained and the m eans whereby to seek it. The Guru is all because he can give all. To the disciple there is nothing beyond the Guru.

GURU (II)

A ll h oly actions are rooted in the Guru. (12.14)

ALL ritual in upasanb, inner discipline, depends lo r its lifedynam ism on the spiritual energy transm itted by the Guru in the initiation. The power which flows into the disciple when he is taught the ritualistic action by a com petent Guru em erges the act and m akes it alive. W ithout it ritual is m echanical and does not yield its intended fruit.

GURU (Ilf) G uru is the father, G uru is the mother, G uru is God M aheshw ara Himself. (12.49) THE Guru is the m other who carries the seeker in the womb of his consciousness before he gives him birth into the life of the Spirit. The Guru is the father who tends to the growth and welfare of the initiate in the difficult Path. The Guru em bodies the Lord for it is through the person of the Guru that He m anifests Him self to the disciple and reaches to him His saving Grace.

GURU (IV)

Form his transcende nt station, the L o rd in the form o f the Guru frees one from anim al bonds. (12.26 )

WHAT is achieved in the disciple as a result of the force of the Guru does not depend upon the human capacities of the Guru. For it is not his personal attaintm ents or lack o f them that decides the issue. W hen one surrenders oneself to the Guru, it is to the Divine Lord that one opens itself through him. And the Power of the Lord is suprem e; it is not handicapped by the lim itations of the human instrum ent; it achieves what the Lord wills. The Divine acts through the human Guru. The Guru functions as the channel, rendering the Divine accessible to the aspirant who cannot enter into direct relation with the Divine on his own. 1

GURU (V)

The sight o f the G uru o f the Kula Path is difficult to obtain in a ll the w orlds; o nly b y the happy ripening o f previous m erits is that obtained, not otherwise. (9.91) THE Guru, who shows the Truth, opens the way to realise it and im parts the strength wherewith to tread it, is not secured by human effort. He appears on the scene when one is ready to receive his m essage, when one is developed enough, across the lives, to be able to get into the spirit of the Teaching of the Guru, to live in tune with his liberated and liberating consciousness. W hen the seeker is thus prepared by his past and present evolution for the decisive step, he is either taken by circum stances to where the Guru is or the Guru him self com es to him.

GURU (VI) There is no M antra higher than the paduka; no God higher than the Guru; no initiation h ig he r than the sakta, and no m erit higher than the Kula w orship.

( 12 . 12) To rem em ber and dwell in one's consciousness upon the feet of the Guru sym bolised by the padu/ca is more effective than the repetitio of any Mantra; it is a direct communion with a living Power, The Guru is a representative of the supreme God, an em bodim ent of God to the disciple. He is accessible in every way. One can have personal relation with him in a m anner that is not norm ally possible with Deities who are nonphysical in character. Initiation, diksa, is of several kinds, each requires its own instrum entation. But the saka diksa, direct transm ission of spiritual dynam ism , needs nothing by way of channel or ritual to be effective. It is spontaneous and effective instantaneously. Men seek to acquire merit by various means — ethical, religious and others — but the best way is to accustom the consciousness to dwell upon God by a concentrated pouring of oneself upon Him — in the chosen form, — at all levels of the being, mental, emotional, physical. Only so is one effectively lifted up Godwards — and that a is the meaning of real puriya.

GURU (VII)

A t the root o f dhyana is the form o f the Guru; a t the root of puja is the feet o f the G uru; a t the ro o t o f the mantra is the w ord o f the Guru; and a t the root o f a ll liberation is the grace o f the Guru. (12.13)

THE Guru it is whom lies the key to the success of ail sadhanas in the life spiritual. To begin dhyana, m editation, the first step is to visualise the form of the Guru, focus all the mental faculties on it, connect oneself to the inspiration that flow s from it and lead the mind in the desired direction. Before any puja, worship, is begun, one offers mental w orship first to the feet of the Guru for it is the spiritual power that flow s from the feet that effects the conjunction between the w orshipper and the Deity invoked. No m antra is truly effective unless it has been received through the mouth of the Guru. In com m unication the mantra, the Guru transm its his tapas-shakti to the disciple through the word and that power w orks in the form of the mantra. Liberation — the culm ination of all spiritual sadhana — cannot be effected by one's own strength. It is only a Power greater than one’s own, from outside the range of the triple Ignorance of this creation, that can cut the final knot of bondage. And that power comes through the Grace of the Guru.

GURU (VIII)

When the superb Teacher gives to his disciple then does the disciple get liberated; there is no fu rth e r birth for him. (12.19) THE real Guru, high of soul and full com passion, does not m erely initiate the disciple and receive his adoration. He holds him setf responsible tor the spiritual w elfare of the disciple, takes upon him self the burden of his destiny, lays open to him his own resources of the spirit and mind. The Guru not only takes the disciple into its own being but also gives himself — with all his attaintm ents — to him. And it is the spiritual power of the Guru which passes into the being of the disciple and goes on to effect his liberation. He freed from the cycle of birth and death.

GURU AND GOD

Even when G od Shiva is wroth, the G uru is the saviour; b u t when the Guru him self is annoyed, there is none to save. (12,49)

IN a m anner of speaking, the displeasure of the gods can be faced if the Grace of the Guru is there. For he is capable of averting the consequences of the displeasure either by his own spiritual pow er or by interceding with the gods. But if the Guru himself were to be displeased, then woe to the disciple! There is a deeper relation between the Guru and the disciple that norm ally admits of no interference.

GURU AND PARENTS

The paren ts are indeed to be deliberately adored because they are the cause o f your birth; but the one to be worshipped especially is the Guru who show s what is dharma and what is not. (12.48) THE parents have a claim upon the gratitude and fealty of man because it is they who given him birth and reared him up. But the Guru is to be adored much more. For w hile the parents give him only physical birth, and bring him to m aterila life, the Guru gives a greater birth, birth into the Truth of God, opens his eyes to the right path, and launches him into a life that assures a glorious future in this world and the next.

G U R U ’S WORD

A single word o f the Guru gives liberation; a ll sciences are a fraud. (1.107) THE various branches of learning cultivate and develop the mind in the w ays of the intellect. But they do not by them selves gives liberation to man from the rounds of birth and death. At best they m ay bring home to him the reai nature of his bondage, how his faculties are lim ited on every side by ignorance and division and even indicate the w ays and means by which he can free him self. But the actual working out of that process of liberation cannot be done from this learning alone. It has to com e from another source that is the Word of the Guru. This word is potent because it is not the speech of the com m on kind. It represents the expressive power of the spiritual consciousness of the Guru who has realised the Truth in him self. It is an outer means of com m unication of his inner state of Knowledge and tapasya to the seeker. This word im plants in the being of the disciple the dynam ics of the realised Truth which is self-effectuating and w hich really builds the way, the sadhanA in him.

HERE If one does not rem edy the ills o f hades here itself, what indeed can the a fflicte d hope for there where m edicine is not? (1.24) THE malady that afflicts life on earth is to be cured while one is on earth itseif. For the means to do so are provided to man when he is living. He is given the faculties of understanding, vision, will. If he fails to utilise this opportunity to cure him self of the disease of ignorance, egoism and division by proper effort during his lifetim e, it is idle to expect things to be better after death. In the worlds to w hich man departs, there are no possibilities of sudden change and cure; that can be done only on earth which is the appointed field for evolution and progress. G reat is the predition, says the Upanishad, if one fails to make it here. W hat is there can only be a continuation of what is here. The problem is projected here and it m ust be faced and solved on its own ground,

HOLY COMPANY

Com pany o f the holy is the rem edy a n d the cure. (1.56) ASSOCIATION has an influence larger than is admitted. Especially for those who seek to achieve the higher ends of life, the com pany of the holy is invaluable. It is not so much their w ords or teaching but their very presence that makes a great difference. They live norm ally in a higher state of consciousness, attuned to the Truth of their Ideal, and constantly emanate vibrations characteristics of their state of realisation. These vibrations of higher consciousness create a special atm osphere of purity, peace and spiritual power around them, and w hoever breathes it com es under its uplifting influence. One is exposed to the higher charge all the tim e and without any special effort changes are seen to be initiated in his person; the good elem ents get nourishm ent and increase while the opposite ones are depressed and dwindle away. A natural change comes over as with logs of fuel, in varying conditions, getting dry and ready in the warmth of a fire.

HOLY MEN (i)

I do not dw ell in Kailas nor in M eru n o r in the M andara m ountains; I am there where the Knowers o f the Kuta-Turth are. (9.94) THE Divine is not to be sought in the geographical locations celebrated in mythology. W hatever the sym bolic significance of these traditions, the Divine is found m ore easily through those who have realised the Truth of the Divine in them selves. They have perceived the Reality, attained identity with it in the depths of their being and em anate the direct vibrations of the D ivinity with whom they are in union. To come under their influence, to establish contact with them and to be with them mentally, vitally and physically is a sure m eans to realise the Divine Reality. Not pilgrim ages to distant places but com pany of the holy is the way.

HOLY MEN (II)

Where the K now er o f the Kuta-Truth lives, that place is santified. (9.97) HE who has realised the Truth of the Divine does not live within a closed circle of existence, cut off from all. On the contrary he radiates incessantly from every pore of his being the high C onsciousness that he breathes, and all in his environs absorbs its vibrations. Everything undergoes a change. Those that are ready catch the flam e of aspiration and progress with rapidity; those that are not yet ripe — the still wet logs of fuel — are w arm ed up and made ready, known or unknown to them selves. All quickens in pace. The stam p of his realisation is im pressed on all orders of creation around him.

HUMAN BIRTH (I)

The Know ledge o f the R eality cannot be obtained without hum an birth. .. (1.14) THE Tantra speaks of the innum erable births that the soul has to pass through before it can arrive at maturity, a condition suitable for taking and supporting the human em bodim ent. And this human organism alone is endowed with the means of understanding the nature of life, its goal and the way to arrive at it, in a word, of com ing into possession of the Knowledge of the truth of oneself and of others, of the Truth which gives meaning to all existence. Man alone, of all creatures in life, has the intelligence, the awakened soui to acquire and wield the Know ledge of the Truth in m anifestation. Human birth, thus, is a rare opportunity presented by Nature after aeons of preparation through a successive series of inferior births and it behoaves man to put it to the best use open to him and not fritter it away in lesser pursuits.

HUMAN BIRTH (II)

H um an birth, lad de r to liberation, is d ifficu lt to obtain. Who is m ore to be p itie d than he who gets this birth and y e t does not save him self? ( 1 . 16 )

THE human birth is a culm ination of a long, long series of preparatory births in the journey o f the soul; it m arks a definite stage where full awakening from the sleep of Inconscience is effected and the possibility of breaking through the bondage of Ignorance by a purposive growth into the freedom of se lf knowledge is placed before man. He is given all the means of will, feeling, thought by which he can outgrow the tutelage of Nature and build him self in the im age of God, his creater. No other type of being in creation is given such an opportunity and the w herew ithal to fulfill the great object of life, — Freedom, Light, Im m ortality of C onsciousness. W oe unto the man who denies him self the high destiny that is spread before him I

IMAGES

M ilk is form e d through the entire body o f the cow but it pours out o n ly through the teats o f the udder; even so the D ivinity pervading everywhere radiates through the Images and the like. (6.75) THE Divine is indeed spread everyw here in its form less infinity. But on that account it is not all beyond perception, beyond the reach of the human faculties. The Divine reveals itself in finite Form as well. In fa ct all form s are ultim ately the self-figurations of the Divine Being. Of these forms again, there are some which are special concentrations of the D ivinity; they reveal the ensouling Divine more readily than others. Such are the Images, Idols, etc., that have come to be w orshipped as significant form s and living sym bols of the Divine.

IMMEDIATE Do today what is fo r tomorrow, do in the forenoon what is fo r the afternoon; Death does not wait to see if things are done o r not done. .

(1-42)

IF time is fleeting, the w ise man forestalls it by anticipation. He is not taken by surprise, he does not w ait for the turn of things. Not only does he not postpone anything, but he always believes in com pleting in advance. He seizes tim e by the forelock and achieves in the immediate. For no one knows what the next moment has in store, what new unforeseen possibilities may not come into the situation. Besides, he knows that Death, the ender of things, is always on the prowl. And this unwelcome guest has no consideration for the convenience of man.

INNER AND OUTER (I)

There is no M antra higher than m editation; no god higher than the Self; no w orship is hig he r than inner pursuit; there is no fruit g re a te r than contentm ent. (9 .3 7 )

ALL practice of M antra leads to com m union with the Deity and when this com m union is perfect, the consciousness dwells solely on the Deity — there is dhyana. Thus dhyana is a culm ination of Mantra. There are several gods and goddesses in the universe. They are so many em anations put out from the Supreme C reator for purposes of the m anifestation. But He Him self is present in the creation, in each form in creation, as its Self. The self is the Divine itself w hile the gods are Powers and Personalities of Him. The aim of all w orship is to establish relation with the Deity and invoke its Presence. O uter ritual is only a support, a help. The real process is inner; the mind and the heart aspire and pour them selves in adoration and pursuit gradually leading the consciousness to oneness with the Adored. There is fruit and fruit but the one feature com mon to most is fulfillm ent of desires. But that does not bring lasting happiness. A desire satisfied breeds another and there is no respite. There is real happiness and peace only when one is able to touch the repose of the soul within. This contentm ent depends upon nothing external and is the fru it of fruits.

INNER AND OUTER (II)

The one w ithout ritual is the hig he r worship, silence is the higher japa, thought-free state is the h ig h e r m editation, and disrelessness the h igh er fruit. (9.38) W ORSHIP is of two kinds : the one with outer ritual to support the com m union is the b&hya pujA, external worship; th e . outer and higher is the purely inner w orship, a flow of adoration of the Deity with or w ithout mental enaction of the ritual. Japa is of two kinds : audible, with the word or words physically repeated by mouth; the o th er and higher is the mental, inaudible, silent, in w hich one dw ells upon the Mantra repeating it inw ardly w ithout moving the lips. M editation is tw o kinds : the one which pursues a line of though t organised around the object chosen; the other and higher is the state w ithout thought activity, the mind is silent w ithout any occupying idea-m ovem ent. And what is the fruit of all these practices? There are many kinds that are sought, e.g., material advancem ent, health of body and mind, affluence in heavenlier states beyond, liberation from birth and death. None of these, says the text, is worth the pursuit. The objective is to be free from desire, even the desire for liberation. Personal desire totally elim inated and displayed by the Divine W ill is the ideal condition.

INNER TRUTH

To perdition he goes who regards the Guru as human, the Mantra as m ere letters a n d the Im ages as stone. (12.45) THE true votary of the Tantra is not m isled by appearances. He knows that the truth of things is within them, not on their surfaces. The Guru to him is not m erely a human being like all others, albeit better endowed than the others, and he does not deal with him on that basis. The Guru represents and embodies to him the very Divine that he aspires to realise and he adores him in the light of his experience. Sim ilarly the M antra he practises is not sim ply a string of letters set together with some rhyme or no rhyme. It is the sound-body of the D eity he prays to. It is not just a means or technique to take him to his goaf. It is both the w ay and the goal in one. Neither is the Im age he w orships merely a m aterial figure. It is the physical Form in which the Deity is present. The (mage or idol is the nodus for the meeting of the human consciousness that seeks and adores and the Divine C onsciousness that m anifests in response to the aspiration.

INTELLECTUAL KNOW LEDGE (I)

N ot knowing the Truth within himself, the deluded one gets tost in treatises. (1.96) MEN study and pore over books w ithout num ber in order to know the Reality. But the Truth of things is not to be found in the pages of any books; it cannot be got simply by reading. It is to be seen and experienced. And the best place to experience it is w ithin oneself. For there one has a direct perception, an intim ate feeling w hich is unm istakable. The Divine is in the heart of things and renders him self most accessible at this core. To withdraw the consciousness from its pre-occupations in a hundred directions outside and centre it w ithin oneself is the surest way to becom e aware of the Truth stationed w ithin and to realise it.

INTELLECTUAL KNOWLEDGE (II) The head carries the flow ers but it is the nose that gets the fragrance. (1.95) THE mere fact of learning and scholarship does not by itself give the pow er of w isdom unless one equips oneself and enters into the heart of th a i Knowledge. Only he who aspires for the liberative action of the Truth-Knowledge without losing himself in the iniellectua! form ulations of it, gest its full benefit. O therw ise it rem ains a barren mental acquisition.

JAPA (I)

Japa is o f three kinds. Japa done aloud is the lowest; Japa done in low tones is the m iddle; Japa done m e n ta lly is the best. {15.54) WHEN the Japa is done aloud (in the hearing of others) there is a tendency for the repetition to get m echanical. The sound predom inates over the sense and much of the benefit is lost. When it is done in low tones (with the m ovem ent of lips but outside the hearing of others) there is less distraction of sound. But still the effort of repetition of the words affects the concentration of the consciousness. Such a concentration is fully possible when the Japa proceeds without verbal repetition (w ithout any m ovem ent of lips). One dwells upon the m eaning and the consciousness participates uninterruptedly in the affirm ation and re-affirm ation of the invocation. The letters or words are repeated very subtly within the being as supports to this flow of consciousness to the Deity.

JAPA (II)

If the repetition is too clipped, it causes disease, if too extended, it causes decay o f tapas; when letters are stuck to each other, the M antra does not fructify. (15.55) W HEN the japa is done one much be carefut to see that the letters are pronounced with full regard to their form and individuality. No letters shall be suppressed or only partly pronounced; to give them only partial expression results in suppression of health. So also if in pronunciation the letters are unduly extended, it results in w astage of spiritual energy. Care should be taken to utter each letter distinctly so that each sound-vibration has its full course. O nly so is Japa fruitful.

JAPA (111)

How can there be fulfillm ents if learning is a cq u ire d fo r the sake o f debate, Japa done for the sake o f another, gifts given for the sake o f fame ! (15.102) JAPA in sadhana is m eant to enter into the consciousness of the Deity and becom e one with it. It is only the Japa that is done with this sole objective that is spiritually fulfilling. One learns to forget oneself more and more com pletely and, at the best, becom es the Deity itself. But if the Japa is undertaken for the sake of another, in order to work for the spiritual welfare of som ebody else, it cannot be equally successful. For it is a m atter is cultivating one's consciousness and leading it to contact and live in the greater consciousness of the Deity. It is for each person to make the effort and work out the process in himself. In this filed there can be no Japa by proxy.

JAPA (IV)

If the m ind be in one place, Shiva in another, Shakti in anothe r and life-bm ath s till in another place, even a crore of

Japa is useless. (15.10) FOR Japa to be fruitful it is indispensable that all the consciousness is concentrated and poured into it. D istractions and disorganised states of mind and feeling are an impedim ent. The mind m ust be gathered round the object of the Japa; the active consciousness (Shakti) must coverage on it all its currents; the passive being (Shiva) m ust be fully turned to the effort; and the life-breath must be geared to the repetition, for only so can the mind with all its faculties be easily quieted and focussed on the Japa.

JAPA AND DHYANA

When tire d b y Japa, fake to D hyana; tired to D hyana; take again Japa. O f him who does both Japa and Dhyana, the M antra achieves m o s t ' (15,13) A JUDICIOUS combination of Japa and Dhyana (Meditation) makes the sadhana less strenuous and more fruitful. When the mind shows signs of exhaustion due to long concentration on the repetition of the Mantra, it should be relaxed into meditation on tha meaning and significance of the Mantra. The mind must be ailowed to foilow the unrolling of the Idea in the M antra; this release of the thought-energies gives rest to the nerves and the being soon gets restored to normalcy. But if the mind is allowed to sta y too long in this state of release thoughts beging to w ander and a tiredness of aim less m ovem ent sets m. it is then tim e to draw back all the faculties and focus them in the concentration on Japa. Thus both Japa and Dhyana are the two wheels upon which the upasanA moves to its destination.

JAPA AND STOTRA

Stotra, laudation, rem em bered mentally, the Mantra repeated verbally, are both useless like w ater in a broken vessel. (15.56)

STOTRA, hymn of praise, is intended to be clearly articulated in words, expressed in its full sound-values and thus affirm ed in the physical universe. The physical vibrations so released create an atm osphere, form a m agnetic field as it were, and the Presence of the Deity that is lauded is successfully invoked on the spot. The M antra is to be dwelt upon in one's consciousness so that the Deity ensouling the M antra gradually yields itself to the consciousness that is concentrated upon it. M ere verbal repetition rem ains only on the surface without affecting the inner dom ains of the being where the contact is to take place.

JIVA AND SHIVA

Jiva is S hiva; Shiva is Jiva; the Jiva pure is Shiva. When the bonds it is Jiva; freed from bonds it is Sadashiva. (9.42) THE soul associated with Nature, involved in its movements, is Jiva. In itself it is a portion, amsa, of the Divine. The Divine projects itself into the m anifestation and this projection is the soul. W hen the soul is involved in the activities of life-nature it gets covered but its esssntial character is not affected. The moment it frees itself from the trappings forged in the process of the evolution in which it is cast, its innate character as a seff-form ulation of the Divine becom es patent.

JUST USE

Do not cut o ff even a blade o f grass uselessly. (5.46) CREATION has a meaning and a purpose. Everything in the world has a significance; each thing — big or sm all — has its place in the total scheme. And to destroy anything in life regardless of the use for w hich it is intended is a wanton interference with the order of Cosm ic Nature. This is not to say that nothing should be utilised. Everything is to be used for the purpose for w hich it is put forth by M other-Nature, but not missed or wasted. As an awakened being, man has a special responsibility in this regard. One must team to understand the intention in Nature, put oneself in tune with it and act in consonance with its will. That is the sign and the way of progress.

KARMA

O f what is done here the fruit is obtained elsew here; o f the tree whose roots are w atered the fruits show on the branches. (1.53) EVERY action has its reaction — now or latter. It is in vain to hope to escape the consequences of one’s doings in life here by going away elsewhere. W hatever be the w orlds to which one goes, the im pulsions generated during the bodily life on earth follow man in his subtler bodies and insist on working them selves out. This may be effected partly in the period between death and re em bodim ent and partly in subsequent births. The laws of Karm a are, as a rule, ineluctable.

KAULA (I)

Away from misery, contended, devoid o f qualities, free from jealousy, given to the Knowledge o f the Doctrine, peaceful, the Kaula is alw ays devoted to the Divine. (9.84) THE true Kaula — participant of the Kaula Dharm a in the Tantra tradition harm onising the Truth of the Divine Being with the m anifestation of the Divine C onsciousness-Force — is to be distinguished not from external marks of appearance, ritual etc., but be the grade of the consciousness he has attained. He is one who is not lost in the m iseries of the petty world of desires, disappointm ents and afflictions comm on to most. He is content with w hat is given to him by the Divine, finds his source of happiness with in hinself. He is not subject to the currents of likes and dislikes, good and evil, that sweep the mind off its balance. He does not burn him self with envy at the good fortu ne of others. He knows and fives in the Truth of the Divine, its Oneness, its overpow ering Bliss. Nothing disturbs him; he is ever at peace, w ith him self and with the world. All his attention, all his energies flow tow ards the Divine, the suprem e object of his adoration.

KAULA (II)

W ithout insolence, anger, show, desire a n d ego, truthful in speech, not enslaved to the senses, the m a ste r o f the Kauia path is steady, not fickle. (9.85) BUT on that account, because of his high status, the Kaula is not proud, not haughty; he does not show off his powers or his knowledge to im press upon the less fortunate and gain a follow ing. He is rooted in the divine centre within, not in the ego; he is not swayed by the impulses of nature, but is governed by the im pulsions of the soul, the Truth within and he expresses in speech and action only what is consistent with that verity. He is firm ly set in his pursuit of the Ideal and nothing can distract him.

SELF-REVEALING

N ot by thinking but by its e lf alone is the R eality revealed. (9.10) THE Divine cannot be thought out. No amount of reasoning, thought deliberation can bring one face to face with the Reality of the Divine. N orm ally such mental activity only weaves a thought-web around the person. At the most, mental deliberation can process the mind, free it from its dross of m ateriality and vital colouring and prepare it for a higher growth. But it cannot seize the Divine even in its highest flight. The D ivine is beyond, it reveals itself by its own choice and if the being is ready it can receive and imbibe the revelation. Thinking can be an aid but never the means to realise the Divine.

SHIVA-SHAKTl

The world is m ade o f Shiva and Shakti. (2.83) THE universe is not a transient product ol an illusive Power. It is a creation of a divine Puissance, Shakti, that not only puts it out into birth but builds it into a progressive m anifestation of the Divine, She is there in the creation, om nipresent, om niscient, om nipotent, as the C onsciousness that inform s and guides, as the Force that executes. But this ConsciousnessForce, cit-sakti, is not alone. The Power is of one who wields it, the S akti belongs to the Sakta; the C onsciousness is of the Being, the Shiva, the Suprem e Existent. It is em anated by and based upon Shiva; it brings out into m anifestation what is contained in the illim itable Being of Shiva. In fact, the Shakti is none other than Shiva him self, Shiva as Shakti. W herever Shakti is, there is Shiva too — w hether in this world or any other. The Truth is One, revealing itself in its double aspect when turned to m anifestation, and all that is m anifest is constituted of this double truth of existence.

SINS OF THE DISCIPLE

The blem ish o f the m inister touches the king; the blem ish o f the wife, the husband; and the sins o f the disciple, without doubt, are visited upon the teacher. (11.109) When the Guru accepts one as disciple, he takes him into himself, makes him part of his own being and, in the process, takes his destiny upon himself. He shares his life with the disciple. There is an interm ingling of the two consciousness till they becom e one. Naturally ail that the disciple does — his thoughts, his words, his actions — has its own reactions in the being of the Guru and his Karam affects the Guru, This is how the collective sins of the disciples, even devotees, come to leave a mark on the body of the Guru and even inflict physical damage upon it.

SUPREME TRUTH

Som e seek the truth non-dual, others the truth dual. But they do not know m y Truth which exceeds both.

( 1.10 ) PHILO SO PHERS dispute endlessly about the nature of the reality. Some hold that the Reality is one which does not perm it any other; all else that seems to be is only an appearance, there cannot be anything else other than the sole, absolute, One. There are others who challenge this position and assert that there are always two truths — God and Nature, Spirit and M atter — and ail is an interaction, a play of the Two. And so the disputations go on, each proclaim ing his own view as the sole truth. The real truth of the matter, however, is that the Reality is above ail m ind-m ade distinctions. It is an om nipresent Reality which permits many possible experiences of it corresponding to the view points from w hich it is perceived; it is the suprem e Truth in which all experiences and the statem ents based upon them find their reconciliation. It is none of them solely but contains all of them in its integrality and exceeds them in its transcendence of all form ulations.

TANTRA SADHANA (I)

From the m uladhara go up to the brahm arandhra again and again; bliss issues out o f his m eeting o f the K undalini Shakti and the M oon o f F ull Consciousness. W hat flows from this lotus in the suprem e Ether is the wine, the real wine to be lasted by man; what is drunk otherwise, is only liquor. (5.107.8} HERE is the sadhana of the Tantra and its ecstatic fulfillm ent in a nutshell, Awaken the concentrated dynam ism of Power laying coiled up at the base of the spine in the body and lead it upw ards in the system by appropriate means ot Dhyana, Japa etc. and take it to the summit of the consciousness of supreconscience. W hen the two meet, the Power rising from below — the K jn d a lin i — and the super-consciousness awaiting above — the S&nasrara -— there is a flow of pure bliss. This is the real ecstasy, the yield of the m ystic wine that is celebrated in the Tantra, and not the intoxication caused by the physical substance called wine which can be quaffed by any body without having to go through the elaborate and strenuous processes of the sadhana. Material wine is only an outer symbol in ritual of this inner flow ing

TANTRA SAD H A N A (II)

Know ing yoga, cu t asunder, with the sw ord o f knowledge, the a n im a l o f duality — m e rit and dem erit, and merge the consciousness in the Supreme. That is the true eating o f meat. (5.109) THE animal to be sacrificed is not the four-legged quadruped that is the victim of com m on superstition, but the notion of good and bad, the obsession of duality that dogs the footsteps of man. This constant preoccupation with w hat is good and what is bad, w hat stores up merit and w hat accum ulates dem erit creates an unhealthy self-occupation that stands in the w ay of true enlargem ent and freedom in consciousness. Besides good and bad are very relative term s; what is good at one tim e, at one stage of developm ent, becom es not good at another, what is bad now m ay turn out to be good later on. To elim inate this involvem ent in the net of papa and punya and find one’s level in a consciousness that transcends both is the real way.

TANTRA SADHANA (III)

Bring the host o f the sense under control b y the m ind and yoke them to the self. That is the true eating o f fish; all else is sim ply to h u rt the creatures. (5.110) THE senses are ever on the move, dragging the mind with them into the world of their objects. Man is always prone to this distraction of the sense and consequently fails to make the best of the opportunity and the time given to him. Instead of being his own master, able to direct and utilise the circum stances around him for his proper advancem ent, he is a slave of the senses, helplessly drifting w herever they lead. Bring these senses under thy controls, calls the scripture, let thy mind assert its rightful m astery over prana in w hose current the senses are running. Once the pran/'c energy is controlled, all the sense-m otions are autom atically absorbed and the way is open to place the sense under the direction of the soul. This is the true ‘eating’ , the just utilisation of the senses and the objects for the feeding of the soul-experience for growth, not the indulging of the senses fo r their own satisfaction.

TANTRA SADHANA (IV)

The Woman to be w aited W aited is the S hakti that is dorm ant in the anim al man but awake in the votary o f the Path. The rush of bliss that ensues upon the m eeting o f the Pair, the Suprem e S hakti and the S e lf above, is the real Congress; a ll else is mere copulation. (5.111-12) THERE is a divine Power latent in man w aiting to be awakened into action. All the powers that are norm ally active and make life possible are only derivations, dim inutions, secondary form ulations of this M other-Power that is dorm ant within. This puissance, the Shakti, is to be awakened, aroused into an upward movement towards the Self, the Pure Consciousness situated at the highest centre of the being of man. And when this union between the Shakti darting from its seat below in the iotus of the M uladhara and the Lord w aiting above in the lotus of infinite petals, the Sahasrara, is effected in the consciousness of the practitioner there is an ebullition of intense Ananda. That is the true Congress, the real bliss that is aimed at, not the physical interchange at the anim al level.

UPASANA

W ithout upasana the Presence does not fructify. (6.79)

THE Divine is indeed present everywhere, especially in the human body. But that by itself does not make any difference to man unless he takes steps to realise it in his consciousness. Self-aw areness, self-purification, adoration and evocation of the indwelling Divine are the main steps for awakening this Presence in his consciousness and making it a dynam ic power in life. Such an inner discipline is indispensable to prepare and raise the human system to the level of that purity and intensity in seeking w hich alone can move the Divine to reveal and m anifest itself in the person of the seeker. O therw ise the potentiality rem ains untapped and dorm ant.

UPASANA GRADATIONS

Laudation is worth a billion o f worships; japa, a billion o f laudation; m editation, a billion o f ja p a s; and absorption is worth a billion o f m editations. (9.36) ♦ .u H f,RE 'S 3 9 radation in the discipline, sadhana that leads to the Divine. W orship, with external means to support the dedication, is the first w ith w hich the com m union starts. The next is less p h y s ic a l: it is the repetition and dwelling upon the Name or the Word of invocation o f the Deity. H igher than that is the mental way of m editation on the form and truth of the Deity. H ighest of all is the state of oneness that is the culm ination o f all successful m editation : one is absorbed into the object o f pursuit — the condition of samadhi. There is thus a steady progression in this discipline : physical, se m i physical, mental, spiritual. The character of the means keeps with the nature of the developing consciousness

VEDA

There is no science greater than

the Veda. (3.113)

THE Veda is the revealed knowledge. It is cherished as the W ord which has issued from the Suprem e along with the words that constitute the universe. It holds all the knowledge of the truths of Man, Nature and God, the way to harm onies them in oneself, effect the junction of Nature and God in oneself and fulfil the cosm ic purpose in the m anifestation. It contains the key to the problem s of life in the institution of S acrifice which is an outer sym bol of the inner process of consecration and self-surrender by man to the D ivinity (in appropriate form s) calling forth the birth of the gods of divine Knowledge, Power, Bliss and Harm ony in his hallowed being.

VEDA AND TANTRA

K now the truth o f the Veda to be the D octrine o f the Kaula. (2.85) THE Tantra is not alien to the Veda. The truth that ensouls the Tantra is essentially the substance of the Veda. The truth of a Divine Reality pervading all form s in existence, all states of consciousness and power in creation, the possibility of man awaking to this true nature of life, and him self developing into a live instrum ent of the Divine, participating in the cosm ic Play of the Suprem e — all these basic truths of the Veda enter into the structure of the Tantric system . The Tantra represents a continuation, an enlarged application suited to the developing mind of humanity, of the Vedic tradition.

VERBAL KNOWLEDGE

Verbal know ledge is not adequate to destroy the delusions o f the w orldly rounds. By mere talk of the lamp the darkness does not recede. 1.97) THE Ignorance that holds man in slavery to inferior Nature cannot be dispelled by a reading of books or instructions by mouth. Words remain mere words and are ineffective. At best they give a m ental understanding of the problem but no more. The solution has to com e from elsewhere. It is only by living the knowledge, by building it as a live force for change in the consciousness, that the liberation can be effected. It is not enough to know and say that a lam p can rem ove darkness, it is necessary to fetch it and keep it alight on the scene.

WINE

if by the mere drinking o f wine one were to attain perfection, a il drunkard-creatures w ould be perfect. (2.117) IT is a com m on notion that in the Tantra w ine-drinking is a means of spiritual perfection. If that were really so, says the text, all the low types of men that are addicted to drink would have reached the suprem e state. Note the word pamarah, low creatures, used to describe those that take to the intoxicating drink. One who aim s high can never resort to this type of drink which w eakens and ultim ately breaks the will which is the fulcrum of all determ ination and effort of man. It is a delusion to think that the sense of abandonm ent that com es over the senses on taking alcohol can be a means or a foretaste of the real freedom of the soul. A ctually it is a precursor of the disintegration of the centralising pow er of will.

W ORSHIP (I)

W orship with the instruction o f the Guru, (6.5) TO worship is to commune with the Deity. To take and follow a set of procedure of rituals by oneself is not the way to do it. One must first receive the initiation, the authority to hold com m union with the Guru. For the Guru is one who has realised in himself, in w hatever measure, the reality of the Deity and can put others in relation to that Deity by means of his tapaspower. W hen he initiates, he im plants this connecting power in the being of the disciple and the outer ritual is only a physical support to the repeated affirm ation and building up of this relation. W ithout this authorisation and charge from the Guru, mere ritualistic w orship is ineffective.

W ORSHIP (II)

W orship the S ri Chakra by uniting the Mantra. (6.9) TO worship by m echanically repeating the prescribed M antras is no true worship. The Mantra is the sound-body of the Deity, Each Deity has its Mantra. To reach the D eity the m ost natural way is to approach through the M antra that is its sound-form . And that can be done not by sim ply uttering the letters that constitute the Mantra, but by joining, yoga, one’s consciousness to the Idea, the Truth that is ensouled in the Mantra, By thinking upon the Idea in the Mantra, by dwelling upon it in the consciousness, and constantly affirm ing it in oneself w hile repeating the Mantra, one im bibes the vibrations of the Deity and moves closer and closer to it. This growing com m union leading to an eventual union is the object of worship.

W O RSHIP (III)

Set aside the faded petals o f Ignorance and worship with the consciousness o f ‘He and I'. (9.42) W HILE w orshipping the Divine do not offer to him the state flowers of thy desires, passions, ignorant m ovements. Throw them behind thee and realise that thou art another, not a creature of Ignorance. Know it in thy heart that thou art none other than He, the Divine, affirm this truth in thy consciousness and in this feeling of identity offer thy worship. So with thou grew into the likeness of thy ideal.

W O RSHIP (IV)

Arouse the soul-force to its full potency and satisfy the Deities in the body. (6.96) THE body of man is conceived to be an m iniature universe in itself. The various cosm ic Deities occupy appropriate stations in the various limbs of the body. They are to be awakened and activised to participate in the worship. And the means to do it is to arouse the innate pow er of the soul which is for the most part inactive and behind the veil. The Shakti lying dorm ant is to be aroused by concentration and evocation with the aid of the M antra and directed upw ards where She meets the Lord seated in the sahasrara and the show er of Bliss ensues. T he Deities presiding over the several limbs of the body share in this celestial downpour, becom e contented and join the w hole m ovem ent of worship.

W O RSHIP (V)

W orship with exclusive concentration. (6.71) W O RSHIP is not a m echanical duty to be som ehow completed. The invocation of the Divinity, its reception, adoration, self-surrender and finally, the term ination of the m eeting, are parts of a soul-process of growth into godhood and they call for all the attention and concentration of the mind that the practitioner is capable of. If the hands participate in the ritual w ithout the proper consciousness in them, if the mouth merely parrots the form ulas w ithout the mind and the heart dwelling upon the sense in them if one is only bodily present on the scene of w orship w hile the mind wanders elsew here, then the purpose of w orship is not served. Not only the mind but all the faculties of the being must learn to converge on the object of worship.

W ORSHIP (VI)

If, fickle-m inded, you c a ll one D eity a n d worship another, you receive the curses o f both. (6.91) BEFORE one undertakes w orship and invokes a Deity, one m ust be firm in one’s faith in that Deity. If, in the absence of such faith, one changes the object of the Cal) in the course of the upasana, prefers another Deity losing faith in the one already invoked, then one offends both. The firs t Deity is called but left unattended; the second is offered w orship that has been already dedicated in spirit and tasted in part by another. It is disrespect to both.

YANTRA

/4s the body is to the juva, as o il is to the tamp, so is yantra the established seat o f a ll the Deities. (6.87) THE Deity needs a physical nodus to function in the physical world. And that need is provided by the Yantra which is a diagram m atic form corresponding to the configuration of the forces that accom pany the m anifestation of the Deity on its own plane. W hen this figure — revealed to the vision of the Seer in his tapasya — is drawn and concentrated upon, it recreates, as it were, the very conditions in which the Deity becam e m anifest originally and the Deity is moved to m anifest in the Yantra. Thus the Yantra is more than a symbol. It is the body of the Deity.

YANTRA AND MANTRA

The Yantra is enso ule d by the Mantra, and the D eity is in the form o f the Mantra. {6.85) W ORSHIP of the Yantra is the sam e as w orship of the Deity. For each Yantra is the form -pattern of a particular Deity. It represents diagram m atically the configuration of the lines of m anifestation of the Deity. T he soul of the Yantra — w hat gives life to it — is the M antra that is used to consecrate and energies it. And this M antra again, is the sound-pattern of the Deity. Each Deity has its characteristic sound-vibrations and they constitute its sound body w hich is revealed to the audition of the Seer in the form of the Mantra.

YOGA

The union o f the jiva and the S elf is Yoga.

(9.30) THE being of man is one in its essence with the Divine Self w hich bases and supports all life. But it is not aware of this divine origin and character because it is involved in the operations of Nature in Ignorance. By aw akening to this truth of him self and by the adoption of a psychological and spirituai discipfine, it is possible for man to disengage him self from his m any-sided involvem ent in the life of Ignorance, increase the awareness of his true nature, gradually grow into the consciousness of the Self w ithin and eventually realise his identity with it. This union — and the means to it — is Yoga.

YOGIN (I)

The yogin should regularly perform sandhya without mantra and water, auste rity without puja and fire-sacrificial, worship without cerem onies, (9.39)

THE yogin does not need to undergo all the ritualistic exercise that the ordinary man does to gain com m union with the Divine. But he continues the modes of com m union though he dispenses with the active supports which are no longer necessary in his stage of development. The yogin dwells in his consciousness on the Divine at peak periods. He undergoes continuous seif-disciplining of the mind, life and body. His being flow s in adoration towards the Divine, even in submission and self-consecration. Meditation, concentration of w ill, adoration of the Divine, are integral parts of his effort.

Chapter-7

GLOSSARY

Chapter-7

T h e vast Tantra literature contains a large num ber of technical term s and words which are not com m only used. Here we have noted only such words as are often necessary for the study of Tantras. For the convenience of those who are interested only in the scientific elements in Tantra, we have given a separate list containing exclusively the scientific term s, based m ainly on the Ras&rnava.

In English A lphabetical Order Abhtcara A rite designed to harm others. Saradatilaka, Saktisamgama, A bh iseka Consecration of the Tantric devotee who has holy water sprinkled over him. It is of two broad kinds : Saktabhiseka and Purnabhiseka. Saradatilaka (Raghavabhatta's comm, tv, 1). Pranatosini. Saktisamgama, Acara Rules of conduct as means of spiritual attainm ent. There are generally seven kinds of such rules; e.g., Veda, Vaisnava, Saiva, Daksina, Vadma, Siddhanta. Kaula. These are com prised in two main categories, viz., Varna and Daksina. Kaulam arga-rahasya, Pranatosini, Matrkabheda,

Adhara Literally, receptacle. The Cakra (q.v.), supposed to exist in the lowest extrem ity of the spinal cord, is called Muladhara. Nilatantra, Adhah-amnaya One of the six geographical divisions presided over by B uddhist and Jain deities, V agisvari, Vajrayogini, N airrtesvari, etc. Pranatosini, S aktis mgama, Sundari, Advas’ofhana Procedure of purifying the body consisting of six adhvas, viz., varna, pada. mantra, kala, tattva, and bhuvana. Saradatiiaka {R aghavabhatta’s comm, on it), Adya Sakti

-

Prim eval energy conceived as a goodess. Aghamarsana Literally meaning the wiping off of the sin from the body. It is done by sprinkling water on different parts of the body. Tantrasara of Krsnananda (on authority of M alinitantra, Aghata Pranayama. Aghora (1)

A form of Siva, black and fierce, supposed to preside over the Southern region. Pranatosini, (on authority of N irvana-tantra).

(2)

Name of a Siva sect resorting to Vamacara.

S aktisam gam a, Tara, (3)

. One of the broad divisions of Tantric acaras, as distinct from yoya.

Agneya-varna Letters connected with the elem ent of fire. These are from Ya to Ksa in order. S aradatilaka (R aghavabhatta’s comm, on it), Ajapa

.

A form of effortless m editation, The sounds /iam and sah, arising autom atically due to the movem ent of breath, constitute this mantra. This autom atic form ation of the ham sa-m antra takes place in muladhara, anahata and ajfiacakras. Ajapa is twofold, secret and open. The latter is sub-divided into two categories, sound and sight. Gheranda, Saradatilaka, XiV.91 (R aghavabhaita’s comm, on it).

Ajna-cakra The nerve-plexus between the eyebrows. Looking like a tw o-petalled white lotus, it is sym bolised by the letters Ha and Ksa. Satcakranirnpana, Aksamala A rosary of beasds made of Rudraksa, crystals, etc. A ku la Siva aspect of Sakti. Tantraloka, Ali Spirituous liquor used in Tantric worship.' Alidha A posture in which the right leg is stretched forward and the left is slightly bent.

Amnaya Zone of Tantric culture, five or six in number. Kularnava, Saktisam gam a, Sundari, V. Anahata (1)

A nerve-plexus (Cakra) in the region of the heart, supposed to look like a tw elve-petalled red lotus.

(2)

Name of a particular sound without anything being stuck.

Anavasthollasa The last stage of spiritual progress, according to some Tantric schools. Parasurama- kalpasutra, A n a v i d ik s a A form of Tantric initiation in w hich mantra, arcana, asana nyasa, dhyana and various articles of worship are required. It is of various kinds, e.g.. Sparsn, Vaciki, etc. Saradatiiaka, V. 127-40 (R aghavabhatta’s com m , on it), Pranatosini, Anganyasa A method of feeling the limbs in a Tantric rite. It is of five or six kinds. The centres are heart, head, protective sym bol, eyes and intestine. Nilatantra, Antardasara Internal body of mystic diagrams. Inner shade of the flam es of Cakras, called Bindu, Trikona and Astakona. M anifest ray of the Navatikona or Navayonicakra consisting of nine triangles. Kam akalavilasa, 30; Nityasoda-sikarnava,

Antaryaga Mental worship in which the Pancatattvas are conceived as abstract and not tangible things Mahanirvana, G autam iya Tantra, Gandharva Tantra, A nuka tp a Substitute, e.g., coconut w ater for wine. Apyayana Processing of a mantra. Krsnananda’s Tantrasara, Arm bha-uilasa First stage of spiritual attainm ent. Paras 'uramakalpa, Ardhaparyanka A sitting posture in which both the fegs are on the same pedestal, one knee being bent and the other raised. Arka : Jnana-sakti, Asam prajnata Sam adhi See Samadhi. Asana Posture as an accessory of yoga. Astadala-padma Eight-petafled lotus conceived as a sym bol in the making of Cakras inside and outside human body as also in diagram s. The petals are stated to; contain the letters KA, CA, TA, TA, PA, YA, SA, LA. A stam a trka Eight M other-goddesses supposed to reside in the Visnurekhaoi Bhupura-yantra, N ityasodasi-karnava, !.

169 71 -

.

Astapasa Eight bonds of human existence, viz., ghm a (hatred), lajja (sham e), bhaya (fear), sanka (apprehension), jugupsa (aversion or reproach), kula (pedigree), sila (conduct), ja ti, (birth or caste). A stasiddhi See S iddhi A stra : Same as A strabija (q.v), Artrabija Syllabe Phat. ■

Nilatantra,

-

Asvakrantd The vast tract of land extending from the Vindhya hills to the great ocean. In the M ahasiddhasaratantra, its w estern boundary is the river Karatoya in Dinajpur district of W est Bengal, and the eastern boundary is in Yavadvipa or Java. According to some authorities it extends from above hill to the west, com prising Persia, Egypt and Rhodesia. It is one of the three tracts into which India is divided in certain Tantras. Avadhuta

(1)

dvaita-jn&na-vihino yah sarva-bhuta-hite ratah / tyakta-vam &sram ah santah papa-lesa-paran mukha h / / avalipta na ku tra pi dhutapapah sadaiva h i / avadhutah sa vijneyas-tatkrte cina-sadhanam / / A T an tric devotee of a very high order.

An Avadhuta of the highest grade is called Kulavadhuta. A vadhutas are divided into two classes : Householders and recluses. Kularnava, Pranatosini, Mahanirvana, Name of a nerve,

(2)

Avadhuti The central nerve, according to Buddhists, corresponding to S usum na of Hindu Tantra. Avaranadevata Also called Yogini, presiding over nine Cakras called Prakata, Guptas, etc., which are different from the wellknown Satcakras. A ityasodasikarna va, (Setubandha Comm.),

Avidya False knowledge, nescience, Moha. Avira Tantric disciple belonging to the probationary stages of ararnbha, taruna, yauvana and praudha, Parasuram akatpa-sutram , (Ram esvara's Comm.).

Avrti Avarana, Veil of delusion. Avyakta Unm anifested. Denotes Prakrti (q.v.). Bahirdasara External appearance of the m ystic diagram s intended to represent five gross and five subtle elem ents. These elem ents are sym bolised by ten letters beginning with Ka.

The ten triangles, representing the theme, are supposed to be p re sid e d o ve r by ten g o d d e sse s, ca lle d Kulakaulayogini. NHyasodasikarna va, Banalinga A form of Siva-phalius, supposed to reside in the triangle of A nahata -cakra. Bhairava Paramasiva Bhairavi Cakra A ritual in w hich Pahcatattvas are used. In it, males and fem ales participate and indulge in drinking and sexual intercourse. Mahanirvana, Kaula vati-nim aya, Kularnava, B hairavi Mudra It is that condition when everything is withdrawn into a person in the shape of his soul. Bharat) Same as Visuddha (q.v.). Bhumisparsa A mudra (q.v.) in w hich the palm of the right hand is turned inward, and the fingers outstretched with the tips of fingers touching the ground. Bhupura A four-cornered figure with four doors and a triangle within. Gandharva Tantra, N itya sodasikarna va,

Bhutapsarana W arding off evil spirits and disturbances by means of mantras, Saradatiiaka, (R aghava’s com m .). Krsnananda’s Tantrasara, Bhatasuddhi Part ot a rite in which the five bhutas or elem ents of the body are purified. Nilatantra, Bija (1)

Mystic syllables like Hrim, Hum, etc.

(2)

Semen.

(3)

Cidatman,

Bindu (1)

One dot represents undivided m anifestation of Siva.

(2)

Double dot ( Visarga) represents Sakti.

(3)

According to Saivas, an evolute of Nada.

(4)

in Kashm ir-Saivism , one of the ten Vidya-tattavas.

(5)

prana. According to som e, it has three form s, Prakas'a (s ta tic ), Vim arsa (k in e tic ) and P ra k a s ’a-V im arsa (com bination of both). Saradatiiaka, Tantraloka, Prapancasara, Kam akalavilasa, (C idvalli).

Brahmadvara The passage through which Kundalini (q.v.) moves.

Brahm agranthi One of the three knots in the Muladhara-cakra. Nilatantra Brahmandi Same as Susum na (q.v.). Brahm apura : Hum an body. Brahmarandhra An aperture in the crown of the head, through which the soul or vital breath is supposed to escape on its leaving the body. Brahm avartm an : Same as Susum na (q.v.). Cakra (a)

The six m ystical circles or nerve-plexuses, supposed to exist w ithin the body from the low er extrem ity of the spinal cord up to the head. The circles in the ascending order are : Muladhara, Svadhisthana, Manipura, Anahata, Visuddha, Ajna. The Sahasrara-padma (1000-petalled lotus) is supposed to be located w ithin the crown of the head.

(b)

Designation of an assem bly of Tantric devotees for certain rites, e.g., Bhairavi Cakra.

(c)

Endless rotation of Sakti.

(d)

Yantra or mystic diagram, e.g., Trikonacakra, Astakonacakra. See Satcakranirupana.

Cakrapuja A Tantric w orship in the com pany of some tantric devotees under the leadership of the Guru. Nilatantra, Cakrabheda Literally, penetration of Cakras. Manifestation or activation

w hich is necessary for keeping the body fit and for attainm ent of Siddhis. A T a n tric SAdhanA. C aksusi diksa A form of initiation in w hich the Guru initiates his disciple by a more glance. Kularnava, S aradatiiaka, (RSghava's com m .). C andra A Vam acari sect. Sa/rf/samgama, Tara, Candrakald Sym bol of cresent moon supposed to exist on the crow n of the goodess, from w hich nectar is believed to exude. Mahanirvana, Candranadi A nother nam e of Ida (q.v.), supposed to represent Sakti in the form of the moon. S atcakranirupana, I. Cara mala R osary of Rudraksa, crystal, etc., fo r Japa or muttering the nam e of god. Krsnan&nda's Tantrasara, Caturdasara A diagram constituted by 14 triangles each of w hich is presided over by a goddess. Such goddesses are called S am prad^-ya-yoginis. It is believed to lead to the acquisition of Isitva, one o f the S iddhis (q.v.).

Nity&sodasikam a va, Gandharvatantra, Caturvimsatitattva 24 fundam ental things also recognised in Tantra. These are five gross elem ents, five subtle elem ents, five sensory organs, five m otor organs, mind, intellect., egotism , prim ordial substance (prakrti). Catuskuta A particular arrangem ent of letters for use in the cult of Srividya. Krsnananda's Tantrasara, Chotika Syllable Phat. Cinacara A mode of Kaulacara, Taiatantra, Citrini Name of a nerve, also called Brahm a-n&di. Som etim es regarded as one of the three constituents of Susum na (q.v.); often identified with Susumna. Pranatosini, Cudacakra A kind of spiritual exercise for Vira type of devotees. It involves Laya-yoga {q.v.). D akini A class of m inor deities associated with Parvati, C hinna-m asta, etc. Supposed to be the presiding deity of Muladh&ra. Pranatosini Krsnananda’s Tantrasara,

Sa tcakranirupana, Daksinacara O rthodox way of spiritual attainm ent without Pancamakara in conform ity with Veda, Smrti and Purana. Vedacara, Vaisnavacara and S aivacara are included in it. Daksinamarga Same as DaksinacAra (q.v.). Daksinasrotatantra Tantras belonging to the southern current, viz,, Yoginijala, Yoginihrdaya, M antra-m alini, Aghoresi, Kriaghoresvars, Lakinikaipa, Marici, M aham arici. Damara It denotes uproar, affray, riot, the bustle and confusion of festivity or strife. It stands for a class of Tantras, stated to have been narrated by Siva. Dasasamskara See Samskara. Dasamahavidya Ten tantric goddesses : Kali, Tara, Sodasi, Bhuvanesvari, Bhairavi, Chinnam asta, Dhumavati, Vagala, Matangi, Kam ala. Pranatosini, Dehasadhana Same as Kayasadhana (q.v.) Devacakra A kind of Cakra ritual. Devicakra Same as Cakra (q.v.). Devyastra The mystic syllables H R IM PHAT

NUatantra, II. 7. Dharanayantra A diagram usually used as an am ulet. It is drawn on a leaf, and dedicated to a deity. Krsnananda’s Tantrasara, Saktisam gam a, Tara, L. Dharani P rotective spell used by Tantric Buddhists. D h a tu sa kti D esignation ol Dakini, R akini, etc., the deities of Cakras.

presiding

Dhyana M editation on a deity. Basic elem ent in Tantric Sadhana and an accessory of Yoga. D igam bara (1)

A naked order of Avadhutas (q.v.) having the quality of Siva.

{2)

A Vam acari sect. Pranatosini, VII. 7, Saundaryalahari, (Laksm i com m .).

Diksa Initiation, According to Visvasara Tantra, it is of four kinds, viz., Kriyavat), Kalavati, Varnamayiand vedhamayi. Pranatosini, According to K ularnava it is sevenfold, viz., Kriya, Vama, Kala, Sparsa, Vak, D rk and M anas a. Each of these is subdivided. According to Rudrayam ala, it is of three form s, viz., Anavi, S akti and Sam bhavi.

Pranatosini, O ther types are Karma, Pancayatana and Ekamantra, etc. Dipana Processing of mantra. Krsnananda's Tantrasara, D ivya-bhava The highest spiritual attainm ent of a Tantric devotee, D ivyacakra Name of a Cakra ritual, in which the Pancatattvas are used, meant for those who have made considerable spiritual progress. Mahanirvana, D ivya m u d ra Same as Khecarim udra (q.v.). D ivyatattva A category of Paficatattva (q.v.). D ivyaugha A line of succession of Tantric gurus. Syamarahasya, (quotation from Bhavacudam ani). Drk-diksa Same as C aksusi diksa. (q.v.). Duti Same as Lata (q.v.). Dutiyaga Ritual union of a T a ntric devotee with his female partner. Her organ is fancied as sacrificial fire into which the semen of the male partner, conceived as

clarified butter, is offered. Parasurtim a-kalpasutra, E ka lin g a A field or a place in which (up to five krosas) there is but one S ivalinga; designation of a S ivalinga at such a place. Nilatantra, Gajakranta Same as A svakrknta (q.v.). Gandhastaka Eight fragrant substances taken together and used as substitute fo r wine of three kinds — S akti-sam bandhi, S ivasam bandhi and Visnusambandhi. Sarad&titaka, Gauda Sam pradaya A sect of Tantric devotees belonging to eastern India and following Vama.ca.ra. It depends entirely on Pancatattva (q.v.), and advocates the unity of devata, guru and m antra as m anifestation of the energy of the Great G oddess. Purascaryarnava, Saktisam gam a, Sundari, Gauripatta Base upholding Sivalinga. Looking like the female organ, it is also called yoni, Gayatri The basic m antra of an initiated dvija. Grhavadhuta An Avadhuta (q.v.) leading the life of a householder, Pranatosini,

Gunaspanda Q ualities of Sattva, etc. Guptatarayogini Designation of goddesses who are Avaranadevatas (q.v.). Gandharvantantra, Gupti Keeping the mantra secret. Krsnananda’s Tantrasara, Gurubija Letters H, S, KH, M, L, V, R, Y, Um. Hadividya, Hadim ata Vidya, denoting knowledge, m antra o r deity, em anating from Kam araja bija. A school named after Ha, the sym bol of Siva, and influential in Kerala and Kashmir. Saktisam gam a, Tara, Hakini Presiding deity of the A jna-cakra (q.v.), conceived as stx-faced and white in com plexion, Sa tcakranirupana. Hamsa (1)

Supreme Soul, Brahman.

(2)

A sym bolic m antra involving inhalation (ham) and exhalation (sa) of breath. Same as Ajapa (q.v.). Regarded as Para-m am antra. It is of two kinds, Vyakta (m anifest) and Gupta (hidden). Ham is the sym bol of Bindu (Purusa, Male Principle of Creation, and Sah of Visarga) (Prakrti, Female Principle).

Sa tcakranirupana, (O bservations of Kalicarana). Hamsa-mantra Also called Ajapa-mantra. Name of the mantra, consisting of ham and sah sym bolism , fo r the awakening of K undalini (q.v.). Hamsapitha Region of Hamsa, supposed to exist within Sahasaras (q.v.). Indicated by A -KA-TH A triangle, and marked by letters HA-LA-KSA. In it, the devotee should meditate on guru as identical with Siva. Padukapancaka, I (Kalicarana's Comm.). Hardhakala (1)

Sex-organ drawn on mystic diagram s. Also known as Ham sapada or Yoni.

(2)

Wave of bliss resulting from Siva-Sakti union.

Hathayoga A kind of forced yoga or abstract m editation perform ed with great self-m ortification, such as standing on one leg. tn it, the mind is forced to withdraw from external objects. In the Yogas}khopanisad (I-33), it is described as the unity of the sun (Ha) and the moon ( Tha). In the H athayoga-pradipika (1.10), it is regarded as the source of all kinds of Yoga. Havisya Food prepared with rice that has been dried in the sun. Nilatantra,

Homa A rite in which oblation is poured into fire. It is of various kinds, e.g., Sthula (gross), Siiksm a (subtle), Para (transcedental), Bahya (external), Antara (internal), N igraha (harm ful act), Saumya (beneficial), etc. Matrkabheda, Tantrar&ja, Krsnananda’s Tantrasara, Sarad&tilaka, Tarabhakti-sudharnava, Nilatantra, Hotri diksa A type of initiation in which the guru perform s homa for purifying the six quarters.. Saradatilaka, Hsien (Chinese) Im m ortality Hrilekha The Bija Hrim. Nilatantra, Ida One of the fourteen main nerves. Symbol of the moon, it is on the left of the spinal cord. Supposed to be of white colour. Satcakranirupana, I. Id d h i (fro m R d d h i) M iraculous power stated in Buddhist texts like the Brahma-jala-sutta, Cullavagga,

11m (Arabic) According to Sufis, knowledge gathered from experience.

Indrayoni A nerve-plexus between Visuddha and Ajna Cakras. Indu : K riyasakti. Indubija Dram. Nilatantra, Isitva A kind of S iddhi (q.v).

Istamantra The m antra taught by one’s guru.

Itaralinga A form of Siva-linga. Saradatiiaka, IV. Japa M uttering or repeating a mantra, or the name of a deity. Kularna va, Saktisam gam a, Tara, Gandha rvantantra, It is of three kinds, viz., Vyakta (expressed), Avyakta (unexpressed), Suksma (subtle), also called, respectively, Vacika, Upamsu and Manasa. Jatakusuma M enstrual blood of a woman. Nilatantra, Jatasutaka Newely born child. M antra is conceived during initiation

as a new ely born child. Saktisam gam a, Tara,

Jivana Processing a mantra. Krsnananda’s Tantrasara, Jivanm ukti Liberation in life. Jivasakti Name of Cundalini, the vital energy within the body. Tantraraja Tantra, Jfianahoma Homa perform ed in internal worship. Pranatosini, {Q uotation from Nityatantra). Jyestha A destructive Sakti by w hich Sivahood of extrem ely enlightened persons is obstructed. Jyotirdhyana M editation on the Self, believed to reside in K undalini (q.v.) in the form of light. Also called Tejodhyana.

Kadaimata A principal Tantric school with Ka as its sym bol. Texts in glorification of M ahatripurasundari, especially those describing the mode of Her w orship, etc., are known chiefly under two divisions,one of which is Madhumatimata or Kadimata. The Tantraraja, Matrkarnava, Tripurarnava and Yoginihrdaya come under this class, Saktisam gam a, Tara

Do, Kali. Kadividya (Kridimata) Knowledge deriving its name from the initial letter of VAgshava Bija (q.v.). SAradAtilaka, Kahadi mata One of the three main Tantric doctrines. Saktisam gam a, Tara, Kdkini (1)

Presiding deity of the Anahata Cakra (q.v.), conceived as. yellow and residing within a tw elve-petalled red lotus. Satcakranirupana,

(2)

KA is called KAkinl Bija.

Kalci (1)

Aspect of the G reat M other Goddess, sym bolically represented by vam a or letter. 38 Kalas are supposed to have em anated from the three groups of letters, called Saumya, Saura and A gneya. PrapancasAra, Saradatiiaka, According to another tradition, 50 Kalas em anated from the five constituents of Pranava (O m kara}, viz., A, U, MA, Bindu, NAda. SAradAtilaka,

(2)

P rakrti, Sakti, M£yd. SAradA tilaka, PrapancasAra,

(3)

Letters from A to K SA.

(4)

NAda.

Kalacakra A m inor nerve-cycle above Visuddha Cakra (q.v.) but below the Ajffacakra (q.v.). Also known as Lalanacakra, it denotes the wheel of time and the chief deity of T antric B uddhists’ Kalacakrayana. Kala (Vat'i) diksa A form of initiation in which the guru locates the five Kalas, called Nivrtti, Pratistha, Vidhya, S anti and ■Santyatita in different parts of the body of the disciple and anoints him. Kalamukha A Vcimachari Saiva sect, much sim ilar of Kapalikas, They are known to have dwelt in South India. Kalamurti Fram entary form of the figure of Sakti. Sakti of any deity is divided into sixteen parts (Kala). G arland o f Letters, Kalanyasa Perception of the deity in different parts of the body of the fem ale partner of the devotee. Krsn^nanda’s Tantrasara, Kalibija The syllable Krim. Kalimata Texts in glorification of M ahatripurasundari, especially those describing the mode of her worship, etc., are known chiefly under two divisions, one of which is the Kalim ata or Malinimata. Kamabija The syllables Klim, Krom, etc.

Kamakala (1)

Sexual art.

(2)

Im agined as M ahatripurasundari, it is of the nature of Cit (consciousness), Ananda (bliss), iccha (will), Jnana (knowledge) and Kriya (action). It is supposed to be in a triangle within the Candram andata of the Sahasrarapadma (q.v.). It is regarded as a com bination of the three Bindus of Ravi, A gni and Soma. In some Tantras, Kama is the equilibrium of Prakasa (static) and Vimarsa (dynam ic) S akti of Siva. Nitya sodasikarnava, (Setubandha com m .). Satcakranirupana, (O bservations of Kalicarana). Kam akalavilasa, C idvalli (com m .).

Kamamandira House for union with Sakti. Nilatantra, Kam arajabija Designation of letters HA, SA, KA, HA, LA, HRAN, each sym bolising an aspect of Sakti or Vidya. Saradatiiaka, Kam esibija or Kam abija The syllable Klim or Klhrim. Kamika Name of the seat for Kam ya Japa or the m uttering of a m antra name of a deity fo r a special purpose. Made of the skin of deer, tiger or ram or cane. Purascaryarnava, Kaficuka : Pasa, evil, Maya, etc.

Kapafika An extrem ist Saiva resorting to the cult of Sakti, and drinking wine in human skulls. S aktisam gam a, Kali, Karamala The hand used as a rosary. K rsnananda’s Tantrasara, N ilatantra, Karam kini Mudra According to those, who have attained perfect knowledge, it is a mental state when the body of the five elem ents rests in the great firm am ent, and the world appears to be like a corpse and devoid of all actions. Karana In astronom y it is the name given to half of a tithi. Karana W ine used in T antric rituals. The word means caused. Such, wine is supposed to be the cause of knowledge of dharm a, artha, kama, and moksa. Pranatosini.. Karanyasa Part of a rite in w hich the hand is placed in a particular position. In it, the fingers and the reverse of the palm are used to invoke deities in the form of letters. Krsnananda’s Tantrasara, Nilatantra, Kartari A m antra of two letters. Tantraraja, Kartrika A kind of Astra (q.v.) or weapon which is seen in the

land of Adya-Sakti. Nitatantra. Kasm ira Sam pradaya Tantric devotees ol Kashmir. S aktisam gam a, Sundari, Purascarya rna va, Kaula One who perform s Tantric rites with five Makaras, i.e., follows Kuiacara. Kaulas are divided into many sects, e.g., Kapalika, Ksapanaka, Digambara. Nilatantra,

Kaulamarga A way of spiritual exercise (acara) confined within the spiritual lineage of a particular group (Kuia). In it, the devotee w orships with the Pancamakaras. It is of two kinds, w et and dry. Kaulama rga- rahasya, Nirvana-tantra, Kularnava, Rudrayam ala, Uttara, Kaulajnananirnaya, Mahanirvana, Kaula vaiinim aya, Pranatosini, Krsnananda’s Tantrasara, W arning against abuse of Kaulam arga, Parasuram aKalpa-sutra, Mahanirvana,

Kaulika Same as Kaula (w. v.). One who follow s the Kula or Kaula mode of Sadhana, N irvanatantra, XI. Kularnava, ’ Nilatantra,

Kaulika Sakti Same as K hecari S akti (q.v.). Kaulika Siddhi M oksa according to K ulam ata of Kashair Saivism . Paratrim sika,

Kaulini Same as K undalini (q.v.), Kavaca Prayer w ith certain m ystic syllables supposed to protect the devotee as an arm our protects the body. Protective spell. Syamarahasya, Kerala Sam pradaya A T antric secft w hose followers are spread over 19 countries from to the sea.

Aryavarta

Saktisam gam a, Kali, Siddhanta-samgraha. P u ra s’caryarnava, Khapuspa M enstrual blood. Khecari Mudra A Yogic posture which leads to spiritual attainm ent, and enables a person to overcom e disease and death. By this m udra m ovem ent on the outskirts of the sky of Cit

becom es possible. Gheranda, K h e ca ri S akti Kha means Brahman, The power, w hich moves as the kinetic energy of Brahman, is called Khecari, Though one, it is m anifested in various form s. Paratrimsika, Kilaka Literally a sm all stick, It is a kind of Nyasa (q.v.). Nilatantra, Krsnananda’s Tantrasara, Kosa Sheath. The Human body is supposed to consist of the five sheaths as follow s : Annam aya, Pr&nam aya, Anandamaya.

M anom aya,

Vijnanam aya,

K ram adriksa A type of initiation to the m antras of Kali, Tara and Tripurasundari, m eant for certain special kinds of devotees. Pranatosini, Kramamata A Tantric system of Kashmir, dealt with in Abhinavagupta’s K ram akeli and Kram a-stotra. It is tw ofold according as it relates to Saivism and Saktism. TantrAloka,

Kriyasakti Three kinds of mystic power, viz., M aojavitva (having

speed like mind), K&marupitva (assuming forms at will), Vikaranadha-rm itva (infinite mental pow er to consum e and transm it). Kriyavati diksa A form of initiation in which many rituals are perform ed, and the guru santifies the disciple's body; inculcates his own consciousness into the disciple. Pr&natosini, K riya yog a A kind of yogic exercise, S a k tis a m g a m a , Sundari, Krodhani Mudra According to those, w ho have achieved success in m antra, it means that w hich is contained in the 24 tattvas. Krtya An evil goddess supposed to cause harm. Nilatantra, Kula (1)

Family and the mode of w orship handed down by the tradition of the family.

(2)

Tantric rite obtaining in a particular region with reference to a particular deity.

(3)

The Sastra which expounds the group of objects including the knower, the known and the knowledge or the w orshipper and the object of worship.

(4)

Body.

(5)

Adharacakra. C onstituents of the word are Ku (earth) and liyate (m erges).

(6)

Spiritual lineage from Param asiva to one’s own guru. Lalitasahasranam a, I

(Sa ubh& gyabha ska ra comm.). K u labha kta One who is devoted to a Kaulika Sadhaka. NHatantra, K ulacakra A kind of T a ntric assem ble.

rite in which several devotees

NHatantra, Kuiacara Same as Kaulam arga (q.v.). NHatantra, K u iadravya Same as Pancatattva (q.v.). Kaula valinirnaya, NHatantra, K u la d rs ti Sight of Kuladevi; K aulika's. Sight of the desired deity. NHatantra, K ulajana A devotee of the Kaulika class. NHatantra, K ulajna One who knows Kuiacara. Nilatantra, K u la jn a n a Know ledge of KulamArga. Parasurama-kalpasutra,

(R am esvara’s comm.). Kulakaulayogini Presiding goddesses of Cakras of the Bahir-dasara (q.v.) class. Gandharvatantra, Kulakundalini Same as Kundalini (q.v.). Kulamarga Same as Kaulam arga (q.v.) Kulamrta Nectar flowing down from the Candramandala within the head when Kundalini (q.v.) penetrates the six Cakras. Kulanayaka Best am ong the Kaulika Sadhakas, Heree Siva. Nilatantra, Kulapadma Six-petalled lotus w ithin Sahasr&ra (q.v.), Kulapatha The passage through which Kundalini (q.v.) ascends. S aundaryalahari, Kulaoujana W orship of the desired deity of a Kaula (q.v.). Nilatantra, Kulapuspa Flow ers like R akta-java (red China rose); here it means the m enstrual blood of a woman. Nilatantra, Kularasa S vayam bhu-kusum a or m enstrual blood of a woman.

NHatantra, K ulasam keta Technical m ysteries of K aulam arga (q.v.), e.g., Kramasanketa, Puja-sanketa, M antra-sanketa, etc. N ir uttara, Kularnava, Pa rasur&ma-kalpasutra (Ram esvara's com m .). K ulasastra Kularnava, Kaulava Ii - nirnaya, etc. NHatantra, K u la su n d ra Great Kaulika (q.v.). NHatantra, K u la su n d a ri Feminine gender of Kulasundara (q.v.). K ulatattva Same as Kuiadravya. K ulavadh uta See Avadhuta. K u la vid ya The m antra used by a Kaulika. NHatantra, K ufa-vrksa The follow ing trees regarded as sacred by Kautas : Slesm ataka, Karanjaka, Nimba, Asvattha, Kadamba Plaksa, Vata, Udumbara, Cinca. ' NHatantra,

Kulayosit Also called Kauiini, it is the name of K undalini (q.v.). Saundaryalahari (Laksm idhara’s com m .). K ullu ka Designation of a m antra recited before japa after the worship of Mahavidya. Nilatantra, Kulodaka Semen. Nilatantra, Kumbhaka A kind of Pranayam a in which the breath is held up. Nilatantra,

Kundagolodbhava ‘M enstrual blood, regarded as sacred for the Goddess. K undodbhava is the biood of a married woman, and G olod-bhava is of a widow'. N, N. Bhattacharya. Hist, o f Tantric Religion, p.443, The word Kunda, occurring in the M anusm rti, iii. 156, 158, 178, and Yajhavalkya-smrti, 1.10, 222, 224, has been interpreted as an illegitim ate issue of a Brahmin wom an, whose husband is alive, by another Brahmin male. The word Go/a, occuring in Manusmrti, III. 156, 174 and Yajnavalkya-sm rti, I. 10, 222, has been taken to denote an offspring of the clandestine union of a Brahm in widow and a Brahmin male.

Kundalini The serpent, sym bol of vital energy, supposed to coil

around the M uladhara (q.v.). Tantrar&ja, Gheranda, Satcakranirupana, Saradatiiaka, NHatantra, Pranatosini, Matrkabheda, Rudrayam&ta, Uttara Saundarya-lahari, (Laksm i-dhara). Kurcabija The m ystic syllable HUM. K u ru k u lla Letters, A, E. Laghima See Siddhi. L a kin i Presiding deity of M anipura Cakra (q.v.). Laksmi Name of bija Srim. NHatantra, Lalanacakra See Kalacakra, Lambikagra. Lambikagra A nerve-circle located above the Visuddha and below the Ajna. Also called Lalana or Kalacakra. Lata Sakti or woman with whom one should associate or

perform M aithuna as pari of a Tantric Pujet. Also called Duti.

t

Latasadhana Ritual involving. Pancamakara. Laya b h o g a n g a -vid h a n a Process of separating M alas or Pasas (q.v.) from the body. A part of S m arti diksa (q.v.). Saradatilaka, Purascarya rna va, L a ya s id d h iy o g a -s a m d d h i State of perfect bliss. In it, the devotee acquires spiritual power, and enjoys the pleasure like sexual enjoym ent leading to the realisation of identity with the Supreme Being. Gheranda, Layayoga A form of Hathayoga which destroys all m undane desires and leads to eternal bliss by bringing about the m erger of one's mind in the Suprem e Being. Lellhana Mudra According to Saktas, that w hich licks everything again and again. L in g a Male organ w orshipped as Siva-phaltus. L in g a p u s p a The flower, called R aktakaravi, used as a substitute for sexual union. Parasur&ma-kalpasutra,

Lopamudra Mantras, relating to SrividyA, consisting of 15 sym bolic letters. Krsnananda’s Tantrasara, Madhyama A kind of sound midway between Pasyanti (q.v.) and Vaikhari (q.v.). Connected with intellect. Represents equilibrium of Para and Pasyanti. Prapancasara, Kam akalavilasa, Lalit&sahasranama, (Saubhagyabhaskara). M a d h ya m a s ro ta T antra Tantras belonging to the middle current, viz., Vijaya, Nihsvasa, Svayam bhuva, Vatu la, Virabhadra, Raurava, M akuta and Viresa. M ahacakra A Cakra ritual in which one's mother, sister, daughter, daughter-in-law and wife are to be w orshipped as Pancasakti. N irtuttara, M ahdclnacctra, M ah a cin a kra m a Same as Cinacara (q.v.). M ahdhrada Pure Cidatman. Mah^TTidmsa Flesh of the follow ing creatures, regarded as sacred for offering to the deity : man, cow, ram, horse, buffalo, boar, goat, deer. Syamarahasya,

Krsnananda’s Tantrasara, Mahamudra (1)

A form of posture. Gheranda,

(2)

W om an in general.

(3}

Female organ.

Mahapasu An uninitiated person. N irt uttara, M ahasa m rajya -d iksa A form of initiation which is an essential prerequisite of Kaula Sadhana.

Mahasetu Designation of a m antra recited before japa after the w orship of a Mahavidya. H igher from of Setu (q.v.). N ilatantra, Mahavidya Ten Tantric goddesses whose narries vary in different texts. They are usually called Kali, Tara, Sodasi, Bhuvanesvari, Bhairavi, Chinnamasta, Dhumavari, Vagafk, M atangi, K am ala, Pranatosini, It is interesting to note that the term also denotes Kevalanvayihetu, i.e., a purely positive probans in logic or Nyayasastra (Vide Mahavidya - vida mbana of Vadindra, ed. M, R, Telang, Baroda, 1920). * Mahima A kind of s iddhi (q.v.). Maithuna Sexual intercourse, considered as one of the five

Makaras. Mahanirvana, Pranatosini, Mala Fetters causing rebirth and suffering of worldly existence. Threefold, viz., Anava, Karma and M ayiya. M alinim ata Same as Kalim ata (q.v.). M anasa diksa Same as M anodiksa (q.v.). Manavaugha A line or succession of Tantric gurus. Mandaia (1)

A period of 49 days. NHatantra,

(2}

A ritual Cakra in w hich the devotees, sitting with their female partners around the leader, indulge in the enjoym ent of five Makaras. Kaulavalinirnaya, Mahanirvana,

(3)

Diagrams like S arvato-bhadra, used in Tantric rituals.

Manipura A Cakra near the navel region, also called Nabhicakra. Conceived as a 10-petalled lotus of blue colour, each petal containing a letter. W ithin the lotus is conceived a triangle of the colour of the rising sun. The outer sides of the triangle are represented by three svastika sym bols. Satcakra-nirupana, NHatantra,,

Manodiksa A form of initiation m erely by the g u ru ’s thought and mental action. Kularnava, Manonmana Transcendental bliss coming out as a result of bhaktiyogasamadhi. Gheranda, Mantra G enerally incantation relating to a male deity. Mantra-adhva Blood to be purified for Sadhana. Adhva denotes a constituent of the body which is of six kinds, viz., Bhuvana (cerebral organ), M antra (biood and flesh), Pada and Varna (m uscles and vein), D hatu and Reta (bones and fluids). Saradatilaka, V. 24-25 (Raghavabhatta). Mantracaitanya C onsciousness, inherent in m antra, to be roused by exertion. Pranatosini, Gandharvatantra,

Man tray ana Name of T antric Buddhism . Mantri diksa A form of initiation in which the guru at first purifies him self and then conscerates his disciple. Saradatilaka, Pranatosini,

Manu Mantra. NHatantra, Marana The rite for killing. Marifat According to Sufis, knowledge obtained through divinegrace. M atr : Yogirii, Sakti Kala. M atrka : See Astam atrka. Matrkanyasa Perception of M atrkas (q.v.) in the form s of letters in different parts of the body. Twofold — Antarm atrkanyasa and Bahirm atrka-nyasa, Krsnananda’s Tantrasara, Matrkarna M atrkavarna; letter o f the alphabet. Na la tantra, Matrkavarna See M atrkarna.

'

Maya Name of Bija Hrim. NHatantra Mayabija Hrim, Naiatantra, Mayiya mala : Such a feeling as 'I', 'M ine'. Meru The bead in a rosary, through which the ends of the

thread pass before being tied in a knot. Nilatantra, Mudra (i)

Derived from root Mud, it literally means that which gives delight. Poses of hand or fingers used in worship, e.g., Matsya, Kurm a, Sam kha, etc. ■" The G heranda-sam hita m entions 20 M udras.

'

(ii)

Posture of the body at the tim e of yoga., e.g., A sviini Mudra.

(iii)

One of the five M akaras essential in Tantric Sadhana. It means fried or parched cereals, e.g., Yogini-tantra, or geom etrical figures.

(iv)

In Buddhist Tantra it denotes wom an. The Pragnopaya and S ekoddesatika (p. 56) take to mean a wom an with whom a T a ntric Yogin associates.

Mudravirya Condition o f K hecari (q.v.). M u kta -triv e n l Same as Ajna (q.v.). Mula (1)

Also called M uladhara (q.v.).

(2)

M ulam antra (q.v.).

M ulacakra Same as M uladhara (q.v.). M ilatantra, M uladhara The low est of the six C akaras (q.v.), supposed to be at the low est extrem ity of the spinal cord where Kundalini (q.v.) is supposed to reside.

Satcakranirupana, M u lam an tra The main or basic m antra im parted by one's spiritual preceptor at the tim e of initiation. M ula vid ya Same as M ulam antra (q.v.). NHatantra, M u rs id Guru or spiritual preceptor according to Sufis. N abhipa d m a Same as Manipura (q.v.). Satcakranirupana, Nada Sound. First vibration of Para Sakti expressing itself in creation. M anifestation of the consciousness of the Suprem e Being, revealed in sound. Saradatiiaka, I. 6ff. Sa tcakranirupana, (Kalicarana). Prapancasara, Nadi A rtery or vein in the body. Supposed to be 72,000 in number. Of these, 72 are the m ajor ones, of which again the three m ost im portant are Ida, Pingala, and Susumna. ’ Pranatosini, N akult Ha. N akulisa Ham.

N apu m sa ka m a ntra A m antra w hich is neither male (i.e., meant for deities) nor fem ale (i.e., m eant for fem ale deities). Saradatilaka, N apu m sa ka Varna Letters R and L. Saradatilaka, (Raghavabbatta). Naracamudra A hand-pose in which the tip of the right thum b is joined with the top mark of the right forefinger and then stretched out while other fingers are bent low. Nati Dancing wom an, Goddess (Sakti) supposed to dance in delight at the perform ance of rituals. Niruttara, Navacakra Nine Cakaras, of which five belonging to Sakti and pointing upward and four to Siva pointing downward, constituting the Sriyantra which is looked upon as the bodies of Siva and Sakti, joined together. Saundaryalahai, IX. (Laksm idhara’s comm.). Nityasodasikarnava, (Setubandha comm.). Navanada (1)

Nine N adas or special kinds of sound, supposed to reveai the nature of Kundalini. Kamakala vilasa, (Cidvalli).

(2)

Letters A, initial letter of each Varga, Ya, Sa and Ksa. Saundaryalahari, (Laksm idhara).

Nimesa Sakti W ill power, by which the concept of Sadasiva is characterised in Kashm ir Saivism . Isvarapra tyabhijna, Mirvikalpa Sam adhi Blissful state of mind in w hich the distinction o f the knower, knowledge and object of knowledge is obliterated. Nyasa (1)

A part of Tantric ritual, in which dities are placed (i.e., felt) on different limbs of the body. There are various types of Nyasa, e.g., M atrkanyasa (feeling M atrkas), Pitha-nyasa (feeling the holy resorts of Sakti), etc.

(2)

Subtle identification with Cakras. K rsnananda’s Tantrasara, NHatantra,

Odra-puspa Java flower. Also catted Japa. C hina rose. O dra was the name o f m odern O rissa. Perhaps, it was believed that this flow er originally used to grow in Orissa. Padmasana A sitting posture, in which the right foot is placed on the left thigh and vice versa. Pancabandhana Five fetters as a result of AWdya (false knowledge).

Pancabhuta Five gross elements, viz., Earth, Water, Fire, W ind and Ether. Pancagavya Five products of the cow, viz., cowdung, cow ’s urine, milk, curd and ghee. Nilatantra, Pancakala Five aspects of Sakti, viz., Nivrtti, Pratistha, Vidya, S anti and Santyatita, Saradatilaka, P ancakancuka Five im pure material elem ents, viz., Kala, Niyati, Kala, Vidya and Raga, w hich causes bondage of different kinds, Pahcakles’a Five letters, viz., Avidya, (false knoweldge), Asmita (egotism ), Raga (attachm ent), Dvesa (hatred) and A bhinivas'a (adherence). P a a ca kriya o r P aacakrtya Five actions of Sakti, viz., S rsti (C reation), S thiti (Preservation), Sam hara (D estruction), Troidhana (Disappearance), Anugraha (Favour), Tantratoka, Pancam akara Five things, whose nam es begin with the letters Ma, necessary for Tantric Sadhana. These are Madya,

Mamsa, Matsya, Mudra, Maithuna.

Pancamnaya Five Am nayas (zones) well-known for T antric culture. P a n ca m u n d i An a sana (seat), for T antric Sadhana, made with the severed heads of two Candalas, one jackal, one m onkey and one snake, Paacaratra Originally used, in Satapatha Brahmana, as an adjective of Purusam edha, it later came to be used as an independent word m eaning a sacrifice to be perform ed in live successive nights. The word has been interpreted in as many as eight different ways. (Vide K. D. Bharadvaj's paper ‘Pancaratra’ in A runa B ha rati, A. N. Jani Fet. Vol., pp. 59 ff.) The Pancaratra deals with philosophy, meditation, tempie architecture and iconography and some matters peculiar to the sect. Parica Sakti Mother, sister, daughter, daughter-in-law and preceptor's wife worshipped as five great Saktis. Niruttara, Panca Preta Brahma, Visnu, Rudra, Isa, Sadasiva, form ing the seat of Goddess, together called Panca Preta. Pancatanmatra Five subtle elem ents, viz., Sabda, Sparsa. Rupa, Rasa, Gandha, corresponding, respectively, to Sky or Ether, Wind, Fire, W ater and Earth. Pancanga-suddhi Fivefold purification, viz., atm a-suddhi, sthana-suddhi, m antra-suddhi, dravya-suddhi and deva-suddhi.

Pancatattva Same as Pancam akara (q.v.). Pancayatani diksa Initiation into the cults of Siva, Sakti, Visnu, Surya and Ganesa. Krsnananda's tantrasara, Pancopacra Five articles for worship, viz., gandha (sandal-paste and other fragrant substances), puspa (flower), dhupa (incense), dipa (lam p), naivedya (food offering), Purasca rya rnava, Parakiya W ife o f another person, som etim es taken by a devotee as his partner. Paralinga (1)

Im aginary male organ in term s of which the Bindu or vacuum in the Sahasrara triangle in conceived.

(2)

A type of Sivalinga.

Paramahamsa A devotee who has succeeded in Ham sa-m antra. Paramakula Same as A/na (q.v.), Param esthi Guru The fourth spiritual ancestor of the guru. Mahanirvana, Paramita Perfection, transcendental virtue. G enerally six or ten; viz.. Dama, Sila, Ksanti, Virya, Dhyana, Prajna. To these are, som etim es, added Satya, Adhi-sthana. Maitra, Upeksa.

Param udra Subtle form of Mudra. Tantraraja, Parapara Guru Third spiritual ancestor of the guru. Mahanirvana, Para Sakti (1)

Suprem e Goddess. An aspect of M other Goddess.

(2)

Female partner of the tantric Sadhaka. Saradatiiaka, 1.7 (Com m .). Nttya-sadasikarnava, MahanirvAna, V. 2. Kularnava, Satcakranirapana, L (Kaiicarana).

Pasa Same as Mala (q.v.). Pasu Anu. Jiva. That which is tied by p asas or fetters. A man in whom anim al propensities are predom inant. Regarded as the w eakest type of hum an beings. A low class of T antric devotees. Twofold — sabhava (influenced by knowledge) and vibhava (with a mark left by knowledge). A pasu may again be diksita (initiated) or adiksita (uninitiated). Pasupatasutra, KaulA valinirnaya, NHatantra, VIII, Pasubhava The attitude of a Pasu (q.v.).

Rudrayam ala, Uttara, Pasucakra A kind of Cakra ritual. N iruttara,

.

Pasu Sastra Tantras other than those belonging to the Kaula group. Pasvacara General name of Vedacara, Valsnavacara, Saivacara and Daksinacara. P asyanti Belonging to the region of the navel, it is the second stage of the developm ent of sound within the body. Prapancasara, Paustika A rite designed to cause prosperity. N ilatantra, XII. 26. P in d a b ra h m d n d a -m a rg a Passage of the ascent of K undalini (q.v.). Pingala O ne of the three principal arteries — rising from M ulAdhkra and reaching the right nostril. Possesses the characteristics of the Sun, it is also called Suryanadi. Saradatilaka, (Comm, of Raghava). Satcakranirupana I (Sam m ohana K alicarana’s com m .).

Tantra quoted

Pir (Persian) Guru or spiritual preceptor, according to Sufis.

in

Pranava The Vedic syllable Om. Pranayama Lit. the expansion of breath; a breathing exercise. It is of three kinds, viz., Puraka (inhalation), Kum bhaka (holding the breath), Recaka (exhalation), NHatantra, Pranatosini, Pratyahara Yogic process of withdraw ing the senses from their contact with external objects. Pratyalidha A sitting posture in w hich the shooter has the left knee advanced and the right leg slightly bent and retracted. NHatantra, P rth v ib ija The letters LA. Puraka A process of pranayam a (q.v.). Putha A holy place in w hich a limb of the severed body of Sati (S iva’s consort) is supposed to have fallen. NHatantra, Pitha means a place where a devotee of high order used to live or seat on which such a devotee attained Siddhi. G enerally 51 Pithas are recognised. Of these, quite a few are in Bengal or in neighboring areas.

P ith an yasa See Nyasa. P ith a s a k ti C ollective name of goddesses Iccha, Jnana, etc., each representing an aspect of Sakti. Syamarahasya, P radhan a-tattva Equilibrium of the felling of joy or Sorrow. P rakam ya A kind of S iddhi (q.v.). P rakrti (1)

Sakti, one's female partner in a Tantric rite.

(2)

Fem ale Principle of creation.

(3)

The Suprem e Sakti according to the Saktas. NHatantra,

P urascarana A Tantric rite designed to cause the potency of a mantra. It generally consists of ten parts, viz., japa, homa, tarpana, abhiseka, agham arsana, sury&rghya, jaipana, pranam a, puja, brahm a-nabhojana. In it, the person concerned has to take havisyanna (q.v.) and pahcagavya (q.v.). Kaula valinirnaya, NHatantra, It may consists ol five parts also, viz., Japa, Homa, Tarpana, Abhiseka, Brahm anabhojana. Krsnananda's Tantrasara, Purnabhiseka H ighest form of Abhiseka (q.v.). Purusa-Prakrti

Male and Female Principles of creation.

Puryastaka Five kinds, viz., Para (flowers made of jewels, etc.), A para (made with cut pieces of variegated cloth), Uttama (obtained from plants), M adhyam a (fruits), Adam a (leaves, water), P u tita A mantra in between two Bijas, one in the beginning, another at the end. Nilatantra, P u tikrta Same as putita (q.v.). Rahasya Yogini Eight presiding deities of the Astakona Cakra (q.v.). Gandharva, Rajacakra A form of Cakra worship. In it, mother, sister, daughter, dauther-in-law and preceptor’s wife are looked upon as Saktis. Niruttara, Rajani A special type of wom an recom m ended for being w orshipped in Tantric rituals. Niruttara-tantra, Rajayoga A form of yoga in which the mind autom atically merges in Brahman.

Pranatosini, Gheranda, Rambha Designation of a wom an of any of the four castes endowed with noble traits of character, em inently fit for Tantric rites. Niruttara-tantra, Rathakranta A vast stretch of land from the Vindhyas to Mahacina including Nepal. China was called M ahacina in the m edieval period.. Recaka A process of pranayam a (q.v.). R'ikta Name of a tith i of evil influence. Nilatantra, Rudragranthi A knot obstructing the ascent of K undalini (q.v.). Lalitasahasranama, {Saubhagyabhaskara comm.}. Sadi Vidya A branch of knowledge, so named after the initial letter of the S akti Bija. Sahaja (1)

The easiest and most natural way of spiritual exercise.

(2}

Ultimate reality according to the Sahajiyns or adherents of the Sahaja doctrine.

Sahasrara T housand-petalled m ulticoloured lotus supposed to exist in B rahm arandhra (q.v.).

Sa tcakranirupana, NHatantra,

Saivacara A form of D aksinacara em phasising the cult of SivaSakti. Vedic mode, eightfold Yogic practices and anim al sacrifice; these are the characteristics of this Acara. Pranatosini, S a k in l Presiding Goddess of the Visuddha Cakra (q.v.). Satcakranirupana, (K alicarana’s com m .).

Sakteyi A kind of D iksa (q.v.).

Sakti (1)

The Bija Hrim.

(2)

The female p a rtn e r of a Tantric Sadhaka. Of three kinds, viz., Svakiya {own wife), Parakiya (another m an’s wife), Sadharani (prostitute).

(3)

Female principle of creation.

(4)

A limb of Mantra. Kularnava, Niruttara, Krsnananda’s Tantrasara, Gandharva, Pranatosini, NHatantra,

Srividyara tnasutra, (D ipika com m .). S a k tib ija HRIM. S akticakra Name of the five Sakti triangles in Sriyantra (q.v.). Saundaryatahari (Laksm idhara's comm, citing Bhairavayamala). S a ktic a la n i A m udra causing great success. By it the breath is held up by Kum bhaka. The wind so confined pushes Kundaliniupw ard. S a k tid ik s a Initiation based on pure knowledge, in which there is no external rite. Saradatilaka, (Raghavabhatta). Pranatosini S akti-karanava da The doctrine that Sakti is both the efficient and material cause of the universe. Nityasodasika m a va, Saktisam gam a, Tara, Saundaryatahari, Kaulamargarahasya, Lalitasahasran&ma, Saktipata Touch of the lustre of Siva, by which even a man of no strength can realise Cit, Saktitrikona S akti triangles conceived as existing in different parts of the body, the three lines of a triangle sym bolising

any set of three theories, and ih e angles supposed to be presided over by different goddesses. S a ktiva rn a Vowels. Saradatiiaka. S am ad hi An accessory of Yoga. State o f intense concentration and bliss, in w hich the world o f sense disappears. It is of two kinds, Savikaipa (q.v.) and N irvikala (q.v.) which are also called S am prajnata and A sam prajnala respectively. ’ Gheranda, Gandharva, Kularnava, Sam arasya Equilibrium of Siva and Sakti (of Upaya and Prajna in Buddhism), often conceived in sexual terms, the complete com prehension of which leads to the perception of non duality. S am aya (P u ja ) W orship in and by the mind. S am ayacara A mode o f the Srividya cult. Saundaryalahari, (Laksm )dhara's comm.), (Saubhagyabhaskara comm.). Parasuram a-kalpasutra, (R am esvara’s comm.). S a m b h a v i d iksa A form of initiation of a superior level done by the mere touch, glance or w ill of the guru. Related to the secret cult of Kam esvari. Nityotsava,

Sam haracakra A part of N avacakra (q.v.), N ityasodasikarnava, I. S a m p ra d a y a y o g in i See under Caturdasara. S a m p ra jn a ta S a m a d h i See Samadhi. S am puta The desired mantra, recited before and after the name of the Sadhya (i.e., one against whom any o f the six m alevolent rites is perform ed). Nilatantra, Sam s Kara S acram ent, usually 10, prescribed for the three upper classes of the Brahm anical society. S anta-S akti A form of S akti containing will (iccha), knowledge (Jha na) and action {kriy&). S a n tib lja Svaha. S astra S yallable Phat. S atcakrabh eda Same as Cakrabheda (q.v.). S atcakram arga Same as Pindabrahm andam arga (q.v.). Satkarma Six acts calculated to do harm to an enem y:

M arana (killing), Stam bhana (causing paralysis), Uccatana (exzplusion), under control),

Vasikarana (bringing others

Vidvesana (creating bad blood) and S anti (pacification). N ilatantra, S a vik a lp a S a m ad hi A state of perfect concentration and bliss in which a feeling of difference exists between the knower and the objects of knowledge. S a v itri M antra called G ayatri (q.v.), Nilatantra, Setu (1)

Designation of a m antra recited before japa after the w orship of M ahavidya. So called as it is believed to be like a bridge for crossing the ocean of suffering. According to Tantrasara, Omkara proceeds a mantra. A ccording to Pranatosini, Pranava ( O m kara) is called Setu for Brahm anas and Ksatriyas. For vaisyas Phat is Setu.

(2)

Fourteen vowels followed by anusvara and na da. Purascarya rna va, Nilatantra,

S id d h a V idya Same as MahavidyA (q.v.). S id d h a n ta c a ra A form of Vamacara, designed for devotees of the Vira

type. It lays greater stress on antar-yaga than on external rites. Its adherents w orship Visnu by day while resorting to panm cam akara at night. S id d h a u g h a A line of succession of Tantric gurus. S id d h i M ystical power. Supposed to be eight, viz., Anima (assum ing a very small form ), Laghima (making the body very light), P rapti (power of obtaining anything), Prakam ya (irresistible w ill), Mahim a (increasing one's size at w ill), Isitva (superiority, greatness), Vasitva (bringing others under control), Kamavasayta (suppression of passion). Som etim es the num ber is given as ten, with the addition of Bhuktisiddhi, Icchasiddhi. S iv a b ija Name of mercury. Siva C akra The four Siva triangles making the Sriyantra (q.v.). Binducakra, Astadala-padm a, Bhupura, etc., are also called Sivacakra. Sa undaryatahari, (Laksm idhara’s com m .). S m a rti d ik s a Initiation of the disciple in his absence. In it, the preceptor m entally renders the neophyte free from the threefold im purity of anava, karm a and m ayiya types, and elevates his soul so as to enable it to be united with the Suprem e Being.

Saradatilaka, (Raghava’s com m .). S odasadala-padm a Sixteen-petalled lotus a, each petal of which has a vowel representing a Marrka. Sodasop acara Sixteen articles for w orship; Asana, svagata, padya, arghya, acam aniya, m adhuparka, puna-racam aniya, snaniya, vasana, bhusana, gandha, puspa, dhupa, dipa, naivedya, vandana. Mahanirvana, S odhan yasa A form of Nyasa in which the deities are individualy perceived in the body. It has six m ethods. Tarabhakti-sudha rna va, Saradatilaka, Krsnananda’s Tantrasara, S o n ita p u s p a Same as Jatakusum a (q.v.). Nilatantra, S p a rsa (S p a rs a n i) d ik s a Initiation of the disciple by the touch of the guru. Kularnava, Saradatilaka,(RaqUava's comm.). S ric a k ra See Sriyantra. S rik u la A prominent Tantric school of which texts like Tripurarahasya. P rapancasara, Saradatilaka. etc., belong.

Srivtdya (1)

M ahavidya.

(2}

A p articular mantra.

Sriyantra The m ost im portant diagram relating to the cult of S ri vidya. Also called Sricakra and Tripuracakra. It contains 9 triangles or Yonis, five connected with Sakti and four with Siva, the form er turned upward and the latter downward. Nity&sodasikarnava, Kamakaiaviiasa, Saundaryalahari. {Laksm idhara’s comm.). S rota See Daksina Srota. M adhyam a Srota.

Srsticakra O ne-third of Sriyantra, representing the creative aspect of Sakti. S etubandha comm, on N ityasodasikarnava. Stambhana One of the six T antric rites, rendering the efforts of the enemy abortive or causing paralysis to his body, Saradatiiaka Sthuladeha Gross budy. S th u la D hyana M editation based on an object like the im age of the deity concerned.

Strivarna Long vowels. Saradatilaka, (comm.). Suddhatattva Paramasiva. Suddhavidya Knowledge of Tattvas. That which im parts the knowledge of Siva. Suddhi Designation of meat, fish, Mudra., fruits, roots, etc., offered while offering wine to the goddess. Pahcam akaras (q.v.) are also called Suddhi. Saksmadeha Subtle body, Suiabija The mystic sound Phat. Sunyata Void or vacuity conceived in term s of the Female Principle. Surya Nadi Another name of Pingala (q.v.). Susumna A N adi supposed to exist between Ida and Pingala. Also called B rahm anadi or Bhahm avartm an. It extends from M uladhara (q.v.) to Brahm arandhra (q.v.). Through it K undalini ascends.

S vacchanda Independent. Siva. Svadhisthana Name of a Cakra within the body, supposed to be located above M uladhara. It looks like a six-petalled lotus. Sa tea kranirupana, (Laksm idhara’s comm.). N ilatantra, Satcakranirupana, Nilatantra, Svak'iya Wife of the devotee as his partner in Sadhana. S vapuspa The first menstrual blood of a married wom an, sacred to G oddess. Svayam bhu Kusuma

-

M enstrual blood of a maiden. N ilatantra, Tadana Processing of a mantra. Each letter of it is recited 10 or 100 times. Tadana is done also by w riting the letters and sprinkling w ater of sandal wood over them. Krsnananda’s Tantrasara, Taijasa Varna Agneya Varna, i.e., I, I, Ai, Kha, Cha, Tha, Tha, Pha, Ra. Ksa; stated to have originated from tejas (heat). Tamas A tm abhim ana.

Tanmatra Subtle elem ents, viz., sabda, sparsa, gandha.

rupa,

rasa,

Taoism A school of C hinese thought according to which Mother Goddess represents Yin, i.e., the Female Principle underlying creation. Tarabija The mystic syllable Kram. Tarasodha A kind of Nyasa used in the w orship of Tara. NHatantra, fariqat According to Suf;s, the way of understanding the relation between God and the individual and with the m aterial world. Tarinim ata Same as Khadim ata (q.v.). Tarpana (1)

Libation of w ater of deities, sages and forefathers. Krsnananda’s Tantrasara, Mahanirvana,

(2)

A method of processing m antras. Tjntrasara, op. cit., Nitatantra,

Tattvacakra Same as D ivyacakra (q.v.), Tattvamudra The top of the ring-finger joined with the tip of the right

thumb. N ilatantra, T ejodhyan a Same as Jyotirdhyana (q.v.). Tha An im itative sound, as if a m etallic jar rolling down steps. Traiiokyam ohana-cakra A form of Sricakra or Sriyantra (q.v.). Trikona (1)

The mystic syllable em.

(2)

Triangle, also called yoni, necessary in Tantric worship. Para S a kti or Vak is at the middle point. Three arms represents three form s of sound (Pasyanti, Madhyama, Vaikhan), or, according to some Tantras, Iccha (desire), Jhana (knowledge) and Kriya (action). Three Bijas, three Saktis, three goddesses, three Pithas, and other concepts involving a triad. Kundalini \s called Mahatrikona. Kam akata vitasa, N ityasodasikarnava (Setubandha com m.). Parasurama-kalpasutra, Gandharva-tantra, Tantraraja-tantra,

Trilinga Three phallus-sym bots of Siva, viz., Bana, Hara, Para. T rip ith a Collective name of Kamarupa, Purnagtri and Jalandhara Pithas. Kamakalavilasa,

Tripuracakra Same as Sricakra or Sriyantra (q.v.). Tripurasundarim ata Name of Hadim ata (q.v.). Saktisam gam a, Turiya (1)

H ighest state.

(2)

A very high state. A field of knowledge, which is also known as turiya, is supposed to be contained in the Sahasrara Cakra.

Uccatana One of the six m alevolent rites, by which the expulsion or mental agitation of the enemy is ensured. Saradatiiaka, Unm ana, Unam ani Sixth stage in spiritualn exercise. The devotee, in this stage, experiences great joy in which his sens-organs stop functioning. (Jpacara A rticles tor worship. These may range from five to sixty*four. Saradatiiaka, (Raghava’s comm.). Krsnananda's Tantrasara, Mahanirvana, Upadanakarana Material cause. Ullasa Stages of Tantric Sadhana, viz., Arambha, Taruna, Yauvana, Praudha, Praudhanta, Unmana, Anavastha. Parasurama-kaipasutra,

Upam su Japa in a very low voice so that it cannot be heared. U ttaracara The way shown by Vedic injunction and the G uru who is Jivanm ukta. U ttara kaula A sect of Kaula w orshippers. Sa urtdaryalahari, Uttaram naya Northern zone of Tantra culture. Vacika (Vak) d ik s a The form of initiation with mantra. Saradatilaka, {R aghava’s comm.), V a d h u b ija STRIM. Nilatantra, Vagbhava It denotes bija, and is atso the name of a triangle, V ahnijaya Svaha. Nilatantra, Vaikhari One of the four kinds of sounds. Carried by the wind inside the body, it is articulated in the throat as sentences. Saradatilaka, 1.1 (Comm.). N ityasodasikarnava, (Setubandha comm.). Vaisnavacara A way of Sadhana to be followed by a Tantric devotee.

NHatantra, Vajra (1)

Thunderbolt, a weapon olten found in the hands of the Tantric Buddhist images,

(2)

Diamond.

Vajra pus pa Diamond flower, valuable flower, the blossom of sesamum. NHatantra, Vajrayana A form of Tantric Buddhism. V ak-diksa See Vaciki D'lksa. Vam acara A Tantric way of Sadhana. Followers of it resort to Pnaca-makara. Saktisam gam a, Tara I. 90 ff. Sakti is w orshipped as a personification of S iva’s wife. According to some, a rite in which a woman, who is placed on the left of the man, plays an im portant part, or is a crooked way practised secretly. Vama is of kinds, Madhyam a in which all the five M akaras are resorted to, and Uttama in which Madya, M aithuna and Mudra are used. Vamamarga Same as Vamacara (q.v.). Varna (m a y i) Diksa The form of initiation in which the spirit of letters is infused into the different parts of the disciple's body. Sa rada tilaka, Vasikarana One of the six black rites by which a person is brought

under control. Saradatilaka, Vedacara A m ode of Sadhana. In it Vedic way is followed. Pranatosini, Vedha (m ayi) diksa Same as M anodiksa (q.v.). Vesya For technical meaning in Tantra, see our observations in connexion with position of wom en in Tantra V ibhava See under Pasu. Videvasana A black rite by w hich anim osity is created between persons. Vidya (1)

True knowledge.

(2)

Female deity.

(3)

M antra relating to a fem ale deity.

(4)

Female partner of a Tantric Sadhaka. Nilatantra,

Vilasa A principal Tantric school. Vira A T antric Sadhaka of the second grade, who has advanced mental faculties, and follows Viracara (q.v.). Kul&rnava,

Rudrayam ala, Uttara, Parasura ma-kalpasutra, Nirvantantra, Ka makhya tantra, Niruttara, Saktisam gam a, Sundari, Pranatosini, Virabhava A particular attitude of a T antric Sadhaka. Viracakra A cakra rituai in w hich five S aktis, viz., m other (Bhumindra-kanya), daughter (Rajakisuta), sister {Svapaci}, daughter-in-law ( Kapali) and wife ( Yogini) are worshipped. Niruttara, Viracara A way of Sadhana to be follow ed by a Tantric devotee. Virasadhana Sadhana practised by a Vira type of devotee. Virasana Sitting posture in which one rests the body on the heels. Visarga It represents both Para, and Apara. aspects of the Sakti. Also called Kaulika Sakti, it is the Female Principle (sah) as com plem entary to the M ale Principle (ham), Bindu. Tantra-ioka, III. 120 ff., Satcakrani-rupana, XLlil (Kalicarana’s comm, quoting Praspahcasara). Visnugranthi A knot in the Anahata Cakra (q.v.) which K undalini has to penetrate in its ascent.

Visnukranta The tract of land extending from the Vindhyas to Cattala {C hittangong In Bangladesh) or, according to some, to Java in the Far East. Visuddha One of the six Cakras, above the Anahata (q.v.) in the region of the neck. Supposed to look like a sixteenpetalled lotus. Seat of Sarasvati. Satcakranirupana, Vitarka R eflection like this — I am Siva Himself. Vyapaka-nyasa See Vyapaka-traya. N H a ta n tra ,

Vyapakatraya A kind o f Nyasa. The three are : 1.

Touching the head and foot with the hand.

2.

From foot to head.

3.

From head to foot. N H a ta n tra ,

Yamala Literally meaning ‘pair’ , ‘couple’. Yang The Male Principle in Chinese philosophy. Yantra Diagram, geometrical figure, painted with various colours at the tim e of worship. The worshipper im agines that the deity, being w orshipped for the time being, resides in the diagram . Diagrams differ according to the forms of the deities w orshipped. Variously interpreted as

instrum ent, the body and abode of a deity, amulet, mental faculty, pure consciousness, doctrinal, niceties, m icrocosm of human body, etc. Gandharva, Kularnava, Saktisam gam a, Tara,. Krsnananda’s Tantrasara, Saundaryatahari. Nilatantra, Yantrapuspa Flowers like Java, A parajita, R akrakarvira, etc. Nilatantra, Yaugi diksa A form of initiation. In it, the g uru, in a subtle form, enters the body of his disciple and identifies his personality with that of the disciple. Saradatilaka, Yin The Female Principle in Chinese philosophy. Yogini (1)

A class of goddesses, 64 in number, believed to be m anifestations of the eight Matrkas.

(2)

Female partner of the Sadhaka.

(3)

G oddesses presiding over the Cakras.

(4)

Name of a Tantric school.

(5)

A class of Female ascetics spreading among the masses.

(6)

M edicine woman.

(7)

Woman possessed by the goddess.

knowledge

Yoni (t)

Diagram resem bling the fem ale organ. Nilatantra,

(2)

Fourfold Sakti, viz., Amba, Jyestha, Raudri, Vama.

(3)

Female organ. See Gauri-pitha.

Yonimudra (1)

A finger-pose looking like the female organ,

(2)

A posture of the body, in which the devotee fixes his anus on his left heel, tongue on the paiate, and eyes on the tip of the nose. It is supposed to rouse Kundalini. ' Pranatosini, Saradatiiaka, (Quotation from Bhutasuddhi-tantra). NHatantra,

Yonipuspa Black A parajita flow er sym boling sexual intercourse, Purasurkma-katpasutra, Yoniyugma A triangle with its apex upward intersecting a triangle with its apex downward. Nilatantra, Yuganaddha Male Principle united with Female Principle, a motif often represented in Tantric Buddhist art. The non-dual state of unity of Sunyata and Karuna. Sadhanamata,

Volumen II

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by

SADHU SANTI DEV

VOLUME 2

C O S M O PU B LIC A T IO N S 1999

INDIA

Ail rights reserved. Nopart ofthispublication may be reproduced, or stored in retriva! system, or transmitted in anyform or by any means without thepriorpermission of Cosmo Publications.

© Cosmo Publications F irst Published 1999

ISBN 81-7020-863-7 (set) 81*7020-86E>-3 (volume 2)

Published by MRS. RANI KAPOOR for COSMO PUBLICATIONS Div.of GENESIS PUBLISHING PVT. LTD. 24-B, Ansari Road, D arya Ganj, New Delhi-110002, INDIA

Typeset at

Cosmo Publications Printed at Mehra Offset Press

CONTENTS

—

— — —

— — —

What is Tantra Lexical and esoteric meaning of Tantra Tantric Tradition Founders of Tantra Principles of Tantra Principle of Polarity Principle of Identity Macrocosm and Microcosm Concrete and positive view of Reality Tantric Symbolism Tantra Symbols Linga Ardhanarivara Yajha-Sacrifice Panca makara.5 M's Madya-W\r\e Mamsa-Meat Matsya-Fish Mudra— Grain

/WaMivna-Copulation — Conclusion

— Symbol and Their Therapeutic Value 2.

The Six S ystem s of Yoga

37

3.

Tantra and Nirvan

53

—■ — —

Who Seeks Nirvana? The Lamb, the Hero, and the Man-God All the Gods Within Us

Metaphysics ofTantra — — —

93

Tantra Schools Metaphysical Schools: Saivism, Saktism, Vaisnavism Sadhana Schools of Tantra: Vamacara, Daksinacara and Misra: Vamacara Daksinacara or Samayacara Misra a.Ultimately Reality and World b. Individual self c. Liberation B. Tantra Sadhana Essentials of Tantra sadhana a. Spiritual guide: Guru b. Initiation: Diksa c. Purification of body: Bhuta Suddhi d. Puridication of Mind: Nyasa e. Installation of life: Prana pratistha f. Mantra g. Japa h. Bhava: Mentai disposition Pasu bhava Vira bhava Divya bhava Conclusion

—

Awakeing of the Kundalini Sakti Introduction Theoretical and applied aspects of the Kundalini Yoga a. Theoretical aspect b. Applied side of the Kundalini Yoga: c. Therapeutic application of the Various aspects of Kundalini Sakti

Applied side of Tantra: Dance, M u s ic , Astrology, Sarcraments

135

—

Introduction

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A. Dance 1, Esoteric meaning of the Dancing Posture of Siva Dance of Kail or energy Lasya Nritya Dance and Hathayogic technique

—

B. Music 1. Theory of Nada 2. Concept of Nada in Tantra

— —

3.Theory of Raga Ragas with Reference to centers or Cakras C. Astrology D. Sacrraments 1. Garbbadhana Samskara Conception 2. Pumsavanana Samskara Pregnancy 3. Simantonnayana Samskara 4. Jata-karma Samskara: Birth 5. Nama-karana Samskara Giving the child's name

6. Niskramana Samskara Its First View of the Sun 7. Anna-prasanna Samskara First eating 8. Cudakarma Samskara Tonsure 9. Upanayana Samskara Investiture 10. Udvaha Samskara Marriage —

6.

7.

Conclusion

Degeneration of Tantra — — —

Introduction Tantra - a conscious approach Positive view of Life

— —

Realization of Supreme Consciousness Conclusion

Human Anatomy andTantra —

Introduction

—

A. Anatomy given by the Allopathy System

—

1. The Nervous System 2. Gland System B. Tantra Anatomy 1. Theory of Six Centres 1. Muladhara Cakra 2. Swadhisthana Cakra 3. Manipura Cakra 4. Anahata Cakra 5. Visuddha Cakra 6. Ajna Cakra 7. Sahasrara Cakra

161

173

—

8.

N a d i:Theory of Channels Conclusion

Healing Aspect of Yantra and Mantra —

Introduction

—

A. Yantra Therapy Introduction

185

A) 1. Yantra and its symbolic Meaning Symbolic meaning of Yantra a. Dot: Bindu b. Triangle; Trikona c. Saki Kona d. Circle e. Square: Bhupura 2. The meaning of Sri Yantra a. Formulation of Sri Yantra b. Symbolic representation of Sri Yantra C. Sri Yantra as Symbilic Presentation of Human Body Physical body as represented in Sri Cakra 3. Therapeutic aspect of Yantra Conclusion Appendix —

B. Therapeutic aspect of Mantra 1. Meanings of Mantra 2. Bija Mantra: Seed Letters

—

C. Japa 1. Nitya japa 2. Kamya Japa 3. Acala Japa 4.Cala Japa 5. Vacika Japa 6. Upanus Japa

7. Mansika Japa 8. Ajapa japa Therapeutic Aspect of Japa —

D. Therapeutic aspects of Mantra

Therapeutic Aspect of Tantra — —

—

219

Introduction A.Purificat/on of Physical Body 1. Hathayogic way of Purification of body: a. Dhauti b. Netr. Nasal Cleaning: c: Trataka d. Kapalabhati e. Nauii f. Basti: Cleaning of lower colon 2. Tantric Way of Nadi Purification 3. Theory of Rasa: A Tantric way of rejuvenation B. Various Tantric Ways of Healing 1. Sat Karma: Six actions 2. Svarodaya: A Science of Breathing 3. Mudra: Gestures Prana Mudra Sunya Mudra Surya Mudra Jnana Mudra

Chapter-1

Salient Features of Tantra

Chapter-1

A. W hat is Tantra : Desire of pleasure and removal of pain was and still is the human tendency. Like other communities of the world, Hindus also believed that they were surrounded by supernatural powers which they considered as the cause of their pleasure and pain. For the benign influence of power and removal of the evil impact, they gave them a status of deity and worshipped them through Mantras. The im portant occasions which start from the concep tion of womb to the cremation ground, according to the oriental view, they are sixteen in number, known as Sod&s Samskaras, the human subject is protected from the evil influences through the proounciation of Mantras as a part of certain ritualistic pattern of tradition. Physical disorders and mental ailments also were considered as wrath of supernatural power. For this they have worked out Mantric therapy, in which Mantra is considered as having healing power. Does Mantra really contain such power ? Apparently it looks as a collection of syllabus but in reality they are highly potent but their prtency is latent. One has to charge the Mantra with his own inner power for the desired results. But how to charge ? Or how to awaken the inner latent power ? As we have seen both in the preface and in the introduction that Tantra shows the way of expansion of inner p o w e r. But what Tantra is ? One may have question . This chapter is chiefly devoted for the exposition of the Subtle and sound meaning of Tantra and its related notions. 1. Lexica! and esoteric m eaning of Tantra : Many definitions have been give for the term 'Tantra', In the Sam skrit lexicon the term Tantra has used in many senses. This term is derived from the ro o K ta n means 'to spread o u t'.1 Bat what is to be spread out? It is the spreading out the expansion of worldly and other worldly knowledge.2 Esoterically, the meaning.

expansion also represents the cultivation of latent physical and mental powers. Now let us penetrate deeper into the very term and see what it represents ? The term Tantra is a combination of two world namely, Tanoti and Trayate which stand for expansion and liberation re spectively. But what is to be expanded and what is to be liberated ? Here it is an expansion of mind and liberation of energy. Let us iliustrate this point. Mind functions within a specific circle or limit, it work through the date give by senses. We can see only those thgings which our optic system allows us to see. We can not see behind the wall with naked eyes.There are also minute objects in the world which we can not see through eyes because of its limitations. Like wise, we can hear only those voices which come from the specific range. Same is the case with all senses. This indicates that mind is dependent on sense stimuli and because of this its experiences are very limited. If we break the boundaries of mind, it can have infinite expe riences of varied types. Just now it is a slave of senses. If it comes out of the clutches of sense organs, it can fiow every where and can enjoy desired experiences. This can happen only after the expansion or liberation of mind from the clutches of sense organs. Simultaneously, the modification of the powers of sense or the transformation of senses through certain practice also ex pands the area of the functions of mind infinitely. How Tantra help in this regards ? Tantra sheds light on the way of expansion though techniques (One of the meaning of Tantra is also technique). Tantra says that allow your mind to move every where. Expand the area of mind.3 Mantra helps in this regards. It’s a vehicle for awakening the deeper forces lying within one self. A sound is a wave which carries electrical vibration of energy.The pronounciation of Mantra gives a new dimension to con sciousness which penetrates deeper into inner recesses of mind. For this, Tantra has also prescribed unique types of method of meditation. Tantra is also meditation, but it is a meditation though symbols. These may be linguistic syllables (Mantra) or geographical

figures (Yantra). Tantric way of dealing with mind is that, in which one has to attend each and every thought as a mere witness or seer and not to suppress the thought Give total independence one can come out from the boundaries of mind and can expand the arena of mind because only unconditioned mind and can real ise the infinite. The observations of Dr. Lalan Prasad also leads us to this fact. In his own words, “Tantra Sadhana therefore means a spiritual path which leads to the expansion of one’s mental ob jectivity. Meanxs “the arena of mental projection is also increased. When a Sadhaka attains the projection of mental arena of 360°. he becomes one with the cosm ic mind’’.4 This is about the form er portion of the term Tantra, that is Tanyate. Now something about the later portion of the term, that is Trayate. As we have seen, Trayate stands for the meaning "lib eration”, We can liberate oniy those things which are in bondage. ForTantra, Kundalini, the cosmic universal energy, lying dormant in human body in the pelvic region o rth e Muladhara cakra in coiled form is to be liberated. If once the Sadhaka (practitioner) liberates this energy, he becomes the m aster of all manifestations of en ergy because he has gripped the very source of energy. The way of liberation is the very core of Tantra Sadhana. The other meaning of Tantra is that which saves or protects.5 It saves the Sadhaka from the wordly bondage by the constant meditation (Manana) of the Highest Reality in the form of Mantra.6 It also protects Sadhaka trcm physical and mental ailments. Thus it works as a Therapy. The Sabdakai padrum, a Sam skrit diction ary also gives the meaning of the term Tantra in which it declares Tantra as medicine and doctrine.7 So Tantra saves Sadhaka both as knowledge and as therapy With the lamp of knowledge it saves Sadhaka from the darkness of nescience and with the healing process it protects him from physical and mental disorders. Hence it saves Sadhaka from both, spiritual as well as psycho-som atic calamities. It is rightly re marked by Hastings in the encyclopedia of Religion and Ethics That, it has been estimated that two-thirds of Hindu religions and one-third of Hindu medicine is Tantric.3

In the meanings of Tantra, give by the Sabdakalpadruma, we have seen that, term tantra also signifies the doctrine or system, (Siddhanta). So any philosophy can be called Tantra. For instance, Samkhya tantra, Gautamiya Tantra etc. The great vedantist Sree Samkaracharya has also used the term “Vainasika Tantra” for the ksanabhangavada of the Buddhists.9 The term Agama is the synonyme of Tantra,10 The definition give by vhe Param Samhita, a Vaisnava Tantra includes all Siva, Sakti and Visnu aspects. According to it, Agama is that which comes from Siva goes to Parvati and is approved by Vasudeva,11 With the help of such information, without having any hesita tion, we can say that Tantra is not a cheap literature of ghost and globin or a cult of black magic and sorceries as it is so consid ered. Tantra is a process or method which leads Sadhaka to the self-realization though the cultivation of inner forces. Here we close this point with the mystic definition of Tantra given by Dr. Lalan Prasad Singh. "The mystic definition of Tantra is that it is a spir itual cult which liberates from the bondage of crudenessand igno rance.The word ta is the bija-Mantra {acoustic root) or crudness. Tantra is a process of Sadhana which relieves one from the fet ters of crudeness (ta). Thus , Tantra is an intuitional science which stands for the progressive realization of the Divine. It liberates one from the Cimmerian darkness and leads into the divine efful gence. It is a path of Salvation. It is a science of the soul. The authoritative definition of the Tantra, is that which brings em anci pation from the bondage of Maya (tatra ya ay at trayet yastu sa tantra parikirtitah),"12 After having been acquainted with the meaning of Tantra one may be eager to know about its antiquity or tradition. Now let us glance over its tradition. B. Tantric Tradition : Indian spiritual heritage is contained in scriptures. Various scrip* tures show us different ways which culminate at one point.Tantra is also one of them. It is the greatest path which has been forgot ten rather neglected. The saviour of Tantra Arthur Avalon has tried

to give a vivid description of suprem acy of Tantra. Let us have a pleasure in his own words, "In this great festival, in this ancient Durga festival of India, astrology, philosophy, smriti, purana, Veda, Vedanta and many other musical instruments are playing in the extensive court-yard of the universe. But we are grieved to find that the great instrum ents of the Tantra Sastra, in which all other instrument are included, on which all other instruments depend, and which is the sole source of al Yantras and Mantras, is today silent"13. This is not a fancy but it secures sound base which is also reflected in the view of Dasgupta, S.B. who concludes all the esoteric schools as the off-shoots ofT antricism .14 Off-shoot pre supposes seed which is under the soil. But the question is : when the Tantra seed had been planted ? For this let us proceed with the Tantra antiquity. Antiquity of Tantra is a very controversial problem. A com plete and decided answer to this enigma has not yet been given. Antiquity can be answered only in term s of time but not in terms of soundness of principles. Ancientness is not the only measure ment for the justification of any system but it should have some sound base. Tantric tradition is fortunate to have both ancient ness and soundness. For ancientness we will have to go back Indus-Valley civilization, (3500 B.C). There is a great controversy among the scholar whether Tantra has its origin in Veda or vice versa. The reports of the excava tions of Indus-Valley civilization, before the Aryan came into In dia, have favoured the first possibility. Siva and Sakti symbols are highly attached with the Tantric metaphysics.They were so deeply rooted in the mind of pre-Aryan people that they took the form of Gramdevata, The idol of Siva and Sakti was and still being worshipped by each and every vil lage. We shall expound this view with the help of the authentic report of the archaeologist Donald Mackenzie. As he reports, “The clay figures and images and phallic bactylic stones suggest that Durga' and ' Siva’ worship was of a much greater antiquity in In dia than has hitherto been supposed.15 Ghose, N.N. also sup ports the same view, “..people wee also intensely religious is proved by the discovery of a number of beautiful temples still preserved

in fine shape, which they used as places of worship of the Mother Goddess and three headed S iv a "16 Vedas are composed by the Aryan people while Tantra is the gift of pre-Aryan civilization. Dr. Lalan Prasad emphatically de clares that, “From al these available historical evidence, it can be said with certainty that Tantra is the cult and spiritual faith of ancient India. It is the gift of the non-Aryan civilization."17 The view of the Ram Chandra Rao is nothing but the echo of the above mentioned views. The origins are lost in the pre-history. In any case is is as old as Veda may be older.10 Here Ram Cahndra Rao accepts the ancientness of Tantra than Veda as possibility. But he is sure to accept Tantra as old as Veda. As we know in Veda, we found ample references of Siva-Saktr which are the Tantric deities. The Rgveda and the Atharvaveda also contain many Suktas, like Ratri Sukta, Prithvi Sukta, Usa Sukta etc. and also Purusa Sukta, Rudra Sukta, which are related with female and male dei ties. This is enough pointer to declare Tantra as much older than Veda. Here the view of Nandulal Kundu will not be out of place, tn his own worlds, “It is remarkable fact to be noted here that no where in some of the oidest Tantras such as the 'M alini-Vijaya Tantra' the Rudra-Yamala Tantra etc., no trace of the vedic influ ence and no mention of the vedas can be found; whereas in the Vedas we have clear evidence of Tantric influence or influence of the Agama' and Nigama’ which g o to prove that before the Aryans migrated to the Indian soil, the Tantras and Tantric Cult were there as forming the core of the non-Aryan or the pre-Aryan civiliza tion."19 Saivism and Saktism are the schools of the Tantra-tradition. Both Siva and Sakti as god and goddess were prevalent in the non-Aryan Cult. We again here quote Ghose, N.N. regarding this. "The religion of the people seems to be iconic, the image of Siva taking the place of honour. The worship of phallic emblems, the linga and the yoni also prevalid.20 This necessarily leads us to conclude that Saivism and Saktism are the two pillars on which the spiritual edifice of non-Aryan was established. Here we have tried to prove Tantra as much older than Veda in term s of time. But this does not mean that they are contrary to

each other. In the Tantric treatise like the ‘Kularnava’ and the ‘Mahanirvana’Tantra it is declared that Tantra is a scripture for the kaliyuga while Veda is for the Satyayuga21 The one principle is presented in different ways according to the moral standard of the people of the particular age. We are the people having limited life span and senses, tt is impossible to grasp Vedas that is why Lord siva has gifted Tantra for the people of the Kaliyuga, Arthur Avalon has beautifully compromised this controversy by declaring Tantra as a perfume existing in Vedic Flower.22 tt can be further asked who has perfumed the Vedic flower ? For this, let us proceed towards the founder of Tantra. C. Founders of Tantra Vedic Flower is perfumed by Tantra. But who has perfumed Tantra is our problem of investigation. Though we know very little about it. Scholars have tried to fix the authorship of Tantra. There are two superficial contrary views regarding this nation among them one supports divien origin while the other favours human authorship, whoever may secure the authorship, we are not con cerned with it. We are highly concerned with the core of philoso phy. Any system can endure only by the strength of its essence. We have seen that Tantric philosophy has been prevalent since five thousand years if not more. This is enough evidence of its soundness. This soundness is infused by divine forces. How is it so ? For this we will have to peep into the related notions of this concept. Tantra is generally considered as Agama. Each syllable of this term is Full of significance. As Chakravarti, C., notes. “The term Agama is explained as that class of Tantra which is addressed to Parvati by Siva.23" This exposition supports divine origin. But at the same time we have got some otherTantras which are asso ciated with human names. For instance, Sanat Kum&ra, Dattatreya etc. W ho are considered as authors of several Tanras. Of course, they were not lay man like us but at the same time we cannot consider them as Lord Siva. We have accepted them only as seers, Or. Lalan Prasad has very distinctly worked out the author

ship. He is against accepting all these scriptures as of divine origin. In his own words, “But from our point of view neither Tantra nor the Vedas are of divine origin. Both embody the intuitive vi sion of seers. The god head of the Vedas and of Tantra is an infinite, eternal, form less and transcendenta! entity, it is not a personal god. It does not have any vocal chord. There is no tran scendental validity in the argument that Tantra or Veda is the voice of providence (Apta V&kya)."24 Not with standing, he accepts Siva as originator of Tantra but not Siva as we have accepted as god. In his own words, “The Founder of Tantra is Lord Siva. He Is known as Adi Guru. He is a great ascetic (Maha yogi) and a great Tantrika (Maha kaula) he has oneness with the supreme God. He attained occult powers through Tantra Sadhana. It is beyond hu man mind to measure the depth and dim ension of his spiritual power and personality. People revered, worshipped and adored him in ancient times. He is conceived to be Gunatita and Nirguna Purusa.25 The great adherant of Tantra, Arthur Avalon differs on this point. It seems that he has accepted the founders of Tantra not as a scholar but as a devotee. He has tried to prove conclusively that Vedas and Tantras are Apta Vakya o r voice of providence. As he thinks, “As the courtiers of a royal court are not the authors, but merely the interpreters of state crafts, so the truth seeing R isis are not the o rig in a to rs of th e S adhana S a stra , but rem em berencers merely. It is not a Sastra marred by mistake, errors and deception, Bhavan, the creator of all creatures, knower of all hearts, is its revealar.26 The above mentioned two points are opposed to each other but what I think is that, this controversy is oniy at an apparent levf. If we go into the root of these views we find that the both respected scholars represent their views from the same ground, that is the ground of consciousness. Let us diffuse this state ment. There is incredible movement in the universe in every atom. M ovement is a characteristic of consciousness. Universe is a combination of different atoms and they are full of conscious ness. Hence universe is nothing but the ocean of consciousness.

The one and the same consciousness pervades in the man and in the animal world also. But what makes man superior to animal ? There are certain obstructions of nescience on consciousness. Only man possesses the capacity to remove these obstructions which is not possible for animal. Anima! is at sub-consciousnes level while man is at self-conscious level. Beyond self-conscious ness there are certain layers which are known as Super-conscious ness. It is not easy to reach as it seems so. Man should have tremendous power to control the natural forces, then he can real ize the identity with super-consciousness. Here individual self merges into universal self. At this level he secures all the powers which we ascribe to god. It is my humble view that Dr. Lalan Prasad thinks Siva as a founder of Tantra, as a realized soul or as a soul of super consciousness. Though consciousness is same in man and superman but he has shattered off all the limitations of name and form. This type of soul can not be earthly but a divine one as Arthur Avalon accepts. We can conclusively declare that both have accepted divine origin directly or indirectly. Voice of realised soul comes, from the domain of divinity and far remote from hu man territory. What is that in the Tantric perfume-which has fragranced all the scriptures ? It is not its hoary antiquity or divine authorship but its sound principles on which edifice of Tantra system stands. Now we shall try to see the bricks of Tantra edifice under the title "Principles of Tantra". D. Principles o f Tantra: The solidity of edifice depends upon the firmness of founda tion and quality of bricks, Tantra principles are very sound on which Tantric system is still sustained since five thousand years. 1. Principle of Polarity: The principle of polarity is the foundation stone of Tantra sys tem. Before going into the root of this principle let us be acquainted with what polarity is. The term 'polarity' is related with the word 'pole'. The lexical meaning of the word 'pole’ is either of the two points of a body in which the attractive or repulsive energy is

concentrated, as e.g. in a magnet.27 Tantra has very uniquely worked out these two poles in the human body which is symbolically represented in Tantric treatise as Siva-Sakti. Biologically, it represents the male-female poles which is pre-requisite for any creation. Tantric principle of polarity works not only at physical level but it also applies at universal level. For Tantra, like human, uni verse is also an off-springof the Highest Reality. The literal meaning (V&cy&rtha) of the First verse of the Saundraya lahari reflect this fact.20 The same view is also depicted by the Rasarnava Tantra in which siva tells Pravati that He is the Father and She is the Mother of the universe and worldly objects.29 Principle o f identity: How this polarity resides in the human body ? Every human being contains these two poles within; one is expressed while the other is latent. The externally him self expressed pole indicates, either male or female character. If a person is male, female is already there but in a latent form. Same is the case of female. This new concept in biology is known as b-sexuafity. But is not a new notion for a Tantric seer. It has already been revealed by them and expressed it in terms of Hermo-phrodite (Ardhanarisvara). Let us see how the exponent of Tantra tradition, Ajit Mookerji throws light on this point. ‘T h e bi-sexual potential exist in equal malefemale (M/F) ratio in the reproduction of prooy plasm. Visually it has been depicted as the form of Ardhanarisvara (Siva-Parvati), male and female attributes shown as part of the same body, herm ophroditically joined. The idea that mascularity and feminity are tow factors is as illusory as that of the duality of body and so u l.30 Siva and Sakti are the two poles of one thing. Tantra repre sents polarity but not duality. Siva and Sakti are not two ultimate Realities but they are identical. This identity has been profusely descrioed in many Tantras. We here quote only one or two. In the Mahanirvana Tantra Lord Siva emphatically tells Parvati that there is no difference between them.31 The Suddha Siddhanta Paddhati of Goraksanatha depicts the same truth by giving the illustration

of moon and moon light. As moon light is not different from moon and moon can not exist without moonlight in the same way Siva and Sakti are identical.32 This identity is also explained with the help of the illustration of creation. In the process of creation Siva is not able to do any thing without Sakti. Siva is considered as corpse (Sava) devoid of Sakti (i). The very first verse of the Saundraya Lahari purports the same view. In which it is declared that without the union of Siva-Sakti no creation is possible. Not only that but when Siva unites with Sakti only then he usabte to do anything.33 The Today Tantra also reflect the same view.34 We can’t go ahead without quoting the words of Sree Ramakrisna which are cited by Swami Prabhavananda. “Shri Ramkrisna was wont to say that just as fire and its burning power are inseparable, so inseparable are Brahma and Sakti”. When I meditate upon Reality as at rest, he once remarked, “that is, without the activities of creation, preservation and dissolution. I call it Brahman. When I meditate upon Reality as creative, I call it Sakti. In either case t am concerned with one and the same truth, the difference being only in the name and aspect.35 2. Macrocosm and Microcosm: Hence Siva and Sakti become the invisible seed of the full grown up tree of universe. As the seed pervades in the branches, in the fruits of the tree likewise, Siva and Sakti also pervade in the universe and in the human body also. This is enough to raise a question about the relationship between the universe (Macro cosm) and the individual self (Microcosm). If there is a cold in the universe, we also feel coldness. If there is a heat, we also feel heat in the body. How is it possible ? Tantra has found out that whatever is in universe also resides in human body. The third chapter of the Siddha-Siddhanta paddhati of Gorakanath is com pletely devoted to this aspect. The slighest change in universe consequently reflects in body. Thus Tantra accepts the identity between macrocosm and microcosm on which the whole astrol°9y is based. Being a replica of universe, body contains all whatever there

is in the universe. Hence for the realization of Reality behind the universe, it is not necessary to roam into the world. Body is the best means for realization. The citation of the Ratnasara Tantra which is quoted by Ajit Mookerji is very suggestive. "He who real izes the truth of the body can then com e to know the truth of the universe.”36 3. Concrete and positive view o f Reality; This also reflects the view of Tantra about the nature of Real ity. For Tantra, Reality is not an abstract entity but can be realized through physical or mortal body. Body is not merely a gross prod uct of Prakriti but is a divine gift of nature and because of this, the Tantra like Kularnava declares body as the tem ple of God.37 This reflects the positive view of Tantra regarding body element which is highly neglected by Jainism, Christianity and Buddhism. This shows how human being enjoys great significance in Tantra tradition. The Kuiarnava Tantra has laid greater stress on this aspect. As Vishvascira Tantra declares, “There is no birth like unto the human birth. Both Devas and pitras desire it. For the Jiva, the human body is out of all bodies, the most difficult to come by. For this, it is said that human birth is attained with extreme difficulty”.38 Indian philosophy believes that soul has to cross the cycle of births according to the deeds he has committed in previous life. Human birth is the only birth in which he gets com plete sway over the birth cycle by doing selfless deeds. (Niskama karm a).To do anything with or without intension is a property of mind. Hence mind should be first controlled. It is not the worldly objects that bind us but the attitudes of mind toward it creates pleasure and pain. This is the wisdom and ignorance of this is the knot of nescience. The knot should be broken and that is the liberation (Moksa) advocated by Tantra.39 But how mind becomes the cause of pleasure and pain ? It is the mental disposition (Bhava) which is responsible for this and for Tantra mental disposition is the property of mind.40 W orldly objects are neither good nor bad. They are as it is. But is our mental disposition towards them which binds us or liberates. Scrip

tures like Dharma Sastra discloses this truth by giving illustration of a person who kisses his wife and his daughter with the same limb but with different intention.41 So it is the mental outlook which distorts the world and not anything else. This fact is beautifully depicted by the Kaulavali Tantra which is cited in the Karpura Stava Raja 42 So mind can be the means for both bondage as well as Sa!vatio. Among all the mental instincts, sex is generally considered as the most binding and powerful one. But Tantra has a healthy view regarding this.Tantra views sex as a positive force.There are two possibilities in the utilization of this force. If it is misused, it may prove to be a curse and a source of misery. At the same time if it is used properly with understanding it proves to be boon.To utilize it as a boon or curse depends upon us.Tantra accepts the positivity of sex energy to that extent that it becomes the source of Salva tion. Tantra shows the way of sublimation of that instinct which is generally considered as the cause of downfall.43 In conclusion we say that Tantra lays greater stress on m en tal aspect. As it is declared in the Kularnava Tantra, if anything is done with the purity of mind even sin becomes virtue and phe nomenal world becomes door to divinity.44 It would be more proper to say that the approach of Tantra is to avoid the two extremes, that is renunciation and indulgence. Thus it shows the balanced and healthy view regarding world and its affairs. From this we can conclude without having hesitation that the bricks of Tantra edifice are very sound and rational. But what is that which has distort or Shaken the foundation of the system of Tantra ? It is nothing but misinterpretation of its symbolic language which is responsible for this. One may wish to know which are the symbols and how they are unduely justified. For this let us see some of the Tantric Symbols with their proper significance with the help of Tantra treatise. E. Tantric Sym bolism : it is a fact that the revealer of the epic Ramayana, the Valmiki

Chapter-1 presided over by a goddess Lakini. A nahata - in the region of the heart. It is like a deep red lotus with tw elve petals. Seat of air, it is presided over by goddess Kakini. Visuddha or B h a ra ti - in the region of the neck. Seat of Sarasvati, it is grey and like a lotus of sixteen petals presided o ve r by goddess Lakini. A}na - betw een the eyebrows. Also called Paramakaia or M uktatriveni, it is like a lotus of tw o petals w hite in colour It is from this cakra that the three nadis, Ida, etc., spread out to different directions. Sym bolised by the letters Ha and ksa, it is the seat of mind, presided over by goddess Hakini. The word Ajna means order, order of guru who is supposed to reside in it. Cakrabheda or Satcakrabheda (literally meaning penetration of Cakras) m eans the m anifestation or activation of Cakrasit ^ n e c e s s a ry for keeping the body fit and for the attainm ent of b>iddhis. The six Cakras are identified in some Tantric works with the five elements and the m ind18. This idea appears to have been based on the ancient U panisadic theories: for exam ple the h e a rt is com pared to a lotus, and it is stated to have 101 N adis; one of them penetrates the crown of the head; a man m oving upward by it reaches im m ortality. In this connexion, the fo llo w in g Upanisads m ay be consulted: Chandogya U panisad VIII, I. I, viii.6.6, Katha vi.16, Prasna iii.6. C ertain diagram s also are called Cakras. D ifferent works d iffe r in the names and num ber of Cakras. The S ricakra is often m entioned19, A Tantra, called Cakrabheda {D eccan College MS. No, 962 of 1884-87) mentions the following five Cakras used in Durgapaia according to Kaulagam a. Rajacakra, Mahacakra, Devacakra, Viracakra, Pasucakra (see Catalogue, vol. XVI on Tantra, p. 163). In another m anuscript (Deccan College MS. No, 964 of 1887-91) som e other C akras are described as A kadam acakra, Rnadhana, Sodhanacakra, Ftasicakra, N aksatracakra ( Catalogue, vol. XVI

on Tantra. p. 251). S ricakraza, also called Sriyantra or Tripuracakra, connected with Srividya, has been described in verses, quoted in the Sam kara-Vijaya of Anandagiri {Bib. indica ed. 1868) p. 255 and in the Setubandha com m entary on the N ityasodasikarnava (1.31-34) quoting from Yamala (probably Rudrayam aia). The S aundaryalahari (verse 11) also describes it. A som ewhat different description occurs in a work called Devirahasya (Deccan College MS. No. 490 of 1895-98) . A description of the Cakra is as follows. A Cakra is to be drawn with the bindu in a small triangle. The bindu stands for S akti or M uiaprakrti solidified, There are nine triangles five of which have their apex downward: these represents Sakti, and four, representing Siva, have th e ir apex upward. The bindu is situated in the sm allest triangle pointing downward. There are tw o pairs of triangles, then 14 triangles, then eight-petalled lotus. 16 petalled lotus, then 3 circles, then three boundary lines with fo u r gates, these ten latter being the outer section of the Yantra and the lotuses of 8 and 16 petals being the inner section of the Yantra. There is a total of 43 angles. The part of the Cakra inside the boundary lines is called bhupura. The w orship of Yantra is bahiryaga. Antaryaga is taking awakened Kundalini through the C akras, from M uladhara to Ajnacakra. and then uniting it with Siva in the Sahasrara-cakra\ the six Cakras are identified with the five elem ents and the mind. Sahasrara Padm a At the centre of the head is located the Brahm arandhra through which vital breath or life is supposed to exit at death. It is conceived as a m ulticoloured lotus of a thousand petals, facing downward The Cakras, according to the Kaula system , are as follows in the ascending o r d e r ; N adicakra in the janrnasthana. Based on it is M ayacakra in the navel (from here it prevades everywhere), Yogacakra (in the heart, centre of yoga), Bhedanacakra (in the falu region). Dipticakra (Bindusthana in between the eye-

Chapter-1 positively. Not only that butalso gave a high status as a source of salvation. We have see before that Tantric view is out and out spiritual. It also views linga in a spiritual manner. The Tantric text “Anubhava Sutram clearly declares the linga as a source of creation and dissolution, that source is nothing but the Lord Siva Himself.48 The another Tantric text, the Vatulsuddhakhya Tantra also em phatically declares linga as a creator and destroyer.49 This view is also supported by the Abhinava Gupta. In his Tantra-loka, he declares that the wise man should consider linga as a cause of creation and destruction. In the term linga, 'La' indicates dissolution (Laya) while 'Ga' stands for arrival (Agamana). One should worship the Atmalinga and avoid other lingas.50 Not only above mentioned Tantras but purana like Siva purana and linga purana also support the same view. The Siva purana consider linga as a first cause, the source of consciousness and substance of universe.51 While according to the linga purana, Itega is both the cause of dissolution and evolu tio n .52 There are ample references in Tantra which suggest this meaning. The above mentioned references are enough to conclude that Tantra has not applied linga as physical or gross phallus but as a prime cause of creation of universe. This view is also supported by Danielou, Alain, “When Hindus Worship the linga, they do not deify a physical feature, they merely recognize the divine, eternal form manifest in the microcosm. It is the human phallus which is a divine emblem of the eternal causal form, the al pervading linga,53 A devotee worships linga. Like other forms of worship, this also secures some results. In other systems of Sadhana, Sadhaka gains salvation through penance w hileTantric worship of linga is very positive in nature as it secures both indulgence and libera tion. This uniqueness lies in the approach of Tantra towards sex. How it secures both that has been reflected in the view of karapatriji, "Those who do not recognize the divine nature of the phallus,' who do not measure the importance of sex ritual, who consider the act of love as low or contempatible or as a mere physical function, are bound to fail in their attempts at physical as well as

spiritual achievement. To ignore the sacredness of the linga is dangerous, whereas through its worship the joy of life (bhukti) and the joy of liberation (Mukti) are obtained.54 Having seen something about the linga concept let us pro ceed with the other symbol which is also related with sex notion, that is, symbol Harmophrodite. (Ardhanarisvara). B. Ardhanarisvara: We have been discussing about symbolism. Our first symbol was linga in which we have considered linga as a source of crea tion. But as we know, only linga or male pole is not sufficient for any creation. Creation is a result of copulation which demands on the other pole, that is yoni, the female poie.Tantra represents the Synthesized form of iinga-yoni or Siva-Sakti through the symbol of Ardhanarisvara or half male-half female form. The concept of Ardhanarisvara is not a fancy of Tantra seers but it also contains both spiritual and scientific significance. Uni verse is a creation. This pre-supposes its creator who contains both positive and negative or M/F poles.Tantra has projected this polarity in the Higher Reality. The Tantric treatise the Saundrya Lahari very emphatically and beautifully declares universe as an off-spnng of the universal parents the Siva-Sakti.55 Tantra sym bolizes these two inseparable and identical aspects of the Higher Reality in the form of Ardhanarisvara. The Vital SuddhakhyaTantra also affirms this fact. As it declares linga is Siva and yoni is Sakti. Their copulation is the result into universe.66 Not only Tantras but Vedas also have mentioned the different pairs for pre*creation. A list of the pairs have been mentioned by Aggarwal, Vasudeva, in his book '‘Siva Mahadeva” . But what these pairs indicate ? According to Tantra, these pairs of opposite is nothing but the form of energy. We may coin any name like Nara-Nari, Kumara-kumari, Siva-Parvati etc. but al these can he reduced into one Higher Reality, that is, for Tantra, is energy. When the creative positive energy combines with the negative energy, interaction starts which results into creation. Zimmer, Henricn views this fact like this: “As the symbol of male

creative energy, the lingam is frequently combined with the pri mary symbol of female creative energy, the yoni, the later forming the base of the image with the form er rising from its centre. This serves as a representation of the creative union that procreates and sustains the life of the universe. Lingam and Yoni, Siva and his goddess, symbolize the antagonistic yet co-operative forces of the sexes. Their sacred Marriage {Greek ; hieroes— gamos) is multifariously figured in the various traditions of world mytho-dlogy. They are the archetypal parents, Father and Mother of the world, them selves the first born of the pairs of opposites, first bifurca tion of the primal cosm ogenic reality, now re-united in productive harmony. Under the form of Father Heaven and Mother Earth they were known to the Greeks as Zeus and Hera, Uranos and Gaia, to the Chinese T ’ien and Ti, Yang and Yin,1,57 Tantra projects the nature of Hermophrodite of Higher Reality in its manifestation, that is the objects of universe also. Being a part and parcel of the H igher Reality we also contain the same quality. Every male has female pole and female has male pole, in latent form. This Tantric truth has emerged out under the name of bi-sexuality in modern bio-physics. According to the iaw of bi sexuality to tell somebody as mere male or female is opposed to the concept of bi-sexuality. We bifurcate the two sexes by the expressed pole. But in reality we are both male and female Siva and Sakti. Tantra Is not only confined to the bi-sexuality but it has also located the exact place of male-female pole in the body where the bio-physics has yet to reach. According to the Tantra, the right side always represents male-sun or positive pole while the left side represents female moon or negative pole, in the Tripura Samhita. Devi declares, “The wise should know the basic fact that the fe male gene resides in the left side of all males. He can not dis cover the self when he is alienated from his own nature,”58 Like linga symbol, this has also been neglected on the ground that it is related with the sex drive. Tantra views sex as a means for realizing wholeness. Though we are infinite and whole, due to the lack of wisdom of it we constantly feel finiteness. That is why we always try to reach that wholeness. This fact is reflected by

the attraction of the opposite sex. Man tries to fell completeness by uniting with the outer woman. Likewise Woman also feels whole ness by the unification with outer man. Tantra says that satisfac tion of sex drive is the only easiest way for realizing infinite because it is our nature. Suppression of it will create nothing but disorders and distortion. In the words of Mookerji, Ajit, ‘T h e com posite figure of Siva and Parvati as half male and half female indicates that male and female elements are balanced in both of them. Full emancipation is dependent upon our realization of this fa c t.59 In conclusion we can say without having any doubt that the symbol of Ardhanarivara has nothing to do with gross physical form ot sex. On the contrary, it leads us from gross to subtle. As Sree Majithia views this symbol, “According to Sociologist, the male and female secret has an external as well as internal as pect.To elevate himself to a higher plan of thought and existence, man should grasp the meaning of the concept' Ardhanarisvara'.60 Now let us proceed with the other misinterpreted symbol that is Yajna. C. Yajna : Sacrifice : The first two discussed symbols linga and Ardhanarisvara are attached with sex notion. The third symbol which we are going to discuss is also partially related with it. The name of the symbol, as it is mentioned above is Yajna or sacrifice. Tantra is way of sublimation from gross to subtle. According to Tantra, the pleasure which comes out from the physical copula tion can be sublimated into the spiritual bliss. This is the real import of the Symbol Yajna. Before going into the root, let as first see the etymological meaning of the term Yajna.* yaj is the root verb of this term which stands for propitiation.61 For Tantra every act is a propitiation or worship of the Higher Reality, Even the action like copulation which we generally consider as low is viewed with veneration. Now let us see how this Yajna is performed externally and internally. In the external form ation of sacrifice, an altar is formed out

from special materials and by experts. Burning fire is placed inside the altar. During the performance of Yajna, clarified butter is constantly poured into the sacrificial fire. Sometimes animals are also used ss an object of oblation for the satisfaction of diety. The Yajfia takes place in the physical body. According to Tantra, body is an altar in which the some or elixir is being constantly dropped from the Sahasr&r Cakra or brain.This elixir is being con sumed by the fire situated in the nave! region or the Manipura Cakra. Semen is the gross form of elixir or sona which is ejected maximum in quantity in intercourse. Constant or frequent section of semen naturally results into decay because semen is the very base of life. A T antric Sadhaka retains this consumption through the Kundalini yoga orotherTantric practises. This is the real Tantric yajna which takes place within the body with the result that Sadhaka enjoys the immortality. Tantric notion of yajna also leads one from the individuality to the universality.The concept of Yajna is the core of the Sadhana aspect. In Sadhana, Sadhaka offers many objects like flowers, lamp of fire, fragrant powder, various types of corns namely Till, Cooked rice, Java, milk etc. But in Tantra Sadhana there is no need to offer all these things in gross form. Because a Sadhaka mentally offers all the five elemental forces or the five gross elements (Panca Mahabhuta) namely Earth ( Prithvi), Water (Ap), Fire (Teja), Vayu (Air) and Ether (Akasa) In the place of flower, lamp, powder etc. W hatever he does physically that is not im por tant in Tantra Sadhana but he is mentally attuned with the uni verse and offers it to desired diety. This kind of yajna removes the boundary of limitations and Sadhaka feels identity with the entire cosm os. Now let us see what seems objectionable to lay man in this symbol. As we have mentioned, in Sacrifice, som etim es ani mals are also offered. But Tantra has never taken the gross animals. This m isinterpretation happens due to lack of proper knowledge of Tantric meaning of animal. The Tantra like Yogini Tantra, Anadakalpa etc. have clearly m entioned that the animals like vice should be killed with the sword of knowledge.62 From this reference we can say without having doubt that if we take

the real meaning of ablation, there is nothing objectionable. On the contrary the proper view leads one to the infinite from finite or from individuality to universality. Now apart from these symbols, which are largely related with sex concept, there are also some symbols which are highly sig nificant in the Tantric Sadhana. Among them. Symbol of 5 M’s is the basic one. Now let us see about it. D. Panca m akara: 5 M ’s: The misinterpretation of the Symbol 5 M ’s plays prominent role in the degeneration of fhe Tantric tradition and system. In Tantrism, there are also som e sub-sects namely, Vamacara, Daksinacara. Divyacara etc. Among them 5 M's, comes under the title Vamacara. Let us see first why it is known as 5 M’s. It is known as so because either are five items in it start with the syllable 'M ’ that is why it is recognized as 5 M's. These are namely Madya (Wine), Mamsa (meat), Matsya (Fish), Mudra (Grain) and Maiihuna (Copulation). Let us see each of the syllable respec tively, i. M adya— W ine: Madya means wine.The inherent quality of Madya is to make man aloof from the outer world. To forget the frustration created from the machine age, man resorts to take wine, which gives him temporary relief. Madya is not utilized in Tantra in the sense of wine. In Tantra madya is not a liquor but as the Kularnava Tantra declares, it is an energy.63 All of us have a treasure of energy which is hidden in our body. Tantra shows the approach of awakening of it. Sadhaka, who awakens the centres of energy (Cakra) releases his senses from the engrossment (Rasa) of the outer world. The utilization of this Tantric Madya results into not in a tem porary relief as it so happens in the gross wine but it gives life-time bliss to the Sadhaka. By doing so he yokes his self with his original nature, that is Siva or limitless infinite element. The peculiarity of Tantric madya is that, as the Kularnava Tantra declares it leads Sadhaka to Brah man.6'* or a state known as Brahmi sthiti {i.e. identity with ulti

mate Reality). Hence for Tantra, Madya is not a wine and Tantric Sadhaka is not a drunkard but he is a worshipper of Sakti or energy. ii. Mamsa— Meat: The meaning of Mamsa is meat. It is meat. It is one of the seven components of the body i.e. rakta (Blood), Rasa (Essence), Mamsa (Meat), Majja (Veins), Asthi (Bone), Sukra (Semen) and Meda (Marrow). Meat is utilized for food purpose by animals as well as human beings. But how this meat is related with Tantra ? In the Tantric puja, meat of an animal, sometimes of a human being also is offered to a deity for the satisfaction of diety. But to utilize a gross meat is not consistent with theT antric meaning of meat. W hat is then the Tantric meaning of meat one may ques tion. Generally, we get meat by killing the animal. In Tantra when ever the term animal is used, lit does not indicate animal like goat, donkey, deer etc. In Tantra, man in a natural state is consid ered as Pasu or an animal.To sacrifice this animal means to raise man from his natural state to a Supra natural state or even to the spiritual state. Offering meat means process of sublimation, from gross to subtle. According to the kularnava Tantra those who does so is the real eater of meat and rest are the killers of life. So Tantra has never favoured the killing of any gross animal but one has to kill his animal like gross instincts. iii. Matsya-Fish: Matsya stands for fish. In Tantra it symbolically represents mind and prana, the Vital force. As fish floats in the water, mind also floats in the sea of sense objects. Mind always moves from one sense object to the other and due to its constant movement it loose its powers. So far the channelization of mental powers, according to the Tantra, mid should be a entrapped by the net of Sadhana.* The another subtle meaning of M atsya is prana or vital force. Vayu (air) is the gross form of it. As has been explained in the

Heaths yoga pradipika, mind and prana follow one another. By controlling the one, another can autom atically be controlled.* So here like mind, prana is also considered as fish. But how Tantra considers prana as fish one may wish to know. According to the Tantra, though prana pervades in the entire body; we breath, which is the grossform of prana through right and left nostrils which in terms of Tantra known as Pingala, the sun and Ida, the moon respectively. In the Yougic terms, life span depends upon the amount of Prana consumed through respira tion. The more amount of it we utilize, we can enjoy more life or longevity. Prana floats either in Pingia or in Ida which we feel it in the form of respiration. So to minimize the amount of respiration or in other words to enjoy longevity one has to control the prana, which moves like a fish in Ida and pingia. From this we can conclusively say that the Tantric meaning of Matsya is totally different from the gross one. iv. Mudra— Grain: Mudra means grain or cooked food. The root verb of Mudra is mud means to please.67 We eat food for the sustenance of life without which our body can not persist. Food nourishes body and with the result body becomes healthy and with healthy body, we enjoy all pleasures. Tantra has not taken oniy the gross meaning of Mudra. Ac cording to it, in the realm of Sadhana, the spiritual body of a Sadhaka should be strengthened by the spiritual food like Jnana Vairagya, Tapa etc. The Tantra tattava prakasa has mentioned eight types of Mudra or grain like desire, greed, anger, greed anger, lust etc..., which should be cooked or sublim ated into the fire of Brahm an.68 This is the real food of Sadhaka by which he sustains his spiritual life. So this is the Tantric meaning ol Mudra. Mudra also is a part of Tantra Sadhana and there it is a means jor identifying spiritually various parts of the body with cosmic °rce or energy. So in Tantra, Mudra is not merely a cooked food it also contains spiritual meaning. v- Maithuna- Copulation: Maithuna indicates copulation. Copulation is an union of male

and female; the opposite poles required to be brought together for the purpose of creation by nature. Tantra has presented the subtle meaning of creation, that is, spiritual creation for which two opposite poles are required. These two poles are Siva and Sakti. Siva resides at the Sahasrara (brain) while Sakti at the Mul&dhdra Cakra (pelvic region). In between these two there are six centres of energy around the spinal cord. The energy which resides at the MOIadhara Cakra awakens and penetrates all the centres and unites with Siva at the Sahasrara Cakra. This is the real Tantric maithuna or copulation which oc curs in the Sadhka.69 So it is not a gross maithuna or copulation taking place be tween two physical bodies but it is a spiritual comm union with Siva and Sakti which gives birth or transform s the whole person ality of a Sadhaka. With the help of Tantric treatise, we have tried to see the correct meaning of Tantra symbols. Tantric way of Sadhana is so effective which gives quick results. So to avoid misuse of it, this system is armoured in the symbolic terminology. So symbols are designed to maintain its secrecy. But due to fack of its proper knowledge, a distortion takes place into the Tantra system. We could see from the description, of the symbol that there is a W orld-wide difference between a gross meaning and a Tantric meaning. The symbols like linga, Ardhanarisvara, M aithuna etc. are largely distorted because of their relevance with sex notion. We consider sex as a cause degeneration but as the Kularnava says that which brings about degeneration can as well be a means for sublimation.70 Thus the subtle meaning of symbol is enough to decide its soundness. Conclusion: Body is the only means for achieving any goal. Disease proves to be obstacle in the path of gaining the goal.Tantra is a Sadhana, system. In the way of S&dhan&, Sadhaka has to face many physical disorders and mental disturbances. Tantra has not over looked this fact. To com e out from this, it has mentioned certain proc

esses which are designed for strengthening body mind com plex and thereby fortifying the instrument for achieving all goals physi cal as well as supra physical. If we glace over the content of the first chapter with a view to examine the therapeutic aspect of it, will be found highly signifi cant. The very definition of Tantra reflects its therapeutic aspect. As we have seen, one of the meaning of Tantra according to the Sabdakalpadruma is medicine (ousadhi). The other meaning lib eration is also deal with this aspect. It liberates Sadhaka from the physical and mental ailments. How Tantra does this that we have already indicated as and when we have found an opportu nity. Still however by way of stating the investigations we have found clearly, we would like to recapitulated briefly as follows: Tantra does this by two ways: One by the cultivation of strong will power and second, by the utilization of parad or m ercury and its preparations. As has been accepted, generally everybody has got its own medicine, that is, its power of inbuilt resistance against attacks from disease. This can be further cultivated by the cultivation of strong willpower. From the principles of Tantra we could see that, Tantra Sadhana is nothing but the awakening of inner powers of senses, body and mind. W illpower is the key of all powers. With the cultivation of it, one can open doors to the other latent pow ers. The power of resistance against diseases is also included within it. Tantra also does this same job by the utilization of mercury (parada) and its preparations. Mercury is considered as highly medicinal metal. But is can not be used in a natural form because of its poisonous nature. Tantric seers have found out this fact five thousand years back and also worked out the process (Samskara) to make m ercury fit for medicinal use. Lord Siva is considered as the originator of this process of alchemy who is also the reveller of Tantra. With the help of these w ° °nly a Hatha yogi or a Tantric Sadhaka survived on the snowy summits of mountains without having any antibiotic drugs. This ls but the physical side of T antric way of dealing with bodily ail

ments. We now turn to its mental side. Sym bol and their therapeutic value: As is the case with Parada or mercury in strengthening body so also, Tantra has a distinct medicine for mental ailments. And it is surprising to note that Tantra uses psychological symbols or linguistical alphabets as symbols for curing the mental diseases by cultivating inner potent mental powers. Symbols are also highly significant in this regards in lying stress on mental aspect. Mind plays prominent rote in mental and physical diseases. Mental disturbances are expressed som e tim es in a physical disorders or physical disturbance sometimes makes mind weak. Thus all our diseases are psycho-somatic. Being a subtler than body, mind’s effect on body is felt more pow erful. Tantra has recognized this fact much earlier than we started talking about psycho-som atic aspect of disease. The Tantrics prescribe the use of symbol for making mind calm and positive by concentrating it on syllables or figures of particular types. It is undisturbed and concentrated mind which is a source of creative imagination or all the creativity of mind.Tantric Sadhana is based on imagination. S&dhaka has to positively think that he is offering this or that object. This positive thinking also helps as therapy if the mind is diseased. The theory of auto-sug gestion in psychology is highly related with this aspect. In the process of auto-suggestion patient gives strong suggestion or he imagines himself quite healthy very powerfully. This process gives relief to patient and gradually helps in curing himself from dis eases. Tantric Sadhana through symbols strengthens the posi tive powers of imaginations which Sadhaka can utilize as a therapy for himself and also can be used as therapeutic means for curing others.

FOOTNOTE

1 . Tan, Tanyate, Panini, vi, 4,44— io extend, to spread. Taken from the dictionary of Sir Monier Williams, p. 435, Oriental Publishers, Delhi6. 2.

Tanyate Vistaryate Janan anena iti Tantram. Cited by Shri Ram Sharma, Tantra Vijn&na (Hindi), Part I, p. 171. Published by Samskrit Sansthana.

3.

In the Tantra Sadhana, there Is a Mantra in which Sadhaka or a practitioner mentally offers the earth element of the universe as a fragrance of flower. (Lam Prithvitatt vatmakam gandham parkalpayami) Like wise he offers all the five elements of the uni verse in hts worship. In doing so, he has to expand his area of im agination as tar as possible till he mentally offers the entire uni verse to his desired deity

4.

Singh, Lalan Prasad. Tantra: Its Mystic and Scientific basis, p. 1, Concept Publishing Company, Delhi 1976.

5.

Tanute Trayate Nityam Tantramitham Vidurbudhaha.I H.P. Sastri. Nep II, p. 69, Cited by Shree Chakravarti, Chintaharan, Tantras—stud ies on their religion and literature, p. 2, Punthi Pustak, Calcutta-4, 1963.

6.

Tanoti Vipulanarthan tattvamantram samnvitam Tranam cakurute yasmat tantramithamabhidhtyate. Kamika Tantra, Cited by Shah DhirajialT.Tantro nil.Tirana (Gujarati), Jain Sahitya Mandir, 1961.

7.

Tanoti tanyate iti va I Ousadhi, Sidhanta Sabdakaipadruma, Part II, pp. 584-85, Motilal Banarsidas, Delhi, 1961.

8.

Geden A*. S., Encyclopedia of Religion and Ethics, Edited by Hast ings, Vo!. 8, p. 193, Vol. XII.

9.

Sarirakamiman&sa bh&sya of Samkar&cSirya, Commentry on the Brahma Sutra 2,2.32 Sarvathanu papattesca I

10. Agamonama anityupsargdta gam dhatoh aca pratyaye nisapannah tantra Sastrarupoartha avabodhakah I 11. Agatam Pancavakatr&tta gatam ca girijanane I Matam Ca vasudeasya tasmat Agamaucyate 12. Singh, Lalan Prasad. Tantra—tts Mystic and Scientific basis, p. 2. Concept Publishing Company, Delhi, 1976. 13. Avaton, Arthur, Principles of Tantra, Part I, p. 99, Preface. Ganesh

and Co,, Madras, 1969. 14. Dasgupta, Shashi Bhusan, Aspects of Indian Religious Thought, p. 148. A. Mukherjee and Co., Calcutta 1957. 15. Kundu, Nundo Lall, Non-Dualism in Saiva and Sakta philosophy, p. 3 (Who has cited from Preface to pre-historic ancient Hindu-lndian by Donald A. Mackenzie) Sri Bhairabi Jogeswari Math, Cal cutta. 16. Ghose, N. N.( Early history of India, p. 17, The Indian Press (Pub.) Private Ltd., 1960, Fourth edition. 17. Singh, Lalan Prasad, Tantra—Its Mystic and Scientific basis, p4. Concept Publishing Co., Delhi 1976, First Edition. 18. Review of Ram Chandra Hao’s book 'The truth about Tantra' by S, K. Ram Chandra. Published in The Times of India', April 19, Sun day, 1981. 19. Kundu, Nundo Lall, Non-Dualism in Saiva and Sakta philosophy, p. 8. Sri Bhairabi Jogeswari Math, Calcutta. 20. Ghose N, N., Early history of India, p. 16. Indian Press (Pub.) Pri vate Ltd., Allahabad, 1960, Fourth Edition. 21. Krtte Srutyuktacharastretayang Smrtisam-bhavah I Dvapare tu puranoktang Kalau agamlakevalam II Taken from the Principles of Tantra, Arthur Avalon, Part I, p, 36, In troduction. Ganesh and Company, 22. Arthur Avalon, Principles of Tantra, Part I, p. 48, Ganesh and Com pany. 23. Chakravarty, Chintaharan, The Tantras Studies on their religion and literature’, p. 2. Punthi Pustak, Calcutta 1963, First Edition. 24. Singh, Lalan Prasad, Tantra— Its Mystic and Scientific basis, p. 9. Concept Publishing Company, Delhi 1976, First Edition. 25. Ibid., p. 9. 26. Avalon, Arthur, Principles of Tantra, p. 110, Part I. Ganesh and Company, Madras, 1969, Fourth Edition. 27. Chambers Twentieth Century dictionary. Edited by A. M. Macdonald B.A. (O’xan), p. 1035, Allied Publishers Private Ltd., 1974, 28. Sivasaktyoh

j&yapatinyayena

jayay&

Saktya

Yuktascal

prapancarupasantanam nirmatum Saknoti, taya viyuktascet na Sknoti iti 29. Tvam mata sarva bhutanam pita caaham Sanatanah I Dvyosca yo raso devi mah& maithuna sambhavah II Rasarnava Tantra. Edited by Panta, Tarananda, Patat I, p, 34, Chaukhamba Sanskrit Series, 1939. 30. Mookerji. Ajit, Tantra Asana—A way to self-realization, p. 62. Pub lished by Ravi Kumar, 1965, First Edition. 31. Mama rgpasi devi tvam na bhedosti tvya mama I The Mahanirvana Tantra. Edited by Avalon, Arthur, Chaps. 1-95, p, 9, Motilal Banarasidas, Delhi, Reprinted 1977. 32. Sivasyabhyantare Saktih Sakterabhyantarah Sivah i Antarm naiva janiyaccandracandrikayoriv. Siddha-Siddhanta-Paddhati and other works of the Nath Yogis. By Smt. Mallik, kalyani. Upadesa-4-26, p. 21. Poona oriental Book House. Poona, 1954. 33. Sivahsaktya yukto yadi bhavati Saktah Prabhvitum na cedevam devo na kualu kusalah Spanditymapi I Sundrya Lahari Verse— I, Sri Sankara Bhagavatpadacharya. Ed ited by Kuppuswami, A, The Ministry of Education & Social Wel fare, Government of India, 1976, 34. Yasmin tyakta Mahakali Saktihlnah Sad&sivah I Saktya yuto yada devi, tadaiv Sivarupakah I Saktihine Savah Saksat purusatvam na muncati II Todal Tantra, taken from karpura Stavaraja (Hind) by Mahakaia, p. 60. Motilal Banarsidas. 35. Swami Prabavananda. The Sipritual Heritage of India, pp. 14-45. Georage Allen and Unwin Ltd., London, 1962, First Edition. 36. Mookerji, Ajit. Tantra Asana—A way to self rea!ization, p, 16, Pub lished by Ravikumara, 1965. First Edition. 37. Deha devalayo devi jivo devah Sadasivah I The Kularnava Tantra. Ullasa—9-41.

38. Vi svasara Tantra. Cited by Avaton, Arthur. Principles of Tantra, Part I, p. 118, Ganesh and Company, 1969. 39. Ajnana granthibhedo yah-Sa moksa iti Kathyate I Sarvajnabhairava Tantra. Taken from Lupta agama Samgraha, 40. Bhavastu m&naso dharm Sabdasya hi Katham bhavet. Nigama Kalpananda. Cited by Dikshit, Sadasiva in Karpiira Stava Raja of Mahakaia, p. 84, Motilal Banarsidas. 41. Mana eva manusyanam Karanam bandha moksayoh I Yathaivalingita Kanta tathaivalingita Suta I Dharma Sastra. Quoted in the Karpura Stava Raja, p. 34. 42. Ata eva yada yasya bhavana kutsita bhavet I Tada dosaya bhavati nanyatha dusanam Kvacit. Kaulavali Tantra. Cited in karpura Stava Raja, p. 34. 43. Yaireva patanam dravyaih Siddhihitaiheva Caudita I The Kularnava Tantra. 5-48. 44. Bhogo yogayate Saksat patakam sukrutayate Moksayate ca Sansarah Kuladharma Ku klesvari I Ibid. 2-24. 45. Danielou, Alain. Hindu Polytheism, Routledge and Kegan Paul. London. 1964. First Edition. 46. Vastumatram tu yaddrasyam Samsare triguna hi tat I I69 II Drasyam ca nirgunam loke na bhutam no bhavssyati I Nirgunah Parmatmassou na tu drsyah Kad&cana II 70 II Vyas, Krusna Dwaipayana. Srimad Devi Bhagavatam. 3.6.69-70, Edited by Pandey Ramateja Pandita Pustaksilaya, Kashi 1956. 47. Gavam Sarvanajam Ksiram Streveta Stana-Mukhad Yatha I Tatha Sarvagato devab pratim&disu rajate II The Kularnava Tantra 6-75. 48. Liyate gamyate yatra yena sarvam caracaram II Tadetadlingamitiyuktam lihgatattva parayanaih I Layagatyartha yohetuhutatvat Sarvadehinam li Lingamitiucyate Saksatsivah Sakalaniskalah II Anubhava Sutram.

Adhikaran—3. Verse 3-4. Yogatantra-Gra nthmala (3) Edited by Shukla, Badrinath Part-1. Varanaseya Sanskrit Visva Vidhyalya, first Edition 1970. 49. a) Lingat Sarvam Samutpannam Layam tasmin Prakirtitaml Vatul Suddhakhya Tantra 1-51. b). Linge tu jayate Sarvam jagat Sthavarajangam II Ibid. 1-72. Taken from Yogatantra-Granthmala (3), p. 181. 50. Linga Sabdena Vidvansah Srustisamhara Karanam I layadagamanaccahubh&vanam padama vyam I Tantrakaloka-4/131. Mrucchailadhatyratnadibhvam linga na pujayet I Yajedadhyatmikam lingam yatra linam Caracram Bahiliagasya lingatvamanenadhisthitam yatah Tantraloka—5/120 Mishra, Janardana, Bhartiya Pratika Vidya, pp. 106, 107, Bihara Rastrabhasa Parisada, Patn^, 1959. 51. Lokam Lingvamakam Jnatva linga Yostpyate hi mama I Na me tasmat priyatarah Priya ka Vidhyate Kvacita Shiva Purana. 52. Layam gacchati bhutani Samsare nikhll yatah I srustikale punah Srutihtasmat lingamuda hatam II Linga Purana. 53. Danielou, .Alain. Hindu Polytheism, p. 127, Routledge and Kegan Paul. 54. tbid. 55. Sivasaktyoh jayapatinyayena Jayaya Saktya Yuktasceta prapancarCipa Sant&nam nirmatum Saknoti. Saundrya Lahari, Vacyartha of the First Verse, p. 2. 56. Lingam Siva iti jneyath plthath Saktihi udahata I Yoni lingaprakarena jagatsrustayartha Karanam II

The Vatul Suddhakhya Tantra, 1-69. 57. Zimmer, Henrich. “Myths and Symbols in Indian art and civilization, p. 127. Edited by Joseph Campbell. The Bollingen Series, VI. 1946. 58. Etadt manusyatv&vicchinn&di bhedaha Vamabhage mama aksunna nivasah I Evam tad Suddhe Svayameva nirdesah iti ardhanari Svaratvena mahapuruso Vidyate I Tripur Samhita. Translationand Verse taken from the Great Yogic Sermon by Majithia Surendra Singh, p. 32, Allied Publishers, 1969. 59. Mookerji, Ajit, Tantra Asana—A way to self realization, p. 57. Pub lished by Ravi Kumar, First Edition, 1965. 60. Majithis Surendra Singh, ‘The Great Yogic Sermon’, p. 32, 61. yaj = |j worship or propitiate. Samskruta Sabdartha Koustabha. Edited by Sharma, Dwark&prasad, p. 948, Ramnarayana Lai Beniprasada, Third Edition. 62. Punyapunya pasum hatvii jfiana khadagena yogivata I yogini Tantra. Sri Ram Sharma. Tantra mahavijfiana (Hindi), P a rt!, p. 253. 63. Sura Saktih Sivo mamsam tadbhokta bhairavah svyam I The Kularnava Tantra 5.79. 64. Madira brahmagah proktah cittsodhana Sadhana I The Kularnava Tantra 5-41. 65. Manasa caindriyaganam Samyamy&tmani yojayet I Taken from Tantra Mah&vijnSina (Hindi), Sharma, Sri Rama,p. 261. 66. Cale vate calam cittam niscale niscalam bhavet I The Hatha yoga Pradipikii 2.2, Transited into English by sinh, Pancham, p. 13. Oriental Books. Reprint Corporation, 1975. ' 67. Mudam Kurvanti devanam manansi dravayanti ca I Tasmanmudra iti khyata darsitavyah Kulesvari. The Kularnava Tantra 17-57. 6 8 . Asatrusnajugups&bhaya Visdaghrun&manalajja prakopah I

Brahmagnavasta mudr&h parasukrutijanah pacyamanah samantat

Tantra Mahavijfiana, Sri Rama Sharma, p. 264, Part I (Hindi). Samskruti Sams'thana, Bareli. 69. Parasktiyatma maithunam samyogananda nirbhara The kularnava Tantra 5-112. 70. Yaireva Patanam dravyaih Siddhilitaih eva caudita I Ibid 5-48.

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Chapter-2

The Six Systems of Yoga

Chapter-2

Sankhya and Yoga, Mimamsa and Vedanta, Vaisesika and Nyaya, the six classic systems, philosophies, or more literally “points of view" ( darsanas;from the root drs, "to see”), are regarded as the six aspects of a single orthodox tradition. Though apparently and even overtly contradictory, they are understood to be com ple mentary projections of the one truth on various planes of con sciousness, valid intuitions from differing points of view-like the experiences of the seven blind men feeling the elephant, in the popular Buddhist fable. The founders, actual or supposed - Kapiia, Patanajali, jaimini, Vyasa, Gautama, and Kanada-should probably be regarded rather as schools than as individuals. Nothing is known of them but their names. Their sutras stand at the beginning of a copious literature of commentators, yet are themselves but the last terms of a long foregoing period of discussion, each of them including arguments against all the others. Moreover, without the commentaries the texts would be unintelligible: they are not the self-sufficient works of independent thinkers, but mnemonic '‘threads” (sutras) for the guidance of oral teaching in the ancient Indian style of the guru and his adhikarin.1 SANKHYA and YOGA have been discussed supra, pp. 280 332. They treat of the hierarchy of the principles (tattvas) that proceed from the effects of purusa in prakrti and support the experiences of dream and waking consciousness. The MIMAMSA and VEDANTA likewise belong together, both representing the point of view of the “Fourth" (turiya) that tran scendent nondula principle (brahm an) which is beyond the prov ince of the worid-supporting duad (purusa-prakrti). The Vedanta has been discussed, supra, pp. 409-463, as the final truth or “end" (anta} of the Vedas; the Mimamsa is concerned with a clarification of the liturgical aspect of the same sacred books. Indeed, the term mimamsa- meaning, literally, “deep thought, con sideration, reflection, exposition," and when applied to philoso

phy, “reflection on, or exposition of, the Vedas"-properly is applied to both of these philosophies: respectively, as 1. Purva-m im asa ("the first reflection; exposition of the first part [of the Vedas]” ) or karma-mimamsa (“the study of [ritual] action") and 2. uttara-mimamsa (“the second reflection; exposition of the second part [of the Vedas]’’) or brahm a-m im am sb ("the contemplation of Brahman” ). Purva-mimamsa, Karma-mimamsa, or more usually simply the Mimamsa, is a kind of scholastic, priestly science, which defines the orthodox patterns of Brahmanic liturgical life. These inherited patterns are not always clearly designated in the Vedas them selves; hence already in the later Brahm anas3 the term mimamsa occurs, where it already denotes a discussion of some point of ritual practice. During the following centuries, with the proliferation of variant priestly readings, the demand for this sci ence of definitive reasoning must have increased. Somewhere between 200 and 450 A.D.- that is to say, about the time of the crystallization of the Vedanta-its findings were summarized in the Purvam im am sa-sutra of Jaimini; but this basic textbook presup poses a long history of argument. ‘T h e re is evidence," states A.B. Keith, “that the science was in full vogue as early as the middie of the third century B.C.3 The method of the Purvam im am sa-sutra resembles som e what that of Thomas Aquinas’ scholastic Summa Theologica. Its elementary unit, or subdivision, is the adhikarana (“heading”), which falls into five parts: first, a proposition is formulated; next, the doubt as to its correctness is refuted; third, the erroneous m eth ods of treating it are exhibited; fourth , these are refuted; and finally, the true solution is presented as the inevitable conclusion of the entire discussion.4 For example, in Sutra, I two proposi tions are presented: 1. that Vedic study is obligatory for the upper castes; and 2. that Dharma is a proper subject for study. The first proposition is found to be self-evident in the Vedic precepts. 'One should study the Veda" and “One should perform the ritual of the final bath after studying the Veda." A doubt arises, however, with respect to the second proposition, since it may be asked whether one should perform the ritual of the bath immediately after learning the Vedas, and so terminate one’s period cf studentship.

The prima facie view is that the bath should immediately follow the learning of the Veda. The reply is that the real study of the Veda is not satisfied by a mere reading of the text. The true con clusion, consequently, is that the final bath should be post poned until a study of Dharma has brought the student's under standing of the Veda to a state of perfection. Jaim ini’s volume contains some nine hundred and fifteen of these adhikaranas, organized in twelve books.5 The Mimamsa darsana supports a theory of the infallibility ol the Vedas and a theory of meaning as inherent in sound: Sanskrit, the holy language of the Vedas, that is to say, is not a historical tongue based on convention, but an emanation of Being (sat) in sound (sabda); hence the power of the sacred mantras and of the Vedic hymns to touch the quick of truth and so the work magic. It is from this potency that the effects of the sacrifice are derived, not from divine intervention; for though the offerings are addressed to deities, the deities are themselves supported by the power of the sacrifice. “The Mimamsa,” writes Garbe, “does not recognize the existence of God. Nevertheless this fact interferes as little here as in the Sankhya and the other systems with the belief in the supernatural beings of the popular Indian faith."6 Also rejected is the idea of the periodic creation and dissolution of all things. There is a constant process of becoming and passing away, but no ground for the systematization of this process in terms of cycles of evolution and involution.7 Moreover, arguing specifical ly against the sunyavada of the Mahayana, the Mimamsa doc trine of knowledge affirms the world as real.sThis darsana stands in close relationship to Indian law, since its chief object is “to determine injuctions, which are distinct from those of civil law mainly in the fact that they deal with sacrificial rather than civil obligations, and are enforced by spiritual rather than temporal pen alties.9 VAISESIKA and NYAYA, cosm ology and logic, the remaining brace of the six philosophies, treat of the data of waking con sciousness from the point of view of waking consciousness itself, and are consequently closer in spirit and character than the other Indian darsanas to the academic tradition of the West.

The legendary founder of the Vaisesika, Kanada {atso known as Kanabhaksa and Kanabhuj, all three names meaning “atom eat er"), is supposed to have flourished c. 200-400 A,D.10 His text book, the V&isesika-sutra ("the sutras, or precepts, showing (he differences, distinctive characteristics, or manifest nature, of in dividual things”), distinguishes in nature five categories (padarthas): 1. substance (dravya), comprising earth, water, fire, air, ether, time, space, soul (afrnan),11 and mind {manas); 2. quality {guna), com prising color, taste, smell, touch (with temperature), number, extension individuality, connection, separation, priority, posterity, knowledge, joy, pain, desire, aversion, and w ill;12 3. movement and action (karma); 4. association (samanya); 5. difference visesa); and 6. inherence (samavaya).13 The Vaisesika derives its name from category 5, visesa, “difference," because it is an atomistic doctrine (whence the nicknames of its legendary founder). The atoms of the several substances have no extension, yet in com bination become extensive and visible. During the periods of world dissolution between the cosm ogonic cycles, they are not combined; hence there is then no visible world. The souls, never theless, retain their merit and demerit, and in consequence unite, presently, with the various atoms. This renews the m ovement of the atoms and begins a new cycle of creation. The continuous wanderings and activities of the souls in the m anifest world ulti mately fatigue them, and so a night, a cosmic night of dissolu tion, is necessary for their refreshment. The unions of the atoms dissolve, and the universe disappears. “ Both souls and the organ of thought are eternal substanc es," writes Garbe, describing the psychology peculiar to this sys tem; “but the soul is all-pervading, i.e., not bound down to time and space, while the organ of thought is an atom. The latter is the interm ediary between the soul and the senses, since urged by the soul it be takes itself on each occasion to that sense through which the soul desires to perceive or to act.... If it rests motion less in the soul, the union of the latter with the senses ends, and no perception or act or experience is possible... If the organ of thought w ere om nipresent like the soul, or if the soul could enter into immediate relation w ith the objects of knowledge, all objects

would be sim ultaneously perceived. As the organ of thought, on the one hand, im parts the quickening power to the soul, so, on tfie other, it acts as a kind of check by preventing the soul from exercising more than one function at the same tim e ” 14 Nyaya, logic, the sixth of the classical systems, is attributed to a shadowy figure, Gautam a-nicknam ed Aksapada, “the foot eyed," that is to say. “with his eyes fixed on his feet" -whose textbook, the Nyaya-sutra, composed perhaps as early as 150 B.C.,15 but more probably between 200 and 450 A.D.,16 parallels the Vaisesika in its atomic doctrine, cosmology, and psychology, but is devoted principally to the science of logic. Four sources of true knowledge are recognized: 1. perception (pratyaksa), 2. in ference [anum ana), 3. analogy (upamana), and 4. credible testi mony (sabda). Inference, the sole reliable means to philosoph ical knowledge, is of three kinds: 1. inference from cause to effect (purvavat), 2. inference from effect to cause (sesavaf), and 3. reasoning from perception to abstract principle (samanyato drsfa).Three kinds of cause are recognized: 1. the material or inhering cause (up&dana-k&rana, samavayi-k&rana}, e.g., in the case of a carpet, its threads; 2. the noninhering or formal cause (asam avayi-karana), in the case of the carpet, the arrangement and knotting of its threads; and 3. the effective or instrumental cause (nim itta-karana): the weaver's tools. The syllogism of the Nyaya darsana com prises five m em bers: 1. the proposition (pratijna), e.g., there is a fire on the mountain; 2. the cause (hetu), for the mountain smokes; 3. the exemplification {drstanta), wher ever there is smoke there is fire, as, for example, on the hearth in the kitchen; 4. the recapitulation of the cause (upanaya), the mountain smokes; and 5. the conclusion (nigamana), therefore there is fire on the mountain. “The conception," writes Garbe, “on which the theory of the syllogism of the Nyaya rests bears the name of'in variable association' {vyapti). Instead of starting as we do with an affirm ative proposition, universally valid - ‘All smoke presumes the existence of fire’ -the Ny&ya philosophy asserts the ‘invariable association' of smoke with fire. The sign observed fhngin) - in this instance the smoke - is 'invariably associated' (vyapya); the vehicle of the sign which is to be inferred (lingin) -

in this instance the fire -is th e ‘invariable associate’ (i'yapa/ra).” 17 Rene Guenon points out, however, that abridged forms of this syllogism are used, in which either the first three terms or the last three may appear alone, and that the latter abridgment resembles the syllogism of A ristotle.10 Book I of the Nyaya-sutra defines the topics, or categories, to be discussed in the volume; Book II deals with doubt, the four means of proof and their validity, and shows that there are no other valid means of demonstration; Book 111 discuses the self, the body, the senses and their objects, cognition, and the mind; Book IV disposes of volition, fault, transm igration, the good and evil fruits of human action, pain, and final liberation; then passes to the theory of error and of the whole and its parts; Book V deals with unreal objections (jatt) and occasions for the rebuke of an opponent {nigrahasthana).19 “When,” observes Garbe, “the Vaisesika and Nyaya systems came to be blended together, the combined school adopted theistic views, but never saw in the personal God, whom they as sumed, the creator of matter. Their theology is set forth in the Kusumanjali of U day ana [c.950 A.D.],20 and in various later works which discuss the two systems in common. According to the view which they hold in harmony with the doctrine of the Yoga, God is a distinct soul like the other individual souls, and these are equally with Him eternal. He is, however, distinguished from them by the fact that He alone possesses the attributes of om niscience and om nipotence, which qualify Him for the govern ment of the universe; and that, on the other hand, He lacks those attributes which result in the entanglement of all other souls in the cycle of existence.”21 The ideal of liberation presented in Gautama's Nyaya-sutra, Book IV, is that of ascetic detachment, culm inating in a condition of absolute unconsciousness, sim ilar to that of the Sankhya, as described supra, P. 329-330. This suggests that in these appar ently later doctrines we may have another vestige of the archaic pre-Aryan science represented in Jainism and the doctrine of G osala supra, pp. 263-279). Indeed, in late Jaina text (the Avasyaka), the Vaisesika is attributed to a Jaina schismatic

named Rahagutta.22 The "six system s” are considered to be orthodox because they recognize the authority of the Vedas; their co-ordination, however, is not particularly old. Vacaspati-misra, c. 841 A.D., composed com m entaries on the Sankhy, a Yoga, Mimamsa, Vedanta, and Nyaya systems, while of Udayana, about a centu ry later, combined the views of the Nyaya and Vaisesika in his proof of the existence of God. The culmination of the tendency to syncretize appears in sivaditya (data uncertain, but probably later than Udayana), who, though perhaps not the first to amalgamate the darsanas in exposition, must be reckoned the earliest of the authorities of the joint school.23 The “six systems,” however, never attained the position of an exclusive, dogm atic orthodoxy. The Sarvadarsanasiddhantasaaangraha ('“Epitome of the Doctrines of All the Darsanas"), a tenth- or eleventh-century textbook from the school of Sankara, delineates, with adequate objectivity, the views of the Lokayatikas (m a terialits),24 Jainas, Buddhists (M adhyam ikas, Yogacaras, Sautrantikas, and Vaibhasikas), Vaisesika, Nyaya, Purva-mimamsa ( in two schools: that of Prabhakara and that of Kum arila),25 Sankhya, and Yoga, the philosophy ofVedavyasa26 and the Vedanta of sankara.27 Madhava, an em inent fourteenth-century Vedantist of the school of sankara, delineates likewise in his Sarvadarsahasangraha (“ Epitome of All System s’’)28 sixteen philosophies, adding to the above the Vedanta of Ramanuja, the doctrines of a number of soviet Sivaile sects, and Panini's treatm ent of the laws of the metaphysical, eternal, and magical language of the Vedas in his Sanskrit Grammar.29 In the final analysis, the orthodoxy of the India has never been grounded in a college or academy. Neither can it be defined by any numbering of views. For its life is in the moksa of the actual sages: such, for example, as Ramakrishna (1836-86) in our the nineteenth century and Ramana (1879-1950) in our own.30 These "wild geese” (hamsas), teaching numerously in every part of the land of the Bharatas, have renewed the ineffable message perennially, in variable terms, which philosophers classify and adhikarins transcend.

Chapter-2 FOOTNOTE 1.

Cf. supra, pp. 48-49.

2.

Cf. supra, p. 8, Editor’s note.

3.

Arthur Berriedale Keith, The karma-Mimamsa, The Heritage of In dia Series, London and Calcutta, 1921, pp. 2-3. “ " ^ 6 4 8 . " HaS,in3S'

4'

°< ™ ® ° n

5.

Keith, op. cit., pp. 4-5.

6.

Garbe, loc. cit.

7.

Keith op. cit., p. 61,This doctrine is held in opposition totheVaisesika and Nyaya view, Cf. infra

8-

lb., Chapters II, III.

9-

lb., p. 97.

10, Garbe, “ Varsesika,” in Hastings, op. cit., Vol. XII, p. 569. 11. ja m using the translation "soul” to accord with the quotations (infra) from Garbe. See, however, Dr. Zimmer's note, supra, p, 324 The term atmanhere denotes the life-monad (as jiva in Jainism, purusa n the Sankhya) and should not be confused with the atman of the upamsads, Bhagavad Gita, and Vedanta. 12 G iS raSt the term guna asempl°yedin the Sankhya and Bhagvad 13. Samavaya: “the intimate relationship that unites the substance with its attributes and is itself an attribute of the substance"" (Rene Guenon, Introduction general a Petudo does doctrines hindous Pans, 1930, p, 237), 14. Garbe, “Vaisesika," p. 570. 15. Garbe, "Nyaya," in Hastings, op. cit., Vol. IX, p. 423. 16. A. B. Keith, Indian Logic and Atomism Oxford, 1921,p. 24. 17.. Garbe, “Nyaya,” p. 423, 18. Guenon, Op. cit., pp. 226-227. 19. Keith, Indian Logic and Atomism, p. 19. 20. Garbe gives 1300 A.D„ but his is certainly too late since one of Udayana s works Is dated 984 A.D. Cf. Winternitz, Geschichte der indischen Litteratur, Vol. Ill, p, 466.

21. Garbe, “ Nyaya" p, 424, 22. Keith. Indian Logic and Atomism p, 14. 23. lb,, pp. 29, 31, 37. 24. Lokayata, literally, "belonging to the world of sense,’’ is the name given to a materialistic system said to have been founded by the sophist Carvaka (date, of course, unknown). “There are clear indi cations," states Garbe, “of the presence in India, as early as preBuddhists times, of teachers of a pure materialism; and undoubt edly these theories have had numerous adherents in India from that period onwards to the present day..The Lokayata allows only perception as a means of knowledge, and rejects inference. It rec ognizes as the sole reality the four elements, i.e., matter, and teaches that, when a body is formed by the combination of the elements, the spirit also comes into existence, just like the intoxicating qual ity with the mixture of special materials. With the destruction of the body the spirit returns again into nothingness... The postoperative force of merit and demerit, which, according to the belief of all the other Indian schools, determines the lot of each individual down to the smallest details, has no existence for the Lokayatika, because this conception is reached only by inference... On the practical side this system exhibits itself as the crudest Eudaemonism; for it represents the gratification of the sense as the sole desirable good....The Vedas are declared to be the idle prating of knaves, characterized by the three faults of untruthfulness, internal contra diction, and useless repetition...The ritual of the Brahmans is a fraud, and the costly and laborious sacrifies are useful only for providing with a livelihood the cunning fellows who carry them out" (Garbe, Lokayata,” in Hastings, op. cit., Vol. VIII, p. 138). None of the writ ings of this school are extant; all that we know of them has been gathered from the writings of their opponents. Cf. F. Max Muller, Six Systems of Indian Philosophy, London, 1899, pp. 86, 94ff. 25. A sharp divergence in the unity of the Mimamsa-darsana begins with the appearance of these two scholastics, c. 700 A.D. Cf. Keith, The Karma-Mimamsa, p. 9, 26. I.e., the philosophy of the Mahabharata. 27. Winternitz, op. cit., Vol. Ill, pp. 419-420. 28. Translated by E.B, Cowell and A.E. Gough, 2nd edition, Calcutta, 1894.

29. Winternitz, op. cit., p. 420. 30. Srt Ramana Maharsi {“the Great Rsi”) of Tiruvannamalai ( an an cient holy city in the south of Indian) taughl no formal doctrine, but with the piercing question “Who are you ?” drove his disciples to the Self. Cf. Heinrich Zimmer, Der Weg zum Selbst, Lehre und Leben des indischen Heiligen Shri Ramana Maharshi aus Tiruvannamalai, edited by C.G. Jung, Zurich, 1944; cf. also B. V. Narashtmha Swami, Self-Realization, Life and Teachings o f Ramana Maharshi, Tiruvannamalai, 1936, and Sri Ramana Maharshi, Who Am I ? {trans lated by Ramana Dasa S, Seshu Iyer), Tiruvannamaalai, 1937.

B.C.* C, 3500-1450 Minoan Civlization DravidianCivilization (Crete) C. 2000-1000 Hellenic Invasions of Creece MOses C, 1300? Solomon C. 950 Jaina

B.C

B.C C. 3500-1500

C. 2000-1000 Aryan Invasions of N. India C. 1500-800 Vedas Brahmanas

?

(Indus Vailey Ruins) Prehistoric Jaina Saviors

C. 872-772 Parsva (23rd Savior

800 * After

The Prophets Homer

C. 775

Hesiod

Jaina Savior) 6117-547 * In this column C. 582-C. 500 FI. 6th cent c. 500-430 C. 500 469-369

C. 640-546

800 & after

Upanisads Early Hero Epics (lost)?

Kapila (sankhya)

d. C. 526 Mahavira (24th Thales

Anaximander parallel dates in the Wesiem world ( for comparison). Pythagoras Parmenides EmpedocSes Heraclitus C. 500 B.CSutras Socrates 500 A.D

?

Gosala

C. 563-483

Buddha

427?-347 384-322 356-323

Plato Aristotle Alexander the Great

?-287? 3427-270

Theophrastus Epicurus

Canakya Kautulya (Arthasatra) C. 6000 B.C.? Establishment of old 200 A.D. Asoka 274-237 264-146

Pynic Wars

100-44 70-29 dhism

Julius Caesar Vergit

Laws of manu 235: Alexander enters N.W.Inida

C. 400 B.C. Ramayana (present Testamnet canon

C. 400 B.C. 400 A.D

272-337

Constantine

200 A.D

Mahabharata (present form ) (bhagavad Gita) C. 80

C/200/45.0

form) C.

Pali canon Hinayana Bud-

A.D

Medieval Hinsuism Jaimiml (
C.78-123 Kaniska Tantra-Mahayana Busshism C.200 Nagarjuna (Madhya mtka)

Chapter-2

Jesus Christ Trajan Marcus Aurelius Plotinus

Patanjali (Yoga)

C. 321-297Candragypta Maurya

A.D

A.D ?-? 53-117 121-180 2057-270?

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570

742-814

1907 12257-1274 1260-1327? 1469-1527 1712-1778 1770-1831 1809-1882 1879

Augustine Fall of Rome Benedictine! Monasti cism (monte Casino)

C. 300-500 ?

Mohammed

4ttv13th centuries

Chariemagne

First Cruade Aquinas Exkhart Machiavelli Eousseau Hegel Darwin Einstein

Pancat antra Puranas

C. 350

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d. c. 527

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Apogee of India Art {Gupta, Calukya, Rastrakuta. Pallava, Pala, Cola, Rajput, Hoysal a Styles) Sankara (Advaita Vedanta "The Six Systems"

1175-1250

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1400-1500 1718-1775

Vediantasara Ramprasad

1836-1886 1879-1950

Ramakrisna Ramana

Prajna-paramita Asamga (Yogacara) Bodharma (Dhyana: Zen)

C. 650/750Laksminkara Devi (Mahasukha)

C.983

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354-430 476 C. 500

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Chapter-3

Tantra and Nirvan

Chapter-3

Who Seeks Nirvana ? THE LATER Buddhist change ol attitude toward the final goal is paralleled exactly by the contemporary Hindu development. As we have seen ,1 in Hlnayana usage the term bodhisattva denoted a great being on the point of becoming a Buddha and so passing from time to nirvana, an archetype of the Buddhist lay-initiate escaping from the world, whereas in the Mahayana the concept was translated into a time-reaffirming symbol of universal saviorship. Through renouncing Buddhahood the Bodhisattva made it clear that the task of moksa, “release, liberation, redemption from the vicissitudes of time," was not the highest good; in fact, that moksa is finally meaningless, sam sara and nirvana being equally of the nature of sunyata, "emptiness, the void.” In the same spirit the Hindu Tantric initiate exclaims: ‘‘Who seeks nirvana ?" "What is gained by moksa ?” “W ater mingles with water.” This point ot view is rendered in many of the conversations of Sri Ramakrishna with his lay disciples. “Once upon a time,” he told them one evening, “ a sannyasin entered the temple of Jagganath. As he looked at the holy image he debated within himself w hether God had a form or was form less. He passed his staff from left to right to feel whether it touched the image. The staff touched nothing. He understood that there was no image before him; he concluded that God was formless. Next he passed the staff from right to left. It touched the image. The sannyasin understood thsat God had form. Thus he realized that God has form and, again, is form less .”2 “W hat is vijnana V he said on another occasion. "It is know ing God in a special way. The awareness and- conviction that fire exists in wood is jnana, knowledge. But to cook rice on that fire, eat the rice, and get nourishment from it is vijnana. To know by one’s inner experience that God exists is jriana. But to talk to

Him, to enjoy Him as Child, as Friend, as Master, as Beloved, is vijnana.The realization that God alone has become the universe and all living beings is vijnana .”3 And with respect to t h e ideal of becoming annihilate in Brah man, he would sometimes say, quoting the poet Ram-prasad, “ I love to eat sugar, I do not want to become sugar.”3a The Mahayana Bodhisattva tastes unending saviorship by devoting himself with absolute selflessness to his teaching task in the vortex of the world; in the same spirit, the Hindu Tantric initiate, by persevering in the dualisitc attitude of devotion (bhakti), enjoys without cease the beatitude of the knowledge of the om ni presence of the Goddess. “The Divine M other revealed to me in the Kali temple that it was She who had become everything,” Sri Ramakrishna toid his friends. “She showed me that everything was full of C onscious ness. The Image was Consciousness, the altar was C onscious ness, the water-vessels were Consciousness, the doorsiil was Consciousness, the marble floor was Consciousness- all was Consciousness. I found everything inside the room soaked, as it were, in Bliss-the Bliss of Satcidananda .4 I saw a wicked man in front of the Kail temple; but in him aiso I saw the Power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine M other ."5 “The jnani, sticking to the path of knowledge,” he explained again, “always reasons about the Reality, saying, “Not this, not this.’ Brahman is n e ith e r‘this’ nor 'that’; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Then it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering convic t i o n of t h e jnani that Brahman alone is real and the world illusory, Hike a dream. W hat Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnam s, the followers of Vedanta philosophy. "But the bhaktas accept all the states of consciousness.They take the waking state to be real also.They don’t think the world to be illusory, like a dream. They say that the universe- is a m ani

festation of God’s power and glory. God has created all these-sky, stars, moon, sun, mountains, ocean, men, animals. They consti tute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this-the twenty-four cosmic principles, the universe, and all living beings. The dev-otee of God wants to eat sugar, not to be come sugar. (All laugh.) “Do you know how the lover of God feels V Ramakrishna continued. “His attitude is ‘O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I am Thy child.’ Or again: Thou art my Father and Mother. Thou art the Whole, and I am a part.' He doesn’t like to say, 'I am Brahman.’ “The yogi seeks to realize the Paramatman, the Supreme Soul. His idea is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense-objects and rites to con centrate it on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practices meditation in a fixed posture. “But the Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan, the Blessed Lord. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God. "The jfianis, who adhere to the nondualistic philosophy of Vedanta, say that the acts of creation, preservation, and destruc tion, the universe itself and all its living beings, are the m anifes tations of Sakti, the Divine power .6 If you reason it out, you will realize that ail these are as illusory as a dream. Brahman alone is the Reality, and all else is unreal. Even this very Sakti is unsubstantial, like a dream. "But though you reason all your life, unless you are estab lished in samadhi, you cannot go beyond the jurisdiction of Sakti. Even when you say, T am meditating,’ or 'I am contemplating,’ still you are moving in the realm of Sakti, within Its power. “Thus Brahman and Sakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If

you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun’s rays without the sun, nor can you conceive of the sun without its rays. “What is milk like ? Oh, you say, it is something white. You cannot think of the milk without the whiteness, and again, you cannot think of the whiteness without the milk. "Thus one cannot think of Brahman without Sakti, or of Sakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute, “The Primordial Power is ever at play .7 She is creating, pre serving, and destroying in play, as it were. This Power is called Kail. Kali is verily Brahman, and Brahman is verily Kali. It is one and the same Reality. When we think of it as inactive, that is to say. not engaged in the acts of creation, preservation, and de struction, then we call It Brahman. But when It engages in these activities, then we call it Kali or Sakti. The Reality is one and the same; the difference is in name and form ."8 This introductory exposition of the T ^ntric point of view was given on the deck of a little excursion-steamer, sailing up and down the Ganges, one beautiful autumn afternoon in 1382. Keshab Chandra Sen (1838-84), the distinguished leader of the semi-Hindu, semi-Christian Brahm o Samaj,9 had come, with a number of his following, to visit Sri Ramakrishna at Dakshineswar, a suburb of the modern city of Calcutta, where the saintly teacher was serv ing as priest in a temple dedicated to the Black Goddess, Kali. Keshab was a modern, occidentalized Hindu gentleman, with a cosmopolitan outlook, and a sattvic, humanistic, progressive reli gious philosophy-not unlike that of his New England contem po rary, the Transcendentalist (and student of the Bhagavad Gita), Ralph Waldo Emerson. Ramakrishna, on the other hand, was a thorough Hindu-intentionally ignorant of English, nurtured in the traditions of his motherland, long-practiced in the techniques of introverted contem plation, and filled with the experience of God. The coming together of these two religious leaders was a m eet

ing of the m odern, tim ely India and the tim eless-the modern consciousnes of India with the half-forgotten divine symbols of its own unconscious. Noteworthy, moreover, is the fact that on this occasion the teacher was not the W estern-educated, tailored gentleman, who had been entertained in London by the Queen, but the yogi in his loincloth, speaking of the traditional Indian Gods out of his own direct experience. KESHAB (with a smile): "Describe to us, sir, in how many ways Kail, the Divine Mother, sports in this wo rid ,H SRI RAMAKRISHNA (also with a smile): "Oh, She plays in different ways. It is She alone who is known as Maha-Kali [‘T h e Great Black One”], Nitya-Kal) [“The Everlasting Black One"], Smasana-Kali [“Kali of the Cremation Ground”], Raksa-Kali [“Goblin Kali"], and Syama-Kafi [“Dark Kali’’]. Maha-Kalt and Nitya-Kali are m entioned in the Tantra Philosophy. When there were neither the creation, nor the sun, the moon, the planets, and the earth, and when darkness was enveloped in darkness, then the Mother, the Formless One, Maha-kafi, the Great Power, was one with MahaKali [this is the m asculine form of the same name], the Absolute. “Syama-Kali has a somewhat tender aspect and is worshiped in the Hindu households. She is the Dispenser of boons and the Dispeller of fear. People worship Raksa-Kali, the Protects, in tim es of epidem ic, fam ine, earthquake, drought, and flood. Smasana-Kali is the embodiment of the power of destruction. She resides in the cremation ground, surrounded by corpses, jackals, and terrible femaie spirits. From Her mouth flows a stream of blood, from Her neck hangs a garland of human heads, and around Her waist is a girdle made of human hands, “After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation. She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for the house hold use. (All laugh), Oh, yes ! Housewives have pots like that, where they keep sea-foam, blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them, tn the same way, after the destruction of

the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the crea tion the Primal Power dwells in the universe itself. She brigs fotrth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it. God is the container of the universe and also what is contained in it. “ Is Kali, my Divine Mother, of a black complexion ? She ap pears black because She is viewed from a distance; but when intimately known She is no longer so. The sky appears blue at a distance; but look at air close by and you will find that it has no color. The water of the ocean looks blue at a distance, but when you go near and take it in your hand, you tind that it is colorless." Sri Ramakrishana, filled with lover for the Goddess, then sang to her two songs of the Bengali devotee and yogi Ramprasad, after which he resumed his talk. “The Divine M other is always sportive and playful. This uni verse is Her play. She is self-willed and must always have her own way. She is full of bliss. She gives freedom to one out of a hundred thousand." A RRAHMO DEVOTEE: “But, sir, if She likes She can give freedom to all. Why, then, has She kept us bound to the world ?" SRI RAMAKRISHNA: "That is Her will. She wants to con tinue playing with Her created beings. In a game of hide-and-seek the running about soon stops if in the beginning all the players touch the 'granny'. If all touch her, then how can the game go on? That displeases her. Her pleasure is in continuing the game. “ It is as if the Divine Mother said to the human mind in confi dence, with a sign from Her eye, ‘ Go and enjoy the w orid" How can one blame the mind ? The mind can disentangle itself from worldliness if, through her grace, She makes it turn toward Her self." Singing again the songs of Ramprasad, Sri Ramakrishna in terrupted his discourse, but then continued. "Bondage is of the mind, and freedom is also of the mind. A man is free if he con

stantly thinks; 'I am a free soul. How can I be bound, w hether I live in the world or in the forest ? I am a child of God, the King of Kings. W ho can bind me ?’ If bitten by a snake, a man may get rid of its venom by saying emphatically, 'T he re is no poison in me.’ In the same way, by repeating with grit and d e te rm in a tio n ,' I am not bound, I am free,’ one really becomes so-one really becomes free. “One som eone gave me a book of the Christians. I asked him to read it to me. It talked about nothing but sin. (To Keshab Chandra Sen:) Sin is the only thing one hears of at your Brahmo Samaj, too. The wretch who constantly s a y s ,'I am bound, la m bound,’ only succeeds in being bound. He who says day and night, ' I am a sinner, I am a sinner,' really becomes a sinner, “One should have such burning faith in god that one can say: W hat ? I have repeated the name of God, and can sin still cling to me ? How can I be a sinner any more ? How can I be in bondage any more ? “ If a man repeats the name of God, his body, mind, and eve* rything become pure. Why should one talk about sin and hell, and such things ? Say but once, 'O Lord, I have undoubtedly done wicked things, but I won’t repeat them .1 And have faith in his name.” Sri Ram akrishna sang: If only I can pass away repeating Durga’s name; How canst Thou then, O Blessed One, W ithhold from me deliverance, W retched though I may be ? ............ Then he said: “To my Divine M other I prayed only for pure love, I offered flowers at Her Lotus Feet and prayed to Her: ' Mother, here is Thy virtue, here is Thy vice. Take them both and grant me only pure love for Thee. Here is Thy knowledge, here is Thy ignorance. Take them both and grant me only pure love for Thee. Here is Thy purity, here is Thy impurity. Take them both, Mother, and grant me only pure love for Thee. Here is Thy dharma, here is Thy adharm a.Take them both, Mother, and grant me only

pure love for T hee ."10 In Tantra the theistic attitude practically obliterates the ab stract ideal of the Formless Brahman (nirguna brahman) in favor of Brahman-in-the-Gunas (saguna brahm an) - the Lord (isvara), the personal God; and the latter is represented by the Tantrics preferably in the female aspect, since in this the nature of MayaSakti is mosi immediately affirm ed . 11 The Tantric development supported the return to power in popular Hinduism of the figure of the Mother Goddess of the innumerable names- Devi, Durga, Kali, Parvati, Uma, Sat’i, Padma, Candi, Tripura-sundari, etc.-whose cult, rooted in the Neolithic past, had been overshadowed for a period of about a thousand years by the male divinities of the patriarchal Aryan pantheon, The G oddess began to reassert her self in the period of the later Upanisads .12 She is today the chief divinity again. All the consorts of the various gods are her m ani festations, and, as the sakti or “power” of their husbands, repre sent the energy that has brought the latter into manifestation. Moreover, as Mahamaya, the Goddess personifies the World Illu sion, within the bounds and thralldom of which exist all forms whatsoever, whether gross or subtle, earthly or angelic, even those of the highest gods. She is the primary embodiment of the transcendent principle, and as such the m other of al! names and form s.“God Himself," states Ramakrishna, "is Mahamaya, who deludes the world with Her illusion and conjures up the magic of creation, preservation, and destruction. She has spread this veil of ignorance before our eyes. We can go into the inner cham ber only when She lets us pass through the door .”13 It is entirely possible that in this reinstatement of the Goddess, both in the popular cults and in the deep philosophy of the Tantra, we have another sign of the resurgence of the religiousity of the non-Aryan, pre-Aryan, matriarchal tradition of Dravidian times. The Tantric movement differs from Jainism and Buddhism, however, inasmuch as it adheres to the authority of the Vedas, seeking rather to assimilate and adjust itself to the orthodox tra dition than to exclude and refute it. In this it parallels the patttern of popular Hinduism. Indeed, the mixture of Tantric and Vedantic traits in modern Hindu life, ritual, and thought is so intimate that

they present themselves as an organic w h o l e . TheTantrics speak of their texts as “The Fifth Veda," T h e Veda for This Iron A ge" “For the first of the four world ages, sruti (Veda) was given; for the second, sm rti { the teachings of the sages, Dharamasastra, etc.), for the third, purana (the epics, etc.), and for the fourth, agama (the Tantric texts ).”14 As has been pointed out by Sir John Woodroffe, whose stud ies are the most im portant examinations of the Tantra published in modern times: 'T h e Sakta followers of the Agama claim that its Tantras [i.e., "books’’] contain the very core of the Veda...As men have no longer the capacity, longevity and moral strength required to carry out the Vaidika Karma-kanda [the ritual section of the Veda], the Tantra Sastra prescribes a Sadhana [religious disci pline] of its own for the attainment of the common end of all Sastra, that is, a happy life on earth, Heaven thereafter, and at length Liberation ."15 Both the Tantra and popular Hinduism accept the truth of Advaita Vedanta but shift the accent to the positive aspect of maya. The world is the unending manifestation of the dynamic aspect of the divine, and as such should not be devaluated and discarded as suffering and imperfection, but celebrated, penetrated by enlight ening insight, and experienced with understanding. The hair of the Goddess is dishevelled in her frantic, self-maddened dance which produces the mirage of samsara, but the perfect devotee is not thereby dismayed. T hough the mother beat him," says Ramp rasad, “the child cries ’ M other’ ! 0 Mother,’ and clings still tighter to her garment.’’16The Vedantic yogi nevertires of stating that kaivaiya, “isolation-inte grationrcan be attained only by turning away from the distracting allure of the world and worshiping with single-pointed attention the form less Brahman-Atman; to the T&ntric, howeveras to the normal child of the world-this notion seems pathologi cal, the wrong-headed effect of a certain malady of in te lle c t. By the true lover of the Goddess, not merely the seeking of libera tion but even its attainment is not desired. For what is the use of salvation if it means absorption ? “I like eating sugar,'as Ramprasad said, “but I have no desire to become sugar ."17 Let those who suffer from the toils of sam sara seek release: the perfect devo

tee does not suffer; far he can both visualize and experience iife and the universe as the revelation of that Supreme Divine Force (sakti) with which he is in love, the all-com prehensive Divine Be ing in its cosmic aspect of playful, aimless display (lila)_which precipitates pain as well as joy, but in its bliss transcends them both. He is filled with the holy madness of that "ecstatic love” (prema) which transmutes the world. This very world is a mansion of mirth; Here I can eat, here drink and make m erry .16 Artha (prosperity), kama (the fulfillm ent of sensual desires), dharma (the enactment of the religious and moral rituals of every day life, with an acceptance of the burden of all the duties), and moksa (release from it all) are one. The polarity of moksa and the trivarga 19 is transcended and dissolved not in introverted realiza tion alone, but in living feeling as well. Byi virtue of his talent of lover for the merciful Goddess, the true devotee discovers that the fourfold fruit of artha , kama, dharma, and moksa falls into the palm of his hand. “Come, let us go for a walk, O mind, to Kali, the W ish-ful filling Tree," wrote Ramprasad; “And there beneath It gather the four fruits of life .’’20 'T h e mind ever seeks the Dark Beautiful One, he states again. "Do as you wish. Who wants Nirvana ?’’ Tantrism, as a matter of course, insists on the holiness and purity of all things; hence, the “five forbidden things” (“the five M's, as they are called) constitute the substance of the sacra mental fare in certain Tantric rites: wine (madya), meat fm am sa), fish (matsya), parched grain (mudra),21 and sexual intercourse (maithuna). As in the parallel Mahayana initiations ,22 the nondualist realization makes all the world one-one, holy, and pure. All be ings and things are members of a single mystic “fam ily” (kuia). There is therefore no thought of caste within the Tantric holy “cir cles” (cakra). Sudras, outcastes, and Brahmans alike are eliegible for initiation-if spiritually competent. The aspirant must only be intelligent, with his senses controlled, one who abstains from injuring any being, ever doing good to all, pure, a believer in the Veda, and a nondualist, whose faith and refuge are in Brahman:

“Such a one is competent for this scripture; otherwise he is no adept "33 One's secular social standing is of no consequence whatso ever within the sphere of the truly spiritual hierarchy. Moreover, women as well as men are eligible not only to receive the highest initiation but also to confer it in the role of guru. “Initiation by woman is efficacious; that by the mother is eightlfold so," we read in the Yogini Tantra In striking contrast to the Vedic texts, wherein even the hearing of the Veda is forbidden to a sudra, and wherein women are consigned to a secondary (though highly praised and sentim entalized) sphere of spiritual competency and aspiration, the Tantras transcend the limits of social and biological differen tiation. However, it must not be supposed that this indifference to the rules of caste implies any idea of revolution within the social sphere, as distinguished from the sphere of spiritual progress. The initiate returns to his post in society; for there to, is the m ani festation of Sakti. The world is affirmed, just as it is-neither re nounced, as by an ascetic, nor corrected, as by a social re former. T he prerequisite to the initiation being an actual superior ity to fear and desire, and the rite itself a confirm ation of the understanding that all is divine, the true lover of the Goddess remains content with what She has bestowed, not finding fault with the various traditional proprieties of time and place, but beholding the Divine power, with whom he is himself identical in essence, within all arrangements. For the idea of dharma is intrinsic to Indian thought. The sacrament of the “five forbidden things" does not open a way to either libertinism or revolution. On the plane of ego-consciousnes, where one operates as an individual member of society, the dharma of one’s caste and asrama25 still prevails, the height beyond dharma and adharma being ascended only by one in whom the mind has been transcended-in which superior state there can be no ques tion of a desire to enjoy the benefits of illegal practices. The Tantric ritual of wine, meat, fish, parched grain, and sexual intercourse is accomplished not as a lawbreaking revel, but under the cautious supervision of a guru, in a controlled state of “nondualist” (advaitic)

realization, and as the culminating (estival of a long sequence of spiritual disciplines, through many lives. The spiritual emotion of the adept is prema: ecstatic, egoless, beatific bliss in the reali zation of transcendent identity. Coming down again from this sublime height of form -annihi lating realization to the kingdom of phenomenality, differentia tion is seen but there is no estrangement; there is no tendency then to deprecate-for there is no guilt, there has been no Fall. The world does not require to be reformed; nor are its laws to be disre garded. All of the various planes of manifestation of the absolute can be beheld in a dispassionate spirit. The solid, the liquid, and the gaseous states of the one substance, under differing condi tions, producing differing effects, are accepted without moral or emotional preference. For the whole spectacle of the world, w ith out exception, is generated by the dynamism of Maya-Sakti, the power of the cosm ic dance (1'ila) of the dark and terrible, sublime, all-nourishing and consum ing Mother of the WorSd.The beings of the world, and all the ranges of experience, are but waves and strata in a single, ever-flowing, universal stream of life. Obviously, (his is the view that we have already encountered many times in our present examination of the philosophies of In dia. The hymn from the Taittiriya Brahmana, celebrating the sub stance and energy of the world as food ,26 was based on a nondualism of just this kind. The released-reborn celebrates him self as food-and-eater; for though the gross outer sheath of the organism, the “sheath of food" (annamayakosa), is not the whole of the divine manifestation (there being, in the subtle sphere of the several inner sheaths, more subtle formations and incarna tions of the Supreme Essence), nevertheless “food is not to be despised." The reality of Brahman was realized in the orthodox Vedic Brahman tradition progressively, under various manifesta tions: as the life-m atter of the material world, in the Hymn of food; or as the sun, “he who yonder glows," in a multitude of other Brahmanic songs of celebration; or again, as the macrocosm ic life-breath (vayu), "he who blows," which is the counterpart of the microcosmic prana.

Throughout the history of Brahman thought there has been a reiterated assertion-either violent and passionate, or vigorously controiled-that the "One is both at once,” and in this respect Tantrism continues the orthodox Vedic line. Everything proceeds from the same supernal source. All beings are members of a single holy family, proceeding from the one and only divine substance. And this view involves, as we have seen, on the one hand devaluation of the peculiarly personal nuances of individuality, but on the other a bold affirmation of all that may ever come to be. Maya, the world illusion, is not to be rejected but embraced. The lyri cism of the Vedanta-Gitas27 gave expression to this world-affirmative. The Tantra does so again. And it is reflected today through the whole range of the popular Hindu theologies. But there is a peculiar and essential trait of the Tantric Yea which distinguishes it from the earlier philosophies-or at least these as they appear in the orthodox texts and commentaries; for the ideal of Tantrism is to achieve illumination precisely by means of those very objects which the earlier sages sought to banish from their consciousness. The ancient Vedic cult was worid-affirmative, but its rites were primarily those of the vast popular and royal ceremonials in honor of the gods of the macrocosm; they did not invite one to fathom the deep resources of the microcosm. The forest philosophers, on the other hand-devoted to the intro vert techniques of Jainism, Yoga, Sankhya, Vedanta, and the H'mayana-strove to repress their personal biological impulses by subjecting themselves to a spiritual reducing diet for the conquer ing of rajas, tamas and the vasanas (the vessels of memory and desire); and when this transferred them finally to a plane beyond sin and virtue-they remained virtuous. Indeed, they had had to cast away the capacity for sinning at the very start, as the first prerequisite of their approach to a guru ,20 But in the Tantra, whereas the goal is that of the meditating yogi (not worldly power, such as was sought by the ancient Brahman conjurers of the forces of the universe, but enlightenment, absolute consciousness, and the beatitude of transcendental being), the manner of approach is that , not of Nay, but of Yea, That is to say, the world-attitude is af firmative, as in the Veda, but the gods are now addressed as dwelling within the microcosm.

Thus it may by said that if the Vedanta seems to represent the conquest of the monistic Aryan Brahman heritage by the dual ist ideology of the pre-Aryan seekers of integration-isolation (kaivalya),29 in the Tantra we are, perhaps, justified in recognizing just the opposite influence; a rerendering of the pre-Aryan prob lem of psychophysical transubstantiation in terms of the nondual philosophy of the all-affirmative Brahmanic point of view. Here the candidate for wisdom does not seek a detour by which to circum vent the sphere of the passions-crushing them within himself and shutting his eyes to their manifestations without, until, made clean as an angle, he may safeiy open his eyes again to regard the cyclone of samsara with the untroubled gaze of a disembodied apparition. Quite the contrary; the Tantric hero (vira) goes directly through the sphere of greatest danger. It is an essential principle of the Tantric idea that man, in general, must rise through and by means of nature, not by the rejection of nature, “As one falls onto the ground." the Kularnava Tantra states, “ so one must lift oneself by the aid of the ground ,”30 The pleasure of love, the pleasure of human feeling, is the bliss of the Goddess in her world-productive dance, the bliss of siva and his sakti in their eternal realization of identity; only as known in the inferior mode of ego-consciousness.The creature of passion has only to wash away his sense of ego, and then the same act that formerly was an obstruction becomes the tide that bears him to the realization of the absolute as bliss (ananda). Moreover, this tide of passion itself may become the baptizing water by which the taint of ego-consciousness is washed away. Following the Tantric method, the hero (vira) floats beyond himself on the roused but canalized current. This is what has discredited the method in the eyes of the community. Its heroic acceptance, without quibble, of the full impact and implication of the nondual celebra tion of the world as Brahman has seemed far too bold, and too sensational, to those whose view of saintliness embrances of Lord's transcendent repose but omits the detail of His mystery play (lila) of continuous creation. A right method cannot exclude the body;, for the body is devata, the visible form of Brahman as jiva. “The Sadhaka [the

Tantric student writes Sir John Woodroffe, “is taught not to think that we are one with the Divine in Liberation only, but here and now, in every act we do. For in truth all such is Sakti. It is siva who as Sakti is acting in and through the Sadhaka...When this is realized in every natural function, then, each exercise thereof ceases to be a mere animal act and becomes a religious rite— a Yajna. Every function is a part of the Divine Action (sakti) in Nature. Thus, when taking drink in the form of wine the Vira knows it to be Tara Dravamayi, that is, 'the Saviour Herself in liquid form.’ How (it is said) can he who truly sees in it the Saviour Mother receive from it harm ? .... When the Vira eats, drinks or has sexual inter course, he does so not with the thought of himself as a separate individual satisfying his own peculiar limited wants, an animal filching as it were from nature the enjoyment he has, but thinking of himself in such enjoyment as Siva, saying‘Sivo‘ham,’‘Bhairavo’ ham ’ (‘I am siva ).”31 Sex, in Tantrism , has a high symbolic role. The holy fear of the uncontrollable forces in human nature and the consequent strict resistance to the animal instincts and energies, which char acterize the common history of man from the earliest taboo to the latest moral tract, can be explained as the result and residue of devastating experiences in the past of the race and the by-prod uct of the successful, historical struggle for independence of a higher, “purer’, spiritual principle. The primitive forces, out of the depths of which this principle arose, like the victorious sun, Sol Invictus, climbing the heavens out of the stormy sea (the turbu lent abode of the monsters of the deep), had to be checked, held at bay and tied back, like the Greek Titans imprisoned under vol canic Aetna, or like the great Dragon of the Revelation of St. John. The very real peril of an elementary upheaval and rocking outburst led to the construction of protective dichotomic systems, such as those, not only of iainism and the Sankhya, but also of the Persian Zoroastrian ethical religion, the Gnosis of the Near East, Christianity, Manichaeism, and the usual codes of manners of primitive and civilized mankind. In India, in the ancient world, and among most of the peoples known to anthropologists and historians, there has been, however, an institutionalized system

of festivals — festivals of the gods and genii of vegetation— whereby, without danger to the community, the conventional fic tion of good and evil could be suspended for a moment and an experience permitted of the mighty titan-powers of the deep. C ar nival, the day ot masks, revealing all the odd forms that dwell in the profundities of the soul, spills forth its symbols, and for one dreamlike, nightmarish, sacred day, the ordered, timid conscious ness freely revels in a sacramentally canalized experience of its own destruction. The masks are dreamlike. Dreamlike also are the carnival events. Indeed, the world of sleep into which we descend every night, when the tensions of consciousness are relaxed, is pre cisely that from which the demons, elves, divine and devilish fig ures of the world mythologies have all been derived. All the gods dwell within us, willing to support us, and capable of supporting us, but they require the submission of consciousness, an abdica tion of sovereignty on the part of our conscious wills. In so far, however, as the little ego regards its own plans as the best, it resists rigorously the forces of its divine substratum. The gods thereupon become dangerous for it, and the individual becomes his own hell. The ancient peopie made made peace with the ex cluded forces by holding them in worship and allowing them their daemonic carnival— even while cultivating, simultaneously, un der the forms of sacrifices to the higher gods, a fruitful relation ship with the forces implicated in the social system. And by this means they won the permission, so to speak, of their own uncon scious to continue in the conventional conscious attitude of prof itable virtue. But the Tantric sadhaka is not interested in conventional sur vival so much as in the fathoming of life and the discovering of its timeless secret, Hence the makeshift of carnival is not enough; for this only supports the general illusion. His goal is to incorpo rate the excluded forces as well as those accepted generally, and experience by this means the essential nonexistence of the antagonistic polarrty-its vanishing away, its nirvana; i.e., the in trinsic purity and innocence of the seemingly dark and dangerous sphere. In this way he breaks within himself the tension of the

“forbidden,” and resolves everything in light; recognizing in eve rything the one Sakti which is the general support of the world, macrocosmic as well as microcosmic, the mother of the gods and elves, the weaver of the moon-dream of history.Therewith comes release from the world-iltusion-release through its full enjoyment or realization. Hence the great Tantric formula (so different from that of the earlier Hindu yogic disciplines): yoga (the yoking of empirical con sciousness to transcendental consciousness) and bhoga ("enjoy m ent" the experience of life's joy and suffering) are the same, Bhoga itself can be made a way of yoga. But it requires a hero (vira) to confront and assimilate, in perfect equanimity, the whole wonder of the World Creatrix— to make love, without hysterical reactions, to the Life-force, which is the sakti of his own entirety. The “five good things” (Pancaiattva), which are the “forbidden things" of the ordinary men and women of the herd, serve has sacramental fare for one who not only knows but feels that the World Force (sakti) is in essence him self. In Tantra, the worship of the World Creatrix in her own terms is rendered possible; for cohabitation (maithuna), her own su preme holy rite, is realized not in the spirit of the pasu (“cattle”; the human animal of the herd, desiring, fearing, and enjoying in the usual animal-human way), but of the vira ("hero”) who knows himself to be identical with Siva. “Om,” he prays (and knows); “into the Fire which is Spirit (atman) brightened by the pouring on of the ghee of merit and demerit, I, by the path of yoga (susumna), ever sacrifice the functions of the senses, using the mind as the ladle of the offering. Hallelujah I"32 The fruit of the rite then is release from illusion, which is the highest gift of Kali, the dark and beautiful Goddess-Dancer of the Cremation Ground.

2 The Lamb, the Hero, and the Man-God "No ONE who is not himself divine may (successfully) w or ship the divinity [nadevo devam arcayet)''33 “Having becom e the deity, one should offer sacrifice to it (devam butva devam yaje!)!’34 The identity of the hidden nature of the worshiper with the god worshiped is the first principle of the Tantric philosophy of devo tion. The gods are reflexes in space (which is itself the work of maya-sakti) of that sole reality, Brahman, which is the Sakti of the devotion, the Tantric sadhaka approaches the Goddess in worship (puja), through the meditative muttering of prayers (ja p a : the recitation of the litany of her names), the unrelenting verbal repetition (again japa,) of sacred form ulae (mantra: word-sounds which contain her essence), the making of mental and external offerings (homa), and one-pointed meditation on her inner vision (dhyana). He could never hope to experience the final identity if he were not already convinced and aware of it from the first. Mean while, to support his preliminary approach, he sets before his eyes and mind an image (Pratika, Pratima) of the deity. This may be a statue, painting, symbol of some kind, or yantra ;35 in special cases it may be a living being, for example, a virgin (kumahpuja), or the worshipers’s wife. The first act of devotion consists in contemplating inwardly the mental image of the deity and then projecting the spiritual energy (tejas) of that inner subtle form into the gross outer image. This consecration is known as pranpratistha, "the consignment (pratistha) of the vital breath {prana. "It is to be undone again at the conclusion of the period of worship by a "dismissal" (visarjana) of the holy presence, following which the image is no longer the seat of a deity (pilha), and may be thrown away. The worshiper sends forth and takes back again the shining form, just as the Creator sends forth and takes back again into his infinite sub stance the manifold of the cosmos- and by virtue of .the same infinitude (brahman-atman) within, as well as the same miracle of maya. Later, when initiate learns to recognize and spontaneously respond to the presence of the divinity everywhere, in all things, he no longer requires the pedagogical assistance of this ritual, but

meanwhile his mind and sentimements must be given help. The little miracle of transubstantiation, however, is rather a microcosmic than a macrocosm ic crisis. Divinity itself cannot be said to have been actually summoned and dismissed; rather, the reali zation of divinity has been facilitated. For, whereas the adept in the condition of perfect realization beholds and reveres the whole world as an icon or seat (pitha) of the Universal Presence, the usual member of the human herd (pasu) requires all the assist ance of religion to bring his mind from the common, animal, eco nomic-political mode of considering things, to the contemplative attitude of a luminous intuition. The rites performed in the presence of a consecrated image are the counterparts of the secular rituals of daily life. The god is welcomed as a guest, with flowers, obeisance, washing of the feet, food, water for bathing, cloth for garments, jewels, perfume, incense, offerings of various kinds, praise, and conversation .36 These redound, in turn, to the sanctification of daily life; for a guest is welcomed with the same ceremonial; a parent is hon oured as a god, and a child attended as a god. The sanctity of the Presence thus perceptibly pervades the social sphere. Ritual ges tures (mudra) also are employed in the worship, and these, like words, are the expressions and supports of spiritual resolve. These gestures, or mudras, are identical with those represented in Indian images and utilized in the art of the Indian dance. They constitute a veritable language of the hands, making possible the most subtle amplifications of expression. For example, when presenting, i;j offering, the vessel of water, the fish gesture (matsya mudra) is made. “This is done as the expression of the wish and intention that the vessel which contains water may be regarded as an ocean with fish and all other aquatic animals. The sadhaka says to the Devata of his worship, 'th is is but a small offering of water in fact, but so far as my desire to honour you is concerned, regard it as if I were offering you an ocean ."37 Or again, when the Goddess is invited to take her place, before the moment of wor ship, the yoni mudra is made, since the yoni, the female organ, !s her pitha or yantra. The yoni can never be regarded by a Tantric adept otherwise than as an altar. Therefore, when the sadhaka

has attained to perfection in this discipline he can proceed to the most appropriate and congenial form of paying worship to the Goddess, in maithuna. Bhutasuddhi , or "the cleansing (suddhi) of the (five) elements of which the body is composed (bhuta)," is an indispensable prelim inary to every Tantric rite. The devotee imagines the divine power (sakti) as being asleep within him, withdrawn from opera tion in his gross physique, coiled away like a sleeping serpent (kun da lin i) at the root of his spine, in the deep place known as the m uladhara, “the root (m ula) base (a d h a ra )” The sadhaka then pronounces mantra to arouse her, while controlling carefully his inhalations, breathing deeply first through one nostril then the other (pranayam a), to clear the way for her through the spiritual channel ('susumna^that is supposed to run through the interiorof the spine. He is then to think of her as aroused. She lifts her head and begins to move up the susumna, touching in her pas sage a number of “centers” or “ lotuses” (cakras, p adm as), which are regarded as the seats of the elements of the body. The muladhara is the seat of “earth” ; it is pictured as a crimson lotus of four petals. The next center above, called s va dh istha na (sakti’s "own abode”), is at the level of the genitals and is the seat of the element "water” ; it is pictured as a vermilion lotus of six petals. The next, at the level of the navel, is known as m anipura, “the city (pura) of the lustrous gem (m a n i)" so called because it is the seat of the element “fire” . It is pictured as a blue-black lotus of ten petals. According to the psychology of this system of lotuses: muladhara, svadhisthana, and manipura are the centers from which the lives of most people are governed, while the superior centers represent higher modes of experience. The fourth, at the level of the heart, is the lotus in which the first realization of the divinity of the world is experienced. Here, it is said, the god reaches down to touch his devotee. O r again, here the sages hear the sound (sabda) of Brahman. Sounds heard by the outer ear are produced by “two things striking together," whereas the sound of Brahman is ana ha ta sabda, “the sound (sabda) which comes without the striking of any two things together fanaftafa/)."38This sound is OM; not the OM pronounced by the lips, which is but a

mnemonic suggestion produced by the striking of the wind from the lungs upon the organs of the mouth, but the fundamental OM of creation, which is the Goddess herself as sound. Because this is heard in the lotus of the heart, that center is called anahata; it is pictured as a ruddy lotus of twelve petals, and is the seat of the element “air” . “ Ether," the fifth and ultimate element, is centered in the cakra of a smoky purple hue and of sixteen petals at the level of the throat. This is the Visuddha Cakra, “the completely purified.” Be yond, at the point between the eyebrows, is the Lotus of Com mand (ajna). W hite as the moon, possessing two petals, shining with the glory of perfected mediation, wherein the mind, beyond the zones veiled by the five elements and thus completely free of the limitations of the senses, beholds immediately the seedform of the Vedas. This is the seat of the Form of forms, where the devotee beholds the Lord— as in the Christian heaven. Be yond is the center beyond duality, Sahasrara, the vari coloured lotus of a thousand petals at the crown of the head. Here Sakti— who is to be thought of as having ascended through all the lo tuses of the susumna, waking each lotus to full blossom in passing— is joined to Siva in a union that is simultaneously the fulfillm ent and dissolution of the worlds of sound, form, and con templation. The Tantric w orshiper is supposed to imagine himself as having purified his body by suffusing all the lotuses with the awakened Sakti in this way (only a perfected yogi being capable of making the kundalini actually rise). Meditation ((dhyana), the recitation of charms filled with the power of the Goddess in the form of sound (mantra), eloquent postures of the hands and body (mudra), and the meditative placing of the tips of the fingers and palm of the right hand on various parts of the body, accompanied by mantra (nyasaa,39 assist him in this process, as well as in that of w el coming the god into the image or yantra. The two processes are reciprocal, and constitute the whole mystery of ritualistic transubstantiation. Hence we read, in the Gandharva Tantra'. “A man should worship a divinity (devata) by becoming a divinity himself. One should not worship a divinity without oneself becoming a

divinity. If a person worships a divinity without becoming himself a divinity, he will not reap the fruits of that worship .",,0 And again, in the Vasistha Ramayana: “if a man worships Visnu without him self becoming Visnu, he will not reap the fruits of that worship. If he worships Visnu by becoming himself Visnu, an initiate (sadhaka) will become Great Visnu (Mahavisnu, i.e., the Being that is be yond the personal aspect of the god ).”41 And once again, this tim e in the Bhavisya Purana: "A man should not mediate on Rudra without himself becoming Rudra ,42 nor take the name of Rudra (by muttering the “garland" of the god’s names) without be coming Rudra; nor will he attain Rudra without becoming Rudra ."43 The act of worship is meant to facilitate a direct, immediate experience of what the sadhaka already knows theoretically, namely, that jiva and isvara (the latter preferably in the feminine form of sakti) are in essence one, being the complementary forms through which Brahman becomes manifest in the field of the pairs-of-opposites, the created world. The sadhaka confronts his devata, which is represented in the form either of an external image or of an interior vision, on the plane and in the state of dualism, yet he k ro w s that what appears as two is actually one. The activity of self-surrender then leads to the perfect realization of this mys tery. Surrender of the illusory sovereign! nature of the individual transforms him into a servant (dasa) of the divinity, and this state, when brought to perfection, then reveals to him his own fundamental sovereignty as the deity itself. The fervor of daily w orship through bhakti yoga thus awakens the hidden divine na ture in man, and divine ecstatic beatitude (Prema) supervenes following the moment of perfect participation. Similarly, the son the wealthy man, in the above-cited parabte of the MahayanaBuddhist Sadharmapundarika, without knowing it, served his father as a servant, gradually was advanced in his estate, and eventually came to realize that he was himself the son and heir of the master, entitled to all his possessions; indeed, himself the rich man, the alter-ego of his lord .44 But the rites and grades of service are governed by the spir itual character of the devotee. This is a basic principle of all In dian psychological training. The personality endowed with rajas

{the quality of vigor and action) w ill require a different sadhana from one steeped in tamas, while the godlike man of brilliant sattva will be fit for still another way. In the Tantric vocabulary these three types are known, respectively, as vira, the hero, pasu, the dark-witted animal of the herd, and divya, the godlike, lum i nous saint. It is noteworthy, and perhaps a symptom of Ksatriya provenience, that in the classic Tantric Agamas the emphasis is given to the vira, the man of rajasic disposition. According to the ideal and way of the Vedanta, rajas was to be subdued by sattva, all the disciplines being founded on the principle of the perfect mirrorpond, but in the classic Tantric realization the victory was achieved by way of the passions themselves: they were challenged, di rectly faced, and ridden as a mettlesome stallion by a knight. The -five good things," which for the pasu, the pedestrian, the man of the herd, represent only danger, became the pre eminent vehicles of attainment. “The five essential elements in the worship of S a kti" the M ahanirvana Tantra states, “have been prescribed to be wine. meat, fish, parched grain, and the union of man with woman. The worship of Sakti without these five elements is but the practice of evil magic ( abhicara: a ritual that injures or destroys); the power that is the object of the discipline is never attained thereby, and obstacles are encountered at every step. As seed sown on bar ren rocks does not germinate, so worship (Puja) without these five elements is fruitless .”45 These statements are quoted in the text as the words of Siva to his Sakti, pronounced in the inner chamber of their divinely blissful abode, on the summit of the sacred mountain Kailasa. Neither the saintly nor the gentlem anly Hindu of today, how ever, favors the boldness of this heroic view. Instead, the attitude formerly assigned to the Pasu is recommended for all. that namely of worshiping the life force (sakti) not as the Bride but as the Mother, and thus subm itting, like a child, to a sort of sacram ental castration. “The attitude of a 'hero,’" said Ramakrishna to one of the most worldly of his devotees, Girish Chandra Ghosh, a suc cessful dram atist and the director of the Calcutta “Star Theatre’ : “The attitude of a, hero’ is not good. Some people cherish it.

They regard themselves as Purusa and woman as Prakrti; they want to propitiate woman through their intercourse with her. But this method often causes disaster." GIRISH: "At one time I too cherished that idea" Sri Ramakrishna gazed at Girish pensively, in silence. GIRISH: “ I still have that twist in my mind. Tell me what I should do.” RAMAKRISHNA (following a moment o f silent consideration): “Give God your power of attorney. Let Him do whatever He like s" Abruptly, the conversation was then turned to a discussion of Ramakrishna’s younger devotees. RAMAKRISHNA (to Girish and the rest): “In meditation I see the inner traits of these youngsters, They have no thought of acquiring house and property. They do not crave sex pleasure. Those of the youngsters who are married do not sleep with their wives. The truth is that unless a man has gor rid of rajas and has acquired sattva, he cannot steadily dwell in God; he cannot love God and realize Him." GIRISH: "You have blessed me.” RAMAKRISHNA: "How is that ? I said that you would suc ceed if you were sincere." Before Girish could respond, Sri Ram akrishna cried, with a shout of joy, “Anandam ayi !" and the company saw him— as they had behefd him many tim es before— pass abruptly from normal consciousness to the trance state of divine absorption (samadhi). He remained abstracted for some time, but presently moved, and soon was back again, vivaciously participating in the conversa tio n .46 One of his ‘'youngsters” had inquired, on a form er occasion: “Isn't it true that the Tantra prescribes spiritual discipline in the com pany of women ?" 'That,” the Master had replied, “is not desirable. It is a very difficult path and often causes the aspirant’s downfall. There are three such kinds of discipline. One may regard woman as one's

mistress or look on oneself as her handmaid, or as her child. I look on woman as my m other To look on oneself as her handmaid is also good; but it is extremely difficult to practice spiritual disci pline looking on woman as one's mistress. To regard oneself as her child is a very pure a ttitu d e "47 And on another occasion: “Sakti alone is the root of the universe. That Primal Energy has two aspects: vidya and avidya. Avidya deludes. Avidya conjures up ‘ woman and gold,' which casts the spell. Vidya begets devotion, kindness, wisdom, and love, which lead one to God. This avidya must be propitiated, and that is the purpose of thierties of Sakti worship. "The devotee assumes various attitudes toward Sakti in order to propitiate Her: the attitude of a handmaid, a ’ hero,’ or a child. A hero’s attitude is to please Her even as a man pleases a woman through intercourse. “The worship of Sakti is extremely difficult. It is no joke, I passed two years as the handmind and companion of the Divine Mother. But my natural attitude has always been that of a child toward its mother. I regard the breasts of any woman as those of my own mother. Woman are, ail of them, the veritable images of S a kti .”48 In the classic Tantric Agamas three varieties of sadhana are prescribed for the various temperaments. That of the "five good things," as we have described them, is for the vira. But for the pasu, these are still the “five for bidden things.” And so the term “wine" (madya) is interpreted in his case to mean coconut water, m ilk, or som e o th er in d ic a te d “ s u b s titu tio n a l s u b s ta n c e ” (anukaipatattva). Similarly, instead of “meat" (mamsa), he par takes of wheat-beans, ginger, sesamum, salt, or garlic, and in stead of “fish" (mastya), for red radish, red sesam um , masur (a kind of grain), the white brinjal vegetable, and paniphala (an aquatic plant). "Parched grain" (mudra) in the form of rice, wheat, paddy, etc., is permitted, but instead of maithuna, childlike submission is recommended before the Divine M other’s Lotus Feet .49 The divya, the god-man of purest sattva, on th e other hand, is far, far beyond both the "substitutional,” safe-and-sane sadhana

of the pious Iamb, but also beyond the fearless, chivalric experi ences of the hero. For him no externa! image or sacrament w hat soever is required. Hence, in the rereading of the “five good things" as prescribed for the divya, “'w in e ’ (madya) is not any liquid, but that intoxicating knowledge acquired by yoga of the Parabrahman which renders the worshiper senseless as regards the external world. Meat’ (mamsa) is not any fleshly thing, but the act whereby the sadhaka consigns all his acts to Me' (mm). Ihat is, the Lord (this, of course, is a pun). 'F ish' (matsya) is that sattvic knowl edge by which through the sense o f ' m ineness’ { a play upon the word matsya) the worshiper sympathizes with the pleasure and pain of alt beings. Mudra is the act of relinquishing all associa tion with evil which results in bondage. While ’ coition’ (maithuna) is the union of the Sakti Kundalini. the 'In n e r woman’ and W o rk force in the lowest center (muladhara cakra) of the sadhaka’s own body with the supreme Siva in the highest center (sahasrara) in his upper brain .50 For, whereas the pasu or vira devotee practicing bhiitasuddhi (the ritual purification of the elements of the body in preparation for an act of dualistic w orship )51 has to imagine the purifying ascent of the Kundalini through the centers or lotuses (cakras, padm as) of the susumna, the divya, adept in the exercises of the Tantric Kundalini Yoga, actually brings this psychosom atic m ira cle to pass. Asana and mudra (proper seat and posture), pranayama (control of the breath), dbyana and mantra (interior visualization and the concentrated recitation of certain “seed" sounds and for mulae), following a long and severe prelim inary training in physi cal and emotional self-purification, lead actually to a physical effect which is described as the channeling of all the energies of the body into a subtle channel up the interior of the spine (susumna). In this case, the rise of the “serpent Power” (kundalini) and awakening of the lotuses (padmas) does not have to be im ag ined, it actually comes to pass. And when the sixth center is attained—the "Lotus of Command” (ajna) between the eyebrows— the Lord (isvara) is actually seen, not sim ply imagined, and the beholder is completely lost in savikalpa samadhi— communion with the Brahman “with limitations" (savikalpa), where the dis tinction between the subject and the personal God is retained .52

Whereas the moment the rising force then enters the ultimate thousand-petalled lotus at the crown of the head (the sahasrara), where Siva and Sakti are one, the knowledge of duality is in sheer experience transcended, and the state of the yogi becomes that ot nirvikalpa samadhi: realization of the identity of Atman with the Brahman “beyond all limitations" (nirvikalpa), where both the subject and its highest object are annihilate .53 "There is one simpfe test whether the Sakti {= ktindalini) is actually aroused." writes Sir John Woodroffe. "When she is aroused intense heat is feft at that spot, but when she leaves a particular center the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be externally verified by others. When the Sakti (Power) has reached the upper brain (sahasrara) the whole body is cold and corpselike; except the top of the skuil, where some warmth is felt, this being the place where the static and kinetic aspects of Consciousness unite ."54 "Som etim es the Spiritual current rises through the spine, crawling like an ant," Ramakrishna told a circle of his intimate friends. “Sometimes, in samadhi, the soul swims joyfully in the ocean of divine ecstasy, like a fish. Sometimes, when I lie down on my side, I feel the Spiritual current pushing me like a monkey and playing with me joyfully, 1 remains still. That current, like a monkey, suddenly with one jump reaches the Sahasrara. That is why you see me jump up with a start. "Sometimes, again, the Spiritual Current rises like a bird hop ping from one branch to another. The place where it rests feels like fire. It m ay hop from M uladhara to svadhisthana, from Svadhisthana to the heart, and thus gradually to the head. Som e times the spiritual Current moves up like a snake. Going in a zigzag way, at last it reaches the head and I go into samadhi. “A man’s spiritual consciousness is not awakened unless his Kundalini is aroused.The Kundalinl dwells in the Muladhara. When it is aroused, it passes along the Susumna nerve, goes through the centers of Svadisthana, Manipura, and so on, and at last reaches the head. This is called the movement of the Mahavayu, the Spir itual Current. It culminates in samadhi.

“O ne’s spiritual consciousness is not awakened by the mere reading of books. One should pray to God.The Kundalini is aroused if the aspirant feels restless for God. To talk of knowledge from mere study and hearsay ! W hat will that accomplish ? “Just before my attaining this state of mind, it had been re vealed to me how the Kundalilni is aroused, how the lotuses of the different centers blossom forth, and how all this culminates in samadhi. This is a very secret experience. I saw a boy twentytwo or twenty-three years old, exactly resembling me, enter the Susumna nerve and commune with the lotuses, touching them with his tongue. He began with the center at the a minus and passed through the centers of the sexual organs, navel, and so on. The different lotuses of those centers— four-petalled, six petailed, and so forth— had been drooping. At his touch they stood erect. “W hen he reached the heart— 1distinctly remember it— and comm uned with the lotus there, touching it with his tongue, the twelve-petalled lotus, which was hanging head down, stood erect and opened its Petals. Then he came to the sixteen-petalled lotus in the throat and the two-petalled lotus in the throat and the twopetalled lotus in the forehead. And last of all, the thousand-petalled lotus in the head blossomed. Since then I have been in this state,"* “Waken, 0 Mother!" wrote Ramprasad, “O Kundalini, whose nature is Bliss Eternal! Thou art the serpent coiled in sleep, in the lotus of the M uladhara !”56 "In dense darkness, 0 Mother," runs another wonderful song, “Thy form less beauty sparkles”: In dense darkness, 0 Mother, Thy form less beauty spar kles; Therefore the yogis meditate in a dark mountain cave. In the lap of boundless dark, on Mahanirvana’s waves upborne. Peace flows serene and inexhaustible. Taking the form of the Void, in the robe of darkness wrapped. Who art Thou, Mother, seated alone in the shrine of samadhi ?

From the Lotus of Thy fear-scattering Feet flash Thy love’s light ening; Thy Spirit-Face shines forth with laughter terrible and loud .57 3 All the Gods within Us IN THE Jaina and kindred teachings, matter is described as of an inert and lifeless (ajiva) character. The ruthless asceticism of the “naked philosophers" (the “gymnosophists” who astounded Alexander's Greeks) followed logically from their resolution to be sterilized of this dead material and thus rendered pristine— pure, luminous, and perfect. Like balloons leaving the earth below— the earth, its atmosphere, and even the ultimate stratospheric enve lope— their life-monads were leaving beneath them, trait by trait, the universal bandages of lifeless “life" As we have seen, the force in India of that pre-Aryan, dualistic, yogic point of view was so great that even the exuberant monism of the Brahmans finally submitted to its life-searing influence. Gradually, the vigorous worldaffirmation of the Vedic period underwent a strangely contradic tory change, until, in what is generally regarded as the supreme nondualistic designation of Brahman as sat, cit, ananda (“pure being, consciousnes, and bliss,” absolutely uninvolved in the bond age, ignorance, and misery of the world illusion) the yogic princi ple won its most impressive triumph. For although it is true that instead of the pre-Aryan, jaina, and Yoga ideal of the “isolationintegration" (kaivalya) of separate life-monads (jivas, purusas) the new goal was that of reunion with the one Saccidananda Brahman, "one-without-a-second,” nevertheless this nondua) re union, this recognition of an identity which in reality had never been forfeited, was understood as being synonym ous with a refutation of the false notion of the existence of a cosm os: a dissolution of the "superimposition” due to “ignorance”. “That which is untouched by the sixfold wave [of decay and death, hunger and thirst, grief and delusion], meditated upon by the yogi's heart but not grasped by the sense-organs, which the faculty of intui tion (buddhi) cannot know, and which is faultless (anavadyam):

that Brahman art thou— meditate upon this in thy m in d "58 The same, basic ascetic attitude of rejection as that which in the pre-Aryan past has sundered human experience into the spheres of ajiva and jiva, was now discriminating between samsara and nirvana, while striving for identification (“without remainder") with the unimplicated term. And yet, on the other hand, ther flourishes in India, side by side with this attitude of negation, a vigorous affirmation of the world of flux and time, which is just as fearless and absolute, in its own way, as the unflinching self-transcendence of the yogis. In that land the great human effort, looking either way, seems always to have been to break the all-too-human limitations of the mind by means of “inhuman" techniques. The ideals and disci plines of the castes are “inhuman"— humanistically speaking: and in a sense, every Indian, one way or another, is a yogi: for bhakti, the popular Hindu "path of devotion," is itself yoga: an internal “yoking" of the mind to a divine principle. Wherever bhakti is carried to an ultimate statement, as for instance in the Bhagavad G ita and the sa cram ents of the T a n tric “five good th in g s ” (pahcatattva), the secular initiate is inspired to a challenge and assim ilation of the im m anent aspect of absolute Being, which is no less audacious than the corresponding effort, in the peniten tial groves, to assimilate the transcendent. The Brahman mind, in other words, did not capitulate uncon ditionally to the principle of world-rejection. The psychophysical problems posed by the Vedic monist philosophy that matured during the period of the Upanisads are as open to world-assertive as to negating replies,The more amply documented Indian philo sophical tendency, and the one first encountered by the Western scholars, was that represented in the schools of the Vedanta and Hinayana, but in recent years the power and profundity of the Tantric system have begun to be appreciated, and therewith has been facilitated a new understanding of Indian life and art. In deed, one could only have been amazed had it been found that in the most durable civilization known to history the sole intellec tual response to such a dictum as “All Is Brahman” had ben that of a monastic renunciation of the manifest tor the unmanifest as

pect of the m etaphysical equation. Had we not learned what we now know of the philosophy of the Tantric Agamas; we should have had to posit some such tradition; for as the Indian centu ries open their secrets to us we become more and more aware of the pow e ro f something very different from the sublimated melan choly of the monks, in the life-loving Hindu contemplation of the delicacies of the world of name and form. In the majestic sculp tural rendering of Siva Trimurti at Elephanta ,59 in the now wellknow n S o u th-lnd ian bronzes of the Dancing S iv a ,60 in the phantasmagoric “foam and mist” style of the great masterpieces of Bhaja, Mamallapuram, and Elura ,61 as well as in the Indian aesthetic phenomenon which I have elsewhere described as that of “expanding form ,"62 a stupendous dionysian affirmation of the dynamism of the phenomenal spectacle is rendered, which at once affirms and transcends the apprehended traits of the indi vidual and his cosmos. Prakrti herself (natura naturans, not the merely visible surface of things) is here portrayed— with no re sistance to her charm — as She gives birth to the oceans of the worlds. Individuals— mere waves, mere moments, in the rapidly flowing, unending torrent of ephemeral forms— are tangibly present; but their tangibility itself is simply a gesture, an affectionate flash of expression on the otherwise invisible countenance of the God dess Mother whose play (lila) is the universe of her own beauty. In this dionysian vision the individual is at once devaluated and rendered divine, majectic with the majesty of Nature herself and mystically sheltered in the very maelstrom of the world. Such a view, obviously, is not fit for all. It can appeal to only certain types and tastes; the aristocratic, for example, or the artistic, and the ecstatic. An intellectual tem peram ent, though perhaps appreciative of the torrential magnitude of such a vi sion, will remain, necessarily, somewhat cool, refusing to respond to it with the whole personality. That is why this view— though certainly perennial in India— is less well documented in litera ture, theology, and philosophy than in the works of art. The texts are from the hands of intellectuals, by nature endowed for the abstract realizations of the way of disembodied thought (jhanayoga): but the art works have poured from the hands of crafts

men commissioned by wealthy merchants and aristocrats— all the children, the servants, or the willing heroes of the Goddess; per haps profoundly respectful of her more thoughtful sons, yet inti mately aware, all the time, that there are riches: boons, and w on drous paradoxical insights that She holds in store only for those who truly dote on Her, and which the haughty discriminators, dedi cated to the transcendental One-without-a-second, can never share. Throughout the known history of India these two points of view have operated In a dialectic process of antagonistic coop eration to bring to pass the majestic evolution of art, philosophy, ritual and religion, political, social, economic, and literary forms, which we know today as the miracle of Indian civilization. By and large, it can be said that the nondual world-affirmation of the Vedic Brahmans, with its wider swing and greater depth, has been the dominant and victorious contributor to the development To the pluralistic-realistic, idealistic dualism of jaina-Sankhya stamp we can ascribe only a preliminary and provocative role. By virtue of a blood and vigours technique of philosophizing in para doxes, continually establishing the essential unity of terms and spheres that would logically appear to be antagonistic, the fertile thought of Brahmanism unfailingly brought together, fused, and transcended the pairs-of-opposites, which were then allowed to proceed again from each other in a brilliant dialectical play; Brahmanic thought being the philosophic counterpart and expression of the life -p ro ce ss itself, a reflectio n in c o nceptu al term s of the paradoxology of life's unceasing dynamism. Food, flesh, and blood become transformed in a living body into impulses, emotions, feelings, thought, and inspiration.These in turn condition and move the bodily frame. Then the decom posi tion of the same body after death converts it into the teeming life of worms and vegetation, which again is food. There is a con tinuous circuit of metabolism, an unending transformation of opposites into each other. And this reality of becoming is what is mirrored in the Brahmanic monist conception of m aya.The per petual motion of things turning into each other is the reality denoted by the icon of the Goddess. The female conceives by the male and transforms his seed into their common offspring, a

new formation of their substance. Such is the miracle of the enigma, Maya-Sakti. Hers, therefore, is an erotic life-philosophy, precisely the opposite and exact compliment of the sterilizing, stern, sub lime, ascetic thinking of the Jaina-Sankhya schools. The concern of the latter is to divide, to cleanse of each other, and finally to separate forever, the life-principle, which is incorporeal, and the principle of both gross and subtle matter, which is life-conditioning, life-staining and -obscuring. In the long course of Indian thought, this stern ascetic attitude has been able to celebrate its moments of victory, and these moments have contributed imm easurably to the recolouring and renovation of Indian life. But that life itself, in accordance with its own innate dialectic principle of transform ation, has then inevitably brought to pass a new miracle of absorption, assimilation, and restate ment: time and time again, great, vigorous, tropical India has adopted the sublim e way of sterilization, the way supremely represented in the teachings of the Buddha and in Sankara's Vedanta; but always the powers and wisdom of the erotic-para doxical monism of life— and of the Brahman understanding— has again successfully reasserted its force. Brahman, sakti, the force-substance of Indian nondual phi losophy, is the principle that enters, pervades, and animates the panorama and evolutions of nature, but as the same time is the animated and pervaded, entered field or matter of nature itself (prakrti, natura naturans)', thus it both inhabits and is the m ani fested universe and all its forms. As the unceasing dynamism of the transitory sphere of becoming and withering away, it lives in all the changes of birth, growth, and dissolution. But, simultaneously, it is remote from this sphere of change; for in its quiescent, dormant transcendent aspect it knows no phases and is detached form both the living and the dead. The names ascribed to it are concessions to the human mind. This mind, however, being itself of the essence of the unutterable, may be touched to Self-recollection by properly hearing one or another of the finally inadequate names. The name Brahman, Saccidananda Brahman, is misleading; for it suggests that the transcendent is. The name Vacuity, Sunyata, the Void, is mis

leading also; for it suggests that the transcendent is not. Per haps, though, the latter is the less misleading and therefore the better term; for it does suggest transcendence, rather than defin able existence. Nevertheless, the difference is not seriously worth an argument. As a ciue either term will serve, whereas if not prop erly understood neither means a thing. Brahman philosophy produced its last synthesizing statement in the courageous esotericism of the Tantras and in the Tantric M ahayana (the latter surviving today in the snow-clad summits and high dales of Tibet), where the old Aryan frenzy for non-dual ism and the paradox, forever asserting the unity of incompatibles, fruitfully combined with its own incompatible— the archaic matrilineal world-feeling of the aboriginal civilization of India. W hat the Vedic sages had recognized in the heavens of the macrocosm, the Tantric adept felt dwelling bodily within himself, in the m icro cosm, and he named it. also, "G o d " Hence, whereas the m em bers of the Brahman caste in Vedic tim es had conjured the holy power (brahman) by means of public sacrifices, theTantric devotee, of w hatever caste, by means of the simple, essentially personal rituals of the circles of Tantric initiates, sacrificed his own ego and thereby conjured the holy power (Sakti) oi his own phenomenality into manifestation in his life. The goods served by the Brahmans had been those of the community; the god worshiped by the Tantrist was his own, his ista-devata, his chosen beloved— which yet was identical in essence with whatever deity was anywhere adored; for “It is only a food, "states the Sammohana Tantra, "W ho sees any difference between Rama and Siva ."63 The eligibility of the Brahman to serve and conjure the gods of.the com munity had rested in the high rank of his caste in that community, whereas the eligibility of theT antric devotee reposed in the ripeness of -his mind and power of experience. ‘T h e Brahman who is a descendent of a Rsi, or holy sage," we read in the Satapatha Brahmana. “is all the gods ."64 “I am the Devi and none other," thinks theTantric devotee. “I am Brahman who is beyond all grief. I am a form of Saccidananda whose true nature is eternal Liberation ”65 The idea of the godhood of the individual is thus dem ocra tized in the Tantra, because understood psychologically instead

of sociopolitically. As a result, the entire context of the public Indian faith has been reinterpreted. The rites and religiosity of contemporary India exhibit in every trait the profound influence of this Tantric view; indeed, they have ben for centuries more Tantric than Vedic. !n spite of vestigial remains of the archaic snobbism of caste, native Indian life is shot through with the radiance of a realization of universal divinity. In contrast to the attitude of Job who cried out to Vahweh: "What is man, that thou shouldest mag nify him ?" the Indian, by shattering his ego, equates himself with God, transcends God, transcends God, and is at peace in the knowledge of himselt with God, transcends God, and is at peace in the knowledge of himself with God, transcends God, and is at peace in the knowledge of himself as Brahman. “The M other is present in every house,” writes Ramprasad. “Need I break the news as one breaks an earthen pot on the floor ?” FOOTNOTE 1

Supra, pp. 534.535.

2

The Gospel of Sri Ramakrishna, translated with an introduce by Swami Ntkhilananda, New York, 1942, p. 858.

3

lb., p. 288.

4

Contrast supra, p. 439.

5

Brahman as Being (sat), Consciousnes (cit), and Bliss (anada). Cf. supra, p. 425.

6

The Gospel of Sri Ramakrishna, pp. 345-346.

7

Known as maySi the Vedanta; cf. supra, pp. 425-427. Sakti is Yum of the Yab-Yum icon; cf. supra, pp. 556-559.

S

This idea of the play (lili) of the Godhead in the forms of the world is fundamental to the T&ntric view and is the Hindu counterpart of the Mahayana-Buddhist Mahasukha ( supra, p. 554),

9

The Gospel of Sri Ramakrishna, pp. 133-135.

10 For an account of the ideals and history of the Brahmo Samaj (founded in 1828 by Raja Rammohan Roy), see Swami Nikhilananda's introduction to The Gospel of Sri Rama-krishna, pp. 40-42. A distinguished figure in the movement was Devendranath Tagore (1817-1905), father of the Nobel Prize poet, Sir Rabindranath

(1861-1941). 11

lb., pp. 135-139 (with a few brief amissions).

12 The Agamas (Tantric writings) are divided into five main groups according to the personification ceiebrated: Surya (the sun god}, Ganesa (“Lord of the Hosts,” the elephant-headed son of Siva, who is the Indian counterpart of Hermes, breaker of the way and guide of the s ul), Sakti, Siva, and Visnu, lathe last three being today by far the m ost important. Tantric principles and practices have been ap~ plied afso to the worship of the Mahsyana Buddhas and Bodhisattvas; the Yab-Yum symbolism is Tantric 13 For a discussion both of this development and of the symbolism of the Goddess, cf. Zimmer, Myths amSymbols in Indian Art and Civi lization p. 90-102 and 189ff; also TheKing and the Corpse Part II, ‘The Romance of the Goddess" 14

The Gospel of Sri Rdmkrishna, p. 116.

15 Kularanava Tantra, cited by Sir Joh,i Woodroffe, Shakti and Shakta, 3rd edition, Madras and London, 1329, p,7 . 16 lb., p.8. For the term sastra cf. swra, p. 36. 17 Dinesh ChandraSen, History of Bengali Language and Literature Calcutta, 1911, p. 714. 18 supra, p . 1561; cf. E.J. Thompson. *APoet of the People,” The Lon don Quarterly Review, CXXX, Fifth Series, XVI (July-October 1918) p. 71. 19 The Gospel of Sri Ramakrishna, p. 139. 20 Cf. supra, p. 41.

21

The Gospel! of sri Ramakrishna, p.! 39.

22 Mudra also denotes the mystic hand postures that play such an important role in Indian ritual and art. This is the only meaning of the word given in the Sanskrit dictionaries. We read, however, in the Yogini Tantra (Ch. VI): ‘ Fried paddy and the like—in fact all such [cereals] as are chewed—are calledMudra" (cited by Woodroffe, op. cit., p. 571). 23 Cf. Supra, pp. 554-5559. 24

Gandharva Tantra 2; Woodroffe, op. cit., p. 538.

25 Yogini Tantra 1 ; Woodfoffe, op. cit., p. 493. 25 Forthe term asrama, cf, supra, pp 155-160

26 Taittirriya Br^hmana 2. S.8; cf. supra, pp. 345-347. 27 Cf. supra, pp. 447-455. 28 Cf. supra, p. 52. 29 Cf. supra, p. 459. 30 Cited by Woodroffe, op. cit., p. 593. 31 Woodroffe, op. cit., pp.l 587-588. 32. Om D harm adharm a-havirdipte htm&gnan manasb srucA Susumnavartman&nityam a ksv rttir juhom yaham : Svaha. (Tantraas&ra 698; Woodroffe, op. cit., p. 559.) 33. Cf. Arthur Avalon (Sir John Woodroffe), The serpent power 3rd re vised edition, Mardras and London, 1931, p.120. 34 An example of ny&sa in Christian worship is the making of the sign of the cross, touching first the forehead (“in the name of the Fa ther"), then the breast (“and of the Son"), the left shoulder {“and of the Holy.”), right shoulder (“Ghost”), and finally bringing the palms together in the position of salutation known to the Hindus as ahjali, which is the classic Christian mudra of prayer {“Amen”). The authors of The Principles of Tantra {edited by Arthur Avalon, 2 voIs.. London, 1914-1916), have aptly cited (pp. Ixxi-lxxii) the fol lowing statement from the Council of Trent: “The Catholic Church, rich with the experience of the ages and clothed with their spend or, has introduced mystic benediction (mantra), incise (dhupa), water (itcamana, padya, etc.), lights (dlpa), bells (ghanti), flowers (puspa), vestments, and all the magnificence of its ceremonies in order to excite the spirit of religion to the contemplation of the profound mysteries which they reveal. As are its faithful, the Church is com posed of both body (deha) and soul (atman). It therefore renders to the Lord fisvara) a double worship, exterior (v&hya-pujit) and interior (m&nasa-pujii), the latter being the prayer f(vadana) of the faithful, the breviary of its priest, and the voice of Him ever inter ceding in our fever, and the former the outward motions of the lit urgy.” (Interpolations by authors of The Principles of Tantra.) As to the historical relationship of the Christian to the Tantric service, that is a delicate matter yet to be investigated. 35 Cited by Arthur Avalon, The Great Liberation, Madras, 1927, p. 109,

note. 36 V^sistha Ram^yana ( Yoga-vasislha, cited ib.). 37 Rudra is the violent, wo rid-destructive aspect of Siva. 38 Bhavisya Purana. (Avalon cites, in The Great Liberation somewhat closely, Agni Purana.). 41

Saddhanma-pundrlka 4; cf. supra, pp. 508-509.

42 Mah&nirvana Tantra 5. 22-24. (Translation by Avalon, The Great Liberation, pp. 89-90). 43

The Gospel of Sri Ramakrishna, p. 682.

44 lb., p. 123. 45 ib., p. 116. 46 Woodroffe, Shakti and Sh&kta, pp. 569-570. 47 Nilamani Mukhyopadhyaya, Pancatattva-vicara, p. 85: Woodroffe, Shakti and Shiikta, p. 567. Other sublimated readings of the pancatatva apear in other texts; cf. Woodroffe, pp. 495-500, 568 569. 48 Cf. supra, pp. 584-585, 49 Cf. supra, pp. 435-436. 50 Cf. supra, pp. 436-437. 51 Avalon, 52

The Serpent Power, pp. 21-22.

The Gosspei of Sri Ramakrishna, pp. 829-830.

53 lb., p. 363. 54 Ib., p. 692. 55 Sankara, Vivekacud&mani 256. 56 Cf. Zimmer, Myths and Symbols in Indian Art and Civilization, pp. 148-151, and fig. 33. 57 Ib., pp. 151-175, and fig. 38. 58 Ib., pp. 53-54, 117-121, 187-188, and figs. 1, 27, 28, 55, 59. and 60. 59 ib., pp. 130-136. 60 Sammohana Tantra 9; Woodroffe, Shakti and Shakta, p. 53. 61

Satapatha BrAhmana 12. 4. 4, 6 ,

62 Woodroffe, Shakti and ShAkta, p. 81.

Chapter-4

Metaphysics of Tantra

Chapter-4

A. Tantra Schools: Tantra is more a Sadhana system than a mere philosophical discourse. It’s a process of identification of one’s own potential and actual powers of body mind complex. To be aware of the power or the realization of power is prior to its deification, Tantra gives both namely, the process of awareness of powers and also method of its deification. The first portion covers its metaphysics while the second refers to Sadhana system. Any Sadhana system is related with the concept of God, World, individual self etc., and as such, it is based on some metaphysical principles. The Tantric system has its own metaphysics and Sadhana system. In course of time of its development, Tantra has developed different schools both in metaphysics and in Sadhana aspect. Saivism, Saktism and Vaisnavism are the major schools of Tantra while Daksinacara, Vamacara, Misra etc., come under its Sadhana aspect. A new approach has ben made here in the presentation of the schools, Details of different schools have ben deliberately left untouched as it can only be a transfer of details from one source to this thesis. And secondly, the details are easily available in all books related with this notion. So here we have simply presented those details which are useful for therapeutic aspect only, 1. M etaphysical Schools: Saivism, Saktism, Vaisnavism: These three are the m ajor schools of Tantra system, They also contain subjects in it. All these schools and sects differ only at apparent level but their goal is the same, that is realization or in Tantra term s, unfoldment of inner potential energy. What is the source of creation, maintenance and destruction of the world ? It must be higher than everything which makes this

possible. Tantra has accepted the principle of polarity for this Higher Reality. The poles are, in Tantra term s system in everybody life. While the later can be removed by the Sadhana mentioned by the system . For the illustration of the removal of physical-mental diseases, we may here mention the view of Pasupata system. Liberation takes place when the union between the individual self and the universal self takes place. For this, the Patanjala yoga system has mentioned the way of suppression of the mental m odifica tions by considering mind as a cause of sorrow or pain. Unlike this, for the Pasupata system, yoga means conjunc tion of the individual self with G od .4 For this union, according to this system, mind does not prove as hurdles in union but it is an aid through which union is possible.5This reflects its therapeutic value. Suppression of mental modifications leads to many abnor mal problems like split personality etc. W hile sublimation or posi tive view regarding them results into integrated personality. This fact has been visualised by the Pasupata followers in its early days which proves as a distinct therapeutic contribution of the Tantra schools. 2. Sadhana Schools o f Tantra: Vamacara, Daksinacara and Misra: Vamacara: Vamacara: is a synonym of the Kaulacara. It lays stress on the Wealth (Artha) and desire (kama). Here kama is not the gross or physical sexual drive but it is an inherent underlying root cause of all our carvings for worldly objects and pleasures. Beings, one of the constituents of mind, it is natural to have desires. U nful filled or suppressed desires lie dormant into the unconscuious mind which may sometimes results into distorted form of behav iour. By laying stress on the satisfaction of desires, Tantra re leases the Sadhaka from this type of abnormality or all mental disturbances. Those adherents of Tantra who accept this way of being free from the bonds of desires by their natural satisfaction and still

persist in their effort of working out their liberation are known as kaulas. Kaulas. Kaulas combine enjoyment (Bhoga) with renun ciation (Tyaga) and hence they have a very positive and healthy approach regarding life. There are two classes in the kaulacara. (1) Purvakaula and (2) Uttarakaula. The Purvakuala uphold the gross indulgence into 5 M’s with certain limitations. They believe that the 5 M’s are allowed to be practiced by those who have attained certain level in the spiritual develop ment. The rest are to remain away frc,,i this privilege. The mind of a Purvakaula Sadhaka is so pure that there is no possibility of any downfall. This is a standard through which they measure the height of the attainment of the purification of Sadhaka. Unlike the Purvakaula Sadhaka, the Uttarkauala Sadhaka does worship internally. No external aid is needed for worship. This practice strengthens the power of concentration and also helps in cultivat ing mental powers. The real im port of this school is that, the remedy of the poi son is poison (Visam Visasya ausadham). Even poison can be utilised as remedy if it is correctly applied. This reflects that thing itself is not either good or bad but it is our outlook that makes it so. This leads us to infer that the passions that bind the soul, also can be the aid for attainment of Moksa or liberation. By giv ing the illustration of poison this school seems to suggest that the mental modification, which generally are considered as poi son, as they create suffering can be used as the means of attain ing Moksa. Again, he is known a ‘Vira’ or ‘hero’ because he performs practice on cremation ground or Smasana Sadhana. The crem a tion ground has here a sym bolic meaning. Ordinarily cremation ground is a burning place of corpses. The Sadhaka creates within himself a cremation ground for burning out the dead corpse of desires or vasanas so that they may not again appear and trouble him. To overcome all these hurdles is the hidden key to health which is provided by the kaulism which reflects on its therapeutic

aspect. Daksinacara or Sam ayac&ra: Daksinacara is a Vaisnava Sadhan& system. As Artha or wealth and kama or desire are the goal of the Vamacara, Moksa or libera tion is the destination of the Daksinacara. This school is largely based on the Vedic path though the philosophy of this school is contained in the Sanat Kumara Samhita, Parasara Samhita, Narada Pancaratra and other Agama texts. There are hard and fast rules m entioned by this system .The gross utilization of 5 M's is strictly prohibited in this system. According to this system, the Higher Reality pervades every where and hence they avoid external worships and favour internal w orship which purifies the mind of a Sadhaka and also cultivates the inherent powers of mind. Misra: This school is a synthesis of the Vamacar and the Daksinacara. Like the Vamacara, its way to overcome the worldly passions is unique. They gratify the senses by over indulgence and then renounce it completely. So this type known as Siva-Sakti. This also represents a male-female or plus-minus currents etc. The polarity in Tantra is not only rationally acceptable but also has ben propitiated as deity. The same polarity Siva-Sakti assumes the guise of Visnu-Luxmi in the Vaisnavism. There is no difference or no separation between Siva-Sakti or Visnu-Laxmi. In the Saiva schools, Siva enjoys predom inant placea w hile In Saktism, Sakti enjoys tht status and in the Vaisnavism, Visnu is considered as the Higher Reality. a. Ultim ately R eality and World: The ultimate Reality is considered as the source of world wheel. A Saivaite school, the Pasupata and the Saiva Siddhanta calls it Pati (Lord) and karana (cause) respectively. In the Vaisnavism it is accepted as Parabrahman while in the Saktism, the same Higher Reality is known as Sakti or energy. All schools have announced ultimate Reality as eternal, unlimited, infinite etc., with one voice.

This Reality is also accepted both as immanent in the world and transcendent of the world. The transcendental aspect of the ultimate Reality is wor shipped by devotee while its manifestation in the form of world, that is its immanent aspect contains the therapeutic value. Now let us see how it deals with it. In the Kashmir Saivism and in the Saktism, the nature of the ultimate Reality is considered as consciousness (cit)1. Hence, consciousness is the synonym of the Higher Reality. And be cause of this, being a creation of the Higher Reality, world is also a manifestation of consciousness.The consciousness which per vades the world also resides in body in the form of prana or the vital force. Though prana is one but according to its function, it is classed into five. Harmony between these five-fold prana results into healthy body-mind while ignorance about it or disharmony ends into physical-mental diseases. Tantra has accepted the identical relation between macrocosm and the microcosm or in other words, ultimate Reality and the individual self. Ignorance about this fact creates spiritual diseases (pass) or sufferings which create cir cles of life-death. Thus, the concept of the Ultimate Reality in Tantra plays at macrocosmic level in the form of efement while at microcosmic level it pervades the body in the form of vitai force or prana. When the Ultimate Reality as an element realized at the m acrocosmic level, Sadhaka feels permanent bliss. The same feelings occur when the bodily prana are in harmony which result into healthy body and sound mind. b. Individual self: The Ultimate Reality which creates the world has not created it with effort but it is just a play which in the Vaisnavism is known as Lila. The same concept is reflected in the saiva school. As the Pasupata system, system declares, the Ultimate Reality possesses the quality of playing for its own sa ke .2 (Svantaya Sukhaya) Thus the world is nothing but the play of consciousness. The consciousness or the cause of world process, is one but due to three real, that is, Sattva, Rajas and Tamas it seems to be many .3

Creation takes place when thed is equilibration (Vaismyavastha) in the Sattva, Rajas and Tamas takes place in the Ultimate Real ity or in Prakrti. Individual self is a result of the dis-equilibration of these three reals. Being a creation of Prakrti or energy our body also contains sattva, rajas and tamas as elements of reals. When the disequilibration takes place in the bodily sattva, rajas and tamas, which are directly related with the five gross constituents of Prakrti (panca mahabhuta) or in the terms of Ayurveda, Vata, Pitta and Kapha, results into physical-mental disorders which brings limita tions on the flexibility of body-mind complex. c. Liberation: Tantra metaphysics deals not only with the Higher Reality (pati), individual self (pasu) and bonds (pasa) but it also deals with how to overcom e from the physical, mental and also spiritual lim ita tions or pasu, that is liberation. Liberation according to the Saiva Siddhanta is the end of the sorrow, Duhkhanta. All Tantric schools have mentioned the way of releasing the individual self from sorrow. Knowledge is not the only means through which liberation is gained. Tantra advocates over and above the knowledge, the inevitability of grace of god and the constant prac tise of Sadhana for working out liberation. Thus, by presenting the metaphysical concept of libertion, Tantra prescribes therapy which removes physical-mental diseases and spiritual bonds. The form er can be removed by the applica tion of the doctrine, ascribed by the of renunciation there is a least chance for reappearing the desires in a distorted form. They also accept/enounciativon of desires from the Daksina kaulism. The desires are to be renounced after their gratification mentally. Thus they utilize best of the two types of the kaulacara. This is also again a way of culitvating healthy mind-body outlook and hence has ample therapeutic value. Thus by presenting the way of worship of the Higher Reality, these schools throw light on the drugless therapy.

B, Tantra Sadhana: In tro d u c tio n : Practice is better than percept. Mere speculation does not lead one to the self realization. Tantra is a system which deats with the disciplinary aspect of realization. Let us see how it deals with the same. One of the meanings of Tantra is expansion (Otan = to ex pand). But expansion of what ? Only contracted things can be expanded or only seed can bloom into a huge tree. Here for Tantra, it is an expansion of the inner potentialities which is lying dormant at the end of the spinal cord or the Muladhara cakra which in Tantra term inology is known as the kundalini sakti. The process of an awakening or realizing these potentialities is the Sadhana aspect of Tantra. Sadhana stands for activity or exertion (Osadh = to exert). So in Sadhana, Sadhaka has to follow or to do some thing (kriyatm akam ) for achieving the goal. There are various ways of realization prescribed by the Indian wisdom. Like others, this Tantric way of reclization is based upon some presuppositions, among them the cardinal one is that, it accepts the physical body both as the residing place and the instrument for the realization of Higher Reality. As the Meru Tantra declares, “W hatever is here is else and whatever is not here is no where". This leads us to conclude the identical relationship be tween the macrocosm and the microcosm. So forTantra Shastra, it is not necessary to be lost or to roam into the vastness of the universe but sadhaka can realize his nature by concentrating on his own self. Self resides into the body. So for the realization of former, later should be purified lirst. So the first step is the purification of body which can be done with external aids and the inner puri fication of body can be done thoroughness inner worship or medi tation. How to do this or which are the essentials of Tantra sadhana ?T h is can be asked. Betore going to that aspect let glance over one problem which is left undiscussed: i.e. why sadhana is necessary ? Tantric sadhana

is not a sadhana in abstraction but its results and consequences can be realized in everyday life. Tantra sadhana is basically a sadhana of Sakti or energy which is required to be manifested according to prescribed systematic practices. Nobody is left out from the clutches of energy. The very term Sakti is significant in this regards. As the Devi bhagvat declares: In the term Sakti, Sasca stands for superhuman powers (Aaisvarya) and kti for the daring (parakrama ).1 Are we not in search of these qua ties ? We. the lay man, do worship for the fulfilment of the desire tor worldly pleasures,

w h i l e

a

Tantric initiated sadhaka does this for the

sublimation. So here we can get the justification of the significant verse of the K u l a r n a v a Tantra in which it declares that Tantra gives indulgence or worldly pleasure (Bhoga) and liberation (Moksa). How it techniques work, which give such results, generally not possibly to be achieved through other systems ? Tantra te ch niques leads positively to the very source of pleasure, that is mind A s we know, mind is thecause of pleasure and pain. Tantra says that the mind which binds us to the worldly affairs, the same mind can be the instrument of liberation.The potentialities of the mind is immense. We can utilize only the powers of conscious mind which is only a few drops of a sea of mental powers The rest of the mind, which we care not in a position to utilize, is lying dormant which in terms of psychology is known as subconscious mind.Tantra sadhana is nothing but the awakening or unfolding ot that inner potentialities. Therapeutically, this aspect is also significant. The findings of Dr. Dasture which^ are published in the Tim es of India, suggest that the resistance power of mind or w ill power against disease can prevent the results of the disease like cancer even. And a t h e s a m e time, a person with a weak mind may become victim of the disease only by mere imagination .3 Will power or the power of resistance against disease is a gift of nature to everybody. In some bodies, it is partially awakened w hile in others it ts more a w a k e n e d . Tantra sadhana is basically designed for strengthen ing the mind including cultivation of resistance power. How this sadhana takes place ? We come back to our o rig i nal question. Many essential are prescribed for the traditional

Tantra sadhaka. Among them, the basic one is the competence of sadhaka. As it is said, Tantra sadhana is just like walking on the edge of major. So for it, guru (guide) is required who can test the fitness of a sadhaka and then initiate him. Initiation is a passport to enter into the realm of sadhana. After having fin ished some external mode of worship, guru then teaches some inner aspects of worship in which Nyasa (Identification), Mudra ( Meditation), Bhuta Sudhi (Purification) of bodily constituents), Prana pralistha (Establishment of self) etc,, take place. We shall deal with this in detail at proper place. Now, something about the approach of Tantra sadhana. Tantra accepts the physical body positively hence it also accepts its impulses and instincts. Generally instincts become the cause of bondage but novel view of Tantra is that by gratification of these impulses and senses, one can transcend the limitation of finite experiences. Of course, this path is a slippery one which can lead one to the downfall if proper care is not taken. Tantra has not overlooked this. According to the nature of mental level of sadhaka, it has prescribed three ways which are termed as the Pasu vira and divya sadhaka or in other terms Tamasika, Rajasika, and Sattvika sadhaka respectively. in this chapter we shall see about the Tantra sadhana under two headings, A and B. A consists of the essentials of Tantra sadhana while B contains the process of awakening the inner potentialities. Now let us procesed with the essentials of Tantra sadhana. A) 1. Essentials o f Tantra sadhana: Tantric sadhana system is a sea in which the flows of various systems merge. As it is difficult to contain the sea in a pot, so it is difficult to contain all the details in a chapter. We, therefore, limit our task to present introduction of some of the salient fea tures of Tantra sadhana. Sadhana is that which produces results of material or spiritual type. W hatever may be the result, the outer and the inner purification is the essential aspect of Tantra sadhana. The central point of Tantra sadhana is to worship deity by becom ing deity. It means, as Tantra believes, what man worships is not

that which is something outside but his own consciousness it self. Though there are varieties in Tantra sadhana, here, we shall mention only those notions which are largely accepted by all. We here first start with the significant place of guru in Tantra sadhana. 4. Spiritual guide : guru : In the Tantra sadhana, guru enjoys the significant status. Though in present times the so-called gurus have emerged out like mushrooms due to lack of proper understanding of the real meaning of guru. The Kularnava Tantra, the prime source of this notion, declares that the so-called gurus are so many but the real one is rare. How todraw a line of demarcation between an authen tic and Take guru ? The Kularnava Tantra has presented certain characteristics for distinguishing the real guru from the take one. W hat are they ? Before we go to this, let us see what the term guru stands for? Many definition have been given by different treatise but the Kularnava Tantra declares that in the term guru, ‘gu’ stands for darkness while *ru' stands for removal. Hence guru is he, who removes darkness of nescience .4 Nescience of what ? Like all other systems, Tantra also ac cepts the identical relationship between the individual self and the universal self. Nescience of this fact is the hurdle m the way of sadhana. Only realized guru who is but Siva himself or the person who has realized Siva within himself can remove this obstacle and because of this, Tantra sees no difference between the Siva and guru .5 If a guru and Siva are identical then why lord chooses to m anifest Him self through the medium of guru ? Why should not He m anifest directly ? One may have such questions. One of such question is asked by Parvati to Lord Siva in the Kularnava Tantra In response to that question Lord Siva replies that He is subtle form less and being sor it is difficult to perceive. How then He can be worshipped ? So out of compassion, Lord Siva takes the form of g u r u . W orship of Him grants liberation and fulfilment. And being so, it also declared by the same Tantra than the guru is none other than S i v a without His three eyes. Vishnu without four

arms and Brahma without His four arm Faces and Brahma without His four faces.12 These are sym bolic explanations of the various mode of the Higher Reality. What are the characteristics of such a venerable guru ? This has been explained in almost all Tantras. The list of the qualities of guru is such a long that it takes two chapters in the Kularnava Tantra. Hence it is impossible to reproduce it here. But here we can mention some of them so that the layman can see who can be the real Tantric guru. The first requirement is that guru should be a realized one. Only such person can initiate other person. He also should know the13 , present and future. He should be ac quainted with the science of Mantra and Yantra also. Guru also should have a capacity to purifying the impurities of all kinds of disciple. Such and others are also the qualities of guru described in Tantra. These types of qualities is almost rarely to be found in a man in this age. But if suppose, somebody gets this type of personality, he would surely realize the glimpse of the Higher Reality, And because of this significance, it is declared with reverence that guru can save us from the wrath of even god but nobody can save us from the wrath of guru.0 Only such an effi cient guru can initiate a disciple. W hat is the significance of initia tion and how guru initiates disciples that we shall see under the title “initiation". b. Initiation : Diksa Like guru, initiation is also an im portant notion in the Tantra sadhana. In the Kularnava Tantra, it is declared that there can be no Moksa or liberation without Diksa or* , and initiation cannot be there without a teacher or guru. So only guru can initiate the disciple for the sadhan& according to his com petency.9 Why initiation is required this can be asked. In response to this, we can say our mind is just like a graden. As in the garden, the poisonous sprouts with the good one, likewise, in our mind also, bad thoughts or the poisonous sprouts come out with the good one, likewise, in our mind also, bad thoughts or the poison ous sprouts of desires also come out. At the time of initiation, 9uru removes the unrequired things from the mind of disciple

through Sakti pata. (Transplantation of power). The very term ‘Diksa reflects this fact. ‘Di’ means that which gives knowledge while ‘ksa‘ means that which removes animal sprouts. The Visvasara Tantra gives the definition of this term. According to it, Diksa means that which abolishes sin and gives divine knowledge. How does guru creates this type of condition or in order words which are the ways through which guru gives initiation ? Three types of initiation are largely accepted intheTantra sadhana.The first is Sparas diksa or bodily identification to create a type of rapport in the student or sadhaka. (Tava kradyam me hradyam dadhami II etc.). The second is Drksanjna, initiation by sight and the third is manasa diksa, initiation by thought,11 The same Tantra, the Kularnava Tantra, also describes how guru gives these three types of initiation. The first initiation by touch is like a slow nour ishing by the bird with the warmth of its wings. In the initiation through sight disciple is initiated as nourishing of the young by the fish through the seeing alone, while the initiation by the thought is like a nourishing of its young by the tortoise by only thinking of them. Through these ways of initiation guru first removes the im pu rities and transfers his energy into the disciple, so that the latent power of the disciple can be awakened. But for this, and also as we have seen in the characteristics of the guru, guru should have awakened the Kundilini Shakti. And only this type of realized soul can open the centres of energy of disciple. To make it more clear, we can put here the simiply of a match box In the disciple, the energy is already there as coating of sulphur on the match box. For the activation of which, requires the external aid which is provided by guru at the time of initiation. After the initiation, the process of inner and outer purification starts First purification of body (Bhuta Suddhi) takes place and then purification of mind follows. We shall now see something about Bhuta Suddhi. c. Purification o f body : Bhuta S u d d h i: Bhuta Suddhi is a distinctive feature of the Tantra sadhana. It considered as an indispensable discipline prior to all rituals. Suddhi

means purification. Especially, in the Tantra sadhana, it is be lieved that each limb of the worshipper should be purified . Only then he becomes fit for worship of divinity. Not only the purifica tion of body, but in the Tantra sadhana as the Kularnava Tantra declares, requires of five type of purification, which are namely the purification of self of place, of material, of Mantra and of deity.19 First the place of worship should be sanctified by cleaning swipping etc. and should be decorated with flowers, incense etc. so that the mind can concentrate on deity. Substance also should be purified by sprinkling pure water. The deity should be purified by placing it on the seat and also by infucing life {prana pratishta). We shall see the details of the purification of self. Self resides in body so first, body should be purified, which in Tantra, is known as Bhuta Suddhi. Bhuta Suddhi means the purification of the elements of the body. The purpose of purification is to make clean the internal and-external atm osphere of sadbaka’s body. The outer purifica tion can be done by bathing etc. and inner by Nyasa, Pranayama etc. As Kapali Sastry thinks, “It must be noted here that the purification of the various limbs .outer physical and the inner mind stuff aims not only at the eradication of the narrowing and obscuring influences of the elemental forces and the universal weakness of the lower Nature, but inviting in their place the oppo site good influence of the benign forces, the power 0f the supra physical worlds. That is why in the actual Bhuta Suddihs, every part is offered to deity and the group of deities That are invoked to occupy their places in the body vessel, ^dhara, constitutes in deed the minor gods who are the parivaras (family) of the chosen chief.20 How the process of purification takes place ? O ur body is composed of five elements namely, Earth, (Prithvi), Apa (Water), Fire (Teja), Air (Vayu) and Ether (Ak&sa). Purification or harmony of these is the real Bhuta Suddhi. According to the Tantra sadhana, the whole process should be done mentally (kalpayet). Sadhaka has to first imagine the predominance of particular elem ent on the specific part of the

body to which that part belongs, or that particular element is pre dom inant in that particular part of the body. For instance, the earth element starts from feet to thigh, w ater elem ent from thigh to navel, fire from navel to heart, air from heart to centre of eye brow and either is predominant on the m ost upper part of the body. Sadhaka has to concentrate these elements on their spe cific parts. After doing this, he has to imagine the process of absorption of gross element into subtle one, i.e., the earth into water, water into fire, fire into air, air into ether, ether into ego, ego into nature (prakriti) and prakriti into god. While doing so, according to Tantra, he also has to imagine a man who is made out of bodiiy impurities (Papa purusa).The idea of Papa purusa or “man of im purities" is an acceptance of fact that prior to the process of purification every sadhaka is full of bodily as well as mental impurities. As he pro ceeds through initiation to Bhuta Suddhi, he gradually gets es tablished into his new position of a purified soul with the result that the evils in him, in the form of impurities, gradually fade away. In traditional terminology, it is a process of first drying and then of burning that person full of impurities so that the same person, after purification, assumes as if were a new form altogether i.e. a spiritual form and becomes a spiritual man fit for becoming a vessel or receptacle of spiritual forces of Sakti. The process of drying away and burning away of the Papa purusa should be done with the repetition of the seed letter v&yu, that is, yam, and fire, that is Ram. Now the whole body of the biackman results into an ash. Then with the help of nectar which constantly flows from the Sahasrara, sadhaka has to build a new pure body in imagination, which should start from Lord of Nature, from nature to intellect, from intellect to ego, from ego to ether, from ether to air, air to fire, fire to water, w ater to earth, earth to vegetable, from vegetable to food, from food to semen and from semen to purusa, that is I am .This 'I am is not natural ego. It is a feeling of self-realization. This is what sadhaka has to do mentally. Only after this he becom es entitled to w orship deity. We can here see the justifica tion of the principle of Tantric s&dhana, that is to worship deity

only by becoming deity {Devao bhutva yajet devam). Therefore, Tantra is a way to raise one’s own consciousness to the level of divine. This practice should be done by sadhaka in daily worship. Therapeutically it also effects the body. According to the Ayurveda, harmony between v&ta (Air), pitta (Fire) and kapha (Pahlegm) results into health. These three are nothing but the combination of the five gross elements (Panca mahabhuta). Purification of these five elements necessarily ends into heaith. And the body gets fortified against all diseases altogether. After purification of constituents of body or Bhuta Suddhi comes the Citta Suddhi, purification of mind which should be done through Nyasa. How Nyasa is performed that we shall see now. d. Purification o f Mind: Nyasa: The process of Tantra sadhana is from gross to subtle. Being subtle, purification of mind comes after purification of body. This inner purification can be done through Nyasa. How this purifica tion takefs place ? The root verb of Nyasa is ONyas = to place. With the help of the reference of Kapaila sastriar, we could see that Bhuta Suddhi does not mean only removal of bad elements or impurities but also placing of good thoughts or divinity. After dissolving the sin ful body, and building spirirtual body through imagination the body is to be instilled with prana or diety. The process of establishing diety starts with Nyasa. Like Bhuta Suddhi, this process also should be done mentally. There are various types of Nyasa. Namely, Mantra nyasa, Mahasodha nyasa, Karanyasa etc. More details about this have been given in to the Kularnava Tantra. TheN yasa is done by plac ing the top of the finger on the various parts of the body. As for example in the M artika Nyasa, alphabets are placed on the timbs of the body. In the esoteric science, letters are considered as the manifestation of Sabda Brahman and being so they are considered as deities. This Matrika Nyasa is also bifurcated into tow parts which are namely, the outer Matrika Nyasa, (Bahirmatrika

nyasa) and the inner matrika Nyasa (Anataramatrika nyasa). In the form er type, the letters are placed on the limbs of the physi cal body imaginatively by touching that part of the body, while in the later type they are placed on the six subtle centres, (sat cakras).The details of this, is given in all the Tantric works which are related with Tantra sadhana. W hat is the esoteric significance of this rite ? It is that, the sadhaka should realize that his essence is Spirit, and body and mind are but its m anifestations of the Spirit. All is divine and everything is nothing but consciousness. By Vyapaka Nyasa or expanding identification, he mentally spreads the presence of consciousness throughout himself. Then he becomes deva and only by becoming so he can worship deva. The scientific significance of this rite is that, as we know, man becomes what he thinks. Thought moulds out intellectual, moral character. The transform ation of being takes place through the transform ation of thought. If we constantly think about the divinity or we think positively, it necessarily results into the transform ation of personality. Thus for transformation of human personality into a divine one, Tantra touches at the very root of the process of all transform ation and brings about wonderful re sults. The mortal fram e which is considered fake, susceptible to diseases gets transform ed into a robust fortified, not easily sus ceptible to diseases. The therapeutic value of this process is in valuable. The therapeutic value of this rite also can be applied into Yoganidra or relaxation. Nyasa also means identification with di vine thought in which sadhaka forgets everything about the worldly affairs. This is the true relaxation and it is considered as the best m edicine for the diseases of modern world, which arise from the mental tensions, which are namely blood pressure, heart attack, etc. So, that way, Nyasa can be equated with the systematic method for inducing complete physical mental relaxation. After purification of body mind in the divine body, sadhaka installs the life, This rite, in Tantric term s is known as prana pratistha. Now we shall see about it.

e. Installation o f life : Prana pratistha : Prana Pratistha is a unique contribution of Tantra sadhana to the oriental sadhana system, In the external worship, at initial level, sadhaka worships an image of Siva or of Visnu or of devi. At little advanced level Yantra, images of deities like Siva, Brahma or Visnu present higher reality into gross form. A step advance, in this direction of “gross to subtle" is presented through are plac ing image by Yantra, which is a diagram on the plate with seed letters or numbers symbolizing the union of the gross and subtle or individual self-consciousness with the divine consciousness, w orship takes place instead of image worship. Tantra believes that mere image or diagram does not itself become effective. It should be charged with the life force. This does not mean that they are dead. According to Tantra, there is nothing tike a dead thing. What here happens is, the sadhaka, through concentration establishes his life force into that Yantra and worships it. So here actually what sadhaka worships is his consciousness only. Like external worship, this rite also takes place in internal worship. After the purification of body and mind, sadhaka installs the life force in his divine body. But what is the significance of this rite ? According to the Sakta Tantra, everything is a manifestation of energy. It is present everywhere but an ordinary man does not consider this fact. So at the initial level, he has to imagine that the object o f worship is alive. One should not worship what is inferior to him or her. The worshipped should be superior and must be conscious in nature. And because of this, Prana or life should be infused into the worshipped one. But this is not a process as Arthur Avalon says to spread a butter on a bread' but as he thinks the signifi cance behind this rite is ‘to enliven the consciousness of the worshipper into a realization of his presence,14 How this process should be done ? This should be done with the help of Mantra, Japa and Purscarana. Now let us see som e thing about it.

f. Mantra: The place of Mantra in the Tantra sadhans is very significant. Not a single Tantric rite is done without Mantra. The root verb of Mantra is Oman means to meditate. In the Nyasa, we saw the significance of thought power. Mantra is noth ing but the condenced from of that thought power. And that is why proper pronunciation and concentration on it gives result. In the Mantra sadhana Mantras are divided into four groups namely friendly,, serving, supporting and destroying. At the time of intuition, guru according to the nature of disciple gives the proper Mantra and that Mantra should be done constantly. This is known as Japa. g. Japa: Japa means repetition of Mantra.This process cultivates power of concentration. .After sitting in any convenient posture in the silent place, sadhaka recites the Mantra into which he has been initiated. Japa is of three kinds: (1) Vacika Japa in which Mantra is uttered audibly, (2) Upamsu Japa in which only movement of lips is visible but no voice is heard and the last one is (3) Mansika Japa which is considered as the highest form of Japa in which only repetition takes place with a single mind. One thing should be remembered here that only mechanical repetition does not cre ate anything for the effective result, one has to do Japa with faith, aspiration and devotion. The aim behind the Nyasa and Prana pratisha is to feel divin ity withins oweself. How Mantra-Japa does this that we shall see in the word of Aurvindo, “The word is a sound expression of the idea. In the Supra physical plane when andea has to be realized, one can, by repeating the world expression of it, produce vibration which prepare the mind for the realization of the idea. That is the principle of the Mantra and Japa. One repeats the name of the Divine and the vibration created in the consciousness prepare the realization of the Divine”.15

h. Bhava : M ental disposition In the Tatric sadhana, Bhava or mental disposition plays a prominent role. As we have seen throughout the essentials of Tantra that, Tantra l&ys stress on the mental worship. As has been accepted in the psychology, we become what we think. Thought has such a power that it can transform the personality of the thinker The reason for this is that thought is directly related with mind and mind is considered as the moulder of personality.Tantric sadhana based upon the principle. Due to significance of thought power Tantra lays stress on mental as pot in sadhana. Tantra has accepted the importance of mental disposition (Bhava) in sahana to be extent that— as Rudra yamala declares deity does not reside in a tone or clay, but it abides in a mental disposition or Bhava.16 The purpose of sadhana pre-supposes a duality of worshiper and worshipped.Tunduality exists till the identity between the devotee and the deity is established. Tantra has prescribed the different stages between the way of duality to identity. There stages are according to the mental tendency (Bhava) of sadhaka. Tantra has prescribed three kinds of Bhava, namely, Pasu bhava, Vira bhava and Divya bhava which are also known, as Tamasika, Rajasika and Satvika respective, Now we shall see the details about this. Pasu b h a v a : Jiva is known as Pasu. The root verb of the term Pasu is Opas means boltage. The person who is in bonds of desires or Vasanas is Pasu. In the early stag of life, individual being is known as Pasu. The reason is that, at that time he under the control of sense organs and desires. In this Bhava, Tamas (Inertia) elem ent is predominant. Leth argy (Alasya) and rigidity (Jadya) is the characteristic of this Bhava. Due to nescience (Ajnana), which is also one kind of bondage (pasa) person plays only at gross or external level. Due to tack of this competency, he can not penetrate deeper into the subtle meanings of the sadhana process.

In the Kularnava Tantra, eight bonds (pasa) have been de scribed. Which are namely, Daya (Mercy), Moha (Delusion), Bhaya (Fear), Lajja (Shame), Ghrna (Nausea), Kulam (Heredity), Shila (Character) and Verna (colour complex). In other Tantras, gener ally three kinds of pasas have been described namely, Mala (Im purities), Karma (Past deeds) and Maya (Delusion) Mala is con ceived as the highest among all these three. So for overcoming the Pasubhava, removal of Mala is necessary. And for removal of it, Diksa, initiation is best means. Vira bhava ; At this stage, Rajas (Activity) element is predominant. Those who can discriminate the real pleasure from pain and also who has got control over senses, greediness, lust, anger etc. he comes under the realm of Vira bhava. Only Vira sadhaka are permitted to utilize the 5 M's in sadhana because they have controlled their senses, and in such a sadhaka there is no possibility of decline. After having controlled the senses, sadhaka enters into the third Bhava, that is Divya bhava. Divya b h a v a : As Raja is predom inant in the Vira bhava, here in this Divya bhava, S attva elem ent is predom inant. At this level as the M ahanirvana Tantra declares, sadhaka transcends the duality (D vandvatitam a)17 of worshipper and worshipped. So thus, sadhaka who has transcended the dualities and has established the identity with the desired deity is known as he who is possessed of divine bh&va. These three Bhavas are stages in sadhana. It is the victory of sadhaka in which sadhaka always goes upward from Pasu to Vira and from Vira to Divya bhava.18 Conclusion: Like realization of Reality, unfoldm entof physical and men tal powers is also one of the goals of any sadhana system. Sadhanaa

is a key through which one can open the treasure of infinite pow ers. Tantra has done this job very significantly and because of this, Arthur Avalon says ‘'Infact both popular and estoteric Hindu ism is, in its practical aspect, largely Tantric".19 Throughout the Tantra sadhana, we could see that the proc ess of Nyasa, Bhuta Suddhi, etc. is nothing but the various technique for mastering and unfolding physical-mental powers. This requires purified body-mind complex which is possible through Mantra and Hathayogic asanasa (postures) and pranayana which are inclusive aspects of the Tantra sadhana. Through Hathayogic techniques body becomes free from dis eases and through Mantra sadhana, mind becomes calm and concentrated.This also secures the therapeutic aspect. Consist ent positive thinking which is possible only in concentrated mind, can heal any diseases. This is the core of the thought therapy which has bean found out in present times. For the desired results in the Tantra sadhana, ritual com mences with the resolution (Sam kalpa).This resolution strength ens the mind of a Shadhaka and also cultivates his W ill power which is the source of all power. The result of Tantric sadhana is very quick, effective and enduring. At the same time, there is also a limitation of it. This sadhana as the Kularnava Tantra declares, is to walk on the edge of a razor, so for safety of a sadhaka, an experienced and authen tic guru is required which is rarely possible. So for a Tantra sadhaka, it is really a problem to have a realized soul as guru. Tantra sadhana is a tree which is full of flowers and fruits of supernatural powers but a guru prevents his disciples to utilize it for mundane pleasures. Sadhaka attains the power in the proc ess of awakening the Kundalini. How this process takes place that we shall see under the title “Awakening of the Kudalini Sakti”. B. Aw akening o f the Kundalini S a k ti: introduction In this age of science, security of a living being is a burning problem. Man has controlled almost all properties of the nature

and even then we are always in danger. Why is it so ? What is that small loose screw that brings abut the whole mechanism of the world into a critical condition ? It is nothing but the imbalance or disharm ony between bodymind, intellect emotion in man. We are running madly after the materialism. The unfulfilled desires create imbalance between intellect and emotion in man which leads one to behave In un natural way. Technology has found out those types of weapons through which most of the part of the world can be demolished within a short time. If the possessors of these weapons do not think moderately (moderation also comes from harmony between intel lect and emotion) then it will prove to be dangerous for the whole of humanity. As Gopi Krishna thinks the whole humanity is dan gerously sleeping on the latent volcano. This latent volcano of nuclear power can burst out at any time. It is an energy which can be used wither for constructive or destructive purposes and this sheerly depends on one’s mental tendency. Like atom, our body also is a foundation of energy which is rather more powerful than nuciear power which in Tantra term inol ogy is known as the Kundalini Sakti.This energy is an universal energy and it is generally considered as latent and requires to be awakened. Awakening of it, is the goal of Tantra sadhana. Energy as an ultimate Reality of universe is a meta-physical doctrine underlying Tantra system. This meta-physical doctrine has also been accepted by science. Till now, this concept was considered as purely spiritual but n o w it has entered into the territory of science. Now the time has ripened for the working out com prom ise of spiritualism and scientific materialism. Spiritual ism has to come down from the solitude of the summit of a moun tain and has to settle its status in the midst of layman. At the same time, science also had to expand the narrow limits it has imposed upon and has to accept that which is not observable. This universal energy resides in a body in the form of Kundala (Coil) hence it is known as Kundalini. The awakening of energy

is possible either through grace of god or through sadhana. In the case of grace, disciple is directed by guru or god through the medium of intuition while in sadhana, sadhaka has to follow certain rules and regulations. He has to keep his body-mind pure and perfect with help of Nyasa, Mudras, Hathayogic techniques etc. Moreover, guru also has to keep constant attention on each and every step of the progress of sadhaka. Which are the theoretical and practical basis of the Kundalini yoga and how the awakenied power can be applied in a modern world ? Now we shall see these possible questions in the section which follows. 1. Theoretical and applied aspects of the Kundalini Yoga a. Theoretical a s p e c t: The te rm '“Kundalini" comes from the term ‘ Kundala’ means “coiled”. The universal energy, though it is postent lies latent at the end of the spinal cord in a centre known as M uladhara cakra, in a coiled form like a serpent, hence it is known as Kundalini. As has been accepted by science, only one-tenth of our mind is active while nine-tenth of it is dormant. Our present develop ment is the result of that one-tenth awakened part. In course of time slowly but steadily we cultivate our powers but the Kundalini yoga process enhances this cultivation as it deals with the expansion of inner latent powers. The theoretical basis of this yoga is identification, based upon the principle of microcosm and macrocosm, i.e. all that is contained in the universe is also present in man. Man, therefore, is a miniature universe. At first, this principle seems to be a caprice or merely an idea of a fertile mind, but when we go into deeper and deeper it proves to the most creative and furtile principle. There is one and same universal consciousness in minerals and man. These two differ only in expression of the levels of consciousness. In minerals, it is less expressed and hence it looks as gross while in man, it expresses in more degrees that in

minerals, and hence, it seems living or conscious. The present state of development of man is a result of a series of transform a tion or cultivation of consciousness. The previous stages of man are located in amoeba, from amoeba to fish, fish to ape and ape to man. This shows that the later transformation is superior to the form er one. The process of cultivation of consciousness adds one more possibility in the series of transformation that is from man to super man. Tantra leads us to this way through awakening the Kundalini Sakti. Unconsciously, we are on that way of transformation but a Tantric sadhaka does this with full awareness and does it speedily. With the awakening of latent individual consciousness, sadhaka gets identification with the universal consciousness of which he is a part and parcel. But how this identification between microcosm and m acro cosm takes place ? Like other systems, Tantra has also ac cepted that the root of the universe is ultimate Reality which is one without second. This Reality for Tantra is either Siva or Sakti both of which are identical as moon and its beam. This Siva and Sakti are the static and kinetic aspect of one Reality respectively. As in the moving wheel, there is a point which is static around which the whole wheel moves, in the same way, Siva is the static aspect of Reality around which the dynamic or kinetic Sakti moves, So Siva being a static aspect of Reality is considered as the centre of the universe as a wheel. This Siva wills to be many. Then His willing issues forth into a projection in the form of Sakti. The Siva or the ultimate Reality is possessed with a Fiat; Universal Will power and Wills to be many. {So akamayat, ekoaham babu syam). Sakti manifests Herself in the planes of consciousness or lokas. These planes of consicousness are not one and the same but they differ by the degrees of density of matter out of which they are com posed. It means we can say briefly that the creation manifests in increasing degrees of density or complexity. This process starts from the most subtle element and culminates in the creation of gross worlds, that is prithvi etc. which composed of extremely dense matter.

The above mentioned process of creation taking place in macrocosm, also takes place in the microcosm simultaneously. Like universe, our body is also made out of five gross elements with their essence , that is Tanmatra, are located at certain points on the body namely skull, throat, heart etc.These points are in Tantra term s known as centres or cakras. These cakras or the centres of consciousness are like pow erhouse from which each and every cell gets its power. But how this power fiow ? This power flows through the medium of Nadi or veins which are subtle in nature.Through Nadi, life currents flows and vitalize the body. According to theTantric treatise, there are 72,000 nadis in body. Among them fourteen are important. Three among fourteen are the prime one, they are nameiy, Ida, Pingala and S usumna. Among these three, susumna is the most signifi cant. Centres are seven in number. Though there is a controversy about the number of centres. For some it is nine while seven is generally accepted.These cakras are namely Muladhara cakra, Swadhisthana cakra, Manipur cakra, AN&jata calra, Visuddha cakra, Ajna cajra abd Sahasrara cakra. Their corresponding areas in physical body namely, sacrocoaygeal plexus, cardiac plexus, throat, eye-brows and skull region respectively. The seventh centre, that is, Sahasrara where the manifesta tion of consciousness is at the highest level, is considered in Tantra as the abode of Siva while Muladhara at the end of the spinal cord is considered as the abode of Sakti. The place of centres and nadis, is in Tantra s&dhana very significant. Ail the detail description about centres and nadis we shall see in the second section of this thesis under the title 'Tantra anatom y” . To avoid the repetition of it, here we shall mention their names and only required portion of details. Now let us come to the original point, that is, identification between the m icrocosm and macrocosm. As mount Meru is con sidered as the axis of universe, likewise, spinal cord is consid ered as the base of physical body. Because both universe and body has been made out of five gross elements. The predom i

nance of five elements is felt at different centres or cakras. The five gross elements, Prithvi, Ap, Teja, Vayu and Akasa with their respectiveTanmatras namely Gandhi, Rasa, Rupa, sprasa, Sabda are felt on the Muladhara, Swadhisthana, Manipura, Anahata, Visuddha, respectively. Energy is the support or base of universe. The universal energy, that is, Kundalini also rests coiled at the Muladhara cakra, at the end of the spinal cord. This is the point, which in Tantra term s is known as ‘kanda’ from which alt 72,000 nadis spring and spread out in the whole body. The sympathetic channel, the para-sympathetic channel and the spinal cord has a great re semblance with the Ida, Pingala and Susum na nadis. The mental and vital currents flow into these Ida and Pifigala nadi respectively.There are also two subtle nadis namely Vajra and citrini in the Susumna nadi. The Muladhara cakra is the meeting place of all these chan nels. There is also a n upward base triangle in the centre, inside it there is a Svayambhu lifiga on which the Kundalini rests coiled. The latent Kundalini can be awakened through various Hatha yagic practices and Tantra techniques. The awakened Kundalini pierces centres one by one and ultimately reaches to the Sahasr&ra cakra. In its upward journey and union between Siva who resides in the Shasrara and Sakti takes place in the Sahasrara cakra. Sahaja yoga is the synonym of the kundalini yoga, tn the ascendence of the Kundalini while piercing all centres, She absorbs all elemental forces which are ascribed to the centres. At the Sahasrara centres, She absorbs herseif in Siva. A cosmic intercourse takes place in that centre. There issues nectar from Siva. Kundalini drinks this nectar and comes back to Her own place, that is the Muladhara ckara. In her journey towards de scent, it revitalizets all the centres with the ambrosia and ulti m ately goes to her original abiding place i.e. the Muladhara. This process of Sakti going upward and com ing down after union and intercourse with Siva has to be repeated again and again till a stage come when she rests perm anently with siva in Sahasrara and decent movement stops once for all. This depends upon the

intensity of sadhana and com petency of sadhaka. It is said that when man awakes for worldly affairs, Kundalini sleeps. But when Kudalini awakes, man sleeps for worldly af fairs. It means the power he gets from the awakening of Kundalani, expands the horizons of his ordinary limitations attached with his ego. His self gets expanded to its capacity with the result that the power he gets from the awakening of Kundalini, he does not utilize for his personal pleasures but for the whole humanity. It is useless to sit, on the solitude of mountain after liberation as some yogis do. But the real Tantric sadhaka uses his powers not only for the satisfaction of his mundane pleasures but for the liberation of whole humanity. Lord Buddha after enlightment posed a question as to how he differs from ordinary person, who pursues wealth or fame or worldly pleasures if he enjoys his realization himself alone. And then he decides to share his pleas ures of self-realization among all people. How the Sat cakrabhedana takes place, we shall see under the title "applied side of Kundalini yoga", b. A p p lie d s id e o f the K u n d a lin i y o g a : The term 'Kundalini yoga’ is a compound of two terms namely. Kundalini and yoga. We know the meaning and significance of Kundalini. And yoga means union. Here the term 'yoga1does not denote merely union but it also represents the process which leads to union. Realization or identification with the Higher Reality is the goal of the Kundalini yoga. This goal also can be achieved through the Raja yoga, Mantra yoga, Hathayoga etc. The goal is the same but they differ only in the way of approaching the goal. The Raja yoga accepts the aid of intellect for reaching the goal while Mantra yoga does this by instrument like words. The Hathyoga is mainly concerned with the physical body. They be lieve in the interdependent relationship of physical body and the subtle body in which centres of consciousness are situated. So the application on the gross body affects the subtle body. The Hathayoga does this by the application of Mudras— Pranayama

etc. The Kundalini yoga deals with the seat or centres of con sciousness. Centres and nadis are located in the subtle body or the pran&yama sarira. According to the Tantra, among 72,000 nadis, which are spread throughout the body, only fourteen n&dis are important. And among fourteen oniy three namely, Ida, Pingala and Susumna nadi are significant. Ida and Pingala run along with the Susumna on the left and the right side of it respectively. The root of all nadis which in Tantra term s is known as kanda is in the Muladhara cakra. The Kundalnini Sakti lies dorm ant at the end of the Susumna channel. How to awaken this sleeping Kundalini, we shall see it now. Tantra has worked out this process thousands of years back. Though this process is a difficult task but it gives everlasting eternal joy to sadhaka. The pre-requirem ent of this process of awakening the Kundalini, is the guidance of an expert teacher who should be well versed in this type of practice who can effi ciently guide in this process till it comes to its natural fruition. The objective of this process is to achieve purity of physical bodymind complex. And hence the second pre-requisite is firm deter mination or strong will power. As we have seen in the theoretical aspect, kundalini sleeps dormant at the base of the susumna nadi. So the door of this nadi should be opened otherwise the aroused power is likely to pass either in the ida or in the Pingala nadi. There are various processes for awakening the power m en tioned by the different Tantra treatise. Here we shall see this process in the words of Arthur Avalon. In the words of Arthur Avalon, “The sadhaka sits in as prescribed asana and steadies the mind by concentrating between the eyebrows. Air is inhaled and retained; the upper part of the body is contract and the prana (upward breath) is checked. The air thus prevented from going upward tends to rush downward; this escape of vayu as apana is also checked by appropriate contraction of the lower parts. The vayu thus collected is directed towards the Muladh&ra centre and the mind and will are concentrated upon it with the

result that due to the frictional pressure of Prana and Apana held tight together, intense heat is generated and this again arouses the sleeping serpent, kundalini, which when so activated is drawn upwards. By mental concentration with the aid of Mantra, the jivatma which is of the shape of a flame is brought down from the heart to the Muladhara and, so to say, united and moved along with awakened Sakti. As its coils are loosened, the aperture to the door of Brahman, Brahmadvara, at the moilth of the Susumna, is opened and through the Cotrine nadi within the Kundalini is led upwards.”20 After piercing the Muladhara cakra, with the aid of the con centration, Kundalini goes upward and pierces all centres and pierces a!l centres and unites with Siva at the Saharara centre. The significant point, here, is that in the ascendings journey. She absorbs all the gross elements ascribed on the centres and baths in the ambrosia issues by Siva in the Sahasrar cakra. In return journey She revitalizes all centres and comes back to the Muladhara cakra, her abiding place. This process should be re peated again and again. The return journey of Kundalini invokes various centres on its way to Muladhara and endows the sadhaka with the following qualities. When it attains to Sahsrara on its upward journey, sadhaka becomes completely liberated from the limitations of body-mind and space around. In the return journey while passing through the Ajna cakra endows the sadhaka with the quality of success of words, means whatever he speaks turn out to be ultimately true. It confers the vak siddhi. When it passes to visuddha cakra, sadhaka endows with a unique types of oration which whence he utters, keeps the hearer speil-bound. When it passes through Anahata cakra, it confers unique power of discrimination by which sadhaka comes to know what is good and what is bad or what is eternal and what is non eternal. When it comes to the Manipura cakra, sadhaka is endowed with the knowledge of various vidyas or abilities without being tought. When it passes through the swadhisthana cakra,

sadhaka is endowed with poetic sense and the subtle techniques of yoga. When it comes to the Muladhara cakra, sadhaka enjoys health. These siddhis are again criteria to what an extant the sadhaka has been able to penetrate various cakras. These are the powers which normally do not manifest in a layman. It manifests only after piercing one after the other cen tres. At the end of this process, sadhaka gets totally transformed. He feels the presence of the supernatural energy or sakti within himself. C. Therapeutic a p p lica tio n o f the various aspects o f K u n d a lin i S a k ti: Hitherto we' have been discussing about the theoretical and applied side of the Kundalini yoga. Awakening of the inner poten tialities is not an easy process. The Tantric way of awakening is very effective because it deals directly with the mental aspect. It is purely a psychological process. This fact also can be seen in the Tantric process of worship of deity should be done mentally (Bhavayet, Kalpayet) and it is considered as the highest form of worship. It is said that the process of sadhana gives some supernormal powers to sadhaka. What is the use of these powers if suppose the sadhaka sits idly in solitude on the peaks of the m ountains? How these power can be applied in day to day life ? A layman is least concerned with w hether Kundalini is there or not. He is always in search of those aids through which he can be get relief from the pain resulting from the com plexities of life. Physical dis orders and mental ailments are the unavoidable aspects of life which add to the complexity in life. Is there any Tantric way through which the process of awakening of Kundalini can be utilized to come over the evils of life ? Yes, from the description of Tantra centres and nadis we can work out one hypothesis which is related with the therapeutic aspect which runs as follows: The awakened Kukndalini can be classified according to its various aspects of m anifestation.They are nam ely Kriyavati,

Varanamayee, Kalatma and Vedhamayee,25 Manifestation on the plane of physical body, which is related with the Hathoyoga, is known as the Kriyavati aspect of the Kundalini sakti. On this stage, sadhaka does manifold exer cises autom atically under the influence of new awakened power. The Hathayogic exercise directly affects the spinal column of sadhaka not in a destructive manner but their effect on system gives health to him. The second aspect is Kaiavati. Etymologically, Kala means phase. It may be a phase of time of moon etc. Kundalini is a fiery energy. It’s phase of flam e in body takes the form of bile or pitta. The place of bile in body is very significant. All roots of diseases are located in the unbalanced secretion of the first of the stomach or jatharagni.The taken food is consumed by the fire at the navel region. Aroused power of Kundalini strenghtens this tiering capacity of the bile or pittakala which ultimately re sults into healthy body. The Vedham ayee aspect is the highest m anifestation of Kundalini sakti which covers all these three aspects. This aspect deals with the piercing of centres. Bhutajaya or the complete control over bodily constituents is the result of this aspect. Sadhaka can change the proportion of bodily constituents according to his will. So that he can him self establish a harmony between five elements which is the pre-requirement of health.This indicates its tremendous therapeutic value. Like all these three the Varnamayi aspect also has the thera peutic aspect very much valuable in modern times. This Varnamayi aspect manifests on the Visuddha cakra which is considered as the abode of Sarasvati. The correspond ing area of the Visuddha cakra in physical body is the throat re gion through which the pronounciations of letters (Varnas) or sound manifest. All letters have their origin in the Nada tattv or Sabda Brah man. There are four stages through which nada passes till it manifests into the spoken words or Vaikhari. These stages are

para, pasyanti, Madhyama and Vaikhari. According to the San skrit linguists, the Vaikhari or the spoken words manifests through the fifty letter which are known as Varnas. Among fifty letters, there are sixteen vowels namely a, a, i, i, u, u, r, ri, f\, e, ai, 0 ; au, m , h. The twenty-five consonants are divided into five groups which runs as follows: k

kh

g

gh

n

c

ch th

jh dh

n

t

j d

n m

t

th

d

dh

P hard

ph

b

bh

hoft

n

nasal

Last nine are semi-consonants namely, y, r, I, v, s, s, h, I and ks is a compound of K and S. Now let us come to the Tantra anatomy with a view to work out the hypothesis related with healing aspect. As we know, ac cording to the Tantra, there are two channels, Ida and Pingala running along the middle channel, that is, susumna, lelt and right side of it respectively. These two m icrocosm ic channels are believed to be related with the macrocosm ic moon and sun. And being so, Ida nadi contains mental currents as it relates with moon white Pingala nadi contains vital currents as it relates with sun. Thus, in brief, mental and vital currents flow through these two channels. Disharmony between these to currents is also one of the sali ent cause of disease or split personality. Because disharm ony between these two currents create disharmony between emotion and intellect which are directly related with Ida and Pingala re spectively. All these details lead us to conclude that if the flow of the m ental currents or emotion goes in excess degree in the Ida nadi, man becomes more imaginative or fanciful or behaves like caprice or in other words, he becomes incapable of taking rational decision. At the same tim e, if the flow of vital current goes be yond proportion, man becomes more vigorous or rigid. Both these

Pingata (Th e Sun) Consonants: sparsah

Susmna (Are} semkconsonanis and sibilemenis

Visuddha cakra Short Long mascuhne

Anahgta Manipura sthana

Swddte- Moota shara dhara

Neuter feminie

Ajna

Air

a

a

e

k

c

t

0

la

P

0

y

o

Heat

i

(

at

kh

ch

o

th

ph

0

r

0

q

kd

Earth

u

u

o

g

f

0

d

d

O'

i

0

Q

o

Water

r

r

an

hg

ih

p

dh

dh

0

bh

0

V

Ether

Le fn ir h 0 Pingata Ida Susmna Ida

n

n

o

n

n

0

m

o

9

Pingala

Susmna

Th is chart is laken Ihe "Oevatma Sakli (Divine power} by Siva mi Visnulirth.

Remarks

Sahasara/a

s

o

S

Sense ol touch and power of grasping

o

oo

Sight and motion

SmeJI and power ol excretion 0

0

power ol

0

Taste and sexuality. Hearing and speech

Metaphysics of Tanira______________________________________________

Tne w e Principles

Ida ( Ihe monn) Vowels: Svarah

situations are not good for healthy body-mind complex. Excess of any current hurts the personality of man. The Varna may i aspect of the Kundalini throws light on the way to come out from this calamity. As the Sarade Tilaka, a Tantric work declares, the pronunciation of letters or varnas is possible with the help of air or vayu. According to the same treatise (patalII) the effect of sound of all the vowels are mainly connected with Ida. Again short vowels pertain to Ida and four vowels e, ai, o, au, to Susumna. The nasal sound pertains to atma and visarga to sakti. The short vowels are of masculine gender, the long vowels are of feminine gender and the four a, ai, o, au are of neuter gender. Twenty-five consonants from k to m are mainly connected with Pingala and sibilants are connected with Susumna. Again, all consonants from k to ks with short vowels with Ida and ai, o, au with Susumna.22 This allows us to conclude that certain letters contain vital force while others contain mental force as their origin is either in Pingala or in Ida. Now from the given details we can assume that if, suppose, subject A is suffering from the vital deficiency. This vital defi ciency can be recovered by the correct pronunciation of those letters which are related with Pingala nadi. According to the chart which is worked out by the Sarada Tilaka. the pronounciation of a and a create a different types of effects as form er is related with the Pingala nadi and latter is related with the Ida-nadi. A

Short vowel

A

Long vowel

Pingala nadi

Ida nadi

Vitality

Mental energy

In the same way deficiency of mental currents also can be removed by the pronounciation of letters related with the Ida nadi. Thus through pronounciation of letters, harmony between emotion and intellect can be established, which is the pre-requirem ent of the integrated personality.

The Varnamayi aspect among all these aspects is more ad visable. In form erthree, the person has to undergo certain rules and regulations which are difficult for all, while in the Varnamayi aspect, a healer can pronounce the letter to a patient according to his requirement and help him in strenghten his longevity. Pa tient has not to do anything as everthing depends on the healler. This is just a hypothesis, which leads us to the drugless therapy. How far it is effective on how far their results area per manent ? The answers of all these questions demand the further research in this regards. If it works effectively, is it not a most beneficial applied aspect of the Kundalini process ? C o n clu sio n : It has been proved by the modern science that we can utilize only little amount of energy given by the nature. Rest of the en ergy lies dormant. This same concept is mirrored in the Tantric concept of the Kundalini. The goal of the Kundalini yoga is the unfolding of this power or to be conscious about and realize this inherent latent power which in Tantra terms is known as the awakening of the Kundalini Sakti. Tantric way of unfolding of inherent power is very effective and at the same time dangerous also. Sadhaka should have tre mendous patience persistence and resistance to face any kind of consequences resulting from the process. Before Kundalini awakens sadhaka has to attain certain level of physical and mental preparations. The Kundalini resides in the subtle body but how the subtle body can exist without any residing place ? Physical body sat isfies this requirement. So for reaching the subtle, it is necessary to com e over the limitations of gross. It means body should be purified or made devoid of any disease. Mere healthy body would not help. There is also one entity which is more subtle in nature than body and also inter-related with body, that is mind, which also should be pure and healthy. We are not affected only by physical sufferings alone but mental ailments are also one of the root causes of our sufferings. Hence

like body-mind also should be kept pure and concentrated. By considering all these points, Tantra has worked out its way of attaining concentration in that form in which its proper application necessary ensures health of both body and mind. This is really a significant aspect of Tantra sadhana which puts Tantra on a higher stage. How Tantric way of concentration or meditation purifies and strengthens the body-mind complex that we have seen underthe title “Essentials of Tantra sadhana”. There we have seen the thera peutic value of Nyasa, Mudra, Bhuta Suddhi etc. This inner purification does not takes place autom aticaliy.it requires sadhana or constant practice. Initiation is required to enter into the realm of sadhana. Only realized guru or guide is entitled to initiate the novice. Thus in Tantra sadhana, the basic requirement is to have an efficient guru, not only at the initial level, but at level of aw aken ing the Kundalini or piercing the centres. The awakened Kundalini ensures health of body-mind com plex and also releases its latent powers which again fortifies body and mind against any attack from inside. The various aspects of the awakened Kundalini namely, Kriyavati, Kalavati, Vedhamay and Varnamay are not also devoid of therapeutic value, The therapies which are worked out here are hypothesis based on the basic concepts of these aspects. The goal of Tantra sadhana is out and out spiritual. Its goal is very lofty but not without any sound principles. For the attain ment or for the realization of the source of universal energy, lit has not neglected the physical body. On the contrary it has worked out those techniques or process through which the gross body or the microcosm can be sublimated into macrocosm. This is the most positive and priceless contribution of the Tantra sadhana in the realm of therapies.

FOOTNOTE 1.

Atmesvara Samyoga yogah I Commentary of kaundiny on the Pasupata sutra 1.1. Edited by Chakraborti, Haripada. Published by Academic Pub lishers, First Edition, 1970.

2.

Citta dvarenaesvara Sambandha hetu yogah I Sarva Darsana Samgraha 95-130.

3.

Citih Svatantra Visvasiddhi hetuh ! Pratyabhijnahradaym-1 Edited by singh Jaideva Published by Motilal Banarsidas, First Edition, 1963. Yadevi Sarvabhutesu Cetanetyabhidhiyate I Citi repena ya krutsnamantaadvyapya Sthitha jagat II Saptasati-1

4.

Sarvakamita ityacaksate

5.

Tasyaikasyapi gunakarmabhedapeksyavibhagah uktah patih sadys ityadina

6.

Aaisvarya vacanama Sascaktigh parakrama I

Pasupata Sutra 2-6.

Sarva Darsana Samgraha of Madhvacarya. Devibhagvata. 7.

Yogi cennaiva bhogi syad bhogi cennaiva yogavit * Bhogayogatmakama Kaulama tasmat Sarvadhikama priye 11 Kularnava Tantra 2-23.

8.

The Times of India dated 1.5.1983, Sunday Edition.

9.

Gusabdahtvandhakarah syat ru Sabdahtannirodhakah I Andhak&ra nirodhatvat guruhityabhidhiyate Kularnava Tantra 17-8.

10. Yah Sivah Savargah Sukksmsconmana niskalosvyayah I Vyomakase ajosnantah Sa katham pujyate priye Ibid 13-51.

11>: Ata eva Sivah Saksad gururupam Samasritah I Bhaktya Sampujito devi bhuktion muktim prayachati 11 Ibid 13-52. 12. Atrinetrah Sivah Saksad acatur bahuhacutah I Acaturvadano brahma Sri guru kathitah priye 11 Ibid 13-57. 13. Hari ruthe guro trata guro ruthe na kascarta. 14. Vinadiksam na moksah syatyuktam siva sasane I Sa cana syad vinacaryamitia carya parampara II Ibid 13-3. 15. Diyate jnana sadbhava ksiyate pasuvasana I Taken from the Tantra Mahavijfiana by Sharma Sri Rama. 16. Sparsakhya devi draksanjna manaskhya mahesvarai I Kriyaya devi diksa tridha smruta. Ibid 14-38. 17. Atma Sthanamanudravya deva Suddhistu pancami, Kularnava Tantra 6-16. 18. Sastry, KapaiiT.V., Further lights: The Veda and the Tantra , pp. 242 243, Published by Sri Aurobindo Library, 1951. 19. Avalon, Arthur: S&kti and Sakta, p. 543, Published by Ganesh and Co., Sixth edition, 1965. 20. Cited by Sastry, Kapali T.V, Further lights: The Veda and the Tantra, p. 247. 21. Na kasthe vidhyate devo na pasanate na mrunmayo I Bhahi vidhate devahtasmat bhavastu karanam. Cited from Sri Ram Sarma, p. 195. 21a. Divyasca devataprsyah Suddhantaah karana sada i Dvandvatito Vitaragah Sarvabhutah ksmi II Mahanirvana Tantra. 1. 55. 22. Adou bhava pasum krutva pascat kuryadavasyakam I Virabhavo mahabhavah saraabhavotamah I

Tatpascatsreyasa Sthanam divya bhavo mahaphalah II Taken from the Tantra Mahavijfiana, by Sri Rama Sharma, p, 209, 23. Avalon, Arthur: Principles of Tantra, Part I, p. 117. Published by Ganesh and Co, 24. Avalon, Arthur: The Serpen! Power, p. 459, Published by Ganesh and Co. 25. Caturvidya sa samdista kriyavatyadi bhedatah I Kriyavati Varnamayee Kalatma Vedhamayee. Taken from "Devatma Shakti” (Divine Power) by Swami Vishnutirth, p. 115, Published by Shankarlalji Bhatnagar, 1949. ’ 26. Sarada Tilaka. Translation is taken from the Devatma sakti (Divine power) by Swam Visnutirth.

Chapter-5

Applied side of Tantra: Dance, Music, Astrology, Sarcraments

Chapter-5

Introduction: Application of any principle is one of the deciding factors of its soundness. For instance, in the realm of science, the law ol gravitation is considered as an authentic or universal law. The reason of it is that it deals unexceptionally with all objects of the universe. W hatever we throw upward necessarily comes down ward. In addition to this type of instance, we may add the law of causation which states that every effect presupposes a cause, or in other words, cause necessarily creates effect. All these laws are universal and their application decides the soundness ol that branch of knowledge from w hich they emanate. Being a system, Tantra is also based on some principles among them the cardinal ore is the principle of cultivating of energy. Significance of energy in life needs no illustration. Life or energy is the core of universe. Tantra has found out the source of energy, not only that, but it has also m entioned the w ay of cu ltiv a tio n and channelization of it. For Tantra, energy is the Ultimate Reality. Everthing is but its manifestation. It creates, sustains and destroys. How does it this work ? Energy does this through vibration and movement which are its unavoidable aspects. So these two also can be the aids of the realization of energy. Indian arts like of Music and Dance are based on these two aspects respectively. The root of the term Nratya is I nruta means “to act" which is highly related with movements. A dancer through different ges tures (Mudras) or movements creates his/her own universe on the stage. Through the rhythmical movements he/she is attuned to the entire cosmic movements. In this way he/she establishes an identity of the finite with infinite which is our goal, Like dance, music also ends into realizsation. In music, notes (svara) enjoy significant status. In Tantra, these svara are

considered as the Nada sakti or cosmic, sound which is one of the aspects of the Kundalini sakti, the universal power. As in Vedos, so in Tantra also, Sabda is considered as Brahman or energy. Being a manifestation of the Nada sakti, each and every letter is highly powerful.This power is felt through the medium of vibration. And because of this we feel the impact of the arranged Raga of music. Each and every atom of the universe, being a manifestation of energy, issues vibrations. We are not the only entity in the universe but there is a wide planetary system also. This also, like us, constantly issues electric currents. According to the Tantric principle of identity between microcosm and macrocosm, attrac tion and repulsion takes place which becomes the deciding factor of the favourable and unfavourable impact of the planetary sys tem. Harmony between vibrations of the subject and planets give favour while disharm ony gives unfavour. The Indian astrology is based on this Tantric principle. Apparently this leads us to conclude that we are slave of the ptanetary system. But according to Tantra, it is not so. Our mind is more powerful than planetary system. Power is there but it is latent in mind. A siddha or an expert can compel the planetary system through his cultivated mental powers. The primitive man believed that the cause of pleasure and pain is the super natural power. For the benign influence on the im portant occasions of life which start from conception to crem a tion ground which are sixteen in number (Sodasa Samskara) are still being celebrated with the help of Mantras and Yantras. Like above mentioned aspects, the influence of Tantric princi ples are also discernible on other aspects of life but within the limit of this is, we shall see something about the above men tioned aspects. We shall proceed with the dance-an expression of innate creative energy, A. Dance: For Tantra, energy is the Ultimate Reality of which constant movement is the unavoidable aspect.Tantric Lord Siva is consid

ered as the lord of dance, Nrityamurti or Natraja-a master dancer. Rhythm both In universe and in dance also is unavoidable aspect. In universe, we see the process of creation, m ainte nance and destruction in a rhythmical order being constantly done by cosmic Reality. Beyond these there are also two aspects which are namely, grace (Anugraha) and concealment (Tirdhdhana).These five told aspect of Reality is symbolized in a posture of Natraja , the great dancer. The dancing posture of hands and legs of Natraja is not also out of significance. This posture suggests Siva as most benefi cial to mankind. The right hand with drum and fire symbolizes the hand of protection {Abhaya} while left hand with dandam is a hand of bestowing the boons. This is the description of the exoteric form of posture Natraja. Now let us see what it esoterically repre sents. 1. Esoteric m eaning of the dancing posture o f Siva : The esoteric significance of the posture Natraja suggests the Tantric principle of identity between microcosm and macrocosm or Individual self and the Universal self. As the universe is the stage of cidam bram of Lord Siva on which He dances, the same cidambaram is located in the body, that is, his heart where G od’s image eternally dances for destroying the Maya and re lease the spirit within. As Rao Gopinath has rightly observed, “Siva is a destroyer and toves the burning ground. But what does He destroy ? Nut merely the heavens and earth at the end of a kalpa, but the fetters that bind each separate soul. Where and what is the burning ground. It is not the place where our earthly bodies are cremated, but the heart of the bhakta, the devotee laid waste and disolate. He brings not peace but a sword. The place where their selves are destroyed signifies the place or state where their ego, or illusion and deeds are brunt away: that is the crem a torium, the burning ground where Sri Natraja dances. I Siva as destroyer is known as Mahakaia who even in the work of destruction, constantly creates. The consort of Siva as Mahakaia is known as 'Tandava'. Either way it is the movement of energy that brings about change in the cosmos. Now let us see

something about the dance of Kali. 2. Dance of Kali or energy: Lasya N ritya : We have got glimpse of Siva as lord of dance. Through His dance, He does five fold activities namely, creation, maintenance, destruction, grace and concealment. He does this with the help of his consort, Sakti Kafi, who inspires Siva to express any ges ture. Sakti is also a dancer. She dances on the prostrate body of her lover, Siva. This posture is also highly significant. Sir John W oodroffe has beautifully disclosed the significance of the danc ing posture of Kali, or energy. In his own words, “She is naked being clothed in space alone (Digambara) because Great power is unlimited; further she is Herself beyond 'M aya' that power of Herself with which she creates all universe. She stands upon the white corpse like body of Siva. He is white because He is the illumination. (Prakasha), the transcendental aspect of conscious ness. He is inert because He is the changeless aspect of the Supreme and She is apparently the changing aspect of the same, being twin aspects of the one who is changeless and exists as change.”2 Tantric principles are not related only with the esoteric mean ing of dance. But its technique, like the Hathoyogic postures (asanas), pranayamaare also connected with the gesturers (Mudras) of dance. Dance and Hathayogic tech n iq u e: Dance is not merely a movement of body but it also repre sents the exposition of the moods and emotions of mind. For perfect presentation of moods, mind should be calm and this calmness can be gained through pranayama. Like calmness, the flexibility of body is also required in dance.The Hatha yogic asanas secure this. So with the help of asanas and pranayama, a dancer can express his/her emotions perfectly. The above m entioned fact is realized by Zdena Bronislaw Ska Deylova. Her experience has been published in the "Yoga” journal of April, 1978, in which she has accepted that the practice

of the Hathayogic asanas helps in the fulfillm ent of the dance, in her own famous dance “yoga-etude” s ^ e (-[as presented a series of sixteen asanas.3 Dance is an expression of innate creative power, that is known as Kundalini. The activity of life force in universe is the cosmic dance which is constantly being done by universal power. Awak ening of Kundalini also manifests as a creativity in an artist. In the case of dance, the dancer through the gestures realizes the nectar of Bliss which arises from the union of Siva Sakti, the perfect couple of universe. We close this point with the words of a dancer, “Siva and Parvati have been the inspiration of all dances, the perfect male-female, the dual personalization of the Abso lute".^ B. Music: Like dance, music is also a divine manifestation of universal Energy, Kundalini.The core of music is Nada, which is one of the aspects of Kundalini, that is Nadamayee. Perfection bestows bliss. In music perfection rests in the Nada tattva. When a singer gets identification with Nada Sakti, he en joys the same bliss as a yogi or the dancer feels at the peak of perfection. The Nada Sadhana awakens the latent potentialities of S adhaka. How it aw akens, th a t is expressed by Svam i Prajnananada. “ It is the fact when the Sadhaka, artist and the sympathetic listeners realize the real essence of the Nada tattva, they dive deep into the mysterious kamakala or Kundalini and come to know or urge for knowledge of the ideal of music, stirs the sleeping coiled Kundalini or subconscious mind, and conse quently, gives a start for the ascent of the divine basic energy. Gradually the awakened energy penetrates all the force centres of the body (of the spinal cord) and finally reaches the thousand petalled lotus of the Sahasrara, the seat of all consciousness, Parama Siva and then sadhaka artist and the sincere music listeners feel divine communion of the jivatma and the paramatma. They then attain the fruition of the Nada Sadhana, which enables them to cut as under the knots of nescience and realize the tran scendental Brahman. And this stage can be said to be the ulti

mate achievement (param prapti) of the practice of music."5 This leads us to conciude that liberation through music lies in the realization of the Nada tattva. The Nada tattva which is core of music is also an unavoidable aspect of the Tantra system. When we are going to discuss music as the applied side of Tantra, it will not be out of place to have a glimpse of Nada tattva. 1. T he ory o f Nada : Like Vedic philosophy, Tantra also believes in the world of name and form. (Namarupatmaka jagat. As far as the world of name is concerned, Nada is its essence. Sabda which is the es sence of either, is the manifestation of Nada tattva. Like Ether, being an originator of it, Nada tattva is also all pervading entity. It is the first modification of ultimate Reality. There is nothing in this world which has no name. Because very creation depends on name. Volition (Echa) of creation is prior to any concrete creation. Universe was first Willed by Cosmic Creator (Sa asakayata) then creation took place. O ur willing can be expressed only through words or letters. T hat’s why lord Him self has said in Veda that the creation has come out from speech or vak. She is the creator of universe.6 It further declares, ‘T h e knower of the Vedas knows that the world is a manifestation of Vak."7 Now let us see how music views Nada tattva. In the Samgita Darpana, Nada tattva is highly esteemed, as everthing depends on Nada. Nada or Sound is the essence of either which is first among all objects of the world. So it is said that all gross objects are made up of Nada or sound and hence Nada is the source of the universe. The root of the word Nada, is Nad means the unstruck voice (Anahata Nada). This unstruck voice manifests in notes, sentence or language which is known as struck voice (Ahata Nada) be cause while speaking the outgoing air strikes the vocal chord and creates sound which is classified by Tantric seers as “struckvoice" (Ahata Nada) These two types of Nadas are also m en tioned by the Samgita Darpana and Samgita Makaranda.8

For Tantra struck voice (Ahata Nada) is Vaikhari, one fo the stages of V ak.The rest stagers are known as Para, Pasyanti and Madhyama, and unstruck voice (Anahata Nada) is a para va. A musician starts his Sadhana from struck voice and gradually de velops this music to attain the goal, that is unstruck voice, or Anahata Nada, or vaikhari to Para vak. Now we shall see som e thing about the concept of Nada according to Tantra, 2. C o n c e p t o f Nada in Tantra: Awakening of kundalini is the core of Tantra Sadhana. When the Kundalninl awakens, a yogi hears the unstruck voice (Anahata Nada}. This happens only when prana [vita! force] flows from Susumna instead of Ida and Pingala. A great radiance arises from Nada which manifests as Bindu or dot. This Bindu is divided into three aspects, that is, namely, will ieeha, knowledge (jnana) and action (kriâ). Hence, Nada tattva, the all pervading entity becomes source of will, knowledge and action which are the pre requirement of every creation. In Tantra, Bindu is considered as highly potential. As a drop of semen (virya) cast into ovum and united with female ova can result into a creation of a new personality or as a seed has a p o te n tia lity to result in a huge tree, likewise, the Nada which is the same as Bindu is highly potential. Tantra sees no difference between Nada and Bindu.9 Svami Prajnananada has quoted a beautiful verse which declares the characteristics and significance of Nada.10 From this we can conclude that the Nada of music is but the reflection of Tantric notion of Nada. Nada is the soul of music but for the manifestation of soul, body is required. Soul Nada mani fests through the body Raga. Raga is the means through which Nada manifests. Being a container, Raga also plays prominent role in music. So let us have a glance over the theory of Raga. 3. T h e o ry o f R aga: Raga is the body of soul Nada, which means through Raga, Nada manifests. W hat is the meaning of Raga ? One may have a question. In the treatise on music, Raga is considered as som e

thing that colours the mind with some definite feeling a wave of passion or em otion.11 Each and every Raga has potentiality to create some emotions or feelings both in the singer and the lis tener. But how Raga originator. Many theories have been given for this. Some of them lay stress on their base in the Tantric lengendary god, Siva and Sakti, in which they are accepted as the creator of Ragas. Amongst all Ragas six are considered as major Ragas.12 Which are namely, S ri Raga, Vasanta, Bhairva, Pancama, Megha and Natanarayana. ft is believed that first five ragas are em a nated from the Siva Tandava while the last raga came out from the mouth of Pravati, Sakti, when She performed the Isya dance. Many difference of opinions are found regarding ascribed to siva or natraja.The origin of the science of music and drama, Siva, the cosm ic dancer is known as the arc dram atist and the whole of the Natya Sastra (embracing singing, dancing and dramatic represen tation) is derived by ancient legend from this great agod (Mahadeva). According to this legend, the ragas are said to have been derived from the union of Siva and Sakti (female energy) Pravati or Giri-ja. From the five faces of Siva at the beginning of His dance (Nrattarambh) came out of five ragas'— Sri raga, Vasanta, Bhairava, Pancama and Megha. While the sixth raga Nat-Narayani came out of the sixth mouth of Parvati (Gir-Jaya), the daughter of the Himalaya, when she performed the elegant lasya.13 Like Samgita Darpana, Suresh Chandra banerjee also accepts the Tantric god siva as the originator of ragas. In his own words, “Siva and Sakti are the two fundamental principles of the Tantric philosophy. In the musical lore, too, there is a tradition that Ragas and Ragains which form the basis of vocal music, emanated respectively from Siva and Sakti. According to one tradition one raga emanated from each mouth of Siva and one raga from the mouth of S akti.14 When music is highly related with Tantra, then let us see whether ragas have any relation with centres, (cakras) ascribed by Tantra, or not ? If it is so, how they are related ? R agas w ith refe re nce to ce ntres o r cakras: The gross universe has come out from the five gross ele-

Premordial element

Bija Mantra

Cakra

Raga

1.

Sadyyojata

Earth

Lam

Muladhara

Sri Raga

2.

Vamadeva

Water

Vam

Swadhisthana

Vasanta

3.

Aghora

Fire

Ram

Mantpura

Bhairava

4.

Tat-Purusa

Air

Yam

Anabata

Pancama

5.

Isana

Ether

Ham

Visuddha

Megha

Applied side of Tantra:

Five faces o f siva

-F^ Oi

ments (Panca maha bhuta) namely, earth, water, fire, air and ether. In the world of name (Vanamaya jagat) these elements are rep resented by the seed letters, lam, Yam, Ram, Vam and Ham re spectively. These seed letters are inscribed on the five centres of energy (cakra) in the subtle body which are namely, Muladhara, Swadhisthana, Manipura, Anahata and Visuddha cakra. One of the five gross elements along with the rest is predominant in each of the centres respectively, i.e. earth along with other ele ments is predom inant in Muladhara Water in Swadhisthana etc. Not only centres, elements is predominant in Muldhara Water in Swahistahana etc. Not only centres, elements and seed letters but the musical five m ajor ragas are also believed to be related with the five centres of energy. Svami Prajnanananda has worked out the chart which runs as follows: Among the five centres, the Visuddha cakra has been con sidered as the abode of Saraswati. The goddess of music. This centre which is also known as lotus has a sixteen petals from which the sixteen musical notes are produced which are namely : (1) Pranava (the mystic syllable om), (2) Udgitha (a portion of Samveda,’ (3) Humphat (Mystic syllable used in incantation, (4) Vausat, (5) Svadha and (6) Svaha (Exclamation used in offering oblation to the deity), (7) namas the term used in connection with the name of diety to signify veneration), (8) Amrita (ambrosia). The seven musical notes namely (9) Shadaja, (10) Rishabha, (11) Gandhara, (12) Madhyama, (13) Pancama, (14) Dhaivat, (15) Nisada, (16) Bisha (poison),* Rapport with Nada, (Nadanusandhana) is a unique gift given by Tantra for salvation. As we know and feel that mind is very unsteady. In Sadhana, mind is required to be fully concentrated and calmed. Tantra says that music is the easiest way through which one can easily concentrate one's mind.This has been beau tifully explained in the Nadabindu upanisad,16 This iead us to conclude that, the Nada Sadhana of music can be the means of awakening the Kundalini Sakti. Thus music is one of the Tantric way of realizing the identity between the macrocosm and the microcosm.

C. Astrology: Suppose that one car is going on with the speed of 120 km. and suddenly the driver, suffers from a hallucination, sees, as if there is dusty board with “Stop, danger ahead" inscribed on it. Driver stops the car and in his great astonishment there is a big valley just a few kilometers from his car. Then he tries to find out the board but in his utter surprise there is no board at all. In [his situation what wouid be think ? This event can be judged differ ently as depending upon one’s mental state and his conception. It is certain that when he sees a valley near him, he defi nitely first of all, would think that he is saved miraculously. A theist views this event as a grace of god. A scientist would cer tainly think that he is saved accidentally while an astrologer sees the impact of planetary system behind this event. But all these views cultimate to one point, that is, there is something which is invisible yet effective. A theist considers it as a grace good or a scientist considers as a mere accident, while for an astrologer it is an influence of planetary system. Tantra considers this ‘some thing’ as an influence of energy. How it considers that, we will explain in the sequel. But before we do that let us be aware of the relationship between Tantra and Astrology. The title given in the beginning of this point declares that astrology is derived from the Tantra. Now let us see which are the common points between these two aspects. Astrology is based on astronomy. In astrology, it is believed that each and every object feel impact of astron (stars-planet). This is nothing but the reflection of theT antric principle of identi fication between macrocosm and microcosm. W hatever is in uni verse also exist in human body. Because of this identification, Tantra considers body as a miniature universe and univore as a body of Siva. The universe which lies in the body can only be seen by the yougic vision. In the cosmic vision (Visvarupa darsana) Lord krisna has shown to Arjuna the fourteen bhuvanas in Him. Each and every person has got this type of potentialities but its expression requires Sadhana. Swami Vijanananda in the foreword of the Brhatjatakam very

beautifully reflects the base of astrology as resting on vedantic principles which are exactly same as those of Tantra system. Let us see in his own words, “There are two broad and rational priciples on which astrology is based. The first principle upon which the science of Astrology rests, is that of Vedanta, that the whole uni verse is actually what the term impiies a unity; and that a law which is found in manifestation in one portion of the universe must also be equally operative throughout the whole. While the heavens form the macrocosm, man is the microcosm, Each man is a little world exactly representing the universe. While all seem quiet without there is an active world within. Such a world is visible to the inner sight of a yogi. These laws which are opera tive among the planetary bodies are also in force amongst our selves. The second principle is that, by a study of the motion and relative positions of the planets, the operations of these laws may be observed, measured and d eterm ined "’ 7 Common principles between two systems do not necessarily lead us to conclude that one is derived from another. When we say A is dervied from B, it means A necessarily pre-exists in B, If we apply this fact Tour title, it suggests Tantra is much older than astrology in term s of antiquity. Now let us try to see this. Veda can be divided into six limbs which are known as Vedanga. They are nameiy phonetice (Siksa), Rules for sacrificial acts (kalpa), Meter (Chanda), Etymology (Nirukkta), Grammar (Vyakarana) (Vyakarana) and Astrology (Jyotisa). In the Brahtjatakam these limbs are equated with the six limbs of Veda purusa in which Jyotisa or astrology is considered as the eyes of Veda purusa.18 Veda is the gift of the Aryan people. In the “antiquity of Tantra" with the help of the reports of excavation of Harappa, we have tried to prove that the Tantric germs were deeply rooted into the soil of India before the Aryan came into India. So being a limb of Veda, astrology has a later origin than Tantra. This fact leads us to infer that Aryans might have borrowed the Tantric principle of identification of microcosm and macrocosm and also of the influ ence of energy. They m ight have modified it and applied it in the

field of astrology. How the influence of energy takes place, for this we have to see the theory of atoms and its magnetic currents. This universe, including physical body and planetary sys tems have been made out of five elements {Panca Mahabhuta}. Any object can be reduced into atom which is nothing but full of electricity or energy. Sir James Jeans, with the help of researches made by Ruther Ford establishes this tact. 'Thanks mainly to the researches of Ruther Ford, it has now been established that every atom is built up entirely of negative charged electrons, and of positive charged particles “ Protons"; matter proves to be nothing but a collection of particles charged with electricity.19 This atom is nothing but the little magnet. Swami Abhedananda has tried to prove this with aid of the Newton's law and from this, he has also logically derived the fact that being a combination of atoms, human body and earth etc. are also a big m agnet,20 In previous paragraph while explaining the constitution of uni verse, we have made reference of five gross elements {Pauca Mahabhuta) among them ether is the most subtle one, and also all pervading entity. From this we can say that in universe, there is nothing like Vacuum but is only an ocean of ether. Planets are very far from human territory. They are not dead but gigantic magnets, Sun is the soul of the planetary system around which the whole system rotates. This system has its own velocity and motion distributing their magnetic currents in the ocean of ether. Being a magnet we also throw the currents in the ocean of either. Harmony between these two currents creates favourable results and disharm ony results into misfortune. How this happens is de scribed by Padhey, S.K., in his book ''Astrology".21 All these things establish that being a magnet, planets do have their im pact on worldly objects. It is also, at the same time, interesting to note that all planets do not have one and the same type of influ ence. Some planets are considered as hot, i.e., Mars, Jupiter, Sun while some are as cold namely Moon, Saturn etc. Their im pact is felt according to their nature.

Plexus

Letters

Elements (Tridosa)

Planet

Cosmic

Gem

Human Na system ture

1. Mul^dhaara 2. Swadhisthana

Pitta Papha with much yayu Pitta

Mars Moon

Yellow Orange

Coral Pearl

Marrow Hot Cold Blood

Sun

Red

Ruby

Bone

Hot

Vata

Satum

Violet

Blue

Nerves

Cold

Vala &

Venus

Indigo

Diamond

Sperm

Cold

6. Ajna

Vam; Sam: Sam; Sam gam: bham: man; yam ram; lam; dam; dham; nam tarn; tham; dam; dham; nam; pam; pham kam; kfiam; gam; gham: nam; cam; cham; jam; jham;nam; tam; tham am; am; earn; im; im; aim; yam; ym; om; rm; oum, lam; rm'm; ham oum;lam; rm; m; ham Ham; ksm

Jupiler

Slue

Yellow

Fat

Hot

7. Sahasrara

All letters

Kapha Sapphire All the three elements

Mercury

Green

Emerald

Flesh

Cold

3. Mani pura 4, Anahata 5. Visuddha

This chart is teken from the ’Illustrated Weekly of India. Vol. El, August 29, 1982 by Kadamath, with litle modification from original,

L,ke P anels there is another significant concept in astrology that of zodiac which in terms of Indian astrology known as Rasi I f t £ ehnri f ^ IT-1 Umb6r and th6y are consi^ r e d as the limbs n lm ! i M W ka|a purusa o rTim e-person.The twelve zodiac namely, Mesa, Vrisabha, Mithuna, Karkat, Simha, Kanya, Tula, Vriscika, Dhanu, Makara, Kumbha and Mina are related with head ace, chest heart; belly, waist, pelvis, secrets, two thighs, two knees, two legs, and to feets respectively. In galaxy, these zodiacs are made out of constellations There a re twenty-seven in number and each has got four feel These are equally divided amongst the twelve zodiacs. Each planet rules over one or more zodiacs, i.e. Mars rules over Mesa and Vriscika, Venus rules over Vrisabha and Tula. Mercury rules over Mithuna and Kanya. Moon rules over Karkat, Sun rules over Simha Jupiter rules over Dhanu and Mina and Saturn rules over Makara ana Kumbha* Our body also feels the impact of zodiac system on that part which is ascribed in the body of Time-person. For instance impact of Mesa on head. Vrisabha on face etc, When a malefic planet is m any sign, the part of the body characterised by that sign gets afflicted. And when a benefit planet rules any sign then the corresponding part of the body work effectively. All these things leads us to believe that the influence of the planetary system on body-mind is an unavoidable aspect of life. The influence of planets on particular constituents of body {sapta dhatus) and also their connection with three humours of body (Tridosa) can be seen from the given chart. In this chart relation betwen centres, gros elements, planets etc, have been mentioned which is published in August, 1982 issue of the Illustrated Weekly of India, which is adopted here with little modification . Here letters, which are ascribed on the centres, are added which is not given in the original chart, with a view to work out the hy pothesis regarding the therapeutic aspect which is referred to in conclusion.

D. S acrram en ts: It was the belief of primitive an that they were surrounded by super natural powers which were their cause of pleasure and pain. In the previous concept, that is of Astrology, we could see that because of the relation of identification between macrocosm and microcosm, we feel the impact of universal forces. And hence, on the im portant occasions of life, for benign influence of powers, which were termed as deities were and still being invoked. The Hindus Social System has accepted some occasions of life as important which are sixteen in number which is known as sixteen sacraments {Sodasa Samskara).Tantra has also accepted the concept of Sacrament but unlike, the form er system, it has accepted only ten basic sacraments. The Mahanirvana Tantra is the source of the Tantric concept of sacrament. But one may have a question why sacrament should be performed ? What is the purpose behind it ? The Mahanirvana Tantra (M.N.T.) views the sacram ent as a means of physicalmental purification.22 W hich are the ten sacraments prescribed by the M.N.T, ? These sacraments are namely (1) conception, (2) pregnancy, (3) simantonnayana, (4) birth, (5) giving the childs name, (6) it’s first view of the sun, (7) first eating, (8) tonsure, (9) investiture and (10) Marriage.23 What should be done before the celebration of these sacra ments ? The M.N.T. has laid down some rules and regulations for it. According to it before performing any sacraments, the kausandika rite is necessary to be performed, in which the lord fire is asked for protection and boons. Lord Brhaspatt is also requested for the protection of sacrifice.24 Lord tndra, Agni, maruta, Brahma, Vasus, Rudras and Prajapati should be worshipped for grace which may give prosperity.25 All these things should be performed in pre scribed manner for success in the beginning of sacram ents.26 Now we shall see the brief description of all sacraments given by the M ahanirvana Tantra.

1. Garbhadhana S am skara: Conception: In this sacram ent, the different deities are requested to give good child. First five deities (panca deva) namely Brahma, Durga, Ganesa etc. should be w orshipped. After that eight powers {Asta Sakti) should be propitiated. In this sacrament, Lord Visnu is also asked to grant the power to conceive. Tvastra, for giving the limbs to the child. And Dhata is requested to give power to bear.27 Then Sinivali, Sarasvati and Asvinas are asked to support the womb.20 And at the end of ceremony, Visnu is again propitiated for excel lent son. 2. Pumsavanana S am ska ra; P reg n an cy: This sacram ent takes place after the third month of concep tion, After finishing the daily duties, the husband should worship deities. After this, the wife is asked to drink the special type of curd which is made out of cow ’s milk. Then the kurca bija Hum and Maya bija Hrim is recited for the protection of womb from ghost, pretas and pisacas29 {malignant spirit). 3. Sim antonnayana Samskara: This rite should be performed in the sixth or eighth month of pregnancy. The same rite takes place .as it is mentioned in the putha savnana sacrament. Moreover, three oblations to Visnu, Surya and Brahama should be ol'dred. And then it is requested to Visva-Karm a for safe delivery,30 4. data-karma S am sk a ra: Birth: This rite takes place immediately after the birth of a son. The father performs a Dharahoma and gives live oblations to Agni, Indra, Prajapati, Visvadevas and Brama for vigour, vitality and firmness of child.31 5. Nam a-karana S am sk a ra: Giving the child's name: This sacram ent should he performed after the sixth or eighth month of birth in the case of son. While in the case of girl, this

takes place immediately after Birth. In this sacrament, all rivers are asked to bestow grace for the attainment of Dharama, Artha and Kama.32 Then five oblatios are given to Agni,Vasava, (Indra), Prajapati, Visva-devas and Brahma. After that, father takes his son in his lap and speaks his (boy's) name into the right ear.33 6. Niskram ana Sam skara: Its first view of the sun: For a daughter there is no Niskramana Sam skara.34 But in the case of boy, this should be performed in the fourth or sixth moth after birth. In this rite, after having attended daily duties, the father should, after bathing worship Ganesa and then son should be bathed adorned with clothes and jewels. Then his father requests Brahama, Visnu, Siva, Durga. Indra, Vayu, Agnt, Varuna for the protection w hen ever he goes out from the house. Then, father takes his child to show the sun.35 7. Anna-prasanna Sam skara: First eating W hen the child becomes six or eight months old, this, rite should be done. First of all dieties are worshipped. Then father should meditate on the devi Annada (G iver of food) and offer her five oblations. After that payasa (Rice boiled in milk with sugar and a little ghee) should be put into the child’s mouth by uttering the Mantra of oblation of five vital airs.36 Then a little rice and curry should be put in the child’s mouth. 8. Cudakarm a Samskara : Tonsure : This sacrament takes place at the age of third or fifth year. All deities should be worshipped first. Then after performing all rites given in the scriptures, the father should request to om ni present creator for well-being of a child.37 9. Upanayana Samskara : Investiture: This sacrament takes place at the age of eight. After perfroming the rite given in the scriptures, the guru gives him a knotted gir dle. Then boy should pronounce, “'H irim ', may this auspicious

girdle be propitious’’.38Then the sacrificial thread is given to child. After this, the oblations are offered to all dieties.Then guru w his pers the pranava mantra {Aum) in the right ear ol a child. Guru, then, recites The Gayatri Mantra for the attainment of progress of a child in life.39 10. (Jdvaha Sam skara : Marriage: In this sacrament, first of all, all deities are worshiped. Then after having completed all rites in the scripture, Lord Prajapati is asked for the accom plishm ent for the desires of newly wedded couple. Then at the end of the ceremony, devi Raja-Rajesvari, Kali, Bhuvanesvari etc. are requested for the protection of cou ple.40 Thus, the decrition here given shows that on every occasions of life, deities are invoked for the benign influence and also fo rth e removal of evil impacts. Here we have mentioned only that part of the sacrament which is directly related with the influence of energy. And rest of the part which is related with ritual is om it ted. C onclusion: The contents of this chapter point out the widespread area of life which is influenced by theTantric principles. Man is not merely an animal but he is something more than that. That something is expressed by his cultural, religious, social activities like arts, sacraments etc. Tantra has not left this area also. Its principles, namely influence of energy, identification between macrocosmmicrocosm, the concept of mind-body purification etc. are largely applied in all these activities. How these principles are applied in dance, music, astrology and sacraments that we have already seen in this chapter. All these above mentioned aspects are also can be utilized as health giving techniques. In the definition of healthy bodymind complex, many factors are to be considered. Among then flexibility of body and calmnes of mind are the deciding ones. Dance gives both of these. In dance, dancer has to do various

types of backward, forward, sideward movements which keeps body flexible. Secondly, dance gives health like the Hathayogic postures (Asanasa).The dancing mudras have great resemblance with postures. So while, doing mudras, a dancer does asanasa automatically, which give him/her therapeutic results. So dance makes body free from diseases by keeping it in constant m ove ments. Not only movement of body but in dance, expression (Bhava) also is very significant. If suppose a dancer is presenting an ex pression of Radha, he/she becomes one with Radha. This identi fication with only one concept cultivates the power of concentra tion which prevents the wastage of mental energy which generally flows through the various modifications of mind. It help keeping one away from distortion of mental energy and thus keeps one mentally healthy. Like dance, music also secures the therapeutic value. Music gives calmness to mind to both singer and listener.This calmnes of mind is highly required when most of our diseases arise out of mental tension. As being a resemblance with the Hathayogic postures, dancer gets its therapeutic result. Likewise, a musician gets the healing effects of pranayama. The therapeutic value of pranayama needs no example. As we know prana and mind go together. By control ling one, other can autom atically be controlled. So if the speed of prana is under control, becomes steady and concentrated. In the presentation of Raga, the practice of Kumbhaka, (re tention of air) is highly beneficial. So for being a good singer, it is pre-requirem ent to have control over technique of Pranayama, This practice of Pranayama prevents the ailments of Nadis-bodily channels which makes body undiseased and healthy. The Ghernada Samhita also supports this view by declaring that, the regular practice of Kumbhaka keeps body-mind healthy. The role of astrology in are of therapeutic is different than that of dance and music. It not only gives the aapy Therapybut it also predicts the diagnosis of diseases. How it does so ?

In the chart attached in the concept of astrology we saw the connection between letters,Tantric centers, human system, Tridosa element etc. From all these connection we can construct one hy pothesis which runs as follows: As we know the place of zodiac in the Indian astrology is very significant. Different letters are ascribed to all zodiacs. If sup pose subject A is born under the influence of Aries. The letters ascribed to Aries are A.L.I. According to the chart, A is related with Visuddha cakra, L is with Swadhisthana cakra while E again with Visuddha cakra. If we apply the Tridosa elements which are related with this cakras, we can say that, this subject may have a constitution of Vata and Kapha. He may be subject to that dis eases which are related with the constitution of Vata and Kapha. This hypothesis can be applied in the area of alt zodiacs. Secondly, it also gives the prediction of diseases by consid ering the m ovement of planetary system. Every being born under one sign or zodiac which is governed by one planet. There are nine planets, in system which are inter-related either with the rela tion of friend, enemy or neutral. In the movement of planets, if suppose a planet comes in a sign which has a relation of enemy with the Lord of the zodiac, it gives unfavourable results to the subject. So from the calculation of the movement of planets tt can be predicted the favourable or unfavourable time of a subject for the treatm ent of the disease to which one is subject. To pre vent the evii influence which are arise from the disharm ony cer tain Mantras are prescribed. Removal of evil influence also can be done by-wearing pearl, gem, diamond etc., but should be properly charged with Mantras otherwise, it would not give any results. So thus astrology and therapy are finked with Tantric practices with a view to diagnze correctly the diseases and to prescribe proper remedy for disease. Like dance, music and astrology, sacraments also secure healing value. As the M ahanirvfana Tantra declares, sacraments are de signed for the purification of mind-body. That purified body-mind complex is the source of health. As we have see all sacraments should be done with the help

of Mantras and sacrifice {yajna), Pollution of atmosphere, which is also one of the cause of diseases, can be removed by the vibration of Mantras and flame of fire of sacrifice (yajna). This pollution less atmosphere gives health to subject and the people living around it. This is how Tantra is mainly preoccupied not only with spir itual uplift of the individual but also his physical well being. The basic assumption of Tantra is not only yoga or mediation but bhoga or enjoym ent also. Only yoga leads one to abstraction and away from life while only bhoga or indulgence in worldly affairs weakens the body-mind. Tantra by uniting yoga and bhoga makes life pur poseful and worth living.

FOOTNOTE 1.

Rao, GopinathT.A., Elements of Hindu Iconography, Vol. II. Part I, p. 23, The Law Printing House, Madras, 1916.

2.

Woodroffe, John, Quoted by Banerji Projensh, Dance of Shiva, p. 30, First Edition, 1942, Kitabistan, Allahabad.

3.

"Yoga"Jounal, April, 1978, Vof. XV!, No. 4, Published by Bihar School of Yoga, Monghyr.

4.

Sarabhai Mrinalini, Understanding the Bharat Natyam, p, 29, Ma haraja Sayaji Rao University, 1965,

5.

Svami Prajnanananda, A historical study of Indian Music, PrefaceXXVIII.

6.

Vageva Visva bhuvanani jajne vaca iti I Sa Sarvamamrutam yaea martyamiti srutihi Thakur, Omkarnath, Pranava Bharti (Hindi),p. 4. N. M. Tripathi and Company, First Edition 1956.

7.

Sabdasya parinamosyamitiamnay vtdo vidugh I Ibid, p. 4.

8.

Nadena Vyajyate Varnah padam varnat pad^dvacah I Vacaso Vyavaharosyam nadadhinamidam jagat Samgit Darpana 1/14, Taken from Pranava Bharti by Tahakur Omkarnath, p, 1,

9.

Yo vai nada so vai binduh I yogini hrtdayam. Chattopadhaya, Kshetresachandra, Published by Director, Research institute. Varanasi, Second Edition, 1963.

10. Svami Prajnanananda, A historical study of Indian Music, p. 312, First Edition, 1975, 11. —Ranjayati iti Rag£ I Definition and translation taken from “Ragas and flagnis” by Gartguli. O.C., p. 1, Nalanda Publication, 1935. 12. Raga: Sacfayah I Pancamasara Samhita—Narada. 13. Siva sakti sam^yogat r^gana sambhvobavet Pancasyat Pancarag3h£ myu: Sasthantu Girij^mukhat I Madyovkrantu Srirago vamadevad Vasantakah I Aghorat bhairavad bhutatpurusat Pancamosbhavat Is&nakhyonmeghrago natyarambhe Srvddbhuta I Girijaya mukhat flasyae natanarayano bhvat I Samgita Darpana, Translation and verse taken from'Raga and Ragini' by Ganguli, O.C., pp. 23-24. 14. Banerjee S. C, Fundamentals of ancient Music and Dance; p. 78, L.D. Series 57, First edition, 1976. 15. Tagore, S.M.. Universal history of music, Appendix, p. IV, The Chowkhamba Sanskrit Studies, Vol. XXXI, Published by the Chaukhamba Sanskrit Series Office, Varanasi, Second Edition, 1963. 16. Yatra Kutrapi va nade... Citam Viliyate I Nadabindupanisad 38 to 44. 17. Swami, Vijnananda, The Brihatjataka of Var^ha Mihira, p. 1, Fore word, Oriental Books Reprint Corporation, Delhi 1979, Second Edition. 18. Sabdasastram mukham jyotisam caksusi Srotramuktam niruktam can kalpa karou I Yatu Sikshasya vedasya s2 nisika padapada-

dvyam cada adaihbudhaih II Ibid, p. 2. 19. Jeans, James, The mysterious universe, p. 46, Cambridge Univer sity Press, 1945. 20. Swami, Abhedananda, Complete works of Swami Abhedanauda, Vol. Vi, p. 67, Ramkrishna Vedanta Matha, 1968. 21. Padhey, S. K., Astrology, pp. 7 to 10. 22. Samskarena vina devi deha sudhihrna j^yate I Na samskrutoadhikari sy^d daive pitre ca karmani M.N.T, Chapter 2, Edited by Avalon Arthur, Vol. XIII, Motilal Banarisdass, 1977. 23. Jivasekah pumsavana simantonnyanam tatha I Jatanamni niskra mannn^sanmatah param I Cudupanayanaodvahah samskaraha kathit£ dasa II The Mahanirvana Tantra 9-4. 24. M.N.T 9-33, 25. M.N.T. 9-68. 26. M.N.T. 9-84. 27. M.N T. 9-96. 28. M.N.T. 9-98. 29. M.N.T. 9-124. 30. M.N.T. 9-137. 31. M.N.T. 9-142, 32. M.N.T. 9-149. 33. M.N.T. 9-154. 34. M.N.T. 9-157. 35. M.N.T. 9-160, 192. 36. M.N.T. 9-170. 37. M.N.T 9-182. 38. M.N.T. 9-195. 39. M.N.T. 9-214-215. 40. M.N.T. 9-276.

Chapter-6

Degeneration of Tantra

Chapter-6

Introduction: Can Tantra practices be one of the deciding factors of a per son’s political position ? At first this question seems to be absurd but when we go into deeper, it ceases to be so. How Tantra p!ays prominent role in a political life that has been shown by Mr. M. P. Pandit, a renowned author in his book, "Tantric Sadhana” ,1 In the very beginning of his book T antric Sadhana without giv ing the name of the politician, he has mentioned that some time back he met one person who was the brother of one politician, who told (to) the author that his brother was suffering from uncurable disease and hence he was sent abroad for further treatment. The cause of the disease is very surprising. He told the author that in election one of his rival had applied black magic or Tantra vidya for the death of his brother, but due to grace of his brother’s guru that magic instead of bringing about death has appeared as uncurable disease. In democratic country when the prosperity of layman is depend ent on the policies pursued by leaders then what is the future of that country where leaders are elected not by merit but by application of magical powers? Being a citizen of this country, it is really a pa thetic condition for us if is true. But as far as our point is concerned we are least related with it. What is significant for us is that how political position can be gained through Tantra vidya? The following point will provide that link. Tantra is basically a sadhana for energy. Tantric seers were aware about the fact that during sadhana, sadhaka has to face some obstructions. To curb those obstacles, seers have prescribed some techniques like killing (Marana), Hypnotism (Vasikarana) etc. But tragedy started when these techniques went into the hands of im mature sadhakas or laymen. They for the satisfaction of their per sonal purposes, applied them on their rivals considering them as obstacles in their way of success.

The above mentioned illustration of a politician is enough to show the misutilization of Tantric techniques. Moreover, this also reflects officacy of Tantric Vidya. Tantric tradition has been passing under such unique condition. Due to misutilization of it, the very term ’Tantra" shocks the nerves of many. Majority of the human race will turn its face by considering it as obnoxious. Only rare people will accept it as a science of awakening or cultivating inner potentialities. So both negligence and acceptance is enough to create a con flict in layman whetherTantra is as sacred like Veda, or is it a cheap literature of ghost and giobins which teaches one to do anti-sociai activities ? Before we come to any conclusion let us see why layman and sometime scholars also, turn their face from Tantra literature ! Which are the responsible factors which common professor Cowell to write as, "Some years ago, the Tantras form a branch of literature highly estemel though at present much neglected”.2 Many reasons can be given for the degeneration of Tantra. We shall deal with all reasons one by one. As we know, Tantra treatise are written in a symbolic language. And the reason of this, is also obvious. Tantra is a very effective sadhana system for awakening the hidden powers. To avoid the misuse of it, the techniques are armoured in symbols. These symbols are written in Sanskrit language. Due to lack of the proper knowledge of Sanskrit language, scholars have merely trauslated treatise verbatim which has killed the very essence of the Tantra system. Arthur Avalon views the impact of English education as the cause behind this. He has mentioned illustration of how verbal translation harms the very core of the system. As an instance of if he quotes the concept of Bhutasuddhi which is ver bally translated as the removal of demon by English author which is not consistent with the original Tantric meaning. The real Tantric meaning of Bhutasuddhi is purification of five elements namely, earth, water, fire and its derivatives of the body of Sadhaka.3 Here we can see the vital difference between the verbal transla tion and the real Tantric meaning, A layman generally due to lack of

knowledge of the Sanskrit language used to read the improper trans lation done by experts which creates a fallacious notion in their mind. The view of Ganthur also tallies with the view of Arthur Avalon. In his own words, 'There is hardly any other kind of literature that has met with so much abuse particularly by those who never read of seriously studied a single line of it, or that has so much fasci nated those who on the testimony of misinformed and uninformed people thought theTantras to be most powerful and hence strictly guarded means for the gratification of purely biological urges. Only very few people tried to form as opinion of Tantras by their own.4 Like term “Bhutasuddhi", there are also some other symbols which are also verbally translated. They are namely, linga, yoni, Ardhanarisvara etc., which are translated as phallus, vagina and gross copulation respectively. But in reality, as we have seen in the concept symbolism that these represent only the source of crea-, tion. The symbol of 5 M’s is also highly misinterpreted. How they are judged and which is its subtle meaning that we have seen in the Tantra symbolism. From this, we can easily imagine the condition, if the Sadhaka practiced it grossly. And it actually happened by the Buddhist monks. They practiced it grossly in solitude or the sum mits of mountains. No society can stand this type of situation. And hence it becomes the cause of condemnation. But from this we can't say that Tantric principles are low and cheap. The only thing is that they are wrongly interpreted. The Tantric principles do not lead us to do anti-social activities. The Kularnava Tantra has strictly condemned the gross practice of 5 M’s. As it declares the doer of this undoubtly goes to hell.6 By coining the characteristic of Vamamargi the Meru Tantra declares, the real Sadhaka is that who is blind for taking away other's money, impotent to other woman, deaf for abuse, and who has controlled all senses.6These references are enough to allow us to conclude that the real Tantra does not teach us to harm society. Besides all these things, one solid onslaught has been thrown on Tantra by malicious Sadhaka. There are certain techniques in Tantra Sadhana for curbing the obstructions which come in the path

of Sadhana namely hypnotism, destruction of an enemy etc. But immature Sadhaka uses these techniques for kidnapping a child or a girl, or for rape. So these mal-practices of Sadhakas have also played a prominent roie in the degeneration of Tantra. With all these reasons, the social-religious condition of medi eval time is also a remarkable cause of condemnation of Tantra. When Tantra was in full form, some other systems also emerged out which were contrary to Tantric doctrines. Tantra believes in the gratification of social and family life while the other systems de clared strict austerity and renunciation of worldly and family life as a way of salvation.This contrary concepts created a conflict in the layman. The view of later systems, that of Jainism and Buddhism, re nunciation of world, was unnatural to human being. Nature has given some instincts to enjoy and we can’t negate them. We can tran scend by satisfying them in a natural way and in a creative manner but to suppress them by neglecting them is an unnatural way. Be cause of this conflict between two streams, people removed their face from the real spirituality. And due to this an unbridgeable abyss has taken place between a house-holder and a Sadhaka. Tantra shows the solution to come out from this situation, The remarkable difference betwen these two contrary systems lie in the view of satisfaction of senses and their sublimation by using them under rational control. Instead of suppressing instinct, Tantra tells to transcend it by enjoying it. The suppressed instincts are like a spring which can arise at any time in distorted form The root of the instances of rape, kidnap are the result of immature suppression of sex instincts. For Tantra, human beings are subject to instinctive demands. So first enjoy the worldly life completely. Gratification of it will re move the worldly bonds as natural as a snake removes its slough. Is it not a healthy view regarding life ? Ignorance of all these things prove as thorns around the Tantra rose. If we want to have a pleasure of the fragrance of rose we have to concentrate only on rose instead of thorns. The fragrance of Tantrarose lies in its conscious approach to self-discovery and setf-devel-

opment through consciously expanding the scope of body-mind com plex. 1. Tantra— a conscious approach: The previous point reflects the reasons of degeneration of Tantra tradition. We saw in that point that, instead of magic and sorceries, Tantra is a conscious approach to self-discovery. In the success of self-discovery certain obstructions arise which are created from the ignorance of real nature of self and body. As we know, Tantra is a key to open the hidden treasure of Physical, mental and psychic powers. The distinct feature of this Sadhana is that it starts from the physical shealth (Annamaya kosa), that is, represented largely by body. In Tantra, body though is a subject to decay, is highly esteemed as temple of the deity known as Atman a which is micro-form of Lord Siva or ultimate Reality, it should therefore be consciously kept pure.This is the superiority of Tantra doctrine. 2. Positive view o f life: The approach of Tantra is highly positive. It is the message of Tantra, that nothing is to be neglected; nothing is to be negated. Everthing is to be accepted and sublimated. Though our body is fragile, but Tantra says utilize your body-power, make it more and more powerful strengthen it (ike a rock. Prepare body and mind to the extent that, it can endure any disturbance of outer and inner world. Tantra has not left its reader only by mentioning this. It has also prescribed the Hathayogic asanasa, Pranayama, sat akarma etc., for it. Everybody can utilize this for healthy body and mind. It is the most applied side of Tantra technique for layman. The only condition lays down by Tantra is that, all these asanasa and other techniques should be done under the guidance of an expert other wise it is likely to do more harm than good. After gaining control over them, one can freely practice them and enjoy the results of them. The superiority of Tantra also can be seen from its effective results. You can cultivate your power and check its result at any step. If you want to achieve any goal and if there are some obsta

cles in ynur way, you can curb these through the technique of con centration like Trataka. And because of this quick and effective results the Mah&nirvanaTantra declares, “Other treatise area of no use whileTantra, Astrology and Medicine give its results constantly’’.7 Thus Tantra removes obstacles related with mind-body but how it removes the ignorance of self ? Ignorance of the real nature of self is the root of suffering. Self means consciousness. We make a distinction between conscious ness and non-consciousness entity or self and not self. But like Tantra seers, scientists also have declared that there is nothing like grossness or not-self. Everything is made out of atoms and that atom is nothing but the dance of energy or consciousness. This dance has been seen by living occidental scientist. Capra. In his well known book ‘Tao of Physics’ he declares, “I saw cascades of energy coming down from outer space, in which particles were ereated and destroyed in rhythmic pulses; l saw the atoms of the ele ments and those of my body participating in the cosmic dance of energy; I feft its rhythm and I heard its sound, and at the moment I know that this was the dance of Shiv, the Lord of Dancers wor shipped by the Hindus."6 The conclusion to which science has arrived through intellect that same has been realized or visualized by seers as a result of their Sadhana. The synthesis of a seer's and scientist’s view has been beautifully made by Dr. Lalan Prasad which we shall quote here. "What is ultimately Reality ? Is the Reality atoms and mol ecules, or something else of which these atoms are the different manifestations ? The difference between a spiritualist and an objec tive thinker is based on the nature of Realty. The objective thinker holds the belief that Reality is crude matter of which mind is a chemi cal reaction. Due to clash and cohesion in the material structure consciousness has emerged. Hence it is an epiphenomenon. We do agree with the materialist that mind is a by-product of matter how it is possible for this mother-mater to beget the child -mind without the conception of spirit ? We know nothing can come out of nothing. Hence the matter is not devoid of consciousness. Indeed matter is nothing but a crude manifestation of spirit. Einstein made a radical

change in the concept of matter. His E=mc2 made a historical de parture from the traditional definition of matter. Matter is not a dead inert substance which occupies some space. It is bottled up en ergy. To the spiritualist, energy is the crude manifestation of con sciousness. Consciousness is the Supreme Reality. All other ob jects and beings are metamorphosed forms of consciousness. Pa ram Siva is the Supreme Subjectivity, All other subjectivities or objec tivities are mere blendings of the supreme consciousness."9 3. Realization of Supreme consciousness: So realization of supreme consciousness is the self-discovery to mankind. But how to realize that ? Tantra says that the source of realization is already within our body but in latent form. It is latent because of our nescience which in Tantra terminology is known as Pasa otherwise, without Pasa, as the Kularnava Tantra declares, ‘The individual Self itself is the universal self. Sadasiva is that who is boundless (Pasa mukta) while Siva is that who is surrounded by Pasa,10 P&sa is created due to attachment with world. But how world is created ? In the Tantric form of Laya yoga or in Satcakrabheda, the five gross constitutional elements (panca Mahabhuta) of both uni verse and body dissolve in their source, It means during the proc ess of this yoga, the earth element dissolves into water, water into teja into vayu and Vau into akasa. And this akasa element further dissolves into their essences like sabda, sparsa, ritpa, rasa and gandha which again merge into Buddhi, Ahmakar etc. and ultimately into the spirit or consciousness. Thus the individual consciousness unites with the universal consciousness. A harmony between di versities takes place in the personality of a Saddhaka. Then what ever he thinks, acts or wills is not like ours but whatever he does, it perfectly and totally as if were, through him the ultimate Reality manifests itself. This seems beyond our capacity to accept this process of evolution. Because as Nargis Dalai declares, "Evolution is simply the capacity to register meanings that are already exist but which are not yet apparent to the unenlightened mind. The higher the form of life, the deeper the capacity to register meaning. Any increase in

subtety is an inward evolution developed through the examination of meanings and vibrations that so far have been too fine to grasp. The creative person taps the powers of the sub-conscious and, in doing so, he becomes aware of forces that are normally inaccessi ble to the consciousness. If large number of intelligent persons were to take to this prac tices, freed from the aura of mystery and mumbo-jumbo, it may be possible to produce a group of people who would be extraordinary from every point of view; Prodigies of the highest order, with a com mand over all the m ajor languages and sciences, a new elite from whom would come new forms of education and who would in a sense, keep a watch over the human race”11 This type of evolution, as Sri Auravindo thinks, will take place in a Gnostic Being which has yet to come on human territory. The nature of this Gnostic Being has ben described by him in his “Life Divine".12 Conclusion: In this twentieth century when everybody is made after having more and more energy, it is rightly declared Tantra, as the scripture of the Kali age, which is directly related with energy. Of course, its way of achieving energy is very difficult and it requires genuine guru o r guide which is rarely available. Due to certain reasons which we have already seen in this chapter, this notion has ben surrounded by the cobweb of nescience. What Tantra is in reality that we have mentioned after the refuta tion of the objections raised by layman and scholars. Tantra actually is a way of self discovery which starts from the Purification and perfection of body mind complex. The Hathayoga, which is a part of Tantra, deserves a high atten tion in this regards. Ha and that literally means sun-moon respec tively while yoga means union. Hence Hathayoga means union betwen opposite th a tisS u n Moon. It is more a harmony than a mere union between two oppo site.

We live in a world of dualities like heat-cold, day-night, malefemale, mental-vital, intellect-emotion etc. For integrated personal ity he harmony between these two opposite is required. In subtle body these opposites are Ida and Pingala which on physical level work as sympathetic and para sympathetic nervous channels. Har mony betwen these two also leads to the harmony between meta bolic and ketabolic function, which is ascribed to these channels of body. This makes body healthy and free from diseases. The practice of the Hathayoga ensures the cultivation of mental powers like telepathy, omnipotency, omnipresence etc. but this is not the aim of a real Sadhaka. These are the side-efforts of his Sadhana. A genuine Sadhaka uses these powers for the welfare of society. Jesus is the example of it. He has healed many patients by mere touch of his hands. There are also some saints and seers who have devoted their powers and life for the humanity. All these living examples lead us to believe in the decendence of divinity towards humanity. The Gnostic Being of Sri Auravindo is also among them. The whole humanity is waiting for the incarnation of that divinity. References 1.

Cited by Avalon, Arthur, Principles of Tantra, Part 1, p. 13, From Indian Wisdom, p. 522.

2.

Avalon, Arthur, Principles of Tantra, Introduction, p. 14.

3.

Avalon, Arthur, Principles of Tantra, Part I, p. 39.

4.

Capra, Frijof, The Tao of Physics, Preface, p. 1, Fifth impression, 1979.

5.

Singh, Laian Prasad, Tantra—its mystic and scientific basis, p. 160» Concept Publishing House, First Edition, 1975.

6.

Jivah Sivah Sivo Jivah sa jivah kevalah sivah I PSsabuddh smruto jivah P&samuktah Sadasiva II Kularnav Tantraa, 9-42,

7.

Dalai, Nargis, Awakening the Kundalini, The Times of India, April 20, 1980, Sunday.

8.

Sri Auravindo, 'Life Divine’, p. 974, Eight Indian Edition, Published by Auravindo Ashram, Pondicherry, Book 2, Part 2.-

Chapter-7

Human Anatomy and Tantra

Chapter-7

introduction: Physical body is the main gate for approaching the soul. In the body, Lord who controls the entire universe also is present. Lord in a form of power lies dorm ant in body. In a course of time, through constant efforts and though yogic practices, man unfolds his latent powers. The physical body is the reservoir of energy and the only means for the unfoldment of which is the goal of the sadhaka. And because of this, body is not given for the unholy purpose or only for the enjoyment of sensual pleasrues.The prime purpose is to attain liberation from limitations of body and mind, and attainment of spirituality through body. Physical frame, in the Tantra system, is highly esteemed as the temple of Spirit or God (Dehao devalayo devi). And hence, it should be kept pure and perfect in condition. The process of Tantra sadhana starts from gros and ends into subtle. And hence it has accpted physical body positively. Miercea Eliade with the reference of the Gheranda Samhita declares that, ‘T h e body is no longer the source of pain, but the most reliable and effective in strum ent at man’s disposal for 'conquering death’. And since lib eration can be gained even in this life, the body must be pre served as long as possible and in perfect condition, precisely as an aid on meditation."1 The Rasarnavam, the anotherT antric treatise also supports the positivitly of the body. As it views, it is of no use if liberation is gained after death. Even donkey can also get it. So in order to attain liberation in this lifo, the preservation of body is very es sential.2 For Tantra, the preservation of body can be prolonged accord ing to the will power or desire through the Hathayogic asanasa, pranayama, Tantric techniques and also by the intakes of mer

cury preparations. Physical diseases and mental ailments are hurdles in the way of longetivity. There are various ways and means through which one can overcome these hurdles. They are known as various thera pies. Healthy body-mind complex is the goal of all therapies. Any therapy, is first applied on the physical body and it ultimately affects the mind. So different therapies have worked out the anatomy. At present Allopathy, Ayurveda, Homeopathy etc., are the leading ones. Tantra also has beinf a thereapy its own view regarding anatomy. It is really a very surprising to note that the anatomy which is worked out, in the twentieth century with the help of the scientific instruments, largely tallies with the Tantra anatomy which is reveaied out in hoary past. In this chapter an attempt has been made to present the anatomy given by Tantra and Allopathy. The concluding portion covers the synthesis of the both. We shall, first, briefly survey the anatomy of Allopathy. A. A natom y given by the A llopathy System: The literature of the anatomy given by the Allopathy system is very large, hence, it is difficult to present it here in detail. This system has accepted nine main system for the sustenance of body which are namely, (1) Bones, (2) Muscles, (3) Digestion, (4) Circulation, (5) Respiration, (6) Excretion, (7) Nervous, (8) Glands and (9) Reproduction. All these system have significant place in the maintenance of the body but here we shall mention only the nervous system and the gland system as they are directly related with the Tantra anatomy. 1. The Nervous System: The nervous system is connected with all bodily systems because it controls all activities which are going on in the body. The nervous system consists of two divisions. (1) Central system and (2) Autonomus system The central nervous system mainly consists of the brain, twelve pairs of cardinal nerves, spi nal cord ad forty-three pairs of the spinal nerves. The autono

mous nerveous system consists of spinal cord, sympathetic nerv ous system and the para-sym pathetic nervous system. The spinal cord which is elongated in the shape, is a prolon gation of brain, and, is located in the hollow of the spinal column. Spina! nerves start from the spinal cord and issue out from the spinal column, All these forty-three pairs of nerves spread out them selves throughout the body and form a closely woven net work. Functionally, nerves may be divided into two groups. Motor and Sensory or efferent ad afferent respectively. All mascular activities are responsible for motor nerves while the feeling of smell, taste, touch etc., are responsible for sensory nerves. The autonomous nervous system consists of two rows of gangfian that is group of nerve cells. These two rows of nerves are mutually connected and cross each other at certain points along the spinal cord. These cords on each side of the spinal column are known as sympathetic nervous system and the para sym pathetic nervous system. Life process which is going on in our body, without the inter ference of our will, is under the control of these systems. They work independently, hence, they are known as autonomous sys tem. The effort of Hathayogi and Tantric sadhaka is to make this autonomous system under his will and that way he controls the bodily activities, 2, G land System: In body there are certain organs which themselves secret fluid with their special properties, which help in the action and growth of the body, known as glands. The secretion of glands is known as hormon on which physical-mental growth depends. Long before the Allopathy system has found out the glands, the Hathayoga has advocated exercises for the proper secretion which ultimately result into the growth of body-mind complex. These glands are known as the ductless glands because they pas their secretions directly into blood and lymph etc.These glands are namely, Pituitary, Pineal, Thyroid, thymus, Pancreas, Adrena

TANTRA S A D H A N A (IV)

The Woman to be waited Waited is the S hakti that is dorm ant in the anim al m an but awake in the votary o f the Path. The rush o f bliss that ensues upon the m eeting o f the Pair, the Suprem e Shakti and the S elf above, is the real Congress; a ll else is mere copulation. (5.111-12) THERE is a divine Power latent in man waiting to be awakened into action. All the powers that are norm ally active and m ake life possible are only derivations, dim inutions, secondary form ulations of this M other-Power that is dorm ant within. This puissance, the Shakti, is to be awakened, aroused into an upward movement towards the Self, the Pure Consciousness situated at the highest centre of the being of man. And when this union between the Shakti darting from its seat below in the lotus of the M uladhara and the Lord w aiting above in the lotus of infinite petals, the Sahasrara, is effected in the consciousness of the practitioner there is an ebullition of intense Ananda. T hat is the true Congress, the real bliss that is aimed at, not the physical interchange at the anim al level.

UPASANA

W ithout upa sank the P resence does not fructify. (6.79) THE Divine is indeed present everywhere, especially in the human body. But that by itself does not make any difference to man unless he takes steps to realise it in his consciousness. Self-aw areness, self-purification, adoration and evocation of the indwelling Divine are the main steps for awakening this Presence in his consciousness and making it a dynam ic power in life. Such an inner discipline is indispensable to prepare and raise the human system to the level of that purity and intensity in seeking w hich alone can m ove the Divine to reveal and m anifest itself in the person of the seeker. O therw ise the potentiality rem ains untapped and dorm ant.

is Swa and adhisthana. Swa means prana while adhisthana means resting place.5 Hence Swadhisthana means the resting place of prana. This centre is situated at the root of the genital organ.6 The bija mantra Vam of the water element is predominant here. This six petalled lotus contains the letter from Bam to Lam. The vehicle of this centre is Maker or crocodile. The aspirant who meditates on this centre becomes free immediately, from ail his enemies. 3. Manipura cakra: This centre is located above the Swadhisthana cakra and ana tomically at the root of the navel region.7 The bija mantra Ram of the fire element is predominant here. It has ten petals on which the letters from Dam to Pham are located. Meditation on this cen tre makes one free from the fear of fire. Even if he throws himself into fire, he remains alive. 4. Anahata cakra: This centre is believed to be situated in the region of heart. The seed letter yam of the element air is predominant here. The vehicle of this centre is antelope. The nature of both antelope and the air is the same, i.e. the fleeting nature. A sadhaka who m edi ates on this centre controls vayu and is full of capacity either to create or to destroy the world.* This claim though seems to be exaggerated, it shows to what an extent the m editator can de velop himself. The sim ily given shows to what an extent the meditator can develop himself. The simily given shows that he virtually becomes as powerful as Lord himself. 5. V isu dd ha cakra : This centre is located in the region of throat. All sixteen vow els are located on this sixteen petalled iotus. Visuddha means pure. Concentration on this centre makes the mind of a sadhaka pure from all impurities.The bija mantra Ham of the ether element is predominant here. Meditation on this centre gives the know l edge of three worlds. It also makes free from diseases and sor rows.9

6. Ajria cakra: This centre is located in the body at the space between the two eyebrows.The bija mantra Aum is located here.This centre is a seat of mind. The mind of a sadhaka receives the commands (Ajria) of guru through the concentration on this centre. Concen tration on it also destroys the past deeds of sadhaka and he becomes jivanam ukta. It is equated as a third eye of Siva which destroys ignorance as well as desires. 7. S ahasrara cakra: The Sahasrara cakra is located at the top of the head. This centre contains sand and petals (Sahasra means thousand). It is the place where the union of Siva-Sakti takes piace. Here we should note that, this centre is very subtle in nature and because of this, it is not considered as belong to the plan of body. Because of its subtlety, it is not counted in the six centres. Nadi: Theory of Channels: InTantra, nadi does not mean gross channels but it contains subtle energy or prana. These channels are spread throughout the body and hence they are many in number. Because of this, they cannot be counted. Though, however, some figures have been proposed. According to some treatise the figure is 3,00,000 for others, it is 2,00,000, But the figure 72,000 is largely accepted. Among all these nadis, ten are important namely, Ida, Pingala, Susumna, Gandhari, Hastajihva, Pusa, Yasasvini, Alambusa, Kuhu and Samkhini. The first three, among these are more significant. Ida and Pingala are located at the end of the spine. They extend from the end of spine to nostrils. They are considered as the container of the lunar and solar or mental and the vital cur rents in the body respectively. The Susumna nadi is said to be generally closed at the base of the spine and can be opened by certain yogic practices. Prana or life force flows either through Ida or through Pingala generally. The Tantra sadhaka arrests this way ol flowing of prana and he tries for drawing prana through the Susumna nadi.

Conclusion: All therapies revolve round the concept of the physical body. According to Tantra, all organs of the body are connected with cakras or centres through subtle channels or nadis. The power which is required by the limbs of body is provided by the centres of consciousness throgh nadis. This concept has a great resem blance with the All pathic concept of glands and the nergous system. We have seen in the anatomy of Allopathy that the growth of body and efficiency of nervous system depends upon proper or balanced secretion of glands. According to the Tantra, the Muladhara cakra is situated at the base of the spine of which prithvi or earth element is predom i nant, the supporter of all things. The Ayurveda sutrani also de clares, the Muladhara cakra is a supporter of all bodily substance, sapta dhatus.10 To show the predominance of gros element, Tantra declares this centre as the seat of prithvi tattva or earth element. Physi ologically, this centre situated at the anus region and is also as sociated with the area of excretion of solid matter from body. The Swadhisthana cakra is located at the root of the genital organ of which water elem ent is predominant. In body, all output of fluids, i.e. urination and discharges of semen takes place here. The Manipura cakra is believed to be situated at the navel region which is associated with the fire element. Physiologically when the inner flame of fire (Jatharagni) is properly regulated, it results into health. Otherwise it can be the source of diseases. The Anahata cakra is located at the heart region. This is the centre where the air element is predominant. It is a centre of nutrition. Heart distributes purified blood sent to it by lungs to various parts of the body. The efficiency of lungs is very much needed tor the purification of blood. This efficiency of lungs can be increased by pranayama which is highly related with the air element, ' . The Visuddha cakra is located in the area of throat. The ele ment ether is predominant here. All vowels are located on this

center. Physiologically this centre is considered as the centre of vocalization. The Ajna cakra is located between the two eyebrows. It is also known as the third eye. It is the palace of the Pineal gland. This centre controls our desires as well as gives us knowledge. The Pineal gland does this same work according to Allopathy. The Sahasrara cakra is located at the top of the skull, where the consciousness is evolved at the highest degrees. Physi ologically, it is a place of the Pituitary gland. According to the Allopathy, the Pituitary gland is located in between two brains and is known as master gland. Because it controls the function of all other glands. The secretion which it released are im portant from the point of view of m aintenance and destruction of the body. It is a seat of the desire of reproduction also. Hence Tantra has aptly described it as kameswara. TheT antric centres and nadis are very subtle in nature. So it is not proper to identity then with the gross physical system. Here we have mentioned it just to show the resemblance between the two system namely Allopathy and Tantra. The anatomy which is mentioned by Tantra is very subtle in nature and can be seen only through the yogic vision, and not by the dissection of the body.

FOOTNOTE 1.

2.

Eliade, Mircea; yoga—Immortality and freedom. Translated from the French by Willard R. Trask, p. 227, Pollingen sereis LVI, Second Edition, 1969. Pindapate cayomoksah so ca moksa nirarthakah I Pinde tu patite devi II gadarbhopi vimucyate Rasarnava Tantra 1-9.

3.

Cakram sakfisamuh I Yogini hrdaya Cakrasamketa nirupanam. Verse 7, Commentary of Bhaskaracharya on Yogini hrdaya. Edited by Chattopadhyaya, Kshetresachandra, Saraswati Bbavan Grantbamala, Vol. 7, Second Edition. 1963.

4.

Atha adharapadman susumn^sya lagnam dhvajadho gudrodhva catuh sona patram.

5.

Sva sabdena bhavet pranah sw^dhisthanam tadasrayam I

Sat cakranirupanam 4. Yogacudamani upanisad II 6.

Sousumnya madhya gbatitama dhvajamula dese

7.

Tasycrd have n^bhimule dasadala lasite purnamegha prakae.

Sat cakranirupanam, 14. Sat cakranirupanam, 8.

V^camisvara esvaraspi jagat^m raks^ vlnase ksmah I Sat cakranirupanam, 26.

9.

Trikalanam darsi sakalahitakase rogasoka pramukta. Sat cakranirupanam, 31.

10. Nanu yoganispi muladhara m^dibhutam sakata dhatu posakam petal 3-90.... The Ayurveda Sutram with commentary of Yognandanath. Edited by Dr. R. Sharma Sastry, p. 141, Mysore, 1922.

Chapter-8

Healing Aspect of Yantra and Mantra

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Chapter-8

Introduction: On this earth among all existing species, human race is the only one which has become victim of the sell created disease. Many therapies have been worked out to come over this calamity but still, we are not in a position to remove all diseases. On the contrary, som etim es, the side effects, of drugs appear in a form of new diseases. The basic reason of the frequent appearance of disease lies in our artificial or unnatural way of living. We do everything to go against nature, e.g. our habit of eating. We must eat whenever we feel the need for it or hunger for it and eat only those thing which we know are conducive to good health. Instead we either eat more out of fashion or eat those things which we know are not conducive to health. This improper way of eating, creates com plexities in stomach which result into various diseases. Not only in eating, in our routine life we do many more things which we know, may result into som e sort of irregularities either physical or mental. Besides this, there is also one vital reason which is responsi ble to create physical-m ental and also spiritual disorders, that is, the neglect of the inner healing power or the power of resistance of body against diseases give by nature. Modern fife is full of stresses and strains. We are always in hurry and hence we are constantly in search of instant cure and due to this we take such drugs which they cure the disease instantly but ultim ately harm the body. There are m any side effects of such drugs, like insomnia, blood pressure, disturbance of sugar balance etc. And therefore, the experts in this field are in search of those drugs which are harmless or in search of drugless therapy. Yantra and Mantra are techniques designed for.cultivating in

ner latent power of resistance of body-mind with which we are not aware of out of ignorance. We, therefore, wonder when experts in this field talk in terms of superhuman powers. Superior power invoke wonders because we are ignorant of them. Yantra and Mantra techniques worked out for cultivating la tent power of body-mind which are based upon highly ascertain able psychological and spiritual facts. Yantras are formed out of certain geometrical figures like dot, triangle etc. They serve as means of concentration, it is recognized by Tantrics that concen tration of mind is multiplication of mental faculty and addition of mental powers while dissipation of Paycho-physical energy is waste of energy and consequently an invitation to diseases. This proc ess of concentration if perfected, may lead to not only drugless therapy but also increases longevity. Tantric of ages have perfected the techniques for concentra tion. Mantra is again a very powerful weapon in the armoury of Tantra for bringing about highest form of concentration by which the expert simply by concentration of his cultivated powers, can bring about wonderful results with the help of repetition of certain syailbles knwon as seed letters or Bija Mantra. Now let us see the details of Yantra and Mantra with the reference of their therapeutic value. A. Yantra T h e ra p y: In tro d u ctio n : One of the theories regarding the creation of world is that, world s nothing but the mere projection of mind , Mind perceives world objects with the help of the data given by the sense organs. So the expansion of vision of mind depends upon the amount of data given by sense organs. For instance, if the sense of hearing, is cultivated more, then the owner of it, can hear more loudly, than another man. Same is the case with all sense. A yogi or a sadhaka, who has expanded the inner latent ability of sense organs can open the subtle apparatus for the knowledge of the world which is not possible in case of a layman.

Tantra shows us the way of the process of expansion, of the power of senses. One of the meaning of Tantra is expansion {Otan = to expand). Tantric techniques are designed for this purpose. If , suppose the powers are aroused by the application of Tantra techniques then what’s the use of it, it they are not channelized. Uncontrolled power harms the sadhaka himself. Considering this, Tantra has devised the unique method of Yantra, The term 'Yantra' comes forms the root ‘yam’ which means to control. Yantra is an aid for controlling the power. Yantra is also representation of the Higher Reality. It repre sents the Reality in a geometrical forms like dot line, triangle etc. These are not merely geom etrical sings. They are also Yantric symbols which represent subtle meanings of the Higher Reality. Sri Yantra, among alltheYantras, is the most auspicious Yantra represents devi or sakti. The formation of the Sri Yantra is unique. Five triangles with downward apex are superimposed by four tri angles with downward base. This combination results into fortythree triangles. The outer appearance of these triangles can be classed into seven circles which are considered as the centres of consciousness. Tantra techniques are based upon sound principles, (1) Unity of m icrocosm and macrocosm and (2) Identity of two in an indi vidual. Yantra is a means through which this identity can be real ized by the individual. Sri Yantra is a symbolic representation of these two principles and hence it represents the human-bodymind com plex with self or consciousness as the presiding deity and therefore it functions as a link between these two. It is used as a means for contemplation. Contemplation on it, results into the identification of microcosm and macrocosm. Moreover, con centration on Sri Yantra also gives beneficial rewards to sadhaka. One of the cakras of Sri Yantra, is Sarvarogahara cakra, re mover of all diseases. The concentration on this centre insures the sadhaka freedom from all diseases. We, therefore, say that Sri Yantra technique has tremendous therapeutic value in insuring himself from all diseases. Like Sri Yantra, there are also other Yantras which are believed to be the means for curing and pro

tecting the sadhaka from the attacks of physical and mental dis eases. In this chapter we shall make reference to two Tantric treatises namely, the Saundrya Lahari and the Kalpacintamanih for supporting the view. For the convenience of presenting the details, this chapter has been divided into two groups, A and B. A consists of the details regarding Yantra and its symbolic representation while 8 contains its therapeutic value. Now let us be acqainted with the meaning and significance of Yantra the first. A ) 1. Yantra and its sym bolic meaning: In scriptures, which deal with the sadhana aspect, the Ulti mate Reality is termed as deity (Div=shine) because it is viewed as light. In Tantra, this great effulgence of light is considered as Lord Siva.1 According to the science, which deais with the analysis of the rays of the sun, the objects of world are nothing but the various combinations of the rays of Sight. These rays are seven in number. So by making change into the combinations of rays, any object can be transformed into any other object. Swami Yogananda has mentioned this type of illustration in his, ‘autobiography of a yogi’ in which his guru had transformed cam phor into graphite. Sun light as the great radiance is formless. When it mani fests, it takes form. Yantra represents the Higher Reality and hence whatever is manifested by the Higher Reality, the worldly objects, are Yantras. This view is also expressed by Devaraja Vidya Vacaspati. As he declares, “there are, in the world, innumerable Yantras. Every shape, every leaf, every flower is a Yantra, which through its shape, its colour, its perfume tells us the story of creation."2 Yantra represents Light or the Higher Reality in the form of geom etrical figures. Due to this presentation of light, Yantra is considered as the abiding place of deity,3 The Higher Reality is figured out in symbols or forms because a layman is not in a position to grasp the form less great radiance, so at initial level, to have a glimpse of the Higher Reality, Yantra is required. As the Yogini Tantra declares , “The goddess is to be worshipped in the

sex emblem, a book , a symbolic drawing on the ground, an im age, water or a stone.” This leads us to confer that Yantra is a store house of energy or a symbolic representation of the cosmic energy underlying all objects of the universe. Moreover, it is, as Zimmer views, is also an instrument. He gives this view by breaking the term ‘Yantra*. The term ‘Yantra’ is a combination of Yam+tra. Yam means to control while tra indicates instrument. In his own words, “Yantra is an instrument designed to curb the psychic forces by concentrat ing them on a pattern, and in such a way that this pattern be comes reproduced by the worshipper's visualizing power. It is a machine to stimulate inner visualization, meditation and experi ences.5 Yantra is formed out by the figures like dot, circle, line, trian gle etc.They aiso contain the subtle meaning underlying the Higher Reality. Now let us proceed with the Symbolic meaning of the various figures. Sym bolic m eaning o f Yantra: In the Veda, there is a beautiful story regarding the om nipres ence of Lord. As it says, having created universe, God stood out of the universe and thought about how to penetrate or enter into the universe. Then he decided to enter into the universe through name and form. So wherever there is a name and form (NamaRupa), the Higher Reality pervades in it.6 In Yantra, these forms of the Higher Reality are reflected in such a manner that. Throgh contem plation on them, sadhaka can feel the presence of the Higher Reality. Both the constituents of the Higher Reality, the macrocosm and the microcosm, are the same and they are represented by five gross elements (Pahca mahabhuta). In Yantra, these forces are symbolized in a figurative manner. So by concentration on it, one can establish harmony between the microcosm and m acro cosm . The geometrical figures, from which Yantra is composed are dot. triangle, circle, square etc. Now we shall see the subtle meanings

of them, a. D o t: B in d u : Bindu is represented by dot. As the whole of Geometry is an ®

expansion of dot, so also the entire Yantra is an expansion of Bindu. Yantras or geometrical figures

are drawn on soil or on Bhiirjapatra or the bark of trees meant for them or on leaves or on copper, silver or gold plates. Various movements going on in cosmos are the creation of various forces working in the cosm os.These forces or movements are sym boli cally represented on the Yantra. The cosmic forces are all pervasive and hence represented on Yantra are believed to be all pervasive, e.g. Ether which is all pervasive is represented in the form of Bindu. In Tantra, this dot or Bindu is considered as Siva which symboiicaily represents the source of creation. Not only Tantric seers, but the western psychologist like Jung has also contemplated on this aspect. He has utilized the word ‘Mandala' for cakra and coined the word centre of Mandala as Siva In his own word creating in emanation. Siva according to the Tantric tradition is one existence, the Timeless in its perfect state. Creation begins when this unextended point known as Siva Bindu appears in the eternal embrace of its feminine side, the Sakti."7 The expansion of Bindu takes the form of triangle, trikona which according to the Yantra symbolism represents Sakti. Bindu is Siva and trikona is Sakti. In Tantra, both these are considered as identical.0 b. Triangle : Trikona : Triangle is an embeim of Sakti and Sakti is, according to the Sanskrit lexicon, con sidered as of a feminine gender, hence it is also known as yoni or the female repro ductive Rogan because the whole cosmos has come out of it. The Rgveda also re fers the origin of cosmos as yoni,* There

are two types of triangles figured out in Yantra. One is with up ward base while the other is of downward base. Thetriangle with apex upward shows the way of sublimation. Among the five elements, it represents the fiery ele ment or Agnitattva. As fire goes up ward, the aspiration of sadhaka also goes upward.This triangle is also known as Siva kona. C. Sakti kona.

The triangle with apex downward represents the water element or Apa tattva. The tendency of water is to go downward which philosophically repre sents the tendency towards gross mani festation. This type of triangle is known as Sakti kona. From the combination of these two triangles arises a figure of Satkona or the star with six angles. This figure sym bolically represents the union of purursa-prakriti or Siva-Sakti, without which the creation can not take place. So Satkona is a symbolic representa tion of the creation of universe. Now let us see how the destruc tion aspect is symbolized. T h is fig u re like drum of S iva (Dam anj) reflects the separation of the union which means the end of crea tion or destruction or periodic dissolu tion of cosmos. d. Circle: Triangle expands in the form of cir cle. Circle represents rotation. It also sym bolically presents the air element

e. Square ; Bhupura :

or vayu tattva. Moreover, it is also an emblem of perfection. e. S q u a re : B h u p u ra :

__________________

Generally, square is drawn at the outer most limit of the Yantra. It sym bolically represents the grossness, which is the quality of the Earth el ement or the prithvitattva. This fig

ure in Yantra is known as Bhupura. E ve r/ Yantra starts from Bindu or dot and ends into square or Bhupura.This shows the process of evolution from subtle to gross, or from ether to earth. Heinrich, Zimmer has very beautifully re flected this view, “On one hand the dynamic diagrams suggests a continuous process of expansion from the centre of the pattern to the circumference and requiring a passage for time for its course. On the other hand they are to be grasped as an enduring hierar chy as gradation of simultaneously manifested degrees of being with the highest value situated at the centre."10 Danielou, Alain has summarized these figures as a representation of the divini ties. We close this point with his view. As he declares, "All the elementary geometrical figures point, straight line, cross, circle, triangle etc, have a symbolical value corresponding to basic no tions. They can be combined in more or less complex figures to become the representation of particular force or qualities em bodied in some aspect of creation. There is no shape, no move ment which may not be reduced to a combination of these el emental forms. The magic diagrams constructed with their help truely analyze and represent the creative force of the cosmos which we call divinities.’’11 There are many types of Yantras meant for securing one or the other objectives like liberation, perfect health, wealth, power, prestige, to overcome diseases, to secure long life etc. The pow ers cultivated thus are very often used for negative purposes due to human weakness or frailties. They are known as subjugation, attraction, immobilization, dissention, liquidation, eradication and

pacification.' Among Yantras, meant for cultivating highest powers of bodymind for positive purposes beneficial to one’s own self as well as for others including animals and subhuman species, Sri Yantra occupies the central place. It is known as king of all Yantras (Yantra Raja Yantra} because any of the above powers can be cultivated by concentrating on one or more triangle etc. Because of this greatness of the Sri Yantra, we shall see about it in detail. 2. The m eaning of Sri Yantra.* Etymologically, Sri is prefix which denotes auspiciousness. Sri Yantra is devised for many purposes shown above and hence its construction is very complex. We shall deal with that aspect in detail later p ", For the time being, we should note that the ultimate object of sadhaka is liberation. Liberation from the bonds of physico-m ental as well as spiritual aiiments. Concentration on some specific angle or triangle yield freedom from diseases. But man is not satisfied with health only.There are other goals which in other walks of life. Sri Yantra is designed in such a manner that it may be used by a person desirous of anything in the world including freedom from diseases, enemies etc. This Sri Yantra is considered as the abode of Lalita. the Tantric name of the H ihger Reality, therefore, it is considered very potent and celebrated among the Yantras. The em ergence of the Sri Yantra is very fascinating. There are various stories regrding its emergence. It is said that the Supreme Sakti of Her own will takes the form of universe and looks at Hei own throb with the result that Sri Yantra comes into existence.12 This Yantra is also known as Viyat cakra.13 Viyat means space (A kasa). T here are tw o kinds of A kasas. The o u te r space (Bahyakasa) and the inner space (Daharakasa). The outer space is spread over the entire cosmos. And the same again is encapsulated into human body known as inner space or Daharakasa. Daharakasa, therefore is the same akasa a spread over outside.

The Higher Reality in its evolving process, according to In dian ontology, first manifests in the form of Akasa. Akasa, there fore, is a visible form of the Higher Reality, as otherwise, Higher Reality being formless is not accessible. Tantra concentrates on the visible manifested from of Higher Reality. As outer and inner space is identical, sadhaka by concentrat ing on inner space, seeks his identity with the Higher Reality. The inner space is the real space for sadhaka because the Higher Reality resides in the form of space in inner space. Sri Yantra is again a symbol of Daharakasa or Higher Reality within. It is the significant aspect of Sri Yantra that its formation re flects both microcosm and macrocosm. Meditation on it results into realization of the identity between these two. a. Form lation of Sri Yantra: Sri Yantra is drawn around a Bindu or dot which is considered as the abode of Lalita, the universal energy. It is described as consisting of super imposition of nine triangles, four with upward apex and five with downward apex. The combination of both pro duce forty-three triangles. Around these triangles, there are two circles one within the second which contains eight petals while the outer contains sixteen petals. Outside these petals there are three circles and these three circles are covered by the squares known as Bhupuras. This is the geometrical form ation represen tation of Sri Yantra. Now let us see what it represents sym boli cally. b. Sym bolic representation of Sri Yantra: Sri Yantra starts from Bindu and ends into Bhupura. It means, in term s of elemental forces, it covers everthing from ether to earth. This shows the way of creation. Between Bindu and Bhuprura, the whole yantra space is divided into three fold and nine fold division as shown below: The centre of the triangle is known as abode of Lalita, The apex is known as the residence place of Kamesvari while the left and the right angle are considered as the abiding place of Vajresvari

’ Bhagamalini Raudn destruction

Varjresvarr

Varna Creation

Jysesta Maintena

kamesvari and Bhagamalini respectively. Symbolically, these three deities represent Moon, Fire and Sun respectively. Again, it is also a representation of creation, maintenance and destruction. Nine foid division: The same three fold division from the point of view of gun as becomes nine fold. The Sakti or nature in its subtle form is composed of three

v

Tamas ot Tamas

Tamas Tamas of Rajas

's Z Saliva of Sattva

gunas, Sattva, Rajas and Tamas. These three gunas in their ac tive form are convertible to each other. Therefore, the whole divi sion becomes nine fold. Here in the case of gunas, it is Sattva of Sattva. Sattva of Rajas and Sattva of Tamas. Same is the case with Rajas and Tamas. Thus nine fold division take place. Between Bindu and Bhupura, figures like dot, circle, triangle, square take place. They also contain symbolic meaning. Bindu or dot is the centre where creator and creation are in direct contact or identical. Circle represents perfection while square presents grossness. Triangle is an emblem of yoni, a female generative organ or a source of creation. TheTripuratapini upanisad has considered triangle as Tripura, Tri means three while pura means abiding place. It is an abiding place of three worlds, namely, earth, heaven and nether w orld.u According to theTripuropanisad. Triangle represent gross, subtle and causal aspects both in individual and in cosmic form .15 . A fter having seen about the symbolic meanings of the geo metrical figure of Sri Yantra, now let us see Sri yantra as sym boli cal representation of human body, C. Sri Yantra as sym bolic presentation of human body: Tantra considers body as a temple of divinity. All limbs of body belong to the universal power. These powers representing the limbs of body can be located in Sri Yantra. So Sri Yantra represents the union of body and universe in identity. The signifi cant point is that mere knowledge about this does not help sadhaka without identifying himself with it by Bhavana or imagination. How this identity takes place that we shall see in the words of S. Shankaranarayanan, "The method of arriving at the identity is by offering these members of the human body to the Saktis to whom they originally belonged to the universal powers located in the Sri Cakra. This has to be achieved by Bhavana deep meditation con templating step by step the various psychophysical parts in the human body and the corresponding powers in the Sri Cakra and dwelling on their identity."1e

Now we shall see with the help of the figures how physical body is represented in Sri Yantra from Bindu to Bhupura. Physical body as represented in Sri Cakra: As we have seen Sri Cakra represents both macrocosm and microcosm. That way it is a link or medium through which one can realize the identity betwen the Ultimate Reality and the Self. In the process of identification, according to Tantra, sadhaka has to mentally imagine (Bhavayet) the identification of human body, with the universal powers from which the body is composed, and which are imaginably represented by various angles, triangles etc. ot Sri Yantra. The Bhav-anopanisad a Sakta upanisad— has men tioned how the different figures of Sri Cakra represents human body. Thus we shall see the sybm olic representation of the hu man body in Sri Cakra with the help of Bhavanopanisad, The outer most cakra, which is known as Bhupura contains three lines. The first line as it is mentioned in the chart 2 repre sents eight powers namely, minuteness, lightness, greatness, lord ship. control, power to have whatever one wants, enjoyment, desire, attainment and accomplishment of all desires,17 The sec ond line of the Bhupura represents lust, anger, covetousness, delusion, pride, envy, merit and demerit.13 In the third line of Bhupura. the six centres of the body, the two Sahasrara one above and the other below and tndra yoni are the nine Saktis situ a te d .'9 The sixteen petalled lotus represents the five gros elements namely, earth, water, five, air, ether, ten senses, namely , ear. skin. eye. tongue, nose, mouth, foot hand arms, gential and the m ind.50 The eight petalled lotus is an emblem of faculties of speak ing. taking, going, excreting, enjoying, rejecting, accepting and ignoring.21 The fourteen cornered figure represents fourteen nadis namely Aiambusa. Kuhuh. visvodari, Varuni, Hastajihva, Yasovati. Payasvini Gandhari. Pusha. Sankhint, Saraswati, Ida, Pingala. Susumna.22 The ten cornered figure is a representation of ten vayus. live main and five auxiliary of body namely, Prana, Apana. Vyana,

Udana, Samana, Naga, Kurma, Krkara, Devadatta, Dhanahjaya.23 The ten breaths acting on the digestive fire of the stomach jatharaigni become tenfold and digest food of all kinds are repre sented in the ten cornered figure.24 The eight cornered figure represents cold, heat, pleasure, pain, wish, sattva, rajas and tam as.25 Avyakta, the unmanifest, Mahat the vast cosmic principle force and Ahamkara the divisional principle of Ego-formation are the three deities in the prim ary triangle, kameswari, Vajreswari and Bhagamalini.26 The centre of the Yantra represents the supreme deity Laiita the absolute Reality comprised of Existence-Consciousness Bliss.27 Thus Sri Yantra exhaustsal almost all that the Reality con tains and hence is the most perfect sym bolic representation of Ultimate Reality. It is therefore used in all auspicious ceremonies of Hindu rites. It is also used for protecting the sadhaka from all evils. Not only this, with the help of Sri Yantra sadhaka can obtain or m aster powers of healing, curing diseases and also for driving away evil spirits.Thus it is of tremendous therapeutic value. Wherever such siddha Yantra is kept the house or the place is secured against all evil forces. 3. Therapeutic aspect o f Yantra: Tantra means liberation. It’s a process which liberates the sadhaka from physical-m ental and spiritual ailments. Yantra is an aid in Tantra, which enhances this process of iiberation. As Yantra represents human body, the bodily centres or cakras can also be located in Yantras, especially in Sri Yantra. One of the cakras, in sri Yantra, is known as Sarvarogahara cakra or remover of all diseases. Concentration on this centre makes body devoid of diseases. Their therapeutic value has been already mentioned in the Kundalini chapter. B esides this, the T&ntric tre a tis e like S aundrya Lahari, Kalapacintamanih also refer some Yantras for removing diseases like fever, diabetes, rheumatism etc.*

The Yantras meant for various purposes do not themselves become efficacious. Their efficacy depends upon the effort put in by sadhaka. Yantra is to be worshipped according to certain pro cedure laid down in the texts like Kalpacintam anih, Mantra Mahodadhi etc. The entire process is very elaborate and de mands astute discipline, concentration as well as observance of certain vows like cetiebacy, truth speaking, non-violence, non attachments etc. Sadhaka is required to practice all these relent lessness with single minded devotion and unflinching effort. He has to practice fearlessness for sometimes he comes across such experiences which are very much bewildering. It is there fore ad vised that he should pursue his goals under the guidance of an expert. The Yantra or Mantra becomes siddha at the end of this elaborate process sometimes lasting for years together but at the end of which the sadhaka becomes possessed of supernormal powers which help him in helping others for overcoming the ills both physical Psychical as well as spiritual. In Aserian civilization the entire population practiced drugless therapy for more than 5,000 years. In our country also, there are people existant who claim to cure various diseases with the help of Mantra and Yantra. It is now time we must undertake to exam ine the possibility to overcome disease by drugless therapies because practice of drugs is getting day-by-day not only irrelevant but also dangerous. Conclusion: The term ‘Yantra' indicates two meanings. One is to control while the second is an instrument. Hence, Yantra is an instrument for gaining control over mental modifications which are consid ered as the cause of physico mental and spiritual ailments. In yogic and I antric treatise, the cause of diseases is consid ered as due to disturbance of the elemental forces in outside world on one hand and, or, in the constituents of body on other hand. The geometrical figures, out of which the Yantra is formed namely, dot, circle, square etc. are symbolic representation of the elemental

forces. It is believed that medistcation with Mantra on certain figures of Yantra give health. And because of this one of the cakra of the Sri Yantra is known as Sarvarogahara cakra, remover of all diseases. Among all Yantras, an emphasis has been laid down on Sri Yantra.. As the term Sri indicates, it means auspiciousness. Healthy body-mind is also among them. Being a symbolic representation of the elementai forces, Sri Yantra also represents both macrocosm and microcosm. So it proves as a link and also as an instrument for realizing the iden tity between microcosm and macrocosm. The process of concentration on the Yantra also cultivates the inner latent powers. Power of resistance against disease is also one of them. That way it works as a protection against dis ease. This process of concentration also prevents diseases by controlling the mental modifications. The tremendous powers of mind are being wasted in the form of mental modifications. Concentration on Yantra channelize these powers.These channelized powers can be used positively as auto suggestion in the field of therapy. The disease like insomnia, scrizophenia and other psyco-som atic diseases can be cured by the auto-suggestion therapy. We have also made reference to Yantras from the Tantric treatise like Saundrya Lahari and Kalpacintamanih. The significant as pect, which should not be over looked here. Is that mere Yantra or figure does not give desired results. The latent power of it should be awakened or charged. Especially, in the case of healing, the efficiency of Yantra, depends upon the charging ol Yantra done by healer. Though it is a difficult process but at at the same time devoid of any drastic side effects which is very valuable from the therapeutic aspect of Yantra. Appendix: 1. Yantra from Saundrya Lahari: The Yantras, which are used for therapy purpose, given be

low are taken from the Saundrya Lahari of Sri Samkaracarya. In the notes under appendix of the Saundrya Lahari, it is w rit ten like this: “No originality is claimed for the facts published in this prayoga section. The prayoga should be handled oniy by those who possess the deserving qualifications and after getting instruc tions from preceptors or Sri Vidya upasaka." P rayoga 12 Yantra on water or honey placed in silver vessel. Recital 1,000 times for 45 (48) days, facing North-East. Arcana : Sarasvati, astotara with white flowers and Lalita asototara with jasmine flowers. Offerings : Cooked rice, pomograntes, honey.

Effects : dumbness cured, power of eloquent speech, gift of poesy

P rayoga 52 Yantra or goldplate or holy ashes. Recital 10001 times (1000). For 45 days. Facing N orth-East Archana. Rudrathrisathi with bilva on right side of Yantra and Lalitha-thrisathi with red flowers on left side. Offering : Cooked rice mixed with sesamum powder, milk-gruel, coco nuts and plantains. Effects : All ear and eye disease cured. P rayoga 89 Yantra on goldplate or holy ashes. Recital 1008 times for 30 days, fa c ing East. Archanalalitha ashtothara

with red flowers. Offerings : Cooked rice (mixed with curd), sweet-gruel, honey and water. Effects : Cure of all diseases, physical strength. 2. Yantras from Kalpacintam anih: P acificatio n 1

Name : Jvara-Vinasanam Object : Pacifying fever Description : Draw a yantra with straight lines on ail sides and join them.Then draw a quadrangle upon this yantra with eight petals. The yantra should be drawn with the liquid of dhatttira plant, on a piece of cloth from > the dead man's coffin on the spot where the dead are cremated. Thus should be done either on the eight or on the fourteenth day of the dark fornight. Write the name of the person in cen tre with ram on each of the four sides with ram in each of the eight petals. W orship the yantra by offering lovely flowers collected for the purpose. The process lets even deadly lever disappear im m edi ately. Pacification 13 N a m e : Sakini-Dakini raksakaram O b je c t: Protecting from evil spirit

f fr £

ft ft

t

Description : Draw this Yantra on a piece of cloth spread over a board but not on the ground. Draw four lines vertically and four horizontally m ak ing eight abodes thereby, write ** in each abode and worship the same. Offer presents (bali), flowers, incense, burn

ing candles and drink. Worshipped in this way, the yantra never fails in its a im .' B. Therapeutic aspect of M a n tra : introduction Name and Form are the two inter woven aspects pervading the whole universe. Because of their all pervading nature, they can be the instrument for the realization of Reality. In Tantra, these instruments have been accepted in the form of Mantra and Yantra. Realization of Reality is nothing but the realization of the original nature of one’s own self. This self is like a deity which resides in a temple of body. For getting nearer the deity., one has to cross the gates of body-mind by removing the obstacles through a process of purification and thereby perfecting the body-mind. For this process of purification and perfection, the Mantra and Yantra; one relating to Name and the other relating to Form are, according to Tantra. principal aids. How Yantra purifies body-mind that we have seen under the title “Therapeutic Aspect of Yantra." Like Yantra, Mantra also works as therapy. Apparently, a Mantra looks like a mere collection of words. And being so a possible question may arise here is that does mere pronunciation of Mantra can cure disease ? The answer is positive provided the words are pronounced according to certain conditions laid down by those who have practiced them and tested their truth. The potency or efficacy of words pronounced by an expert or siddha does not reside in words only. It resides in the efforts of siddha which the word is charged with e.g. The Kuran , The Bible, The Vedas and other holy words. Here in this chapter an attempt has been made to expose the sound principle on which Mantra therapy stands. We shall pro ceed first with the meanings of Mantra. 1. Meanings of Mantra: Human mind can not conceive the nameless and formless Reality. Energies or the Higher Reality, which we call as deities

can be reached through symbols like name and form. Only through name and form one can reach nameless and termless. These two symbols are technically called in Tanra, as Mantra and Yantra. Like Yantra, Mantra also represents deity. The power of deity is inherent in Mantra if it is charged and being so mantras are very powerful and effective. These powers are latent in a Mantra as tree in a seed. A sprout from a seed emerges out only when it gets proper sunlight, water etc. Like wise the latent power of Mantra can be activated by constant repetition, austerity, faith. The term M antra is a com bination of two term s nam ely man+trana, Man means to think or to meditate while trana means liberation. So in terms of Tantra, we can say, the Sakti which liberates through meditation is M antra.1 Liberation from what ? Liberation of Mind from its various modifications. As we know, mind is very fleeting. It constantly issues various modifications. Due to its fleeting nature it dissi pates its energy. If we can prevent his dissipation of energy, or in other terms, if the powers of mind are channelized, they can cre ate such a higher level of mind which is generally not present in lay man. Mantra does this job easily. The concentrated mind is the source of all success. Mantra, therefore, can be one of the most effective instrum ents for the fulfillm ent of desires. Mantras are written in lettters or sabda and can be pronounced with the help of sound. So different sounds contain different types of energy or deity. And because of this proper pronounciation of Mantra is highly required for attainment of gaol. The red light against improper pronounciation of Mantra has been shown by Das gupta, Sasibhusana. As he declares, “...slightest devotion either in ar ticulation or accent or modulation was calculated not only to make them negatively fruitless but positively harmful."2 By the proper pronounciation of Mantra, as described by Sastra, controls the energy inherent in Mantra through which he gains whatever he wants. It is not a mere accident but a sound scientific reason lies behind this achievement. The whole Mantra Sastra is based upon the potentialities of words or sabda. Five gross elements are the constituents of both microcosm and macaroscos, namely Akasa, Vayu, Teja, Apa and

Prithivi.Their origination is stressed back to sabda, sparsa, Rupa. Rasa and Gandha respectively. In this order of creation, Akasa, in the gross element, and sabda in the essence of element are considered as most subtle elem ent.The subtlety of sabda is con sidered to that extent, it is viewed as Brahman or Sabda brahman, source of creation.3 Mantras are the collection rather the system atically arranged word-patterns which are very powerful. When a word is pronounced, even at mental level, it creates vibrations. These vibrations throw out from the mind and attract same type of vibrations. Then it becomes a collocation of vibrations when it returns back to its centre, the mind. When it comes back, it becomes more powerful and potential. And becasue of this, if suppose, we want to be good or pure, we should meditate upon such qualities. Constant meditation on particular concept becomes the part of personality. Though Mantras are powerful but haphazard pronoun-ciations of it does not give any result. In Tantra, certain rules and regula tions are prescribed even for the correct pronunciation and recita tion of Mantra. A Mantra works only when it becomes realized (Siddha Mantra). A Mantra can not be easily realized . For Mantra sadhana guru or guide is required. First, guru has to decide the Mantra according to the tendency of sadhaka. In the Sarda Tilaka (petal-2) it is declared that if Mantra and sadhaka, both are in friendly relation, Mantra gives quick results. If the relation be tween them is of enemy, result is doubtful. A special chart, that is A-Ka-Tha-Ha cakra has been given by Tantra to decide the rela tionship between sadhaka and Mantra. After the selection of Mantra, it should be constantly mentally pronounced with spiritual fervour. He has to assume an yogic posture, perform Nadi Sodhana, pranayama, turn prana on the way to Susumna and repeat the Mantra when prana flows into Susumna. Austerity Firm faith and devotion in Mantra are also the basic requirements for Mantra siddhi. These are all keys which open the closed doors of treasure of powers. There are different Mantras prescribed by Tantra, for different purposes. Some of them are give in the appendix.

2. Bija Mantra : Seed Letters : As tree lies in a seeds, in the same way the power of Mantra lies potentially in a seed letter or bija mantra. As a tree comes out from seed, likewise the whole Mantra evolves from seed letter. And being so, the seed letters are considered as Yoni, source of creation. Different seed letters are prescribed for different deities. Here we shall see some of them. 1. Seed of speech (vag-bija) Sound : AIM Definition : This Mantra is also called Sarasvati (pertaining to knowledge) or Sarasvati (pertaining to the goddess of knowledge). It represents the form of consciousness em bodied in the goddess Sarasvati, “Ai represents Sarasvati. The nasalization means the removing of pain. This is the seed-utterance of Sarasvati with it the 'word' is worshipped.” Purpose: Acquiring knowledge and wisdom, mastery over words and power of speech. ReferencerTripura tapini upnisad, Karpura stavaand Varada Tantra. 2. The seed-of-lilusion {m&y& bija) or Seed-of-Energy (Sakti bija) Sound: HRIM Definition: This Mantra represents maya the power of illusion. It stands for the lady-of-spheres (Bhuvanesvari), the dispeller of sorrow. It is root from which develop ether and other elements of the manifest world, the principle over liber ated, unbounded by the triple form of time. “Ha means Siva. R is his Nature Prakriti. I means Transcendent Illu sion (m aha-m aya).The sound is the progenitor of the uni verse. The nasalization means the removing of sorrow. The lady of the sphere should be w orshipped with this (Mantra) (Varada Tantra). Purpose: Conquest of the unmanifest, of the power of Nature. Transgressing the laws of time and space.

Reference:Tripura tapini upnisad 1,13 Karpura Stava, Varada Tantra etc. 3. The seed-ol-Existence or Seed-ot-Fortune (laksm i-bija) Sound: SRIM Definition: This mantra represents the goddness of fortune and multiplicity, Laksmi, the consort of Vishnu. ‘S' represents the transcendent divinity of fortune. R means wealth. I is satisfac tion. The sound means 'lim itlessness’. The nasal-ization means the dispelling of sorrow. This is the seed utterance of the goddess Lakshmi through which she should be worshipped.” {Varada Tantra).. Purpose: Gaining worldly wealth, power, beauty and glory. Reference: Tripura tapini upanisad, Varada Tantra etc. 4. The Seed-of-Desire: (kama-bija) Sound: KLIM Definition: This mantra represents the form of joy of pleasure, the procreative aspect of the power of Siva in the form of his consort, the Transcendent-Goddess (Mahesvari). ‘K’ represents Eros, (kamadeva) or Krsna, the incarnation of divine lust. L means the lord of heaven Indra. I means satisfaction. The nasalization is the giver of both pleasure and pain. The seed of Desire is spoken to you out of love, O Great Goddess,” (VaradaTantra). Purpose: Gaining transcendent knowledge and also pleasure, victory and royai power. Reference: Tripura tapini upnishad, Karpura stava, Varad^ Tantra. 5.The Primordal-Seed (adya-bija) or seed-of-the-Power-of Time (Kail-bija): Sound: KRIM Definition: This mantra represents the power of time, the power of death, the destructive aspect of Siva and thus the goddess Kali, the power of time. ’K’ is Kali, R is the Brahman. I is the transcendent power of illusion. The sound is the "Mother of the Universe". The nasaliza-

tion is the dispelling of sorrow .The goddess Kali should be wor shipped with this mantra to the pacifying of all pain "(VaradaTantra) Purpose; Gaining detachment power over death transcendent knowledge. References:Tripura tapini upnisad, M ahanirvana and Varada Tantra.d Other seed letters Dum

-

Durga

Gam

-

Ganapati

PHAT

-

Weapon for destroying anything

STRIM

-

Liberates from difficulties

Seed letters of the Elements: LAM

-

Earth-Prithvi

VAM

-

Ap. water

RAM

-

Teja-Fire

YAM

-

Vayu-Air

HAM

-

Akash -Ether

TheThought-Form of Fifteen Syllables (Pancadasi) of the first Goddess: Test

—

Ka-e-i-la-hrim, Ha-sa-ka-ha-la-hrim, Sa-ka-la-hrim.

Meaning: Ka

-

lust

e

-

womb (or speech)

i

-

the substance of lust

la

-

thunder bolt-bearer (or the earth, or Siva)

hrim

-

a cave (the seed mantra of the Goddess).

ha

-

Siva

Sa

energy

Ka

Wind (or lust)

la

Lord of heaven (fndra) or Siva

ha

cloud (or Siva)

sakala. every thing

Definition: this represents the power of the self, the power of enchantment of the world. No. of repetition: to be repeated twenty one or 108 times. Purposes: to attain all the desires and liberation. Reference: Devi upnishad Nitya soda-Sikarnava, Varivasya Rahanya etc.5 These Bija mantras should be constantly repeated for quick results. The process of constant repetition is known as japa. Now we shad see something about japa. C.Japa: Japa sadhana is prescribed by ail religious. It plays signifi cant role in sadhana. Because of its significance, Lord Krishna had declared, ‘i am the japa yajna, among all yajnas. (Yajna, among all yajnas. (Yajnanam japayajnosmi II) Japta is a spiritual exercise. It is a scientific process for cul tivation of will power. Mantra japa ensures various powers which is also again helpful in coming over the hurdles lying in the way of success. How japa does this work or what is the meaning of japa this can be asked. In the term japa, ‘Ja1removes the vicious circle of life and death while ‘pa’ removes sins. Hence japa is that which removes both the circle of life and death and also sin.6 There are various ways designed by Tantra for the repetion of Mantra or japa. These various ways we shall see uner the title “Kinds of japa". 1. Kinds of Japa: 1. Nitya japa: As bathing, eating etc. are required for the maintenance and

purification of external body likewise, for the internal purification, mental exercise like japa is required. This should be done daily without any exception. 2. Kamya japa: Japa is done for various purposes.The japa which is done for the fulfillm ent of specific desire, it is known as Kamya japa. 3. Acala japa: Japa sadhana varies according to the goal of desire. A number of japa is fixed which should be compulsorily be done for the attainment of the desired goal. This type of japa also should be done at fixed place and time. This process strengthens the will power of sadhaka which ultimately resuits into success, 4. Cala japa: Cala japa can be done at any time or in any situation. No rules and regulations are prescribed for this. The nature of mind is to think either good or bad. For avoiding the bad thoughts this cala japs is utilized. 5. Vacika japa: Japa which is done in loud voice is known as Vacika japa. this type of japa is considered at low and works only at initial level of sadhana. Though it is considered as low, it is good for concen tration of mind. 6. Upanus japa: In this type of japa, only the movement of lips takes place but no sound is heard. This type of japa helps in the internalization of sense which are generally externalized. 7. Mansika japa: In this type of japa, neither tongue nor the movement of lips takes place. It is done only at mental level. Because of its substicity, it is considered as the best type of japa.

8. Ajapa japa: This type of japa is done without mala. This should be done with the process of respiration. While exhalation, Mantra Ham and while inhalation, Mantra Sah should be pronounced. All these types of japa differ only in the manner of prono unciation. The basic principle of japa sahdana is that it should be done constantly with faith, devotion and concentration. 2. Therapeutic Aspect of Japa: Japa means constant mediation on specific concept. It is the nature of mind that the idea on which it constantly medaites be comes the part of personality. It we think positively, mind also becomes positive which impact also can be felt on body. Nega tive thinking harms both body and mind. This necessarily leads us to infer that m ediation on idea of good health invariably results into good health. Mental tension is the root of most of the diseases. In this age of fast life, we constautly have to face mental tensions. By con stant repetition of Mantra, mind togets everything about the exter nal world and that way mind gets relief from tensions. Japa also increases faith in God. God is omnipotent and whatever happens, it happens either for good or for bad is due to his wish. So there is no reason to be worried about anything.Tranquilliozers and drugs like campose also do this job, In fact actually doing more harm to the body than good. Japa, therefore is an innocent and yet psychologically better, longtime lasting remedy than any type of tranquillizers. D.Therapeutic aspect of Mantra: Till now, Mantra has been considered as mere hypocrisy and humbug. But now it has been accepted scientifically, specially in the area of therapy, or as a healing agency. The connotation of the term Mantra itself shows that it liber ates its sadhaka (Mananattranat iti Mantra). It liberates its sadhaka from physico-mental-spiritual troubles). (Adhi-Vyadhi-Upadhi) Mental

troubles like tension generated from the com plexities of life, the possessor of the worried mind becomes unhappy and ultimately becomes a victim of mental disease like scrizophenia. split per sonality etc. The intense form of tension end into the psychosom atic dis eases. It makes both body-mind diseased. Mantra japa makes one free from worries and that why it also removes the bonds of mental physical disorders. There are certain reasons which are considered as the cause o! disease. One of them is the imbalance of hormonal secretions of lands. Over secretions and under secretions both create disor der in body-mind. Proper secretions depend upon mental state of a person. When a person is in a happy mood, glands do not work properly. While if mind is not in a happy mood, glands do not work properly. This improper way of working of glands results into dis ease. Mantra gives happiness to mind and keeps mind silent. In the silent mind glands work without any obstacles or disturbances and that way here, Mantra works indirectly as therapy. The impact of Mantra japa also can be seen on the brain cells. Our brain is divided into two halves. The large brain and the sm all brain. The sm all brain co n ta in s a p o rtio n know n as hypothelamus. In this area of brain, cells of hunger, thirst etc.. are located. When a person is under tension he becomes more excited which results into high blood pressure, it has been worked out that constant repetition of Mantra japa decreases this excite ment and also normalize the blood pressure, How Mantra does this job? Mantra therby is largely related with the process of autosuggestion mentioned by Psychology, in which either healer or a patient has to give a constant suggestion. Here, in the Mantra therapy, constant repetition of Mantra or let ters, penetrates the conscious mind and the sound waves of Mantra enters into the subconscious mind is more powerful than con scious mind, and its impact also can be seen on the body-mind So the impact of positive state of subconscious mind effects bodymind positively. This positively can be induced by Mantra japa In the healing through Mantra, by constant of repetition of

Mantra, sadaka concentrates his mind on a Mantra which pro* duce a state of tranquillity.6 So this state ol meditation. This state of meditation w orks as therapy in two ways. Firstly, meditation makes man aloof from the external mental tension which are con sidered as the root of diseases and secondly, the state of medita tion is a result of concentrated mind. This cultivates inner latent will power or the power of resistance against diseases. Thus by removing the mental tensions and by cultivating inner power, medi tation works as therapy. Mantra-japa is the easiest and the best way for inducing such a state of meditation. The healing through Mantra is possible by two ways. One is self healing while in second type of healing, heal heals patient. In a diseased body, it is not always possible to do Mantra. In such a case, a Mantra healer transfers his inner power into a patient. Here letters ot Mantra work like channel through which power travels. The perm anence of the cure done by Mantra, depends upon the intensity of the inner power of a healer. The concept of the Mantric therapy also has been accepted by the Ayurveda, an Indian art of meditation.The seers of Ayurveda, Caraka and Susruta have accepted it as therapy.7 Besides this, Mantra therapy is also utilized for removing the poison. Sueruta has mentioned the process of removing the poi son by Mantra in the kalpasthana of his samhita. "A physician welt versed in the Mantras of antivenomous potency should bind a leigature of a cord consecrated with appropriate Mantras which would arrest a further spread of the poison. The Mantras full of occult energy of perfect truth and divine communion, disclosed by the Devarshis and Brahmins of yore, never fail to eliminate the poison from the system, and hold their own even in the case of deadliest poisons".0 There are also some Mantras, prescribed by Tantra for health and longlife which are here, given in the appendix. In the Mantric thereapy, there is nothing like miracle of hum bug, It is just a way of cultivation of inner resistance power against

diseases and positively strengthening the will power in the case of self-healing while in the case of healer and patient, a sadhaka who has realized the Mantra, transfers his awakened powers through the medium of Mantra. In the concluding portion of this chapter, we can say that., Mantra and Yantra are the two aids of Tantra. Tantra has penerated the very root of disease, that is, unbalanced mind. Mantra and the Yantra are the instrum ents through which one can stabilize the mind. This stabilized or concentrated become full proof against all kinds of external attacks of diseases. Appendix: 3. M antras prescribed by Tantra for different purposes: 1. Remover of diseases: Aum sam sam sim sim sum sum sem saum sam sah vam vam vim vim vum vem vaim voum vah vah ham sah amruta varcase svaha — Uddisi Tantra 2. Bestower of liberation (Moksa): Srim hrim krim krusnaya namah — Gautamiya Tantra 3. Giver of Dharma, Artha, Kama and Moksa: Aum saccideka brahma — Mahanirvana Tafilra These mantras are taken from the Tantra Mahavijnan by Sri Rama Sarma, pp. 454-55. 4. Mantras for health and long life: In the eleventh chapter of the Durga Saptasati, there is a verse in which s&dhaka asks to devi for health. Roganasesanapahamsiusta rusta tu kaman sayalanabhisaa-

In the Argala stotra of Devi stuti, it is also asked to devi tor health. Delhi Saubhagyamarogyam deht devi paramam sukham — A mantra for long life is prescribed into the Rudrastadhyayi. Aum trayambakam yajamahe sugandhimpusti vardhanamll Urvaruikamive bandhanat mrutyo mukhiyamamrutat II — Rudrastadhyayi, 515

Chapter-9

Therapeutic Aspect of Tantra

Chapter-9

Introduction: Desired life span or a long life has always been a matter of attraction of the human race.Tantra has its own unique method of healing and for prolonging life span. Tantra has penetrated the very root of disease, tt removes the accum lation of impurities which is also one of the causes of disease from the body vessels and also from subtle channels. It purifies the body vessels through the six purificatory actions (satkriyas) mentioned by the Hathayoga. While it removes the impurities of subile channels through the process of Sumanu de scribed by the Gherand Samhita. The process of the Bhuta Suddhi, the im portant aspect o f Tantra sadhana also plays an important role in the purification of body-mind complex. Moreover, Tantra has also mentioned the process of streightening the purified body through the intake of the Rasa or prepared mer cury (parada). These processes largely deal with the purification of body. It has also m entioned certain techniques through which, the body which has already become a victim of disease can be cured. The unique methods of Tantric healing are the Science of breathing known as Siva Swarodays, Mudra, process of Sat karma. Mantra, Yantra etc. Among all these we have already dealt in detail about Mantra and Yantra therapy. In this chapter we shall try to focus theTantric way of rejuveration and various kinds of healing. Let us proceed with the purification of physical body. A. Purification o f Physical Body: In Tantrism , human body enjoys significant place. As the Gheranda Sambhita (1.8) declares, the body is no longer a source of pain, but the m ost reliable and effective instrum ent at m an’s disposal for “conquering death” . And science liberation can be

gained even in this life, the body must be preserved as long as possible and in perfect condition, precisely as an aid to medita tio n .2 For preserving the body in perfect condition, Tantra especially the Hathayoga, prescribes the method of training and developing the body and mind. The goal of Tantra is to discover the hidden layers of mind, potential powers of body and to awaken the inner spiritual faculties, For this, control over physical body is highiy required. In the Hathayoga, control over body starts with the cleaning process known as purificatory actions or kriyas. They are six in number hence they are known as Sat kriyas. These actions or processes help in the elimination of the poisonous substance ac cumulated in the bodily channels. Accumulation of poison in channels is also one of the causes of disease. Body constantly throws waste materials through urine, perspiration, excretion etc. It constantly does this process. The Hatheyogic purificatory process enhances this process of elim i nation of waste products of body. 1.Hathayogic way o f purification of body: The sat kriyas or the six purificatory actions mentioned by the Hathayoga covers the entire body. They are meant for clean ing the respiratory system, food pipe, eyes, stomach, lower colors etc..The name of these kriyas are Dhauti, Basti, Neti, Nauli.Trataka and kapalabhati.2TUese actions clean stomach, colon, nasal pas sage, abdominal organs, eyes and respiratory organs respectively. We shall proceed first with Dhauti. a. D hauti: Dhauti means washing. It is divided into four types: 1) Internal washing— Antardhauti; 2) Cleaning of teeth— Danta dhauti; 3) Cleaning throat— Hrid dhauti; 4) Cleaning of rectum— Moola Sodhanam.3 Again the internal washing, Antardhauti is divided into four

parts: (1) Wind purification— Vatasara. (2) Water purification— Varisara, (3) Fire purification— Vahnisaran, (4) Cloth purification— Vastarasara. Wind purification: Vatasara: In this process, one should swallow the air to the stomach by closing the epiglottis till the stomach is filed with air. Then move that air therein and then slowly force it out through lower passage. Water purification: Varisara: Drink a large quantity of water to which a little salt is added and then shake the abdominal portion. Then vomit it out by putting finger at the root of the tongue. This should be done in the m orn ing on an empty stomach. This prevents constipation. Fire purification: Vahnisara: A person who wants to do this, should sit in a comfortable posture. To perform it, the trunk should bent forward, hands put on the knees and deep inhalation be performed. Hold the breath outside as far as possible. While holding the breath, push the abdomen backward and forw ard.This process stimulates all the portion with abdomen, viz., stomach, intestine, liver, spleen, pan creas etc. This process removes constipation. Cloth purification: Vastrasara: This process prescribes the purification of the limentry canal. This canal is a long tube extended from mouth to anus and cov ers the area of mouth, pharynx , oesophagus, stomach, large and small intestine. The cloth purification is prescribed in the following way: Take a fine piece of cloth, three inches wide and fifteen feet long. No piece of loose thread should be hanging from its side. Wash the piece. Dip it in tepid salt water. Then swallow the one end of it little by little. On the first day swallow it only one foot. Then increase it by daily practice. During process do not be hasty. This process should be done with empty stomach preferable in the morning. This process is beneficial for the abdominal and respiratory disorders.

2. Danta Dhauti: Cleaning of teeth: Danta dhauti is massaging of teeth with water or powdered earth so long as dental impurities are not removed. 3. Hrid dhauti: Purification of tongue: For cleaning the root. Put the three fingers, index, middle and ring, in a joint manner. Rub well the root of the tongue. Wash it again and again. Repeat this process.This process helps in bringing out excretion from stomach and lungs. 4. Mooia Sodhanam: Cleaning of rectum: Moola Sodhanam is a cleaning of rectum. With the help of the middle finger, the rectum should be carefully cleansed with water again and again. This process destroys constipation, indigestion etc, b. Neti; Nasal Cleaning: Neti is a cleaning of nasal passage of the respiratory sys tem. There are two types of neti. (1) Suta neti and (2) Jala neti. In Suta neti, take thin thread and insert it into nostril and passing it through it, pull it out by mouth. The jata neti can be done with the help of lukewarm salt water. Pouft a small portion of the salt water through one nostril by closing the other nostril with thumb. Raise the head and allow the water to flow down to the throat and expel it out through mouth. The remaining portion of the water in the mouth should be blown out by forced expiration. This process removes disorders of cold and ensures sharp eye sight. C, Trktaka: Trataka is a gazing at particular point without waking the eye. This process can be done by various ways. " In one of the methods, a candle flame is kept three feet away from the person. The flame and the eye should be in a horizontal

line. In the com fortable posture, with the spine straight but re laxed position, person looks at the flame for a minute. After that he closes the eyes, relax the eye muscle and visualize that flame between the eyebrows. Again do this process. This may be con tinued 4 or 5 times. This exercise brings concentration and strength ens eyes. In other Trataka technique, called Bhrumadhya drisit, the half closed eyes are directed upward toward the space between the eyebrows. This process enables the mind to become painted. In the Nasagra dristi, the gazing takes place at the tip of the nose. This process strengthens the eye muscles and increases concentration. d, K a p a la b h a ti: This is an exercise for the purification of the nasala passage and lungs. This process Is specially designed to remove the spasm in bronchial tube. This also helps in curing Asthma and also removes impurities of blood. Technique: After assuming a lotus posture, take a few deep breaths. Then rapid inhaltion exhalation should be done. More attention should be given on exhalation. Start one round of this exercise with ten expulsion at the end of the tenth explusion take deep inhala tion. Gradually increase the number of rounds. e. N a u ii: Nauli is an exercise for purification and strengthening the abdominal muscies. Before doing the nauli process, the practice of the Uddiyana bandha— abdominal contraction is necessary. Technique o f Uddiyana bandha: Sit in any meditative posutre. One has to empty the links by a strong and forcible expiration. When the lings are empty, the diaphragm raises naturally to the thoracic caviaty. Draw up the intestine and the navel toward back of the body. Keep the abdo men as long as one can hold the breath comfortably outside with

out inhaling. Nauli: The same process of contraction takes place in the nauli kriya. While in Uddiyana bandha, allow the centre ot the abdomen to be free by contracting the left and right side of the abdomen. This is known as Madhya nauli. After mastering this, the next stage is to control over the ieft and right muscle of abdomen. This is known as Vama and Daksina nauli. i. Basti: Cleaning of lower colon: The basti process of cleaning is done by creating a vacuum through nauti kriya in the intestine. Sit in a tub of water and practice nauli. Create vacuum in intestine. To keep the spincter muscle open, insert a small tube about four inches in length into the rectum. As soon as the water is drawn, the tube should be removed. And with a few abdominal churnings (nauli), the water is thrown out from the large intestine with muscles and other waste products. This process cleanesses the abdominal m uscles and cures urinary and digestive disorders. From the above mentioned description of the six purificatory actions mentioned by the Hathayoga, we can see that, these processes cover the whole body. By applying these processes one can purify one’s body, with the result that one can not be the victim of physical diseases. As we know, the origin of the physical diseases are located in the msntal disturbances. So mind aiso should be purified, or in other terms, should be concentrated. The application of the pranayama technique is the best way for concentration of mind. As the pre-requirement for performing the pranayama is a purifi cation of Nadis or channels. As we know, in our body a net of nerves is spread cut. Prana or the vital breath moves through this channels. It there is any impurities in them, it is difficult for

prana to move. So first Nadi purification is required. Now we shall see how this nadi purification can be done with the help of the Tantric seed letters like vam, ram, tham etc. 2. Tantric way o f Nadi purification: The fifth lesson of the Gherand Samhita declares theSamanu process of purification which should be done mentally with the Bija-M antra or seed letters. The translation of the verses runs as follows: Sitting in the Padmasana posture, and performing the adora tion of the Guru. As taught by the Teacher, let him perform purifi cation of Nadis for success in pranyama. Contemplating on Vayu* Bija (i.e. yam), full of energy and of a smoke colour, let him draw in breath by the left nostril, repeating the Bija sixteen times. This is puraka. Let him restrain the breath for a period of sixty-four repetition of the Mantra. This is Kumbhaka.Then let him expel the air by the right nostril siowly during a period occupied by repeat ing the Mantra thirty-tw o times. The root of the nave) is the seat of Agni-tattva. Raising the fire from that place, join the Prithvi-Tattva with it, then contem* plate on this mixed light.Then repeating sixteen times the AganiBija (Ram, let him draw in breath by the righ nostril, and retain it for the period of sixty-four repetition of the Mantras, and then expel it by the left nostril for a period of thirty-two repetitions of the Mantra. Then fixing the gaze on the tip of the nose and contemplating the luminous reflection of the moon there, let him inhale through the left nostril, repeating the Bija (tham) sixteen times; let him retain it by repeating the Bija (iham) sixty-four times; in the meanwhile imagine (or contemplate) that the nectar flowing from the moon at the tip of the nose runs through all the vessels of the body and purifies them. Thus contemplating, let him expel the air by repeat ing thirty-tw o times the Prithvi Bija lam. By these three pranayamas the nadis are purified. Then sit ting firm ly in a posture let him begin regular pranayama.4

Thus by applying the Hathayogic way of purification, sadhaka purifies his bodily vessel, while by applying the Sumanu proc ess. a Tantric way of purification, sadhaka purifies subtle chan nels through which vital air flows. Beyond these two, there is also another Tantric way. that is the purification of body. Bhuta Suddhi, which is the integrated part of Tantric sadhana, which we have already seen in the chapter T an tric sadhana’ . To avoid the repetition of it, here in a nutshell, we can say that, in the process of the Bhuta Suddhi, sadhaka has to imagine a man of impurities (papa purusa) and that man should be first dried out then burnt a way mentally, After destroying this man of impurities, sadhaka has to create a new divine body with the help of the elixir of the Sahasrara cakra. This whole process should be done mentally. While destroying the man of impurities sadhaka destroys bodily impurities and that way this process secures bodily purification. Purification of body is not the only goal of Tanra but that puri fied body should be strengthened like rock so that it can resist any kind of physical mental disturbances. For that, Tanra has pre scribed the theory of Rasa. 3. Theory o f Rasa: A Tantric way ot rejuvenation: The Natha siddhas and the Rasa siddhas are the two Tantric cults which are based on the ideal of liberation during life-time, Jivan-mukti. In order to keep body undecayable many experi ments were made by Tantrics. Among them use of m ercury for rejuvenation of body is the main one. Tantra considers man or human body as the highest evolute of the nature. As such the essence of the cosm ic world, it be lieves, is embodied in human body. The natural deduction of this theory is that, there is nothing in the cosmos which is not there in human body. The Natha cult and the Rasa siddhas believe that the proc ess of evolution has three stages. The creation, the maintenance and the destruction. Absolute Reality is believed to pass through these three stages when the process of manifestation starts. The creation function is symbolically identified with Moon, while

destructive function is identified with the Sun. The goal of the Natha siddhas is to attain the non-dual state of immortality. This can be attained by the union of Sun-Moon located inside the body. According to these two cults, death or decay takes place because the elixir which trickles down from the Moon situate at the Sahasrara, ordinarily falls into the fire of the Sun, which is located at the navel region, where rt is dried away. Thus the elixir of body, being dried up the body becomes a victim to the destruc tion. This is the ordinary course of the flow of nectar which must be checked. The elixir should not be consumed. If once it is done, sadhaka gets control over time means enjoys desired life span. Utilization of alchemy (Rasa) is one of the ways of getting control over time. In Sanskrit lexicon, the meaning of this term is juice but in Tantrism it is specifically used for mercury. Tantric alchemical ideas grow around the Siva-Sakti symbol ism. Mercury is considered as the male principle or Siva while sulphur is considered as the female principle or Sakti. The sub stance that is produced through the combination of the§e two elements makes the creature im m ortal.5 Rasa is called parada because it leads one to the other shore of the w orld.6 It is also considered as the seed of Siva.7 This mercury or parade is said to be able to do two extraordinary things: (1) Rejuvenation of body and (2) Conversion of base metal into gold. Here we are concerned only with the first purpose. Mercury can not be utilized in a naked form dour to its poison ous nature, So for the medicinal use of it, it has to undergo eight een different processes (Samskaras).This prepared mercury should be utilized as giver of immortality. This theory of Rasa discloses the secret of the prolonged life of our ancient seers. So by the Hathayogic way of bodily purifica tion, Tantric way of purification of subtle nerves and by intake of the prepared mercury, one can get control over decay. The basic requirement for all processes is that, at initial level, it requires the guidance of an expert without which instead of long life one can be victim of death.

This is about the purification of body. If suppose somebody becomes victim of disease how he can cure himseif we shall see now. B. Various Tantric ways o f healing: Tantra not only purifies the body but it also removes the dis eases which are already there in the body. There are various ways of this. Among them techniques of Sat kriyas, Siva sworodaya, Mudra etc. are unique one. Sat karma is a process followed by contemplation on specific Bija-M antra or seed letters like yam, vam, ram etc. Sat karma samgraha is a text of both yoga and ayurveda prescribed by Lord Siva Him self.3 Now we shall see Sat karma process with the help of the treatise Sat karma samgraha. 1. Sat karm a : Six actions: Sat karma, six actions, are six in number which are namely (a) Urdhvacakri, (b) Madhyacakrl, (c) Adhacakri, (d) Tratakam, (e) Kasa and (f) Netrikaranam .9 We shall explain, In brief, each of them. 1. a. Urdhvacakri: This process is perform ed by entering one's own thumb wet with water, in the centre of the palate. Then rotate it. By doing again and again, the impurities, which are situated there can be rem oved.10 As this treatise, Sat karma samgraha, declares while doing this process, he has to contem plate upon the bright triangular Ram, Blja-M antra or seed letter of fire. Constant practice of this process removes the impurities of eyes, ears e tc.11 2, b. M adhyacakri: This process is done by inserting the finger at the root of the tongue and the front of the uvula. Rotate the finger there with the rem em brance of the god of Agni. By constant practice of this process the excess phlegm can be rem oved.12

3. c. Adhacakri: In this, the index finger should be entered in the anus. This process should be continued till the expansion of the anus with the contemplation on Yam seed letter.This process removes dropsy, disease of rectum, enlargem ent of s p le e n .'3 4. d. Tratakam: This process is done by the fixation of the eyes on a minute object till tears begin to fall. This should be done without winking the eyes with the repetition of the seed letter of water, that is, Vam. This removes all the diseases of eyes and also sleepiness.14 5. e. Kass: In this process, a fine smooth thread should be introduced into throat through nose. The friction of the thread in nose and throat removes the disorders of the phlegm .15 6. f. N e trik a ra n a m : In this process, a clean, soft, strong lubricated made of white thread should be introduced into the Ida and taken out from the pingala,16 Thus the application of the process of Sat kriya removes the disease like dropsy, sleepiness, disease of ears, eyes, dts-orders of phlegm etc. These processes have a resemblance with the six purificatory actions mentioned by the Hathayoga. It differs on the ground that these process should be done with the repeti tion of the seed letters while in the Hatheyogic practice, no rep etition of Mantra takes place. There is also one another treatise, like Sat Karma Samgraha, a dialogue between Lord Siva and Parvatai, is Siva svarodayam, It's a scripture related with the process of inhalation and exhala tion, It has m entioned the technique of diagnosis, the disease by pattern of breathing process and technique of healing by m anipu lating the breathing process. Now we shall see something about the Svarodays, a science of breathing.

2. Siva Svarodaya: A Science of breathing: Siva Svarodaya is a scripture, toid by Siva to Parvatia for the welfare of the human beings. This treatise is based on the con cept of vital force or prana sakti which pervades in !he entire body. The vital force is the very core of life. This can be seen by the difference between a living body and a dead body. In former, there is a presence of life force or prana sakti while in later it is absent. In reply to one of the questions of Parvati, Lord Siva says, prana is the best friend and best brother. Nothing is superior to prana. Breathing is the gross form of that vital force or prana s a k ti.17 Prana Sakti is related with both body and mind. Physical body is gross while mind is subtle. Prana is link between these two body mind. Hence it affects both. The very existence of the physical body as living entity is dependent upon the presence of prana. This shows the superior ity of prana over body. The relation of mind and prana is also very well known. They are so highly related that as the Hathayoga pradipika declares, by controlling one, the other can be control led. Mental disturbances are considered as the root of the dis* ease. This type of disturbances occur due to the fleeting nature of mind. Generally, it is difficult to control the mind but by controlling the vital force, through breathing process, mind can be control led. Here the control over breathing process is different from that of the pranayama process. As we know, we do inhalation and exhalation either through the right nostril or through the left nos tril. Siva Svaroday mentions the duration period of the respiration process which takes in one nostril. At every two hours duration, there is a change in the nostril operating at that time. Wa can ascertain which nostril must be working at a particu lar tim e during the day and at night. The scripture lays down the correct process ot working the nostril at particular time. The w ork

ing of the opposite nostril shows the imbalance and hence a signal to the disease. The disease can be cured by changing the working of the nostril. So in this process of healing, disease is diagni 2 ed by the working of nostril and healed by the manipulation of it. This therapy is also based on the Tantric principle of the identical relationship between microcosm and macrocosm. Physical body is a miniature universe. The sun and a moon which are highly associated with the vital force and mental force respectively can also be located in the body. As we have already mentioned in the chapter of Tantra sadhana that, prana or vital force flows through subtle channels which are spread out like a net in a body. Three are the main channels, namely, Ida, Pingala and Susumna. Susumna is a meru or a spinal cord along with the former two channels run on the left and right side of it respec tively. Sun is located at the right sides and being so the vital current flows throgh the Pingala nadi. While moon is located at the left side and hence mental currents flow through Ida nadi. The flow of breathing through Ida and Pingala takes place through the left and right nostril respectively. By considering these two above mentioned principles on which this therapy is based, we can say that over working under w ork ing or mafunctioning of any nostril creates imbalance in mental and vital current. O verw orking of right nostril, being related with Sun, results in the vigorous personality. While in the case of Ida, being related with Moon, person becomes victim of caprice. This fact is also noted by the science, that when the right side and left hemisphere is predominant during a particular time one becomes more aggressive. While more passive functions are to be performed when the left side is predominant. There is also one another way of Tantric healing which is also based on the principle of identity betwen macrocosm and m icro cosm. The name of this technique is Mudra or gesture.

3. M udra: Gestures: Mudra is an integrated part of daily Tantric sadhana. It is also one of the panca Makaras which we have already seen in the Tantra symbolism, Mudra is a gesture of hand initiafly but its goal is total mental identification. Mudra is based on the principle of identity between macroscosm and microcosm. Like universe, body is also composed of five elements namely earth, water, fire, air and ether. These elements are situated in the body in a fixed proportion. Mudras are the means to normalize this proportion of the five elements in the body. It is believe, the control over five gross elements, the con stituents of the body, is located at the five fingers of the hand. The thumb represents space, the forefinger wind or air, the middle finger fire, the ring finger water and the fourth finger represents earth.18 So thus the control over each element is possible through the fingers. 1. a. Prana Mudra: Prana mudra is designed for curing the disease like heart attack, one of the prominent diseases of this age. " .....a patient having a heart attack can check the attack and get instant reiief by folding the forefinger down on the mound of the thumb, and joining the thumb with the tips of the third and fourth finger.19 2. b. Sunya Mudra: “Bend the Madhyama middle finger, to touch the root of the thumb. Then press it slightly with the thumb.20 This mudra re moves deafness. 3. c. Surya Mudra: Bend the Anamika, (the third ring finger) till it touches the root of the thumb. Then press it slightly with the thumb. The third fin ger, representing water, is stimulated by the electric heat of the thumb representing sun. This posture is useful for person who

feel heaviness in the body. It’s practice produces imbteness and it should be carried out in both hands while sitting in Padmasana for three or five minutes twice or thrice everyday.21 4. d. Jna n a M udra : "The thumb and the index finger are brought together in gentle contact, not necessarily pressing hard against each other. The other fingers are kept upright. This posture must be maintained on both the hands." “Thjose who suffer form a weak memory, insomnia or a feel ing of drowsiness, tension and other maladies of the mind should practice this mudra. It helps to increase mental concentration through constant practice.22 Beyond these Mudras, there are also some other Mudras mentioned by the Gherand Samhita and by the Hathayoga pradipika. These Mudras are not only health giving devices they also awak ens the latent universal energy, the Kundalini Sakti. Some of the Mudras are namely Maha mudra, Viparita karani mudra, Nabho mudra, Khecari mudra etc. These Mudras are really very-very dif ficult to perform but as both of the above mentioned treatises declare they are surely to make physical body free from disease and help in spiritual uplift. Thus the practice of various mudr&s ensures the physical and mental health without introducing any drug into the body. The healing process of Mantra and Yantra, the integrated parts of Tantra have already been discussed in the previous chapter. These two drugless therapies heal the body-mind complex by strengthening or awakening the inner power of resistance against disease through concentration of mind. The healing hypothesis which we have made in the Section I, especially, in the Chapter of Tantra sadhana, and all these thera pies which are based on the concept of Mantra, Yantra and Tantra, more or less based on the Tantric principle of identical relation ship between macrocosm and microcosm. This principle is such a sound and a rational one that by proper manipulation of it, one can escape oneself from the physical, mental and spiritual dis-

eases. References 1.

Translation of the verse taken from the Yoga-lmmoratality and Free dom, p. 227 by Eliade, Mircea.

2.

Dhauti bastistath& netilaukiki trakas tatha Kapalabhatiscaitani Satkarmani sa mac aret Gheranda Samhita 1-12. Translated into English by Raibahadur Srisa chandra Vasu, p. 3, 2nd edition. Oriental Book Reprint Cor poration, Delhi 1975.

3.

Antadhautidantadhauti hridadhauti miila Sodhanam Dhauti caturvidham krutv& ghatam kurvantu nirmalam Ibid 1-13.

4. 5.

Translation of the verse taken from the Ghernanda Samhita by Rai Bahadur Sirsa Chandra Vasu, pp. 42-43. Abhrakahtava bijam tu mama btjam tu paradah Ancyobmelanam devi mrutudaridryanasanam Resesvara darsanam 6, Sharma, Uma Shankara (Ed.); The Sarva Darsana Samaraba of Madhvac&rya p. 379. The Vidyabhavan Sanskrit Granthamala 113, Chawkhamba Vidya Bhavan, 1964, First Edition.

6.

Sansarasya param param dattessau paradah smrutah Ibid, p. 376.

7.

Sutosyam matsamoi devi I mama pratyanga sambhavah I Mama deha raso yasm&t rasatenamucyate I136II Rasa rnava Tantra 1-36.

8.

Atha vaksyami karmani yogtnam yogasiddhaye Yanyaha dhurjatih saksallokanugrahahetave I11411 Sat karma samgrah 1.14, Published in the journal of Yoga-Mimamsa, Vol XI, No. 1. pp. 1-16, July 1968, Edited and translated by Dr. R. H. Harshe.

9.

Urdhvacakri madhyacakrt tathadhascakrika para I

Tralakam ca kasakarma nelrikaranaamuttamam II15II tbid, 1-15. 10. Jalardam nijamangustham t&lumadhye pravesayet I Bharamayitva tath pascattatrastham malamaharet \ Punah punah ksalaye ccedurdhva cakri prakirtita I Ibid, 1-32*33. 11. Indrago nibham tryasram talusthanam ram sucim smaret I Nelrakarnadyurdhvarogansanam malasodhanam II34II Atha vangulina kuryadetat karma mubisvarah I Ibid, 1-34. 12. Jihvamules dhijihvayamupajihvagrata statha II35II Kanthe cardrangultm ksiptv^ bhramaye vcapi purvavat I Malanirharam kurvan pf&gvadirasakham smaran II36M Madhyacakri samakhyata kaphakantakanasinini Ibid, 1-35-36. 13. Tarjanim payugam krtva sodhanam purvavaccaret Adhascakri samakhyata yavadgudavikassanam I Yamiram sasakham dhay^tva sodhayecca yathavidhi II38II Mahodaro gulmarogo mulaja vyadhayasca ye I Malasthathaiva nsayantio bastikarmani yogyata II39II Ibid, 1-39 14. Suksmalasye drasu sthapya nirni mesasciram bhavet I Asrusampataparyantam karma tratakamiritam I Vanglavikaranste sminnantarjyotih prak&syate I Netrarogastatha tandra nasyantityaha dhiirjatih I Ibid, 1-40-41. 15. Rajvin Slaksnam kasam kuryaddhastamatram susut-rakaih I Pravesayetkantha madhye nasadvarena tam kasam I Gharsayecca sanairetatjas&jarma sivoditam I Anena Karmana vayuh kaphadosam harisyati I

Ibid. 1.42*43. 16. Svaccham Slaksnam dradham snigham Svetasutravinirmitam Idya Sampravesyaiva tatah pingalaya haret Ibid, 1-44. 17. Prana eva parama mitra prana eva param sakha Pranatulyah parobandhu nasti nasti varanane Siva Svarodaya, Taken from the Sabdakalpadruma. 18. Taken from the article of Acharya Kesha Dev, ‘A helping hand for Cardiacs" published in the Times of India. Sunday, October 26.1980. 19.

Ibid.

20.

Ibid.

21. Taken from the article of Acharya Kesav Dev, ‘The life-giving de vice", published in the 'Times of India, Sunday August, 1980. 22. Acharya Kesav Dev, ‘Your health is in your hands', published in the Times of India, Sunday, February 1. 1981.

Volumen III

S N C T C L O P A E D Iil O

W

A

W

K

W

m

A

by

SADHU SANTIDEV

VOLUME 3

COSMO PUBLICATIONS 1999

INDIA

Allrights reserved. No past ofthispublication may be reproduced, o r stored in retrival system, or transmitted in any form or by any means without the prior permission ofCosmo Publications,

© Cosmo Publications First Published 1999 ISBN 81-7020- 863-7 (set) 81-7020-866-1 (volume 3)

Published by

MRS. RANI KAPOOR COSMO PUBLICATIONS Div.of GENESIS PUBLISHING PVT. LTD. 24-B, Ansari Road, Darya Ganj, New Delhi-110002, INDIA

fo r

Typeset at Cosmo Publications Printed at Mehi a Offset Press

CONTENTS

— — —

Agama-Sastra Spandasastja Pratyabhijna-Sastra Isvara-Pratyabhijna Siva-Sutra Spanda-K&rika Ahirbudhnya-Samhita MalinivijaottaraTantra MrgendraTantra NetraTantra Rudrayamala Svacchanda-Tantra Abhinavagupta and His Works Tantraloka KramaTantricism Philosophy of Kashmir Saivism

Sex - Relationship and Spiritual Realisation —

On Animal-Sacrifice

Social and Religious Background

4.

Tantra and Cultural Complex of India — — — — — — — — — — — — — — — — — — —

—

— — —

Tantra and Sekta Works Vedic Literature (including Upaisads) and Tantra Tantra and Mahabharata Tantra and Arthasastra Tantra and Purana Tantra and Samrti Tantra and Vedanta Tantra and Samkhya Tantra and Yoga Tantra and Ayurveda Tantra and Vaisnavism Tantra and Saivism Tantra and the Ganapatyas Tantra and Paficopasana Tantra, Buddhism and Jainism, Tantra and Sufism Tantra, Music and Dance Tantra, Art and Architecture Linear Representation Caves Stone Temples Images Tantra and Alphabet Tantra and inscriptions Sabda and Dhavni Value of Tantra—rise of Sahajiya Cult Regionl Tantra Influence of Tantra among common people

125

— — —

Elitist attitude towards Tantra Post-VedicThought*currents and Tantra Sects and Subsets to Tantra

5.

Unpublished Tantras of Bengal

181

6.

Tantras and their Details

199

— — — — — — —

7.

Tantras cited in the Haratattva-didhiti Works and Authors cited in the Tantras of Bengal Tantras Mentioned in the Sanskrit Works on Bengal Vaisnavism Pantheon in Bengal Tantra List of Mudras, Yantras and Mandalas mentioned in Bengal Tantra List of Kavacas mentioned in Bengal Tantra List of Hymns and Protective Mantras mentioned in Bengal Tantra

Tantric Devotees — — — — — —

— 8.

241

Ramprasad Kamalakanta Bhattacarya (C.1772-1821) Ramakrisana Vivekanaada (1863-1902} Vama Ksyapa (1838-1911) Ramakrishna Ray (d. 1795 A.D.; according to some, 1800) Buddhist Tantric Works of Bengal

Bibliography

253

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Chapter 1

Saiva Works and Tantras of Kashmir

Chapter 1

In common parlance, Kashmir is called Bhusvaraga (heaven on earth). It, indeed, occupies a unique position in India, not only in the panoramic scenic beauty, salubrious climate, but also in the realm of Indian culture. It produced polyhistors like Ksemendra (11th cen tury) and Abhinavagupta (c. the latter halt of the 10th cent to early 11th cent.). The system of poetics viz., Alamkara, R iti andDhvani, originated in this province.The founders of these schools were re spectively Bhamaha (c.7th—8th cent.), Vamana (8th-9th cent.) and Anandavardhana (9th cent.). As regards Rasa school, Kashmir may be said to have been the pioneer. In the D hvanaloka, Anandavardhana, for the first time, clearly stated rasa as the most excellent element of poetry. In later times Visvanatha (c. 14th cent. 1st half), in his Sahityadarpana, unequivocally stated rasa as the soul of poetry. The Rajatarangimol the Kashmirian Kalhana (11 th— 12th cent.) is practically the only work in Sanskrit, which can claim to be his torical. The Kashmirian Damodaragupta (8th-9th cent.) has created a new literary genre by his Kuttammata an erotico-comic satire on courtesans. We shall give a brief account of Tantric Saivism of Kashmir, which is unique in its philosophy. The celebrated Saiva school is called Trika (triad) which has been taken by different scholars to mean different things: (1) (2) (3) (4) (5) (6)

Siddha, Namaka, Malini. Siva, Sakti, Anu. Pati, Pasu, Pasa. Siva, Sakti, Nara. Para, Apara, Parapara. Abheda, Bheda, Bhedabheda.

The literature of the Trika system, known as Trika-sastra, Trika-

sasana, or Rahasya-sampradaya can be broadly classified as A.

Agamasastra

B.

Spanda-sastra

C.

Pratyabhijna-sastra

A.

AGAMA-SASTRA

Believed to have been revealed, it comprises eleven Tantras including Matini-vijaya and Rudrayamaia. In the early stage, these works were interpreted from the dualistic, even pluralistic viewpoint. The Trika system actually began with the Sivasutras, supposed to have been revealed to Vasugupta (c. 9th cent.) to refute the dualistic view. Samkaracarya (c.9th cent.) is said to have visited Kashmir. His visit supplied the impetus which resulted in the formulation of Sivasutras. Of the commentaries on the Sutras, well-known are the Vartika of Bhaskara {c. 11th cent.) and the Vimarsiniof Ksemaraja, identi fied by some with the aforesaid Ksemendra, by others with Ksemendra’s name sake who was a pupil of Abhinavagupta, mentioned earlier. With the firm foothold of the Trika system, some of the afore said dualistic Tantras were interpreted from the monistic point of view. Besides Vasugupta, several other scholar-devotees contrib uted to the development of Saivism in Kashmir. Of them, famous were Kallata {8th— 9th cent.) Somananda (end of 9th ce n t) Utpala (9th— 10th cent.) Bhaskara (c. 9th cent.), Abhinavagupta, Ksemaraia and Jayaratha (c. beginning of 13th cent.).

B.

SPANDASASTRA

Spanda means vibration or activity of Siva. It is supposed to be the cause of all distinctions. This Sastra is based on the Sapndasutras, generally called

Spandakarikas which are a sort of running commentary on the Sivasutras. The Spandasutras, attributed to Vasugupta by Ksemaraia appears to have been composed by Kallata, a pupil of Vasugupta. On the Sutras there is a Vrtti or Commentary by Kallata.

C.

PRATYABHIJftA-SASTRA

For about a century following the development of the Spandasastra, there was a sort of interregnum in Saiva philosophi cal literature. The period that followed was marked by the onslaught of Bud dhism on Saivism. To contain the formidable joe, Kashmir devel oped the systematic philosophy of Pratyabhijna. It is so called be cause it regards recognition (pratyabhijna) ol reality as essentia! for liberation. This philosophy is based on the Sivadrsti of Somanada. Of the other works of this class, wellknown are Isvarapratyabhijan or Pratyabhijna-sutra or Pratyabhijna-vimarsmi or Laghuvrtt! by Abhinavagupta. author also of the pratyabhijna-vivrtivimarsini, a commentary on Utpala's Vrtti. Ksemaraja’s Pratyabhijnahrdaya is an important compendium. He has other works too. In the Kashmirian School of Tantra, five Makaras are not taken in the literal sense, but their substitutes are prescribed. We shall now take up the Tantras and Saiva works of Kashmir.

ISVARA-PRATYABHIJNA It is by Utpaladeva. Son of Udayakara, he had a son, Vibhramakara, and a fellow student, named Padmananda. Accord ing to a tradition, Utpala was a native of Guptapura (Kashmiri Gotapora) n o t very faraway from Kalasripura (modern Kalaspur). Utpala, who perhaps flourished in the first quarter of the 10th cent. A.D., must be distinguished from Utpata Vaisnava, author of the Spanda-pradipika. Besides this work, Utpala is credited with the authorship of the following works:

(1)

Siddhitrayi— the triad comprising Isvara, Sambandha and Ajadapramatr-siddhi— these embody the main points dis cussed in the isvara-prabhijha.

{2)

Vrtti on Sivadrsti and isvara-pratyabhijna—fragments avail able.

(3)

Vivarana on the Isvara-pratyabhijna.

(4)

Stotravali.

The isvara -pratyabhijna is divided into four sections, viz., (1)

Jnanadhikara— dealing with cognitions. It has eight subdivi sions, viz., (i) Upodghata, (ii) Purvapaksavivriti, (iii) Paradarsananupapatti, {iv)Smrtisaktinirupana, (v) Jrianasaktimmpana, (vi)Apohanasakti-nirupana, (vii) Ekasrayanirupana,{v»)Mahasvarya-nirupana.

<2)

Knyadhikara—dealing with activity. Its subsections are— (i) Knyasakti-ntrupana, (ii) Bhedabheda-vimarsana, (iii) Manatatphalameya-nirupana, (iv)Karya-karana-tattva-nirupana.

(3)

Agamadhikara-discussing the 36 Tattvasof Saivism. Its sub sections are-(p)Tattva-nirupanar (ii) Pramatr-tattva-mmpana.

(4)

Ta^

t a^ H m9" hadhikara^ ISC- Ses the essentia) nature of the Highest Being, and recapitulates the substance of e foregoing Adhikaras. Its subsections are (i) Tattvarthanirupana, (n) Guruparva-krama-nirupana.

,T(h/e /svara-pratyabhijna has a commentary by AbhinavaauDta f iStS in tW0 forms- one S o rte r (laghvi) and the other longer (brhati). The latter is supposed to be L i n ™ gloss by Utpala himself, which is now lost. . ...,The f° urth Adhikara is the epitome of the three precedino Adhtkaras. Its contents are as follows: Mahesvara alone is the soul o aK ta n g s . Abhinavagupta makes it clear that He is of the nature and^nSt0USr? h S W ° h ha® n° difference different places, times r Y 6' ! qUeSti° n may be P°sed—well, if Mahesvara alone made? Thp the bondage for releasing which this effort is Z f IS that’ ,hrou9h the of ego, people think 'I so and so . Again, the question may b e asked—whose bondaqe is it, who exists other than Isvara. The reply is the real nature of

oneself being unknown, one is called a purusa. Purusa creates joy and sorrow. Isvara is Pati and men are Pasus. By practice in the prescribed manner pasus are freed—freed from animality and god lessness is seen. When one’s identity with God is realised one be comes jivanmukta. A liberated person feels that he is one with all things, whereas the fettered one fells otherwise. Paramasiva is be yond proof, because all the Tattvas are merged as Cit (conscious ness) in Him. One who realises Atman as Isvara and jhana and kriya as nothing beyond Him, knows what he desires and acts with this very body, he becomes Jivanmukta After death the becomes Paramesvara Himself. In conclusion, the author says that he has revealed the easy (Sughata) path declared by the Gurus in the Siva-drsti, Abhinava makes it clear that the path is stated to be easy because it is devoid of the path involved in external and internal rites and practices like Pranayama. One, following it, realises that Atman makes the world and absorbed in Sivahood attains Siddhi. Abhinava raises the question— if Atman exists, then there is no difference between its recognition and non-recognition. When there is sprout, the seed does not re main unrecognised. When there is sprout, the seed does not remain unrecognised. The reply is-there are two things, one external like the sprouts, and the other internal like love. The former does not necessitate recognition, but the latter does. In the realisation that *1 am Mahesvara’ recognition is a must. The necessity of recognition is illustrated by a very convincing analogy. The husband may be present near the wife, but so long as she does not recognise him she does not get joy. Similarly though Visvesvara is in one’s Atman, His presence is unknown; as such there is no effect on the person concerned. So pratyabhijna is necessary. The author concludes the work by saying that it is written by him for the people who can attain Siddhi without effort. Abhinava states that it is accessible to all irrespective of caste, etc.

SIVA—SUTRA As stated before, the Siva-sutras are traditionally believed to have been revealed to Vasugupta. It contains three sections

a

(prakasas), and a total of 79 Sutras. Bhaskararaya refers to thP

Pradyumobhatta, son of his maternal uncle. Pradyumna taunhi the

Kara says that, having obtained the samp fmm posed the Sutravartika at the request of his pupils Bhaskara in T e colophon to his Vartika, mentions Bhatta Divakara as his father h„ „ I he Siva' sf as were commented upon, besides Bhaskara

Ksemaraja’s Vrtti is a running commentary. The contents of Siva-sutras are briefly as follows. stales^ S

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s

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with Siva, the universal soul. Samadhi-sukha (the job of concentra tion and meditation) is Lokananda. The Vartika identifies loka with the Eternal One, the soul of all; it is He who is joy. The attainment of the state of Cakresa takes place from the rise of pure knowledge which consists in the ralisation ‘I am all' (Sarvahambodha}, i.e., the identification of one’s ownself with everything. The state of Cakresa has been explained in two ways. It may mean the eight well-known Siddhiscalled Anima, Laghima, etc. Or, Cakra is Samvit (conscious ness); so the state of Cakresa means the possession of excellent knowledge well-known inYoga-sastra. Pure consciousness in Atman for the realisation of which mantra is necessary. Those, who are very powerful spiritually, can have the above realisation without Mantra But, those, who are less powerful require Mantra, Mantra is identified with Citta (mind) which, the Vartika, says, is Siva who is devoid of attrubutes, is omniscient and beyond the limitations of space and time. For success in mantra effort is necessary. The Vartika explains that mantra is the innate nature of the power of Cit. By incessant meditation on it Yogins attain success. Mantra-rahasya consists in the body in the form of Vidya. When the mind, turned away from the objects of senses, is fixed, in Cit, nescience (avidya) disappears. When true knowledge of the non-dual Supreme dawns, the state of Siva, called Khecari, arises. Khecari is derived thus. Kha is the sky in the shape of C it That which moves about there is called Khecari. As it leads to the attainment of the state of the one who is medicated upon, it is called the state of Siva (Sivavastha). Thus, Mudra(Khecari) and Mantra, as means to the goal have been stated. But, how to get the power arising from these? The answer in Guru who represents the Sakti of Sambhu. He explains the truth, and shows the way. Guru, leads one to the knowledge about the Kriyasakti (power of doing) of the Lord. The fire of knowl edge being burnt, the gross body, which is subject to the fruits of action, yields place to the divine body. The sustenance {anna) of this divine body is jnana that is true knowledge. Here Ksemaraja differs. He takes the body to mean the gross and subtle forms of it. Such body is offered to the fire of Cit. He takes Jnana in the sense of false knowledge that causes bondage. It is called anna as it is eaten up by Yogins. The jnana leads to the destruction of false knowl

edge, and one perceives the illusory nature of things arising therefrom. Atmas has been identified with Citta which is enveloped by Jnana, i.e., perception of passion, etc., connected with the objects of senses. Maya (illusion) is want of discrimination with regard to the Tattvas. The idea is that attachment to the objects of senses is the obstacle on the way to the goal. True knowledge comes from the conquest of delusion (moha) The Yogin must be ever awake spihtualfy; this leads to jivanm ukti' Atman is called a dancer as it throbs according to different conditions. Of this dancer the stage is the inner soul. It may be seen that Atman and the Antaratman (inner soul) are different from each other. The Vartika makes it clear that, when there is outward (tehirunmesa), Atman is called a dancer. When there is inward wink (antarunmesat that very Atman is called Antaratman (inner soul). The senses are the spectators. The aspirant should contemplate the Bija or germ in the shape il Cit-Atman which is Supreme Power, the cause of all. A Yogin, being asanastha, easily sinks into the inner lake. Here asana ap pears to mean the greatest power derived from Sakti by which he gives up ail kinds of dhyana, dbarana and other activities, and, be ing turned inward, contemplates the Supreme Being alone The lake is the realisation of the Highest. The destruction of false knowledge by means of true knowl edge leads to the cessation of rebirth; this is jivanmukti. The text is Vidya-wnase Janma- Vinasah. Vidya taken by the Vartika in the sense of asuddha vidya {false knowledge). But, Ksemaraja takes it to mean correct knowledge. He interprets the sutra thus— Vidyaya avinase i.e., there being no destruction of true knowledge. By janma he means the senses which are the cause of action accompanied by igno rance and are full of misery. One, who has acquired the correct knowledge, becomes like Siva in life, and Siva Himself after death. The function of the body is the great festival (mahavrata) of a powerful person; this is Pasupata-vrata. The speech of one, who observes this vow, is japa. By this i/rata and japa the knowledge of Atman dawns on the pasus (people tied by the bonds of delusion, etc.); this dawning of knowledge is dana which ieads to the wearing

out of the pasas or bonds. Then they become fit for Diksa which consists in dana (gift of mantra) and ksapana (wearing out of pasas.) A Kevalin is free from pleasure and pain, i.e., no thought of these enters into him. Moha is stated to arise from Abhilasa (desire). When Moha disappears, a person is freed from the fruit of action. A person, who is not liberated, is enveloped by a cloak (Kancuka) in the form of five gross elements. By the means, stated earlier, one becomes like Siva in this life, and one with Siva after death. The entire world is the manifestation of the iccha (desire) of the Lord. When a person, according to the instructions prescribed earlier, gets rid of the impurities, and again realises the Atman, he is reunited with the Lord. When he realises his identity with the Su preme Being, he becomes Siva, full of joy.

SPANDA-KARIKA We have referred to it earlier. It consists of 52 Karikas, divided into three Nisyandas or sections called respectively Svarupa-spanda, Sahajavidyodaya and Bibhuti-spanda. It has a Vrtti or commentary by Kallata. The contents of the Karikas are briefly as follows. Siva, possessed of Sakti, creates the world by his unmesa (opening of eyes) and dissolves it by nimesa {closing of eyes). The question is— how is the Sivahood of a man, who is subject to re birth, declared? The answer is this.There is no obstruction to one in whom all this phenomenal world resides and from whom all this phenomenal world resides and from whom all this enanates. The idea is that as he is not enveloped {by delusion, etc.), there can be Sivahood even in the state of one who is subject to rebirth. His Sivahood is not covered in any condition of jagrat, svapna, susupti. He is beyond happiness, sorrow and delusion. He is neither grahya (that which can be taken) nor grahaka (one who takes.) When one's ego disappears, one attains the Supreme state. In such a condition, one becomes the knower and the doer; then one can do or know everything that is desired.

There are two avasthas, one Karya, the other Kartrtva The former is destructible, the latter imperishable. It is only the effort for Karya that is effaced. One, who is unwise, thinks himself to be effaced when that effort is effaced. In reality, one’s own nature is not subject to destruction. The bhava, that is turned inward and is omniscient, is never effaced. That bhava as Cit remains. That Cit is felt by one who is well awake or fully possessed of knowledge Saprabuddba in all the conditions of Jagrat, Svapna and Susupti. Possessed of Supreme Sakti in the forms of Jnana (knowl edge) and jneya (object of knowledge,) the Lord shines in the condi tions of Jagrat and svapna In Susupti and Turya conditions He is perceived only as C it ' The Gunas, Sattva, Rajas, and Tamas do not envelop the in herent nature of the Yogin, These Gunas. obstructing the percep tion of the existence of 'Cit, cause the people of little enlightenment to fall into the fierce path of rebirth which is difficult to cross; be cause such people find Atman possessed of these qualities and not as Suddha (pura) and Buddha (enlightened). One, who always makes effort for the manifestation of the real nature of Spanda-tattva, even in the Jagrat state attains one's own nature caiied turya-bhoga. When a person becomes very angry, delighted or bewildered or when he runs, the rise of spanda is to be understood and should be learnt from the Guru. A man who, having left all other duties, is absorbed in spanda-tattva, realises the highest truth. In such a Yogin the moon (manas} and the sun (spana), having left the body, a replica of the universe, set in Susumna Nadi. Then, in that vast sky, devoid of the moon and the sun, a man, full of delusion by svapna, etc., remain confined in a state of sleep. When awakened he remains uncovered (by ignorance etc,). The mantras, which are powerful, having resorted to that power of Sakti, proceed in respective duties. With duties ceased, people,who are calm and free from the taints of Maya, are merged in that sky along with the devotees’ mind. So, as they are joined with Siva, they are said to be possessed of the characteristics of Siva. With that Atman, which is all-encompassing, there is no condition in the thoughts of word and sense that does not suggest Sivahood. So, the bhokta (enjoyer) himself is present everywhere as

bhogya (object of enjoyment). One, whose mind is of this nature that it feels that all the world is pervaded by me and looks at every thing as sport, becomes jivannukta. A devotee, by means of mantras, becomes one with the deity of the mantra. This realisation of one’s own nature without the cover of false knowledge is the acquisition of ambrosia by a devotee. This, indeed, is the initiation to Nirvana that leads to the revelation of the true nature of Paramasiva. A yogin, in the condition of jagrat, finds, among various things, the very thing desired by him. In svapna also he sees the desired things. The fact that in svapna the heart is clearly manifested shows the independence of it; this is the penetration of the evil. Laying stress on effort the author gives an analogy. Even when the mind is intent, a distant thing is hazy. Due to effort it appears clearly. So also what really exists can be soon realised by resorting to Sakti, Another analogy is this. Atman per vades the body, a person can at once (eel the bite even of a small louse. So. one, who realises Atamn, acquires omniscience every where. GlanHdebility or decay) wears out the body. It arises from ajnana which is avoided by the knowledge of Atman. From Atman arises Bindu, Nada, Rupa (capacity for seeing in darkness), Rasa (taste of nectar in the mouth). These Siddhis, which are obstacles, appear to men very soon. It is the Yogins who have realised the identity of ali worldly objects with the Supreme Soul that can themselves know the real truth. One should be ever awake, comprehend by knowledge what is to be known and fix everything on one, i.e., the knowledge of the real truth. By so doing one is not tormented by Katas, etc., to be described hereafter. One who, being an object of enjoyment to forces like Brahmi arising from the mass of words, is led astray by katas in the shape of the letters beginning with katas in the shape of the letters begin ning with ka' such a person is called pasu.

In him the nectar of the Supreme is absent due to the rise of memory at the sight of the objects of senses. Thus, he losses inde pendence and the capacity for going everywhere. The Sakti Brahmi; etc., are always ready to veil nature. Without word no knowledge arises. That kriyatm aka (active) Sakti of Siva, when not known,causes bondage in a Pasu; when known, it leads a person to Siddhi. By the perception of the subtle elements of Sabda, etc., tied by Puryastaka (Suksmadeha) due to the influence of manas. ahamkara and buddhi, the feeling of joy and sorrow arises. One, who is dependent on others, feels pleasure and pain. Due to the condition of the subtle body he becomes subject to rebirth. When a person fixes his mind on one, i.e., the gross or the subtle and effects destruction and rise of the aforesaid memory of subtle elements, etc., he becomes (bhokta) ; thus he becomes Cakresvara, i.e., the Lord of Matrs.

AHIRBUDHNYA-SAMHITA It is a Kashmirian work in sixty chapters, which is supposed to have originated sometime after the fourth century A.D. Certain clues about its provenance are available. In the first place, Utpala Vaisnava of Kashmir appears to quote one stanza of this Samhita (XV 7 lb) in his Spandapradipika (ed„ p.41} with slight variations. Two passaqes of the Ahirbudhnya (XXVI.75 and XLV.53.) recommend or mention respectively the wearing, as an amulet, of a certain yantra (dia gram) drawn on a sheet of bhurja-patra (birch-bark) which was a well-known writing material in ancient Kashmir. In XXXIX.23, there is a reference to the sun shining after being freed from the obstruc tion by hima (snow,) a common, phenomenon in Kashmir. The story of prince Muktapida, occurring in the forty-eighth chapter of the Ahirbudhnya, appears to occur only in the Kashmirian Rajatarangini (IV.42) and nowhere else. All this tends to point to Kashmir as the place of origin of this Samhita. The above clues are, of course, tentative, and do not warrant to definite conclusion. According to F.O, Schrader, (Intro, to Pancaratra etc., p III) the Ahirbudhnya belongs to the class of Samhitas, the lower termi-

n u s o f the dates of which have been fixed in the eighth century A. D. (Ibid, pp.21-22).The upperterminus is supposed, on some grounds, to be 300 A.D. (Schrader, op, cit. P. 114).

It is in the form of a dialouge between Ahirbudhnya,3 i.e., Siva and Narada The Major portion deals with occultism4. A small por tion is philosophical. Some chapters deal with creation, and some with rules tor castes and asramas. it is mainly a work of the Pancaratra cult lull of mantras, and is slated (59 70). to follow Smakhya, Yoga etc. According to this work, mantras are threefold, Sthuia, (gross,) Suksma (Subtle) and Para (highest). These three kinds of mantras about the Tara or Taraka mantra, i.e, Om. A few important matters, dealt with in the Ahirbudhnya, are as follows: As regards Sakti, the work states that it is, at the same time, inseparable with and different form God. The one cannot exist with out the other. Power is twofold, vi2., power as activity and power which deter mines being as existence or King (Wiuf^saWfl.The bhuta-sakti may be considered as a moving idea (samkalpamyi murti), As regards the relation between God and jivas, it seems that, according to this work, the latter are supposed to return to God at the time of dissolution and remain in a potential form in Him. and become separate at the time of the creation. The emancipated jiva, however, enters into Him never to be separated. Even then it does not become identified with Him, but remains in his abode, it should be noted that, instead of the traditional ten Avataras, this work enumerates (v. 50-57) thirty-nine Avataras of Vasudeva.5 The work lays down the origin and development of the Vyuha repre sentatives,1Sankarsana and the like, from Vasudeva. M ukti is stated as the attainment of divinity. The means of attaining it is virtuous action without selfish motives. Like Tantras in general, this work, too, believes in the esoteric nature of mantras. These are the energy of Visnu as pure con sciousness.

Nada, Bindu, Kaia, etc., are described. The evolution of the vowels and consonants has been dealt with. In the manner of other Tantras. this work also describes the nervous system . Coming to the objects and means of knowledge, the work speaks of Prama as definite knowledge of object as it really exists. The means by which this knowledge is obtained is pramana. To be identified with God is supremely blessed (hita) Dharma and Jnana are the ways leading to it. This knowledge is twofold direct intuition (Saksatkara) and indirect or inferential (paroksa) Dharma again is of two kinds, viz., one that leads directly and the other indirectly to the worship of God. This work gives (Chap. 39} a procedure of Mahabhiseka as a remedy against all diseases, as a means of destroying enemies and attaining all desired objects. It mey be pointed out that this work states (xii. 20-29} the sixtv topics of Samkhya. These, however, differ from those mentioned in the Raja-vartika quoted by Vacaspati. From Chapter xii 18-29 it appears that the doctrines of Kapila’s Samkhy-tantra were divided into two Mandates called prakrta and vikrta and that the two con tained 32 and 28 topics respectively. This work states {xii. 32-33) that Hiranyagarbha formulated oYoga-samhitas, one called Nirodhayoga and the other Karmayoga. The highlights of the contents of the Ahirbudhnya are qiven below. Speaking in a general way, we may state that half of the Samhita deals with ocultism, theoretical and practical, one-fourth with philosophy and one-fourth with other subjects. Chapter 1 Dialogue between Bharadvaja and Durvasas; the former’s enquiry about the mysterious Sudarsana-cakra of Visnu; Durvasas reveals that the solution of the problem was ob tained by Narada from Siva in the form of Ahirbudhnya Durvasas’ willingness to impart the dialogue between Narda and Ahibudhnya, in the form of Ahirbudhnya-samhita, in an abridged form (60 chapters), the original having been in 240 chapters.

2. Explanation of the word sudarsana (Vv. 7— ); it de notes Visnu’s will to be (syam itisamkalpah). darsana means preksana (perceptive thought), su (well, per fectly) conveying the idea of its being unobstructed by time and space. Power of Sudarsana. Explanation of he concept of Highest Brah man, definitionof the six gunas of God. 3. I dentification of Sudarsana with the Kriyasakti (active side, force -aspect of Lord) as distinguished from H\sBhutiSakti (formal side, matter aspect). Meaning of Sakti which is the subtle condition (Suksmavastha ) of any existence (bhava) recognisable by its effects only. Each manifesta tion of life (bhava) has a Sakti, but there is the omnipresent Sakti of God. Lakshmi is Lord's ‘vibration in the form of the world' connected with Him as moonlight with the moon, some times with the sum; different from Him only as an attribute (dharma) is from its possessor (dharmin) or existence (bhava) from one who exists (bhavat). Many names of Laksmi men tioned and explained. Sudarsana stated to be will (iccha) m the form of wisdom (preksa resulting in action (Kriya). 4. Bhuti-sakti(material cause) as cause of creation. Praiaya described at length. Unity of Narayana and His Sakti. 5-7

Account of creation

8-12 Various forms of Sudarsana’s activity, viz. (i)

as adhara (base or support of the world during crea tion and dissolution (chapters Vill-IX).

(II) as pramana, regulating principle during continuance of life (sthiti) in which it appears as the regulator of things (artfia) in chapters X, and of sound (sabda) as in chapter XI and XII. Diversity of Philosophic views (chap. VIII). Different opinions about creation: (a) Supposed by different persons to be effected by three, four, five, six, seven, eight, nine, ten or eleven ele ments. (b) Different people trace it back to an egg, a louts, fire, ‘another body’, vidya (true knowledge), Sunya (Void).

9.

Description of Mahabibhutbcakra (Creation, Continuance, Withdrawal).

10-12 Description of Sthiti-cakra, Artha-adhvan and Sabdaadhvan. Pramana defined. 11.

Necessity of Avataras,

12.8Description of five recognised philosophical systems,7 Trayi, Samkhya, Yoga, Pasupata and the Sattvata or Pancaratra. This chapter has a special importance as it names the Samkhya, described in it. as Sastiantra (System of 60 topics) which is the name of the oldest extant Samkhya treatise, viz,, the Samkhykarika, This chapter enumerates the sixty topics8 but does not ex plain them. Two kinds of yoga stated, viz., Yoga of Suppression (Nirodhayoga) and Yoga of Action (Karma-yoga), Pasupata system, described in it, is not identical with Pasupata usually referred to by philosophical authors, but with Agamic Saivism on which the later Saivite systems of both the north and south of India are based. There, however, appears, to be a vague hint (xiii. 14) at the less philosophical sects like Kapalikas, etc. Sattvata system stated to embrace 10 topics, viz., Bhagavat, Karman, Vidya, Kala, Kartavya, Vaisesika-kriya, Samyama, Cinta, Marga, Moksa. About the hetorodox systems (Buddhism, Jainism, etc.) xii. 51 characterises them as Sastrabhasa (pseudo-Sastras) designed by Gods or Brahmarsis for confusing the wicked. Several synonyms of Sudarsana are given; of these, Prana and Maya are noteworthy. 12/53 mentions some names (e.g. Umnmesa, Udyama) of of Sudarsana. 13.

Statement of the objects of life; summum bonum is attainment of one's real nature, that is, the state of God (bhagavatta. bhagavanmayata v.11).Two ways leading to the highest goal —jnana and dharma, the latter lead ing to the former. Two kinds of true knowledge—

saksatkaramaya(direct) and parotea (indirect), the lat ter being the cause of the former. Dharma also two fold— Vyavadhanavat(mediate worship) and Saksadaradhana (immediate worship) of Him whose manifesta tions (vibhuti) are all the gods. Vedie and Pasupata worship is of the first kind, Pancaratra worship is of the second type.Two mundane objects— artha and kama. These and dharma are dependent on one another in the sense that each may be the means to attain one or both the other two; dharma is the unfailing unstrument, not the other two. Moksa is not a means (sadhana) but an end in itself (sadhya.) 14.

Bondage and liberation discussed.

15.

Discussion of the question as to who is tit for the ob jects of life {purs arthas). More or less conventional treat ment of castes and the periods of life.

16.19

Description of Mantramayi, kriyasakti. In Chap. 17,it is related how each letter of the alphabet has three Vaisnava forms, one Raudra form and one Sakta form.

20.

Description of diksa.

21-27

Description of magical diagrams, called raksa or yantra, their merits and meditating upon Yantra-devatas. Mystic letters piay an important part in the chapter.

2S-29

Deal with worship.

30-32

Outline of Yoga theory and practice.

33.

See infra.

34.

Spells enabling one to use 62 pravartaka-astras.

35.

Discussion whether or not arstras have a materia! form.

36.

Mode of worshipping Sudarsana-yantra.

37.

Detailed description of the image of the sixteen armed Sudarsanas by the King in times of danger, e.g., at tack by the enemy— First part.

38.

Origin and cure of diseases; cures are magical rites,

practically no medicine prescribed. 39.

Description of Mahabhiseka which leads to the acquisi tion of all desired objects, cure of all maladies and de struction of all enemies.

40.

The story of the first intervention of the Lord to fight evil.

41.

Origin, Presiding Deity,etc. of anga-mantrasdescribed in Chap. 19. Means of a king’s knowing about the di vine weapons and black magic (abhicara) used against him and mode of counteracting them.

42-43

Power of Sudarsana-man tra.

44

See infra.

45.

Definition of ideal Purohita, Sudarsana-homa, corona tion.

46,

Description of Mahasanti-karman which can avert all evils, and secure welfare in this world and the next. Names of earlier kings who performed it.

Chapters 33,42,45, 48, 49, 50— ancient stories intended to illustrate the effect of divine weapons and of certain amulets or talismans. 59.

Explanation of Vaisnavite mantras (gross subtle and the highest). 59, 2.39-explanation of the first five stan zas of the Purvsa-sukta. A resume of the contents of this Samhita.

60.

Resume of contents of this Samhita which is charac terised as containing the statute (vidhi) of SmakhyaYoga in its totality, as being the essence to Tantras (tantra-sara) and as being meant for the members of the three higher castes.

There is a supplement which enumerates 560 names of Sudarsana arranged in groups according to the consonant of the alphabet with which they begin.

MALINIVIJAYOTTARA TANTRA This Tantra is the form of the dialogue between Devi and Paramesa, the sacred teachings having being communicated to the

sages by Kumara or Kartikeya. From the introductory portion of the work it appears that a work, Siddhayogisvari Tantra, comprised nine crore verses which interpreted the Saivite teachings according to Bheda, Bhedabheda and Abheda. Its huge bulk made it necessary to abridge it in three crore verses, the principal topic of discussion having been the path of yoga. This abridgement was entitled Matinivijaya. It was further shortened into 12,000 verses. The present work is regarded as the shortest form of this work. From the verse i-13 it seems that the earlier part of the S iddhayogisvarim ata was probably the Siddhantamata., The Malinivijayottara, belonging to the Agama class of works, is supposed to be of define authorship and is of unknown data. Jayaratha. in his commentary on the Tantraloka (Vol. 1, p. 35 of No.xxix of Kashmir Series of Texts, verse 17), observes that the Malinivijayottara is so called as, owing to the glory of Malini, it occu pies a prominent position among the schools of Saivite Tantras to all of which it is superior. Malini is also known by Mata. So, Malini is the generic tern for the series of letters of the alphabet. The usual order of Devanagari alphabet is called Parvamaiini, popularly known as Matrka or Siddha. When the vowels and conso nants are taken promiscuously, the alphabet is called Uttaramalini, chiefly standing for the order in which Na occupies the first place and Pha last. The Malinivijayottara, as M. Kaul remarks, has re served for itself the various modes of application of the Uttaramalini. for the mystic practices as Svacchanda Tantra does of the Parvamaiini, Abhinavagupta has explained the first verse of the Maiinivijayottara Tantra in his Malinivijaya-vartika as thoroughly as possible. The Vartika, as the very title suggests, is limited in scope. So, the points of Malini, which could not be taken up in the Vartika, have been discussed in Abhinava's Tantraloka. The Tantraloka is avow edly a detailed exposition of the above Tantra. To quote M. Kauls

observations, "Abhinava says in the Tantraloka that the Malinivijaya is the essence of the Trika system which again represents the pith and marrow of the different teachings of the Lord enunciated in the different schools of Tantra. The Malinivijayottara consists of 23 Chapters called Adhikaras. The number of verses in the Adhikaras in order are 50 60 68 41,35,29,36,135,82,37,47,42,61,43,47,68,39,81,101,62,36,34,43! The total number of verses is 1267. We give below a rapid survey of the contents. The objects of knowledge are divided into two classes, viz, (1) Acceptable— Siva, Sakti, Vidyesa, Mantra, Mantresvara, Jivas. (2) Avoidable— impurity, actions, Maya, the entire world as the creation of Maya, The secret of success in the spheres of both matter and soul lies in the righl discrimination between the acceptable and the avoid able. The Supreme Controller of the universe is omniscient, all-do ing, all-sustaining and infinite. As desire at the time of creation, He evolves out of His ownself the eightfold Vijrianakevalas. He ordains for them the functions of sustenance, destruction, preservation and benefaction. For their spheres of action, he reveals seven cores of mantras with their respective ambits. All these mantras are the liv ing psychical forces; they fulfil the wishes of the Sadhaka by con* ferring on him the fruits that he deserves. The Self manifests itself in a fourfold way: Siva, Mantramahesa, Mantresa and Mantra. Siva, is Lord Himself. Vijnanakala is then Mantra by one degree due to the defilement of mala, and karman. Mala is imperfect knowledge from which springs the world, Karman is action is general. Virtuous Karman leads to pleasure, and the reverse of it to pain. Sakala denotes the anus of jivas in general, their fields being constituted by the totality of categories from kala to earth. Rudras, numbering 118 and headed by Angusthamatra, are appointed as Mantresvaras is accordance with their merits. They

reward Brahman and others according as they deserve.The sages learn the sacred science of the knowable, both acceptable and avoid able, from Brahman, etc., and Manus do so from this sages. Of the seven crores of mantras, one-half has, according to the will of Siva, acquired immortality after favouring numbers of jivas. Each principle, from the earth to matter, can be viewed from fifteen distinct angles of vision due to the seven viewers considered to be either Sakti or Saktimanand to the principle itself. Those from Purusa to Kala can be viewed from thirteen standpoints due to the inapplicability of perceptibility to Sakata therein. Maya is looked at from eleven angles of vision due to the additional reduction of two standpoints up to the last principle of Siva which is without diver sity. The Guru ranking with Siva, is versed in all the above princi ples in their true perspective, reveals the potency of mantras. His mere touch frees the Sisya of all sins. He possesses the inspiration of the fivefold Rudra Sakti, viz. (i)

unflinching devotion to Rudra

(ii)

the success of the mantra which can lead to the immediate acquisition of the desired object,

(iii) control over all creatures, (iv) bringing all undertakings to completion, (v) poetic faculty. That inspiration of Rudrasaktis is Anava which can be ac quired by speech, conscious mental discipline, reflection, incanta tion and centres of the body, Sakta is that stage which can be attained by contemplation on the object of meditation along with speech. Sambhava is the name of that stage which is reached by deep and penetrating spiritual insight; in it, there is total absence of con centration on any particular object. The above kinds of inspiration can be interpreted in the light of

five states, viz., jagrat (waking), Svapna (dream), susupti(deep dreamless sleep), turya (the fourth state, i.e., mantramahesa and luryatita (beyond the fourth state) i.e., Sivasakti.9 The synonyms of these five states are respectively Pindastha=Sarvatobhadra, Padastha=Vyapti, Rupastha=Mahavyapti, Pracaya=Rupatita and Mahapracaya. The threefold manifestation of the transcendental Self is aver age self, energy and Siva. These constitute the triad of fundamen tals which form the main theme of the Trika philosophy. As M. Kaul observes, “it covers the entire field of Tattvas of Saivism, the Atman overlapping as many as those beginning with and ending with earth the Vijnanakala; Vidya or Sakti, those form Mantra to Mantresvara and the rest constituting the state of Siva. From the point of view of evolution, the Tattvas are divided into four heads, viz., (i) Earthly, (ii) Material, (iii) Mayic, (iv) Saktic. The first is pervaded by Dharika Kala. It has a single Tattva. one letter, one world, one mantra represented by the letter KSA and the sixteen worlds. The second is pervaded by Apyayani Kala. Twentythree principles from water upwards and twenty-three letters. TA and others, are assigned to it. Included in it are five words five words, five mantras and 56 worlds. ’ The third is pervaded by the Bodhini Kala in which are seven principles, 28 worlds, seven letters, two mantras. The last one is pervaded by Utpuyini in which are three princi ples, three latters, eighteen worlds, one word and one mantra. The above four classes are presided over respectively by Brahma, Visnu, Rudra and Isvara. We find a description of how the inherent Sakti of Lord, at the cosmic stage, evolves as cognition and activity when He has the urge of manifesting the phenomental world. Jrianasakti is the fac ulty that leads to determinate knowledge as 'this is so and not other wise . Kriyasakti is the faculty by which the resolve ‘let such and such a thing come to light’ is carried out in action. Sakti appears as Purvamalini representing the entire gamut of the -alphabet from A to KSA. Paramesvara spurs Aghora to action.

In accordance with the former's desire, the latter vitiates Maya from which proceed the different letters which, again, are the source of knowledge in general. Of the endless forms of Sakti, the chief are Apara or Ghoratari, Parapara or Ghora, and Para or Aghora. Apara, always surrounding the Rudra souls, drives jivas in their downward march by attaching them to the objects of sense. Parapara causes hindrance to the progress of jivas towards the goal of their life, and attaches them to the mixed fruit of pain and pleasure Para leads jiivas to the highest end of life, i.e., Sivahood. The Uttaramalini, in which also Sakti appears, has already been referred to. The three mantras, in respect of the above triad, are given in the phraseology of the different parts of the human organism. The assignment of the six systems of the path (adhvan) is essentialy the same in both the Purvamalini and the Uttaramalini. As mentioned above, the latter differs from the former in order of the letters of the alphabet. Verses IV. 19-27 state the application of the three mantras of Para, Apara and Parapara. The knowledge of the acceptable and the avoidable is a must for the attainment of Yoga which means the union of the individual soul and the universal. Like Jnana, Yoga leads to the goal o( life, stated before. Jnana is of three types according as it is derived from what is heard, what is contemplated and from the living realisation oMhe reality. The first is concerned with it as is delt with in the scriptures. The second requires a deeper study of those texts in their totality with the object of picking out the fundamentals. The third marks the final stage of the truth-seeker; it is possible on the previous stage being fixed. The Yogin has to pass through four stages on the path of Yoga, In accordance with the degree of divine inspiration, he is designated as Sam prapta, Ghatamana, Siddha and Siddhatam a. He is Samprapta who has received initiation through a successionof teach ers, and lives up to it. Ghatamana is one who repeatedly restrains

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be followed by the contemplation of Siva as seated on the sixfold seat of Ananta, Dharma, Jnana, Vairagya, Aisvarya and Karnika, as bearing a sward, a shield, fierce-looking, having massive jaws, and eye-brows knit together and surrounded by the eight deities (Matrkas). Then he should commence the sacrifice with two vessels of gold, one big and the other small, and two canopies of white cloth over them, Indra and other deities are to be invoked to ward off evil influence. The smaller vessel is passed round, and its water allowed to trickle down. Then the Yajna-kunda is to be prepared. The tire, carried in a copper container or an earthen pot, should receive the several ceremonies of birth, etc. He should perform homa with mulamantra recited one hundred times and the ancillary mantras ten times. The homa being over, he should go to sleep. The disciple has to observe the following vows: 1. He would always offer worship to his deity, fire, preceptor and to the goddess. 2. He would not eat anything without offering it to them. 3. He would not use the property dedicated to the deity, guru and Candi. 4. He would not be idle, and must avoid useless pursuits. 5. He would be firm in the practice of Yoga or in the recitation of mantra. When the preceptor is convinced of the sincerity and fitness of the person seeking initiation, he {the preceptor) should get the mystic diagram drawn on a carefully selected piece of ground n accordance with the rules laid down in the Malinivijayottara-tantra. In the centre of the diagram, he should worship Bhairava, and pray to Him that He may reside in his body so as to make him qualified for initiating the disciple. After this, he should feel that the six kinds of the Path are presided over by Bhairava, that the divine spirit has entered into his body and that the cloaks of mala, concealing his kinship with Siva, have been shed, thus laying his body completely bare to him. At this stage, he should consider himself indentified

with the disciple and with the path in which the disciple is to be initiated by the holy faith, ‘I alone am the Supreme Reality; this entire universe is in me; I am the prop and support of if all’. The unity of the Sisya, Guru and the world in one ultimate reaard tn mT3? ' S°.farabou{the external ^ P e c t of initiation. With gard to the internal aspect, the preceptor has to bring the Jiva of his disciple from outside into his own self. Then the preceptor has to r ann h ! ST

r ,' P0K Wer 5 him’ and m0ve rt uPward from Cakra ♦ real S Brahmarandhra. The disciple, thus united tinn nf ? 0CK W tbe Supreme Realit* witnesses the destruc tion of his bondage of Maya. Thencefonvard, the disciple is never subjected to rebiirth and never becomes a Pasu. If the initiated disciple feels a strong urge to acquire mystic perform'ancp1^ ^ 9U,dance fram his Preceptor regarding the DhvtPTnn. f S° mef enances ,eadin9 *0 that purpose. If the neo phyte longs for the attainment of the state of Acarya, he should receive initiation of a higher order. The disciple hasTo believe s^lv cere y that his body has been burnt by the glowing fire of enerqy thaf h h°m/ 00t t0 head throu9h the medium of Mahamudra. After at, he has to regard himself as having an ethereal form purged of the impurities accompanying the principle of materiality. k HTh0 +rk C(-PtlOn’ Mthin the Person>of div'ne inspiration is beto□enf I? ° f ('} haPPiness' <"> awakening of the serpent-power. (nt) tremor in the body, (iv) sleep and (v) intoxication. The preceptor, who has acquired control over the principles constituting the world, must carefully ascertain the penchant of the

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P^ CeS’ ! Ui{ab'8 for Yogic Practices, are a cave or a cell w hout the dm and bustle of wordly life and having scenic beauty. Such a place must be free from all evil contaminations. One, aspir ing to be a Yogsn, must be self-controlled and experienced in pranayama. All sense-activities must be kept under control He must overcome sleep, anger and restlessness of mind; he must be abso lutely invulnerable to pain. If such a person continues to follow the

method, adopted for different dharanas, he will c$rtainy conquer the entire Cosmos.

MRGENDRA TANTRA The Mrgendra-tantra, available in print, contains two sections, called Vidyapada and Yogapada. The Tantra belongs to the Rudra class of Tantras. The system of philosophy, taught in it, conforms to the Pasupata system, tt is of a late date having been compiled at the instance of Hari Singh, King of Kashmir, and pubished in 1930. The Tantra has a commentary by Narayana Kantha, son of Vidyakantha and grandson of Sasikara Kantha and father of Rama Kantha. Narayana quotes from the Isvarasiddhi of Utpaladeva, a famous writer of the 9th century A.D.; this fixes the upper terminus of Narayana's date. The cognomen Kantha is typically Kashmirian. So, he appears to have belonged to Kashmir. THe Vidyapada is divided into thirteen patalas which describe the three fundamentals, viz., pasu, pasa and pasupati. These are the three main categories. This section deals also with the theology of the dualistic Saivas. The Yogapada deals with the eightfold path of concentrative practice which helps the acquisition of various pro phetic powers. The three fundamentals are described as follows: Siva is omniscient, the doer of all, and is free from the imper fection caused by defilements. He is always busy with the fivefold function, viz., evolution, sustenance, involution, potential preserva tion and assimilation. The five mantras, relating to the five names of Pati and operative respectivley in evolution, etc., form the promi nent parts of his body and the body as a whole. Isarta occupies the place of the head thus indicating supreme mastery over the whole of creation, Tatpurusa occupies the position of the face which is the symbol of the innermost essence of all organic and inorganic life. Aghora or Ghora consitutes the heart, and represents the vitalising principle of the Univrse.Vamadeva occupies the private parts of the body; this implies manifesting the world of creation. The body, as a whole, is represented by Sadyojata, and implies the power of creat ing manifold forms at will.

From the text we learn that the old Saivltes had to struqqle hard to rationalise the worship of the personified Lord Siva. Pasu (fettered being) is like the Lord devoid of his perfection in knowledge and action, and having the limitations bringing him down to the lowest position in life. He is pesistent in his desire to evolve. As a result, by gradual evolution through higher forms of life, his bonds of materialism become weak. At last, the individual soul rec ognises the radical opposition of matter, and casts off its domina tion never to come back to its fold again. The fetters {pasa) are fourfold-Pravrti, Isabala, Karma and Mayakarya, an innate defilement resulting from the good and bad actions, concrete or abstract. Maya means that into which the world dissolves, and remaiins potentially at the time of Dissolution, and out of which it develops at the time of creation. The fourth pasa is influence that Maya exer cises over the soul in fetters. The work isanabridgement of the Kamika Tantra. Indra is said to have received the doctrine of Kamikagama while wearing the armour of the shape of the shape of a lion (Mrgendra). This is why the Tantra is called Mrgendra. Reference to the frequent use of surgical instruments in op erations, as in pasu-taksana-prakarana {verse 18), has led some scholars to think that the work originated in the age of Susruta or later. The present form of the Susruta-samhita is generally placed in the seventh century A.D.; the Samhita is believed to have origi nated a few centuries before the Christian era, and appeared in the early centuries A.D.

NETRA TANTRA The editor, M.S. Kaul, staes that it appears to have been writ ten on the model of the Svacchanda-tantra which is, therefore, ear lier. The Netra is of the nature of a manual dealing with the mode of initiation to the worship of Siva in the name and form of Amrtesvara and Mrtyujinnatha. The Tantra is so called as the mantra, peculiarto the deity glorified in it, occupies as important a place among mantras as the eyes in the human body.

In a sort of prelude, the philosophy of the eyes of Siva, in His embodied form, is discussed. Bhairavi’s enquiry is as to how the

eyes of the Lord simultaneously perform the contradictory functions of protection and destruction and how the third eye, usually regarded as watery, could emit fire tht reduced Cupid to ashes. In response, Bhairava says’ : My real nature ... expresses itself in the trinue form of will, wisdom and work. It is only because of this triple manifestation of my real nature that the votaries adore me as the three-eyed. My eyes symbolise the three centres of the physical light commonly known as the sun, moon and fire. As the real nature alone central ises all powers, and as it only shines eternally through them, the apparent contradiction between protection and destruction loses it force, and, therefore, the same eye can favour or frown. The work, commented upon by Ksemaraja, consists of 22 Chapters [adhikaras) the contents of which are briefly as follwos: 1.

Exposition of the unity of real nature

2.

Mystic statement of Amrtesvara-mantra

3.

Method of offering sacrifices

4.

Initiation to the worship of the deity

5.

The anointing ceremony

6.

Gross from of divine meditation

7.

Its subtle form

8.

Its supreme form

9.

Some forms of the deity

Attendants of the deity 10, 11-12, Worship according to Uttaramnayaand Kulamnaya 13.

Openness of the worship to all human beings

14.

Supremacy of the mantra over other mantras

15.

Its protective efficacy

16.

Various objects attainable by the worlship of Amrtesvara

* amulets with different! ends 18,

Amrtesvari and mode of Her worship

19.

Purificatory rites for the obsessed

20.

Yoginis and their functions

21.

Nature and significance of mantras

22.

Glorification of Amrtesvara-mantra

RUDRAYAMALA sastra"^? (orJ amala) belongs to the Kashmirian Agamasastra. It (S in srxty-six chapters and over 6000 verses m S ? n S vaH n Rhmetre' I* 'S Supposed to have been narrated by Bhairava

vidS S stated, S S ' in in the the colophon, c T nh Dha^ P ^Rudrayamala. asca^nam ,K it is to be a*he part of the Highlights of its contents are as follows:

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to each. Verses 51-53 mention Kamarupa, Jalandhara, Purnagiri, Uddiyana and certain other places as Kalika-pithas. Though a Wra devotee is said, in some other Tantras, to be endowed with high moral and ethical qualities, yet the Rudrayamata (28.31 -36} provides that a Vira should worship the wife at another or his own wife burning with the fire of passion and gay with wine.

SVACCHANDA-TANTRA This work is of the Agama class. It belongs to the Trika sys tem of Kashmirian Saiva philosophy, It is one of the leading Tantras of Daksinacara, and one of the best mantrasastras. The very title of the work indicates its main attitude. Svacchanda' means Free wilt2. It refers to the free and pure CH. So, it is purely monistic. It radically differs from the Mrgendna and MafangaTantras of Daksinacara, which represent the dualistic school of philosophy. The topics of the different chapters indicate the contents. It is mainly ritualistic, and deals with the usual Tantric topics. It is a noticeable feature that it does not dwell upon the six cruel acts of Marana. etc. Its accent is on upasana (meditation) and kriya (ritual). From the introductory remarks we learn that it is an abridge ment of the original work comprising a hundred crore verses. The work is of unknown authorship and date. It has a commentary, called Uddyota, by Ksemaraja (11th. cent A.D.). From references, in this commentary, we learn that there were earlier commentaries including the Brhattika of which the au thor was Bhullaka Rajanaka, a typically Kashmirian name. Ksemaraja, who is mentioned in verse 5 of the introduction to his commentary, gives a monistic interpretaton which, as he him self states in the concluding verses, supersedes the dualistic inter pretation of earlier ommentators. From the concluding verses of the Vivrti on Stava-cintamani we learn that he lived at Vijayesvara {modern Bijbihar or Vyajibror.) a city about 30 miiles east of Srinagar in Kashmir. Ksemaraja was a pupil of Abhinavagupta who lived in the latter half of the 10th cen tury or early part of the 11th. Ksemaraja was the author of several

other works whose number is over a dozen. The Svacchanda-tantra contains 15 Chapters called c The contents are indicated below: m a le s . I-

Mantroddhara

II.

Arcadhikara

III.

Adhivasa

IV.

Diksabhiseka-prakasana

V.

Tattvadi-diksa-prakasana

VI.

Pancapranavadhikara

VII.

Abhyantarakaladhikara

VIII. Amsaka-nimaya-sambandha-sat-nirupana IX. Abhista-siddhi-sadhana X.

Bhuvanadi-diksa-nirupana

XI. XII.

Tattvadhava-srstyadj-nirupanatattvatattva-sthiti-nirupana Dharanadrkramena tattvanam saksatkara-nirupana-32

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Abhinava appears to have been Atrigupta who lived in Antarvedi at the time of king Yasovarman (C. 730-40 A.D.) of Kanauj. He mi grated to Kashmir at the time of king Lalitaditya (C. 725-61 A.D.) Abhinava's grandfather was Varahagupta, and father Narasimhagupta, alias Cukhala. His brother was manorathagupta and motherVimalakala. Abhinava flourished in the second half of the tenth century A.D. He names several teachers who are stated to have enlight ened him on various subjects. The names of his Gurus are given below with the subjects taught by them against their names: Vamanatha dualistic Tantra Bhutiraja — Brahmavidya Bhutiraja-tanaya — Dualistic-cum-monistic Saivism Laksmangagupta — Krama and Trika Darsanas. Laksmanagupta2— Pratyabhijna. Besides the above, he refers to other teachers also under whom he studied other subjects. Abhinava’s philosophico-Tantric works are the following: Bodhs-pancadasika, Isvara-pratyabhijria-vimarsini, Maiinivijayavartika, Paramartha-sara, Paratrimsika-vivrti, Tantrasara, Tantra-vatadhanika. Besides the above, Abhinava is known to have composed some hymns containing the esentials of Wrika philosophy, meant for popularising the main tenets of the system. The following hymns may be mentioned: Anuttarastika, Anubhavanivedana, Bhairava slava, Dehastha-devata-cakra-stotra, Krama-stotra, Mahopadesavimsati, Paramartha-dvadasika, Paramarthacarca.

TANTRALOKA It is a huge work in 37 Chapters, called Ahnikas. It has a commentary, called Tantralokaviveka, by Jayaratha who is described as Rajanaka Mahamahesvaracarya. He appears to have commented also upon Ruyyaka’s Alamkarasarvasva. From his commentaries we learn that his father was Srngaranatha whose other son,

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The names of the Chapters are as follows: Vijnanabhedaprakasana, Anupaya-prakasana, Sambhavopayaprakasana, Saktopaya-prakasana, Anavopaya-prakasana, kalatattva-prakasana, Cakro-daya-prakasana, Desadva-prakasana, Tattva-prakasana, Tattvabheda-prakasana, Kaladipradarsana, Adhvopayogaprakasana, Saktipata-pradarsana, Diksopakramaprakasana, Samaya-diksa— prakasana, Prameya-prakasana, Viksipta-diksa-prakasana, Samksipta-diksa-prakasana, Sadya* utkranti-prakasana,Tuladiksa-prakasana, Paroksa-diksaprakasana, Lingoddhara-prakasana, Abhiseka-prakasana, Antyesti-prakasana, Sraddha-prakasana, Sthandila-puja-prakasana, Lingarca-prakasana, Parva-pavitrakadi-prakasana, raksana, Mudraprakarana, Ekikaraprakasana, Unnamed (deals with the diversity of means of attaining paramesvara who is but one). Sastrasammelana, Ayatikramanirupana, Upadeyabhavadi-nirupana. In this work, Abhinav mainly follows the Malinivijayatantra. The historical importance of the work is that it gives some biograph ical and autobiographical information. it deals exhaustively with all mattes, ritualistic and philosoph ical, relating to Saivism. It is a systematic presentation of the Kula and Tantra sysems. Occasionally, it gives information about other systems, such as Krama etc. The names of the chapters indicate their contents. The highlights of the philosophical aspect of the work are as follows: The work reveals the profound influence of Tantra on Abhinava. But, it is clear that he has independent thinking and way of expres sion, He follows the authority of Saivagama though, in interpreta tion, he shows considerable originality.The approach of the author is non-dualistic. The author takes pains to establish that the sole reality is Cit. According to him, the cause of Samsara (rebirth) is non-knowledge, and knowledge is the sole cause of liberation. Non-knowledge is not want of knowledge which exists even in a clod of earth, but it has no rebirth. Non-knowledge is want of true or earth, but it has no rebirth. Non-knowledge is want of true or perfect knowledge. It grows from the reflection in the limited soul, blurred by the six kaficukas (cloaks

or covers), viz. Kala, Kata. Niyati, Bala, Raga, Avidya. True knowl edge is acquired by one whose animality has worn out, and who has attained the best consciousness. Diksa destroys non-knowledge, but salvation takes place af ter death. Liberation in life (jivanmukti) is also possible when non knowledge is dispelled by knowledge arising from the comprehension of the non-duality of the Supreme Being, and from listening to the Sastras. True knowledge is superior to Diksa. Non-knowledge is divided into two kinds, that pertaining to purusatman (paurusajnana) and that belonging to intellect (bauddha-jnana), the former growiing with the body and the latter due to ignorance of Sastra. Even when paurusajnana wears out, salvation is not possible so long as the other kind of ajnana is not removed. That is why, even after death, one who received Diksa is not liber ated due ;o the presence of bauddhajhana. Siva is stated to be self— existent and manifest requiring no proof. He is eternal, immanent, devoid of origin and end. He is de scribed as sixfold. He is Bhuvana (the receptacle of enjoyment) Vigraha (assuming forms like Rudra), Jyoti Bindu like the round portionof the Kadamba flower or the throbbing eye-ball), Kha(void, Sabda (sound), Mantra (omkara). Devotees get the results accord ing to the aspects mediated upon, for example, one who thinks of Bhuvana becomes Bhuvanes'sa. Liberation of the highest kind is acquired by the knowledge of the above six aspects. The question is, if Siva is immanent, then why should He be contemplated as having six aspects? The answer is that the six aspects are by way of illustration only. He is both immanent and transcenental. Again, it maybe asked, if Siva is immanent, then how can be at once immanent and transcendental? The reply is this. A pitcher, reflected in a mirror, has its own separate existence. Similarly, Siva pervades the world of moving and non-moving objects, yet has a separats entity. So, He is both Sarvakrti (immanent) and Nirakrti (transcendental). Siva has infiinite Saktis like Iccha (desire); still He is stated to have one Svatantrya-sakli. The reason is that this Svatantrya-sakti

is inseparable from Him; this single sakti appears differently ac cording to circumstances. It may be doubted— if God has svatantrya-sakti, then He is not one as the Sastra tries to establish non-dualism. The solution is that the condition (bhava) of a thing is its own Sakti in accordance with the difference of the result; thus, Saktiis not different from the thing itseit. So, Siva is One as the Sakti is identified with Saktimat (the possessor of Sakti). There may still be doubt—true, there is no difference between Sakti and Sktimat, But, the Saktis are mutually diffeent. So, diver sity arises. The dobt is resolved by saying that the same fire has different Saktis, e.g. burning, cooking etc. so Siva, having many Saktis is One; the diversity is only apparent, not real. Not only His Saktis. but also He Himself appears to be different according to bhavana (contemplation) and upadesa (instruction). The conclusion is that Sakti is the means (upaya) to the attain ment of the object (upeya), i.e., Saktimat. It may be objected that a thing is fully known in its entirety, not by its part, so, Siva cannot be known by Sakti. The reply is that a tree, which has rasa, rupa, etc, can be known by its rupa alonw. So also Siva can be known by Nada, Bindu, etc. Siva, possessed of cidananda (consciusness and joy), is the inspirer of the diversified world comprising thirty-six Tattvas. He can be realised by dhyana with a mind devoid of Siva. The significance of the term Bhairava is set forth as follows: He is so called as he maintains (bharanat) all, and makes sound (ravana). Again, he is called Bhairava as He does good to those who are bhiru (afraid); the cause of fear is samsara or rebirth. Or, Bhairava means One who resides in the heart of those who, having fear (bhi) of samsara, cries for help. Or, He is the cause of the rava or din of fear {bhi) of bhava or existence. Another significance is ingenious. That which impels the stars is Bhera or Kala (time). Its nature of momentariness, etc. is totally defeated by the class of beings, called Bheravas, i.e. the Yogins who, by their yoga, have devoured time. To them, He is manifest metaphysically; so He is Bhairava. He is so called as He is the Lord of those Bhairavas who

move about in the sky and earth etc. making a shouting sound (ravana) for causing alarm to the people of the Pasu type. The significance of the word Deva has been stated thus One who plays {divyati) is Deva; this play is the ecstasy at the univrse encompassing everything from Siva to the earth. In other words, His play is the desire to excel all. Various other meanings of the verb divyati have been suggested; e.g. vijigisate (wishs to conquer), vyavaharati (behaves, i.e. appears in an illusory from}, dyotayati (shining or indicating things), stuyale {is eulogised), /ana//(knows). Siva is called Pati as he protects (pati). He is Siva as he is full of what is good (sreyomaya); there is nothing evil in Him. His three Saktis, Para etc. shine in creation, preservation, destruction and the fourth state (turya). Hence these appear twelve fold. Samvit is the only reality; it has o division. Then, how is there the division into jada and ajadal The reply is that difference arises due to the degree of mala (impurity) that covers it. Jnana is stated as upeya (objective). Then, what is the upaya or means to it? Jnana, being upeya, it cannot be upaya. Nor is ajnana the upaya. The means is the subtle jnana as distinguished from Sakta jnana etc. But, how the same jnana can be at once upaya and upeya? It is confusing to think of jnana as upaya and upeya. In reality, siva is upeya. But, he is extremely manifest, and does not require upaya. One there should be icchasaktifwiil-force) to know Him. If jnana is upaya, then how anava jnana (knowledge of the subtle) is called kriyopaya? The reply is that yoga and kriya are not different. When the desires of the mind are at rest, that is kriya. That jnana itself if kriya can be illustrated as follows: When a man thinks (I shall get', then the motion enters into the limbs. Jnana, indeed, leads to salvation. It may be objected that, beyond the knowledge of the independent Atman, there is no salva tion; i.e. this knowledge itself is salvation. Then, how can knowl edge and salvation be stated as cause and effect? The answer is that the nature of Atman is Samvit or Caitanya, its proper knowl

edge is salvation. So, the statement of jnana and moksar as cause and effect, is not true; it is merely imaginary. The author refutes the Vaisesika view that Saktis reside in Siva in the same way as dharma resides in dharmt. His stand is that, if this position is accepted, then the statement that Siva is One becomes baseless. The author also rejects the view, expressed in dualistic Sastras, that the created beings are distinct from the Supreme Being. He holds that everything is Rudra-sakti. Some of the Saktis of Siva are infintie as they pervade everywhere. Others are limited as these are not present at all places. It is stated that vibodha or Samvid is both question and an* swer. It exists in both Guru and Siva; the difference in their body is unreal. The concluding portion of the chapter speaks of the good ef fect of studying the work, and sets forth the contents of it. Chapter ii, called Anupaya-prakasana, discusses whether Siva is realised by some means (upaya), The commentator makes the position clear. Siva does not become manifest by the means {upaya), but the menas appear through His grace. The author states that Samvid is the means of the outward manifestation of Kriya etc. Samvid is self-manifest. In the absence of it, the world would be jada without being manifest. It may be argued that, if external acts are not prescribed, then one may take to the knowledge of Guru etc. as the means. The author's reply is that all acts, external and internal, depend on Samvid so that these cannot be the means to it. Attention, concentration (avadhana) in this matter is of no avail; so, there cannot be any question of bhavana {meditation, contemplation) of which avadhana is the prereqisite.The author states that the attempts of those, who seek the Supreme by resorting to means {upaya), are futile. In describing the nature of the Supreme Being, it is stated that He neither exists, nor is it that He does not exist nor is He existentnon-existent. He occupies a position tht cannot independent inter nal and external means, supreme bliss, and secures the radiance of

consciusness (cid-vikasa) which supersedes everything. To such a person, there is neither happiness nor sorrow, no fear nor scare He S a s ? r ^ r ^ T fra'r T dhyam ’ n° PUh Gtc' He need observe any Sastnc direction. The commentator quotes the Gita (iii. 17) wherein it is stated that one, who takes delight in the self, is content with the

ROin . ° n^ ^ 0 f,PUre1C0nsd0USness' who visualises the Supreme Being with the knowledge that He is not attainable by upayas (menas) becomes like Him. The commkentator adds that such a person be comes like a lamp kindled from another lamp (dipaddipam ivoditam) he question may be asked—as everywhere Diksa is stated to be e means to the attainment of salvation, how is it that here the atiammentof emancipation is stated to result from mere sight withTmtl^ f h 7 repli6S that thiS knowlecf9e of the Supreme Truth IS the principal yaga (sacrifice) etc. so that external yaga is secondary. The commentator quotes a verse which says that for such a person, there is neither Mandala norKunda norN yasaetc “ - ba,h0 at WI,L Tûs- for him, there is no necessity of Diksa and the accessories of yaga etc. Abhinavagupta clearly states the comparative effectiveness of the various practices, and concludes that true knowledge is the highest of all; it makes one Mahasiddha and Yogisvara He savs (verses 42-43) that, in the list that follows, each succeeding item te superior to the preceding one: y Sthandila (place for sacrifice), Ture (a figure drawn or engraved Y nnT ( (knowtedcfe)

f

i pic,ure° rp a in ,e d ‘ “ I. « * > » ■ 'S medl1ated uP0f1)> P a ra n a (concentration) m 3ppearin9 in the mind lhrotJ9h yoga), Jnana

One, with pure consciousness (nirmata-samvid), can visual ise the Supreme Reality without any formal training. But, one whose nhnfCIJ T (n0SS 'S n0t pUre (anirrTjala*am vid}, requires the disci pline of listening to the precepts of the Guru, study of Sastras etc These remove from his mind the cloud of apprehension and the ruth shines in the clear mind as one touches the rays of the sun that conquers darkness.

The flashing of the great lustre of Siva in the mind has been said. Now is examined the independence of Siva. Himself shining, he makes everything shine. Beyond him, there is no universe. The Supreme Lord, being unobstructed in the sky of mind, shows crea tion and destruction. As in a clear mirror earth, water etc. are re flected, so ail the elements of the universe are reflected in cit. As the reflection pervades a crystal, which is clear on all sides, so, in cousciusness that is clear in all respects, Rupa etc. are reflected. Siva is inseparably connected with the Supreme Kaulika Sakti. Their combined form is called Samghatta which again is termed Anaendasaktifrom it the universe is created. This Sakti is variously called Kalakarsini, Matrsadbhava etc. Besides the above Cidananda-sakti, there is the Icchasakti which is superir to all other Saktis. This Sakti, being agitated, the Aghora Devis are born. Thus, Icchasakti is twofold, unagitated and agitated. Again, there is Jnanasaktiwhich is twofold according as what is to be known is more or less. Samvit or consciusness is both Ksobhaka (agiitator) and Ksobhana (agitation or that which causes agitation). That, with which iccha becoming one, becomes accomplisher of action, is called Ksobhadhara which the commentator explains as yoni. That, with which this oneness takes place, is the bhavas within the body or the letters beginning with Ka. The outward appearance of the universe, that is within, is called Bija or the chief cause. The Svaras (vowels) are also called Bija as they cause letters to appear. The udbhava (source) s called the desire of Bija to create; by this, the phenomenal world looks different from Cid-Atman.Jha\, by the unity with which the desire to create has fruition, is called ksobhadhara. From the Bija of the universe all the external world evolves. The supreme Spanda and joy become very wonderful due to the contact of iccha (desire) and unmesa flash). Jada (unconscious) is of the nature of limited manifestation.

Bodha (consciousness) is untainted. The Saktis of the great ocean of Bodha resort, like waves, to the Atman. The wonderfuiness of the Saktis, resorting to Atman, is the manifestation of Kriyasakti. Kriyasakti, the substratum of the sun and the moon, havmq arisen, the undivided manifestation is called Bindu. That, which is called Sabda (word) whose essential element is sound and which resides in all creatures, remains inactive beinq divided as low and high. The sun, moon and fire have no lustre of their own exceptinq the brilliance of Samvit. The piacing of one’s own Atman on the Atman is called Vaisarqiki S thiti which creates and destroys. Siva is present everywhere as the doer through fatherhood and motherhood. M alini is the name of the supreme Sakti which is beautiful on account of the contact of Bija and /on/and the resulting appearance of various forms. The Supreme Sam vit is one attracting Kala (Bhairava). By the seeming separation from the Saktimat it as sumes the state of a couple; Sakti and Saktimat are separately cajfeo. Through the seeming separation threefold sound, viz. Pasyanti Madhyama and Vaikhari arise. Each of these has three forms viz’ Sthuia. suksma, Para. ' He is Visvesvara, Lord of the world, in whose Samvit-Atman this phenomenal world is reflected. He is restrained by the acquisi tion of the desired object. For such a person mantra, mudra, kriya etc. are not necessary. He becomes Jivanmukta. Such a person feeis— all this has emanated from me, ail this is reflected in me all this is identical with me. He feefs that he is Siva Himself who burns this world unreal like a dream. It is also realised that from Bodha arises the world of diverse objects, in Bodha it rests and the world, being destroyed, Bodha alone remains. For such a man bath, vow, bodily purification, dharana, mantra, sacrifice etc. are not neces sary. The question is— if these are not necessary, then how can the Guru favour him? Such a person is favoured by the very sight and

spe ech of th e Guru.

If, however, people, devoted to Siva, lack the aforesaid capaci ty, then he should receive initiation etc. The Supreme Lord has no veil. But, a veil of Maya shrouds Him. Those, who are versed in the Veda, Samkhya, Purana, Pancaratra, Bauddha Sastra etc. are bound by the ties of Maya so that they do not get knowledge about Siva. One, who listens to ignorant people and fixes the mind on a bad preceptor, is bound by Maya. The instructoins of a good preceptor are necessary for real knowledge. By Suddhavidya (pure knowledge) one is sanctified with strength; then one reaches the good path being free from obstacles. O f the three sources of knowledge, viz. Guru, Sastra and one’s ow nself, each succeeding is superior to the preceding one. One, in

whome good reasoning spontaneously arises, acquires the righ to yogic knowledge etc. A Guru is Samsiddhika who is not trained by any other precep tor. Such a person gets Abhiseka by reflection, dlyana, japa, svapna and homa. By observing the prescribed rules in the worship of Candika for a month, one becomes Acarya. By a fortnight’s practice, one becomes Sadhaka, by a week’s observance one becomes Putraka and by four days’ observance one becomes Samayi. In such ob servance, Devi Herself initiates the devotee. One should serve the Guru in various ways. Then having re ceived Abhiseka, he becomes a Kalpita Acarya. When such an Acarya accidentally learns a superhuman Sastra without the help of Guru, he is called Kalpitakalpita. The acquisition of knowledge from a Samsiddhika is inferior. The Guru who, though Akalpita, gets re finement from somebody else, is Siva Himself.The knowledge, spon taneously acquired, becomes perfect by the study of Sastras and instructionof the Guru. The five accessories of Yoga, beginning with Yama, are not directly helpful in acquiring Samvit, because these are external. What is necessary for salvation is true knowledge. The questiioin may arise—are the three internal processes of dharana, dhyana and samadhi helpful? These are also not necessary for samvit. Then the question arises— if all these accessories of yama etc. ar useless,

S

s

S

S

S

k s s s s k c

The independence of Samvit Is called Supreme Goddess ^ 50 called as She creates the five (pa™ *. Ksepa

(outward manifestation of the self)

Jnana

M |ection of the identity of the manifested with tne self).

Samkhyana (constant pondering that it is this, not that) G a ti

( g e t t in g |,k e a r e f le c t io n a t ( h e r e g | n a t u r e jn ^

rorm of Samvid)

the end of reflect™, on the self, remaining only as sounding due to the obliteration of the knowl edge of identity with the self). She is also designated as Matrsadbhava, Vamesvari

flowp e

summer.

’

e Y' that can enjoy the fragrance, of the Ketaki

worship, as huge snow itself in high

Chapter V is called Anavopaya-prakasana.

Some persons independently acquire refinement. It has been in connexion with Sakto-paya. Others, however, require other means. The means are many.

s ta te d

Jiva is the Sakti of Siva Himsetf; it is present everywhere. Due to the flash of knowledge, Jiva is known y various names like Prana, Buddhi etc. . The material aspect of the Cit-body being suppressed, its real nature is felt, and il shines as the non-dual Samvit. In it, the yogin finds his own pure consciousness independently f Prana etc. as a person sees his reflection in a mirror as different from it. The threefold lustre (dhaman) of the great Saktimat, viz., mata (knower), mana (knowledge) and prameya {object of knowledge), should be contemplated as one. These three represent the Sakti of fire, sun and moon. These are known also as Para, Parapara and Apara. Each of these is threefold in accordance with creation, preservation and de struction. Their fourth form is above the limitation of creation etc. Thus, there are twelve forms. The yogin should contemplate the world as merged in Samvit from which creation proceeds. Siva is Saktimat, and the entire world is His Saktii. The great pervasion, in which there is no distinction of mata, mana and meya, is Cidananda which is free from material objects. Jagadananda arises when nothing excepting Samvit is perceived. One should mentally rest in it. The yogin having reached Trisulabhumii (located above Brabmarandhra), the meeting place of the three Nadis (Ida, Pingala, Susumna), should realise unity of the three Saktis of Iccha, Jnana, Kriya. He should gradually proceed through the suc cessive steps of bhrubindu nada, nadanta and reach Urdhvakundalini. There exist two Bindus of Siva, of the nature of will to create, which are beautiful by the essence of Spandana. There one’s mind should rest as in the belly of a fish. The will of the Supreme Lord to create is the Kaulika Sakti, Its agitation, rather the substratum of agitation, is the alphabet from KA to HA. The phenomenal world is the spreading out of that substra-

turn of agitation. Though the will of the Lord is inherent in the Lord yet the separation of it is the world. d’ Sh0Uid know the wor,d as identical with Cit One should *■
s

f f i S

S

^

»

S

s

=

Bondage consists in looking upon the body^fc ^ A t m t n ^

untes âxresa, i.e. he conquers the various Cakras

, f

A yo9 'n’ bY Poetising the Nada, arising in Srsti biia

the s u p r e r S f e n c e 0" 6’5 " " One’s own Atman is Siva.

iS the r6af S*™ *"-T h a t is

The Tantrasara\s an abridged version of the Tantraloka whose bulk and profundity naturally necessitated the composition of a com pendium. The Tantravatadhanika is a shorter epitome. The Paramartha-sara deals with the essential principles of the Trika system, and is an adaptation of the Adhara-karika of Sesanaga Muni. The Malini-vjaya-vartika is a commentary on some of the ob scure verses of the Malin ivijaya -tantra, also called Sripurva Sastra. The portion, discovered hitherto, reveals a trenchant criticism of some important standpoints of Nyaya philosophy. The Paratrimsika-vivriti (or, vivarana) is a commentary on the Paratrimsika the text of which constitues the concluding portion of the Rudrayamala-tantra, and gives a resume of the whole of it. The Bodhi-pancadasika iis designed to enable the less intelli gent of the author’s pupils to have an idea of the essentials of monistic Saivism. It consists of 16 verses of which fifteen deal with the sub ject-matter, and the sixteenth explains the purpose of such a com position. The Is vara -pra tyabhijna- vima rsini. briefly called Vimarsini or Laghu-vimarstrit, is a commentary on the Isvara-pratyabhijhasutra of Utpalacarya. Of the other philosophical works of Abhinava, some are avail able in manuscripts while others are known only from references in other works. Abhinava is credited with the authorship of sevral hymns which are more philosophical than devotional.These hymns, in lyrical forms, set forth the quintessence of the Trika philosophy, and serve as a medium of popularising the abstruse doctrines and dogmas of par ticular sects.The well-known hymns of this class, attributed to him, are: Krama-stotra, Bhainava-stava, Paramartha-carca, Mahopadesavimsati, Anuttarastika, Paramarthcdvadasika, Dehastha-devatacakra-stotra, Anubhava-nivedana,

a study of Abhinava's works enables us to trace the staaes of his spiritual attainment. He worked successively on the three sys^ h are known, in Saiva philosophical literature, as the Krama rtka (embracing Pratyabhijna as one branch), and Kuta. The kernel of Abhinava's philosophy is set forth in the followix9152) % - ^ / % m abhavan-nityai^ mula-karanam( Tantraloka, with inH h oUPrem8 principle- He is ever inseparably united with Sakti. Indeed, Siva is manifested through Sakti. Both are eter-

KRAMA

TANTRICISM1

No account of Tantra in Kashmir can be complete without an K

r a Z lX

„ Z T n T ',

l^

Ph. osoph, of Kashmir, it is also called

T ya ° rMahanha. Mahanaya. Mahasara. An-

naya, Devatanaya or Devinaya, Kalinaya.

'n Kashmir-the krama system spread far and wide here s evidence of its travel as far as Coladesa (modem Kamaak) in the south. That this system was not confined to the limits of Kashmir is proved by its association with some Pitha-sthanas e q Oddiyana, Puma Pitha, etc. 9' mwth dat® and mode of ori9'n of ^ is system are shrouded in J n d n t m!,S CISm' W,th Jayaratha (a 13lh cent., beginning) we s and on terra firma about the early history of KramaTantricism In r t hC° mmentary (m ’ p' p- 192' 93> on Abhinavagupta's Tantraloka, he gives an account of the early history of the system. The Krama system is believed by some to datp hanu- tn thn

r ■or,hebe9inningofthe^ ^ 2

l nd l,lf ke 18fh centLJrV varying degress of popularity and ^ nfnth; r ° d fr0m the 9th cen1ury to the 12th saw the hey day of this system. Afte that the decline started, and the process of the T ner e: arreSt6d' iayaratha ample t « t i “ no“ o r ib , S h " system.The Mahanaya-prakasa,a\tr buted by some to srvananda II, refers {8/180, 186. 187) to the I S I a ( 1575-1625 A.D.),r author : am° i,S W owere ,hemsel'' « bmkantha of angMahanaya-prakasa, refers

to the fast fading of the system and the loss of its grip over the people. The original Krama literature can be divided into two broad classes viz. revealed and non-revealed.Tothe former class belong some anonymous works and the Krama Agamas.The latter includes the non-Agamic works. The krama Agamas are Pancasatika or Devipahcasatika, Sardhasatika, Krama-rahasya, Krama-sadbhava, Kalika-krama, Krama-siddhi. The non-Agamic works are Krama-sutra, Siddhasutra, Mahanaya-paddhati, Kramadaya, Amavasya-tnmsika, Rajika. We know of at least forty-five notable personalities, including females, who contributed to the Krama system of philosophy by writing works, composing hymns or imparting lessons on Krama. The prominent among them are mentioned below chronologically along with the titles of their works, if any. Vatulanatha-sutra Vatulanatha (c. 675-725)1 (Historical personality doubtful) Niskriyanandanatha (c. 725*775) Vasugupta (c, 800-850}

(Traditionally attributed) Chummasampradaya (i) Siva-sutra (//) Spanda-karika (Hi) Spandamrta (/V) VasaviTika

(v) Siddhanta-candrika (No work exclusively on Krama. But, in some of his works, particularly the first two, he appears to have incidentally contributed to the cause of the Krama system) Kallata (c. 825-875) No exclusive work on Krama. But, incidental contribution in the works attributed to him)

Spanda-karika (Authorship controversial) Proba bly identical with Spanda-sutra, mentioned by Bhaskara in his siva-sutravartika, 1,5 Spanda-vrtti (a comm, on the above Karika Spanda-sarvasva (probably title of the Karika and vrtti together) Tattva-vicara (probably) Tattvarthacintamani

Pradyumna Bhatta (c, 850-900) Somananda{c, 875-925)

Tattvagarbha-stotra Siva-drsti

(No work exclusively on Krama) Utpala (c. 900-950) (No work on Krama. But, from Jayaratha it is learnt that Abhinva received his lessons on Krama from a set of teachers including Utpala) Siddha Natha, called Stotrakara (c. 900-950)

Supposed author of a

Bhaskara(c. 925-975) (Believed to have transmitted the doctrine of Siddha Natha to the next generation)

Kramastuti

rP ^ I L T ’? (<7 92? 975) to have w rite n on K am a, (Probably identical with though no work exists Laksmana Desika, author of the Sarada-tilaka) (Different from Utpala Vaisnava. No work exclusively on Krama]

Bhutiraja I (c. 900-950) {Of four persns of this name, the one who is known to have been a teacher of Abhinavagupta

^panda-p/ad^Dflra, comm, on spandakarika. In certain places, he appears to have been familiar with the Krama system . From the above work (Islampurkar's ed., pp. 48-50) it is clear that he has tried to interpret Spanda and Yoga concepts in the light of Ktama philosophy. His Krama leaning is discernible in his reference (Spandapradipika, pp. 49-50} his own work, Bhoga, moksapradipika. now lost. His contribution to Krama system is attested by two references; (i) Tantrasara of Abhinava ' (Shastri’s ed„ KSS, 1918, p. 30) (ii) Maha rtha -manjari of

Mahesvarananda {TSS, ed., No, 66, 1919). Abhinavagupta (950— 1020) Kramastotra (990-991) Kramakeli, comm.on the Kramastotra of Siddhanatha. In some other works also, par tic ula rly -vijaya vartika .Paryantapancasika, Paratrimsika-vivarana, he deals with Karma philosophy.

is intended here)

Ksemaraja (975— 1125)

Varadaraja (c. 1000— 1050) Alias Krsnadasa

in his Uddyota comm, on Netra-tantra, he refers to Krama as a distinct sys tern. His Siva-sutra-vartika c\ear\y indicates (Vide vartikas on Sutras 1.6, 7,12, 17.22; II. 5, 6; 111.16, 43).

Hrasvanatha (c. 1025— 1075)Head of a tradition that produced impor tant texts like the Cidgagana-Candnka (sometimes attributed to Kalidasa} and Mahanayaprakasa. Cakrabhanu (c. 1050— 1100) Highly reputed as a Krama teacher. Highly praised by eminent scholars and greatly admired by Sitikantha. Cakrapani (c. 1050— 1100/ 1075— 1125)

To him is ascribed, though not with absolute certainty, the Bhavopahara which is a Rramastotra.

Bhojaraja(c. 1050— 1100)

Perhaps wrote the Kramakamala,

Somaputra {c. 1100— 1150) The author of the Cidgaganacandrika expresses indebtedness to him for re vealing the Krama secrets. Ramyade\/a (c. 1100— 1150) Authorof P arana comm, on the afore by said Bhavopahara. He states that he wrote six other works. Of these, the Akrama- kallotakarika appears to have been an independent work on the Kram a system.

, , Srivatsa (c, 1125—75) (introduces himself as Kalidasa) Cidgagana-candrika, comm, on Kramastotra of Siddhanatha. Sivananda II (c. 1125^—-1 175 ) Of the six works, attributed to him by his grand-pupil, Mahesvaranan* da, the Kramavasana, as the very title suggests, is on the Kramasys -tem. According to some, sivana nda wrote also a M ahanaya-prakasa which is to be distin guished from its namesake by sitikantha. Mahaprakasa (c. 1150— 1200) Esteemed teacher of Mahesvarananda. Author of several stotras mentioned in the Parimala comm, on Mahesvarananda’s Maharthamanjari. Jayaratha (c. 1150— 1200)

Mahesvarananda (C. 1175— 1225)

His Viveka comm, on the first, fourth, thirteenth and twenty-ninth Ahnikas o f Tantraloka sheds considerable light on the history of Krama system. Mahartha-mahjan with its commen tary, Parimala. From the penultimate verse of the Parimala, he appears to have written a work called Krama. Be sides the two aforesaid works, he is known to have written nine other works

Sivopadhyaya (c. 17 2 & -1 775) Last noteworthy writer in the his tory of the Krama system. In his Vivrti on the Vijhanabhairava, he occasion ally passes remarks on the intricacies of the Krama system.

The main features of the Krama system are as follows: A. It is sakti-oriented It reflects the emergence of the Sakta tendencies in the monistic Saivism of Kashmir. This resulted in the division of the system into two-schools: (i) one emphasising the supremacy of the Siva as pect; (ii) the other laying stress on the Sakti aspect of the supreme Consciousness. B.

It leans towards monisttc-dualistic character of Reality It is called Bhedabh&dopaya as it inculcates the idea of dual ism or diversity within the framework of monism or unity. It seeks to discover unity in the phenomenal duality (bhede abheda). while the Pratyabhijna and Kula systems are con cerned wiith Reality as unity or the transcendent aspect of Reality, Krama is concerned wiith the immanent Reality; according to it, immanence is an essential expression of transcendence.

C.

Spritual uplift and salvation as synthesis of bhoga and moksa While the Kula system teaches Sambhavapaya, Krama advoctes Saktopaya, Kula and Pratyabhijna do not coun tenance the idea of progression; they believe in instanteneous and immediate self-reveltion.The essential feature of the Krama system is spiritual progression i.e. the progressive refinement of the Vikalpas. So, it equally stresses each step towards self-realisation.

D.

Positive epistemic bias While the Pratyabhijna and Spanda schools are more meta physical, the Krama is more mystical. Both Kula and Krama systems have esoteric and mystical look. But, the latter emphasises the cognitive and the epistemic aspect. This, indeed, is the fundamental value of the Krama as a system of philosophy.

E.

Linguistic peculiarity It prefers the Prakrit languages to Sanskrit as the medium of expression.There is convincing proof that the works like the Kramasutra, the Mahanaya-praksa, Mahartho-mahjorl', Prakrtatrimsika-vivarana, etc., were written in some forms of Prakrta or local vernaculars.1

Krama, as a Tantric system, depends on intuition, and discour ages dialectic. It does not merely argue, but experiments. It seeks fulfilment in the harmonious blending of intuition with practical realisation. Two phases of Krama Tantricism can be discerned. In the ear lier phase, there was a penchant for philosophical and intuitional issues. Of the four divisions of the contents of Tantra, Carya and Kriya were subordinated to jnana and Yoga. In the later phase, how ever, the ritualistic aspect came to the forefront. Experience is the pivot roiund which the Krama system re volves. The realisation of the oneness of the individual soul with the universal soul is the aim of this system of philosophy. The Krama system was divided into two sub-schools, viz. (i) Sahasa represented by the Vatulanatha-sutra and (ii) Chumma repre sented by the work, entitled Chumma-Sampradaya. The main theme of the Sahasa school is that a devotee’s real nature is realised by firmly clinging to the pre-em inent Sahasa (maha-sahasa-vrtya svarupalabhah/Vatuiandtha-sutra 1). Sahasa means a sudden unexpected event. According to this schools, the highest realisation or self-revelation takes place all on a sudden through divine grace; for this no previous preparaton is necessary. The exact meaning of Chumma is not known. It occurs in the Tantraloka (4/268, 29/37). Ksemaraja, in his commentary on the Svacchanda-tantra (15/1), says that Chummaka stands for the sys tem to which one adheres. The chief object of the theory of Chumma, which appears to be a synonym of Sarma (Vide Ksemaraja’s comm on the Svacchandatantra ; VI, p. 125) is to presserve the esoteric nature of the system adhered to. In the ultimate analysis, the Sahasa and Chumma appear to have no basic difference.

The existence, at one time, of another sub-school of Krama is referred to in the Tantraloka (Ahnika 29).This unnamed school is a product of the combination of two theses, one formulated in the Devyayam aia and the other in the Madhavakula. A feature of sadhana, accordiing to this school, is the worship of one's line of preceptors along with pithas, Ksetras, etc. The Pithas have been assigned to the different parts of the body. This system requres the aspirant to reflect upon and, therefore, visualike the Pithas and the respective presiding deities as essentially identical with the self. PHILOSOPHY OF KASHMIR SAIVISM Here we shall give an account of the philosophy of Kashmir Saivism in a nutshell. Like other branches of the orthodox Indian philosophy, itrecognises the changeless Atman as the experiencing principle. It is called Caitanya or Cit. It is Paramasiva underlying everything. He is both immanent and transcendental. The universe is a manifestation of Paramasiva.This aspect of Him in called Sakti. It has many aspects of which the following are fundamental: (i)

Power of self-revelation— by it Siva shines.

(ii)

Power of realising absolute bliss and joy {Ananda-sakti)— satisfied in itself.

(iii)

Power of feeling oneself as Supreme and of absolutely irresistible will (Iccha-sakti).

(iv)

Power of bringing all objects in conscious relations with oneself and with one another (Jnana-sakti).

(V)

Power of assuming any form (Kriya-sakti).

With these powers Paramasiva manifests Himself or his Sakti as the universe. The manifestation of Sakti is called Udaya, Unmesa, Abhasana Srsti. This is followed by Pralaya. A complete cycle of Srsti and Pralaya is called Kalpa. The things and beings, constituting the universe, are called Tattvas. Besides the Tattvas recognised in Samkhya, this system

recognises a few others. According to Smkhya, Purusa and Prakrti are the final realit.es, but they are derivatives in Kashmir Saivism The total number of Tattvas in this system is 36. The process of manifestation of the universe is this It k th» experiencing out of Parama Siva. It is similar to the psychic! proc S L ni

h

2 I da,,y )iV6S ° f thinkiing and exPeriencing. The procesTis

appearanceof .he lu

according to the exponents of Vivarta. The teachers

aspect, the cit aspect of Sakti in most manifest

*

Next comes SaktHattva. While Siva-tattva is the verv firs t lates thp m ama ^ 'Va' Sakth,attva checks, controls andreguates the movement of life, and acts as the principle of restraint From the Siva-Saktistale arises the Sadakhya-tattva i e the experience ‘I am’l am this. It is the beginning of activitv ’it k ’ fh ! frfh ,n ^ h,C.h .for,he first time- there is the notice of being In it the icchasakt, of the Divine is the dominant feature. form H eXT ? the A!svara' tattva Which the experience assumes a orm like This am I . It is so called as, in it is realised thp t nr-nr and the Glory of the Divine Being. Lordliness Finally, there is the Sadvidya staqe In it thp n ynorioô <■

K S S 5 - 1* — Kancukas covering the reality.

y

y> me SIX

The two principles of the limited individual subiect-object arP the Purusa and Prakrti. Purusa is put into sleep by Jaya by m ln s of the limitation of Kala, Niyati, flaga, Vidya and The all experience^, while remaining the same, produces a number oi Purusas who realise themselves as differentiated and separated

from one another. Each of the numerous Purusas becomes an Anu. While the Purusa, who is sleeping as it were, experiences a vague and indefinite something, simultaneously with him Prakrti comes into manifestation. Purusa and Prakrti are only the limited representation of the factors on the two-sides experience of the Suddha Vidya state. For each Purusa, there is one Prakrti. In his experience of Prakrti, the Purusa has no specific feeling: there is no movement of thought or activity. Prakrti is in a state in which affective features are held in a state of equipose; the three qualities of Sattva, Rajas and Tamas are in a state of equipose. The three principles of mental operation are Buddhi Ahamkara and Manas. Manas desires ; it singles out a particular group of sensations from a whole crowd. Ahamkara gathers, and stores up the memory of personal experiences, identifies and assimilates the experiences of the present. Buddhi is that which enables one to picture the mental image of objects as of a cow. It is the impersonal or superpersonal state of consciousness or experience in a limited individual. In dealing with the means and general principles of sensible experience, this philosophy mentions five senses, five powers of action, and five general objects of sense-perception. The five bhutas are recognised as principles of materiality. Siva is the Saviour and guru, assuming this form out of his love for mankind. Pasu (literally animal) or the infinite host of souls belongs to Siva. The soul, distinct from the body is not created by Him; it is eternal. Individual souls are of three classes according as they are subject to three, two or one of the impurities. The web of bonds (pasajala), that ties the soul, is divided into avidya, karma and maya.

Maya is the material cause of the world, unconscious in na ture, the seed of the universe. According to the Saiva Siddhanta, the universe consists of thirty-six tattvas including those of Samkhya. The stages of evolution are as follows : At first, Maya evolves into the subtle principles and then into the gross. The first principle evolved from Maya is Kala. It removes the impurities obstructing the manifestation of consciousness, and helps its manifestation according to karma. By Vidya the should acquires the experience of pleasure and pain. Mulaprakrti of Samkhya is itself a product according to the Siddhanta. Prakrti is the material of which the worlds, to be experi enced by Purusa, are made. From Prakrti evolve gunas which lead to the evolution of buddhi. The remaining process of evolution is like that of Samkhya. The world is not illusory. The world has a serious moral pur pose, God is always engaged in preserving the souls from the bond age of matter. The grace of God is the path of freedom. This school recognises jivanmukti. Though possessing body, the jivanmukta is one with the Supreme in feeling and faculty. He continues his body until his past karma is exhausted, and the deeds of the intervening period are consumed by the grace of God. The main ideas, contained in the principal works, are briefly stated below; the details may be studied in the accounts of respec tive works. According to the Kamakaia-vilasa, Adya Sakti is the seed of all that moves and is immobile. Parasakti is at once the seed and sprout as the manifested union of Siva and Sakti, She is very sub tle, and is manifested through the union of the first letter of the alphabet, i.e. A and the Vimarsa letter or Ha. Parasiva is reflected in the Vimarsa mirror of the mass of the rays of the sun. The Nadabindu appears on the Citta wall illuminated by the reflected rays.

Two Bindus, white and red, are Siva and Sakti-who, in their mutual enjoyment, expand and contract alternately. They are the root of the creation of the word ( Vak) and meaning (artha) which sometimes unite and sometimes separate from each other. One, who knows the Vidyaof Kamakala, dealing with the Cakras of Devi, becomes liberated and identified with Mahatripurasundari. From the red Bindu, about the create, arose sound which is Nada-brahman sprout. From sound arose the five gross elements (bhutas) and letters of the alphabet. The white Bindu is also the source of these. The universe, from the minutes part to Brahman, consists of these five Vikrtis. The centre of Cakra is Para. At the time of evolution, it is transformed, and manifests itself as a triangle which is the source of the three Saktis, Pasyanti and others. The Mrgendra-tantra states that Siva is the doer of all and free from imperfections due to defilements. His functions are fivefold: evolution, sustenation, involution, potential preservation and assimi lation. Siva as isana, Tatpurusa, Aghora, Vamadeva and Sadyojata, performs different functions. The fetters {pasa), which tie human beings, are fourfold. They stand in the way of true knowledge and cause defilement. The Rudrayamala lays down seven modes of bhakti, which are stated to cause liberation to one while alive. It states that Siva is both Nirguna and Saguna, the former being distinct from Prakrti while the latter is associated with Prakrti. In it, the order of creation has been given. Saguna Paramesvara is stated as the first principle. Sakti is the creater of the worlds. As stated, in connection with Krama Tantridsm, the main fea ture that distinguishes it from the Pratyabhijna system is its Saktioriented monistic Saivism. Another distinguishing characteristic of the Krama school is its belief in spiritual progression, the gradual realisation of the Supreme Reality.

FOOTNOTE 1. These are in the form s of Karikas, and are purported to explain what has been said, w hat is unsaid o r s a id in a d ifficu lt m anner.

2

Ksemaraja gives its etymological meaning as atati sattvadivrittyavaiambanena yonth samcarati; it goes from one birth to another by resorting to the qualities of Sattva, etc. Atman is stated as Anu.

3,

O ne o f the eleven Rudras is so called. In th is work, it is the nam e o f Siva H im self in His Sattvika form. The sig n ifica n ce o f the name is obscure. Ahi m eans serpent, and budhna bottom . Ih la te r Vedic texts, Ahi B udhnya is a lle g o rica lly co n n e cte d with Agni G arhapatya or D om estic Frre ( Vedic Mythology by M acdonell, p, 73). It should be noted that th e hymn in the Vajasaneyi Samhita (V.33) w hich mention Ahirbudhnya (G arha-patya Agni-com m .) contains the name of V isnu for several tim es,

4,

Chap. 52, 2— 88 deal with linguistic occultism o f such mantras on

Om namo vasudevaya. 5, See O, Schrader, Intro, to Pancaratra and Ahirbudhnya-Samhita pp. 42-43. r '

6. A nalyse d by F .O .S ch ra d e r in Das S astitantra in ZDMG, 1 914. 7. T he departure from the co n ve n tio n a l six system s of orthodox p h ilosophy is m arked. 8.

D iscussed by S ch ra d e r in ZDMG, op, cit:

9. See M. K aul’s intro to Malinivijayottara Tantra, p. xxi for details. 10. See M.S. K aul's intro, to the Netratantra. 11. Daccan college MS. No. 667(i) of 1895-1902; BORI Cat of MSS, Vol. XVI on Tantra, p. 247. THe Rudrayamala w as said to be a huqe work in a lac and a q u a rte r stokas. 12. The w ork is so c a lle d as it eulogises, and in itia te s into the secret w orship of A ghora, the right mouth o f S vacchanda Bhairava. 13. Keynote of K ashm ir Saivism . 14. For details, see K.C. Pandey, Abhinavagupta. 1 5 .lt appears that tw o d iffe re n t persons had the same name.

16, For details, see N. Rastogi, The Krama Tantricism of Kashmir. O ur account is mainly based on this work.

17 ,The life-span of 50 years of those, whose dates are unknown, is

merely a rough conjecture made by N. Rastogi. 18, It is interesting to note that the Buddha directed is followers to propagate his teachings in local dialects.

Chapter-2

Sex-Relation and Spiritual Realisation

Chapter-2

In all religions, particularly in the Vedantic systems of Hindu ism, sex-relation has always been regarded as opposed to spiritual progress. Vedanta says that kama or lust is the greatest ripu or hurdle in the path of spiritual progress and that the first duty of one desiring to enter into the field of true religion is to destroy this kama.' In Tantra, on the other hand, sex-relation has been prescribed as a mean for spiritual progress. Maithuna or sex-relation is one of the five ma-karas* declared by Tantra to be most helpful in the path of sadhana or endeavour for spiritual realisation. It is thus said that a Sadhaka or spiritual aspirant should take some woman as an associate for his spiritual practices. The woman should be beautiful, should have a clear idea of sex-sentiment and should necessarily be previously enjoyed by others. It is better if the women is herself a sudhika or spiritual aspirant.a Hired women also may be taken as associates. Women chosen or hired should preferably belong to any of the nine groups: Nati (dancing girl), Kapalini (daughter of a Brahmana-mother and fisherman-father}, Vesya (harlot), Rajaki {washer-woman}, Brahmani (Brahmana-woman), and the daughters of a Napita (hair-cutter), Sudra, Gopala (cowherd) and Malakara (flo rist).3One’s own wife or the wife of some other person may be cho sen for this purpose. Practice with one’s own wife is, however, looked upon as free from all blemishes.4 In some Tantras, sons, wives, sisters, female disciples or even daughters are also prescribed.5 But in general practice, such relatives are not chosen. The practices with women are to be performed at night in some secret place, preferably in a cemetery.6Women in manstruation are said to be highly useful for such practices.7 In cakra-sadhana or group-practice, women belonging to the aforesaid nine groups are *

The five ma-karas are: madya (wine), mansa (meat), matsya (fish), mudra (cooked rice and vegetable) and maithuna (sex-relation). These are called ma-karas, since the words denoting the corresponding objects have ma-kara or the sound ‘m’ as the initial.

taken as associates. Women from the low castes are also hired for secret P ^ ^ ^ re fs ra b ^n ar c e m ^ e ^ —^ ^ m ^ d ^ k 'n i^ h t ^ o r v t o l l said classes^ ^

P M *

3 9r° UP W“ h WOme" belon9in9

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is ^

? wor-

P3V 0ffenngS ° f f,0Wer' ve™ ' ’° " «*>.

1. .P e ls advised a'so to embrace the woman and kiss and touch all her private parts. And while touching and kissino Z L T ° i ' r b ° ' [he- ” ° man' ,he « » » * * * d i , S ,0 m 2 mam/as or holy words rn prescribed number. Still closer physical p°esc? b ^6* S o ™ '? w ? u

™

f d 'he ' en,ale assooia,e

a'so

lh a t if 1,10 w ° m a n c o u n te rp a rt h a n enJoym ent, th e s a d h a k a sh o u ld s a tis fy h e r

advised 10 perfwm ,heso « * a s « « »

:™

5

s :

rs s s

jn e s ever be performed with a feeling of lust or attachment If a person performs these practices with a feeling of lust or attachment he will o“ ^ Mother, 7 d Sa'd th? W° men or me Uivine and, as such, they areare to the be manifestations respected anri worshipped as different forms of the Mother. A sadhaka is advred

opay homage and obeisance lo any wonan he c o n ,iL r o s s a ^ h e n 'l l ihTm

-

^

m° n,ally- A9ain’ ^ use “ V ha,sh wo,d against any woman He always worship beautiful women and should always mix with

hem with respectTantra says that women are g o d d e s T i to be worshipped, and not to be enjoyed.12 '

nra„ , Ttiere are Passages in the Tantras which say that thouqh the practices prescribed above appear to be related to s e ^ th e y are tf " ot '* is held that the terms relating to S are to be the^r terhn'" ^ ' r P° PU'ar SenS83, but in their technical sense In etr technical senses, the said terms which seem to be related to ®**bebaviours ar0 aC,ually not so: on the contrary, they speak of some stages or behaviours of the self in its spiritual pursuit ^ A„

the terms denoting sex-behaviours and the private parts of our body are explained in these Tantras in a different way to suit them to some spiritual behaviour. Even the terms Vesya', ‘nati'eXc., which popularly denote some women of unchaste nature or of some low casts have been explained in these Tantras in a technical way to mean powers or stages of female spiritual aspirants of different gra dations,1* In pursuance of this technical or inner interpretation, it is said that maithuna in Tantra does not mean union or relation with the members of the opposite sex. The Agamasara says that maithuna means the union of the kundalini-powet* lying at the base of the spinal cord with Siva lying at the top of the same cord. According to the Kularnava-Tantra, maithuna means the union between Sakti and Siva. The Meru-Tantra, holds that maithuna is the union of thej/Vaor the self in the form of prana or the vital air with Sakti or Power in the form of the nerve susumna. In the view of the Kularnava-Tantra and the Meru-Tantra what is called maithuna in nothing but the enjoy ment of the awakened kundalini.15 Now, many scholars accept the direct meanings of the pre scripts of sex-practices found in Tantra. Sadhakas are also there who practice accordingly. There are, again, scholars who accept not the direct meanings of the said prescripts but their technical ones i.e., according to this second group of thinkers, practices with women are not the desired meanings of Tantra.'6 But this view cannot be supported, as it will be clear from the following discussion that both the direct and the technical meanings will have to be accepted for two grades of sadhaks — the direct meaning for a sadhaka of low grade, the technical one for a sadhaka of high grade. One of the important aspects of the path of Indian spiritual pursuit is that it considers everything from two points of view — vyavaharika i.e. popular or outer and paramarthika i.e. real or inner. Thus, all the performances like offering of incense, flowers and leaves *

Kundalini or self-power exists in slumber, as it were, like a snake in a coiled form at the bottom of the spinal cord. A sadhaka is required to awaken this kundalini and raise it to the top of the cord through the nerve susumna running within that cord.

to the deities, worship of images, animal-sacrifice, oblations to the fire, sacrifices to the gods and the like prescribed in the scriptures ^ f ^ 'n b° th th6Se meani"SS - popular and inner. Ac* cording to the popular or outer meaning, the external i ites are to be performed properly, while according to the inner meaning, it is the only the inner or mental practices that are to be counted and not the external performances - In the Vaisnavism of Sri Caitanya, we find wo kinds of devotion, namely, vaidhi and raganuga. Of them the former is the pursuance of scriptural injunctions and is, therefore mainly concerned with external rites, while the latter is the pursu ance of natural attraction towards the Lord and is, therefore, mainly concerned with internal practices. Of these two kinds of practices the outer or popular one is meant for the sadhakas of low grade' while the inner or real one is meant for those of high grade. ^These two kinds of practices are, however, not co-exclusive of but com plementary to, each other, and, hence, both the outer and inner meanings of the prescripts are to be accepted. The external rites and practices are to be performed by a sadhaka of low grade* with out performing them, he cannot hope to rise to the higher spiritual level. A person who has reached the higher level of spirituality how ever need not perform the external rites; he is then to direct his T h ^ hnt h ° . r rdS the mner mGaning Df the Prescripts concerned Thus, both the meaning of the said prescripts being necessary, we cannot surrender the external meaning for the internal one. In a like manner, in the case of maithuna also, we are to accept both the mean'ngs of the prescripts. If we give up the popular or outer mean■mg n this case we shall have to follow the same principle in all wiS h S tTh 'n u LCaSe a" the ex1ernal Performances of religion m lt ’ WWCh iS n0t at 3,1 acceP!able- Hence, we must accept the primary meaning as well as the inner meaning of s ™ t a l upm

Tan' ,a rea" V PreSC" beS SK"P ra<*“ *
lhe P^biem is that external performances like worship of mage, sacrifice, offering of flowers and leaves etc. are not contra dictory to the spiritual pursuit, and hence may be regarded as nec! ru 'S7 10 3 h'9her ,evel of spirituality. But sex-relation is accepted by all as quite contradictory to spiritual progress. How then, can it be regarded as step towards a higher spiritual life? In

repiy, it is said that for spiritual pursuit, the scriptures prescribe two margas or paths — pravrtti-murga or the path ot enjoyment nivrttimarga or the path of detachment,19The nivrtti-marga is a revolution against normal human feelings or tendencies. It teaches a sadhaka to abandon everything that is not subservient to the summum bonum of life. Accordingly, a sadhaka is required to fight against the lower human tendencies like lust, greed, etc and to give up all enjoyable things related to them.20 This is the path taught principally by the Jpanisads, the Vedantic schools and the system of Yoga.The pravrttimarga, on the other hand, says that a man need not fight against the normal human tendencies, but should pursue them in such a way that at the end these feelings are divinised.*’ A follower of the nivrtti-marga is to abandon all the aspects of life and the world that are opposed to the nature of the self or Brahman and to realise ultimately that all these aspects are but appearances of Brahman which exists everywhere.The aim of a follower of the pravrtti-magra is also to realise the world as a form of Brahman, but he tries to realise this Brahmahood of the enjoyable things from the very be ginning. He is allowed to enjoy all the enjoyable things, but, while enjoying them, he is advised to discriminate between what is sub servient to Brahma-knowledge and what is not. It is a method of taming the mind bit by bit by granting what it wants and at the same time giving it a scope to understand the futility of the sensual enjoyments, so that it gradually develops a tendency to give up sensual pleasures and to enjoy the divine element in the world.5* Manu, therefore, says that eating of meat, drinking of wine and en joyment of sex are natural to all beings, and are, therefore, not blem ishes, though detachment from them beings forth great fruits. 23 Now, Tantra follows the pravrtti-marga or the path of attach ment. Accordingly, it does not teach the sadhakas to against the common human tendencies; on the contrary, it advises them to enjoy worldly objects with the feeling that all these objects originate from the Divine Mother and are invested with her bliss. The implica tion is that men are attracted to the worldly objects because these are endowed with pleasure. And as the Divines Mother is the only source of ail pleasures, the Mother is to be sought in and through the worldly objects giving as sensual pleasure. Accordingly, it is

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?

3

It is, of course, extremely difficult to pursue this path of yoga through bhoga. The Gandharva-Tantra says that this path is to be followed only by that person who has fully controlled his senseorgans, who is not sensually disturbed by the contact with the ob jects of enjoyment, and who is always absorved in the thought of Brahman.30 The Kutamava-Tantra says that this path is extremely risky just like moving on the edge of a sword, or embracing the neck of a lion, or catching hold of a snake.31 For there is every possibility of downfall in this path, though it can give fruit instantly, if pursued with proper self-control. Here we are confronted with a problem thus: spiritual practices are meant for self-control, and if that self-control has already been attained by a sadhaka, what is the need of these practices? To this, our reply is that, though the sadhaka may think to have attained self-control, his self-control, might not be complete or proper, and there might be possibility of downfall in future. And through the said practices, he finds a scope to test his power of self-control and to stabilise it on a firm footing, so that he is never allured by sense-enjoyment in future. But it does not end here. The end of spiritual pursuit is not self-control but the attainment of the highest spiritual bliss in the state of samadhi or trance, self-control being merely a pre-condition for the attainment of this bliss. After the at tainment of self-control, a sadhaka is required to direct his self power towards ‘active’ realisation of divine bliss.To be more accu rate, he is to raise his kundalini to the higher and higher planes and to divinise the whole world i.e. to realise divine bliss in all the enjoy able objects of the world. The practices of makra are highly useful for these purposes. And the practice of maithuna or sex-relation, in particular, is regarded as the highest means for both these pur poses i.e., for raising the kundalini to the higher planes and for the divinisation of the world.32 But the question is: is it possible for any person to come in close contact with the members of the opposite sex and at the same time remain free from sex-feeling? Our reply is that it is possible. In the lives of great saints, we find some acts which outwardly seem to be the expressions of lust,

but, in reality they are the marks of the purest divine love whir

r : r ple Cann0t even m nk ° l ,n the Pattl ofsP '^ a l progress the sadhaka or spiritual aspirant reaches a stage in which the whol wor d is divinished i.e. all things of the w o rld lre r e v e a l aT t h manifestations of the Lord. Whatever is beautiful or lovable is real ê d by him as the expression of divine beauty or love as a result o

A n d t h P d'V'ne bliSS iS enjoy0d by him In al' those objects And the pleasure accruing from sex-enjoyment becomes too nsin. n ificant when this divine bliss is enjoyed 33 To a saint whn ha* reached this state, factors like natural beauty, membels 0Tthe oo m e a 'o u ^ t t v r '™

' "* “

U" ' he ,ee"n9 01 h s <-•“ *» -o

every person and is realised by e w ^ p T r ^ H r w e J e r beauûl a i9nn n f? f ,ove for her is never dominated by the feel?k se ptjre or divine feeling is prominent in it The same is the case with a mother's love for her son. Again L person s ta h ti by the dem‘Se ° f Some dearone is moved by the sight of some person related to the departed one. At such a m n . merit, the feeling of lust totally subsides; what remains is the feelina of divine love. Such facts are experienced in the normal We bS very PersonÂ saint by the incessant practice of self-control sim ply expands this ingrained sentiment; he has got nothing foreian to uman psychology. If a father can love his daughter with a pure and f n a " ^ 9, Wl y C0U,d hB n0' '° Ve ° ther ^ with ^ same fee, restrain the I™ ^ f° r ° ne who does never try to fn rn n i £ L tendencies of the mind, but is certainly possible orone who has practiced proper self-control. It may be said that even though such divine feelinas mav S°tm6 V ™ m° ments- is ^ t possible for these feelings to continue for a long time. In reply, we are to say that fo x h o le who for0D e r ^ n r ieh 8' ° f Spiritua,ity' such feelin9s may be temporary, but o persons whose spiritual progress has reached a particular heiaht S n rn ,n9l me aL,tomatic or mechanical. To clarify the posic e s t h ^ ' h V - SadH aka makes Pro9ress in his spiritual pracces, the kundalinhsakti or self-power at the centre of muladhara lying below the spinal cord gets up slowly from its slumber and

rises upwards through the nerve called s u s u m n a . The more the k u n d a lin i-s a k ti goes upwards, the more divine feelings creep in and the lower sensual feelings disappear. When this k u n d a lin i-s a k ti reaches the centre called manipura lying parallel to the navel, the spiritual aspirant always remains absorved in the sea divine bliss. The enjoyment of the divine bliss by the spiritual aspirant of this stage is so mechanical that no feeling of lust can have entry into his mind. This is not merely a theory, but is practically true. Human history informs us of saints who have reached such a stage. Ramananda Raya, a close devotee of Sri Caitanya, used to bathe and dress some d e v a d a s is — women at the service of deities — in his own hands and mix with them in the closest possible way, but yet he was not at all moved by lust. This is clear from the fact that Sri Caitanya, a teacher and follower of rigorous self-control, has paid his highest tributes to him as a man from whom lust was com pletely rooted out.34 In the life of Sri Ramakrishna also we find simi lar events. One day, by the order of his-lady-preceptor Bhairavi Brahmani, he had to sit on the !ap of a naked and full-grown girl. But even in this condition, he did not show any mark of sex-feeling; on the contrary, he behaved like a child.35 There are also examples of numerous Tantrikas who were not at all moved by sex-feelings even in the closest contact with the members of the opposite sex. Mr. Pramod Kumar Chattopadhyay in his work T antrabhilarsirS adhusanga gives the description of some Tantrikas of this kind. He describes how a male aspirant and a female aspirant embraced each other in a naked position and were absorved in s a m a d h i. 36 Numerous Vaisnava-saints have also been found who, in the closest contact with women remained unmoved by sex-feelings, And, we are sure, any person who has made some progress in his spiritual journey must have realised this truth. It can, therefore, be confidently as serted that it is quite possible for sainis reaching the peak of sa d h a n a or spiritual endeavour to remain free from sex-feelings, even in the closest contact with the members of the opposite sex, because, in that state, divine sentiment is so constant and mechanical that no worldly feeling can raise its head.

REFERENCES 1. vide jahi satrum mahavsho kamarupam durasadam ~BG, 3, 43 , 2. diksitam yauvahaviram

G upta-sadhana-Tantra,

4 .3 ' cf N ila -

8 ^ ^ sadhana-T Y T T3r antra ra ^ Chs 3 and 4; ^5i - i a n t r a , c S s 5 and o a andn G upta 4 and 3- catatha oo!!a]aVlf SVa ^ [ap'tan^ a- b^ m a n , sudra-kanya catatha gopa)a-kanyaika. maakaraysa kanya ca nava kanyah prakirTant e a hTaJ? ’ 2; dhanad va hinaja tatha — N iruttara5 21 2 GuP tesadhana-T antra, 1.11- 12; and Kum ara-Tantra. 4' ^ L Striyf mT anya' Striyam vaP* PuJave' sarva-parvasu Wijndama/a-ranCra, 5 .9; sva-kanam para-kantam va — Yoni-Tantra ^ l :H,Vay° nim Para' yonism va “ ib id ’ C h- 6. svakiya keva a jn e ya sarvadosa-vivarjtta — M ahanirvana-T antra, 6.14,

5.

at ^ kanya' y° nim vadhu*Vorlinr> tathaiva ca. bhagini-yonim asrttya sisyani-yomm-asrayet — Yoni-Tantra, Ch. 6 . 6. vide K um arl-Tantra, 9 . 15. 7.

vide ib id 5,14 and A n n ada-kalpataru-T antra, 16.8.

8,

yatheccham tattvam adaya samsthapya purato vrati — Mahanirvana-Tantra, 8.162; vide K ularnava-Tantra Chs. 6 and 11 N irutta-

vS: ? “ d 237-8* P-K- Cha*to^ V

'

9.

1

Ch-

C

h

.

1°. v,de Yoni-Tantra, Chs. 2 , 3 and Sand G upta-sadhana-T antra, Ch. 1 l.kamuko na striyam gacchet -

K ularnava-Tantra, 8 . 110; yatha-

karvamSânr«i 3 f etsa pata^‘ ibid, 10.6 ; sanga-hinaihsada karyam sangena narakam vrajet — N iruttara-T antra, 9 .22 . 12^

r h 3tnya^ , pranah ^ eva vibhusanam. stri-sangina sada bhavyam - N ila-T antra, 11.122; stri-melanam sada karyam

ma n a T

aT a ®'12: pranamya manasa devim cumbanam sundarim nagartm drstva — N iruttara-T antra, Tan?™ H ^ a n 9 ana ,oke sa matr-ktila-sambhava— K ularnavarantra, 11.64; napnyam nanrtam bruyat kasyapi kula-yoginah-

ibid. 11.62, 13 .v id e N iruttara-T antra. 14, 78-85 and Yoni-Tantra. 1 4 .w de N iruttara-T antra. 14. 78-85, 15.k u n d a tin i-s a k tih d e h ina m d e h a d a rin l, ta ya siv a s y a sam yogo m aithunam p arikirtitam — A g am asara: p ara-sakty-a m a-m ithunasam yogananda-m rbharah. ya aste m aithunam tat syat — KularnavaTantra, 5.112; susum na saktir-u d d ista jiv o , yam tu parah sivah tayos tu sangam o devah suratam nama kirtitam — M aru-Tantra. 16. vide J o g a j’banananda T irth a n a th a ’s Introduction to Yoni-Tantra. 17.v id e S atvadeva's P njatattva. P rem ananda T irth a sva m i’s Yajnatativa and M ahanirvana-T antra, 5.141-6; 2, 7 and 3.12. 18. raga-hin jan bhaje sa stre ra g g a y, baidhi-bhaki boli tare sarbasastre gay ... bidhi-dharm a chadi bhaje krsner caran — cc, M adhya, 22. 19. pravrttam ca nivrttam ca dvividham karm a vaidikam — Ma nu-Sm rti, 12 - 8 8 . 20.n iska m a m jnana-purvam tu nivrttam upadiayate — tbdi, 12.89. 21. jha cam utra va kam yam pravrittam karm a kirtyate — ibid, 12.89. 22. vide P.K. C hattopadhyay, T a n tra b h illa sir Sadhusanga, vol. I, pp. 39-40. 23. na m ansa-bhaksane do so na madye na ca m aithune. pravrttires bhu anam n ivrttis-tu m ahaphala — M anu-Sm rti, 5.56, 24. anandam brahm ano rupam ta c-ca dehe vibhavayet, tasyabhivyanjaksh panca-m akaradvah pra kirtia h — G andharva-Tantra, 27.36 7; vide P arasuram a-K alpa-sntra, 1.12; yair-eva patanam dravyaih siddhis ta ir-e va codita K ularnava-Tantra. 5.48. 2 5 .a ta eva yada yasya vasana kutsita bhavet, tada dosaya bhavati nanyatha dusanam kvacit — K autavatt-nim aya, Ch. 8. 26. bhoga-yogatm akam kaulam — K uiarnava-Tantra, 2,24 bhogo yoga vate — ibid, 2.25; bhogena laghate yogam — M atrka-bhedaTantra, 3,2. 2 7 .id a m acaranam devi pasor-na divya-virayoh — Y ogim -T antra, Ch. 6; d iv y a n a m c a iv a v ira n a m s a d h a n a m b h a v a -s a d h a n a m — M undam ala-Tantra, 2,59.

28. vide K ulam ava-T antra, 5.104 and N iru tta ra -T a n tra , 5 .3 4 . 29. vide Yoni-Tantra, Ch. 4.

30. vide G andharva-Tantra, 40.30. 31'b h u i^ H h I a “9amanat vyaghra-kanthavalam banat Tantla 2 ^ ^ nUnam asakyam kula*vaftanam - K u la m a va32 wde sa rva m tya ktva m ahesani stri-sangam yatnatas-caret — Guptasadhana-Tantra, 5.15. 33 a n cT lê " Dat1a’ ^

S r' R a m a k lis fln a -d 0 v e r Upades, pp. 112, 152

34. vide C aitanya-caritam ria, Antya, 5 . 35' “

S arad3nanda’ $ n $ r i R am akr^ n a - lt la - p r a Sanga, vol.

3 6 ’237-8P' K ' C ha!t° p a d h ya y' Tantrabhita s ir S adhusanga. vol. t. pp.

ON ANIM AL-SA CRIFICE In the Hindu tradition of worshipping some gods, or goddesses like Siva, Durga, Kali and others, there is a performance of pasuvaiior the sacrifice of some animal or animals belonging generally to the classes of goat and sheep. In this performance, the animal sacrificed is killed by chopping off its head and is offered to the god or goddess worshipped.Though this performance is looked upon as a religious one, there are many tender-hearted persons who do not like it and try to avoid the scene. The reason for this dislike is not difficult to understand. Worship is a manifestation of the pure and tender sentiments of man, while the act of killing an animal is a cruel scene which goes directly against those tender and pure sen timents. Hence, the problem before us is: Why has such a cruel act been regarded as a part of the pure performance of worship, or rather, of religion? This problem includes two questions: First, has this performance been really enjoined in the scriptures? Secondly, if it has really been prescribed in the scriptures, it may be asked, why have the sages having untainted knowledge and bearing love and sympathy for all creatures prescribed this cruel act as a part of religion? Our reply to the first question is that animal sacrifice has re ally been prescribed in the scriptures. In the Vedic sacrifices there was a kind of sacrifice called pasu-yaga or animal sacrifice. In this animal-sacrifice, the animal sacrificed was tied in a wooden frame called yupa and its head was chopped off, with all the necessary formalities, by a sharp chopper. After that, the vapa i.e. soft fat or marrow of the corpse of the animal was cut out, cooked and offered to the gods. In Asvamedha sacrifice, numerous animals — domes tic and wiid—were sacrificed and, at the end, the horse selected specially for this performance was sacrificed. Behind all these per formances, there are scriptural infunctions. According to some think ers, human sacrifice also was performed by the Vedic people in pursuance of scriptural injunctions. In Tantra, animal-sacrifice is more popular, as it is enjoined in clear terms by the Tantric scriptures more or less as an obligatory ritual. Here, we find injunctions for the sacrifice of animals like goat,

sheep horse, buffalo, efc. There are injuclions lor the sacrifice of S0' " * a 9cneral P™ 1* 6 *> Tantra to w o rs h ip ^

with the blood of the animal sacrificed.

Some interpreters hold that the animal sacrifice enjoined in : ; ncr thP

r

bef rS a Symb° ,iC meanin9 and ,hat ,f should not be lP of chopping off the head of an animal In

S S r ,CUlar,y in the Brahmartas' ^ e yajamana or sacrificeris called pasu or animal, and, hence, what is called pasuh is nothing but the self-surrender of the sacrificer to the aod worshipped The killing of an anim al in sacrifice o r ^ p s lr S

S L 350.10 SS'mb° lise ,he destruction of the ripus or s p ila l S l i ,e k '' ,t" 9er' g,eed e,c-or 01 0“ *« » and r i Z t ™ n s,.by ^ SW0" 1 o f know|C'lge According to the sym bolic rrterpreta ion of the second type, the words like *chaga', ‘go' ‘mahisa1

b S fa lo T

6 COn'eX' 01 a" i™ '-*K h fice do no, mean g ^T c o w

evils o f ? , ln ° “ rJ 50p“ la r USag0, bUI s,and ,o r some spiritual s of man Thus, chaga stands for kama or lust; 'go’ for vak or

speech; -mahisa- for kredha or anger and so on. H ^ e th T s l nf S S3h

° f these anima,s means the annihilation of the evils

c lie may be"96''

PraC'“

°'

«> on. as the

mostoMh»hn » T blem 'S: * ” e aCCepl * * s',m bolic interpretation. most of the performances prescribed in the scriptures in connectinn with animal-sacrifice, and also some statements relating to this ritual i? authorftative works. will remain unexplained First’ rt will simply be an intellectual gymnastic to find out symbolic or fat o rm mean!n9s of aN the Performances, such as, collecting soft nnZ L°W the COrpse’ cookin9 ,he same, and so on Sec ondly, such an interpretation will render some rituals prescribed to

?£SS2?SSrE7andf er,he-"a '-s a c rific e . me’ S g ,e S S

rhnnnJ

» U

,S

chopping Off the head of the animal the ^ 3Shed and pLJrified bV mantras, that the mantra

Shat^the a head d ^ of t hthe animal ta , mU" ered 10 ,He n9h>ear »*> animal. is to be chopped off by one stroke that the god or goddess concerned is to be worshipped by the flow of ood oozing out from the animal, and so on. It will be unnatural if not impossible, to give symbolic interpretations to all these rituals

Thirdly, the Mimansakas, with a view to giving a moral and logical support to the performance of animai-sacrifice. say that the vio lence prescribed in the Vedas should not be looked upon as vio lence. If animals were not actually killed in the Vedic sacrifices, this defence by the Mimansakas would bear no meaning. Fourthly, the Samkhyists have criticised the Vedic karma-kanda or path of rituals as sullied by acts of violence like the killing of animals etc. and, hence as incapable of showing us the path towards liberation, the summum bonum of life.This also shows that the system of animalsacrifice actually prevailed in the Vedic rituals and that it was not treated as a symbolic one. Hence, to explain the ritual of animalsacrifice simply as a symbolic one is but a distortion of facts. Does it mean that all the symbolic interpretations should be thrown away as without any value or truth? No, like the airect or popular meanings of the terms and injunctions relating to animal sacrifice, the symbolic meanings thereof are also to be accepted as having equal importance or worth.The point to be noted here is that, in Indian tradition, starting from the Vedic age up to this day, all the religious injuctions and performances are considered from two points of view— one is external or material; the other, internal or spiritual. The external or material view-point is concerned with the direct of popular meanings; the internal or spiritual view-point, with the sym bolic ones. Thus, from the material stand-point, ‘Surya’ means the sun, white from the spiritual stand-point, it means the self-manifest Absolute or Brahman. In the external sense, 'ya/zia'or sacrifice means offering oblations to the sacred fire etc., while in the internal sense, it means surrendering one’s individual self to the Universal Self or the Supreme Lord. In worship taken in the external sense, the wor shipper is to offer flowers, deleaves, sesamum-seeds etc. to the gods, while in worship taken in the internal sense, he is to purify his whole existence and surrender it with all humility to the god wor shipped. Likewise, in the external form of worship, the worshipper ts to kill animals and offer them to the gods, while in the internal form of worship, he is to destroy all the impurities or spiritual evils within himself by the cultivation of proper knowledge, and to dissolve his existence thus purified, to the bosom of the Supreme. These two kinds of meanings corresponding to the two view-pomts are to be

accepted in all cases of religious performances. It goes aqainst the

Z

Vaccep'any01,heseSJSS5S;

tne other. If, in the case of animal sacrifice, we are to Qive uo ,h

exierna sense and adop, the internal sense only then we s M have to follow the same principle in all racac That

*

n

externa, performances o f s a ^ " be abandoned as without anv vaIu* Ann i ■ Z-

to

in the te 2 « n H f^ h fr0m th6 3b0Ve tnat anima'-sacnfice prescribed

or of d lte Z ,r i

^

3

pe,s° ns 01 « e re n t mental altitudes or grades

s

=

r

~

the rituals of karmaka r° 9 e nv’ T he Muctfons for the performance of e rituals of k a rm a k a n d a are meant for those who desire to get the

fruits of their actions either in this life or in the life hereafter, and have no reference to the seekers of Brahma-knowledge. For a seeker of B ra h m a -k n o w le d g e , on the other hand, we find inactions for the performances of sravana or grasping the meanings of the Upamsadic □assaqes, manana or synthesising the seemingly contradictoiy s atements of the Upanishads and rtididyasana or meditating on the truth thus arrived at by intellectual examination. In the same way the scriptures contain inductions for animal-sacrifice and also inactions aqainst animal-sacrifice.The reason b e h in d this is that, our sasfras desiring to the lead the people of all types to the h ig h e s t plane of spirituality, have enjoined these different rituals and performances to suit the tastes of persons of different temperaments and grades. Another point to be noted here is that, an action or perform ance should not be looked upon as obligatory or as subservient to liberation, the summum bonum life, simply because it has been sanctioned by the sasfras. In the Vedas there are injuctions for the performance of abhicaras or black arts like killing some Personmaking someone insane, causing somebody's separation, bringing someone under subjugation, and so on. Here we cannot rega' d these arts as obligatory on the ground that they have been pre scribed in the Vedas. For these black arts have been prescribed only for those who want to have some selfish or material gam, they are not meant for a spiritual aspirant, since there ts no such injunc tion that one can attain spiritual sublimation by performing such arts In the same way, animal-sacrifice should not be regarded as obligatory or as subservient to spiritual uplift simply because it is enjoined in the sastras. in the view of Vacaspati Misra, there are injuctions in the Vedas, it is true, that by the performance of animalsacrifice and the like one can attain some desired fruits either m this world or in some other world, but, simultaneously there are a so statements in the Vedas that the sins associated with and a ^ u in g from these performances also have to be experienced by the per former of such acts. _ The view that ‘violence enjoined in the Vedas is no violence cannot be accepted at all on the following grounds: First, ih sa view held not by the Vedas but by the followers of the ritualistic aspect o the Vedas. Secondly, as argued by Vacaspati Misra, Vedic violence

also entails with it the corresponding sins. Thirdly, it goes aoainst lencT

^

0stablished ^ a" re^9 ions professing non-vio-

« ,h .^ NT ' , We are COnfrontGd with the following questions- (i) For what kind of persons has the animaf-sacrifice been p re s c rib e d ^ Has ammal-sacnftce been declared as obligatory for spiritual uDlift? CiO If not obligatory, why has it been enjoined t ? t h i s c K e s T In reply to the first question, we are to say that animal-sacr, ftce has been enjoined in the Vedic scriptures for persons in w h o m whom ?hty ° f ° r r3JaS is predominant, and not for persons in whom the quality of sattva predominates. Persons of sattua-qualitv are naturally sympathetic to all animals and as such C c a n n S m e a n T h ^h T f of anima'â cn f(ce.This is does not, of course mean that those who perform animaf-sacrifice are all of the quality o hôualitv ofS; ^ / d ,hr Se Wh° d° n0t per1orm îm al-sacrifice are he quality of sattva. For persons of sa/fâ-quality also perform

V" pursuance of their family-tradrtion. and persons

sons in whom the raas-quality predominates. In Tantra spiritual tvoeôf b06n dlV'ded in‘° ,hree according to the three - S ^ ° r mental attitUdes‘ The three of b h a v a s Z l atti udp‘n fto ° r tai masika' bhava i-e. animalistic attitude or the ttitude of tamas- quality, (b) vira-bhava or rajas',ka-bhava i e hP

S ° f , h e a n i ,u d e °f v*** (o C S ; sattvika-bhava i.e. the divine attitude or the attitude of sattva- aual ^T h o u g h these three bhavas are sometimes d e s c r S T s l e e

a s p ir a n ts o f ra /a s -q u a lity .

From the above considerations, we partly get the reply to the second question also.That is to say. animal-sacrifice is not obliga tory: persons of tamas- quality are not entitled to it, and persons of saffva-quality are not required to perform it. Moreover, scriptures have enjoined the offering of fruits, suggarcane, arum, gourd, etc. as anukalpas or substitutes for animal-sacrifice, which also clearly shows that animal-sacrifice is not obligatory. It may be argued that though this ritual is not obligatory for the aspirants of the quality of sattva or tamas, it may be so for the aspirants of the quality of rajas for whom it is enjoined. To this, our reply is that, even for the aspir ants of rajas- quality, animal-sacrifice is not obligatory: an aspirant of rajas- quality is not bound to perform the ritual: he is simply al lowed to perform it, if he desires. This Is clear from the fact that authentic works like the Mahanirvana-Tanira, the Sarads-tilaka etc, have not enjoined this ritual, and that great Tantrikas like Ramakrishna and others did not perform this ritual as a part of theif spiritual prac tices. Now, necessarily comes the third question: if animal sacrifice is not obligatory, why has it been prescribed by the scriptures? In reply to this question, we are to refer to the two distinct m argas or paths of religious practices enjoined in Indian sastras. These two paths are: nivrtti-marga or the path of renumciation and pravrttimarga or the path of enjoyment. Nivrtti-marga is a path of direct confrontation with the natural tendencies of man. Here the sadhaka is required to destroy his natural sentiments of lust, greed, desire, attraction etc. with a resolute mind and to dissociate himself from all the objects of enjoyment that are liable to arouse these senti ments. The soie aim of a follower of nivrtti-marga is to stick to the ultimate truth i.e. to realise the pure nature of the self and to give up everything that is not subservient to its. Pravrtti-marga or the path of enjoyment, on the other hand, teaches us not to destroy or fight against our natural tendencies but to pursue them in such a regu lated way that our mind is gradually accustomed to self-control. In this path, therefore, a sadhaka is given to enjoy all the objects that are normally allowed to social beings. It is, however, enjoined that while enjoying anything, a sadhaka should realise that the bliss de-

rivedI fromthat enjoyment is a manifestation of the bliss of the Lord. And for this purpose, the sadhaka is advised to perform all his ac tions as a service to the Lord and to surrender everything to Him. If a sadhaka follows this path in a proper way, he will, at last realise the supreme bliss of the Lord, as a result of which all his worldly sentiments and desires will vanish automatically form his mind and he will learn to abandon anything that is not relevant to self-realisa^ n . This shows that pravrtti-marga or bhoga i.e. enjoyment ends in Z ° r u°Qf Le’ renunciationformer being a means for he latter. Though, thus, pravrtti-marga is not the end, it is prescribed for those who, having unfulfilled desires at the bottom of their hearts cannot pursue the nivrtti-marga from the beginning. ' Now, the performance of animal-sacrifice as well as the ealinq of meat has been enjoined in the Vedic and the Tantric works from the view-pomt of the pravrtti-marga. This ritual paves the path to the highest spiritual plane by injecting bit by bit the idea of non-violence n o t kill™ thS Sf h a k a - F o rT a n tra e n jo in s th a t a s a d h a k a s h o u ld n o t kill a n y a n im a l, n o r s h o u ld he c u t e v e n a btade o f g ra s s fo r

imself, and that he should eat the meat of only those animals that miunrôT ?^ L° rd ° r the Mother' lf a sadfiaka follows this nH P*? P! r y’ mind Wil1 na,uralfV be directed towards the Lord or the Mother, and when, through gradual progress, he rises to thP M1ThSP'rlI Uat P' ! ne and rea,'ses the love and b,iss of *he Lord or the Mother, his tendency to sacrifice animals naturally vanishes, Animal-sacrifice is thus not essential for spiritual uplift- it is a nnl’u p f f ° n *° n0rma' hUman tendencies ‘hose who have not not yet earn renunciation nor have cultivated proper non-violence

Tl

K be m° re explicit’ anifnal-sacrifice is simply a means for bringing the people of lower tendencies to the line of sp,r uatem: ,h,s ritua! as such cannot help any person rise ,"°h e level of spiritual realisation. It has, of course, been said in some Tan ras that by vali or sacrifice one can attain liberation, But here the sense off self-surrender. V° t3ken 'n 'tS Symbolic or sP|ritual sense i.e. in the From another stant-point, we may evaluate the merit of animal-sacrifice. Any person without prejudice will agree that we have

no right to kill animals and that we kill animats simply because we have enough power, or because, being intellectually equipped, we know the tricks of killing them. All the great sages of humanity have realised that this practice ot killing animals is unjust and contradic tory to the divine feeling in man. They have at the same time real ised also that it is not possible to dissuade the whole mankind from killing animals and to inject the philosophy of non-violence in the hearts of all. Indian sages have therefore devised this practice of animal-sacrifice to check the indiscriminate killings of animals for their flesh. In this context, the method of killing the animal to be sacrificed is worthy of notice. It is ordained that the head of the animal to be sacrificed should be chopped off by one stroke only. This injunction puts restrictions to the cruel devices of killing ani mals. The point is that, the killing of animals for their flesh may somehow be defended as necessary for self-preservation, but there is no justification for inflicting pains and sufferings on animals for no gain of one's own. No reasonable man can put forward any logic to defend why man should inflict unspeakable pains and sufferings on animals at the time of killing them. One who has witnessed the scene of slaughtering a boar or some big animal and has pondered over it with a considerate, logical and sympathetic heart, will cer tainly feel the depth of the pains of those animals, on the one hand, and the depth of the cruelty of man, on the other. But the devil in man dances in joy at the cries and sufferings of the animals. The method of chopping off the head of an animals at one stroke at the time of animal-sacrifice tends to advise the human race that if at all man desires to kill an animal for its flesh, he should kill it by inflict ing the least possible pains on it.

Chapter 3

Social and Religious Background

Chapter 3

Before dealing with Tantra it is necessary to draw a pen-picture of the society in which it originated and developed. In the dim twilight of pre-history, we catch a glimpse of two distinct stages in the development of Indian life. The first was the Palaeolithic Age. In this age according to some scholars, people were like Negritoes whose descendants still live in Andaman Is'ands. The other stage is designated as Neolithic Age. People of this age used to live in caves, and decorated the walls with scenes of hunting and dancing. Nobody knows when civilisation dawned in India. Archaeologi cal discoveries have unearthed a highly developed civilisation in the Indus Valley. It is generally supposed to be pre-Vedic, and dated roughly in the third millennium B.C. From the mother-images in the ruins of Indus Valleys Civilisa tion it seems that Sakti was looked upon as the root of creation. An image of a deity, surrounded by beasts and seated in a Yogic pos ture, and engraved on seals, appears to be the precursor of the later Siva, the great Yogin, Pasupati etc. He has three faces, a headornament and two horns on two sides. Some suggest that the headornament with two horns, perhaps, anticipate the later trident. Some stonepieces appear like the phallus of Siva. It seems that natural objects like trees, stones and animals, etc., were worshipped. Perhaps serpents and Yaksas also were wor shipped. People had bhakti (devotion) towards particular deities. Some similarities between the Sumerian and Mesopotamian Civilisations on the one hand and Indus Valley Civilisation on the other have ted some scholars to think that the latter was the bor rower. There were commercial contacts no doubt between India and those countries, but which country was the borrower we are not in a position to say definitely.

As we shall see later on the ruins of this civilisation reveal figurines of Mother Goddess, which are all but nude except for a short skirt the waist. Images of Mother Goddess can be discerned in terracotta figu rines unearthed in the Zhob and Kulli sites in northern and southern Baluchistan, belonging to about the fourth millennium B.C. The Indus Valley civilisation reveals also the symbols of linga and yoni which, perhaps, indicate the prevalence of fertility rites. According to some, the Vedic people were at first barbarous. They built up their civilisation after destroying the Indus Valley Civi lisation. Others think that the Vedic Arynas were highly civilised, and built up their own civilisation. They brought the pre-Aryan peo ple into their fold, and drove away the rebels. Some scholars hold that the Dravidians were the architects of the Indus Valley Civilisa tion, while others give the credit to the Aryans. Indian society consists of heterogenous elements. This is why there is great diversity in the languages, food habits, appearance, nature of the people and religious practices. The composite popula tion consists of the following kinds of people: 1■

Aryan or Indo-Aryan They are tall with bright complexion, pointed nose and speak Sanskritic language.

2.

3.

Dravidian Most of them live in South India with marked difference from the Aryans in physical features. Their languages are Tamil, Telugu, Malayalam and Kanarese. These languages are not de rived from Sanskrit, but the vocabulary of some of them contains some Sanskrit words. Aboriginal tribes Kol, Bhil, Munda etc. They used to live in moun tains and forests. They are of short stature, dark complexion, and snub-nosed. Their lan guages are entirely different from those of the above.

4.

People of Mongolian features They are devoid of beared, snub-nosed, flat faced and have yellow complexion and high cheek-bones. Most of them live in the hilly tracts of the Himalaya and Assam.

The society of the Vedic age is reflected in the four Vedic Samhitas, Brahamans, Upanisads and Kalpasutras. Broadly speak ing, their age extended from 2000 BC to 500 BC, according to model scholars. Women had an exalted position. Ghosa, Visvavara, Apala, etc., were female seers; there are hymns attributed to them. Vedic people were polytheistic fancying different deities be hind various natural phenomena. Polytheism gradually led to monothesm through henotheism which means that a deity, wor shipped for the time being, is looked upon as supreme. Monotheis tic tendency is noticeable in certain hymns, particularly the Hiranyagarbha hymn (X.121) in which the seer appears to think that, excepting Hiranyagarbha, no other God should be worshipped. Monism is voiced in a hymn in which one existing principle is des ignated as Agni, Yama, etc. Goddesses are fewer in number, and occupy inferior positions. The goddess of speech (Vagdevi) is, how ever, extolled highly (X. 125). She is stated to support deities like Mitra, Varuna, etc., give the devotees their desired objects. It is due to her influence that people eat, see, breathe, hear, etc. At her wilt she makes one powerful. A sort of Tantric religion appears to have run parallel to the Vedic. Some deities, very popular in Tantra, like Durga, Kaii, etc., got into the pantheon in Vedic times. For instance, Durgi another form of Durga, appears in the Taittiriya Aranyaka {X.17). Uma is met with in the well-known Uma Haimavati section of the Kenopanisad. Kali, Karali, Bhadrakali, typical Tantric deities, appear is Tantric scrip tures. Some Vedic texts associates sexual rites with sacrifice, presumably designed to secure fertility. A part of the Asvamedta sacrifice was the queen’s lying down with the corpse of a dead horse hofding its genital organ.' The dialogue between the priest and the

queen, as recorded in the Vajasaneyi Samhita (XXIII. 22-31) recalls an earlir ritual in which a man, perhaps a priest, was to unite with the queen, and after the ceremonial sexual union was over, he was pul to death. The priest’s union with the queen is also found in the S atapatha Brahm ana (Uttaradhyayana Sutra, vi. 17) People used to believe that some mischievous demons roam about in the guise of dogs, owls falcons, etc. There was a popular belief that some demons move about in the form of roots of trees; this is inferred from the words Muradeva and Sahamula (Rgveda iii. 30.17). They were believed to cause various kinds of mischief, e.g., causing death of people and cattle, diseases, drying cow’s milk, obstructing the flow of rivers and showers of rain, causing drought, drawing out harsh words from people, etc. Some demons were sup posed to have hideous appearance, e.g., three heads, six eyes, three feet, red complexion, etc. (Rgveda i. 35.10, vii 104 15 X 14.9). ' ' ' Belief in ghosts and evil spirits in cemeteries is reflected in the Rgveda (x. 14.9), In a cemetery, people were enclosed by a circle which was supposed to separate the living from the dead and to prevent the premature death of the people (Rgveda X. 18.4). Two harmful deities, mentioned in this Veda, and Krtya and Nirrti. The former was believed to turn people blue or red and to cause rift between husband and wife. The latter was believed to cause various kinds of harm and even death. The pigeon was her accomplice (Rgveda i. 38.6, X. 85-28, X.114.2, X. 145.1). Yatudhana, perhaps, referred to such evil forces as caused various mischiefs including the theft of cow's milk. ‘ Vatu'seems to have become Jadu (magic) in Marathi, Bengali and new Indo-Aryan languages. The word V&tumavat probably referred to people versed in sor cery. The evil forces Sasarpati (Rgveda iii. 53.15, 16) Paksya or Paksiniheti (Ibid. x. 165.2, 3) were supposed to be capable of giving power. Female evil spirits, called Pisacis, are referred to (i. 133,5. iv. 33.3). Through God’s grace a barren cow gave milk, the wife of an impotent person got a child and wine flowed from the hoofs of a

horse (i. 116.7,117.6), a formidable river became fordable (vii. 18). The cry of a Kapinjala bird to the right of a house was believed to foil the attempt of thieves and indicate the birth of a son or grand son (ii.32.3). The owl was regarded as the messenger of God of Death; its screech was ominous (x.165.4). The Rgveda contains mantras and rites for curing diseases, curbing demons, reviving dying people, remedy against omens, bring ing stray animals back, etc. Among the common people were such deities as Alasksmighna-devata (Rgveda X. 155), Rajayaksmaghnadevata (X. 161), Duhsvapnanasana-devata (i. 120-12) and Sapatnidhavana-devata (X. 145). At one place (iv. 25.9) it appears that Indra's image used to be worshipped for the destruction of enemies. The Atharvaveda contains many magic processes and rites for ensuring material comfort, long life, curing diseases, controlling people, causing harm to enemies, counteracting snak-poison, ward ing off ghosts, etc. There are provisions for wearing talismans for various purposes. These practices appear to foreshadow Tantric rites. The Vedic literature mentions a class of people called Vratyas. The defied Vedic religion, and were very powerful. The Atharvaveda deifies them. This Veda betrays belief in a larger number of imps and ghosts. Some evil spirits were believed to assume the forms of one’s father or brother before attacking him in dreams. The creatures of the Muradeva ciass were reckless. Those called Kimidins were sup posed to cause diseases and spoil cow’s milk (Av. i. 7,2; 25, 3,9, viii. 4,24, x. 16.1 ).s The Av. is a mine of information about sorcery, magic, etc. Magic was of two kinds, benign and malign. There were methods of counteracting the effect of magic (Av. 1. 2.27, ii. 11.3, vi. 13, 1-2). Gandharvas were believed to be fond of music and dance and association of women. They were supposed to assume the guise of dogs, monkeys, hairy youths and cause mental restlessness and addiction to gambling and destroy articles for sacrifice (Av. ii. 2.3, 4 iv. 37.1-2. 11 ).

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The cutting of the grass into two pieces was d ei^T ed to d S t h e

hostile forces into two parts and to leave them in disarray (1 ■6.10). The burning of a dead ichneumon foreboded the slaughter of en emies (40.7.39. 54). Before leaving for trade the merchant used to keep a ball of cowdung on the body of the Purahita, and asked himllhow is the day? He replied—auspicious and conducive to for tune {i. 1S). The AV. contains some charms and magical rites for prevent ing snake-bite and counteracting the effect of venom. V. 13 is sup posed to resume the effect of snake-poison. Some words like Taimata, Apodaka. Aiigi, Vilgi. Urugula, Asikni, etc., (AV. v. 6, etc.,) used in this connexion, appear to have been borrowed from non-Aryan lan guage. The Kausikasutra lays down some processes believed to en able a person to know future events. For example, the groom of a bride will come from the direction from which crowds approach (xxxiv. 24). In selecting the bride for marriage, she will be asked to pour a handful of consecrated water. If she pours it in the right, she will be considered fit for marriage (xxxvii. 11-12). There are some instances of superstitions. The burying of some articles at the crossing of four roads ensures the destruction of enemies (AV. v. 31.8). Serious consequences are foreboded by birds like crows, pigeons, etc., falling on a person with pieces of flesh in their beaks (46,4, 6,51.7).The newly wedded wife will take a Brah min boy on her lap at the fathe: -in-law's house; this will ensure the birth of her son {AV. xiv, 2—22, 23). A child's teeth appearing in the lower jaw first foreboded evil result on the part of its parents. A mantra (vi. 140) was supposed to counteract the effect. Some Brahmanas reveal certain crude practices. For instances, in Asvam&dha sacrifice, the queen, wrapped in a cloth, used to be laid beside the dead horse. The queen prayed to that animal for transferring its procreative capacity to her (Safapafha xiii. 5.2, Taittinya 3-9). After the cremation of a corpse, the people attending the fu neral had to pass through a yoke, made of the wood of a holy tree.

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stated to have reported to sinful acts. A class of females, called Apsaras (nymphs) is mentioned as demi-goddesses. The chief characteristic of the Mahabharata (present form c. 4th cent.) society was the popularity of Vaisnava and Sakta reliqions.These two make a departure from the conventional allegiance to the Veda. The Pancaratra sect of the Vaisnvas and the pasupata of Saivas gained a large number of adherents. The Mbh. reveals many departures from the traditional Brahmanical religion. Draupadi furnishes an example of the trans gression of the ideal of a woman having a single husband. Both the epics testify to the prevalence of moral laxity like illicit connexion of men and women, their pre-marital relatioi. etc. Though there was Brahmanical predominance, people of other classes, by dint of excellence of qualities, became objects of high esteem- this is especially true for the Mbh. age, Krsna himself was a non-Brahmin. Vidura of a comparatively inferior caste was highly revered for his exemplary character. In the epic age we find that the Ramayana (Ram) refers to tree-worship (2.55.25-26), The Mahabharata (Mbh) shows that peo ple used to believe that every house had a presiding demoness who had to be propitiated (Sabha 18.2) This epic reflects some superstitious beliefs. For example, the siqht of a jackal in the battle-field was ominous (3.23.10). Also ominous was the fall of a headless trunk there (4.34.32). Among other omens and portents were: etc.,

the fall of a burning meteor, tears in the eyes of camels, asses unusual birth of animals as that of an ass from a cow etc,

Among auspicious signs were pleasant mind, unaccountable pleasant feeling in mind, trembling of the left hand or left eye of a women. Good and bad dreams are referred to (Ram. 2.4.17, 3.73.33 etc.)

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S° Ciety ComprisGd the s aiva, Sakta and Vaisnaya

Pyranas and Upapuranas are a mirror of the society in d i S t6SH T rB comp,led or composed. The dates of Puranas are f to de,ermine wi1h Precision. Broadly speaking the major A D and ^ in the Period between the second century A V . and the sixth. In this connexion, it should be noted that in the

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their fold, and gave women and Sudras the right to worship deities personally. Among them the Kapalikas were the most abominable. Wearing matter locks, decked with bones, they used to hold blood stained human heads in their hands and wear sacred threads ot hair or fur. They used to wander with garlands of human bones. In the Sarvadarsana. samgraha of Madhavacarya (14th cen tury) Saivas are divided into four sub-sects. The Puranas tell us that the political supremacy of Nandas, Mauryas, Andhras etc. dealt a severe blow to the traditional Brahmanical religion. Sudra kings personally performed Asvamedha sa c rific e . The above kings extended liberal patronage to Buddhists and Jains. The Buddhists taught mendicancy and the Jains severe aus terity. These two religions allowed great freedom to women and Sudras in religious matters.The edifice of Vamasrama-dharma crum bled for two more reasons; one was the incursion of foreigners from the north-west and the other the spread of Tantricism among the masses. The onslaught on Brahmanical religion continued up to the ascendancy of the Guptas in the first quarter of the fourth century, Tantricism spread mainly through Vaisnavism and Saivism. There were many Buddhist Tantras too.Tantric influence made itself felt approximately from the fifth century onward. Gradually Tantra had its impact on Purana and Smrti. Tantra preached that the Veda, Smrti, Purana and Agama were meant respectively for the Satya, Treta.' Dvapara and Kali Ages. There appears to have been rivalry between Hindu and Buddhist Tantras. For instance, the S a k tis a m g a m a -ta n tra (Kalikhanda I, 17-19) states that Devi mani fests herself for the destruction of the Buddhists and other heretical sects. With the decline and decadence of the traditional Brahmanical religion many people embraced Buddhism, and hailed Tantra. In this deplorable condition of the Brahmanical society the Brahmanas made desperate attempts to rehabilitate their religion. Brahmanas, versed in Vedic lore, were allowed to receive gifts from prostitutes and Sudras who were ordinarily looked down upon. As stated

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The Puranas contain copious references to Saiva and Saivism On the religious life of India the influence of Sufism was not

negligible. Influenced by Vedanta and Buddhism. Sufists preached loving devotion to God and love at all. They lay stress on initiation by guru. They put greater emphasis on emotional ecstasy than on knowledge acquired by discrimination. The foregoing survey of the society shows that seeds of Tantra were sown in hoary antiquity. As early as in the Indus Valley civilisa tion we find Sakti who appears to be at the root of creation. In the Veda we meet with the goddess of speech who is the upholder even of gods. In the Kena Upanisad, Uma Haimavati is represented as omnipotent, even more powerful than gods. In the Puranas the great power of Sakti is stressed.Thus, the predominance of Sakti in Tantra had a long continuous process of development. The rise of Vaisnavism, Saivism and Saktism had their strong impact on the society. Thus, the way of future Tantra as a departure from the conventional Brahmanical religion was paved long ago. The Puranas and Buddhism allowed greater freedom to women and Sudras ; thus the ground was gradually prepared for their free dom inTantric rites and practices. Belief in ghosts and goblins marked the Indian society ever since the Vedic age. We find the prevalence of magic, both white and black, since the Vedic times.The Atbarvaveda appears to have the deepest influence onTantric practices. Caste-rigidity was gradually relaxed and finally disappeared in Buddhism and other heterodox faiths. This probably resulted in the liberal outlook of Tantra which broke the caste-barriers. The idea of liberation (mukti), taught in Tantra, perhaps owed its origin to the orthodox Brahmanical religion and the orthodox sys tems of philosophy. The ideal of enjoyment {bhukti) might be im bibed from the heterodox and hedonistic school of Carvaka. From Yogasastra Tantra probably derived yogic practices. In this respect, both Raja-yoga and Hathyoga may have influenced Tantra. Tantra had its own philosophy such as looking upon the body as a micro cosm and performing Sadhana through the medium of the body.The union of the Kulkundaliniw\h the thousand-petalled lotus in the head penetrating the cakras is regarded as the consumation of Tantric Sadhana, Tantra developed its own ethics and discipline.

It appears that, despite the wide and deep influence of Tantra on the society, and in spite of the recognition of some Tantric prac tices, particularly Diksa. and of the Tantric Mandates, Madras Yantras, Nyasa, etc., in Brahmanical society obloquy against Tantra was not only insidious, but quite explicit. For instance the Kurmapurana (1.12,261-262) holds that some Sastras, including Bhairava, Yamala, Vama, opposed to the Veda and Smrti were for mulated by Devi for deluding (mohanartham) the world and were based on ignorance. The Devibhagavata does not categorically condemn Tantra but expresses reservations against it. It declares (xi.1.25) that so much of Tantra as is not opposed to the Veda is authoritative, but what runs counter to the Veda is unauthoritative. . .uTh°L.U9h th0 Tara~btiakti-sudharnava ( Taranga 6) tries to make out that this passage of the Kurma-purana is meant only to glorify the Veda and not to denigrate Tantras the opprobrium is obvious. It is curious that the Sarvadarsana-samgraha of Sayana or Madhava {14th century A.D.) does not include Tantric philosophy although it deals with even the heretical schools. It may be assumed that by the time this work was composed Tantric practices degenerated into moral depravity and fell into disfavour. Various evidences show that the heyday of Tantricism, both Hindu and Buddhist, was from the seventh to the twelfth century A.D. The testimony of Kalhana shows that, already in the tenth century A.D.Tantricism began to wane, or at least many of the Tantric practices repugnant to the cultured dis appeared in Kashmir (Raja-tarangini, vi. 12). The provision in Tantra for keeping Mantras secret like the paramour of one's mother seems to point to the fact that the followers of Tantra were conscious of the sense of repugnance to it prevailing in the Brahmanical community. The provision in the Kuiarnava (xi. 83) that Kuiacara should be a close preserve like coconut water and the statement that one who is at heart a Kaua behaves like a Saiva outwardly, and like a Vaisnava in the assembly of men seem to point to the some conclusion. To what a deep abyss ot depravity Kuiacara sank is attested Laksmidhara, almost the latest commentator of the Saundaryalahart. Under verse 41 he gives a horrid picture of wanton lascivi ousness in the name of religion. He expresses his disgust by con-

eluding that such things do not deserve to be even remembered (not to speak of being practised). We have already referred to the prevalence of Saivism in the society. As this religion spread over practically the whole of India, we shall deal with it in some detail.3We have seen that, among the ruins of the Indus Valley Civilisation, there is the image of a deity, which appears to be the forerunner of the later Siva. Siva does not appear in the Veda as a god. We meet with Rudra who, according to some, is a god of mountains and forests, 'a god of the horrors of the tropical climate,’ according to Hillebrandt. He is looked upon by E. Arbman as a primitive popular deity, the prototype of Siva. In the Yajurveda ( Vajasaneyi Samhita, 3-63), Siva is an adjective of Rudra. This shows how the fierce Rudra mellowed gradually. In the Svetasvatra Upanisad, Siva is no longer an epithet of Rudra, but Rudra-Siva is one god. In course of time, various appellations of Rudra like Isana, Pasupati, Bhava, Mrda, Sarva, Mahadeva, etc., developed. The opinions of scholars are divided as to whether or not the origin of Saivism can be traced to the Vratyas who are mentioned in Vedic literature (e.g. Atharvaveda, XV. 2) and were certain, perhaps eastern, Aryan or non-Aryan tribes living beyond the Brahmanical fold and creating disturbances to the Brahmanical rites and rituals. Numismatic evidence* testifies to the fact that native and for eign rulers in the pre-Christian and early centuries of the Christian era became ardent followers of the Saiva cult. The Gupta rulers were usually of Vaisnavite leaning. But, at least one of them, Vainyagupta, was a devotee of Siva. Some of the ministers and high dignitaries under the Guptas became Saiva. As time rolled on many temples in honour of Siva were built and numerous Ssva-lingas were set up. The worship of Lingas be came widely popular.The epics, some Puranas and Saiva Agamas refer to various type of Lingas, their classification, etc. From the seventh century onwards different sub-sects of the Saivas appeared in the religious scene of India. From literary and epigraphical sources we learn of the following sub-sects: Pasupata, K arun ika -sid d ha n tin (or K ath a ka-sidd h an ta), K apalika

(Mahavratadhar, according to some), Kalamukha (Mahavratins, ac cording to some), Kaladamana. ’ The following groups of Saiva sects appear to have existed in the early medieval period: A. B.

Siddhanta School—following the Puranic doctrine Agamic Saivas 1. Tamil Saivas of the Far South 2. Lingayats or Vira-sivas 3. Kasmira Saivas C. Pasupatas 1. Kapalikas 2. Kaiamukhas Saivism prevailed, in greater or less degree, throughout India. But, two great schools can be distinguished, one Kashmirian and the other South Indian. As already stated, the followers of the Siddhanta school at* tached great importance to bhakti, and adhered to the Puranic doc trine called Siddhantamarga. Of the various sub-sects of this school the most popular was the Mahamayura. ' The epigraph ic records testify to the genealogy of several Acaryas of this school. According to this school, the ways to liberation differ For ex ample, the Lingapurana emphasises Yoga while the Sivapurana stresses bhakti and accords a secondary position to Yoga. In hold ing bhakti as the most essential element, this school comes close to the bhakti school of Vaisnavism. The Sivapurana further advocates renunciation of worldly Karman as a means of progress towards the goal. This is possible with or without the help of the Guru. The Linga suggests good deeds like construction of Siva tem ples and installation of Siva-iingas as a means to the attainment of liberation. The Pasupata doctrine appears to have been first preached in accordance with a tradition recorded in the Mahabharata (Santi, Chap. 349). Information about the Pasupatas is contained mainly in the

p a s u p a ta - s u tr a of Kaundinya, Saddarsanasam uccaya and K u rm a p u ran a (Uparibhaga, Adh. 37). The lay worshipper is required

only to recite the simple mantra om namah sivya. The naked bache lor ascetic, ascetic, the ideal Pasupata is, however, to observe an elaborate procedure. Besides smearing the body with ashes, he is to perform the severe austerity with five fires {one on each of the four sides and sun over-head). In the Kurmapurana, Siva is represented as a naked lunatic with a grotesque appearance. In the early centuries of the Christian era Pasupatas were divid ed into two schools, viz. Lakulisa which was Vedic and Heterodox which was non-Vedic. In course of time, these schools were fused into one; their merger probably was complete in the post-Gupta pe riod. Some information about the Pasupata doctrine and philosophy is available in Sankara’s Bhasya on the Brahmasutra {I1.2). The Pasupatas hold that the five categories, viz. effect, cause, union, ritual, end of pains were taught by Pasupati, the operative cause, to snap the bonds of the animal. Madhava, in his Sarva-darsanasamgraha, says that the Pasupata system mainly treats of the five categories of the Pancarthika system, viz. Kriya (effect), Karana (cause), Yoga (union of the individual soul with the Supreme soul), Vidhi (rites), Duhkhanta (termination of misery). Kala is the unconscious, and is dependent on the conscious. It is divided into cause the effect. The conscious spirit (pasu) is of two types; one not free from bondage and the other is the spirit from organism and organs. Karana is Pasupati, the creator, preserver and destroyer. Madhava makes it clear that duhkhanta of the school is not mere cessation of misery as in Samkhya, but the attainment of supremacy or divine perfection. The Kapalikas,5 worshippers of Kaplin or Siva, and the carri ers of Kapata (human skull) appear to be a sub-sect of the Pasupatas. The Puranas (e.g. Linga, IX, Kurma, XVI. I) and epigraphical records (e.g. Bhavanagar Inscription, pp 186— 87,208 f.f., Indian Antiquary,

IX, p. 174) include the Kapalikas among the Saiva schools. Thev are sometimes called Somasiddhantins or Siva Sasanas. The Kurm l (XVI. I) characterises them as Veda-vahya or outside the ambit of the Vedic religion. The earliest literary reference6 to Kapalikas, is, perhaps, con tained in the M aitri Upanisad (vii, 9) which characterises them as thieves with whom association is prohibited. The Bharat samhita of Varahamihira (C. 5th-6h century AD) is an early scientific work to describe Kapalikas. Though originally worshippers of Siva, they appear to have worshipped Camunda too, as is attested by Bhavabhuti in his Matatimadhava (Act IV), They adopted Tantric practices; sometimes they outdid Tantra by resorting to acts of a more horrible nature. They adopted Vamacara, Some of these practices were wearing garlands of human bones, taking food and wine from human skulls, offer of human flesh to fire, free association with female Kapalikas. eatinq (he rem nants of a dog’s food, etc. They held on their body the following six things, called Mudras (a term probably borrowed from Tantra): Kanthaka or Ghantika (neckace) Rucaka {an ornament), Kundala (ear-omament), Sikhamani (crest-jewel), ashes to be smeared on the body and the sacred thread. Kapa/a and Khatvanga are the two minor Mudras. They believed that, by means of Mudras, one could attain the highest bliss. ,, They believecl that the goal could be reached by meditatinq on the Atm ans upposed to reside in the seat of the female organ. The Kapalikas believed in the Samkhya doctrine of Prakrti, M ahat etc and also in a kind of Yoga on the syllable Om.The ultimate aim was liberation and cessation of sorrow. u sastras were known as Bhairavastaka, Candrajnana. Hrdbheda-tantra, Kalavada. They thought that one should not aspire after salvation in which there is no pleasure7. The Natha-teachers Jatandharinatha and Kanhapa called them selves Kapalikas in the CaryagitikoseP.

The travelogue of Yuan-Chwang (7th cent AD) and some inscrip tions9testify to the fact that, in Punjab and North-western India, the K apalika subject was very popular. Kapalikas appear to have lived in several other regions of In* dta. Kamarupa in Assam and Nepal were their favourite centres. There is a record10of the grant of a village near Nasik for the worship and maintenance of Kapalikas. Sankaracarya is reported to have met them at Ujjain1’.Thus, it seems that they were ubiquitous. Kapalikas may be broadly divided into two classes, Brahmanical and non-brahmanical.The former discarded the dread ful practices and even the very Kapaia:2that was their emblem, and recognised the Veda and the caste-system.The latter rejected both. While the Punjab and the neighbouring lands were the home of Brahmana Kapalikas, South India was the main stronghold of nonBrahmana Kapalikas. Laksmidharasays that the Digambaras and Ksapanakas were the subsects of Kapalikas. Saivism was a powerful and popular religion in South India, Its prevalence there dates back to a period before the Christian era. Fro/n its opposition to Buddhism and Jainism it gathered strength and superseded those faith about the fifth or sixty century A.D. It developed a distinct philosophy, called Saiva Siddhanta, about the eleventh century A.D. Though Saivism developed independently in Kashmir and in the south, yet there are prominent similarities between the two sys tems. We set forth below the salient features of southern Saivism.

Lrterature Some Tamil works like the Tolkappiam constitute the sources of southern Saivism. Besides, the twenty-eight Saiva Agamas espe cially the parts dealing with jnana (Knowledge), the hymns of Saiva saints, and the works of later theologians are the principal sources of Saivism. Of the Saiva Agamas, the chief is the Kamika. The Saiva Siddhanta was based on the twofold tradition of the Vedas and the Agamas. A reconciliation of the two was attempted by Nilakantha (14th cent. AD) who interpreted the Brahmasutra in the

light of the Saiva system. He generally accepts the standpoint of Ramanuja and raises his voice against the absolute identity or ab solute distinction of God on the hand and the souls and the world on the other. Siva is Supreme with his consort, Amba, having the con scious and unconscious entities as this body. Appaya Diksita’s com mentary, Sivarkamartidipika, is highly valuable. The Kala (or, Kalamukhas), so called perhaps because they marked their foreheads with black streaks, was a sub-sect of the Lakulisa Pasupatas.There are evidences, mainly opigraphical,’3to prove that they acquired an influential position in South India, par ticularly, in the Karnataka region, in the period roughly between the ninth and the early thirteenth century A.D. Some epigraphs and the Sribhasya (II.2.36) of Ramanuja (b. 1017 AD) throw light on their dress and doings. Who founded this sub-sect, when and how cannot be deter mined. It is possible that Kauruspa, one of the four disciples of Lakulisa, was the originator of the class.14 Some Mysore inscriptions inform us that they migrated from Kashmir; the reason of the exodus the unknown. Unstable political conditions, coupled with repeated Muslim invasions, might have forced them to find pastures a new. They are stated to have resorted to practices even more hide ous than those of the Kapalikas. They took food from skulls, be smeared the body with ashes, ate ashes, drank wine. Ramanuja, who describes them as Mahavratadharas and Logudadharas, tell us that, besides the above practices, they ate the flesh of dead bodies. They had matted locks, and bracelets of Rudraksa seeds. From inscriptions we learn that they managed big educational institutions, called Mathas, which were attached to Saiva temples and enjoyed the patronage of kings, governors or feudatory chiefs. Some of them, eg., Sivesvarasakti, Vamasakti and Kriyasakti, were Rajagurus or royal preceptors. The Kalamukhas appear to have been divided into two major schools, called Sakti-parisad (-parse) and Simha-parisad (-parse). The time and reason of their decline and eventual disappear

ance cannot be determined with precision. It is, however, a fact that the revival of the more progressive Lingayats and the Vira-saivas in the twelfth century AD considerably eclipsed the glory of the Kalamukhas. The other Saiva sects of the Far South, of which the most popular were the Sanskrit School of Siva Siddhanta, the Tamil Saivas and the Vira-saivas or the Lingayats, got a firm foothold from the sixth century onward. These schools come under Agamic Saivism according to Farquhar.The main difference between Agamic Saivism and the Saivism of Kashmir lies in the fact that the Trika system of Kashmir, though agreeing with the Agamas in principal problems, adopts the doctrine of Samkara so far as the identity and oneness of Brahman, the individual souls and the world are concerned. Farquhar distinguishes between the Sanskrit and Tamil schools as follows. The Sanskrit school, with its literature in Sanskrit and Brahmanas as chief followers, holds the Vedantic view of Ws/sfac/vaffa.TheTamil school, with its non-Brahmanafollowers andTamil literature, holds the Vedantic view of Advaita or Bhedabheda ac cording to some. This view is challenged by some on the ground that there were Brahmana followers also of the Tamil school. The doctrine of the Agamas, on which Tamil Saivism is mainly based, is on the three following main principles, viz., Pati (Lord), Pasu {individual soul) and Pasa (world as bondageJ.The entire sys tem has four padas (feet), viz., Vidya (learning), Kriya (rite), Yoga (meditation) and Carya {morality).The Lord is different from the souls which are not independent and the fetters which are unintelligent. God, the omniscient, is the universal agent. Inference establishes the existence of the agent knowing the fruits of action. He is free from the fetters like Mala, action. His body is constituted by the five forms of Sakti, viz., Isana, Tatpurusa, Aghora Vamadeva and Sadyojata, His body, the result of his will, is the cause of the five operations of grace, obscuration, destruction, preservation and pro duction. The liberated souls become Siva. Saivas differ in their ideas about the state of the soul in libera tion. According to some, the defilement of the soul can be removed leading to a permanent release from all bonds. Others think that the

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candalo'pt dvijasrestho hari-bhakti-parayanah, so well-known in Ben gal Vaisnavism. Basava does away with the Brahmanical sacrifices, the prac tices of bewitching people by charms and the science of astrology, Basava tried to place women, who were relegated to a low position, on an equal footing with men.The reformist zeal of Basava led him to advocate widow-remarriage and divorce. Another instance of the progressive outlook of Basava was the recognition of the dignity of labour. The large number of monasteries of this sect and the attitude to socio-reiigious equality are attributed, not on adequate grounds, by some10 to the impact of Jainism and Islam, and by others'9 to Christianity which claimed a large number of adherents in the neigh bouring areas. In course of time, this school was split into four groups, viz. Samanya, Misra, Suddha and Vira. In Vira Saivism the role of Guru has been emphasised. A noteworthy feature of this school is that the followers are called jangamas (the moving ones). This word, perhaps, refers to the provision that they were asked to be constantly on the move, wandering from place to place. Use of ashes, wearing a necklace, holding a rosary of Rudraksa, drinking padodaka of the Guru, partaking of prasada i.e., the rem nant of the food, offered to the Guru or the food offered to a jangama, the recitation of the mantra Namah Sivaya, etc. are some of the duties of a Vira-saiva. The six stages in the path towards the union with Siva are bhakti, mahesa, prasada prana-linga, sarana andaikya (merging in the deity). A sub-sect of the Saivas is called Harihara.The adherents of this sub-sect make images in which Hari and Hara are combined. It seems that attempts at fusion of Saivism and Vaisnavism were at the root of this sub-sect.

ment to the c ' 4 th ^ *° *” 8 SUpp,e’ be the earliest work to refer to the Harihaâ school. ^ (° were I t Z V ^ t T s T e * " d VaiS« to in some Puranas p 7 J !' fUS'° n appears to b* referred 187 ff), U n g a -p a rv a rd h a iM h m rB h ^ ' f % Skanda (V".2, 17, Purana (Adh. 83, 23 ff) makes Kntnn 6' 7,The Narartya Harihara.The Brhadharma (P urvakhsnrtTa^n assume the form of that no difference exists between ^ ° kas 39' 47) states water in two jars. The 1/&/L (Adh 25 2 6 ^7 ' ^ * " like are manifestations of Rudra thata,,lhin9s

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The cause of the attempt at the fusion of the two cults per haps lies in the following circumstances. Buddhism took a firm grip over the people ever since pre-Christian times, Asoka gave a boost to it. Till the rise of the Guptas, Buddhism continued to flourish. There was a Brahmanical revival under the Guptas. Finally, the preachings of Samkaracarya sounded the death-kneil for Buddhism. The Brahmanas were ever anxious to resist the surging current of Buddhism and made desperate attempts, like the composition of Puranas and provision for a network of Vratas, to rehabilitate their religion in jeopardy. A sense of common danger perhaps prompted the various Brahmanical sects to close their ranks in order to offer united resistance to the formidable foe. This probably ted to the harmony between the otherwise disparate faiths. This syncretism tendency is noticeable also in the Pradyumnesvara motif in 'he time of king Vijayasena {12th century AD) of B e n g a li Here we find Siva, Uma, Laksmi and Narayana, carved on both sides of a statute.This is an effort to coalesce Hari-Hara, Laksmi*Narayana, Uma Mahesvara forms. The Sobhanesvara inscription25 bears out this attitude. We shall deal with Kashmir Saivism in a separate chapter. There are many similarities between Kashmir Saivism and South Indian Saivism. But, in philosophical ideas the two differ. The differ ence may be expressed by saying that while the Kashmir school is idealist, the South Indian school pluralist in metaphysical approach. Saivism in Kashmir is chiefly philosophical, while that in the South it is mainly religious and r/fualistic. In the South school, God’s help is invoked for saving the sinner. But, in Kashmir, particularly at a later stage, resemblance with Sankara's doctine is noticed. Certain technical terms, such as Spanda, Pratyabhijna, used in Kashmir, are absent in the south. Despite fundamental similarities between the two schools, no case of the one borrowing from the other can be made out. It is interesting to note that, as we have seen before, South Indian Saivism appears to have been influenced by Kashmirians. Farquhar, thinks27 that Samkara, the south Indian Advaita ascetic, influenced the Saiva leaders of Kashmir.

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!" ^ Rama* ana (C- 2nd or 3rd ^ Mahabha^ (C. 4th cent. A.D.). Images of Gangadhara are found almost entirely in South India although the Ganges is a river of the northern region. 9 itv of S a iv ^m 9'3i" 9 accoum amP'y demonstrates the wide popularZ °1 2 7 '" I ' particu,ar,y in Kashmir and South India We have also seen that there arose many subsects. The E Ardhanarisvara, Uma-Mahesvara, Kalyana-sundara and Ganqadhara sufficient proof of the respective cults. But, no sect appears to

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It may be observed that the idea of pairing deities dates back to Vedic times. For example, in the Rgveda we come across such dual divinities as Mitra-Varuna, Agni-Soma, etc. Literary and archaeological evidence shows the harmonising 0{ Martanda (Surya)—Bhairava (Siva).There are remains also indicat ing the composite representation of Brahma, Siva, Surya.30 Besides the kinds of images, referred to above, there ars many images and figures of Ardhanarisvara (half woman, half man) per haps originating from the idea of purusa-prakrti. According to some, it represents, in a more convincing and vivid form, the Linga and Yoni, the symbol of creation. Another composite form of the above deities is represented by the figures of Uma-Mahesvara or Hara-Gauri.The origin of the wor ship of this form dates back to the age of the Mahabharata— (present form C. 4th cent. AD). Such images have been found at many places of Bihar, Varanasi, Mathura, Bengal. Kalyana-sundara is yet another composite form representing the marriage of Siva and Parvati.This marriage is beautifully repre sented in the Elephanta Relief. Another exquisite specimen is a well-known relief in the caves of Ellora. There are many literary references to Ardhanaisvara, some times by different names. Puspadanta, perhaps of the Gupta pe riod, refers, in his Mahimnastava, to it as dehardhaghatana (Avalon’s ed„ p. 53). Utpala's commentary on the Brhatsamhita (L VI 1,43) describes it as Ardhagaurisvara. A detailed description occurs in the Matsya Purana (Adh. 260, Sis. 1-10). An interesting story of the origin of the inseparable union of Siva and Parvati, in which human frailty is ascribed to divine being, occurs in the Kalika-purana (Chap. 45). Once the appearance of Parvati was reflected in the crystal-clear bosom of Siva.Taking it to be the figure of another lady Parvati became furious; as Bhatti says— na maninhsamsabate, nyasamgamam—no honourable lady brooks her husband's union with another lady. However, Siva succeeded in removing his wife’s suspicion. After that, Parvati wished to be in-

separably connected with Siva in order to prevent the recurrence of such an unfortunate incident. In this connexion, it may be added that the bi-sexua! represents tran of deities has its origin in the Veda. For example, we may point out the hymns of the Rgveda m which there are dialogues of Yamayamt (Rgveda X. 10), Pururavas-Urvasi (X. 95 ). Brhadara^ ak0 Upanisad (1.4) speaks of the b,-sexual tman, the principal Purusa, dividing himself into male and female to n fb l n Upf n isa d ^ 1 7>described Prajapati as assum ing a bi-sexual form for creation. . Ardhanarisvara can be seen on terracotta seals31 and stales . Besides, there are many images33. When the conception of Ardhanarisvara originated cannot be Kt r j nedW; ? f ' ntyTheabOVe Stele rePreser|ts a figure of the 500 A D ^ n n t T ' ' A-D->-The Greek ^1hor, Stataeus (C. 500 A.D.) appears to refer to such an image. U , thZ l havef.elsewhere seen *hat, among the relics of Indus Valey, there is a figure looking like Siva in meditation. There is a mar ble statue at Mohenjodaro with its head, neck and body erect and otheT h ^ h6yeS ^ ° n the tiP ° f thG n° Se' Yo^ if1 some form or other, has been in vogue in India from pre-Vedic times. It was found in a manner even among non-Vedic people34. ,atf r 7a" tnc writers attempted to show that Tantra is r n r fn lr h i Rudrayamata (Ch. xvii) regards Supreme ddess as belonging to the Atharvavedic pantheon. The Kula-sastra IS

stated, rn the

Kularnava Tantra (II, 10.85.140-41), to be based on

s °me Tantras. including the Parasurama-kalpasutra (III 30) men ,on the Rgved'c mantras I. 22. 20. 21, 1.154 . 2 , IV. 40 . 5 VIi &a. w , x. 184. 1-2 in connexion with the Pancamakaras. The Tantrasara of Krsnananda also refers to them. T . The Vedic Gayatri-mantra has been adapted for application in Tantric invocation to deities. Orthodox writers have attached an opC o in " Tan'a

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Tantra can be branded as Nastika only in the sense that it does not recognise the authority of the Veda, but not as denying the existence of God like the Carvakas. Yamunacarya, in the Agama-pramanya, states that Tantras, not favoured by the Veda, are popular among people of low classes. Ksemendra, in his Desopadesa and Narmamala, refers, in a deroga tory manner, to Tantric rites, Apararka, commenting on the Yajnavalkya-smrti, quotes Smrti passages vehemently condemning the adherents of Tantra. Samkaa, in his commentary on the Brahmasutra, deprecates Tantra as run ning counter to the Veda. The Rudrayamala (Ch. xvii) regards Supreme Goddess as be longing to the Atharvavedic pantheon.The Kula-sastra is stated, in the Kuiarnava Tantra (II. 10, 85, 140-41), to be based on the Veda. In certain Vedic works, e.q.,Srautasutras of Latyayana (IV. 3. 17), Gobhila-Grhyasutra {II. 5. 6. 9-10), Taittiriva Aranyaka (IV. 7. 50.), to mention only a few, sexual intercourse is regarded as a part of religious rites. Drinking of wine appears (e.g. Satapatha Brahmana, V. 1.2.9; Aitarya, VII. 1.5. etc.), to have been in vogue in sacrifices. The Vajapeya and Sautramaniseem to be the precursor of the Cakra of theTantric devotees.The former, meaning Drink of Strength, used to be offered by warriors and kings; in it, besides Soma which was permissible, even the ordinary Sura used to be drunk. The Sautramaniwas a sacrificial ceremony in which, instead of the drink of Soma, Sura was offered to deities. It is recommended for one who has drunk too much of Soma or one whom it does not suit. Sura is also prescribed for a Brahmana desiring success, a banished king wishing the restoration of kingship, a warrior intent on victory and for a Vaisya desiring to acquire great riches. The Tantric attitude of doing away with caste-restrictions ap pears to be to the effect mat, in the performance of a sacrifice, the persons present become Brahmanas and the distinction of cases is obliterated.

The mystic syllables phat, hum, etc., used in some Vedic texts (e.g. Taittiriya-Aranyaka IV. 27), correspond to the Tantric Hrim, Hum, etc. ’ The Vedic ritual of purifying the body by uttering mantras and touching the different limbs, supposed to be occupied by deities, (Aitareya Aranyaka, III. 2) naturally reminds one of the practice of Tantric Nyasa. It may be pointed out that Tantra is not totally opposed to the Veda. For example, the Mahanirvana (v, 197 ff.) prescribes Vedic mantras for certain Tantric rites. RV.i.22.20, viii 59.12, etc., are pre scribed for sanctifying the five makaras. RV. x.9.1-3 are prescribed in Namakarana.The Parasuramakaipasutra prescribes (x. 10) Vedic mantras as we have already stated. The Kuiarnava and some other Tantras praise the Vedas, use Vedic mantras. The Kuiarnava (xii. 33) cites the verse Yasya deve, etc., from the Svetasvatra Upanisad (vi. 23). ’ It is true that the cruel acts of Marana, etc., taught in Tantra, are opposed to the Trayi or the triad of Rg, Yajus and Sama-Vedas\ the Atharvaveda contains some sueh Abhicara rites. But, Tantra is not wholly anti-Vedic, as is attested by some orthodox Brahmanical works. For example, the Devibhagavata, as pointed out in connexion with Purana, holds that as much of Tantra as is not opposed to the Veda is authoritative. Devi, the Bahvrcopanisat refers to Para-sakti and Kadi Vidyas. P.V. Kane thinks that these minor Upanisads were composed with the deliberate object of boosting up Tantric authority in the orthodox Brahmanical society whose Tantras were generally looked down upon. Some Tantras acknowledge the authority of Upanisads in cer tain matters. For instance, the Kuiarnava quotes the Svetasvatara (vi.23) about the importance of guru. There is marked similarity between the basic principles of Tantra and some of Upanisadic doctrines. For example, the idea of saguna and nirguna Brahman of the Upanisads is found in many verses of the second chapter of the Mahanirvana. The Chandogya Upanisad (viii. 1.1) mentions 101 Nadis one

of which penetrates the crown on the head; moving upwards by it a man attains immortality (viii. 6.6V The doctrine of Nadis is found also in the Kathopanisad (v i 16}.The Prasna Upanisad(iii.6-7) states that each of the 101 Nadis has 72 Nadis each of which has 1000 more. The Mundaka Upanisad (ii. 2.6.) may also be mentioned in this connexion. The Tantric conception of Nadis was, perhaps, bor rowed from the Upanisad. The Chandogya (viii.6.1) states the Nadis of the heart consist of subtle substance, brown, white, blue, yellow or red in colour. PV. Kane thinks that this might be the germ of the Tantric name of Pingata. The Maritrayani Upanisad (vi. 21) speaks of a Nadi going upward like the Tantric Susumna. The idea that Jivanmukti is attainable only by a vision of the deity worshipped, expressed, for instance, in the Parananda-sutra (p. 9, Sutras 3-8), appears to be an echo of the Svetas vatara Upanisad (iii. 8, vi. 15} which says tameva viditvatimrtyumeti. In some cases, even the words of the Upanisads are found verbatim in some Tantras. For example, nanyah panthah, used in the Parananda {pp. 6-7, Sutras 59), appear in the same passage of the Svetasvatara. ln'connexion with Jivanmukti, the Parananda uses the words na sa punar-avartate (p. 9, Sutras 3-8) which occur exactly in the same form in the Chandogya Upanisad {viii. 15). The words brahmavid apnotiparam, used in the same passage of the Parananda, are found in the Taittiriya Upan/sad (Brahmanandavalli). The reformist and revolutionary religious movements of the medieval age naturally welcomed certain liberalising factors in Tan tra, e.g., doing away with caste-restrictions, seeking God within human bodies, liberation through enjoyment, exaltation of women, acceptance of guruvada. These ideas became popular with heterdox faiths of Buddhism, Jainism and Carvaka philolosophy or Lokayata darsana. While some reformist organisations raised a voice of protest against the age old barriers of caste, etc., they remained within the Hindu fold. But, some recalcitrant groups totally snapped their ties with Hinduism. One such prominent group was the Sikhs.

FOOTNOTE 1. Asvalagara Sraupasutra, X. 8.1 ff, Apastamta, XX., XXII; Katyayana, XX, etc. 1 2. It has been interpreted in two ways: (i) One who has phallus as one’s deity. (ii) One who plays with the genital organ. According to the Nirukta (iv. 19), the word denotes an unchaste, lustful person. 3. See P. Jash, History of Saivism, 4. Eg, J. Alien, Cat. of Coins etc.. in British M useum s, pp. 130-132, p. 307; Coins of Ancient India et., Cunningham, pt. 81, p-vii, fig. 3 . 5. See Sribhasya on Vedantasutra, II. 2. 35 ; Vedanta-Kaustubhabhasya of Srinivasa, II. 2. 37; Pancaratra-pramanya of Vedottama; Laksmidhara’s commentary on Saundarya-lahari, 6. For references in classical Sanskrit Literature, see the chapter on Tantric Elements in Sanskrit Literature. 7. See Prabodha-candrodaya, iii. 16 . 8. See Caryagitikosa 9. Eg. Nirmanda copper-plate of Sarvavarman (Corpus Inscriptionum indicarum, Vols. i-iv ; Epigraph of Udaipur (Annual Report of Rajputana Museum, 1922-23, p. 2; Epigraph of Hammira of Ranathambar; Epigraphia Indica, XIX, p. 47. 10. Jour, of Bombay Branch of Royal Asiatic Society, xjv, p. 26. 1 t.See Rao, Elements of Hindu Iconography, II. pt. I, pp. 27-28. 12. Vide Ramanuja’s Sribhasya, II, 2. 13. Eg. South Indian Inscriptions /Desai), xv, Nos. 32, 73; Epigraphia Indica, vi, pp 96, 97, xv, pp 156 ff, xviii, pp 161 ff, xviii, p. 189, xxiii, pp. 161 ff; Madras Epigraphicat Collections, 1907, No. 1289, 1914^ Nos. 441, 443, Bombay-Karmataka Inscriptions, II, 1964, etc. ' 14.See J.N., Banerjee, Pancopasana, Calcutta, p. 160. 15. Eg. Epigraphia Indica, XXI, p, 16 16. See Indian Culture, iv. No. 4, p, 431

17. See N. G, Majumdar, Inscriptions of Bengal, Vol. Ill, p.p. 46-50,110

13. 1S.Tarachand, Influence of Islam on Indian Culture, pp. 119-29. 19. Madras Journal of Literature and Science, 1840, January, p. 145, 20. See Rao, Elements of Hindu Iconography, II, Pt.2, App B pp. 168 71. 21. Ibid, II, pt. 1 22. Vide P.L. Gupta, Patna Museum Catalogue 23. See K. C. Panigrahi, Archaeological Remains at Bhuvaneswar, p. 257. 24. See P. Gardener, British Museum Catalogue of Coins, p. 148, pt. XXVIII, 16. 25. See Majumdar, Inscriptions of Bengal, III, pp. 42-56. 26. See S.N. Rajagum, Inscriptions of Orissa, III, PI. II, p. 342. 27. Outline of the Religious Literature of India, p 198, 28. See C. Chakravarti, IHQ, VIII; V.S. Paihak. Saiva Cults in Northern India, p. 25. 29. Indian Antiquary, XVIII, p. 273 30. DHI, pp. 550-552 31 .E.g. Annua! Reports of Archaelogical Survey of India, 1913-14, p. 152, No. 764. 32. E.g. Jour. ofU.P. Historical Society, 1937, II, pp. 30-32, about a stele in Mathura Museum. 33. E.g. K.D. Bajpai, Sagar Through the Ages, p, vi. 34.Garbe in Ency. of Rel. and Ethics, xii, p. 833.

Tantra and Cultural Complex of India

Tantra and Sakta Works: These two classes of works are similar to a great extent. But, some distinguish between them in certain respects, P. V.Kane points to the fact that the Saktsa consider Devi as Supreme, but Tantras (including Buddhist and Jaina works are not confined to Sakti to Devi alone,

Vedic Literature (including Upanisads) and Tantra: Some hold that Tantra is anti-Vedic or outside that Vedic tradi tion (Vedabahya). But, a close study reveals that there are some similarities between the two. Sakti in Tantra, according to some, has its precursor in Goddess Vak of the Devi-sukta of the Rgveda (x. 125); Vak is stated to associate with Rudras, Adityas and Vasus. Others, however, differ. Some discover the germ of many Tantric matters in the Veda. The Rgveda speaks of Sakti of God. The word Sakti oc curs in the Rgveda several times {e.g.i. 31. 18 iii, 31. 14. iv.22.8, v.31.6), etc. Though there is no provision for the worship of Sakti as a separate creative principle, protection, coutage, bounty, etc., are associated with Her. As Sakti is associated with Siva in later times, so females of Gods are mentioned in the Rgveda e.g., Indrani and Varunani are consorts of Indra, Varuna respectively. The RV mentions {vii. 21.5, x. 99.3) magicians who were prob ably non-Aryans described as adeva (godless) anrtadeva (worship ping false gods). RV. vii. 104 and x..37 show that people were afraid of black magic. According to some, Tantric elements are found in the concept of Mahanagni, the Great Naked Woman, occurring in the Atharvaveda. In one context, relating to marriage, Mahanagni is alluded to. The twin-gods, Asvtns, are required to protect the bride by their power with which they got the genital organ of Mahanagni sprinkled (AV. xiv. 1.36). In the same context, wine and dice also are stated to

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In connexion with miscellaneous Tantric works, we shall see how the Isopanisat has been interpreted from the Sakta standpoint. It may, however, be contended that Tantric ideas, which were of a later development, appear to have been read into an old work by a commentator of a very late age. Those, who believe that Tantra is very old, call it the fifth Veda whose authority is not less than that of the Veda/ Some hold that Tantra has only rendered Vedic rites easier and more suitable for practical life. For example, the homa of Vedic sacrifice is recog nised in Tantra too. The difference is that the external aspect of homa is not stressed; Tantra emphasises self-surrender which is the inner significance of homa. Kullukabhatta, a commentator of the Manusmrti quotes (un der Manu ii. 1) Harita who divides Sruf/into two classes, ciz.. Vaidiki andTantriki; thus, Tantra is regarded as Vedic. Some think that the concept of Sakti is derived from the Vedic idea of the forces (Sakti) of nature underlying the Vedic deities. As an evidence of the antiquity of Tantra, it is held that abhicara of the A tharvaveda was the p re cursor of Tantra. The Nrsimhatapaniyopanisad, belonging to Atharvaveda, is like a Tantra. That it was genuine appears to be proved by the fact that Samkaracarya commented on it. The origin of the doctrine of Nadis in Tantra can be traced in the Katha Upanisad(vi. 16) and Chandogya Upanisad (viii, 6.6). It is state that there are three hundred and one Nadis of the heart. One of these penetrates the crown of the head. The Prasna Upanisad (iii.6.7) holds that each of the above Nadis has seventy sub-nadis each of which has one thousand more. In this connection, the Mundaka Upanisad (ii, 2.6) also may be referred to. This Upanisad also refers to Kali, Karali.The Chandogya (vii,, 6.1) states that the Nadis of the heart consist of a subtle substance which is brown, white, blue, yellow or red. This may have been the basis of the name Pingala The Maitrayani Upanisad (vi.21) refers to the Nadi going upwards as the Susmna. In the Uma-Haimavati myth of the

Kenopan/sad, attempt has been made to estiblish the non-duality of Sakti and Sktiman, a typically Tantric idea. The HiranyakesiQm yBsutrB mentions BhadrakaJi.

As in the Aitareya Brahmana. so in the Nighantu (i.11) Vak is referred to as Nana(A/affna) which is supposed by some to foreshad ow the future naked form of Kali. G o d d e ss Nikumbhija of the Hamayana is regarded as a form a Tantric Sakti. « J hfl Sf r!!iCe f° Nikumbhi,a* bV Ravana's son, is considered as a black rite designed to destroy the enemy. Bhadrakal^ Sankhayana GrhVasutra (»-14.14) there is reference to

The Buddhist Mahayana work, Suvarnaprabhasa, bears the impress of a Tantra. It is said to have been explained in China by Kasyapa Matanga during the reign of King-ti (58-75 AD}. There is no evidence of the Buddha having preached Tantric ideas. Tantric ele ments appear to have been incorporated into Buddhism long after the demise of the Master. The Chinese translation by Dharmaksema (414-433 AD) Paramartha and his pupils (552-557) and l-tsing (703) are available' The Mahamayun, which is of the Dharani, class, appears to have been translated, for the first time,into Chinese in the 4th cent AD The Suvarna-prabhasa and the Mahamayun are referred to by some to prove the high antiquity of Tantra. Some Trantras, e.g., Nirvahatantra, mention four classes ofgurus viz guru, parama-guru, parapara-guru, and paramesthi-guru Ac cording to the Nila-tantra (V.73,) Goddess Sakti is parapara-guru Siva is paramesthi-guru, one's preceptor is his guru and guru's. Some works e.g., Nila tantra V. 65,66, divides gurus into three class viz Divyauga (divine beings), Siddhaugha (sages) and Manavaugha (hu man beings). It appears to divide gurus in another way into two classes viz., Tanaguru (V.64) and Devaguru (v.71). Some otherTantras (e.g.Syamarahasya also give the above classification of gurus. It is stated that the names of male gurus should end in ananda (e.g Brahmananda). or-naf/?a(e.g.Matsyendranatha, Minanatha ) and those of those of the female preceptors in-am ba5

After naming some gurus, the Niiatantra characterises them as belonging to Tarinikula, i.e. a line of gurus imparting Tarini-mantra (V.B8). The position of the gurus among the Tantric Sadhakas is so exalted that he is regarded as even superior to one's father. The Niiatantra, for instance, cites the verse (ii. 146) of Manu, which extols the preceptor, imparting Vedic initiation to a person, as supe rior to the progenitor; obviously, it substitutes Tantric diksa for Vedic initiation. This Tantra, in another context, declares (V. 65) that the mantrada {giver of mantra is superior of one's father (janaka-dadhika). Indian culture does not set much store by the physical birth of fiesh and blood which is common to lower animals. It lays greater stress on intellectual and spiritual regeneration as more important than mere generating the mass of flesh.The wise Indians often expressed the sublime idea that the body is sure to perish (ekantavidhvamsi), whereas merits last through ages (kalpantasthayino gunah). Flesh and blood of the body are also called m antra (Raghava on SaradatilakaW. 95-96}. Some texts prescribe rules for rousing the consciousness of mantra$(PranatosiniIV.I, p.222, Gandharvatantra XXIX. 24-25). Some Works (e.g.Tantraraja XXXV. 64-66 Purascaryarnava VI, p. 526) provide that one should not only understand the simple meaning of a manfra, is the manifestation of the real nature of Sakti, and fell that he is merged in the essence of the object of his spiritual exercise. The ten ways of purifying mantras are janana, jivana, tandana, bodhana. abhiseka, vimalikarana, apyayana, tarpana, dipana and gupti(Krsnananda's Tantrasara, p. 52). One, who attains mantrasiddhi, acquires a peculiar brightness of the body and a lasting peaceful state of mind.

Mantra-sikha is the name of a purifucatory flame, supposed to be roused within the body during the ascent of Kundalini. (Puras caryarnava, VI, pp 527-28). Raghavabhatta on Saradatilaka II. Ill speaks of the purification of mantras with pranayama according to the Yonimudra process and reciting them one thousand and eight

times. The Kuiarnava (VI) lays down the process of purifying a mantra by citing the letters from left to right and right to left. In some texts, the body to God is called Mantratanu, Mantrayana is the name of Tantric Buddahism. Laghima (power of assuming excessive lightness), garima (power of assuming excessive heaviness), prapti (power of obtain ing anything at will), prakamya (irresistible will), tsitva (superiority over others) vasitva (power of keeping others under control.) There are lesser siddhis too. The greatest siddhi is mahanirvana or moksa. M a n tra 7 It occupies a very high place. God is conceived as mantra. Mananat Irayat it Mantrah—mantra is so called as it saves one from the bonds of rebirth through contemplation or knowledqe of the universe. The lifeless syllables of a mantra, being uttered in contact with Susumna, acquire infinite powers. Joy, will, creative power and peace are prominent in different mantras. Mantras, constituted by letters from ‘a’ to ksa, are called bija7 (Seed); it ts obtained by a disciple. The letters of the alphabet are

Tantra and Mahabharata Some Tantras reveal high regard for the Bhagavadgita. For example, in connexion with Tattva-cakra, it is provided in the Maha nirvana (Viii, 214) that the Tattvas(Makaras) should be offered to the Highest Self with the verse brahmarpanam brahmahavir, etc of the Gita (iv.24.) ’’ There are two hymns, considered by some to be spurious to Druga in the Mahabharata one by Yudhisthira in Virataparvan (chap. vi) and the other by Arjuna in Bhismaparvan (chap, xxiii) Durqa figures not only in Purana, but also in Tantra. Thantric elements are present in the hymns. In the Vanaparvan, the names of Durga, among others, are Kali and Mahakali. In the Bhaismaparvan, the following

are some of thp names of Durga; Kali, Kapali, Bhadrakali, Mahakali, Candi. These have, however, been excluded in the Poona critical edition of the epic. Some scholars think that the idea of Druga and worship were derived from non-Aryans. This epic contains (Sanf/chap. vii) a description of Asvatthaman’s worship of Siva in which the rites and practices are to a great extent, similar to Vamacara of Tantra. The Mahabharata reveals the influence of the doctrine of Sakti, As advised by Krsna, Arjuan propitiated Durga {Bhismaparvan, 23). for her blessing enabling him to achieve victory in the Kuruksetra war. In Arjuna's hymn to the goodness, Durga is called Sarasvati. The Pandavas invoked her blessing for their successful resi dence incognito for one year following the 12 years excite. In this epic, the goddess is varoulsy named as Kumari, Kali, Kapali, Mahakali, Candi, Kantaravasini, etc.The names are typically Tantric. Kumaripua is an essential item in Tantric rites. At first, the goddess was worshiped on the Vindhyas by the forest dwellers as Kumari. Soon after the come to be looked upon as the consort of Siva. In Yudhisthira’s eulogy of the goddess, she is characterised as Mahisasura-nasini, Vindhyacalavasini and found of wine and meat. The goddess's epithet, Vindhyacalavasini, occurs in the Candi too. She is also described as Kali.The goddess is also called Bhadrakali, Candi etc., in the Mahabharata. The following are some of the Tantric elements noticed in the epic: (i)

By the boon of a Brahmana Kunti’s acquisition of a mantra for bringing gods under control (Vanaparvan).

(ii)

Exchange of male and female conditions between Yaksa Sthunakarna and Sikhandini (Udyoga, 182).

(iii)

The restoration of mamsa-pinda, by Jara, eating flesh and blood, in the house of Brhadratha. (Sabha 18)

(iv)

Mention of fierce Matrkas in the Skandopakhyana of the Vanaparvan{90).

(v)

Various legends about Uma-Mahasvara.

(vi)

Mention in the Tirtha section Vanaparvan; of the Saktitirthas. Devika (Kamakhya), Voni, Sakambhari, Dhumavati Kalika-samgama (confluence of rivers Kausiki and Aruna) Snparvata, Manikarnika, etc.

(vii)

The protective mantras of the epic remind one of Santh mantra of Tantra; e.g. Draupadi's expression of the follow ing good wishes to Arjuna; Prayahy-abighnaya...... .....S rith.... laksmih sarasvati ima vaitava panthasya palayantu dhanahjaya Vana, 33.

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lied demon T ” ” ! 'h'n9S “ ke 9° al' elc - o l f e r e d i r L / i y a T ^ fted demons, Kautilya refers (v. 2.59) to various rites for t L w L royaTfavour' S T S T c S ! ^ * * ' l° W ° f W° me" ' Wea,t^ b l l J e Charms’ LJSed in such rites, were called u s T r t e m ^ f ’ br idKS m a s ‘ sorne and herbs were n mantras for the benefit of dacoits and adulterers named Manava-vtdya. These were believed to produce also the fol

lowing effects: automatic opening of the door, inducing sleep in peo ple, making oneself invisible, etc. There was provision (iv.3) for the propitiatory worship of fire, river, rats, serpents, @tc. it was believed that the worship of hills on special occasions could avert the attack of beasts and birds on the cattle. The practices, designed to get rid of epidemic diseases, in cluded the milching of cows in a cemetery, burning of a torso made of the powder of rice and some other grains. Tantra and Purana: Many of the Puranas reveal considerable influence of Tantra. The B h agavata appears to have been most deeply influenced. Among other things, this Purana prescribes (xi.3.47,49) the worship of Visnu according to Tantric rules. In xi 11.37, xii 11.2 etc., this Purana refers to Tantric cults of Visnu, Tantric diksa and some Tantric meth ods. Again, Pindasodhana, prescribed in this Purana, refers to Bhutasuddhi provided in Tantra. The Tantric mode of worship, full of mantras and kavacas, is similar to the Puranic mode. The difference is that the Tantric worshiper identifies himself with the deity worshiped. But, the follower of the Purna does not do so; he is ever conscious that he is finite with limited capacity whereas God is infinite with unlim ited power. The Devibhagavata holds (xi. 1.25) that as much of Tantra as is not opposed to the Veda is authoritative. This work empha sises (xi. 1.49) the importance of Guru in the verse gurur-brahma, etc. This Purana states {xi. 16.76) that Nyasa should be a part of Sandhya worship. It also mentions (xi. 16.9B-102) Mudras. The im manence of the Goodess is stated in the Devibhagavata, I1I.6 .The Padmapurana (vi. 85-26) and the Matsyapurana (266.29) attach great importance to Nyasa. All this shows the in flu e n c e to Tantra. Tantric mantra, mandata, mudra, nyasa, etc., infiltrated into Puranas. Some puranas betray an attitude of disregard, if not contempt, towards Tantra. For example, the Kurmapurana {1.12.261-263) states that Satras like Bhairava, Yamala, Vama, etc., opposed to Veda and Smrti were produced for deluding (mohaya) people.The Visnudharmottara contains Bijas and Kavacas. Section. I, Chap. 226 names over a hundred Mantras including that of Kali. Verse 237*20 refers to

Vaisnava-kavaca. At the end of this chapter, we have Tantric formuP™katotkaia 'Matadomastra purvato raksa/Om hatm hat hat hatm, Om ciltcilt m ilim ilL., etc. I. 165 prescribes the application of Gayatriin the reverse order of the syllables in Abhtcara or black magtc against hostile persons. \ Wl^ Diksa' the A9niP âna {chaps. 27, 81*87 304,) sets forth many Tantric mantras and rites, ’ ™ Pura" a ordains (CCCL XXII-34) that the worship of the deihes Visnu and others should be in three ways, Vedic, Tantric and alone

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The Brahmanda-purana contains a portion, called Laiitasahasranama which is clearly Tantric. The Kalika-Purana devotes considerable space to the treat ment of mantras, mudras, nyasas. etc. ac nr0m( Puran,c quotations in Smrti digests and commentaries as well a s from certain Puranic texts it is clear that the Puranas arp replete with Tantric elements. ™ ra n a s are

A passage from the Devi-purana, quoted in Apararka comiT ! 6 Yajnavalky ^ sm^ (Anandasrama ed., p.p 16 18 ) lays down the capacity for performing Tantric rituals as the essential qualification of one for installing images of deities. in D f vi™ hatmya (a,so called Durgasaptasati Candi) include ShP h '? Urana' )S no1hin9 but the glorification of Devi She declares herself as Supreme (Candi, chap. X). * i

extolled in th® Puranas, has two aspects in one

aL h 'S S,ao 6r ° f d8m0ns and’ in another- compassion ate to her devotees. She is a combination of the fierce and the tndPPH ri X osophy

r

i th6 Creat° r‘ preserver and destroyer. She is "

th6 B' ahman ° f the Upanisad and Vedanta

Some Tantras are important for the textual reconstruction of Puranic works. The KatyayanHantm gives a chapter w se S i s COnHntSoff verses the is 578, inis iantra, the total number

A ccordtg to

The Vamana-Purana (46), which is supposed to have been completed between about 900 and 1100 AD, glorifies the holy places where ancient Lingas are established. The twelve Jyotiiiingas are traditionally known to have been established at different places. These are mentioned in the Satarudrasamhita (ch.42). The worship of Sivaiingas has been widespread in India since very early times. In the Kasikhanda (94/36) of the Skanda-Purana (C. 800-1000 AD) thirty-six principal Lingas are referred to.B Tantra and S am rti Partly through Puranas and partly due to the compelling social conditions, Tantra influenced Smrti. Manu, the most authoritative Smrti writer, refers to abhicara and mulakarman rite for bringing oth ers under control. He regards these rites as singul. Nevertheless, the prevalence of such Tantric rites at the time of the Manu-smrti is obvious. The work, in its present form, is supposed to have been complied or composed in the period between the 2nd century co BC and 2nd century AD. Raghunandana (16th cent.) was the first Smrti writer of Bengal who recognised Tantric Diksa. It may be noted that, on the testimony of Raghunandana, we can infer that, at his time, the elaborate procedure for Tantric Diksa was much significant.0 Some other Smrti works also, like the Dharmasindhu, rely on Tantras for Diksa. Tantra and Vedanta According to Tantra, Kundatiniis the inner spiritual power dor mant within the human body. By Sadhana man can reach the stage when the human is transformed into the divine. Then jiva becomes Siva.The Upanisad prescribes means whereby jivatman (individual soul) is metamorphosed into Paramatman (the Supreme soul).The basic difference in approach is that, according to the Upanisad, the means of reaching the goal is bhavana (contemplation, meditation) whereas, according to Tantra, it must be accompanied by Kriya (ac tion). Tantra requires physical effort along with mental or spiritual

power. Vedanta accepts the eternal Sivahood of jiva but Tantra holds that Sivahood is attainable by practices of special kinds. Like Upanisads, Tantra believes that creation is but the sport (Itla of the Supreme Being. Like Upanisads, Tantra is non-dualistic.10 Tantra and Samkhya Both recognise Purusa and Prakrti. THis tends to prove that Tantra is based on Samkhya philosophy. But, there is wide diver gence between the two. Unlike Tantric Siva, the Purusa of Samkhya ts not the Universal Soul; he is not the invisible, infinite, eternal Brahman. According to Samkhya, Purusas are many, and vary with individuals. Though staying with Prakrti he is inactive having no power to create anything. He is the passive onlooker when Prakrti carries on its creative activity. Sakti or Paraprakrti of Tantra is differ ent from the Mulaprakrti o\ Samkhya. According to Samkhya, Prakrti, consisting in the three quali ties of Sattva, Rajas and Tamas, are the source from which the material world emanates. Due to the proximity of Purusa, creation proceeds in the order of Mahat, etc. At dissolution, all the created objects merge into Prakrti which is eternal. In Tantra both Purusa and Prakrti are stated to emerge from the Supreme Being who is mskala. Prakrti is like creative energy by possessing which Brah man is called Sakala; these two are not absolutely distinct entities Creation is not possible without the union of Purusa (Siva) and Prakrti (Sakti). According Samkhya, the existence of God is not established But, Tantric religion is based on theism. Samkhya teaches us that, due to the union of Purusa and Prakrti, creation proceeds But ac cording to Tantra, creation is the sport (lila) of Brahman possessed of qualities (saguna), Brahman is not distinct from his Prakrti. So, Prakrti is not jada (unconscious). She is conscious, and by resort ing to her.Sag'L/na Brahman or Isvara manifests Himself in the di verse objects of the world. The Saradatilaka enumerates 36 tattvas including those of the Samkhya system. Like Samkhya, Tantra regards discriminative knowledge (vtveka} as essential for reaching the goat.

Tantra and Yoga We have seen that a part of Tantra deals with Yoga. It appears that Yoga philosophy and Tantra exercised mutual influence. The Gherandasamhita, a work on Hathayoga, mentions (III. 1-3) twentyfive Mudras including the Khecarimudra. The importance, attached in it to Mudras, can be gauged by the fact that it describes them in one hundred verses. The Hathayoga-pradipika elaborately describes (III. 6-23) ten Mudras. The Sivasamhita, another work on Hathayoga, mentions (iv. 15-31) ten Mudras. An important Mudra in Hathayoga is the Khecarimudra described in the Sivasamhita (iv. 31-33,), G h e ra n d a s a m h ita (iii. 25-27} and Hathayoga-pradipika (iii,32-53). It differs from the Khecari described in the Jnanamava, described in the Hathayogapradipika (iii.15-23). The Vajrolimudra, described in the Hathayogapradipika (iii, 82-96), is vulgar. It was believed to pro long the life of a Yogin even after unrestrained sexual orgies. The Guhyasamaja (pp. 163-164) sets forth six accessories of Yoga ( Yoganga) omitting Yama, Niyama, Pranayama of the Yoganga and adding Anusm rti9.This Tantra introduced Yogic practices forthe quick acquisition of Buddhahood. An innovation of the Vajrayana Buddhism was the provision for the upasana of Sakti as means to liberation through Yoga. Tantra and Ayurveda These two branches of knowledge exercised influence on each other. Portions of some Tantric works are devoted to Ayurveda. Again, some Ayurvedic works adopted Tantric principles. For example, the Kali-tantra devotes Chapter XI to the causes of diseases. Diseases are divided into four kinds, natural, extraneous, mental and physi cal, In another way, diseases are classified as Karmaja (arisisng out of action,) Dosaja (caused by affected humour) and Karmadosaja (arising party from action, partly from faults.) Those which are caused by the natural-physical conditions are called natural diseases; e.g. hunger, thirst, wakefulness, death. Or, that which is self-caused is called natural; e.g. congenital blindness. That which is produced after birth or cause by injury and the like is called extraneous. Pas sion, anger, greed, delusion, fear, conceit, jealousy and depression are called mental diseases. Or, insanity, fainting, forgetfulness, re

nunciation epilepsy, etc., are mental d ise a se s. D ise a se s like

~

,k8 J^ undlce are ca,|ed physical. That which is caused as

,s K - ^ Sh hdS 'n ^ PreVi° US bir1h is cal,ed Karmaja. Or that is Karniajajh t c h js not cured by treatment, but by suffer™' and expiation. Wind, bile and phlegm are affected by wrong food and njoyment5. A disease so cased is called Dosaja. That which is caused by action m previous life and affected humour is called Karmadosaja. Diseases have been further divided into three classes cannn? h ^ c u X ^ th S ^

^

Wh'ch 'S to be endured and that which

firSt ° ne iS 0f tW0 kindS'

™

ease

tn f ™ 1* 9eneral hygienic principles are /aid down. Applying wai r l 7 v 0f rCISf ' riibbin9 oil on the so,es of feet, putting orf into ears applicaton of oil on the head-these are stated to be a nT dotes against decay and disease, Decay is stated to be put off bv iTdNP9f-1,1SPr 9' baSkin9 nearfire and enjoyment of young women rsandal a n d apaste, , - S ne x n r e rtbath " ^ stated Water f 3 ta" k' applicati° <* exposure to air are to °keep awav decav In"thp rainy season, bath m warm water, avoidance of tank-water, moder n S Vme keep awaV decay. In autumn, avoidance of'the sun of walk in the sun, bath in a tank and moderate food keep awav decay. In the dewy season, bath in a tank, basking near fire in time cTo?heSWb r k neW nCe( k00p aWay deca* ln winter wearing warm put off d e S 'la T n n woman. d J king o

^ ™

^ f " a le r When

Z Z t Z S f * Als° efadousare

rice' bath in warm eS chewi"9 ^

*-*

-

eases1 ^ f° " 0W'n9 are ,he causes of senife decay and other disdry meat, enjoyment of an old woman, morning sun fresh curd, taken at night, enjoyment of a woman in monthly impurity. At one place, unclear bowels are said to be at the root of all

diseases. At another, fever is stated to be the cause of all ailments. Bile phlegm, and wind are stated to be the cause of fever. One Bhavamisra, son of Mtsra Lajakana and a court-scholar of Akbar (16th cent.) is known to have written a book, entitled Tantrikacikitsa, which is stated to have been based on the Rasapradipa and Rasendra-cintamani of Ramacandra Guha1' Ayurveda appears to have developed in two lines, Vedic and Tantric. According to some, the latter prevailed in the pre-Aryan times. This method of treatment proceeded along two lines, one applying chemicals, particularly mercury, and the other poison. The former was used to cure diseases and arrest senile decay with mer cury, etc. The second way was dealt with in medical treatises known, as Tantra; e.g., Rasarnava-tantra, Rasendrasara-samgraha. resendracintamani, Rasa-hrdava, Rasaratra.eic., Works, called Aupadhenavatantra. Aurabhra-tantra, Nimitantra, Saunaka-tantra, Videha-tantra, etc., also belong to this class. The Tantric physicians, who used mainly chemical drugs, pre pared with mercury, sulphur, iron, gold, silver, etc., came to be known as Rasa-vaidyas\ drugs, prepared with mercury, were particu larly popular. P.C.Ray, in the H is t o r y o f Hindu Chemistry, Points out the deep debt of Indian chemical Science to Tantra. Nagarjuna's Rasaratnakara is the most celebrated work on al chemy. Other noteworthy works on alchemy and medicinal chemistry are Rasamava; Ffasaratnasamuccaya, Fiasarajalaksmi, Samgadharasamgraha, etc. Many treaties on alchemy and medicinal chemistry are re ferred to in Sanskrit chemical and medical literatures.These appear to be lost. Quite a number of such works are preserved in the Tibetan Tanjurand Kanjur. Tantra and Vaisnavism According to the Vaisnavas, Krsna and Radha are the two Supreme Realities, rather two manifestations of one Supreme Re-

Sakti of>Tantra'ieV0 ^

^

*W° are ° n,y another form of Siva’

? ahcaratra works of Vaisnavas show a close relation with Sakta Tantra in some respects. In Tantra, Adya Sakti is designated ®S q°aUkr.Ce (Y° n,l of everything. So, in the Ahirbudhnya-samhita nates (51 54 2 ^ T ' ^ Ta" tra' th'S WOrk desi9‘ S d s ?o m i t h i i t 35 Tarl aSr 1133 Hrim■Like Tantra a9ai" ' ^ sides in M ulLhara “ ^ En6rgy **■ ^ n r i l h
of•Tan,T ma,ters“

-a

S

tion, etc. Sndharasvamin, in his comment on a Bhagavata passaae refers to Tantric authority on both bhukti and M ukti

The authoritative Vaisnava treatises of Bengal, by Rupa Jiva and other theorists, are replete with quotations from T a n ia s* T ^ r lt^ ^ h 3’ 'n hJS tHan-bhak!l'-v^ s a , makes extensive use of Tantras. This work also contains some Tantric formulas and rites. How deeply Tantra influenced the Vaisnavas is proved inter n t m an T ripti° n (423‘424 A' ° ) fou"d at Gangdhar in Malwa One Mayuraksa, whose Vaisnavite creed is attested by the inscrip

tion (bhagavatah sriman mayuraksakah), on the temple, erected by him in honour of Visnu ( Visnoh sthanam), mentions, in the inscrip tion, Tantra (tantrodbhuta...) and Dakini(dakinisamprakirnam), famil iar in Tantra. The Laksmitantra, as pointed out on the discussion of this work, though a Pancaratra text, speaks of Vamacara which is Tantric. Tantric influence on Vaisnavism was not a one-way traffic, Vais navism also exercised considerable influence on Tantra. In the Isanasamhila, regarded as a part of the Kuiarnava, attempt has been made to establish the divinity of Caitanya. In the Gdhavatara por tion, regarded as a part of the Visvasara Tantra or Visvasaroddhara, there is a description of Visnu incarnated as Caitanya. In the list of Avataras, contained in the Urdhvamnaya-samhita, the Buddha is replaced by Caitanya, Portions of the Brahm ayam ala and Krsnayamala are styled as Caitanya-kalpa. An evidence of Vaisnava influence on Tantra is that Radha has been appropriated in such late Vaisnava Tantra as the Naradapancaratra. In the Ujjvala-nilamani. Rupa says that Radha has been established in Tantra (tantre-pratishita as the Hiadini Sakti of Krsna. Tantra and Saivism The Mahabharata (Santi, Chapter VII) contains a description of the worship of Siva, by Asvatthaman. It resembles, to a great extent, the Vamacara of Tantra. Tantras of Kashmir are predominatly Saivite. From various works we come to learn that Tanticism crept into the practices of some subsects of the Saivas. For example, the Kapalikas adopted part of the Panca-makara worship16 , their practices sometimes resembling those of Viracara and Vamacara of Trantra.'7 TheAghorins or Aghorapanthins, members of a Saiva subsect, are reported to resort to certain practices even more detestable than the worst of the Tantric practices. They are stated to feed on animal excretion, corpses collected from funeral grounds, and insects rolling in a dead man's skull.18 Scriptures of Kashmir Saivism came to be regarded as authoritative works on Tantra. Some authoritative writers on Kash-

mir Saivism, reputed in Tantric tradition are Vasugupta, Somananda Aoninavagupta, Ksemaraja, etc. The salient features of Kashmir Saivism will reveal affinitv wrth Trantnc ideas. It does not recognise the authority of the Vedas, and caste system is not observed. k ™ e u!|imate reality is Siva. The manifestation of the universe s effected through Siva’s Sakti who is not different from Him. Sakti the female principle, is inseparable from Siva as heat from fire. The ultimate goal of life is identity with Siva; this identity is liberation which means return to the original state, to the Absolute. i» » r®alisation is possible through meditation; no importance is attached to worship, rites and rituals and external; discipline By meditation he devotee has pratyabhijna, (recognition of his self as identical with the Absolute). It is explained by Madhavacarya in his Sarvadarsana-samgraha
bonda?e^rl°°kUPOnGOdaSR’'';J/ra-aS'^"andw,>l1d|y D, „ ln,t)ls commentary on the Brhatsamhita {e.d. Dvivedi, Lix 29) Bhatta utpala states that the scripture of the Pasupatas is called Vatulatantra, This is actually the name of a Siva Agama. Saivism had another stronghold in the South. The scripture of the school was called Saivasiddhanta.

According to it, Prakrti, the material cause of the universe, in unconscious. As a potter, the efficient cause, requires clay as the material cause and the wheel as the instrumental cause, so also Siva, the efficient cause, requires Prakrti or Sakti as the material cause and Maya as the instrumental cause. The Saivasiddhanta had a Tantric offshoot, known as Agamanta Saiviam which flourished from about the 11th century. The followers of this school do not recognise Vedic authority nor do they believe in the caste-system and Brahmanical tradition. The recognise the value of guidance by a preceptor. Also recongised was diksa of which three kinds were distinguished, viz., Samaya {worship of preceptor and fire dedicated to Siva), Visesa (observing rites and yoga, Nirvana (way of knowledge). The followers of this school believe in Tantric rituals and cer emonies. Besides mantras, they recognise the different methods for achieving the eight Stddhis. Identification with Siva is regarded as the ultimate goal. A sect of Saivism, called Viras’avism, flourished in the Karnata ka region about the 12th century A.D. The object of the founder was to drive away the Jains from the regions as to establish an ideal society. They are indifferent to Veda, and averse to caste-system. Men and women are placed on an equal footing. Siva is both the efficient and material cause of the universe. Creation is the result of Siva’s Vimars'a-sakti (consciousness). Through his Sakti he is the material cause and, in his own nature, he is the efficient cause.There is identity between Sakti and Saktimnt as between attribute and substance. The emphasis on Sakti brings it close to Sakta-Tantric con cept, and so it is called Sakti-visistadvaitavads. The Female Principle, Sakti, dominates in later Saivism. We are not certain about the date of origin of the Pasupata sect. SivaBhagavatas are, however, referred to by Patanjali (c.2nd cent B.C.) in his Mahabhasya (T.2.76).This seems to be the first clear refer

ence to a Saiva sect.

Tantra and the Ganapatyas There was hardly any cult that was not influenced by Tantra. The simple reason is that Tantra was so popular that no creed or faith, aiming at popular support, could do without it. Whatever the origin of Ganesa was, he became a very popular deity under various designations like Vinayaka, Heramba, etc., His popularity was India-wide. He has travelled even beyond India, e.g., Java. He came to be looked upon as the giver of success (Siddhidata), remover ot obstacles (Vighnaraja), etc. In several sculptures, Ganesa is represented as associated with Matrkas. Some images show him in sexual union with His Sakti. There were several sub-sects of the Ganapatyas. According to the Mahaganapati-worshippers, Ganesa, in perpetual union with His Sakti, is the creator of the world and the highest reality. The worshipers of Ucchista Ganapati betray greater influence of Tantrism. The deity is represented as having Sakti in his lap, embracing and kissing her while he drinks wine with his trunk. The adherents of this cult indulged in free sexual intercourse among men and women. Drinking, non-observance of the caste-system and sacraments like marriage we're some of the features of their sect. Thus, Tantric characteristics are obvious.

Tantra and Pancopasana The worship of the deities Visnu, Siva, Sakti, Ganapati and Surya is collectively called Pancopasana. The rise of this system was, perhaps, due to an attempt to counteract the anti-Brahmanical forces. These sects, themselves originally anti-Brahmanical, gradu ally came under the influence of Brahmanas. These sects agreed to worship their respective deities as Supreme without disregarding the deities of one another. In course of time, Pancopasana received a great impetus from the Brahmanical Sastras. Even Brahmanical Tantra recognised it. For example, the Tantrasara of Krsnananda approved pancopasana

subject to the reservation that Sakti should be the central deity with other deities as peripheral. This form of worship was very popular among the masses, and, as such, Tantric elements found a fertile field for propagation.

Tantra, Buddhism and Jainism Hindu Tantra is opposed to the fundamental principle of Bud dhism that non-violence is the highest religion. It thinks that it is not possible to live without some sort of violence. When we gather fruits, we commit violence to the tree. When we drink milk, we deprive the calf of it. Hindu and BuddhistTantras reveal both similarities and differ* ences.’9 Gods of the Hindu panthon are not generally recognised in Buddhism; some Hindu deities like Ganesa and Sarasvati are how ever, recognised. Corresponding to Siva and Devi (Sakti), the Bud dhists have Upaya and Prajha. The Buddhists postulate sunyata (nihilism) not recognised by the Hindus. As regards the goal and the means to its attainment, both have remarkable similarity. The im* portance of guru, mantra, mandala, etc., is recognised in both. Though Buddhist Tantra does not emphasis the cult of Mother Goddess like Hindu Tantra, yet it recognises Her. It is, perhaps, because the popularity of this cult was too much to be ignored. The cult of Sakti and Tantrism of the Hindus is much older than the earliest extant Tantric works of the Buddhists. It is believed by some scholars that the description of Tara in such works as the Tararahasya of Brahmananda and Tantrasara of Krsnananda is of Buddhistic orgin.*0 Some think that Nagarjuan the reputed Buddhist scholar of the seventh century, introduced the worship of Mahacinatara in India. It is believed that the mantra Om Hrim Srim Hum Phat was borrowed by the Hindus from the Buddhists. Hindu deities, represented as embracing these Saktis and names of Hindu deities ending in or beginning with "Vajra" betary Buddhistic influence. Chinnamasta and Kali, etc., are believed by some to be of Buddhistic origin. The six Yogangas (accessories of yoga), propounded in Bud

dhist Tantras, appear almost in the same names in the Gitabhasya (iv 28) of Bhaskaracarya, commentator on the Brahmasutra-bhasya. Thus, the mutual influence of Hindu and Buddhist Tantras is obvious. But, it is not correct to say, as some do, that Hindu Tantra was modelled on Buddhist Tantra, As stated above, none of the Chinese travellers refers to the study of Buddhist Tantra in India. Excepting perhaps the Guhyasamaja-tantra and the Manjusrimulakalpa, there is hardly any Buddhist Tantra dating back to a period anterior to 650 A.D. whereas there is evidence of the prevalence of Tantric practices in India long before 600 A.D. The Rudrayamaia (17.119-25} states that the Buddha taught Vasistha the Kaula way of Tantra. This is pointed out by some as an evidence of Hindu Tantra having been derived from the Buddhists. This is described by P.V.Kane as a fabrication. According to B.Bhattacharya,21 the Buddha himself preached some Trantric practices among the common people. In the Brahmajatasutta, monks appear to carry vessels of skulls or garlands of skulls. There is however, no positive evidence of the Buddha having him self preached Tantra. In fact, Buddhist Tantra appears to haveorigirlated after the demise of the Master. Some miraculous powers, e.g., transforming a dragon into an insect, sending fire to mendicants, affected with cold, the fording of rivers, etc., are attributed to the Buddha in some works; e g. Mahapadna-sutta, Patika-Sutta. It is, however, learnt from some Buddhist sources (e.g. Brahmajala-sutta, Digha-mkava, XXIV) that the Master condemned such practices as well as the false declara tion about the possession of such powers ( Vinaya Pitaka, Digha Nikaya, 1).These powers, recalling the Siddhioi Tantra, were, per haps, fabricated by later writers to boost up the glory of the Buddha, Tantric influence on Buddhism is borne out by some other liter* ary evidences too, unless we suppose all these to he later concoc tions. In the Majjhima Nikaya (ed. R. L. Mitra, p. 315), the Buddha is stated, in his early life, to have stayed in a cemetery using bones as his pillow. This may be supposed to have been written by someone to glorify the Master as one who braved the hazards, associated with

the cemetery with its ghosts and evil spirits, in order to ascertain the truth. Or, it might be true of prince Siddhartha, before the attain* ment of Buddhahood, when he ran hither and tither in quest of truth, and indulged in various practices. In the Digha Nikaya, the Buddha is stated to have recom mended the indulgence of the pleasures of all the five senses as a prereqisite for the attainment of Nirvana. The Majjhima Nikaya (1.79) states the views of some Sramanas that sexual enjoyment with young female ascetics is a means to salvation. The Kathavatthu (Majjhima, PTS, I, P. 305) mentions sexual union as a way to salvation. These things are absolutely incompatible with the principles of Buddhism which enjoins moderation, the avoidance of extremes and cessation of desires as the sine qua non for attaining the goal. So, we may assume that these injunctions were fabrications pure and simple or the handiwork of a sect which comprised converts from the Hindu fold, initiated to Tantric practices. The same inference holds good in the case of the use of skulls as begging bowls by Buddhist monks (Cutlavagga, XXII11-2). The belief in the power of mantras in removing the fear of snake-bite (Cutla-vagga V. 10.2), wording off calamities and effect ing prosperity, and the mention of Sramanas earning a living by teaching spells for the preservation of the body, curing sterility, caus ing adversity to enemies, etc., clearly bear the impress of Tantra. The provisions for the preservation of the body and disciplin ing the mind, found in Buddhism, remind one of similar Tantric rules. Jainsim was also influenced by Tantra. For instance, the con cept of Mudra was accepted by the Jains. In fact, they attached great importance to it, as is proved by the fact that they wrote ten works on the subject, called Mudra-vicara andMudra-vidhL The Jaina rules for physical and psychological discipline re mind us of similar provisions in Tantra.

Tantra and Sufism Wherever Sufism originate and flourished— in Arabia or Per sia— and whatever the time of its genesis, the fact remains that it made its way into India in very early times. Like Islam, Sufism established its stronghold in Sind. It had a great appeal to the masses, the lower echelons of the society, over whom the elitist or orthodox scriptures had little hold. By the 14th century, Sufism was closely woven into the fabric of Indian society. The salient features of Sufism are briefly as follows: there is no God outside human mind, scriptural injunctions are not essential for realisation of the highest truth, there is the easy (Sahaja} way of realising it; the human body is the microcosm of the universe. The means of understanding the relation of God with the individual and with the material world consists in tarigat (way) and marifat (knowl edge). The way has seven stages, viz., service, love, sacrifice, meditation, concentration, union and equation. Knowledge, helping God-realisation, is twofold, viz., iim (gath ered from experience, through perception, inference, etc.) and marifat (obtained through divine grace). The latter was regarded as superior to the former. Like theTantrics, the Sufis believe in Guru (Pir or Mursid). Thus, even to a superficial reader, the close similarity between Tantrism and Sufism will be obvious. Among the leading M uslim s, who follow ed Tantric rahasyasadhana (mystic devotion) were Gazi-Mian who, a contem porary of Sultan Mahmud (1 Oth-11th cent.), founded a sect. Some of the famous Sufi saints were as follows: Shah Karim of Sind (T7th cent). His preceptor was a Vaisnava, and his followers used the symbol Om of the Hindus. ’ Gind produced another saint Shah Inayat. A very popular saint was Shah Latif.

Sufism was so popular that, in sind region, Hindus had Muslim preceptors and vice versa. The Jaina Matrkas, Vidyadevis, Yoginis, etc., recall the Mother Goddess cult of Tantra. Some jaina texts mention Tantric practices prevailing in some contemporary sects. In the manner of Tantra. Jainism aiso refers to magical rites like Satkarma, the potency of mantras, etc. The same reason, which was responsible for the association of miracles with the Buddha, was also, perhaps, responsible for similar things in connexion with Mahavira. The extreme rigidity and rigours of jainism made it less vulnera ble than Buddhism to the infiltration ofTantrism.

Tantra, Music and Dance22 Tantra exercised influence on such a fine art as music. For example, the Sam gita-ratnakaraof Sarngadeva mentions (Chap. I. 2. 120 if) Cakra, Nadis, etc., within the human body. The idea of Nada, found in Sanskrit works (e.g. Samgitaratnakara, !,2, Iff, 163 ff) on music, has a colse parallel to that occurring inTantra.The idea of Vayu (e.g. Samgitaratnakara, 1.2.59 ff.) within the body, which is supposed in musicology to produce Nada in conjunction with fire, is also similar to that found in Tantra. Like Tantra, musicologists believe (e.g. Samgita-ratnakara, 1.2.149) that Kundalini or Brahma-sakti, coiling like a serpent, re sides in Adhara-cakra or Muiadhara, and that its gradual ascent through other Cakras up to sahasrara in the head is the highest fulfilment of Sadhana. It is believed (e.g. Samgita-ratnakara, 1.2.140 ff) that the soul, residing in certain petals of Anahata Cakra, desires success in song, etc. When resorting to certain petals of Visuddhi-cakra, it gives suc cess. Resort to some petals in Lalana also ensures success. Re sort to certain petals is stated to spoil music. The soul, resting in Brahmarandhra, becomes satisfied with nectar, and produces songs of a high order.

Like Tantra again, the science of music recognises (e.g. Samgita-ratnakara, 1.2..) several sheaths (Kosa) within the body, e.g., Annamaya, Manomaya. The Mudras (positions of the hands and fingers) are interest ing as they indicate various moods, sentiments, etc. These, per haps, originated in the Vedic period. In Vedic rituals, different handposes were used by the singer of Samans. Tantra prescribes vari ous Mudras, e.g. samkha (like a conch-shell), Mastsya (like a fish). In dance, many Mudras are prescribed by theorists of whom Bharata, author of the Natyasastra, is the earliest. It is difficult to say whether the Natyasastra was indebted to Tantra or the latter to the former. The date of Bharata is controversial. He is generally believed to have flourished earlier than the fourth or fifth century A.D. As we shall see, though Tantric ideas may have originated earlier, the com position of treatises on Tantra appears to have started about the fifth or sixth century A.D. Siva and Sakti are the pivots round which Tantric philosophy revolves. In fact, Hindu Tantras are generally represented as dia logues between Siva and Parvati. In works on music, Siva is gener ally venerated. Sarngadeva commences the Samgita-ratnakara with salutation to Siva who is considered as an embodiment of Nada. Siva is supposed to please the ears of the wise through the mind following the Vayu produced from Brahmagranthiwhere the Tantric Nadis, Ida and Pingaia are joined with Susumna. He is believed to reside in their heart. From Siva emanate Grama, Varna, Alamkara and Jati. Ragas and Raginis, the very basis of vocal music, are associ ated with Siva and Parvati. According to one tradition, one Raga emanated from each of the five mouths of Siva and one Raga from the mouth of Parvati. Raginis are supposed to be consorts of Ragas. Certain Tantras reveal close familiarity with vocal and instru mental music. For instance, in the Uddisa-mahamantrodaya, six teen musical instruments are referred to. The Vinatantra (No. 19) belonging to Yamalatantra, briefly traverses the entire field of music. The Yamalatantra describes twelve kinds of vina; of the thirty*two Yamalatantras, several deal with Gandharva, i.e., the art of music.

The Kundisvara-tantra (Yamala, No. 18) and Trotala-tantra (Yamala, No. 28) deal with instrumental music.

Tantra, Art and Architecture The relation of Tantras to music and dance has been discussed separately. Here we shall see what impact it made on sculpture*3, painting and architecture. Like good poetry Tantric art is simple, sensuous and impas sioned. The sculpture and painting, inspired by Tantra, may be said to be poems in stone, paper, etc. Tantra deeply influenced sculpture. In the sculptural delinea tion of Khajuraho (850-1050 AD), Konarak (13th cent.) Ellora (8th cent.} and at other places, Tantric influence is marked. Nudity, vari ous modes of coition, different ways of union of men and women are represented. Such Tantric influence is also noticeable in the Hoysalesvara temple (12 cent.) of Mysore, the temple-walls of Mid dle and West India, in this connexion, mention must be made of the depiction of sex-act at Sanchi, Amaravati and mathura. In the Lingaraja temple (11th cent.) of Bhuvanesvara, a couple is repre sented as naked and in an erotic posture. There are Tantric images at various places.24 Erotic influence, perhaps derived from Tantra, is noticeable in some terracotta figures also. In some seals, this is manifest. The RuparSeal (3rd cent. B.C.) shows the idea of copulation. A terracotta couple, found at Chandraketugarh (2nd cent A.D.), resembles the aforesaid figure in the Lingaraja temple. A Tamluk terracotta shows a couple in a state of sitting coital union. An interesting figure in painted terracotta (Tibet, 18th cent.) is that of Mahakala with a flay ing knife in his headdress and a skull-cup of blood in his hand. Various postures of copulation are represented in certain sculp tures in caves and temples of various places, e.g., Karla, Kondanl, Badami (old Vatapi), Pattadakal, etc. A pillar sculpture from South India (17th cent.) represents a devotee adoring the vulva of the great Goddess. Mithunas, regarded as an auspicious motif, are represented on some doors and at the entrance of monuments.

Even gods have not been spared in the representation of erotic motifs. For example, a celestial couple in sexual intercourse has been represented in a wooden bracket panel from a temple car (South India, 18th cent.). In a temple of Khajuraho (C. 1000 A.D.), the erotic pleasures of heaven are depicted. It is rather puzzling to think why such erotic motifs should be represented in temples and other holy places. Tantra provides pancamakaras as indispensable for sadhana. One such makara, and an important one, is maithuna. This may have suggested the representation of such figures. There are other suggestions too. Some think that the extreme sexuality of the rich people, who constructed the temples, was at the root of these erotic sculptures. Others think that erotic representations were intended to at tract the common people to temples. A superstitious idea prompted the representation of such sculp tures, according to some. As nobody disturbs a couple in sexual union, so Gods would not destroy or damage the temples, contain ing representations of copulation, with thunder, earthquake, etc. Some think that these were designed to test the mental strength of those who were about to enter spiritual life. Another ingenious suggestion is that the depiction of sexual union would ensure fertility of land. As such union results in child birth. so the sculptural representation ensures the growth of crops. A noteworthy feature in sculpture is the representation of Mudras, perhaps under the influence of Tantra. Bhumi-sparsamudra, Dharmacakra-mudra, Varada-mudra and Abhaya-mudra are associ ated with the Buddha25, It is interesting to note that the representa tion of Bbumisparsa-mudra is found in such remote places outside India as Ceylon. Abhayamudra is found in the sculptures of Swat and Java. Tantric influence is probable in som e im ages, e.g. Ardhanarisvara representing Siva and Uma who are supposed to stand for Purusa and Prakriti or Unga and Yoni.

It should be noted that some of the sculptures, inspired by Tantra (see Tantrayana Art) are absolutely free from eroticism. For example, mention may be made of the images of Tara in various form s, e.g. Arya Tara of Nalanda (C. 7th cent.), AstamahabhayaTara of Ratnagiri (C. 9th cent), Vajrasattva of Nalanda (C. 10th cent.), Heruka of Sarnath (C. 10th cent.), Mahamayuri of Ellora (Cave No. VII, C. 7th cent.), Vajrayogint of Bihar (C. 11th cent.), Pamasavari of Vajrayogini (Dacca, C, 10th cent.), to name only a few. Besides stone sculptures and terracotta figures, there are some figures in bronze (e.g. a Buddhist male destroyer of death, united with his female Wisdom-Tibet, 18th century), wood (e.g. South In dian Icon of the Divine Vulva stained with the coloured powders used to worship it; South Indian wooden bracket panel from a tem ple showing a celestial couple in sexual intercourse), Vogini with serpentine energy emerging from her vulva (South India, C. 1800 A.D.), worsipped as an emblem of the vulva of the Goddess, (South India, 19th century). In the domain of painting of various kinds also, Tantric influ ence is obvious in certain oases26. Some manuscripts contain Tantric paintings.There are also many paintings on paper, drawn in ink and various colours. Some are paintings on cloth. The art. influenced by Tantra, seems to have got an impetus from the thoughts on aesthetics which was highly developed by the Kashmirian Abhinavagupta {C. 1000 A.D.). In connexion with the Arya Manjusrimulakalpa, we have stated that it contains a portion on Patavidhana or picturedrawing. It may be noted that the Bengali artists, commonly called Patuyas, of whom those of Kalighat in Calcutta are very well-known, still follow the tradition of art adumbrated in the above work. The pervasive influence of Tantra included architecture also within its ambit. In this respect, Orissa deserves special mention. This province shows remarkable originality in temple-architecture of which the two major types are Rekha and Bhadra, The former is conceived as male and the latter as female. These two, joined to

gether, are fancied as bridegroom and the bride whose garments are tied to each other27. The entire plan of a temple is Tantric in character. The sanctum sanctorum is called garbha (womb) where the main idol is placed. A sort of corridor, through which one has to enter, connects the porch with the gatbha. Many temples were built in honour of Yellamma28, a local form of Adi Sakti, all over North Karnataka and bordering regions of Maharastra, the most famous being the one at Soundatti, mentioned among the Saktisthanas in Devibhagavata?9{6th cent., according to some, 12th-13th cent, or earlier). From the many temples in honour of the Divine Mother, we can infer the wide prevalence and popular ity of Mother-worship since the 10th century A.D. Some West Asian shrines reveai sex-design.They are divided into three parts—the porch representing the lower and of the female organ leading up to the hymen, the hall corresponding to the organ itself and inner sanctum symbolising the uterus30. The Tantric conception appears to have inspired at least one temple in West Bengal. That is the Hamsesvari temple (completed 1814 A.D.) at Bansberia in Hooghly district of west bengal about fifty kilometers from Calcutta on the other side of the Ganges. The plan of this unique temple was chalked out by its builder31, Raja Nrsimha Devaraya, who was a Tantric devotee. The interior of the temple is like the six Cakras through which Kundalini, represented by goddess Hamsesvari, goes upward. Be sides the three well-known Tantric nerves, Ida, Pingala, Susumna, two more, viz. Vajraksa and Cithniare indicated within the temple by ladders. The aforesaid goddess is seated on a lotus which rests on a stem emerging from the navel of Siva lying on a Trikonayantra. The goddess has a human head in her lower left-hand and Abhayamudra in her upper right-hand, while, in her other hands, there are a sword and a conch. The very name of Hamsesvari is Tantric. Ham is a Bija, and Sa stands for Sakti. The two are locked (kilaka) together; the lock-

jng is believed to lead to the highest realisation. In conclusion, it may be stated that, as D. Desai points out32, Tantric representations in art and architecture appear t have been inspired by a twofold motive. One was religious, as in the case of tefnples, The other, a secular one, was either to give a visual ex pression to the passionate feelings ol the artist or the sculptor or to gratify the lustful propensities of the sensual people. Examples of the latter are furnished by terracottas with sex-motif from Mathura, Candraketugarh and those unearthed in excavated historical sites. While Tantra may have provided the erotico-religious art and architecture, the Kamasutra, perhaps, played a significant role in inspiring the secular erotic designs to cater to the needs of the hedonistic or epicurean aristocrats or Nagaraka type of men. The increasing influences of Kamasutra was, perhaps, due to the rise and firm establishment of feudalism. Before the complacent labeling of all erotic art motifs as Tantric. we should bear in mind that esoterism is a marked characteristic of Tantric practices so that real Tantric devotees would not like to display ritualistic sex acts at pub lic places. Moreover, erotic representations though they are, they are not functionally related to Tantric Sadhana or worship. In this connexion, it may be noted that none of the Sakta pithas, the strong holds of Tantric rates and practices, has any erotic depiction what soever. Viewed historically, the sex-designs in art reveal different char acteristics in different ages. Of the extant specimens, the earliest ones date back to C second century B.C. During a few centuries since then, we see nude goddesses and females, goddesses associated with couples engaging in sexual union and making various toveposes, e.g. em bracing, kissing, etc. In the period between 400 and 900 A.D. secu lar crotic motifs appear to have been on the increase and Tantric influence gained ground. We learn from inscriptions of the fifth cen tury onwards about patronage extended by feudal chiefs and digni taries to Tantric devotees. The period, following 900 A.D. saw a spurt or explosion of erotic influence on art.

During this period coarseness and vulgarity like orgiastic depic tions crept considerably into the realm of art. Below we give a list of some noteworthy objects of art depict ing erotic motifs.

Linear Representation Daimad pot (Ahmadnagar district of Maharastra) — Chalcolithic period, phase III Indian Archaeology, A Review, 1958-59, Fig. 7

Caves Kupgaliu cave (Mysore) D.H. Gordon, The Prehistoric Background o f Indian Culture, p. 115. Buddhist caves of Kondana and Pitalkhora in West Deccan— depict mithuna—C. 2nd-1st cent. B.C. M.N. deshpande in Ancient India, XV, pp 69ft, 81ff. Eilora, Ajanta, Aurangabad, Terracottas and other objects found at Bhita, Jhusi, Kausambi in UP, Ter and Nevasa in Maharastra. Nagarjunikonda in Andhra Pradesh. Some terracottas of Kausambi and Bhita date from 2nd-1 st cent. B.C. Plaque from Awra— Mandasore district of Madhya Pradesh (C. 100 B.C. -300 A.D.)— Goddess Sri with couples, on both sides, en gaged in sexual intercourse, and pitchers. Some terracottas from Candraketugarh and Tamluk dating back to a period from C. 2nd cent. B.C. probably representing wine-pots, in front. M. Candra in Builetion of Prince o f wales Museum, Bombay, No. 9, p-25, fig-17

Stone: Monuments of Sanchi and Bharhut-mithunas associated with Sridevi. 2nd cent, B.C. The art of Mathura and Nagarjonikonda reveals a variety of Maithuna Motifs.

TEMPLES Aihole, Badami, Mahakutes’vara, Pattadakal— depict poses of love-making. Puri, Konarak Many temples of Madhya different kinds of erotic scenes. Pradesh (in Jabbalpur, Gwatiior, Malwa regions) Rajasthan Gujarat, Maharastra, Mysore—

Images ^3 Among the images, owing their conception to Tantra, the most well-known is that of Daksina Kali. The form of Kali-image, which is most popular among the Tantric worshippers, is this. Siva lies on His back with His male organ erect, and the goddess is seated on Him with that organ inserted into her organ in a woman-superior position. The offer of the severed head of the worshipper before the goddess is a feature common in the Pallava (C. 4th Cent. A.D. to end of 9th cent.) and Cola (c. 100 A.D. 3rd quarter of 11th century A.D.) periods of South India. Some other noteworthy images are those of Ekanamsa, the Matrkas, Dantura, Camunda, Varahi, Vagisvari, Mahamaya or Tripurabhairavi, Candi, Sarvani, theYogints. The Jains and Buddhista also have Tantric icons. Among the Jains, the most popular are the images of Yaksints, viz., Jvalamalini, Padmavati and Ambika. Images, inspired by Tantric Buddhism, are far larger in number. Among the images of males, w ell-know n are those of Ratnasam bhava, Am oghasiddhi, Vajradhara, Vajrasattva, Avalokitesvara, Samkhanatha, Lokesvara, Vagisvara, Hevajra, Yamanta orYamari, crowned with a string of human heads, Jambhala. T raiiokyavijaya, Manjusri, Among the females, the following are well-known: Kurukulla, having a garland of human skulls in one form, Paranasabari,

TaranaParamita' CUnd3' The m° St popu,ar o i the fema)e deities is ft t m0n9 the Prajna"3 yUQa

90ds and 90ddGSS- verV popular is Heruka ha p0sltl0n>with his consort Nairatma (Sakti or

, . ' n ° ne ima9e- He is represented as dancing on a corpse and having a garland of human heads, Tantra and A lphabet Shamasastri is of the opinion that the Devanagari alphabet u 3 n a

i ° m th! I,ne‘ drawings or yantras of Tantra. The script

schpt t h e S r T f CtS’ 'I38,686'1US6d in someTanlra- m Asokan Com m pntln K a t f ’^ ^ konod^ a v a ). In the Setubandha Commentary by Bhaskararaya, it is stated that sam pradayikas write E rn a triangular form. w > ^ ytKas

Tantra and in scrip tio n s" fart i h U * Tantra W3S 8Xtreme,y popu,ar is Proved, inter alia, by the h )nscnpt,ons-which were meant for the public, Tantric ements have been included. For example, the Gangadhar Stone Inscription of Visvavarman of 480 a nd T a ^ra .^ ^

M 2 4 A‘D-) referS 10 Matrs
Sabda and Dhvani Tantra has made speculations about sound. It is of two kinds ihP ? h er.n pr

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l Vama' DhvanHs sound not conveyed by lettes of W,ma mean^ u c h letters representing d^-

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k In P1 ° f SOund’ As a matter o i fact, however, there Lnd ■f*W0 kindS ° f S0Und; dhvani ls the real thing and Sabda is its ,n manifestation. It is stated that the world of movable and immovable thinqs is linked up and pervaded by the Sakti in the form of dhvani. This Sakti is variously called by such names as Nada, Prana, Jivaghosa etc

This Sabda-sakti is identified with Kuiakundalini making indis tinct sound at the Muladhara. It is stated that a great Mantra repeats itself when inspiration and expiration through the circular movement of the vital air of jiva revolves round the wheel of Dhvani. Such a Mantra is called Ajapa. The consciousness in the Jiva is nothing but the eternally existing Sakti of Dhvani in the child in the womb. The vital Sakti of Jiva is only Dhvani in the form of Ajapa Mantra. Several stages of words have been conceived.The extremely subtle state is called para: it issues from the Muladhara. The less subtle state is called Pasyanti; in this state it reaches the heart. The still less subtle state is known as Madhyama\ it exists in conjunc tion with Buddhi. The gross state is called Vaikhari issuing from the throat. Value o f T antra— rise o f Sahajiya cu lt Tantra prescribed easier rites and rituals by reducing the rigour of Brahmanical practices. As states above, it gave greater freedom of religious performances to women and Sudras. The rigidity of the caste-system was relaxed, Tantra made a tremendous appeal to the mass. The reasons are as follows. It assured m uktithrough bhuktior enjoyment and not renunciation. It prescribed many practices designed to secure ma terial prosperity, long life, harm to enemies. Tantra permeated the society in such a way that even the orthodox Brahmanical Sastras could not resist its influence. Smrti and Purana recognised Tantric authority. Mandalas, mudras, yantras, nyasas, etc., came to be regarded as indispensable elements in religious rites. In Kali Age, the predominance of Tantra has been mentioned in the Kularnava and Mahanirvana Tantras. In Bengal, such was the impact of Tantra that the staunch orthodox Smrti-wi iter, Raghunandana, had to recognise and provide for Tantric initiation. It is Tantra that popularised the conception and worship of Kali. Tantra influenced Buddhism very deeply, and fed to the rise of

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of a Dasa King of Mehar, a holy place of the followers of Tantra in Tippera district {Bangladesh).The Satcakra-nirupanaof Nandarama is stated to have been written under the patronage of Harivallabha Raya. In some cases, we learn of the Tantric works written by au thors who are well-known in other fields. For example, Narasimha Thakkura, author of the Pradipa commentary on the Kavya-prakasa, wrote the Tarabhakti-sudhamava. From the point of view of literary history, Tantras have some importance. Some Tantras refer to other authoritative works on Tantra, some of which are lost white others are preserved in manuscripts. These references throw light on the relative chronology of the works cited and those citing them. Some information, important (or the history of Tantra literature and Tantric religion, is contained in a few Tantras, For example, the Paranandasutra*6 mentions the names of six Tantric teachers, and quotes three teachers.

Regional Tantra Tantra is a literary genre. It includes works of the Saktas, Saivas and Vaisnavas. In Bengal and Deccan, Sakta cult became predomi nant. Saivism developed chiefly in Kashmir. South India was a strong hold of the Vaisnavas, though the number of Saivas and Saktas was not negligible. In northern and eastern India, Sakta devotees far outnumber the adherents of other faiths. There is also a Saiva sect in northern India. In Bengal and Assam, the Saktas are found in a very large number; the rest is Vaisnava. Time was when there were three major schools in India, viz., Gauda, Kerala and Kashmir. In the Gauda school, the Vama mode was held in the highest es teem. In this school, the five Makaras, in their original forms, are used. The devotees of this school immerse the deity in their own heart. The Kerala shool merely contemplate the Makaras, and no substance is used. According to this school aiso, the immersion of the deity takes place in the devotees’ heart. In the Kashmir school, substitutes of Makaras are ordained. Besides these schools, an other, called Vitasa is also known. If we are to believe the testimony of the Brhad Gautamya

Tanfra , then it is evident that Tantric preceptors of different regions had different degrees of reputation. This work holds that those of the west are the best, those of the south are middling and those of worst

KamaruPa are inferior and those from Kalnga are the

Influence o f Tantra am ong com m on people it is not certain whether Tantra arose among the common peo ple, and gradually came to be recognised by the upper classes or it spread from the upper strata to the common people. Nevertheless we find Tantric practices, particularly Tantric deities, among the nonAryans, The Harivamsa states that Devi, as Kirati, used to be wor shipped by the Sabaras, Barbars and Pulindas. There are references to the worship of Devi by the Mlecchas and Dasyus38 Devi is often referred to as living in mountains and forests The Dev,purana (XVII.23) may be mentioned in this connexion. ' She is sometimes designated as Vindhya-vasini, Sabari (e q Gaudavaha, Verse 1.305). There is an impression among some people that Kamakhya was originally a non-Aryan matriarchal deity of Khasis, Garos39, etc. The goddess, worshipped by the Chutiya Kings (C 13th cent) of Subansnri and Dihing river, was called Kucaikhati or Carrion-eater before whom human beings were sacrificed. She was later made identica! with Kali4
human beings were sacrificed

Among the Bhuinyas of Bihar, a Devi, called Thakurani mai is worshipped. She is described as a blood-thirsty goddess, and' is now regarded as a form of Durga or Kali43. v a r io ^ M n ? ^ 0 th® Dravidians of South India, the worship of various Mother goddesses is widely prevalent44. In fact, among

them female deities predominate. These deities are generally called Sakti. Whatever their origin, whether they had or had not any relation to the Aryan Sakti, in course of time most of them came to be looked upon as Durga or Kali. In the famous Minaksi temple of Madura, the male deity was called Cokkalinga and the female deity Minaksi. Gradually Cokkalinga was identified with Siva and Minaksi with his consort. Kali Ankamman is popularly believed to be a Sakti dwelling in the cemetery. She eats corpses45. Originally a rural deity, Candesvari is worshipped45 in Nandavaram in Kurnaul district by the aborigines. Kali Ammen or Mother Kali is worshipped in some areas4', e.g.,Tanjore, Trichinopoly, etc. '

Mahakali is worshipped in some places for saving people from epidemics, She reminds one of Raksakali of Bengal. Kali-puja has been in vogue in Kerala from very ancient times, according to tradition, the puja of this deity originated among the aborigines. Bhadrakali is believed by common people to live in the cemetery. In Mysore, seven sisters, called mari, are worshipped. Mari means Sakti. They are regarded as wives of Siva. Before female goddesses goats, sheep, etc., particularly buffa loes, are sacrificed as before Durga and Kali in Bengal. ThewidespreadTantric ideas, perhaps, led to the introduction of the institution of Devedasts (temple-girls). Maithuna (sexual in tercourse) was one of the five essential things in a Tantric ritual. It was believed that gods are pleased with women. So, to provide deliqht for them the Devadasis were dedicated. It was their duty to sing and dance before the deities. In course of time, however, the system degenerated into prostitution at first covertly and then overt y. This custom probably originated and spread in South India, and, to a lesser degree, in some other provinces as in Bengal. The leaders of the society and the law-givers were Brahmanas. While making laws, religious or secular, they showed bias towards

the three upper classes in general, and the Brahmanas in particular. Women and Sudras were subjected to tabooes. Those, who were repressed, had naturally a hankering for reli gious rites and a resentment against discrimination. As Tantra gave much freedom to these classes, it naturally found favour with them. E litis t a ttitu d e tow ards Tantra We have seen how and why Tantra became very popular among the masses. The upper echelons of society, born to, and nurtured in Vedic tradition, looked down upon Tantra with a sneering attitude, although the overwhelming popularity of this class of literature and the rites and practices, taught in it, compelled even the orthodox formulators of Sastra to accept some Tantric rites as part of their religion. The emphasis of Tantra on bhoga as against tyaga, so zeal ously advocated by orthodox Sastras, the inclusion in Tantra of wine and meat as essential recipe in Tantric rites, the relaxation of casterestrictions, etc., were unconventional. So, the people of the upper class, priding themselves on superior Aryan culture, detested Tantra. With the renaissance of the 19th century, as a result of the impact of western civilisation, a section of the intelfigentsia denounced Tantras as thoroughly despicable. In this denunciation, some west ern scholars spoke in one voice with some highly enlightened Indi ans. For instance, Wilson, Monrer Wiliams, Hopkins, to mention some of the stalwarts, looked upon Tantras as a debased form of Hindu ism indulging in barbarous and repulsive practices. Barth character* ises a Sakta of the left hand as a 'hypocrite and a superstitious debauchee’. The renowned Bankim Chandra Chatterjee found nothing but lechery, lust and liquor in the Tantric religion. R.L. Mitra describes Tantric practices as revolting and horrible. In the present century also, Tantra is more hated than under stood. Those, who look down upon it, do not go deep into the phi losophy of Tantras, and fail to miss it true s ^ iit. The malpractices, that have grown among theTantriks, make them blind to the sublime aspect of Tantra.

Among the few admirers of Tantra is Charles Elliot who says that the general principles of Tantra breathe a liberal and intelligent spirit....women are honoured; they can act as teachers. Whereas Christianity is sometimes accused of restricting its higher code to Church and Sunday, the opposite may be said of Tantrism. Outside the temple its morality is excellent48. Sibchandra Vidyamava hits the nail on the head when he says—the general public are ignorant of the principles of Tantrasastra.The cause of this ignorance is the fact that Tantra-sastra is a Sadhana-sastra, the greater part of which becomes intelligible only by Sad/iana....The English books, by English writers, contained merely a reflection of what English educated Bengalis of these days had written. Both are even today equally ignorant of the Tantrasastra.49 Despite the general deprecatory attitude of the Brahmancial elites towards Tantra, the fact remains that many Brahmansas not only wrote treatises on Tantra, but practised Tantric rites. Most of the writers on Hindu Tantras were Brahmins. Not only the Indians, but also some highly intellectual people of the west looked upon Tantric Sadhakas with the deepest respect. Woodroffe, to whom we have already referred, became a disciple of the aforesaid sibchandra Vidyarnava who was a profound Tantric scholar and a devotee of with caliber. Notwithstanding the sneering attitude of the orthodox Brah mins towards Tantra, it is surprising to note that all the five most important constituents of the Brahmanical religion, viz., the worship of Visnu Siva, Sakti, Ganapati and Surya, collectively called Pancopasana, have Tantric rituals as essential parts of the religions practices. In these systems, the position of Tantra is parallel to the Vedic elements. This synthesis may seem to be anomalous. The fact seems to be that all the above five systems had a Tantric root, and as such, had a wide and deep appeal to the masses. The orthodox adherents of the Brahmanical faith could not do away with the systems which so firmly gripped the rank and file of the society. So. they adapted them, and added Vedic overtones.

Post-Vedic tho u gh t-cu rre n ts and Tantra In post-Vedic India, we find a diversity of strands of thought. Some of these have similarity with Tantric ideas. It is, however, difficult to determine the extent to which Tantra influenced with sys tems and vice versa. In the early Vedic period, no Tantric text ap pears to have been composed. It should, however, be remembered that Tantric ideas, perhaps, originated among the iower echelons of the society as early as the Vedic period It is, therefore, worthwhile to examine the ideas similar to Tantra and other systems of thought. The Svetasvatara Upanisad declares the monotheistic con cept of Rudra-Siva who is identified with Brahman, Tantra also speaks in the same vein. We have seen in connection with Paricopasana that, in each of these systems, the deity with whom it is connected, regards him as the Supreme. The doctrine of Kala (Time) has been dominant ever since Vedic times. For example, the Atharvaveda (XIX.44) declares it as dominating everything.The Svetasvatara (VI. 6) considers it as the cause of the universe. The Buddhist doctrine of Ksanika-vada, the Jain Anastikaya (that which has no form) as the description of time testifies to its importance. Time is one of the categories of Nyaya-Vaises ika philosophy. In the Tantra, it is so important that the most prominent Tantric deity, Kaii, has been named after Kala. Kali is so called because She is supposed to have controlled time, past, present and future. Thantra is generally averse to the doctrine of destiny which plays a very important role in orthodox Brahmanical thought. It was, perhaps, due to the influence of Ajivikas, who recognised destiny, that Tantra recognised it. In Saiva Agama destiny is described as evolved from Asuddha Maya. Svabhavavada is the doctrine that everything is produced by nature. Traditionally it is sometimes equated with Carvaka and

Lokayata doctrines. Tantric ideas have much in common with this theory. The idea that Bhutas or gross elements underlie every worldly thing, occurring in some works, notably the Svetasvatara, is found in Tantra also. The atheistic Carvakas do not recognise soul as independent entry apart from the body. This has similarity with Tantric. Dehatattva according to which the body is the microcosm of the universe; the preservation of the body in good health is an essential duty of a Tantric devotee. The Carvakas deny the existence of the other world beyond death. It may have influenced the Tantric concept of Jivanim ukti, liberation in life. Jaina Dohas reveal heterodox tendencies, and protest against external rites. The influence of the Sahajiya cult was so pervasive that even the Vaisnavas, who insist on punctilious adherence to ethical norms, could not escape it. There is a considerable bulk of Vaisnava Sahajiya literature.50 The Vaisnava conception of Krsna and Radha is regarded as corresponding to Siva and Sakti of Tantra and to Upaya and Prajha of the Buddhist Tantra. It may be noted that Tantra, particularly the Sahajiya idea, is found in all the religious systems of the medieval period. The concept of Sahaja is found in Sikhism which is antiBrahmanical, and denies caste-system. The Sikhs also believe in the absolute authority of the Gurus. The renowned medieval saints also appear to have been influ enced by the Sahajiya cult. For instance, the songs of Kabir, Ramdas and others betray Sahajiya ideas. Tulsidas was a devout follower of Brahmanism. In his Ramacaritamanasa, he contemptuously refers to the superiority claimed by Sudras who acted as teachers of Brahmanas. Not only Sudras, but also Telis, Candalas and other low-class people are

referred to as gurus. These references testify to the wide influence ot Tantra. The Tamil copper-plate grant (1596) No. 75 of Sewell’s Lost refers to a Sudra priest and his many disciples. The almost India-wide protest against caste-system appears to have followed in the wake of the popularity of Tantra. In Southern India, the Tenkalais started a movement against this age-old sys tem, Tukaram of Maharastra, a Sudra, had many disciples of upper castes including Brahmanas. Caitanya and his followers boldly reacted against the system. The association of Caitanya with Yavana Haridasa is well-known. Gopalabhatta’s Haribhaktivilasa, an authoritative treatise among Bengal Vaisnavas, unequivocally raises a voice of protest against it. In its commentary (Berhampore ed., V. 491—93) Sanatana Gosvami vigorously vindicates the right of Sudras. Stalwarts like Narahari Sarkar, NarottamaThakur, etc., among the direct and favourite non-Brahmin disciples of Caitanya,were the gurus of even Brahmanas. The no-caste campaign of Caitanyaism was marked in Puri where caste-restriction is not only decried, but it is also regarded as sinful and unethical even to-day to make any discrimination among castes. For example, the Mahaprasada (remnant of rice-offering) of Lord Jagannatha can be served by low-class people even to staunch Brahmanas who can refuse it only at the peril of incurring sin. In Assam, Samkaradeva {1486— 1568) and his chief disciple, Madhavadeva, were Kayastha (a class of Sudras), but had a large number of even Brahmana followers. His sect was called Mahapurusiya. In course of time, it was split into sub-sects, called Bamunia, Moa-maria, Thakuriya. The second one believed in the pure Tantric mode. Ramananda (14th-15th cent), a north-Indian leader of the reformists, was a Vaisnava.The Sikh scripture, Granth-Sahib, quotes a song of Ramananda who says that God (Rama) is not to be found in the scriptures nor in any external object, but in one’s heart. This is

clearly an echo of the Tantric Dehatattva. Among the disciples of Ramananda was Ravidas, a cobbler. Ravidas's unconventional ideas enlisted the devotion of many disci ples among whom Kabir was famous, and more celebrated was Mira Bai of Rajputana and Jhali, queen of Chittor.There were numer ous other followers and disciples of Ramananda. The aforesaid Kavir (b.c.1398) learnt the main Tantric princi ples from his guru. There are the futility of caste-system, external formalities of religion and lack of distinction between man and woman. Though a Muslim, he had many Hindu disciples. Kavir’s Dohasare popular among the people of all classes, high and low. Many of his songs are quoted in the Granth-Sahib. The spiritual descendants of some of the well-known saints founded minor sects which preached doctrines akin to those of Tantra. Among such sects, mention may be made of the following: a sect established by the Muslim disciples of Kavir at Maghar, a sect founded by his Hindu disciples at Varanasi, a sect called Khaki in north-western India founded by Kilha, a sect founded by Dharmadasa, a Baniya disciple of Kavir, at Chattisgarh, a sect founded by Malukdas, a disciple of Kavir, at Allahabad, a sect founded by Rajjab, a disciple of Dadu. A fanons sect, Parabrahma Sampradaya, was founded by Dadu (1544-1603), the most well-know exponent of Kavir“s doctrines. He made a collection of devotional writings from all forms of religion in about 1600 A.D. Nabha, an untouchable, was the renowned writer of the cel ebrated Bhaktamala in which he recorded the life and activity of the devotees of various religious persuasions. Among the other medieval saints, preaching liberal views influ enced by Tantra, mention may be made of Namadeva.51 Surdas (1483-1563) Dharanidas (b, 1556), Laldas, Puran Bhakat, etc. Of the religious leaders, preaching unconventional ideas and practices is north India in the 18th century, a few were Bhan Saheb, a follower of Kavir, who formed a salvation army; Carandas (b.1703), born near Alwar, who formed a sect; Sivanarayana (b. 1710) born in

Balia district; Pran Nath of Bundelkhand; Ramacandra or Sant Ram of Jaipur, founder of the Ramasanehi sect; Jagjivan (Iasi quarter of 17th cent,) founder of Satyanami or Satnami sect; Ghasidas, a Satnami leader and a leather-worker; Lalgir or Lallag, leader of Alakhnami sect of Bikaner region. Some of the above attempted to synthesise Hindu Muslim ideas. The Dasakuta movement of Karnataka discarded caste-system and external formalities. Similar ideas were propagated by Maharastrian saints like Jnanadeva, Namadeva, Ekanatha.etc. Though they did not start any movement, yet they enlisted adher ents to their faiths. The Mahanubhava sect of south India was strongly opposed to Brahmanical religion. The famous exponents were Govindaprabhu, Bhaskara, Kesavaraja, poetees Mahadamba, to mention only a few. Liberal Vaisnavism and Natha cult formed the bedrock of this school. Nathism, also known as Yogi-pantha, imbued with Tantric rites and Practices, to which we have already referred, was a very popu lar sect in Bengal, Orissa and Assam. The songs of Gopicandra, popular all over North-lndia, particularly in Bengal, were composed, inter alia, by Muslims, known as Bharthari. In Orissa, two sects, called Mahima-pantha and Kumbhiapantha, Which were products of the medieval religious movements, were very popular. The wefl-known Siddhacaryas, to whom are attributed the Caryapadas, also called Bauddha Gan O Doha, appear to have writ ten for the common man in popular language, using analogies and imageries taken from common life. Many of these Acaryas came from the lowest class, and, as such, were opposed to Brahmanism; such names as Dombi, Sabari, Tanti, Dhobi Kuthari, Karmara, Teli, etc. are indicative of their low origin. The Siddhas sometimes betray contempt for the Brahmanical system, and do not recognise caste-distinction. They recognise the divine power of the guru. Five brands of Siddha culture are Dombi. Nati, Rakaki, Candali and Brahmani. They represent five female

forms of Sakti. Like Tantra-writers they emphasise Kayasadhana, the ultimate object of a devotee is to realise Sahaja, the basis of all existence, the source of perennial bliss.They recognise Jivanmukti. Thus, the Siddhacaryas advocate all the main principles of Tantra. In their case, Buddhist Tantra, rather Buddhist Sahajiya cult appears to have exercised the greatest influence. In the Caryas, the goddess known as Nairatma, Dombi-Candali, Sabari, etc, is identical with Sunyata orPrajna of the Buddhist Tantric System, known as Sakti in other Systems. The Natha cult, originating among the low-class people, shows the unmistakable impress of Tantrism of the various sects, viz. Saiva, Vaisnava, Sakta, Bauddha. It is, in fact, a composite cult drawing inspiration from various sources. T a ntric o ffs h o o ts {Also see Sects and subsects of Tantra) Tantra, produced several sects of which the principal ones were Kapalikas, Kaiamukhas and Mattamayuras. The first two were branches of Pasupata Saivism. They have no scripture. Information about them is gathered from the writing of orthodox religionists who have described them in disparaging terms and derogatory manner. They were worshippers of the Female Principle. They cast all conventional social values to the four winds; caste-system was ig nored. According to Ramanuja {Sribhasya, II, 2.35-36), the Kapalikas use six mudras, {viz. Kanthahara or necklace) Alamkara (ornament,) Kundaia (earring, Siromani (jewel for head), Bhasam (ashes,) Yajhopavita (sacred thread) all being made of human bones. Ac cording to them the attainment of highest happiness lies in con centration on the Supreme Soul seated in the female organ. Some of the barbarous practices of Kapalikas, like human sacrifice, etc,, are recorded in Krsnamisra’s drama, Prabodhacandrodaya. They are also described in Bhavabhuti’s Malatimadhava. Their stronghold was at Srisaila in the Andhra region. Some epigraphs refer to some sects which are, perhaps,

Kapalikas and Kalamukhas. Some of the inscriptions are Igatpuri copper-ptate of Nagavardhana (7th cent). Nirmand copper-plate (7th cent) in Kangra, Inscription from Arsikore (Karnataka) etc. The Kalamukhas appear to have been a strong sect in the 9th— 11th centuries (vide N. Sastri, The Colas, Madras, 1955, pp 648—49). Epigraphical evidence of the 10th andl 1th centuries testifies to the existence of a Saiva sect inTripuri and neighbouring areas of Central India. This is called Mattamayura. A tribe of this name is known in the Mahabharata (11.32.4— 5).This sect appears to have flourished in the Pala period in Bengal (Vide N.N. Bhattacharya, Ancient Indian Rituals, pp.133-34). To this sect belong the works, called Somas'ambhupaddhatiand Isanas’ivagurudevapaddhati. Ac cording to H.Goetz, the several bas-reliefs of Khajuraho temples owe their origin to the inspiration of this sect (Arts Asiatiques), Tome V, Fasc. I pp. 35 ff.) S ects and Subsects to Tantra (A lso see T a ntric o ffsh o o ts) Brodly speaking, Hindu Tantra was divided into two schools, Saiva and Skata. Among the Sakta Tantras again, despite fundamental unity, there were differences which were mainly caused by the difference of the objects and modes of worship as well as of acaras. Sakta Tantras were broadly divided into two groups, Srikula and Kalikual. Again, there was a division based on Kadimata and Hadimata, Each of these two had subsects. In another way, we may divide Tantra into two classes— Pure Sakta works as those of Bengal and works with a Mixture of Saiva— Sakta approach, as some of the works of Kashmir. From another point of view, Tantras are divided into two class es, those following Samayacara and those toeing the line of Kaulacara, The former is believed to be coeval with the Vaidika marga and related to it. Gaudapada, Smakara, etc. are believed to have

belonged to this school. The followers of Kaulacara were divided into two subsects. Purvakauta and Uttarakaula. According to the former, Siva and Sakti are known as Anandabhairava and Anandabhairavi. They are related to each other as Sesa and Sesi. According to Uttarakauias, Sakti is always predominant, and never ends. Siva appears as Tattva, but Sakti is ever beyond Tativa. From another standpoint Sakta Tan are divided into two classes; those based on Daksinacara and those on Vamacara.52 In different parts of the Saktisamgama, there is mention of some Tantric sects. A well-known sect of the Saiva-Sakta sect was Kapalika. It is generally believed that Kapalikas were so called because they used to carry human skulls (Kapala) or drink from them. There is, how ever, an inner significance of the name, as stated in the Prakas'a commentary on the Sanskrit drama, Probodha-candrodaya. They were so designated as they used to drink nectar or candri from within Brahmarandhra, known as Kapala. With this drink they con cluded the great Vrata (M ahavrataM ahavrata appears to be an other name of the Kapalika sect. The Soma-siddhanta, named by Sriharsa in Naisadhacarita (X.88), is considered by scholars like Gopinath Kaviraj63 to be the same as Kapalika siddhanta ; Soma means Sa+Uma, i.e along with Uma. The’ Agama-pramanya of Yamuna Muni, Sivapurana, etc. name some Tantric sects. The famous Vacaspati Misra mentions four Mahesvara sects. Phallus-worship was, perhaps, in vogue among non-Aryans, and gradually infiltrated into the Aryan society. It is referred to in the Rgveda (vti, 21.5, X. 99.3). Hatred and fear appear to have been voiced by the seer who prays for protection against Stsnadevas Phallus-worship was in vogue among primitive peoples almost throughout the world. Phallic symbols of different kinds, representing the goddess and her male partner, have been found in the ancient lands of the Agean, Egypt and the sites of Semite civilisation.

In India, the ruins of the Indus Valley civilisation at Mohenjodaro reveal designs of linga (male organ) and Yoni {female organ) which are supposed by some to have been used as amulets ensur ing long Iffe.55At Harappa quite a few conical lingas and large rings, probally representing the female principle, have been unearthed.50

FOOTNOTE 1. See S .A.D ange, Sex in Stone and th e V edic Mithuna, ABORt Diamond Jubilee Vol, p.p. 546 f,f. ’ 2.

Ibid, p, 550.

3. C.i.atharvavedastu yajnanupayukta-santi-paustika-bhicaradi-

karma-pratipadakatvena atyantavitaksana eva (Prasthanabheda). 4.

See A. Avalon, Principles of Tantra, p. 41

5. N am es o f som e S outh Indian ladies, not nece ssa rily T a n tric Sadhikas, end in amba, e.g., R am abhadram ba, 6.

S e e Saradatilaka, I. 5 5 . II. 5 7 , VIU(Raghava's c o m m ), Gandharvatantra, XL. 10, Tantraraja-tantra, XXVI, 36-43.

7.

It is interesting to note that many pe oples of th e an cie nt tim es used to believe in th e m agic pow er of letters and words; no m atter w hether o r not these had any sense. E .J.Thom as w rites that spells, sim ila r to H indu and B uddhist types are found on O ld English Old High G erm an and Keltic ( History of Buddhist Thought, p. 185).

8.

E .g.B.C .M ajum dar, JRAS, 1905, p p . 355-362.

9.

Diksatattva in Smrtbtattva, II, pp. 645-659.

10. In som e la te r Tantras, dualism is recognised; e.g

tantrc.H, 11.

Mrqendra-

1 1 .See G. Haidar, Vaidyaka-vrttanta, p. 210. 1 2 .See J iv a 's Laghubhagavatamrta and his com m entary on the Brahmasamhita and Caitanya-caritamrta of Krsnadasa, Adi, Ch. iv. 13. See S.B. Das G upta, Sriradhar, Krama vikas, p, 332. 14. For references to o r quotations from T antras, contained in the six Sandarbhas o f Jiva G osvam in, see S .K.D e, Vaisnava Faith and Movement, 1961, pp. 418-419.

15. For a list of Tantras quoted or referred to by him, see S.K.De, Op.cit., IQ .B havisyap u ra n a , iv. 13.8,98. 1 7 .See J.N .F arquar, O utlines o f the R eligious L ite ra tu re o f India, p. 252. 18. See M. W illiam s, B rahm anism and Hinduism , pp. 87-88. 19. See introductory portion o f th e C hapter on W orks on Tantra. 20. See B. Bhattacharya, S adhanam ala, Introduction. 21 .tntro. to S adhanam ala, It, GOS, No.XI-1. 22. See Svam i Pranjanananda, Bharatiya S a m g ite r ttihas (in Bengali), I, pp. 300 ff. 23. See M. Lalou, Iconographic des etoffes p a in te s (pa ta ) dans le$ M anjusrim ulakalpa, India, 1930. On erotic sculptures, see D. Desai, E rotic S culpture o f India; K. Lai, The C ult o f D esire; V. Prokas, K h ajuraho; P. T hom as, K am akalpa, Incredible India, R. J, M ehta, K onarak S un-Tem ple. A lso see Tantrayana Art, ed. S.K. S arasvati, C alcutta, 1977; P. R awlinson, T antra;P . Rowson, erotic A rt o f the E a st;M . Anant, P lastic situation, M a rg , M a rc h , 1 9 6 5 ; J u n e , 1 9 6 3 ; A . R o y, S c u lp tu re s o f N agarjunakonda, Marg, M arch, 1965; S. K ram risch, U nknow n in India etc.; E. Zennas and J. A uboyer, Khajuraho-, R. Lennoy, The Eye o f Love; O.C. G anguli, M ithuna in Indian Art, Rupam, 1925, 1926. 24. See C unningham , A rch a e o lo g ica l S u rve y Report, IX th e tem ple of 64 Yoginis in Bheraghat. 25. See A. C oom arasw am y, Buddhu a n d the G ospel o f Budha, p.p. 35, 330; G runw edel, B uddhist a rt in India (trs. A. C. G ibson), figure 126, A. B hattacharaya, B u d d h ist iconography, Plate X X V Iil. M em oirs o f A rch a e o lo g ica l Survey o f India, No. 66, Plate XIII (g); V. Smith, H istory o f Fine A rt In India a n d Ceylon, Plate 113; N.K. Bhattasali, Iconography o f B uddhist a n d B rahm anical S cu lp tu re s in Dacca Museum , Plates VIII, XX, XXI. 26. See Tantrayana Art; Rawlinson, Tantra', S.M. Nawab, Jaina Paintings, Vol. I. 27. N.K. Bose, Canons o f O rissan A rchitecture, pp. 92, 154. 2 8 .Also called Rentika. The nam e Y ellam m a is derived from the

Kannada term eltara amma (U niversal Mother). 29. See P.B, Desai, Kallachuris of Karnataka, 30. N.N. Bhattacharya, History of Tantric Religion, p. 376. 31. A ctua lly started by the Raja in 1799 A.D., it was com pleted by his w idow , ’ 32. Erotic Sculpture of India, pp. 16-17. 33. For descrip tio n s of T antric images, see N.N. Bhattacharya, Op cit pp. 382*396. Here we refer only to those having some pronounced T a n tric features. 34. See B.P. Desai, JOR, Madras, Vol. XIX. pp. 285-288. 35. For MS., see New Catalogus Catalogorum. 36. See A ccount o f this Tantra. 37. See P.O. Bagchi, Studies in Tantras, pp. 17-18; The Age of Imperial Kanauj, p. 321. 3 8 .For exam p le, R a g h u n a n d a n a ’s Tithitattva in c o n n e xio n w ith

Durgotsa va.

39. The Mother Goddess Kamakhya, p. 17, 40. Ibid, p. 66 and Kirata-janakrti (C hatterjj), p. 56. 41. The Mother goddess Kamakhya, p. 64. 42. A Cultural History of Assam, I, p. 149, 43. Ency. of Religion and Ethics, II, p. 487, 44. See Ency. of Religion and Ethics, V, p. 6. 45. Dravidian Gods in Modern Hinduism, p. 18, 46. Ibid. pp 84-85. 47. Ibid. pp 41-119, 48. Hinduism and Budhism, London 1921, R eprint 1957, II, p 285 49. W oodroffe; Sakti and Sakta, 8th ed., Madras, 1975, p.p. 9 - 10, 50. See M .M .Bose, Post-Caitanya Sahajiya Cult. 51. T hree persons of this nam e are known to have lived inG u ru d a sp u r,

B utandsahar and Marwar, 52. See Ac&ra 53. T antrik Sadhana O Siddhanta, I, p. 33.

54.This w orld has been in terpreted in tw o w ays:(1) those to whom phallus in God. (2) those who play with the genital organ, i.e. indulge in sexual pleasure. 55. M a rsh a ll,M ohenjodaro, etc., pis; xiii, 1,7; xiv 2,4, etc. 5 6 .M.S. Vat. E xcavations a t Harappa, II, 51, 53, 55 ft, 140.

Chapter-5

Unpublished Tantras of Bengal

We have given accounts of the published Tantras of Bengal along with the personal history of their authors. Besides these works, some are available in manuscripts, while others are known only from references to them contained in other works. In addition to these little known or unknown works of Bengal, which are mostly digests or compendia for ritualistic purposes, there are commentar ies by Bengal writiers on some well-known Tantric works. We set forth below the titles of the unpublished Tantric workd of Bengal with such details about their places of deposit, authors and contents as could be gleaned from various sources. The following abbreviations have been used here: AS Asiatic Society Catalogue, Calcutta. Catalogues Catalogrum byT. Aufrecht. CC IO India Office Catalogue, London. N Navadvipa Sadharana Granthagara, Navadwip, Nadiya, West Bengal. NCC New Catalogues Catalogrum by V. Raghavan. NM Notices of Skt. MSS, by R. L. Mitra. NP Catalogue of Skt. MSS. in Private Libraries of NW. Provinces. NS Notices of S kt MSS. by H.P. Sastri. SC (Government) Sanskrit College, Calcutta. SKR A Handlist of MSS. with Sarat Kumar Roy, 1-4. European Asylum Lane, Calcutta. SKRDC An Unfinished Descriptive Catalogue of the above collection. Handlist of Skt. MSS. in Sanskrit Sahitya SSP Parisat, Calcutta. A Handlist of MSS in Varendra Research Varendra Society, Rajshahi, Bangladesh. Catalogue of MSS. belonging to Vangiya Sahitya VSP Parisat, Calcutta. A Supplementary Handlist of MSS, in Vangiya VSP Sup

Sahitya Parisat, Calcutta. Titles are in Devanagari Alphabetical Order Title Author References Remarks to MS, Abhijnana* Ramananda AS 3603 An extensive work ratnavali Tarkalankara G viii. A on the worship of 6211 NM Sakti. The AS MS. xi. Pref. 15 contains only fragVarendra ments of Chapters 1217 i-iv. AmarasamAmara Author, son of graha Maitra Visnvananda. For MS. and biogra phy of author, see underTantric Texts of Bengal. AgamaKrsnaAS 6209 Author, a candrika mohana viii. i. 6209 Kayastha of VSP p. 187 Purvasthali in and Intro. West Bengal. He pp. xxv-xxvi appears to have been well off and to have appointed Pandits for compiling works for himself. In this work, it is stated to have been compiled by Pandits. To Krsnamohana are attributed as many as eighteen works including the Kamalodaya and the Nitisataka; these two mention

some of the eighteen works. Vide AS vii. 5250, 5251,5508-9; VIII. 6209; NS II. 41; VSP, pp. 125, 187. The Agamacandrika deals with rules of initiation and the worship of deities of the group of Mahavtdya. Agamacandrika

Ramakrsna TarkaSamkara

NM 1269 CCI.p.273 AS 6214 VSP SupNo.1879 Intro, p. xvii.

From it we learn that the author was son of Raghunathaanda resident of Napada, popularly known as Daksina Navadvjpa, in Andul near Calcutta. It is a summary of Raghunatha's Agama-tattvavilasa.lhe date of compositiion of the Agamacandrika is m'jnivedanrpe sake, i.e. Saka 1647 {= 1725A.D.)

Agamatattvavilasa

Adyakarana-tantra Anandalahari tika

Raghunatha Tarkavagisa

Vidyavagisa Mahadeva Vidyavagisa

SC 1053 AS Author, son of G viii. i. 6214 Sivarama. Written 1611 NM IX. in 1687 in 5 3186 (1st etc.) chaps; it deals NS 122 (5 with Tantric chaps) SKR 172 modes of worship and mantras for various deities. In the beginning, the author is stated to have consulted 160 works including the Tararahasya and Syamarahasya. Part of it printed. See Cat. o f Printed Books in British Museum. SSPA 1389 AS G 6582 10 IV. 2624

From the work it is learnt that the author was son of Yadavananda Chakravarli, grandson of Vidyasagara and great-grandson of Subuddhimisra. Author said to have obtained the title Vidyavagisa from his preceptor atVisnupura, situated within Mandarana. Date

of composition— 1527 Saka {=1605 A.D.). Saide to have been written in Jahangir's reign. Vide Indian Cul ture, IV, p. 322. (Haribhaki Suddhodaya)

Harinarayana

SS G 3973 NS II 17

Do

Govinda Tarkavagrsa

AS G 3694, 5204 NM X 3373 VSP 334

Do

Srikrsna Tarkalankara Bhattacarya

AS G 3905

Amarisamhita

Amara Maitra

KakaradiKali-sahasranama

Pumananda

Kankalamalini tantra

Ramasvampa SSP 375.

Karpuradi stavatika {Prabodhini)

Ramakisora

NS III 48 Dacca University Handlist, No. 3967

Do

Yadavendra Bhattacarya

Sanskrit College, Benares, 1916-17, p. 3 (No. 2624) with text

Kamyayantro-

Mahamahopa

NS III. 53

For MS. and biography of author, see under Tantric Texts of Bengal.

Author appears to have been a descendant of Sarvavidya.

Dated 1375 A.D.

ddhara

dhyaya Parivrajakacarya

Kalikarahasya

Pumananda

Kalrkadisahasranama

Pumannda

NP V 138 AS VIII B 6643-46 Dacca University No, 552 B NS I 61 Travancore University No. 7799 Visvabharati 509, 510.

Kalitattvasudhabindu

Kaliprasada Kavyacuncu

NM IX. 2956

Kali-

Srikrsna

NS 1. 60

Author, son of

sarvasvasamputa

Vidyalankara

Varendra 979 Dacca DR 33

Nyayavagisa.

Kulapujanacandnka or Kulapujacandrika

Candrasekhara NS II. 37

Kulamulavatara

Samkara

Kaulikarcanadipika

Ramaratna

Krama* candrika

Ratnagarbha NM I. 331 Sarvabhauma SC 761

SSP 1. J. 53

SSP411 Contains mantras applicable in Tantric rites. Author appears to have been the preceptor of the famous Cand Ray and Kedar Ray of

Vikramapura, now in Bangladesh. He is also known as Gosvami Bhattacarya. Kramastava

Samkara

Gururajatantra

Ramalocana

Gurupadukastotratika

Durgadasa Visvabharau Vidyavacaspati Annals 190 (b) VSP p. 267 SSP ill. U. 52 Dacca University

SSP A 1183

MS. 1350 AS 3401, 6118, 5289,3917 A VIII. B. 6798 5799 6801,6802 Do (-pancaka)

Raghunandana Dacca University NyayapahMS. No. 1974, 2964 canana NS I. 97.

Gautamiyatantratattva-dipika

Radhamohana VSP39{117), Author seems to 40(335) be identical with the Vaisnava author of this name, who wrote the Krsnabhaktisudhamava and commentaries on the Suddhitattva of Raghunandana and the Gautaman yayasutra. Radhamohana was a writer of the

nineteenth cent, and a friend of Colebrookes, Vide VSP, p. 16. Cakra* dipika

Quoted in Tantrasara Aufrecht's Bodleian Cat.95a.

Cakra-dipika

Ramabhadra ASG 141 VIII Sarvabhauma R 6622 Dacca University 187 A. 1884 Ratnesvara SC 633

Jnana-dipika

Amara Maitra

For MS and biography of author, see under Tantric Texts of Bengal.

Jnananandatarangini

Siromani

NM I 286

Tattvaprakasa

Jnanananda Brahmacari

NS 1137

Tattvanandatarangini

Pumananda

AS Cat. VIII 6200

Tantrakaumudi

Govindacandra SSP A. 11 84

Tantracandrika

Ramagati SenaAS 6274

Author, perhaps identical with that of the yogakaipalatika (NS. I. 299). He is said to have been a resident of East Bengal (Bangladesh). Vide NS. I. Pref ace p. 21.

Ramagopala Sarnia

Composed in 1626 Saka (=1794

Tantradipani

NS II 79

Composed in 1730 Saka (=1808 A.D.) in 12 Chapters.

A.D.) in 11 Chapters. Author, a disciple of K a s in a th a n a n danatha otherwise known as Paramaniranjana. Author, grandson of Krsnananda Agamavagisa and son of Harinatha Bhattacarya.

Tantradiptka

Gopala pancanana

ASG 5097 NS I 138 NM VI 2262 SC 874

Tantrapradipa

Jagannatha Cakravarti

NS I 139

Tarrtrapradipa-prabha

Sanatana Tarkacarya

NS II 80

Tantraprakasa

Govinda ASG 5641 Sarvabhauma

Deals with diksa, purascarana, etc., and the worship of Tara and Tripura.

Tantraratna

Krsna Vidyavagisa

Deals with worship of Kali and Tara.

Tantrasamkespacandrika

BhavaniNS II 81 samkara Vandyopadhyava

Tantra-sara

Ramananda Tirtha

ASG 10494 IO IV 2573 NMI240 SC 913

AS II A 48

Complete in 10 Chaps. On page 93, there is a quotation from the Sri-tattvacintamani of Pumananda. Author was a protege of Krsnacandra

(eighteenth century), king of Nadiya. Tarar-canacandrika

Jagannatha Bhattacarya

ASG 6537

Tararahasyavrtti

Gaudiya Samkara

VSP 33-35 (108, 732,1267) IO IV 26038. See Cat. of Skt. MSS., Asiatic Society, Calcutta, Vol. VIII, p. xii

Tara-bhaktitarangini

Kasinatha

NM IV 1607

Taravilasodaya

Vasudeva Kavikankana Cakravarti

ASG 790, 3455

Tiksnakalpa

Radhamohana NS II 90

Tripurar-canarahasya

Brahmananda NM VII 2487

Daksinakalpa

Haragovinda Tantravagisa

Diksa-tattva prakasa

Ramakisora

Date 1737 Saka (=1815 A.D.) Krsnacandra, king of Nadiya, mentioned as the author’s patron,

Written in Saka 1732 (=1810 A.D.) Author, a landlord of Candrapratapa, in Dacca district (Bangladesh).

NM I 291 Author, a member of the Sarvavidya family of Mehar (Bangladesh). Vide K. Sen, Cinmay Vanga, p. 173.

Pancakalpataru

Raghava Devasarma

NS X3311

For MSS. and biography of the author, see under Tantras of Bengal.

Pahcamaveda-saranirnaya

Haragovinda Raya

Purascaranaprayoga-darsa

Vasudeva

Purascarana-dipika

Candrasekhara CC I p. 340 SC 1058

Puras-camollasa-tantra

Kasicandra

pranakrsnavaisna-vamrta Biswas

Bholanatha Brahmacari

Bhavanirupana

Author, son of Ramananda Tarkapah can an a. It is a digest on Tantric rites, and contains a fairly elaborate account of mystic mandatas and Durgapuja with those mandaias.

VSP 39 (1309) Author identrfiedas Sarva-nandika sadhusagnikajnanananda bhattacarya tmaja.

Sarvabhauma

SSP 1383 Composed for Pranakrsna in 1748 Saka (=1826 A.D.). Deals with Tantric rites of Vaisnavas. ASG 4660

Appears to be a part of Ramagati Sena’s Tantra-

Mantrakosa

candrika (Supra). Jagannatha

VSP 43

Cakravarti

(1548 Kha) NM VII 2378

In the second MS., the author’s name ends in Bhattacarya. In the contents are mentioned, in te r alia, Tantric b ija m antras and their

explanation. It also contains a brief account of the origin and nature of alphabet.

Mantraratnakara

Yadunatha Cakravarti

Mahimnahstotra-tika

Raghunandana VSP 55 (1482) Nyayavagisa

Mundamalatantra

Nyayavagisa

Mudraprakasa

Ramakisora

Yaksini-tantra Yogakalpalatika

Aditya

SSP 774

Ramagati Sena

NSI299

Rahasyamava

Vanamafi Acarya

VSP 60(1408}

Lalitarahasya

Rajendra Tarkavagisa

VSP 64(753) A digest, in nine NM IV 1674 chapters, based on variou s Puranas and Tantras. In it attempts have been made io establish the

ASG 6028

SSP417 See D iksa ta ttva prakasa (Supra).

predominance of Krsna. Varnabhairava

Ramagopaia Pancanana

NM I 280

Deals with origin of sound and the significance of letters starting with 'a'.

Varnabhidhana

Yadunandana Bhattacarya

ASG 8144 NM II 560 IO II 1046 Srinandana

In the last two MSS., the author’s name is

SC 1492

Bhattacarya. Vasakaryamanjari

Rajarama Bhattacarya

ASG 3463

Saktakrama

Pumananda

NM V I2067

Sivar-canamaharatna

Samkara

Saiva-ratna

Do

Syamakalpalata

Ramacandra ASG 3459 Kavicakravarti NS I 372

Syamakaipa-latika

Mathuranatha Pub. Guptapalli Saka 1825 (with Bengali translation)

Syamapujapaddhati

Cakravarti

ASG 5958 Indian Museum Collection No. 4590

Syamaratna

Yadavendra Vidyalamkara

NM I 377

Syamar-canacandrika

Ratnagarbha NM I 220 Sarvabhauma

Syama-

Kasinatha

ASG 3540

For particulars about the author, see Kramacandrika (Supra).

santosana stotra

Tarkapaficanana

Syamasaparya-vidhi

Kasinatha Tarkalamkara

ASV vii 3603 Composed in Saka1699(=1777 A.D.) in seven chapters.

Syamastavatika comm.

Durgarama Siddhanta-

AS 6628-29

Text of K arpurastotra and its

Vagisa Bhattacarya

Sritattvabodhini

Krsnananda

NM281

Satkarmadipika

Sri Krsna Vidyavagisa

NM IV 309 VSP 85 (363) ASG 3881 Calcutta Sanskrit College IMS, 410

Satkarmollasa

Pumananda

NS IV 308

Satcakradipika

Brahamananda

Satcakradipika-tika

Pumananda

Satcakra-

Nandarama

AS 6367

With the author’s

nirupana

Tarkavagisa

SC 446

name are associ ated the works A tm a-prakasika

(IO IV. 2400), Sam khya-

prakasika (Ibid. IV 2457), etc. Author perhaps identical with the author of Svarupakhya-

stava-tika. !n the Satcakranirupana, he has mentioned Harivailabha Raya as his patron. He appears to have flourished before Saka 1638 (= 1716 A.D.). Satcakrakrama-dipika

Ramabhadra NS I 386 Sarvabhauma SC619

SatcakraPumananda bheda (Satcakra) Satpadyamala

Ramarama Bhattacarya

NS 1387 First part deals with the procedure of tenfold Samskara in accordance with Tantra. Second part deals with procedural matters relating to Sraddha in conformity with Tantric practices.

SanatanaJaganmohana dharmanusthana Tarkalamkara

NS iii 336

Sarvananda-tarangini

Sivanatha

Sadhanamala

Vinodacandra SSP 634

Sundarirahasyavrtti

Ratnanabha Agamacarya Varendra

AAS 6350

A biography of Sarvananda by his son. Account given by himself—

Brahmana, Maitreya. Son of Narayana, grandson of Mukunda, disciple of Gopinatha. Sundarisaktivaradanam

Adinatha

SSPA 1237

Svarupakhyastavatika

Nandarama

VSP 154 (1336 Ka) 155(1356 Kha) NS I 39.

Chapter -6

Tantras and their Details

Abbreviations DK

Danakaumudiaf Govindananda, Bib. Indica, Calcutta.

W

Durgotsa vaviveka of Sulapani, Skt. Sahitya Parisat, Calcutta.

ET

Ekadastiattva in Snvtitattva of Raghunandana.

SK

Sraddhakaumudict Govindananda, Bib. Indica, Calcutta.

TT

Tithitattva 'mSmrti-tattvaof Raghunandana.

VK

Varsakriyakaumudiof Govindananda, Bib. Indica, Calcutta.

W

Vn3takalavivekadSu\apdri\. (In Devanagari a lphabetical order)

Kapiiapancaratra DK-5,13,126,129,130, 180,192,204,205 DV-23

V K -1 1 8 ,152,158,176,179

Gavaksatantra DV—12

VK-160 Matsysukta

Garudatantra VK-283

ET-74,85 Bhuvanesvaritantra

DK-206 DV-7,11,13,23

Gautamitantra VK-146

Mahakapilapancaratra DV-23

Naradapancaratra VK-150

Yoginitantra VK-120,132,149,157, 175,372,440,441,442

Narad iya-samhita TT-51

RudrayamaJa SK-266

Nigamaparisista SK-53,317 VK-17

SaradafTilaka?)

Purascarana-candrika

DV-11

VK-157,284

Saradatilaka VK-118-21,126-28,134 136, 139, 145, 149. 150, 152, 153, 157,159, 162, 170, 171, 173, 174, 176, 190, 384, 385, 391,565

D K -9 ,1 0 ,68,74,75.89,112 124, 125, 126, 128, 130, 131, 141, 144, 146, 149, 150, 151, 153. 154, 155, 156, 158, 159, 164, 176, 178, 179, 180, 182, 185, 188,190,191.

Swagama VK-76 Hayasirsapancaratra or Hayasirsa W -24 Tantras cited in theH aratattva-didhiti (In Devanagari alphabetical order) Little known works have been left out Agamakalpadmma Agamatattva-vilasa Agamadvaita-nimaya Agama-sandarbha Agamasara Uttarakamakhya-tantra Uttara-tantra Utapatti-tantra Umajamala Kankalamalini-tantra Kamala-tantra Kamalavilasa-tantra

Kulaprakasa-tantra Kulacana-tantra Kutamava-tantra Kulavali-tantra Gandhara-tantra Gayatri-tantra Guptadrksa-tantra Gupta-sadhana-tantra Guptamava-tantra Guru-tantra Gotamiya-tarrtra Gaurijamala

Katyayani-tantra Kamadhenu-tantra Kamakhya-tantra Kalikalpa-tantra Kakulamrta-tantra Kalikularnava-tantra Kalikrama-tantra Kalitantra Kalivilasa-tantra Kubjika-tantra Kumari-tantra Tantraraja T antrasagara-samhita Tantrasara Tantradarsa Tantrikadarpana Taragama Taratantra Tararahasya Tararhasya-vrtti Taramava Todala-tantra T railokya-sammohana-tantra Daksinamurtikalpa Daksinamurti-samhita Dattatreya-jamala Durga-kalpa-tantra Devijamafa Devyagama Navaratnesvaratantra Narayani-tantra Nigamakalpalata Nigamakalpasara

Gheranda-samhita Cinatantra

Jamala Jnanatantra Jnanamava-tantra Damara-tantra Tantra-kaumudi Tantracudamani Tantradipika Tantrapramoda Tantraratna Brhannifvana Brhannila-t Brhanmaya-t Btahmajamata Brahmanda-tantra Bhagavad-bhakti-vilasa tantra Bhuvanesvari-tantra Bhutasuddhi-tantra Bhairavajamala Bhairava-tantra Bhairavi-tantra Matsyasukta Mantratantra-prakasa Mahakalamohini-tantra Mahanirvana-tantra Matanila-tantra Mahalingesvara-tantra Mahisamardini-tantra Matrkabheda-tantra Mayatantra Malini-tantra Mundamala-tantra

Nigamatattvasara Nityatantra Nibandha-tantra Niruttara-tantra Nirvana-tantra Nilatantra Picchila-tantra Purascarana-candrika Purascarana-bodhini Purascarana-rasollasa-tantra Phetkarini-tantra Brhat-tantrasara Brhat-todala-tantra Brhad-gautamiya-tantra Brhad-rudrajamala Vyomaratna-t Sakijamala Sakti-t Sakti-samgama-t Saktananda-t Sambhavi-t Sarada-t Sarada-tiiaka Sasvata-t Sikharini-t Syama-kaJpalata Syamarahasya Syamarcana-candrika Syama-saparya-krama Syama-saparya-vidh i

Mrdani-tantra Meru-tantra Yogni-tantra RudrayamaJa-tantra Reva-tantra Lingarcana-tantra Varada-tantra Vamakesvara-t Vamadeva-t Varahi-t Vidyotpatti-t Vimaia-t Visvasara-t Visnujamala-t Vira-t Srrtattva-cintamani Sanatkumara-t Samaya-t Samayacara-t Sammohana-t Sarasvata-t Sarasvati-t Simhavahini-t Siddhalahari-t Siddhesvari-t Svacchanda-mahesvara-t Svatantra-t Hamsamahesvara (Hamsaparamesvara) Hayasirsa-pancaratra

Tantric authors mentioned in the Haratattva-didhiti Tantradipikakara Pumananda Brahmanandagiri

If

Works and Authors Cited in the Tantras of Bengal (Arranged in English Alphabetical Order)

N.B—The figures refer to the pages of the work against which these are mentioned. A. WORKS

Title

Tantra in which metioned with reference

Acaracintamani Acarasara Adityapurana Adiyamala Adhyatma-viveka Agamakalpadruma Agamasamhita Agamasandarbha Agamasara Agama-tattva-vilasa Agamottara

PV Kanda v P 344 S 41 T 611 P 12, 28 T 16, 35. 240, S 5 PV Kanda ii T 1, S 4 P 195 P 239, T 4 T 75 T 583

Title

Tantra in which mentioned with reference

Agastya-samhita Agnipurana (Agneyapurana) Aksaya Anandapatala Annadakalpa

T 37,38 P 349, S 8 , 18, 41 SU 124 SU 120 P 104, PV Kanda ii

Amava Bhagavadbhukti-vilasa Bhagavata Bhairaviya Bhairavatantra 3 Bhairavitantra Bharata Bhasya Bhavacudamani etc., Bhavasaravalai Bhavisyapurana Bhutabhairava Bhutadamara Bhutasuddhitantra Brahmajnanatantra Brahmajamala Brahmapurana Brahmasamhita Brahmavaivartapurana Brhacchamkara-vijaya Brhadyoni Brhannilatantra Brhat-stavaraja Brhat-todafatantra

Title Brhacchrikrama 20 Brhadgautamiya Camundatantra Caranavyuha

,

S44 P 181 P 9, S 39, 42 T 467, 511 P 63. T 461, 463, 4 7 2 .S 1 9 .2 1 , 1 SU 33, 66. SR 7 T9 S 18 S 10 P 511. T 153, 545. SU 24, 43, SR 5 TR 56 P 88. S 14.18 T 40. PV Kanda ii T 640. S 24 P 189. SS 8, 11, 17 P 22, 23. 24. 25 P 104, T 57, 384 T 686. S 183 T 693, 776 P 346 P 495 SU 57, 107, etc. P5 T 414 S 15 Tantra in which m entioned with reference T 20. S 21, 34. PV Kanda ii. SR 50 / (Sam hita) T 255 T 48,492, 708 P 62

Chandahsara Chinnamastatantra Cidambara-nata-tantra Cintamani Daksinamurti Daksinamurtisamhita Daksinamurtitantra Daksinamu rtitantra Damara Dasapatali Dattatreyasamhita Devipurana Dharmapurana Dharmasamhita Divyacaratantra Divyatantra Ekavirakalpa Ganesa Gandharvamatiha 37, Gaurijamala Gandharva 18, Garudatantra Garuda Gayatritantra T itle

Gandharvatantra Ganesavimarsini ii Garudapurana Gautamiya

T 51 SR 41 PV Kanda ii PV Kanda ii T375,377,404. S U 134 (Samhtta) T 160, 204 P 160, 204 P 206 SR 22 P 174 P 4 0 6 ,A P 110 S 14 T 351 PV Kanda i, iv T 575 T 50, 504, SR 33 SU 1 T 11. S (Gandharva) 5, 15, 18, 42 P 196, S 15, PV Kanda iii T 937. S 5, 13, 18, 37,42, 8,17, 20, 31 A T 622 S 59 P 83 Tantra in which mentioned with reference P6 P 162. T 7,114. S 44. PV Kanda P 182 P 178. T34,39. S 14,19,30,43, 45. A. SU 77,94, 99,205,2112 SR

6 Gherandasamhrta Gira

a

Pq

Gopalatapaniya

gs

Goraksasamhita Govindavmdavana Grahafamala Gupta-diksatantra Guptarahasya

P 8.198A T83 S 42 P 12 6 A P 144 g 31 SR48

Guptamava Gupta-sadhana-tantra Gumdiksatantra Gurugita

T446.SR16 P 11. SU 36 , 76 , etc. ps ' ' ' pgg

®UrUtantra Hamsamabesvara Hamsatantra Hamsamahesvaia

P94.SU 31,32,150 SU 67, 89 , etc PVKandarii SU 67,89, etc. T48. S 28 . .SR20 „ , P73,

Hamsaparamesvara HanumatkaJpa

7757

Hastihrdaya-prabandha P292 Hathadipika PV Kanda vi Hayasirsa-pancaratra(Hayasirsa) P150.T6 Isanasamhita P22 âma*a Jnanadipa

P17 97 SU7,14,etc.

p 27 S 1 yy 33^

Jnanabhasya Jfianapradipa Jnanamava JnanamaJa Jnanasamkuli Jnanatantra Jnanesvari-samhita

.

P174.T2,127.S14,19.SU46 68 , etc. SR 2 T702 Pl77,PVKandav PV Kanda iv PV Kanda iv

r Jnanottara Jyotistartva Kaivalyatantra Kalagnirudropanisat Kalika-kula-sarvasva-samputa Kalika (Kali) — (kulasarvasva) Kalikalpa Kalikapurana Kalikopanisat Kalihrdaya Kalikapurana Kalikulamrta Kalitantra

Kalivilastantra Kalikrama Kalikulamrta Kalirahasya Kalottara Kalpa Kalpasutra Kalpasutratika Kalpataru Kamadatantra Kamadhenutantra (orKamadhenu) Kamakhya-muia Kamakhyatantra Kankalamalinitantra Karmavipaka Kasikhanda Kathopanisat

P321,326 P49 P509 P184 PV Kanda iii, P 62. S 5. SU 49,82, 94,126 S41.SR32 T 486. SU 83,89,107,169 T46,51 SR16 T 147. PV Kanda ii S3,41.SR5 PV Kanda iii P230.T473,475,499,522,934. SU {simply Kaii) 109,111. S 31. SR4 P272.SU 136 SR7 PV Kanda iii T488 P321.326 171,302,365 P 17. T445. T 699 P12 P369 P 188 P 15. S 24. PV Kanda ii TR 23 P 91, 92, 149 P 94 P 26 P 182 P 449

Kaulatantra Kavyaprakasa Kedarakhanda Kramadtpika Kriyasara Kriyasara-samuccaya Krkalasadipika Krsnarcana-candrika Kubjikatantra Kukkuta Kukkutesvaratantra Kulacudamani Keralagama Kulamrta Kulamulavatara-kalpasutratika (or Kulamuiavatara) Kulanandasamhita Kulaprakasa Kularahasya Kularnava Title

Kulasadbhava Kulasara-samgraha Kulasambhava Kulasarvasva Kulasara Kulatattvasara Kulavali Kuloddisa

SR 34, 39 P 11 P 322 T 152, 167, 255, S 5 T 3, 75. S 4. P 7 T 3 P 243 P 179 P 6.T 5 5 ,381.S 10.S U 128.136, 138, 196, 206 SU 72 P 3 3 9 .T 586 P 157. T 6, 59, 20,37, 38. SU 58, 73, 92, 174, 207. SR 2 P 95 T 112, 130, PV Kanda i P 17. S 6 T 799 T7 1. SR 33 SU 103, 213 P 9. T 40. S 4 ,5 ,8 , 21, 23,33, 37, 44. A. SU 26, 400, etc. SR 5 Tantra in which m entioned with reference SR 50 SR 46 SR 11,32 PV Kanda v. SR 45 P 542, PV Kanda v. SR 22 SU 83, 105, 148, 178 T 115, 659 T 389, 396, SR 22, 41

Kufottama Kumari-katpa Kumaritantra Kurmapurana (Kaurma) Laghukalpasutra Laigapurana Laksmikularnava

Lalita Lingagama Lingapurana Lingarcanacandrika Lingacanatantra Lingatantra Madhaviyasamhita Mahabharata Mahacina Mahakapila-panâ-ratra Mahalingesvaratantra Mahanila Mahanirvana 225 Mahapherkariya Mahataranava Mahogra Mahogratarakalpa Mahisamardinitantra Malinitantra Maiini-vijaya Manasoliasa Mangalatantra

P 542. PV Kanda v T 478, 482. SR 3 P 511. T 508, 934, 949. S 41. SU 27, 69, 135. SR 1 P 186. S 9 P S8 T 125 S 15 P 187 SU 167 T 958 P 240 P326. T 96, 656 TR 29 P 3 2 7 .S 41 TR 1 S 45 P 45. A TR 8 P 97 TR 30 TR 4 P 6. PV Kanda iv. A. SU 21, 222, T506 TR8 T 930.931 T930 P96.S7,31,39 T 125 P186.T14 S18.T318 S 26

Mantramuktavali Mantraprakasa Mantraratnavali Mantra-tantra-prakasa Mantratarangini Mantracudamani Mantradeva-prakasika Mantradeva-prakasini Mantramahodadhi Mantrakosa Manusamhita Ma rkandeyapu rana Matrkabheda Mat rkabbedodaya Matrkodaya Matsyasukta 4

S4 PV Kanda iii SR 16 P 165. T 656. S 13 PV Kanda i T 191 T 203, 327 T 614 P 251 S 24, PV Kanda ii P 63 P 7. S. 3, 4, 8, 9, 39, 42 A SU 61, 87, 117, 194 P 27 P 17 P. 5 T 8,12,153, 508. S 6 ,41. SR

Mayatantra Merutantra Mrdanitantra Mrtyunjayagama Mrtyunayasamhita Muktitantra Mundakopanisat Mundamaiatantra

T 379, 498, 532 P 21 A PV Kanda iv P 12

PV Kanda iv, vi P 451

P 5. T 14, 42. S. 22, 30,33. A. SU 48, 66, 191. SR 4 Nandi kesvarasamhita T 127. SR 3 Nandikesvara-tantra P 239 . Nandyavarta T 832 Narada-paficaratra P 18 Naradiyatantra T 246, 650 Narapati-jayacarya-svarodaya P 33, 104 Narayana-kalpa T 71 Navaratnesvara P 1 87 .71 1 ,96 ,41 8 . S 4 , 19, 20,

Nibandha Narayaniya Narayanitantra Navacakresvara Nigama-kal pad ruma Nigama-kalpa Nigama-kalpalata Nigama-kalpananda Nigamananda Nigama-tattva Nigama-tattvasara Nilasarasvatitantra Nilasarasvata Niiatantra Niruttaratantra Nirvanatantra Nityatantra Nrsimhapurana Nrsimha-tapaniya Padarthadarsa Padmapurana Padmavahini Pancadasi Parakrama Parapancasika Paraparimalollasa Parasarabhasya Parimaiollasa Phetkarini Phetkariya Picchila

T 15,20 P65,117.T18 T 188, SU 4,29, etc. P92,93,189 P 447,555. T 3. PV Kanda v. SU 33,85 SU 71,108 SU 76,129 SU23 SU 63,93 SU41.42 PV Kanda iv. SU 214,217,239 TR11 T488.TR 1 SR 2,51. TR 15. P 149. S 13,15. SU228,T.84,130 . P32.SU 32,35, etc. 1 P5.SU17.59,etc. P149 P 354 S4 P 43 P 180. T 65 (Padma), 762, 765. S 9 (Padma). A P 151 P 23 P 17 P 63 . P 12 T 72 P 61 P 13. T 556, 559. S 19, 33. SR 3 T 488, 511 P 93. T 556, 559. S 19, 33. SR 3

Phetkariya P icchila

Pingala Prapaficasara Prayogaparijata Prayogasara Purana-Samgraha Puranscaranacandrika Parascaranalahari-tantra Purascaranarasollasa Radha Raghaviya Ramarcanacandrika Ratirahasya Ratnavali Revatitantra Rudradhyaya Rudray(j)amala etc. A. SU 145. SR27.TR 7 Sadanvaya-maharatna Saivagama Saktakramacandrika (tantraka) Saktananda-tarangini Saktikalpa Saktikagamasarvasva Saktisara Saktitantra Saktiyamaia Samayacaratantra Samayanka Samayankamatrka Samayatantra Sambhava

T 488, 511 P 93. SU 41, 55, 56, 161 P 67, T 21, 30, 31 P 9 . 1 90, 197 P 360 P7 P 352 T 140, 158. PV Kanda ii P 185 P 6. PV Kanda i SU 9, 59 S 44 P 92. T 35 P 558 T 38, 40 P548 TR6 P 17.T5,7,16,26,30,34,5,6, P118 T36, P172 SU208.211,220 P27. PV Kanda ii TR1 P554 TR5 PV Kanda iii T 8. SI. PV Kanda v. TR 38 P64. T 954,961. SU 27,31, etc. T404.441 S19 T 4. S 10,12,15,16,37,45 T153

Samkaratantra Samketaca ndnxJaya Sammohanatantra Sanatkumaratantra Sanatkumariya

A T506 P 93, T 94,127.315,43,32 T44.773 P 230. T (Sanatkumarasamhita} 31, 36,42,329

Sanketapaddhati Saradatilaka Sarada Sarada-tika Sarasamgiaha Sarasamuccaya Sarasvata Sarasvatitantra Saravali Satkarmadipika Sautramanitantra Setumangala-tantra Siddhalahari Siddhantasekhara Siddhasarasvata Siddhayamala Siddhesvartantra Siksasutra Sivadharma Sivadiksa-tika Sivagama Sivarahasya Sivatantra Skandapurana Smrtisara Sodha-tantra Somabhujagavali

S12

P7.S20. PV Kanda ii 36,10,19,42,43,44,45 SR2 P92.T 4,54 T656. PV Kanda iii P115.S27,25 P223 T673.S20 P117 P287 S27 SU232 P113,179.T686.S42 T 13,530,680 SR 37 T 8,385,797 T490.SR35 P46 P186.T64,S14

S6 T937,961,SR40 P198 PV Kanda iii P 180. T 842. S 41 .A P 288,543 TR1 T 415,687

Sribijarnava Srikrama Sriramatapantya Sritattvacintamani Suksmasvarcdaya Sutasamhita Svacchandabhairava Svacchandasamgraha Svarodaya Svarodayatika Svatantratantra Svayambhuva-matrka-tantra Syamakalpalata Syamarahasya Taittiriyaka Tantradevaprakasika Tantragandharva Tantracudamani Tantrakaumudi Tantraraja Tantrarnava Tantrasara Taranigama Tapani Tarakalpa Tarakrama T arakula-sarvasva Tarasara Tarayoga Tarinitantra Tarapradipa Taramava

S31 T2.9.42.T378 (samhUa). S 39. SR 2,34. S8 T 155. P 32, SR 20 P420 P322 ‘ P 63. T 402 T 536. PV Kanda i P105 P106 P 179. T 93,408 SR i T 603 PV Kanda ii P179.S1D. SU159 P448 S22 56,13,17,18,20 P234.T515.SR40 T374 T18 T5.SR19 P67 TR4 P61 T 826. TRI PV Kanda iii TR t TR6 TR81 T593 T5 T504,TR8

Tarini-nirnaya T aratantra Tattvabodha T attvananda-tarangini Tattvasara vi Tiksnakalpa Tithitattva Todalatantra Traipurisruti Tripurakalpa T ripurarnava T ripurasarasamuccaya Tripurasara Trisaktitantra Udayakarapaddhati Uddamaresvaratantra Urdhvamnayatantra Utpattitantra Uttarakalpa Uttarakhandoddisa Uttaratantra Vabhata Vaikhanasagrantha Vaisampayanasamhita Vaisvanarasamhita Vajasaneyasamhita Vamakesvaratantra Varadatantra Varaha Varahitantra Varnabhairava

T 527 T 529 T 397 SR 15 P 3 9 .T 1 1 6 .S 5 .P V Kanda i, iv, PV Kanda ii P 21 P 173 T 379 TR 30 T 358 P 4 1 9 .T 139 T 362, 364 T 361 P 188, SR 9, 21 P 256 S 32. TR 1 PP 231 S 7, 24 PV Kanda iii P 511. T. 948. SR 5 P 28 P 199 T 3, 9, 34, 45. S 28 P 201 P 448 P 22. T 61, 410, 4, 555, 651. SU 36,80 P 47. SU 60, 63, 165 S 10 T 12, 13, 28, 32, 41, S 4, 6, 22, 27.SU 124. SR 32 PV Kanda ii

Varnavilasatantra Vamoddharatantra Vasistha Vasisthasamhita Vasistharamayana Vastuyagapradipika Vijayamalini Vijayakalpa Virabhadratantra Vimalanandabhasya Vedantavrtti Vidyagama Vidyanandanibandha Viramitrodaya Virasarvasva Viratantra Visnudharmottara Visnuyamala VisLiddhesvara Visvasara Visvasaroddhara Visvadarsa Visvasvarakalpadruma Yajurvediya hiranyakesiyasakha Yamala Yogacudamani Yogarnava Yogasara

P 131 P 49 T 72, 116 P 172, T 674 S 18 P 105 PV Kanda i T 946 PV Kanda ii S i P 16 T5 T 159 P 179 PV Kanda iv T 72, 475, 506, 516, SU 82, 100. SR 8, 40 P 346. S 42 T 40. S 9, SU 129 T 45, 54,66. S 15, 19,23, 27, 29. SR 20 (-mahatantra) P 13. T 22, 43. S5, 6, 13, 18,21, 28, 38. SU 58, 149, etc. T 685 PV Kanda ii PV Kanda iii

P152 T 3,28, 32. SU 2, 77, etc., SR 13. TR 30 PV Kanda vi P28 P 323

Yoginijalandhara Yoginitantra Yogini Yonitantra

P 431 A p 144, T 49,56. S 5, 8,29,30, 36, 37, 39. SR 46 T 388 P 8. T 7, 8, 34, 38, 41 SU 126 P 495. TR 1

B. AUTHORS Abhinavaguptacarya Amarasimha Baudhayana Bhadracarya Bhartrhari Dattatreya Durgasimha Gopinatha Tarkacarya Himadri Jabala Krsnananda Agamavagisa Madhavacarya Maitreya Narada Narahari Nityananda Purnananda Puspadanta Raghavabhatta Ramakrsna Pandita Ramalocana Vidyabhusana Rayamukuta Samkaracarya Smarata Bhattacarya

P 41 P 11 P 111 P 318 P 46 P 117 P 11 P 11 P 321 T 10 P 75 T 83 P 18 T 17, 45 P 107 T6 SR 15 P 17 P 7, T 661. SR 2 P 36 P 105 P 11,35 P 12. T 515 P 277

Yogesvarodaya Yoginihrdaya

Sridharasvami Susruta Udayabhanu Vidyanandasvami Vidyaranyasvami Yajnaparsva Yogiyajnavalkya

P 18 P 29 P 179 P 36 P 495 P 180 P 28

NOTES 1.

The following abbreviations have been used — A = Amari-samhita, as described in Vangiya Sahitya Parisat Patrika, vol. 58/3-4, p.41. P = Pranatosini, Vasumati ed., Calcutta, 1335 BS. PV = Pancama- veda-saranirnaya as described in Vangiya Sahitya Parisat Patrika, Vol. 59/3-4, p. 71. R = Radhatantra, ed. R. Chattopadhyaya, Calcutta, S = Saktananda- tarangini, ed. R. Chattopadhyaya, Calcutta. SR = Syamarahasya of Purnananda, ed. R.M. Chattopadhyaya, SU = Sarvollasa-tantra, ed. R.M. Chakravarti, Comil Ia, 1941, T = Tantrasara, vangavasi ed., 1334 BS. TR = Tarahasya, ed. J. Vidyasagara, Calcutta, 1896.

III. Tantras Mentioned in the Sanskrit Works on Bengal Vaisnavism Some o! the important Sanskrit works, relating to Bengal Vaisnavism, contain copious references to Tantric works. This is particularly true in the case of the works dealing with the rites and rituals. For the present purpose, we shall collect the references to Tantras contained in the following works against which the respec tive abbrevations are noted, 1. Bhaktirasamrta-sindhu BS (The references are to the ofRupaGosvamin pages of the edition used.) (Murshidabaded., Radharaman Press) 2. Haribhakti-vilasaof Gopala HV (The refernces are to the Bhatta1 pages of the edition used here). (Ed. R. Vidyaratna, Behrampore, West Bengal) 3. Samksepa-bhagavatamrta SB (References are to pages). of Rupa Gosvamin (Murshidabad ed., 1303 B.S.) 4. Sat-kriya-sara-dipika, ascribed SD (References are to pages), to Gopala Bhatta2 (Ed. Gaudiya Math, Calcutta, 449Gaurabda). 5. Satsandarbhad JivaGosvamin (Tattva, Bhagavat, Paramatma, Radharaman press ed.) Srikrsna-ed. P.G. Gosvamin, Navadvipa, 1332 B-S. Bhakti— ed, S. Gosvamin, Calcutta, Saka 1822. Priti— ed. P. Gosvami, Noakhali).

SS (The Arabic numerals referto pages and the Roman figures to the Sandarbhas in the order shown here.)

6. Ujjvalanilamaniof Rupa Gosvamin

UN

(Kavyamala ed., Bombay, 1913), The Gopala-campu of Jtva Gosvamin contains references to several Tantras all of which have been referred to also in his Sandarbhas. So, for the present purpose, we need not take1the Gopala-campu into consideration.

(In Devanagari alphabetic! order) Asvasirah-pancaratra:

Sameas Hayasirsa(q. v.)

Agama:

HV. 1.41 -42,79.82-83,154-55,267, 516-19,548,552,582-83,750, 789-790,807-09,811 -13,1170-71 1178-79 III.110-14 IV. 2-3,8-9,21-22 SB 393 SSIV. 76,255,271.335,565. V. 626, 634. VI. 477,958

Kramadipika:

HV. 1.15-16,28,71,78,353,397-98, 405-06,519-20,723 IV. 5 UN 349

Gautamiya:

HV. 1.83-84,330-31,475,703 III.44,60,164,285 IV.21,30,32-33,67,184-85

Gautamiya-tantra:

HV. 1.58,192,236,237,432-35,462, 913,1146-50,1208,1344 II.9-10 III. 4,220-23 IV. 100-02 SS IV. 220,423. V. 547,640,651. VI. 959,1074

Tantra:

HVI.70,1176-77 III.183-84 IV. 12

SB 374 UN61 BS21,24,111,170,187 Tantra-bhagavata:

SS. I. 53, 72. IV. 224, 421

Tantrantara:

SS. V. 627

Tantrikah:

HV. I. 92-93

Trailokyamohana-paficaratra:

'

HV. II, 179

Trailokya-sammohana-pancaratra: HV. 1.60-62, 71 -73,377-78 IV. 39-40, 46-49, 58, 60 SS. IV, 220. V. 523, 630. VI. 725 Navaprasna-pancaratra:

HV III. 151

Narada-tantra:

HV I. 85

Narada-pancaratra:

HV. I. 20-22, 32, 34, 44-45, *123 125,151-152,199-201,233,286 287, 359-363, 436, 449, 552, 790, 822,1087-88,1352 IV. 13, 20,24-25,28-29, 35-36, 41, 52-53,54,68-69,175-76 BS 11, 23, 59, 107 SS II. 182, 257, 386. ill. 25, 127. IV. 299,466 V. 576, 595, 596, 628,629, 630,633, 640, 650 VI. 225, 246, 247

Naradiya-tantra:

SS Mi. 33

Naradiya-pancaratra:

HV. I, 187 III. 136

Narayana-pancaratra:

BS 218

Nigama:

HV III. 359

Pancaratra:

HV. I. 39,125-26, 267,349. 745-46, 777-78 II. 5-6 BS 36, 129, 213. 216, 217 SS III. 75, 80. V. 472, 625. VI. 417, 426

Prahlada-pancaratra:

HV. I. 907

Brhat-tanlra:

SS VI. 239

Brhad-gautamiya-tantra:

SS IV. 305, 309, 567, 568. VI. 239, 564 1

Brahm ayamala:

BS 79 SS V. 628

Bhagavat-tantra:

Same as Tantra-bhagavata (q. v.)

Bhagavaiadi-tantra:

HV II. 106

Bhargava-tantra:

SB 244

Mrtyurijaya-tantra:

SS IV. 296

Yamala:

SS IV. 463, 567, V. 650

Rudrayamala:

SD 39, 50, 108. HV I. 86

Visnuyam ala:

HV. I, 80-81, 126-34, 354, 1245 IV, 491 BS334 SSV.613,640 SD20,107

Vaisnava-tantra:

BS333 SS 111.71. V. 494,572,627

Saradatilaka:

HV 1.65-70,75-76,189-91,365

Sivagama or Saivagama:

HV IV. 23-25,27-28,31,406-10

Sriyamala:

SB334

Sanatkumara-tantra:

HV. 11.16-17

Sammohana-tantra:

HV 1.126,136,407,410,451 SB366 SD106

Satvata-tantra:

SB 25,190,209

Svayambhuva-agama:

SB 165,219 SSIV.272

Hayagriva-pancaratra:

Same as Hayasirsa (q.v.)

Hayasirsa-pancaratra:

HV. 1.26,197,454-57,546,910,

1209-10.111.46-47 IV. 82,84,97-99,109-11,129-47, 150-71,178,183,187-93,196-202, 206-36,238-41,250-58,260-61, 266,273-75,278-80,282-284,289-93,295 98,300-03,307-310,316-18,321 -23,325 330,339-43,346-57,359-374,400-05,411, 417-18,420-23,425-34,442-45, 452-61,464268,473-77,480-84,486-91 SS 1.53. II. 645. V. 567,569,633. Vt. 246 NOTES 1. The identity of the author is controversial. Some think that he is one of the six Gosvamins of Vrndavana, while others think that he was a different person. Yet others think that it was really a work of Sanatana Gosvamin who associated it with the name of Gopala Bhatta. There is an opinion that it was their joint work. 2

The authorship is doubtful. Even if it was written by Gopala Bhatta, his identity with Gopala Bhatta, one of the famous Gosvamins of Vrndavana, has not yet been established conclusively.

Only the major published works have been taken into acco The toilowing abbreviations are used: P :Pranatosini S : Srita ttva-cin tamani SR : Syamarahasya ST: Saktananda-iarangini T : Tantrasaara T R : Tararahasya (In Devanagani alphabetical order) Aksayavata Agastyasrama Attahasa TR Ayodhya Avanit Amarakantaka Asvatirtha Aryavarta Ujjayini Uddiyana Elapura SR, TR Oghavati Kanakhala Kanyasrama Kamala Karavira Karatoya Kamatirtha

P P P

Kalamadhava Kalighata Kaveri

P P P P P P P

Kasi Kasmira Kubjaka

T, P P P

Kuruksetra Kusavarta Kedara Kausiki

T, P P P P

P

Ganga

T,

P P T, P P P P P

Ganesvara Gandaki Gaya Godavari Govardhana Gautamesvara Candrabhaga

P P T, P P, SR P P P

P P P, SR,

P,

Kamasutra Karnata Kalamba Kanci Kamakhya Kalanjara Trivent T risrota Durga Dvaravati Nandipura Narmada Nalahati Nagatirtha Nagarasambhava Nepala Naimisaranya Paiicavati Pancapsara Patala Pinga Pindarakavana Puskara Prabhasa Prayaga Brahmasira Brahmavarta Bhadresvara Bharatasrama Bhaskaraksetra Bhairavaparvata Manipura Manibandha Matanga

P Candrasekhara P Jayanu Jalandhara P Jvalamukhi P P Trikona Tripura P Mathura P Madhupuri P Manasa P Maya P Mahismati P P, SR, TR Mithila Yamuna P Yasor P Ratnavali P P Ramanaka Ramagiri P P Ramatirtha Ramesvara P Lagnikasrama P P Lanka Viraja (Viraja) P Sukratirtha P Sona P Srisaila(Srigiri) T, P Sarayu P Saradatirtha P Sindhu P Haratirtha P Hartdvara T Hamsatirtha P Harita P Hingula T T Hrsikesa

T, P P P P P P P P P P P P P, SR P P P P P P P P T, P P P T, P P P SR, TR P P P P P P

V Pantheon in Bengal Tantra

The major published works have been utilised here The following abbrevations have been used: P : Pranatosini Pi J : Purascarana-ratnakara S : Srita ttva- cintamani S R : Syamarahasya S T : Saktananda- ta rang ini T: Tantrasara T R : Tarahasya Besides the deities mentioned here, there are many demigodes, minor deities, etc. The different Avataras have been mentioned In some texts. We have not stated them separately. Of Vamana, there are the aspects of Dadhivamana, Sadvamana. The various weap ons and other things, supposed to be held by different deities, e.g. Samkha, Cakra, Khadga, Dhanus, etc., have been deified and men tioned in some texts. We do not set forth these deities here. Some texts mention the different planest as deities, which we do not state here. A separate list is given of those deities whose mantras are mentioned. {In Devanagari alphabetical order) Name Work in Name Work in which which mentioned mentioned Agni Agnidurga Ananta Aniruddha Antarika Sarasvati Annapurna Annapurna Bhairavi

PU PU PU PU PU T, PU T

Indra T, PU Indrani PU Ucchista Ganesa T Ucchista Candalint PU Ucchista Matangi PU Ekajata PU Kamalatmika T, P, PU

Aparajita Vaisnavi Asvarudha Karnapisaci Karnamatangi Katyayani Kama Kamesvari Bhairavi Kaitavirya Kartikeya Kali

PU PU T PU T, PU PU T, PU PU PU TR, T, P, PU, ST, S, SR

(Bhadrakali, Daksinakali, Mahakali. Siddhikali, Smasanakali, Guhyakali Kamakala Kali) Ketu PU Kaulesa Bhairavi T, PU Kaumari PU Kuvera PU Krsna T, S kesava PU T. S, PU Ksetrapala Ganga T, P, S, PU Ganapati PU (Saki-ganapati, Mahaganapati, Vighnaganapati Ganesa T, P (Saktiganesa, Laksmiganesa, Vighnaganesa,

{Kamala) Gayatri P, S, PU Goraksanatha PU Gopala PU Govinda PU Gauri T, S, PU P Graha (Surya, Candra, Mangala, Budha, Brhaspati, Sukra, Sani, Rahu, Ketu) Candika S T, PU Candesvara Candramauli T S, PU Camunda Cintamani PU PU Sarasvati Caitanyabhairavi PU Chinnamasta PU (See Pracanda Candika) Jayadurga Jnanasarasvati Tara Tijmburu Tulasi Trikantaki Trikuta Sarasvati Triputa Tripurabhairavi Tripurasundari

T, PU PU T. P PU, TR PU P PU PU T, S, PU T, PU T, P.S. PU

Ucchista-ganesa, Ksipra-prasada Ganesa Vakratunda) Garuda Durga Dhanada Dharani Dhumavati Narayana Nityaklinna Nitya Nityabhairavi Nilakantha Nilasarasvati Nrsimha Nairta Padmavati Parijata Sarasvati Parvati Pumsottama Pracandacandika (Chinnamasta) Pratyangira Pradyumna Banalinga Siva Balagopala Bala Brahma Brahma Brahma Bhaya-vidhavasmsini Bhairavi Bharati Bhuvanesvari Bhairavi

Tryambaka Tvarita Dadhivamana T T, P, PU T, PU PU T, P, PU PU PU T T, PU T.S PU T PU PU PU PU PU

T PU T, PU

Damodara PU Bhairavi T, S, PU (also see Sakalasiddhida and Sampatprada Bhairavis)

Manjughosa Manikarnika Madhusudana Mahakala Bhairava (Kali-bhartrdeva) Mahalaksmi Mahasarasvati Mahisa-mardini Matangi

T PU PU T, P, S PU, SR T, S, PU PU T, PU T, P. S, PU

T,P Madhava PU PU Mahesvari PU PU Mukhya Vagisvari PU T Mrtyunjaya P, Yama T, PU PU PU Yogini T.S T, P, S, SR {As companion PU goddesses, Yoginis are of PU many kinds, e.g, Prakatayogini, D aksini, etc.) T, PU PU Rajamatangi PU T, PU Rahu PU

s

Rudra Rudrabhairavi Rudravagisvari Laksmi Sitala Sulapani Sesa T, PU Sesika Srikara PU Sridhara T, P, PU Srirama T,PU Srihari T, S, PU Satkuta Bhairavi PU Sakalasiddhida T Bhairavi PU Sadasiva PU Sampatprada PU Bhairavi T, S, PU Sarasvati PU Samrajya-iaksmi PU Sita T Ssurya PU Svapnavarahi PU Hanumat T Hayagriva Haridraganesa T, P, S, PU, SR, T Harihara PU Hamsa Vagisvari PU Heramba PU Hrsikesa PU SR, T, P, S,, PU

Bhariava T, S (Many kinds,e.g. Asitanga, Rudra Canda, Krodha, Unmatta-bhariava, etc.) Laksmi Vasudeva Laghusyama Vagalamukhi Vajraprastarini Vatuka Vanadurga Varaha Varuna Vasyamatangi Vahnivasini Vagisvari Vagmati Vagvadini Vasudeva Vayu Varahi Visaiaksmi Visnu Visnu Vagisvari Vaisnavi Vyasa Sarabha Siva {Tryambaka,

T, S, PU T, PU P U T, S, PU P U T, PU PU PU PU PU T PU T, PU T, PU PU T, PU PU PU PU T, S PU T, PU T, PU T, PU T, PU PU T PU

Parvatisvara, Mrtyunjaya Mahamrtyunjaya, Pasupati, n a ris v a r a ,

Nilakantha, Isana)

ArdhaAghora,

List of Deities whose Mantras are mentioned in Bengal Tantra (The names of deities are in Devanagari alphabetical order) Name

Work in which metioned

Annapurna Annapurnabhairavi Indra Ucchistaganesa Ucchistacandalini Kamapisaci Katyayani Kamesvart Krsna Kaulesa Bhairavi Ganesa Garuda

T T T T T T T T, S T T T T

Guhyakali Gauri Candesvara Candramauii Jayadurga Tara Triputa Tripurabhairavi Tripurasundari Tryambaka Daksinamuru Dadhivamana Durga Dhanada

T T T T T T,TR T T T, S T T T T T

Name

Parijata Sarasvati Pracandacandika Balagopala Bhadrakali Bhayavidhvamsini Bhairavi Bhuvanesvari Bhuvanesvari Bhairavi Bhairavi Manjughosa Mahakala Bhairava Mahilaksmi Mahasamardini Matangi Mrtyunjaya Yogin Rudrabhairavi Laksmi Laksmi Vasudeva Vagaiamukhi Vajraprastarini ■ Vatuka Varaha Vagisvari Vasudeva

Work in which mentioned T T T T T T T T T T, SR T T T T S T T T T T T T T T

Dhumavati Nitya Nityabhariavi Nilakantha Nrsimha Syama Srirama Srividya Satkuta Bhairavi Sakafa-siddhida Bhairavi Sampatprade Bhairavi

T T T T T T, SR T T.S T

Visalaksi Visnu Siva Sultni Smasanakali Surya Hanumai Hayagriva Haridraganesa

T T P T T T T T T

T

Harihara

T

T

Heramba

T

VI. List of Mudras, Yantrasand Mandates mentioned in Bengal Tantra The major published works have been taken into account The following abbrevations are used: P : Pranatosini S : Sritattva-cintamani T : Tantrasara T R : Tararahasya S R : Syamarahasya S T : Sa ktananada- ta rangini (in Devanagari alphabetical order) The principal mudras only are listed here Ankusa Anjali Apana Abhaya Avagunthana Avahani Udana Kumbha Kauliki Khadga Khecari Gajatunda Gada Galini Cakra Carma Jnana Tattvamudra

T Nada T Padma S Prana T, SR Prarthana T, S, SR Bali T, S, ST, SR S Bija T, SR Bhutini T Mahankusa T, SR, TR Mahamudra T.S Munda S Musala T Mrga T, S Yoga T.S Yoni SR, TR T Laksmi T Leliha T, S, SR, TR

s T S T, S

s

BintfuS S T S T T, SR T TR S T, S, ST,

T T, S, SR Vara

T, SR Trikhanda Durga Dhenu

Sarva vtdravani Sambodhini Sakalikarani Sannidhapani SR Samana Sammukhikarani Sarvavasyakarani

Vismaya T.S Vina T T, SR, TR Vyana Samkha TR Sri vats a Sarva samksobhani S Sarvonmadini Samhara T, R SR T, S, S, T Sundari T. S. ST, SR T, S, ST,

S T S T, S, SR, T S S T,TR S Sthapani

S T, S, ST, SR S

MANDALAS The prominet mandalas, mentioned in the 7ar?frasara, are Navanabha, Sarvatobhadraand Svalpa-sarvatobhadra.Jbe Sritattvacintamani men tions Guru- mandala.

YANTRAS The Yantras can be broadly divided into two clasees— Pujayantra and Dharana-yantra. As will be seen, some names are com mon in both the classes. Puja-yantras Rudrabhariavi T T Annapurna Bhairavi T Laksmi T Ganesa Guhyakali Tara Tarini Triputa Tvarita Durga Dhanada Pracandacandika Bhuvanesvari Mattangi

T T T T T T T T T T

Vagalamukhi Vajraprastarini Vatuka Vagisvari Visalaksi Smasanakali Syama Srividya Satkuta Bhairavi Hanumat

T T T T T T T T, S T T

Dharana-yantras Kali Tara Tvarita Nrsimha Bhuvanesvari Bhairavi

T T T T T T

Mrtyufljaya Laksmi Siva Srirama Srividya

T T T T T

VII. List of Kavacas mentioned in Bengal Tantra Abbreviations: P : Pranatosini S : Srita ttva-cintamani S R : Syamarahasya T : Tantrasara {In Devanagari alphabetical order) Name

Work in Name which mentioned

Work in w h ic h men tioned

Aksaya

P

Annapurna Kartikeya Kundalini

T T P

Pracandacandika Brahma Bhuvanesvari

T P T

Ganga Gayatri Guru Tara Tripura

T T P T T

Bhairavi Mahavidya Mahisamardini Matangi Yoni Laksmi

Tripurasundari Trailokyamangala

T, S T

Vamsalabhakhya Siva

T P T, SR T P T T

Daksinakalika Durga

SR T

Dhanada

T T

Nayika Nrsimha

T

Smasanakali Syama Srividya Sarasvati Surya Haridraganesa

P T, P T, SR T T T T

VIII. List of Hymns and Protective Manfras mentioned in Bengal Tantra Abbrevations: P : Pranatosini S ; Sritta ttva- cintamani S R : Syamarahasya S T : Saktananda-tarangini T : Tantrasara

Name

Work in Name which mentioned tioned

Work i w h ic men

Ananda Kinkini

P T

Bhariavt Manasa

T T

Kundalini Kumari

P P

Mahakali

T

Mahavidya Mahisamardini Matangi Yoni Laksmi

P T, SR T P T

Vagalamukhi

T

Vatuka

T

Visnu Santi Siva

T P T, P

Syama

T, SR

Srikrsna Srirama

T T

Ganesa Guru Gopala Tara Tulasi Triputa Tripurasundari

T P, ST T T P T T, S

Dakstna

T

Durga

T

Dhananda Dhumavati Nayika

T T T

a- a

{In Devanagari alphabetical order)

Nrsimha Pracandacandika Balarama Banaiinga Brahma

T T T P P

Srividya

T

Sasthi Sarasvati

T T T

Svaha Hanumat

T

Chapter-7

Tantric Devotees

Bengal produced not only an abundance of Tantras, both Bud dhist and Hindu, but also gave birth to a galaxy to Tantric devotees. Some of them were of a very high order, and have carved out a permanent niche in the shrine of human memory. Of them again, some were scholar-devotees like Pumananda, Sarvananda, etc.They reached a spiritual height not comprehensible to ordinary people, inspired a band of illustrious disciples, and wrote treatises. Others were immersed in the nectar of thought of the Mother Goddess in whose honour they composed and sang songs. Even under adverse circumstances, they went on singing with sang-froid and unparal leled abandon. Yet others devoted a lifetime to silent meditation. Unfortunately, we have very little information about them be yond stories about their mystic and superhuman powers which com manded the naive and complacent attention of the devoted souls. The Bengalis loved Coritamrtas, containing more of fiction and fancy than of sober facts, rather than serious or faithful Caritas. Here we shall try to give short life-sketches of a very few eminent Sadhakas leaving aside all fanciful accounts of them. No account of Bengal Tantra can be complete without information about these devotees of immortal fame, whose names have become household words in Bengal, and whose teachings and songs have become a current coin the Bengali society.

R am p rasad (l) Ramprasad {C.1720*81). Date of birth according to others 1723 or 1781. Death 1775 according to some, 1782, according to others). A poet, Sakta devotee and a singer, all rolled into one, Ramprasad was born to Ramram Sen at village Kamarhati in Halisahar in the district of 24 Parganas, West Bengal. At first a clerk under a wealthy person (Gokul Ghosal, Dewan of Bhukailash, according to some or Durgacharan Mitra, according to others), he subsequently enjoyed the patronage of a few other landlords including Krishnacandra Ray. Krishnachandra offered him a job. Ramprasad having declined, he

gave him 100 bighas of rent-free land and conferred on him the title Kaviranjana. In recognition of this honour, Ramprasad composed, 1293 B.S./ a poetical work on Vidyasundar, and named it Kaviranjana. Nawab Siraj-u-ddaula is said to have been very much delighted by his Syama-samgita. The time of Ramprasad was full of trouble. He lived through the battle of Plassey (1757 A.D.) and the Great Bengal Famine of 1770. The resulting distress is echoed in some of his poems. Quite early in age he is said to have acquired proficiency in Sanskrit, Persian, and Bengali. In his teens, he could compose poems of a high class. Gradually he was attracted to Tantra and the Tantric mode of worship. He is said to have practised Sadhana on a pancamundi Asana. His spiritual preceptor was Srinatha, according to some, Krpanatha according to others. His two sons were Ramdualal and Rammohan. He was reputed as a Sakti-devotee of high order, and com posed many songs on the deity of his devotion. His songs, imbued with Tantric ideas, became a genre. He used to say na vidya samgitat para; no other ore is higher than music. In Bengal, prasadisur(turn or melody of Ramprasad’s songs) has become proverbial. He is, indeed, the pioneer in the introduction of a new mode of Sakta songs. ‘Kalikirtan’ is a small work by him. Of more than 300 songs, passing by his name, probably some are not genuine. Most of his songs are marked by passion or effusion relating to Kalibhakti. A few of his songs relate to the Agamani(arrival of Uma) and Vijaya {departure after Duigapuja. He is known to have composed also a Krsnakirtana. Kamalakanta B hattacarya2 (C.1772-1821) Born at village Canna in Burdwan district of West Bengal, he was a native of the village Ambika-Kalna. His father and mother are said to have been named Mahesvara and Mahamaya. He studied Sanskrit in the traditional way, and became a teacher. At first, an initiated Vaisnava, he fater became a dedicated devotee of Kali having received diksa atTarapitha in Birbhum dis trict of West Bengal. He is said to have achieved siddhi on a Pancamundi Asana, With a background of training in vocal music,

he wrote many songs which are known as Syamasamgita Besides these, he wrote also Samara-samgita, Sivasamagita, Krsnapadavati, Dasamaha vidya-samgita. Hearing of his spiritual attainment, Tejchand (1764-1832), the then Raja of Burdwan was attracted to him, appointed him his courtPandit, built for him a residential house at village Kotalhat near the town of Burdwan, and granted him an allowance. Here he spent the rest of his life, and was highly respected by the Raj family. He composed songs not as a pastime, but as part of his Sadhana. Written in Tappa style, his Syamasangita was not looked upon as pedestrian, put also found respectful access in to the soi rees. A work by him is entitled Sadhanaranjana.

Ramakrishana 3 Nothing can be more sacrilegious than the idea expressed in some quarters that Ramakishna (1836-86) was an unlettered village priest masquerading as a Sadhu. Born at village Kamarpukur in the district of Hughly (West Ben gal), in 1836, (18th February,) he was named Gadadhara. Though of indigent circumstances, his parents, Ksudiram, Cattopadhyaya and Candramani, were very pious. In his very boyhood, Gadadhara had a spiritual bent of mind, and liked the company of learned men and divines. For quite some time he studied Sanskrit Sastras in the traditional way. The reputation of the piety and devotion of the young Gandadhara attracted the attention of Rani Rashmani who was a pious and prosperous lady. She engaged him as priest at the newly built Kali temple of Daksineswar, a northern suburb of Calcutta, on the Ganges. It was her that the spiritual eye of the priest opened, In the lifeless image, he perceived the pulsation of a living goddess. A remarkable fact of his life is that, though born and bred in a conservative Brahmin family in the early 19th century, he was abso lutely free from bigotry. He tasted the sweet fruits of all the major religions, viz.. Islam , Christianity, Sikhism, Buddhism, etc., and

openly declared that there were as many ways as there are religious doctrines. His simple life, precepts of epigrammatic brevity yet pregnant with noble thoughts and sincerity, and, above all, catholicity of heart soon attracted many disciples. Vivekananda,* an intellectual of high order and having liberal education, was at first sceptic about the existence of God, and had scant regard for the Daksineswar priest. But, the magic wand of Ramakrtshna’s sprititual genius soon converted him, and enlisted him as his foremost disciple. Himself great, this saint came to be glorified thousandfold through Vivekananda. It was, indeed, a misfortune for the people of Bengal that his great man {Ramkrishna) fell a victim to the fatal malady of cancer,and breathed his last at the comparatively early age of 50.

Vivekananda 5(1863-1902) He was one of those men who never die. though their physical frame perishes. Born as Narendranath Dalla, in 1963 (Jan. 12). to Visvanath Datta of Simulia in Calcutta and Bhuvanesvari, he imbibed a liberal outlook on life from his father and religious bent of mind from his mother. As a young man. he reluctantly paid a visit to Ramkrishna through ihe insistence of his friends. This was a turning point of his life. The early death of his father plunged the family into penury. One day, unable to bear the pinch of poverty, he asked Thakur Ramkr ishna to intercede, on his behalf, to Mother goddess for removing his dire poverty. Thakur asked him to go to the nearby temple, and plead his own case. He did go to the Goddess, but he could ask for nothing material. They only things which came out of his mouth were jnana (knowledge) and bhakti (devotion). After the demise of the master, he, through the munificence of people and the cooperation of his co-disciples, established (1886) a Ramkrishna Math at Baranagar.

To wards the middle of 1890 he, as a wandering mendicant, traversed many regions of India, and acquired first-hand knowledge about the country and its people. At this time,he studied many Sastras. In 1893 (May), he went to America to represent Hinduism in the Parliament of Religions at Chicago (September), His soul-stir ring speech there dispelled many wrong notions of the western peo ple about the outlook of the Indians. After that he spent some more time in America and Europe lecturing, interpreting Satras and writing books. A great event of this odyssey was his acquaintance with Margaret Noble, later Known as Sifter Nivedita who became his disciple, came to India and dedicated herself to social service. Her book, 'The Master as I saw him’ throws light on the many-faceted life of Vivekananda, Having returned to India in 1897, Svamijr, as he was popularly called, devoted himself, heart and soul to the moral regeneration of the people and social reform. A powerful speaker and writer, he urged the people to adhere to truth, sacrifice, acquire mental and physical strength and to shake off superstitions and redeem the country from political bondage and internal dissensions and discords caused by sectarian and communal feelings. He tried, by his speeches and writings, to remove the social blots of untouchability, child marriage, and insisted on liberal and scientific education. Above all, he insisted on the uplift of the downtrodden, and on the service of Jiva as siva. The foundation of the Ramakrishna math and Mission (1897) is a monument to his organising ability and breadth of vision. He was one of the pioneers in the use of spoken Bengali for literary purposes. He wrote in English also. In 1899 (June) he again visited western countries, and founded some centres for teaching Vedanta. Towards the end of 1900, he came back to India. The onslaught of diabetes and the stress and strain of a stormy career were too much for him to bear. His mortal frame gave way, and his sou! left it

in 1902 (July 4) at Belur Math, Of his several works, the Parivrajaka (1903,) Pracya O Pascatya, Karmayoga, Jhanayoga, Ftajayoga and Bhakti-yoga de serve special mention. His English works have been published in eight volumes. Vama Ksyapa6(1838-1911) His full name was Vamacarana Cattopadhyaya. Son of Sarvananda Cattopadhyaya, grandson of Ramananda, and a native of village Atia nearTarapitha in Birbhum district (West Bengal), he, even as a boy showed a sort of divine frenzy. So he was described as Ksyapa (mad). In his very boyhood, he renounced the householder’s life, and resorted to the cemetery at Tarapitha. His father having died, the family faced dire distress. Driven by desperate penury, he got a jot at the Kali temple of village Muluti. But, he was so engrossed with the thought of Mother Goddess that he could not fulfil his obligations. As a result, he lost the job. Now his only shelter was his maternal uncle’s house where it was his duty to tend cattle. But, while on duty he used to be im mersed in the thought at Krsna grazing cows at Vrndavana. His indifference led the cows astray, which caused damage to others’ crops. So, his maternal uncle for drove him away. Then he accepted the job of plucking flowers for the worship of Tara for which he was to get food. Here also he could not stick. He was then appointed cook in the Kachart at Mursidabad. But, though physically working there, his mind was drawn to Mother Tara. He was then sent back to the above temple. He received Tantric initiation from the anchorite, Vrajavasi Kaliasapati, who came to Taraptha for Sadhana. Since than he de voted himself to Sadhana in the local cemetery. Then he formally renounced the world, and became a full-fledged Sannyasin. He visited Varanasi and Hardwar, but returned to the place of his Mother Goddess.

Raja Yatindramohan of Calcutta once had him brought to the city. But, the din and bustle of the city-life was not liked by him. So, he went back. Ram akrishna Ray (d. 1795 A.D.; according to some, 1800) Adopted son of the celebrated Rani Bhavani of Nator (Bangla desh), he was a big landlord and earned the title of Maharajadhiraja Prthvipati Bahadur from the then Mogul King. His fame, however, rests on his Tantric Sadhana. He performed Sadhana in the Kiritesvari temple on the west bank of the Bhagirathi, some three miles away from village Dahapada. This temple was regarded as an Upapitha, because a part of the crown of Sati is said to have dropped there. Ramakrishna is known to have practised Savasadhana on a Pancamundi asana (seat over five heads or skulls), NOTES 1. See Bharatkos, Matrgatha by Omkarnath. 2. SeeS.K. De, Bengali Literature in the Nineteenth Century; Matrgatha (in Bengali) by Omkarnath. 3. See R. Rolland s Life of Ramakrishan, Calcutta, 1929, and Achintrya Sen Gupta’s paramaputvsa Ramakrishna (in Bengali), Calcutta. There are several others biographies both in English and Bengli. 4. See R. Rolland Life of Vivekananda, Calcutta, 1931; M.L. Burke, Svami Vivekananda, pt I; Calcutta, 1983 (3rd. ed.), Si/ami Vivekananda in the West, 1982 (2nd ed,). 5. R, Rolland, The Life of Vivekananda etc; There are many other biographies. 6. See H.C. Gangopadhyay, Srivamaliia, l,ll, Calcutta, 1340,1370 B;s.

XI. B u d d h is t T antric W orks o f Bengal1 This topic has been discussed in a chapter of this book. Some more facts are laid down here. The Tibetan Tanjur testifies to the fact that the following Bengalis, scholars were Buddhist, and composed Tantras. Candragomin

Author of the following

It is not definitely known whether or not he was identical with the grammarian or the logician of this name, hymns in honour of Tara, to him. A few magical works also believed to have been

works onAbhicara;Abfcara-framra, Cam udhavm sopaya, B hayatranopaya, V ighnanirasakapramathanopaya. Some mystic Manjusri, etc. are also attributed relating chiefly to medicine are penned by him; e.g. Jvara-raksavidhi, Kusthacikitsopaya.

Danasila Described as a native of ’Bhagala' in Eastern India, and as belonging to Jagaddala Vihara in the East.

Sixty works are attributed to him. He appears to have written also a Pustakapathopaya.

Jnanasri Kambala or Kambalapada

Ten Vajrayana works. From his works, he appears to be a Bengali. Eight works are attributed to him. These are related mainly to Heruka (or Cakrasamvara) sadhana. In Proto-Bengali there is a collection of Dohas, Collet Kambala-gitika. Of these Dohas, one {No. 8) occurs in the caryacarya, the earliest known Bengalis work of c. 1000 A, D.

Kumaracandra Described as an Avadhuta of Vikramapui Vihara of Bengal.

Stated to have written three Tantric Panjikas or commentaries.

Santideva AuthorofthreeVajrayana works. Perhaps different from Santideva, author of the Bodhicaryavatara and Siksasamuccaya. Stated to be a resident of Zabor which according to H.P. Sastri, was identical with Sabhar in the district of Dacca, Bangladesh. Tankadasa or Dangadasa Commentary, called Suvisadasamputa, on Helvajratantra. Described as Vrddha Kayastha and a contemporary of Dharmapala, ruler of Bengal. There is no certain evidence of his birth in Bengal. Vibhuticandra

Stated to have authored twentythree works.

Stated to belong to a Vihara of Eastern India. It is not clear whether or not he was a Bengali.

NOTE t.See S.K. De. Buddhist Tantric Literature of Bengal, New Indian Anthropology, April 1938.

Chapter-8

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C.

HINDI

BOOKS

Avasthi, S .S .: Mantra our Matrkaon Ka Rahasya. Kaviraj, G,N, : Tantrik Vanmay men Sakta-drsti, Patna, 1963, Tantra aurAgam Sastron Ka Digdarsan, Trs. by H.K. Tiwari, Varanasi;

Tantrik Sadhana aur Siddhanta, Trs. by H. K. Tiwari, Varanasi ; Tantrik Sahitya, Varanasi; Bharatiya Samskrti aur Sadhana, Varanasi. Kamalesh, S. : Saktibhasya Ka Adhyayan. Sastri, G . : Tantradarsan. Sastri, D .: Tantrasiddhanta aur Sadhana. Vasavada, A. {Hindi rendering by B.S. Upadhyay) Tripurarahasya Ka Tantra-vistesan Varanasi.

Volumen IV

g M O ¥ C L O F A E 9 I i l OF

by

SADHU SANTIDEV

V OLUM E 4

COSMO PUBLICATION S 1999

INDIA

AJIrights reserved. No part of this publication may be reproduced, or stored in rehival system, or transmitted in anyform or by any means without the priorpermission of Cosmo Publications.

© Cosmo Publications First Published 1999

ISBN 81-7020-8637 (set) 81-7020-8fi7-x (volume 4)

Published by MRS. RANI KAPOOR for COSMO PUBLICATIONS Div.of GENESIS PUBLISHING PVT, LTD. 24-B,Ansari Road, Darya Ganj, New Delhi-110002, INDIA

T ypes cl at Cosmo Publications

P rin ted at Mehra Offset Press

CONTENTS 1.

Divinity in BuddhistTantras — —

2.

3.

31

Classification of Offerings The Four Offerings Oblations to the Deities Materials Inserted in the Flasks

Symbolism of the Mandala-Palace —

11

Preparation of Disciples for Evocation of Deities The Meaning of Initiation A. Concerning Dharma. B. Concerning Path Initiation of Mirror

Offering Materials and Their Meanings — — — —

4.

Classifications of Divinity The Adi Buddha

Initiation of Disciples —

1

41

Varieties of Mandala Symbolism Introducing the Palace Explanation of Parts of the Palace The Triangular Dharmodaya

—

5.

Tantric Rituals — — — — — — — —

6.

Symbolism of Mandala Ritual The Reflected-1 mage Mandala The Mt. Meru Mandala The Mt. Meru Temple Banner

Orientation towards the ‘Three Mysteries" Four Kinds of Yoga External materials and Mundane Siddhis The Five Ambrosias The Three Ritual Observances (Vrata) Ornaments of the Deities The Khatvanga, damaru, and Kapala FourMudras

Tantric Songs andTwilight Language — — —

71

96

The Meaning of the Expression Illusatrations of Samdhya bhasa The Diamond Song

7.

The Nine Orifices of the Body

107

8.

Fundamentals of Initiation in the KriyaTantra

125

— — — —

—

Holding of View in the Kriya Tantra Fundamentals of Studying the path after receiving Initiation and taken vows The Procedure ofrthe KriyaTantra (1) Meditation with Muttering a. Preliminary acts to the four members of muttering b.The main part of the four members of muttering a. Generation of self Deity The first god The second god

The thrid god The fourth god The fiveth god The Sixth god Discussion of Self Generation Pranayama p. Generation of Deity in Front I. Generation of the Residence (adharotpatti) II. Invitation to the gods to be residents (adheya) and ottering of seats III. Exhibition of the Seals (mudradarsana) IV. Offering and Praising (Pujastutyadika) V. Confession of Sins etc (pujastutyadika) Vi. Contemplation of the tour Boundless states (caturapramanabhavana) and Gneration of the Mind (cittotpada) X-The Four Members, general I. Muttering while dewelling on the shape of the syllables II, muttering while dwelling on the sound of the syllables (2) Meditation without Muttering (a) Meditation of dwelling in the flame {b) Meditaion of dwelling in the sound (c) Meditation granting freedom at the limit of the sound (3) Accomplishment of Siddhi after Appropriate Service

Fundmentals of the CaryaTantra

—

a. The Varieties of the Tantra b. Method of studyingthe steps of thePath Procedure ot Preliminary service After Being Commited to the Pledges (a) Yoga with images (Sanimitta- Yoga) (b) Yoga Without Images (animitta-Yoga) (2) Manner of Accomplishing Siddhis after Aptitude in the Service

Fundmentals of the Yoga Tantra

— —

—

165

171

a. Method by which the Yoga Wheel of the Law was set in motion b. Method of studying the steps of the path (1) Meaning of the Expression 'Four Seals' {2} Varieties The sphere of purification The path of purification The fruit of purification (3) Sequence

—

(4) Requirement and Benefit of Seal Execution

—

(5) Method of Seal Execution Symbolis Seal Law Seal Action Seal Great Seal

Fundmentals of the Anuttara-Yoga Tantra

191

a. Division into two Tantras b. Meaning of the several divisions

—

—

12.

(1) Refutation ol other Schools {a) Tripartition by enunciation of promulgation (b) Tripartition by meaning of the subject matter Tripartition by Steps of Production Tripartition by Steps of Completion Tripartition by Purification of Attendants (c) Tripartition by the Petitioner (2) Establishment of Our School

The Birth of Agni in the Tantric Agnijanana —

(1) Tantric Agnijanana

—

(2) Underlying Idea

205

Chapter-1

Divinity in Buddhist Tantras

Chapter-1

For the numerous deities of the Buddhist Tantras, the best de scriptive coverage is in Benoytosh B hattacharyya. The Indian Buddhist iconography.Tbe luxurious growth of these cults is bewildering in complexity.Therefore, some general explanations of a unifying type are in order, Naro-pada, in a Vajrapada-sara-samgraha-pahjika (PTTVol. 54, p. 11 -2), inaugurates his deity chapter by two citations to explain the word "divinity” (devata). The (Katacakra work) Vimaiaprabha states: Because conventional ecstasy has arisen in the body’s nature of five elements, one speaks of 'divinity" And the Sn-Vajramrtatantra states: Why does one speak of “divinity"? In the body is located the body possessor; in order to comprehend, there is the “comprehender"; in order to comprehend one-self, there is divinity. For that reason, one speaks of "divinity,” Naro-pada explains divinity in terms of the one who achieved ecstasy in the body (the co-natal joy) and who comprehended, i.e., was enlightened. He implies the Buddha under the title ‘Tathagata’’. because this is the source of all the Buddhist Tantric deities, or the dominion in which they serve. Mkhas grub rje, in his commentary on the Hevajratantra called briefly the Brtag ‘grel (Lhasa Collected Works, Vol. Ja, folio 104a-3, ff.), has a useful exposition, which I shall further summarize and partially paraphrase as follows:

(a) Meaning of the expression ‘Tathagata". The Tathagata ha the two collections, of Knowledge (jnana) and of Merit (punya). Through Knowledge, i.e. the Insight (prajna) indissoluble from Thusness (tathata}, he has gone into the single taste of Thusness. Through Merit, he has come (agafa), i.e., returned from Thusness, to the cycle of existence (samsara). Besides identification with male deities, as in the Hevajratantra with the names Brahma, etc., sometimes the Buddhas appear in

the form of goddesses. Among these goddesses the one (frequently frorn) that the Tibetans especially invoked for occult results {,siddhi) are often called dakmi. Among these lines, tson-kha-pa (Sbas don, PTT ed., p. 4-3,4) cites the Tantra “Ocean of Dakinis” for an identification of the six stages of yoga of the Stage of Completion (sampanna-krama) in the Anuttarayoga Tantra, with six of the Dakinis among the eight doorkeepers in the Sri-Cakrasamvara mandala. I shall complete the table with materials drawn from my forthcoming Yoga of the Guhyasamajatantra, which has full justification for this data, unavoidably given here in the most abbreviated form. The passage from the “Ocean of Dakinis" continues, taking care of the last two goddesses: “She, Yama’s Tusk, achieves the wide spread firmness, she, Yama s Annihilation, engenders the entire fruit and liberates from samsara" (Yama is the Lord of the dead, in Indian mythology). This deific identification of elements of the path is further dem onstrated in my essay “Symbolism of the Mandala-Palace” as well as in the essay “Five-fold ritual symbolism of passion.” The identification with divinity is also performed in the case of the guru, for which the Vajrapanyabhiseka-mahatantra (as cited in Tson-kha-pa’s Lam rim chen mo) provides the basic position: Master of the Secret Folk, how should a disciple look upon his preceptor? As though upon the Lord Buddha. The mind of him so disposed incessantly generates merits; he becomes a Bud dha bringing benefit to all the worlds...One should hold to the preceptor's virtues, and never hold to his faults. If one holds to virtues, he attains success; if one holds to faults, he attains failure. However, this brings up the problem of what constitutes the spiritual teacher. For example, the brief tantric scripture, Sri-Mahakhatantraraja (Derge Kanjur, Rgyud, ‘bum, Ga, 203a-6) states: ‘It is said that there are two kinds of gurus—that external guru himself; and the inner guru, the presiding deity {bdag-poi-lha)” The presiding deity is defined by Anandagarbha in his great commentary, the SrfParamaditika (Toh.2512, DergeTanjur, Rgyud, 1,22a-3): “One's pre siding deity is kamadeya. The conviction that his diamonds of body.

Member 1.

Dakini She the Crow-Faced

Nameof Member pratyahaa (“withdrawal")

Comment Withdrawal, i.e. interiohzation of the ten sense bases (five personal and five objective.

2.

She the Owl-Faced

dhyana (“meditation")

Meditation on the nature of the five Tathagatas

3.

She the Dog-Faced

pr&nay£ma (“control of the winds") (vajrajipa)

Control of the winds in five colors, with diamond muttering

4.

She the Boar-Faced

dharanA {“retention")

The five sings, mirage, etc., with purification of mind (cittavisuddhi) and personal blessing (sv£dhisthcina).

5.

She, Yama's Messenger

anusmtri (“recollection")

Recollection, so as to procees in the reverse order, with RevelationEnlightenment (abhisambodhi).

6.

She, Yama's Cremation Ground

Samadhi {“Consummation”)

The consummation of Knowledge with yuganaddha, the pair-united.

speech, and mind are one’s own- with a praxis that it is really so-is the meaning of yoga? The "presiding deity" appears to mean the same as the “tutelary deity” (ista-devata), or the deity which the disciple serves with daily devotions and enshrines in the heart. The inner gum is further differentiated in a suggestion of Buddhasrijnanapada’s Mukti-tilaka-nama {PTT, Vol. 65, p, 24-4) in the text line, “the superior three speakers who teach that way.” Vitapada's commentary on that line in the Mukti-tilaka-name-vyakhyana (PTT, Vol. 65, p. 135-2,3) explains the words "who teach that way" as meaning : who teach the nature of the indestructible mark (mi sigs pa'ithig le; Skt., amata-tilaka, or aksata-bindu) as co-natal (sahaja) (i.e., in the heart). The commentary explains the inner kind as three gurus, the great basic teacher (rgyu’i slob dpon chen po), the conditional teacher (rkyen gyi slob dpon), and the conatal teacher (ihan cig skyes pa'i slob dpon). He quotes a work called the Rin chen phren ba zes bya ba’i de kho na nid in amplification of these terms: The one acting as the teacher purifying one’s own stream of consciousness in the sequence of the shared (szdharana), unshared (asadharana), abiding in pledges (samaya), water, etc, is the greater basic teacher. ’ The great goddess who purifies the field in one’s won stream of consciousness by sporting together with that (great basic teacher) and by sixteen parts— is explained to be the condi tional teacher. One’s own mind (citta) when given permission by that (condi tional teacher) is the co-natal teacher because of the co-natal blessing and because of comprehending the co-natal joy. The commentary goes on to explain that those are “superior” because they surpass other gurus. In further explanation, it appears that the first of the three is the tutelary deity serving as the focus for the disciple's adherence to practices shared with non-tantric Buddhism and other Tantras, practices not so shared but special to the cult of that deity, pledges along the way, initiations of water and so forth. That in time this service of the first kind of guru awakens the great goddess who takes the disciple through various yoga

Consisting of sound

of absolute kind (paramarthika)

{1,} Shaped with eye, etc and corporeal members (2) Consisting of Mudra

(1) Consisting of letters.

(1) Nature of dharmadhatu

(2) Cosisting of enuciation . (2-a) Consisting of expressed sound of whispered, etc,recitation is generated by palate lips, etc. (2-b) Consisting of mental reciatation of general mantras. (2-c) Consisting of the imagination equipment to beings (Sattva) from respective mantra letters.

(2) Nature of nondiscursive knowledge with non-appercetion of meditative objects

Divinity in Buddhist Tantras

Consisting of Forma! body (rupa-Kaya)

experiences, sometimes states with sixteen parts (cf. my essay on the inner zodiac). Finally, that one’s own mind is the third guru, comprising the union of the tutelary deity and the great goddess (often called yab-yum by the Tibetan term). This is a form of divine pride (devata-garva), necessary for the quick path of Tantra. Classifications of Divinity

Moreover, the multitude of minor deities are incorporated in the Buddha families by the manner of speaking that those deities are “seals” (mudra) of the Buddha families. Thus, when the performer identifies himself with a deity, his hand gesture (mudra) can be taken as the deity In the evocation procedure, there is a developmental order of the deity as a syllable (aksara), then as a hand symbol (cihna), and finally as a deific body. More fully, Buddhaguhya in his Dhyanottara-patala-tika (PTT, Vol. 78, p. 75-4) sets forth three main kinds of divinity to be contemplated, and he further breaks them down into varieties, which we tabulate as follows: Another type of classification, overlapping the foregoing one, is found in Padmavajra’s work, the Vahikatika-nama (Derge Tanjur, Rgyud, Dza, 29b-1, ff.). Here the organization is in terms of the Bodies of the Buddha. In the oldest classification, these are the Dharmakaya and the Rupakaya. Later the Rupakaya further divides into the Sambhogakaya and the Nirmanakaya, which are standard in the Mahayana. Some Mahayana sects added a fourth one called the Mahasukhakaya.This is Padmavajra's Statement: Those deities who are born by transformation have a body belonging to the Nirmankaya, on which account, among the four bodies, Dharama, Sambhoga, Nirmaana, and Mahasukha, three have varieties. Among them, the Nirmanakaya is the gods born by transforma tion. The Dharmakaya is the set of planets, asterisms (maksatra), etc. The Sambhogakaya is the two-footed (divinities); and the Nirmanakaya is like the Sambhogakaya in this respect. The Nirmanakaya is the gods who range in the palace. The Sambhogakaya is those (yogins) with samapatti in the initial samadhi (prathamasamadhi). The Dharmakaya is those who

pj.^ it v in Buddhist Tantras

9

have transcended the ecstasy. Besides, it is explained by the Dharmakaya: Whatever the gods dwelling in the wind and vijznana (i.e. vijnaha riding on the winds), their non-apperception is the Dharmakaya. Moreover, those with samapatti (meditational equiposie) in the three samadhis are the Sambhogakaya, Those who mutually gaze by reason of habitenergy of adhering to the idea of "mine” , are the Nirmanakaya. Likewise, it is explained by knowledge:The non-oozing ecstasy of dwelling in the Akanistha (heaven), is the Dharmakaya.Those with the ecstasy of frequently tasting the Dharma in introspection, are the Sambhogakaya. Those who are self-originated by rea son of a former vow, but do not know it, are the Nirmanaknya. All these can be taken as an explanation of Buddhaguhya’s category of absolute deity, first kind: nature of dharmadhhtu.T'nese can also be discussed by the terminology of “three sattvas" for which see Mkhas grub rje’s. Besides, one can expand upon the absolute divinity of Buddhaguhya's variety referred to as “non-discursive knowledge." Tson-kha-pa’s Snags rim chen mo at folio 37b-2 cites the Commentary on the Samputa by Dpa’bo rdo rje (*Suravajra) that there are three levels of non-discursive ecstasy. The first is based on sound (the sound of laughter), which in mystical experience is referred to as “hearing the Lord".The second is based on sight (seeing the form of the deity) therefore “seeing the Lord'Mhe third is based on touch (as when the deity and consort hold hands or unite), and would be later described as "touching the Lord” . In fact, this section of the Shags rim chen mo thereby establishes the division of four Tantras in terms of the role of the divinities of the Tantra. That is to say, the Kriya Tantra has the deities laughing; the Carya Tantra, the deities mutually gazing; the Yoga Tantra, the deities holding hands; the Anuttara yoga Tantra, the deities in union. The Adi Buddha

Finally, there is the Primordial Buddha, or the final perfection of divinity, the composite of all Buddhas, called Vajradhara (Holder of

he Diamond), and also Vajrasattva (Diamond Being), Samantabhadra L r yf A TUSP;Cr S- the V0W of Enli9htenrTient}, or Kalacakra (Wheel of Time). Vajradhara is sometimes depicted in union with the Goddess, and some-times by himself, as in the illustration. °u Mahivajradhara' the Guhyasamajatantra (Chap. a v ii, p. 135 ) has the verse: Then Vajradhara, the Teacher, who is bowed to by all the Buddhas «h7!h™e di“

m0" dS' °

' * ■ Srea' te s ''

-

And ihe Explanatory Tantra Vajramaaa {PTT. Vol. 3, p. 229) states: Vajradhara is explained as endowed with the profound and farreaching; the Diamond being (vajrasattva), best of those with two (legs); who is master of destroying and benefitting. vm verse
Chapter-2

Initiation of Disciples

Chapter-2

By "preparation of disciples" is meant their preparation to evoke deities— a process frequently called in Sanskrit sadhana\ and this is to be distinguished from the initiation of disciples. Thus there are two parts to the present essay, exhibited textually toward the end of the present work with “outline of the Thob Yig Gsal Bahi Me Lon," because Chapter 4 of the outlined treatise treats the lineages of permission to evoke deities, and rts subsequent Chapter 5 treats initiation and shows that Mantrayana begins with initiation. Preparation of Disciples for Evocation of Deities

It is well known that Tibetan monks meditate upon a wide variety of deities. Many of these gods and goddesses are depicted upon the temple banners called Tankas, of which a goodlly number have found their way into Western museums as well as into private homes. The Sanskrit word for these evocations is sadhana, translated into Tibetan as sgrub thabs (pronouced drewp top). Westerners invariantly want to know the meaning of these deities and their accompanying incantations (mantra), in Tibetan sngags, pronounced ngok: and would be surprised to learn that they do not have such and such meanings in the Western sense of Intellectual understanding. Their meanings arise through the regular practice and service of the deity. Nevertheless, there are some general remarks that can be made about such practices. The Sanskrit books available on these subjects convey mea ger information. This is because the collection of sa dhanas contain only the bare description of the deity.These tiny treatises may start out by saying that out of the void appears such and such a germ syllable, which changes into a such and such, upon which a certain deity is imagined with so many heads and arms, with certain symbols in the right hands and certain ones in the left hands, and so on. Separate books contain general instructions

aN " T 3* 0" 5' and of course guru or master supplies II the instructions that were missing in the book. The Tibetan manuals are superior to the former Indian ones, in that all the

!og^thVrnintrooneTooknC0rnin^ ‘ Par,iCUla' eV°Ca,'°" “ * b™ the T

* h'

aS.S0+ntiaI in9red'ent of every evocation of a deity is that

i ^ a nTihP 8 mUSt 98t Pe: miSSi° n- H0re the Sanskrit word is S d X ! eS ^ l 9 76 nan9"Y The theorV of "ermission" is stated n Mkhas grub rje's Fundamentals of the Buddhist from 1h e

n .av° 'dabl^ the Permission to evoke a deity comes deity itself, especially in auspicious dreams The

prac fce^thp35 ^ ermediary in in fe r rin g the permission. In P.actice, the way this is done is for the master to qenerate himself into the deity, and then, as the deity, to grant permission to the disciples. That is one reason why the disciple is supposed r nT n w 9UrUaS 3 Buddha’ t0 never dwel1 uP°n his faults, ut only on his virtues. This is not to imply that the guru is c ua y a Buddha, but only that by so regarding the guru the latter is abie to function in the role of conferring this ali-essential permission and the consequent Initiations. essential The first^cang skya Hutukhtu of Peking, Ngagdbang Biozang-chosldan, wrote a little treatise entitled, Spyihgrohi rjes gnang gi bsad pa (“Explanation of the general permission”) meaning the mandatory preliminary attitude to be engendered' he disciples having bathed and approached respectfully the master, imploring him for the "permission'’ he tells them some of ei basic Buddhist teachings. For example, how difficult it is to andm enThe "T "9^ destiniGS- 9ood and bad; and then the fortunate circumstances of finding the teacher us, with aspiration for enlightenment and liberation they must embrace the Illustrious Doctrine. Then, about the two vehides hea rM h T ^ such a h l l ^ H

^ tantriC' HaVing take" th0se ?recePts to 65 are " ° nvinced that ^ relying on such and and SUch a protector of the ^ ig io n . e / (the candidates) will keep a fortunate condition, free from the untoward states( of being born when or where there is no teacher, so on). The candidates go on to imagine that in the sky in

front of the offerings, it is as though a vast cloud of the tutelary deity, the Buddhas, Bodhisattvas, protectors of the religion, fairies, and so on, were condensing. Before that throng, the candidates take refuge in the Three Jewels, confess their sins long accumulated, rejoice in the virtues accumulated by themselves and others, and, for the sake of the sentient beings, pray for the ‘‘permission" of such and such a tutelary deity or protector of the religion. The master has the candidates repeat key sentences after him. Then, in order to reveal the mandala and vivify the basis of the permission, the disciples are generated into deity. The way in which this "permission" is granted is especially shown in the Tibetan ritual of the goddess Ushnishavijaya as found in the four-volume collection of sadhanas called the Rin lhan. I once studied this text in the East Asiatic Library, University of California. Here we find that the master first generates himself into the goddess Ushnishavijaya with her retinue of eight deities. This has the two phases of generation of self into deity and generation of deity in front, which are described extensively in Mkhas grub rje's Fundamentals of the Buddhist Tantras. The Rin lhan text first sets forth the "permission of body", which concerns the bodies, small, large, and infinite, of the Lordess Ushnishavijaya and of her retinue. Then it portrays the "permission of speech” , which concerns the vow to hold the Lordess as the protective deity. Finally, it tells the "permission of mind,” which concerns the installation of the Lordess’s body, only the length of a finger, in the heart. Naturally, those three kinds of permission each have a well-defined ritual side too complex to go into now. It is clear that the process of evocation and of granting permission is somewhat advanced, particularly in the demands upon the imaginative ability of the master and the disciples. From ancient times, Buddhism classified candidates in terms of keen faculty, medium faculty, and inferior faculty. Certainly, there is a preceding training for the disciple. Of this, the theory of Buddhist meditation has much to say. For example, Mr, Norbu loaned me the first folios of a work entitled Rgyal bahi bstan skyong gYu Grags gnis kyi sgrub thabs dang hbrel bahi rjes gnang bya tshul. The title means: “Method of

performing the evocation of the two protectors of the religion called (in short) gYu and Grags, along with the associated permission.’’ The title suggests that this book will show the procedure by which the master evokes the two deities, first Rdo rje gYu sgron ma (“She the diamond turquoise lamp”) and next, Rdo rje Grags rgyal ma ("She the diamond turquoise lamp”) ; and then, how he confers the permission of those two deities upon the disciples, somewhat along the lines delineated above. We find at the outset an introductory statement that there are three parts to the method of performing the evocation and associated permis sion. All rituals are similarly divided, into (a) initial praxis, or preliminaries; (b) the main part of the rite; (c) concluding acts. The evocation and permission are counted as the main part of the rite. Mr. Norbu called my attention to a word which occurs near the beginning of this work. It is written tsa-ka-ii, and he explains that it means these certain miniature paintings, on which I am presently writing a book based on the manuscripts of the late Professor F.D. Lessing of Berkeley. Naturally, the master cannot be expected to carry around with him those large tankas which hang in the temples. For the purposes of permission and initiation of the disciple, the miniature serves handily. It must be carefully prepared to depict correctly the manner in which the particular deity is to be contemplated. Hence this kind of painting is made with especially fine details and with vivid coloring. In fact, the text in question mentions this word in connection with (a) the initial praxis. Here we find that on a platform in front, the performer arranges various offerings and adornments for the deity, including the isa-ka-ti, which, as I understand the sentence, is adorned with arrow and silk.1 After Mr, Norbu pointed out that word tsa-ka-ii, I soon had the luck of finding the expression in a text of theTanjur (the commentarial Tibetan canon). Those who have read the translation, Mkhas grub rje's Fundamentals of the Buddhist Tantras, will have gained some idea of the difference between the four classes of Buddhist Tantra. They will know that the Indian writer Anandagarbha (in Tibetan, Kun-dgah-shing-po) was a celebrated commentator on

the third class of Tantra called the Yogatantra, which itself ie divided up into four sections. Of these sections, the one callec “ P u rifica tion of Evil Destiny" is especially interesting on the commentarial side, and Anandagarbha has written a commentary on it, in which I happened to find the word, though here it wa; transcribed into Tibetan letters as tsak-ka-li.

Let me translate Anadagarbha’s key sentence: “Besides there is a condition (rkyen) for generating those mantras, on< both arranges them in the mind and arranges the tsak-ka-ii o body." This shows that in order to effectuate the incantations there is a simultaneous or parallel process in the mind and in thi external world. In the mind the incantations are arranged, and ii the external world the symbolic representations of the deity ar arranged. It might be thought that those external representations such as the miniature paintings, are serving as meditation prop; helping the performer to visualize the particular deity or deities This is certainly a valid function, but Anandagarbha intend something more than that. To see the point, one should ascertai how this particular meditation fits into the general theory < Buddhist meditation. Tson-kha-pa’s Lam rim chen mo, section on zhignas calmir (of the mind)”, shows that various scriptures as well as Kamalasnia Bhava nakrama II and Bhhvanhkrama III allow that one ms accomplish samadhi by taking the body of the Tathagata (th Buddha) as a meditative object. This is thoroughly orhodo because it is associated with “mind-fulness of the Buddha” , whic is said to generate an infinity of merits. Besides, there are th merits of not losing mindfulness of the Buddha at the time death. When the body of the Buddha, as meditated upon, becomf vivid and firm, this is the "calming” of keen faculty. The meditat can then continue, as is indicated in the Mahayana scriptures, I bowing, making offerings and fervent aspirations before th contemplated body— all of which is included in merit accumul tion; and then go o r to confess sins and take vows before th contemplated body— all of which is included in purification frc obscurations. The latter seems to pertain to "discerning (t truth)” (ihag mthong). Thus there are numerous benefits frc

holding thought on the body of the Buddha. Also, there is a well defined procedure for such a contemplation. Tson-kha-pa quotes the Bhavanakrama III: In regard to that, first the yogin fastens his mind on the formal body of the Tathagata as it is seen and as it is heard, and then is to accomplish calming. He orients his mind continuously on the form of the Tathagata’s body, yellow like the color of purified gold, adorned with the {32} characteristics and the (80) minor marks, dwelling within its retinue, and acting for the aim of the sentient beings by diverse means. Generatinq a desire for the merits of that (body), he subdues fadinq excitement, and the other faults, and should practice meditation until such time as that (body) dwells in front and is seen clearly, in the same pface, Tson-kha-pa makes a distinction between the initial reflected image in the mind of the external replica, such as a painting or metal casting; and the advanced vivid recollection ol that body as naturally present in the mind. The latter attainment involves what is called the “basis of the meditative object” He states: ‘Some place an icon in front, and viewing it with the eye make a quick contemplation. This has been elegantly refuted by e teacher Ye-ses-sde: samadhiis not accomplished by what the sense are aware of; rather it is accomplished by what the mind is aware of. Tson-kha-pa means that the measure of success in his kind of meditation is in the degree to which the meditative object is completely transferred to the mind, so that both the subtle and rough parts of the body appear vividly in the mind as though alive there. Such a “basis of meditative object’' is divorced from the physical characteristics of the particular medium of the replica such as the painting ingredients and the particular features brought in by reason of a metal casting. Nevertheless, in the inmal stage one does well to use a good replica as a “meditative Let us return to that sentence of Anandagarbha’s. He seems 1° n?°re advanced stage which Tsoh-kha-pa refers to as the basis of meditative object’' in the mind. This is not the phase m which one is looking at the tsak-ka-li(because samadhi

is not accomplished by what the sense are aware of). Rather, the tsak-ka-li\s covered or unviewed. In such a case, at an appropriate point in the service the tsak-ka-li can be uncovered to constitute a revelation. Mkhas-grub-rje writes: “Now if someone were made only to enter the mandala and not to be conferred Initiation, what would be the advantage. If one takes the refuge vow and beholds the mandala with faith, there is the advantage that he becomes purified from sins accumulated for many aeons and plants in his stream of consciousness (samtana) the disposition (vasana) of becoming in future times a receptacle fit for entering the profound mantra path (i.e. the Vajra-yana)." Then in order to reveal the mandala.. "Those explanations by Mkhas-grub-rje and the Lcang skya Hutukhtu show that there is no revelation of the mandala just by exhibiting it, or by the disciple’s mere seeing it. Likewise a mandala is not revealed when it is published in some modern book and even if thousands ot persons buy the books and look at it. But one can take Mkhas-grub-rje’s remarks as meaningtul by presuming that the mental ritual is directly correlated with the hidden external representation, which thus becomes a seat ot power, Anandagarbha's mentions of arranging mantras in the mind has to do with what is called in Tibetan books the nges don (final meaning") of the mantra, when it is pronounced in the mind during meditation rather than in outward spoken form, in which case it would be called drang don ("provisional meaning"). There is now a good treatment of the “meditation of dwelling in the flame and in the sound" in the English version of Mkhas-grub-rje’s book. In alternate words, the mantra has two main levels—that of its ordinary muttered expression, when it has the meaning of the waking state; and that of its extraordinary meditational expression, when it has the meaning of the dream state. One may notice as analogous the two stages in contemplation of the meditation object, mentioned above, as the initial reflected image in the mind and the advanced vivid recollection of the object abiding naturally in the mind.

The Meaning of Initiation

Mkhas grub rje's contains a wealth of information on the subject of initiation; and it is safe to say that not before its publication was such a survey of the topic available in depth. However, there is also the fine treatment of initiation according to the Kalacakra Tanlra in Mario E. Carelli’s introduction to his Sanskrit edition of Naropa’s Sekoddesatika (Baroda, 1941). The present essay is not intended to substitute for those expositions— to which the readers’ attention is invited—or to substitute for the specialized treatm ent in my forthco m in g Yoga of the Guhyasamajatantra; the Arcane Lore o f Forty verses. The word "initiation" is the translation of the Sanskrit word abhiseka. which is rendered into Tibetan as "conferral of power” (dbah bskur) Among the germane issues are: (1) whether one must be initiated in order to meditate upon a certain deity; (2) whether the disciple is really "initiated" by going through the formal motions of initiation; (3) whether the procedures of initiation by the gurus are the same as what one could read in a text or , manual on the topic (or whether the book could be so understood). (1) The preceding essay on preparation of disciples for evocation of deities shows that it is not necessary to be initiated in order to evoke a deity. The simplest example of this is of course meditation on the Buddha or on one of the transcendent Bodhisattvas such Avalokitesvara, as these meditations were practiced m countries with Maaana Buddhism. In fact, such meditations as these do not even require "permission”, but the theory of “permission” arose with Tantric deities. Naturally, such meditations on both nontantric and tantric deities have gone on in countless cases without any formal initiation ceremony of the type developed in tantric Buddhism. And also for tantric deities, I cited in the foregoing part what Mkhas grub rje said: "Now if someone were made only to enter the mandala and not to be conferred Initiation, what would be the advantage?....” By mandala is meant both the residence and residents {the deities). The idea here is that one does not need to initiated in order to meditate on a deity, but one must get the permission (anujna) to so meditate, and with that permission comes the directions for the meditation. For example,

a number of Westerners have studied with the Tibetan Lames is northern India and Nepal and been given ari individual deity to meditate upon, usually along with some verses directed toward that deity, e.g. Vajrasattva. This requires only a preparation of the disciple and a decision to meditate upon . But, in addition, it is possible to get an initiation in connection with a certain deity, say Avalokitesvara; and this initiation gives the person so initiated the right to bed instructed in the entire cult of that deity, and therefore in the procedures of gaining various siddhis (occult powers) through that cult. Besides, the higher initiations through such deities as Guhyasamaja are intended to empower the candidate to attempt the supreme goal of Buddhahood in the Present life.

(2) The next point is by no means inconsequential because a number of Westerners have now gone through initiation ceremonies as conducted, for example, in North India by the Tibetan refugees; and the present writer and his wife so participated in the great Kalacakra initiation conducted by H.H. the Dalai Lama in 1970. Some Westerners have written on these topics in a manner to suggest to the reader that they know something about the Tantra in question by virtue of “getting initiated "This is far from the truth in fact, initiation is meant to qualify the candidate to receive the teachings of the Tantra, because the seventh ot the fourteen fundamental transgressions (ef. Mkhas grub rje’s p. 328) is “to tell the secrets to immature (i.e. uninitiated) persons." I went into another aspect of this problem in my talk before the International Conference of Orientalists in Japan (1970). which was published in theirTransactions (No. XV. 1970): Buddhism teaches three kinds of insight (Pali, panna\ Sanskrit, prajna), that consisting of hearing or learning (srutamayi prajna) that consisting of meditation or pondering {cintamayi prajna), and the consisting of putting into practice or cultivating in one's life (bhavanamayi prajna). There is a revelatory example of the first one from my recent stay in Dharmsala, Himachal Pradesh of India. In March, 1970, H.H. the Dalai Lama conferred the Kalacakra Initiation via loudspeaker to over 10,000 Tibetans. Afterwards I asked a learned Lama how His Holiness could possible initiate so many, when

initiations were usually given to small groups of proven disciples. The Lama answered; filled with faith they came from far-off distances at considerable sacrifice; that showed their suitability. I could add; and they sat for hours, listening respectfully and patiently, often under a hot sun without drinking facilities. The idea here is that the one who has faith and endures hardship to hear the teaching has the first level of insight in the Buddhist sense, the insight consisting of hearing. Naturally, few of these persons ever go on to the second stage, the insight consisting of pondering, which in conventional Buddhist theory should involve the iaid-down procedure of Buddhist meditation. Again, still fewer, having heard with faith and having pondered again and again, go to the third stage of being exemplars of putting that teaching into practice, the insight of cultivating in one’s life. Therefore, it is undeniable that a person participating in an initiation learns more about the procedure than he knew before. Moreover, there are various vows that are given during the initiation and which the candidates usually have to repeat three times; and of course the serious acceptance of vows and adherence to them in the future, is a matter that differs from it; even though they have a superior background for understanding it by reading it, if it were possible to achieve understanding this way. Again this is not to deny that a certain Tantra, by reason of varying lineages, was sometimes practiced differently by its proficients, in short, that the basic Tantra was sometimes understood differently in the authoritative lineages. Now, i began this chapter by pointing out that Mantrayana begins with initiation." Mantrayana" is a synonym of Vajrayana (the Diamond Vehicle), and a natural question is: why call it “Mantrayana” , or what is the meaning of “mantra” in the title Mantrayana? I have in my possession a Tibetan text which explain this matter as part of the preliminary explanations for the one to get the higher initiations of the Tantra; and these explanations follow the schools of Mitrajoki and Abhayakaragupta's Vajravati* Mantrayana. That Tibetan work, which I shall refer to in short as the “Initiation Preliminary,” explains:

It says in the Vajrasekhara: "The characteristic of mantras is the mind of all Buddhas, accomplishes the dharma-heart, possesses the Dharm adhatu— that is said to be the characteristic o( m a n tr a s For that reason, it is said that mantra is the non-dual wisdom (ynana) of bliss-void belonging to the mind of all the Buddhas; and it is said that mantra is the deities; and it is said that mantra is the calling after the characteristic of deities; and it is said that mantra is to be kept secret from unworthy vessels [snod ma yin pa). Be sides, there are three kinds: gsan shags (mantra), rig shags (vidya), and gzun shags (dharani). (1) Gsan snags. The gsan ("secret") is as stated in the SriSampiAa (Chap. One): “It is secret because outside the scope of Visnu, M ahesvara, Brahm&; sravakas and pratyekabuddhas." As to snags (mantra), since it incorpo rates the meanings of the previous explanations, it is mantra by protecting the mind from signs (from sense objects) and discursive thought (vikalpa), as explained in the Continuation of the Sri-Guhyasamajatantra (i.e. Chap. XVIII). It is as stated in the work Dban you tan rim pa: 'The meaning of the expression ‘mantra’ is explained as the non-duality of void and compassion. I have explained man-asthe Great insight (mahaprajna) not separate from the character of the void, the breath of Vajrasattva. Tra has the meaning of protecting. The breath of the Tathagatas is the method of non-duality of void and compassion.” The expression shags stands for mantra. In explanation, man- is mind, and fra is protecting, so it means protecting the performer’s mind from signs and discursive thought. As to how it protects, the purpose of mantra is the recitation of the mantra through non-dual engagement of means and insight (upaya-prajna).That method of cultivation generates the non-dual wisdom of voidness and compassion in the practitioner’s stream of consciousness; and because of that method, it is called “mantra'’. (2) Rig snags. The Vajrasekhara states: "Countering avidya (nescience) by overcoming the darkness of passion and by over-coming of defilements, it is called vidya” FJence, it is

the preeminent return to destroying faults; and that is the purpose of vidya (occult science). (3) Gzuns snags. The same work states: “The character of dharani-s is to hold the Buddha-dharmas; its holding is called "holding of dharmas’ and ‘virtue’." Hence, it is the preeminent return to holding of merits; and that is dharani. Besides. Buddhaguhya explains in the Dhyanottarapatalatika (Toh. 2670, Derge Tanjur, Rgyud, Thu, 4a*3): "Here a vidya is a deity with the form and shape of a female, as well as the sound, gesture (mudra), etc. which manifests that (deity). The reverse of that (i.e. a male deity, etc, is the characteristic of mantra" And the same author says (7b-3): “The passage means that if even Rishis cannot make a mantra successful when they are not in Meditation (dhyana), how much less could other performers (sadhaka)!’’ That is the mysterious world into which the initiate enters. And the Guhyasamajatantra (Chap. XVIII, Bhaftach-aryya ed., p. 156.16-17) states: The pledge (samaya} and vow {samvara) said to be liberated from worldly conduct, when protected by all the ‘'diamonds” (vajra). is pronounced “practice of mantra This passage indicates that the tantric devotee enters upon a new and perhaps secretive life that starts with the vows and pledges of his initiations. The word “vow” (Tibetan sdom pa) is a statement taken ritually and ordinarily uttered three times: it is in a form easily understood and must hold together, adhere in the disciple’s stream of consciousness. The vows are usually of a general nature, holding for the entire Tantra in which the candidate is initiated and for the entire time after his initiation. On the other hand, the “pledge” (Tibetan dam tshig) is less comprehensible and may require commentarial or oral expansion to get the meaning. The pledges are not general, but may apply to a particular element of the Tantra and to a special phase of the practice. Frequently they are in a negative from, pointing to what the disciple should avoid or not engage in.

The vows that are taken by the disciples during initiation are som etim es shared between different initiations and sometimes peculiar to a certain initiation in which case they are termed

■'unshared". Examples are on petition and two vows which Geshe Rabten of Dharmsala asked me to translate from Tibetan on behalf of the Europeans who were attending the Kaiacakra initiation held 21-23 March, 1970. Each one of these is to be repeated three times by direction of the guru (who in this case was H.H. the Dalai Lama): A. (Petition): Thou my teacher with great joy art the sole savior from the ocean of phenomena) life attended with such dangers as the great water monster of birth, old age, and death. I bow to thee the great lord who is steadfast in the way of the great enlightenment. Grant me that same pledge! Grant me the thought of enlightenment! Grant me the three refuges of Buddha. Dharma, and Sangha! O lord, pray introduce me into the exalted city (=the mandala) of great liberation! B. (Common vow between the Bodhisattva and the Tantra path): I take refuge in the three jewels, confess all my sins, hold mentally the sympathetic joy with the virtues of (other) living beings, as well as with the Buddha’s enlightenment. C. (Unshared vow, peculiar to the Kalacakra Tantra): Having conferred upon me the sublime initiation of the irreversible wheel, O lord, pray explain the reality of the gods of the wheel, the wondrous action of the hierophant, the pledge of all the Buddhas, and the highest secret of the vow. So as to served the aim of all sentient beings may I forever be a hierophant! The fact that these three utterances are given here in sequence is no indication of their actual location in the long and elaborate Kalacakra initiation ritual. The time of petition for initiation is when the disciples made the gesture (muof/a) of the universe (the four continents and Mt. Meru). The pledges are special to the different families ofTathagatas and to different phases of the path. For example, there is the

pledge to refrain from the fourteen fundamental transgressions of the Anuttarayoga Tantra, The fourteen are given in Mkhas grub rje's (p. 328 note) as follows: 1. To disparage one’s master. 2. 3. 4. 5. 6.

To transgress the directives of the Buddha. To express anger toward “diamond brothers.” To abandon love of the sentient beings. To abandon the Mind of Enlightenment. To disparage the Doctrine of one’s own or of another’s tenets. 7. To tell the secrets to immature persons. 8. To abuse the five skandhas for their nature belongs to the five Buddhas, 9. To have reservations concerning the natures intrinsically pure. 10. To have love for the wicked. 11. To apply discursive thought to the wordless natures. 12. To have belittling thoughts towards the believers. 13. To not adhere to the pledges in the way they were taken, 14. To disparage women, who are the nature of insight. After Tson-kha-pa’s individual commentary on those fourteen in his Doris grub kyi sne ma (PTT. Vol. 160, p. 70-1,2) he groups them in this way (my summary including material from his individual commentary):

A. Concerning Dharma. (1) Teacher of the Dharma. No, 1 “to disparage one’s master" (iacarya). (2.) Associates in accomplishing the Dharma. (a) Good assoicates. No. 3 “To express anger toward diamond brothers" who are fellow initiates of the same master. No. 12 “To have belittling thoughts toward the believers" who are fit vessels for the path.

(b) Bad associates. No. 10 “To have love (maitri) for the wicked", especially those who damage and destroy the Doc trine, but one should have compassion (karuna) for them. (3) Dharma to take to heart. No. 2 “To transgrees the directives of the Buddha" which are the three vows (of the Vinaya, the Bodhisattva, and the Mantrayana). No.6 “To disparage the Doctrine ot one’s own (mantrayana) or of another's (prajnaparamitaayna) tenets. No 7 "To tell the secrets to immature (uninitiated) persons"; but Tson-kha-pa rejects a certain learned opinion that it is a transgression to show esoteric substances such as icons, the damaru drum and so on, because the Tantras state the fault in what is revealed to the ear, not in what is revealed to the eye. B. Concerning Path

(1) Basis of Path. At the time one has generated the Mind of Enlightenment: No. 4 “To abandon love of the sentient beings" by acting waywardiy toward the sentient beings. No. 5 ‘To abandon the Mind of Enlightenment” by abandoning the true nature of the mind. (2) Nature of Path. (a) The Stage of Generation (utpatti-krama). No. 8 "To abuse the five skandftasfortheirnature belongs to the five Buddhas", such abuse including all injury, mortification, and suppression, (My forthcoming Yoga of the Guhyasamajatantra will clearly show why this transgression applies to the Stage of Generation, because in this Stage there is the meditation of associating the skandhas with the respective Buddhas). (b) The Stage of Completion (sampanna-krama). No. 9 “To have reservations concerning the natures (dharma) intrinsi cally pure". No. 11 “To apply discursive thought to the wordless natures".

wordless natures”.

(3) Ancillaries of the Path. No. 13 "To not adhere to th pledges in the way they were taken" because pledges are the substance of the path, whether of the Anuttarayoga or of the Yoga Tantra. No, 14 "To disparage women, who are the nature of insight" because women are a hindrance to the path. "Women” are both the mundane kind and the supramundane Kind ofVajravarahi (the Diamond Sow), etc. “Insight” is the knowledge of great bliss (mahasukha), One disparages women either by way or lusting for them of (in overt conduct) by reason of lusting for them. Initiation of the Mirror

Again, while I do not intend to compete with Mkhas grub rje's authoritative material on initiations—those of the flask and the higher initiations of Anuttarayoga Tantra; nor can a written account take the place of actual participation in these tantric initiation rituals, it is still useful to present one here as found in written form.The "initiation of the mirror” is one of the six in the Guhyasamaja Aksobhys ritual that corresponds to the role of the five flask initiations as portrayed in Mkhas grab rje's. Besides the intrinsic interest of this initiation, it is especially picked for its brevity, because initiation rituals are frequently of considerable length and detail whereby their presentation would require too much space for present purposes. This is translated fromTson-kha-pa’s work, “ Dban gi don gyi de riid rab tu gsal ba" (Clarifying the realities belonging to the meaning of initiation) {PTT, Vol. 160, p. 111-3,4). Previously (p. 109-4-6) he had listed the six initiations as (1) initiation of water, (2) initiation of the diadem, (3) initiation of the vajra, (4) initiation of the b e ll, (5) initiation of the mirror, and (6) initiation of the name. Now for the “initiation of the mirror.” The placement of the mirror initiation in this phase which is the fifth stage, is as done by Klu byan {‘ Nagabodhi). In that (i.e. his method) there are two parts, Starting with the “eye opening” (rite).

I. The method of "eye opening" proceeds by reciting and applying (ol ointment). (The guru) places in a gold or silver vessel the golden eye ointment consisting of butter and honey. While the disciple imagines on his eyes the syllable PRAM, (the guru) applies (the eye ointment) with a probe (salaka), reciting OM VAJRANETRA APAHARA PATALAM HRIH (“Om. Remove the film that is on the diamond eye! Hrih."). He repeats the verse (of the vairocanabhisambodhi-tantra): “Just as the King of healing {bhaisajya-raja} with his probe removed the worldly film, so may the Buddhas dispel your film of ignorance, my son!’’ While he is so reciting, they imagine that the knowledge eye is opened upon removal of the nescience film. II. Having had his eye opened in that manner, (the disciple) should look upon all dharmas as reflected images. So (the disciple) may accomplish that, he (the guru) shows a mirror incanted with an AH, and recites: All dharmas are like reflected images, clearand pure, withoutturbuience; ungraspable, inexpressible, truly arisen from cause and action (hetu and karma). Just like Vajrasattva in a mirror that is clear, pure, without turbulence; so also the Buddhas, universal lords, themselves abide in the heart of thee, my son. Now that you have so understood the dharmas as without intrinsic nature and without location, may you perform incomparably the aim of sentient beings, so they may be born as sons of the Protectors! Those verse enjoin (the disciple) to understand in general that all dharmas are like a reflected image, and in particular that the Vajrasattva dwelling in one’s heart is like a reflected image in a mirror.

^ When the third of those three verses speaks of the dharmas as without intrinsic nature” and "without location" it refers respectively to the first and second verses. This is because when the second verse proclaims that “the Buddhas... themselves abide in the heart of thee , this is possible with the Mahayana position of the “Nirvana of no fixed abode” (apratisthita-nirvana), so the Buddha natures (Buddha-dharma) can be understood to abide in the disciple’s heart while abiding elsewhere. Therefore the second verse is expressed from the standpoint of supreme truth (paramarthasatya). while the first verse, stressing that the dharmas are “like reflected images" is expressed with conventional truth (samvrtisatya). Since these are crucial points for grasping Mahayana Buddhist thought, it is well to expend a little. The mirror is incanted with an AH, which suggests breath come to a stop on the mirror and thereby creating insubstantial shapes. The guru recites the first verse, "All dharmas are like reflected images..." to show that all mundane dharmas are without intrinsic nature, yet truly arisen from cause and action, i.e., in Dependent Origination (pratitya-samutpada). This is the scope of conventional truth, or samskra. Then the guru recites the second verse to show that when the mind is smooth and clear like a mirror, i.e. when it is plunged in samadhi, it can reflect the form of Vajrasttva, treasured in the disciple's heart, But also in this case the Buddhas dwell in the heart, meaning that there is no limitation to their dwelling— whether in this person’s or that person’s heart, or elsewhere— and so this refers to the supramundane dharmas that are without location. This is the scope of supreme truth, or “Nirvana of no fixed abode," not limited to either samsara or nirvana, but both. The third verse then alludes to the meaning of this initiation. First the disciples knowledge eye is opened and then he is brought fo a new understanding—about mundane and supramundane dharmas— so he can now perform the aim of sentient beings.This shows the meaning of initiation as“ maturation” of the candidate, in this case, maturation through the "initiation of the mirror”. ’

Chapter-3

Offering Materials and Their Meanings

Chapter-3

A m o n g the profusion of ritual implements and other substances of the tantric cults, the offering materials are paramount because they are the most wide-spread in all the cults and of course stem from practices far more ancient than Buddhism itself. The usual Sanskrit word for “offering" is puja; the word for “food offering" is bati, and for “burnt offering”, hama. Besides, the notion of an “offering" is generalized, as will be seen below by their classifications. Classification of Offerings

In tantric commentaries one frequently notices the terminology of “outer” and “inner" offerings. Sometimes the category "secret" is added. Usually the commentators take for granted that the reader knows what is meant. However, some sources do give explanations, and two such will now be presented. Kukuri-pa, in his Mahamayasadhanaman dalavidhi. (Toh. 1630, Derge Tanjur, Rgyud, Ya, 238b-4), states: Then he makes offering with outer offerings, from “water for the feet" down to “music.” The “inner offering" is the offering to the host {tshogs) (of deities) after one has enjoyed the ambrosia. The "secret offering” is the pleasure of the two organs. The “ultimate (anuttara) offering" is the contemplation of non-duality. The second passage is found in the manuscript remains of the late Professor F.D, Lessing. Some lama, perhaps a lama-teacher of his during the China years, wrote out in Tibetan script a classification of offerings but without indication of a textual source. Here is my translation: Outer offerings (phyi'i mchod pa). The diversity of offerings as feasible, such as mandala, incense, flower, water for the feet, perfum ed water, feet-cooling water, food, lamp, music. Inner offerings (nann gi mchod pa). Having meditatively created

offerings by way of deities, after they have clearly arisen in one s mind in the manner of largesse, one offers them individu ally to the magnanimous host of deities. Secret offering (gsan ba’i mchod pa). Having enjoyed great ecstasy {mahasukha) as the deities dissolve in oneself, one should make offering in the sense of inseparability of means and insight. Goal offering (don gyl mchod pa). As the true-nature of all offerings dissolves in true nature and spontaneously appears, one offers them in the sense of no hindrance to one's libration. Symbolic offerings (rtags kyi mchod pa.) As one sees delightful things, such as flowers, clean waterr, grains, he makes offering of them to the guru who is the jewel and the great compassion* ate one. Illustrative offerings (mtshon pa’i mchod pa). (Showing that one is) free from clinging and attachment to offering of personal substances, to wit, the body and personality aggregates (skandha) one offers them. It is apparent that Kukuri-pa’s four kinds match four of the six in the second list given by Dr. Lessing's lama teacher. The three of the same title (outer, inner, and secret) easily agree; and Kukuri-pa's category of “ultimate offering" seems to be the "goal offering" of the other list. Among the two extra ones, the symbolic offerings made to the guru are obviously a Tibetan addition because Tibetan Buddhism added a refuge in the guru to the traditional three refuges in Buddha, Dharma, and Sangha. (Notice that the same Tibetan word, rtags, is used for the substances, herbs, etc. inserted in the flasks; and that the usage, while seemingly different, may well be intimately related). The illustrative offerings are a special feature of the perfection of giving" (dana-paramita) of the Bodhisattva path. Of those various categories, the outer offerings and symbolic offerings are discussed in the present essay; the inner offerings are featured by the "five ambrosias" in the Tantric Ritual essay; the secret offering is the mam theme of the material on Twilight Language; the ultimate offering is alluded to in various places of this work particularly by the description “contemplation of non-duality." '

That leaves only the category of illustrative offerings to be further discussed here. In an article of the Indo-lranian Journal (III, 1959, pp 121-22) I cited B uddhaguhya’s com m entary on the Mahavairocana, about the "inner burnt offering" (T. nangisbyin sreg) (and even though he uses the word for “inner" the material fits the “illustrative’' category). Here I repeat my translation of the passage about this kind of offering: Moreover, one destroys the five atmaka-skandha in Voidness (siinyata), and also destroys the forms of sense objects (visaya), such as the external '‘hearth’’ (agnikunda), in Voidness. In the same way one individually destroys the issuances of six-doored perception (vijnana); and when they do not issue and are stopped, in the same way the “thought of enlightenment” (bodhicitta) which destroys and stops those is itself stopped by the non-issuing Insight (prajna): and that abiding in the non-discursive (avikaipa) samadhi is the Inner Burnt Offering. Hence, one stops the “fire of wind" (vayv-agni) by the non-issuing Insight, and "One makes the burnt offering to tire with the mind (manas)." “Stops the fire of wind” means “restrains the prana and ayama" “One makes the burnt offering to fire with the mind" means "one burns thought immobile (aninjyaor aninjya)" Here prana has the special meaning of winds (vayu), and ayama refers to the mental component: together they make up the term pranayama', since perceptive consciousness rides on these winds, the stopping up of these winds (cf. my section on The Nine Orifices) is tantamount to the burnt offering of mind. Finally, while it is convenient to have this classification into six tor discussion purposes, the fact that the texts generally mention only the first three (outer, inner, and secret), or even just the first two, suggests that the set of six can be reduced to the three, or in any case there is considerable overlap. The Four Offerings

Buddhaguhya, who has been cited above, is among the great est commentators in the field of the three lower Tantras (Kriya, Cary a, and Yoga), and among his most remarkable works is the commentary

on the Tantra Sarvadurgatiparisodhana, his Artha-vyafijana-vrMlafer I shall cite at rje’s (p. 181) verse to the deity; "These auspicious perfumes because the word translated ‘'auspicious” is bzanpo part of the Tibetan name Kun-tu-bzan-po (Samantabhadra), “entirely auspicious, so the perfume conveys the auspiciousness of the "mind of enlightenment . This seems also to be the meaning of the Green Tara, because of the legend that in one of her former lives she was a queen who vowed that in her future lives she would always be a " ould eventually in the incarnation of a woman become a Buddha, which she did become. Oblations to the Deities

Concerning the offerings to the deities to be residents and the offering of sets, with the oblations and others such as the “feetcooling water” ct. Mkhas grub rje's, pp. 178-83. Snags rim (237b to 38a) states the places where they are offered: The feet-cooling Tnf r eC/ r r r shes the feet- is ima9ined as offered to the feet S thP hnH^ Th M t0 the 0nt,re body (Le-t0 the ref|ected image h i h p rf J ° blat,ons’ In front orto the head, The flower, to the ^ C0nse and lamp^ in front- Food for the gods, in front, to the hands, or to the face. And one imagines the perfume offered to the heart. Those (locations) are common to all rites. Mkhas grub rje's (p. 177) has a fine summary statement of the oblations used for the invitation: The invitation must be done with an oblation (arghya) which therefore must be prepared beforehand. The vessel for that is fo rS ?:nSII T ^ 50 f0rth; and 3 C0PPer V6SSel iS auspicious orall « w r a t e ) ,n common, Forappeasing rites (santika) and their superior siddhi, barely and milk are required. For rites to increase prosperity (paustika) and their middling siddhi, sesamum and sour milk are needed. For dreadful rites (abhicaruka) and their inferior siddhi, ordinary urine together with flowers kusa grass, and sesamum mixed in pure water, which are auspicious or all rites in common, are prepared and incensed with the odors of incense One blesses the oblation by reciting seven times an a p p r o v e °ne among the general dharanis of the Vidyaraja and of the three Families, among the dharanis of all the rites of

the individual Families, or among the dharanis of Invitation, T h a t passage, however, does not give the complete list of oblations in the several cases. Snags rim (236b to 237a) sets froth two lists of seven oblations each. For appeasing rites, there are 1. barley, 2. milk, 3. white flowers, 4. kusa grass, 5. sesamum, 6. p a rc h e d rice, and 7. ambrosia. For prosperity rites, there are 1. s e s a m u m , 2. sour milk, 3. yellow flowers, 4. kusa grass, 5. perfume, 6. yellow water, 7. ambrosia. A similar list was not presented for dreadful rites.3

Perhaps the most important of all special rites in the cate-gory of “appeasing" is the cult of Bhaisajya-guru (the Healing Buddha). The elaborate layered structure for the offerings in this case is indeed impressive. Among the ‘‘prosperity” rites, the most eagerly pursued is the cult of the “three divinities of long life”- in the iconography, the Buddha Amitayus. with Usnisavijaya and the White Tara in the foreground. In the coercing service, included among the “terrible rites," there is, for example, the offering made to the Lord of the Dead, Yama, and his retinue. A Tibetan text in my possession, the Drug bcu pa, mentions the food offering (bati) to the “three sweets and three whites" (dkar gsum mnar gsum), which the Sarat Chandra Das TibetanEnglish Dictionary explains to be molasses, honey, and sugar; and milk, curds, and butter. In the ritual, these offerings in large precious vessels are imagined to become a vast ocean of ambrosia. (This is perhaps also the meaning of the item “ambrosia" in the above two lists of seven oblations each). In this service, there is a large trian gular construction called ‘‘zo/’— in my text “gtor zorgnen po" (adver sary zor for the offering)- for combating the evil spirits. On the pinnacle of the triangle is a skull with headdress—the whole giving a scare-crow appearance.The offerings are shown in more imaginative form in the Yama-offering tankas of Tibet, of which a sample is reproduced. The kinds of materials included in these coercing representations are listed by Lessing,4 for example, the animals to gratify the sight of the fierce deity, the eight offerings in bowls in the foreground, and so on. In Lessing’s manuscript remains, I notice the description of what is called in Tibetan the dkarrgyan, ornament of

the three white things: the round offering; with flame-shaped ornament ending in sun, moon, and “fiery tongue" (the dkar rgyan); this is surmounted by the “black arrow” and a piece of black cloth. Among the miscellaneous special offering, there is the elabo rate Tibetanrite of what Schubert5 calls the “rice mandala" and lessing6 a “thanksgiving offering". Lessing explains that it was first offered, according to legend, by Indra himself to the newly-born Sakyamuni Buddha; and that it is coupled with a rite, on which he himself did much study,7 called the “bath of the Buddha” In the course of the rites associated with Avaiokitesvara (the 11-headed variety, with an "eye-wound” in each of his thousand hands), this deity is invoked to slake the thirst of the starving ghosts (preta) in the verse; May the starving spirits be satiated, bathed, and always cooled by the streams of milk flowing form the hands of Arya-Avalokitesvara. The officiant, acting the role of Avaiokitesvara, pours some water to his left or right, or into a small bowl placed to the right or the food vessel, while making the incantation, OM AH HRIH HUM OM MANI PADME HM OM JALAM IDAM SARVA-PRETEBH YAH SVAHA. “Om Ah Hrih Hum Om Mani Padme Hum Om, this water to all the starving spirits, Svaha.” Observe that milk is one of the “three whites." Materials Inserted in the Flasks

The Buddhist Tantras and their commentaries frequently mention certain ritual materials in sets as the five herbs, five perfumes, five essences, five grains, and five jewels; and sometimes the five ambrosias.The different works do not always itemize the members of each set the same. Tson-kha-pa's Snags rim chem mo, folio 193a, has a number of these lists for the items to be placed within the ritual flask. Of course, these materials do not necessarily all go into the same flask, and the Sngas rim, 193b to 194a gives various theories. According to Mkhas grub rje's “Preparation of the flask” (pp. 287, ff.) there are two main kinds of flask, the victorious flask ( vajaya-kalaea) for the time of initiation and the action flask

Symbolic substances (Rtags)

Superintendence Body Speech Mind

Herbs (5): Perfumes(5): Essences (5):

brhati, K, kandakari, white aparajita, white and red danda flower sandal, musk, saffron,aloe, incense sesamum, salt, butter, molasses, honey

Marvellous Action

Grains (5):

mustard seed, barly, fodder, barly, sesame, peas

Merits

Jewels (5):

sapphire or another precious gem, corat, gold pearl,crystal

n(f^rinn Materials and Their Meanings

Table -1 Materials in the Flasks

(karmakaiasa) for genera] sprinkling purposes. The gods are generated in the victorious flask. I found a number of itemizations of the fivefold sets in the commentaries on the Vajra-vidarana-dhkrani. The commentary bv Smrti relates these to the body, speech, mind, marvellous actgion (karma), and merits (guna) of the deity; as shown in the followina table, along with more or less standard listings in each set. The commentary (Toh. 2687) by Jnanavajra says of the five essences, {1) the essence from earth is sesamum; (2) from water is salt; (3) from cream is butter; (4) from a tree, molasses, (5) from flowers, honey. The commentary (Toh. 2681) by Vimalamitra substitutes for ( 1) and (2) the fire-crystal and the moon-crystal (presumably as the essence of the sun and the moon). .h 9reates1 variefy seems t0 be in the list of herbs. The list in the table is from the Snags rim chem mo. Jnanavajra gives insteadvyakri, sefikri, jirikamika, hasa, hasadeva. Also, the Snags rim, folio 195b-3, states that the herbs, grains and jewels are explained in the Hevajra-tantra tradition as tokens (rtags) respectively of the mind of enlightenment, heart, and bodily color, of the mandala-deities. On the same folio, Tson-kha-pa quotes Kukuraja s samayoga-mandalavidhi (Toh. 1671), ‘The five herbs are the mind of enlightenment of the compassionate one; the grains are the seff-existence of the gods; the five kinds of jewels are the light of their bodies; the essences are the heart-realm of knowledge; the perfumes are the victorious merits of virtue" Of course these correspondences in commentaries on the Anuttarayoga Tantra differ from those which smrti gives in a KriyaTantra commentary and this suggests that the commentaries on the different Tantra divisions Kriya, Carya, and Anuttarayoga, may have their own way of workinq out the correspondences of the fivefold sets

Chapter-4

Symbolism of the Mandala-Palace

Chapter-4

I. Varieties of Mandala Symbolism The Tibetan diagrams called mandala, usually in the form of square paintings, have aroused much interest in the West. These mandaias are especially depicted with an ornamented circular border which encloses a two-dimensional form of a four-sided palace. The present study is not meant to convey a thorough account of the rich symbolism involved, but to show what light can be cast on the subject by selected passages from authoritative works. For this purpose, the abbreviation PTT with volume number will be used for citations from the Japanese photographic edition of the Peking Tibetan canon. The abbreviation Shags rim refers to Tson-kha-pa's Snags rim chen mo in a separate Peking blockprint. The works of Ratnakarasanti (known to the Tibetans as Santi-pa) have been especially helpful. Introducing the patace

The palace demands a proper setting. For example, in Ratnakarasanti’s Ma ha maya sadhana (Skdhanamklk, No. 239), we read: "One shouid contemplate as below, a spot of earth made of diamond; across, a diamond enclosure; above, a tent; in the middle, a dreadful burning ground” {adho vajramayim bhiimim tiryag vajraprakaram upari vajrapanjaram madhye ghorasmasanam vibhavya). The text continues: “ In the midst of that, one sees a palace with a single courtyard and made entirely of jewels—with four corners, four gates, decorated with four arches, having four altars, and radiant with nets and so on, and with nymphs” (tanmadhye kutagaram ekaputam sarvratnam ayam pasyet-caturasram caturdvaram catustoranabhus itam/hjkradyairapsarobhis ca bhasvad vedicatu stayam/). Besides, the palace can be understood as the transformation of the body, in the context of which Snags n'm (234a-6) cites the Ex planatory Tantra of the Guhyasamaja, the Vajramala: “The body becomes a palace, the hallowed basis of all the Buddhas" (/lus ni

b n l ynfSt£ha" dU 9uy u r/! ahs rgyas kun W ' yan da9 rten/). W hen the body of the yogin has this transform ation he is called the Diam ond

■"«■

»'

s „ Parar

dx

t

... Surrounded by a diam ond line, beautified with eight posts decorated with fo u r gates, arches, altars, banners and half banners and so on. How is Vajrasattva understood as the principal m eaning there? Because he has m arks born of the sky, is suprem e w ithout beginning or end, the great self-exist ence (svabhava) of Vajrasattva is said to be the G lorious Su prem e Primordial {sri paramadya).

Explanation of the Parts of the Palace T i h P t ^ n ^ 6 ^ ^ ' th 0 T a n ju r C e o m m e n ta ria l p o r tio n o f th e m any com m entaries on the basic palace terminology. Invariably, such elements as the four gates are identified with categories o f the Buddhist, path, thus indicating that vajrasattva is he synthetic paragon o f all Buddhist accom plishm ents. The first tion comes from the Sarvarahasyanama-tantraraja (PTT Vol 5 P -58-5), verses 117-123 in m y counting: fprm nni

T

117. W here the mandala is explained is the sublim e m ental mandala The palace is knowledge Ijhana), erection of an edifice of consciousness. 118. The four outer corners establish equality of m easure. The mind of maitri, etc. is explained as the four lines.

119. The recollection praxis o f dharma is explained as the d ia m o n d lin e . T h e lib e ra tio n explained as the know/edge line,

fro m

a ll v ie w s

is

120.The holy collection of m orality is referred to as “o rn am en t’' {alamk&ra). The thoughts of independence, and so on have realized the five hopes. ‘ 121. The four liberations ( vimoksa) are the gates. The four right elimination-exertions (samyak-prahana) are the arches and involve posts.

122. The four stations of m indfulness ( smratyupasthana) are

under stood as the four courtyards. The four bases of magical power (rddhi-pada) are the four gate projections (mryuha). 123. The seven ancillaries of enlightenment (bodhyanga} are the adornment with garlands and flower bundles. The eight fold Noble Path is explained as the eight posts. Following are extracts from the commentary on the foregoing by Ranta-karasanti, his Sri-sarvarahasya-nibandha-rahasya-pradipanama (PTT, Vol. 76, p. 12-1,2,3): "Sublime" (dam pa) because it is comprised by the Sambhoga kaya. “Knowledge” means insight (pra/na)...The equality of the four sides in terms of external measurement, is the "four lines"; in reality, it is friendliness (maitri), etc., that is, friendliness, compassion, sympathetic joy, and impartiality. Because they take the sentient beings as object, the four boundless states (apramana) of friendliness, etc. are called “boundless". When they take as object the sentient beings involved with the realm of desire, they are called the "pure abodes” (brahma-vihara)...(\n the first case, see verse 119) the line is the reality (tattva); (in the second case), it is the knowledge (/nana)...The five hopes are the faculties of faith, etc. Turning to the Guhyasamaja-tantra cycle, there are two main commentarial traditions, that headed by Buddhajnanapada and that headed by the tantric N&garjuna. Here one finds an interesting, but overly brief, explanation in Buddhajnanapada’s Caturanga-sadhanatika-samahtabh-adra-nhma, PTT Vol. 65, p. 19, which has been overly expanded in Samantabhadra's Caturanga-sadhana-tika-saramanjarinama, PTT Vol. 65, p. 116, f. The following summary will present the principal details of this position: The officiant recites the formula Om sunya-fejnanavajrasvabhava atmako ham. He then imagines in the triangular dharmodaya (T. cbos hbyun) a lotus adorned with a visvavajra. (These words point to the mandala-palace). From the wheel of BHRUM syllables arise Vairocana together with his consort. (These words point to the divine residents of the mandala). The four corners show that there is no inequality of Buddhahood and Complete Buddhahood in comparison with Buddhahood and Incomplete Buddhahood.The four gates mean

excellence by way of mindfulness (smrti) and faculty (mdriya). The mindfulness is said to imply the four stations of mindfulness, the four right elimination-exertions, and the four bases of magical power faculty means the set beginning with faith. Besides, the stations of mindfulness have three levels by way of the three insights, that consisting of learning, of pondering, and of cultivation. Preliminary to all the rest is faith (sraddha}, so that is the Eastern Gate, The four right elimination-exertions or four strivings (virya) are the Southern Gate.To the Western Gate are assigned the mindfulness generated by analysis of the doctrine (dharma-pravicaya) as well as the four bases of magical power. The Northern Gate has one-poinled samadhi which implies the five faculties (indriya) and five powers (bala).The four arches are the four Dhyanas; and these are encircled by th« four-part perimeter (nemt) of samadhis, the four called Suramqama Gaganaganja, Vimala, and Simha-vijr rbhita.This part is weil-orna mented with objects of worship. Because the nine divisions of scrip ture are intended to please and attract the sentient beings, they are represented by the fluttering banners of eight different colors and tinkling bells, called the ninefold miscellany (prakirna). “knowledgemirror” is expanded as net (hara), halfnet (ardha-hara), mirror, flowergarland, and so on-representing the seven ancillaries ot enlighten ment. The eight decorated posts stand for the purity of the eight liberations. The diamond line stands for turning the wheel of the doctrine by the diamond method, which is the method of incantation (mantra). The five offerings {flowers, powdered incense, lamp, perfume, and food for the gods) represent the Dharmadhatu, Be sides, the palace is to be studded with as many jewels as possible. In the case of Nagarjuna, there is his Pindikrta-sh dhana, which fortunately has been edited by Louis de La Vallee Poussin in his edition of the Pancakrama (Gand, 1896). Verse 23 has the setting of the palace: “When one draws together the four mandalas, there is the mandala in a spot of diamond earth (vajrabhubhaga).There one should contemplate a place arisen from the syllable BHRUM;24-26. With four corners, four gates, decorated with four arches, associated with four lines, adorned with eight posts, beautified with nets and half-nets, and with mahi-vajras and half-moons. Studded (khacita) with vajraratnas (in all the joints of corners and) in the joint of the gates and gate projections. [Has a line

truck for the outer circle]. With flasks, posts, and the Mahavajra; also birds on the series of heads. Adorned with bell-banners, also with camaras, and so on". On this, Ratnakarasanti has well commented in his Pindikrtasadhano-p&yika-vrtti-ratnavait-nama (PTT, Vol. 62, p. 74). He has employed the classifying terminology ol "hinted meaning" (neyarlha) and "evident meaning" (nitartha), which turns out to be here the distinction between the conceptualized and then externallyrepresented mandala on the one hand, and the body mandala on the other. A Hinted Meaning. The spread of the rampart perimeter about the (our corners amounts to four anguh, because it is the purity of “sameness knowledge" (samata-jnnna). “Four gates means accompanied with gates in each direction, because they are the purity of the four gates to liberation and the four stations of mindfulness. “Four arches” means the spe cial structures over the four gates as a lovely decoration, because they are the purity of the four Dhyanas. Likewise, “associated with four lines" means with the two Brahma lines or with the (four) basic lines, because they are the purity of the four pure abodes. “Adorned with eight posts means with their positions in the directions of the eastern square (kosthaka) of the cakravartin, etc. since they pos sess various jewels and are marked with vajras, mirrors, etc. because they are the purity of the (eight) liberations of meditation. Likewise, "beautified” means that the net, which has a lord, and the half-net, which is without a lord, are beautified with mam-t/a/ras and half-moons, because they are the purity of the seven ancillaries of enlightenment. All the joints of the corners" means joints of the four directions; likewise, the “gate projections" are the outer parts and the "joints" are the inner parts. They are “studded with vajraratnas,” i.e. with vajras marked with ratnas that.slightly stand out and emanate light, because they are the intrinsic nature of the five knowledges. Likewise, flasks are placed on both sides of each gate, that is, eight golden flasks, among them, the Jaya and Mangala are in the East; the Pratlharya and Siddhi in the South; Vijaya and Santi in the

West, Siddha and Nirmita in the North-because they are the nature of the eight stddhis of zi ba. etc. The posts are eight, since there are two each at each gate- thetr adorn h £ nt 'S a!hbe,0r8' ’‘Mah^ vajra" stands for the eleven vajras tHesummits St39es-of '‘B^ - ^ series of heads means Tthat* on° fthe the arches here are two peacocks (mayura) in the East, two swans J " \ S° Uth‘ * " ° ca^ V 3 k a s in the West, two Jivamjivakas in the North, because they are the purification w ir n S T W LlkeWiS0, “bel,' bariners" are banners along with bells which give out peals from the tops of the ban ners. and are possessed of nets of banners and bells. Again tth camaras and so on" means camaras (i.e. whisks made £ 2 " 0Wer 9ar,ands- "Adorned" means adorned with divisionsof t h e T ’ T

1 Whi° h are *he punty of the 5CnP,Urc' ,The fo" ^ > H -.e d

B. Evident Meaning. Among those, “Mem" is the body. “Eight peaks" are the eight orifices. “Visva-vajra" and ‘Visva-padma are ifV dMSi0n int0 male and female. The‘palace" ,p0Urcorners” are the front, back right I r t f H j! and left sides. “Four gates" are the mouth, the secret nlace I r e f r T t h0ar,)' naVel' and Brahmarandhra.The four arches S

ma r°KSmna 7l " i f *W° Th6 f° Ur ,ines are Rus ba ma f*Candrâ). Lha sbyin ma

shouldea rfb both m M hthe NOr ^ and the ™ elegs 6'9ht posts two shoulders, arms and the are two the thighs The net is the basic veins; the “half-net" is the subsidiary iWhich c h ' iisSrthe part inv offmeans oo- The ha,f- ™ ° n is ^ (upaya) incorporating the part of -sig h t (prajna). The „ * * is the vajra ofthe secret place th T n IS P * C° mer part” is ,he left nostril; “joint of the gate projection" is the right nostril. Their "vajra" ,s percept'on (vjjnana). Jewel is the substance oozing £

k possesses i1- Rask is the belly. Post f . back. Mahavalra ls the six elements. Birds are the fen wmds because they move about, Bell is the tongue because it makes sounds. Banner is the central channel'

Camara is the hair of head. The flower garlands included in “and so on" are the intestines. “D eer are the eight percep tions, (The foregoing:) Evident Meaning (nitartha). Then there is a passage in Vajravarman’s commentary, the “Sundaralamkara", on the tantra Sarvadurgati-pansodhana, PTT Vol. 76, p. 133, which is worthwhile presenting to show a somewhat unorthodox way of interpreting the same parts of the palace, and in particular to introduce the obscure Tibetan term pha-khu (=pha-gu). "The four boundless states of friendliness, etc., are the four gates. The four samadhis are the four arches.The eight liberations are the eight posts. The four noble Truths are the four sides (logs). The four Dhyanas are the jewelled pha-khu. Finally, the nine samkpattis are the nets and half-nets". Those commentaries on the part of the palace, attributing to them the categories of Buddhist ascension, agree rather consis tently on the basic parts to be so treated symbolically. In addition, the books go into further technicalities of construction, which are elaborately developed in the Srags rim, chapter on Preparatory Rite (sta gon g i cho ga), subsection "Explaining the meaning of the lines which are ‘struct" (btabpahi thig mams kyi don bsadpaho). Besides, this subsection has valuable information for out present discussion. In particular, mandala paintings show two circular strips, the outer ring and the inner enclosure of the lotus. Already we have noticed in the setting of the palace that there is a diamond enclosure. Snags rim (178b-3) cites KluhiBlo (*Nagabuddhi), ‘The arch (toraha) has a pinnacle of diamond ; beyond that is the outer wall which has the good light of a diamond garland". With reference to the inner enclo sure, Snags rim (175a-2) cites the same author, “Outside the inner circle, on should draw the four lines completely equal."The following passage of Shaga rim (178a-2, ff.) insists that the expression "dia mond enclosure" (vajraprakara) means both the outer wall of the world and the Dharmodaya (fecund source of all the natures of the world). They are, so to say, the outer and inner boundaries of the world. Accordingly, the four equal lines according to the Shags rim are really boundless, just as was set forth above from the San/arahasya-nama-tantraraja: The equal measure of the “Fire mountain" (S. agniparvata, T. Me ri) in all directions has the meaning of equal measure of emitting

ays, but it is not the case that the four small parts (segments) ■ vfUrt*0r' HenCe' (h6) says that on0 does not nn^h f Pa' 9 P0wdered colors as ifs ceiling: ft continues on without measure. In all the directional angles, the fire heap thTnut0n: T ? u31’ the diamond enclosure has the nature of the outer wall of the world (mahacakravala) which is thick and tain
there ,s contemplation of the Dharmodaya, it is (done) that way. According to that position of Tson-kha-pa, althouqh the texts I S Vt d0SCflbe the dharmodaya ™ a triangle, one should con template ,t as an inner circle in the case of conceiving the mandala. TheTriangular Dharmodaya

Here, what I take to be the Dharmodaya trianale is within thn inner circle which is surrounded by four p e ta T su M e sS ™ K mandala of the heart, described later in my essay on the Inner Zodiac Previously it was noted that in the Caturanga-sadhana the officiant imagmes a lotus adorned with a visvavajra (a crossed thunderbolt) in the triangular Dharmodaya (=dharmadhatu as source of natures) Presumably that is also what Sridhara refers to in his KrsnavamTr' sadhana-nama
inner circle is strung with skulls; and within the triangle, instead of the visvavajra-which is a stiff structure-there is what seems to be a free re p re s e n ta tio n of the svastika in its meaning (as Buddhaguhya will be cited below) of the union of means and insight, or of the male and female, symbolized by the vajra and the padma. This becomes clear when the small, diffuse, triangular area of the photograph is viewed under a microscope. The figure within the triangle seems to consists of two scarves crossing each at their midpoints where they are tied together, which the artist has embellished in wave fashion. On the facing page is a drawing of the central area only of this particular mandaia. The figure within the drawing is such that it can be turned in any direction. In any case, the triangle, while drawn pointing downwards, need not be so construed because it is part of a two-dimensional palace. In the Guhyasamajatantra tradition, as in Tson-kha-pa’s annotation commentary on the Pradipoddyotana {PTT. Vol. 158, p. 13-3), there is a triangle called the “E-triangle’’ {after the shape of the letter "e" in an Indian alphabet) meaning the lotus of the vidya, and also meaning the three liberations (the voidness, wishless, and signless).

II. Symbolism of Mandaia Ritual Mkhas grub rje's Fundamentals of the Buddhist Tantras contains a fund of basic data, but scattered here and there for our present purposes. Let us recall the line cited from the sarvarahasya-namatantraraja, “Where the mandaia is explained is the sublime mental m a n d a ia on which Ratna karasanti comments: “sublime because it is comprised by the Sambhogakaya".This indicates that the mandaia can be understood to represent the palace of the Akanistha heaven wh e re a c c o rd ing to Mah ayan a t raditi on (say,theLahkavatara-sulra), Gautama was initiated as a Complete Buddha with the body called Sambhoga-kaya.This Akanistha heaven is considered to be at the top of the world at the limit of the “pure abodes" of the “Realm of Form" (rijpa-dhatu). Mkhas grub rje's work contains the tradition that this Sambhoga-kaya teaches only Bodhisattvas of the Tenth Stage. The implication is that the mandaia constitutes the re-establishment of the heavenly arrangement. It amounts to saying that mythologically the advanced Bodhisattvas ascend to the Akanistha heaven to re

ceive the instruction of the Sambhoga-kaya, and that in practice they construct a mandala. Mkhas grub rje’s work clarifies that the mandala must be more constructed: it must be realized. The mandala is constructed in the order of steps generally employed in the Ti betan hieratic paintings. First, there is a sketch according to the rules In the Tantra, this is called the karma-line, which is white Then, areas are given appropriate colors. In the Tantra, this is called theyrjana-lme, with lines of five colors representing the five Buddhasand Mkhas grub rje explains that five sets of threads of five colors! making a total of twenty five, are twisted together, to constitute the jnana-line. Lastly, the details are put in. In the Tantra, this is the last stage of mandafa-construction, the erection of an edifice. ^ Besides, that author Vajravarman (op. cit., p, 133, fol. 5) says, “There are two fruitional mandalas, with the method of the Dharmakaya and with the method of the Sambhogakaya". He goes on to illustrate the "method of the Dharmakaya” as the five knowledges which are the nature of the five Buddhas, starting with the Dharmadhatujhana which is the basis of all supramundane knowledge and which has the nature ofVairocana. If one follows the terminology in the tradition of the Ma ha va noca na-tantra which leads up to the two mandalas of the Japanese Shingon school, the method of the Dharmakaya might be a mandala representing the Diamond Realm (vajradhktu) and the method of the Sambhogakaya might be a mandala representing the Nature Realm (Dharmadhatu). The mandala of the Diamond Realm is inexpressible, and that of the Nature Realm is expressible. The Reflected-lmage Mandafa

The following materials are based on six verses in a Tantra of the Yoga class referred to briefly as the Sarvadurgati-parisodhana (Purification of all evil destiny). While there are several extensive commentaries on this Tantra preserved in Tibetan translation, I shall translate here only the one by Buddhaguhya in his work of reconstructed title, Durgats-parisodhankrthai/yahjana-vrtti First the six verses (sloka) of the Tantra {PTT. Vol, 5. p. 84-4 5) translated from the Tibetan: 1. One should start by blessing the place with a rite of what-

ever be the sort, i.e. vihara, upavana, stupa, devakula, arama, etc, 2-3 One should drew the outer mandala in that place which has been blessed, to wit, possessed of four corners, four gates, four arches; adorned with four staircases and garland, lions, bulls; adorned with silk, tassels, pendant necklaces, garland, bells, yak tails. 4.

One should adorn it with the seals (mudra) of diamond, jewel, lotus, svastika. It should possess eight lines, and be adorned with outer gate projections.

5A.

One should dress it in nine parts and render the gates and gate projections into three parts.

5B,

The casting of thread with diamond line is the casting of thread of the center mandala.

6.

Like the wheel of the law, it has sixteen spokes along with a nave. It is possessed of a triple series, and the spokes are to be doubled.

Next I translate Buddhaguhya’s commentary on these verses in the section which he calls “the concise meaning of the mandala" (PTT, Vol. 76, p. 22-1 to 23-1) Because of certain illegible spots in the photographic edition I also consulted the Narthangtanjur edition, I shall use superscript letters, starting with "a" to indicate the paragraphs of my annotation which follows the translation.

Now I shall teach about the reflected image of the conceptual basic manndala. Why so? Because this is said to be the external mandala. As to its being external, the method of constructing the reflected image mandala of powdered colors appears in the sensory domain of the five sense organs. The “manda” is the inner palace; and the “la” is the wheel possessed to spokes, and possessed of strips, gates, and corners. The meaning expressed below has the pure tones from the mouth (of my guru). 1. The vihara and the upavana. It is said that the vihara (temple) kind is made within the confines of a monastery. The upavana (grove) kind occurs variously on a spot of ground that in smooth.

The stupa, devakula, arama. The stupa kind occurs where there are relics of the body. The devakula (chapel) is a residence for mun dane gods. The arama (garden) is drawn in a place where many persons congregate. With a rite o f whatever be the sort. “Of whatever be the sort” indicates of whatever sort of place, of whatever sort of implements, and of whatever sort of incantation expert, incantation assistant! and patron. The "rite” involves the place, rite of investigating, (per mission) of a visible king, or of an invisible deity, and so forth. In this case there is the sequence: (1) the spot where it will be done; and the search for a good spot; (2) begging permission to do the stipulated activities according to the rules; (3) using incantation (mantra), gesture (mudra), and deep concentration (samadht) to bless it into the mind of enlightenment which is the nature of the five knowledges; (4) examining the self-existence and characteristic of earth; (5) contemplating according to the rite; (6) beseeching to know according to the rite, doing the ritual methodically, and not waverinq in samadhi. Why so? One should bless the place. There are four kinds of blessing: (1) blessing the place into the true nature of knowledge; (2) blessing the place of the dharma-mandala arisen from the samad/ir-mind; (3) blessing the place of conceptual names into the dharmadhatu: (4) blessing the mandaia of powdered colors as a place of material marks, into a dwelling place for the Buddha. 2-3 In that place which has been blessed In the manner that a thousand ounces of silver are changed into gold by using gold paint, it is said that one blesses the defilement into purity by usina the paint of samactf>/-knowledge. y One should draw the outer mandaia. Cognition manifests. One must visualize the samadhi-mandala.The outer mandaia is a reflected image of that, and since that is the required basis, one speaks of an “outer mandate'-, and in order to symbolize that, there is the expression "Outer mandaia". Possessed of four corners and four gates. It exhibits the four corners as symbols of having the four knowledges; and exhibits the four gates as symbols of having the four kinds of marvellous action

(phrinlas), possessed of four arches; adorned with four staircases and aarland. The "arches," the terrace steps of the mandala-stand, are made of terrace steps in the gateways. The “staircases" are made of small stairs from the arches. The “garland" consists of the sta irca se s and arches, and is beautified by eight intervals (or seg ments) which appear along with the “staircases” consisting of the (our boundles states, and with the garland. Besides, it is ornamented by possession of the "arches" consisting of the four boundless states, with the "garland" consisting of infinite compassion; and it also ex hibits the eight liberations. Adorned with lions and bulls. There are "lions" since the one with great compassion of means is not frightened of samsara. There are "bulls" in the sense of infinite marks of right powers. Adorned with silk, tassels, pendant necklaces, garland, bells, and yak tails, They are on the left and right of the gates. “Silk," or pahcaraga (five-colored), has the meaning of five kinds of knowledge. "Tassels," or triraga (three-colored), are the pure nature of body, speech, and mind. “Pendant necklace" is a hanging necklace of pearls, standing for the Bodhisattva's joy. “Garland" is a pearl gar land surrounding the circular necklace; this means the set of requirements for samadhi. “Bells” are combined with the necklaces; because they are the purity of speech, they cause the teaching of Dharma to the living beings; and made of pearl, they circle the border of the mandala. “Yak tails,” Himalayan, extend out; free from fault, they stand for no shifting in the mind of enlightenment. 4. One should adorn it with the seals (mudrk) of diamond, jewel, lotus, and svastika. The "diamond" means a round fence of dia mond, i.e. an unconstructed fence like diamond consisting of wisdomknowledge {vidya-jnana). With a garland of “jewels" there is the inner circle of the palace; it arises through all sorts of other merits. “Lotus" is the special thing with the various seats for goddesses; it means the aim of living beings with the great compassion of skill in the means while being unattached.The ,lsvastika is an angular cross of vajras, like the moon. It is a symbol of the union of means (upaya) and insight (prajna) “Adorn i f means ornamentation of beautify the reflected image, and ornamentation to clarify the apperception of

inner symbols. It should possess eight lines and be adorned with outer gate projections. The “lines," i.e. threads, mean contemplation in the manner of the mind of enlightenment. Having “eight" means it is decorated with four directional threads and four inner threads, making eight. Possessing the eight kinds means that the person with the eight good-luck symbols on his body, has the symbols of completion “Outer gate projections" are the gate-bends (sgo khug pa), standing for the means of entering by samadhi comprehension. “Adorned" with those kinds, means three levels (sum rim) in the gates, exhibited by twelve gates.This means that in order to turn the sentient beings of the three realms away from the twelve members of dependent origination, there is the Buddha in the method of the twelve acts. Adorning the strips (snam bu) with a quadruple series (bzi rim) is a symbol of purifying the four kinds of brithplace by means of the four knowledges. That is the meaning of adorning it. 5A. One should dress it in nine parts and render the gates and gate projections in thre& parts. This means that because one purifies with compassion the three realms and the nine stages, one explains the single face of the mandaia as having nine (parts). “One should render the gates and gate projections” means that one should render the gates and gate projections by the union of calming (the mind) and discerning (the truth); and because that perfects body, speech, and mind, one explains that there are three parts. That finishes the teaching of Indra differentiation. Now to teach the meaning of the inner. Why so? 5B. The casting of thread with diamond line is the casting of thread of the center mandaia. “Diamond” is taken as the family (rigs), because it is blessed into mind of enlightenment.The “line” is taken as the thread which is the means of showing this and that. The center1 is taken as a round palace which is the symbol standing for the dharmadhatu. The “thread" is the diamond thread of wisdom (vidyb) and is to be taken as the great bliss (mahasukha) of the mind of enlightenment, From that ,‘thread” >vith the magical perfor mance {pt&tiharya) of blessing, emanate the rays of knowledge (jnana) which exhort the illustrious hearts of the noble ones and bless by performing the aim of sentient beings. Casting the “son

thread", i.e. the thread that is blessed and is emanating the light of knowledge, means casting the sky thread (gnam thig) and the earth thread, (sa thig). By so casting the pure brahma thread, it is blessed into purity or brahma. 6, Like the wheel o f the law. Here “wheel" means that when it has a nave and spokes there is capability as a wheel. Like that example, when one has a Teacher, retinue, place, etc. because he teaches the law, there is the wheel (set into motion). The one with a wheel is like an offering. Because right knowledge cuts off the defilement kind of suffering, it is said to be the wheel of the law; it is the understanding that perceives the meaning after cutting down the nets of intellect. “Net” is a term that takes as one the sixteen constructed with having spokes, and is a symbol showing that. The dharmadhatu is primordially pure (ye nas mam par dag pa); the nave is a symbol showing that.The spokes are a symbol of the perfection of compassion with skill in the means; and dharma is the relm exhibited at the nave. The wheel is exhibited as marvellous action (phrin las), and the spokes are exhibited as the nature of compas sion. The “net" as a symbol of showing, is taken as the reflected image which shows the world. In order to take it that way, the gar land of jewels which shows knowledge surrounds the circle; and through the arising of desire there is the Sambhogakaya. One posits the example of the horse- mandala. What is the reason for that? It has sixteen spokes along with a nave. The “nave", which is the circular palace of the center, is the Dharmakaya. “Along with" means that the garland of jewels surrounds the circle and through the arising of desire there is the Sambhogakaya. The "spokes", i.e. the wheel, exhibit ihe nature of the sixteen sattvas who are perfection of compassion, and are the Nirmanakaya. Why so? It is pos sessed of a triple series. The "series" is exhibited as three entrances within from without, and three exits from within. The exits from within are exhibited as the nave, the garland of jewels, and the spokes. Among them, the nave represents the symbol of Ail-Kenning (kum rig) Vairocana, the Dharmakaya, “Series” is a term for arising of the special (avenrfca).The garland of jewels represents the Buddhas of the four families as well as the Mother of the family, i.e. the Sambhogakaya in great bliss. The spokes of the triple series

are the Nirmanakaya, i.e. they represent the Nirmanakaya as the nature of the supermundane retinue of sixteen sattvas, etc. After the diamond fence, the created circle (nirmitacakra) should be un derstood as mundane and supramundane. The triple series of entrances from without represent the three levels (sum rim) in the gate. There is the term “entrance from without" because one arouses the mind in the Great Vehicle in the series of performing the aim of living being by way of the body and speech of the Tathagata; and by installing the living beings that way among the Bodhisattvas, Now to teach the aim of the wheel: The spokes are to be doubled. This means that the spokes are doubled at the nave of the wheel, but the pairing does not include the garland of jewels of the center. Moreover, it is because the garland of jewels and the aforementioned doubling take rise from the nave, that the spokes are to be doubled. It is said that there is doubling for the sake of performing the aim of living beings by way of the means and insight. The concise meaning of the mandaia is finished.

Subsequently (p. 27*1) Buddhaguhya has an explanation of mandaia ornaments: “(The text) mentions “canopy" because this is the guru of the three realms; “banner" because victorious over the Maras; “adornment" ( vibhusana)-marvellous action of compassion; “umbrella"-mind of enlightenment; “yak-tail (whisk)"-marvellous action; tassels -compassion; food’ —benefit and morality of body; sixteen golden flasks which show the seal (mudm) of the dharmadhhtu, five flasks that are filled with the water of the five families__the knowledges of the five families; "lamp"- insight; "strews food offering" {bah)-compassion; “food and drink"—food for the gods, diverse foods having the hundred flavors, offering water having the eight aspects, and so on." '

Here are my comments on the above: a.

Buddhaguhya here defines the word mandaia in terms of the contained, manda, and the container or holder, la. For

more information, see Mkhas grub rje’s, especially pp. 270-71. Guiseppe Tucci, The Theory and Practice of the Mandala is recommended for a general treatment and mainly for the theory of "residents” of the mandala (in contrast to the manda/a of “residence”).Two French schorls have studied the m andala as portrayed in the Mahjusrimulakalpa: first Marcelte Lalou, Iconographie des etoffes peintes (1930), and more recently, Ariane Macdonald, Le Mandala du Manjusrimulakalpa (1962). For individual madalas, the most remarkable contribution is now A new Tibeto-Mongol Pantheon, Parts 12-15, pub* lished by Prof. Dr, RaghuVira and Prof. Dr. Lokesh Chandra (International Academy of Indian Culture, 1967), the individual parts containing an enormous number of mandala representations with deity lists. b.

The different parts of the rite are written up more exten sively in Mkhas grub rje's, pp. 279, ff.

c.

When the knowledges are given as four, there is the cor respondence system of the Yoga Tantra (cf. Mkhas grub rje's, pp. 232-33); and so the knowledges are the Mirror like, Equality, Discriminative, and Procedure of Duty, with respective Bodhisattva activity of Mind of Enlightenment, Perfecting of Giving, Perfection of Insight, and Perfection of Striving.

d.

The four boundless states were already set forth in the section on parts of the palace. The four means of conver sion are (1) Giving, equal to the Perfection of Giving, (2) Fine, pleasant speech, (3) Acts in accordance, (4) Oneself serving as an example.The “eight liberations” were stated earlier to represent the eight posts; for the ancient Buddhist theory of the eight, see, for example, Paravahera Vajiranana Mahathera, Buddhist Meditation in Theory and Practice, pp. 484-86; and the annotated version in Etienne Lamotte, Le traite de la grande vertue de sagesse, Tome III (1970), pp. 1291-99.

e.

When five know ledge are mentioned, then the

Dharmadhatu-knowledge is added to the other four Thp h n n ^ lrhqlJr meritS (T‘ tSh° 9$) is various,y stated in the books, but they more or (ess amount to the set stated bv Asagna (of. A. Wayman, Analysis of the Snvakabhum i p. 60). personal success, success of others, virtuous cravmg for the doctrine, going forth {to the religious life) estramt of morality, restraint of senses, knowing the amoun in food, practice of staying awake in the former and latter parts of night, conduct with awareness s a S " ' e,lfTlinati0n ° f hindrances, and right dwelling in thfc Symb0,s’ SGe the next section of his chapter. The welve members of dependent origina tion are in English translation; ( 1) nescience (2) motivations, (3) perception, (4) name-and-form, (5) six sense bases, (6) sense contact, (7) feelings, (8) craving dP^h Th8? 6’ 10) 9estation' <11) birth. (12) old age and S s P-25). DS t - (1) m the HCtS ° f ‘Ifrom * BUddha (Mkhas Srub the descent Tus ita, arS (2 ) entrance into rjes, of?hr b’ (3) r6birth’ (4) Skil' 'n WOrldly arts’ (5) eni°yment of the harem women, (6) departure from home, (7) arduous disap me (8) passage to the terrace of enlightenment 9 defeat of the Mara host, (10 ) complete enlightenment,' { 1) (turmnga the wheel of the law, (12) departure into Nirvana. The strips (pata) are shown surrounding the inner palace square in the drawing of the Dharmodaya. For the and H? t ^ t'300' 388 my eSSay’ 'Buddhlst Genesis and the Tantnc Tradition" (note 1); but how the four explanation3

^

' hem Certainly " eeds ,urther

The term “nine stages” is somewhat obscure (the same v CUrS in the Narthan9 editio" ^ is texg inn ^ IH T cr ed With the‘1hree realms"the mean ing should be the nine sam apatti-s (equilibrium attainments), for which see Buddhist Meditation in Theory and Practice, pp. 454-68. The nine samapatti-s are the

four dhyana stages of the realm of form (rupa-dhatu), the four stages of the formless (arupya-s), and the stage called “cessation of ideas and feelings" (in Pali: sanna-veditanirodha). Union of calming and discerning is in Sanskrit, samatha-vipasyana-yuganaddha. h.

The use of the word “ Indra” here requires explanation. V ajravarm an’s com m entary on the same Sarvadurgatiparisodhana (PTT. Vol.76, p. 121-3),mentins that there are two kinds of Indra, the one of the hundred offerings (satakratu) and the one of a thousand eyes. Here the one of the hundred offerings is in point, because Buddhaguhya in his commentary (p. 33-3) says that Indra is the “yon bdacj’ (Sanskrit, yajamana), i.e. patron of the sacrifice. However, the term Mahendra (belonging to Great Indra) is used in the Buddhist Tantras to mean "earth”. So far there has been a differentiation of the sanctified spot of earth, so this must be the main use here of the word “Indra”.

i.

Blessing (adhisthana) is one of the four kinds of pratiharya according to Mkhas Grub rje's, p. 26 (note), the other three being Initiation, Marvelous Action, and Deep Con centration. Forthe knowledge thread and dfahma-lines, see Mkhas grub rje's pp. 284-87. While Mkhas-grub-rje does not use the terminology “sky thread" and “earth thread”, his explanation is immediately applicable. The meaning of course is that the knowledge thread is really in the sky; and so the thread on earth must be imagina tively lifted to the sky and imbued with the knowledge which is there, then brought down to earth as the "knowledge line”, which accordingly is a “son thread," blessed with knowledge.

j.

Concerning the wheel of the law, in non-tantric Buddhism one may take Vasubandhu's krya-Aksayamatinirdesa-tika (Derge Tanjur, Toh. 3994, 6a-4, ff.): “In the manner of a wheel’ means there is a wheel by reason of a nave, spokes, and rim; so also from among the Tathagata's

Eightfold Noble Path, right speech, right bodily action and right livelihood are understood as the aggregate of morality, like the nave. The four, right understanding, right conception, right mindfulness, and right effort are under stood as the aggregate of insight, like the spokes. Right samdhi (i.e. the aggregate of samadhi) is the pacification of all prapanca (expansion of sense attachment) hence like the rim.” Notice that Buddhaguhya’s number sixteen in a multiple of four, and can be taken as one in the sense of a net. But when Buddnaguhya explains the spokes as the nature of compassion, it does not agree with vasubandhu’s understanding of them as the aggregate of insight. A further divergence is when Buddhaguhya takes the nave to stand for the dharma realm, while Vasubandhu puts here the aggregate of morality, and evidently counts the entire wheel as representing the dharma. And when Buddhaguhya takes the circle (hence the rim) as the knowledge gariand, the disagreement is complete That still does not clarify the “horse-manda/a" (same reading in the Narthang Tanjur). But the previous use of the word “Indra" suggests that “horse" refers metaphorically to the horse sacrifice” (asva-mendha}, since in this sacrifice as portrayed at the opening of the Brhadaranyaka Upanisad, the horse parts sum up the world, and the mandala is also the world, k.

The sixteen sattvas are certainly the set of sixteen Bodhisattvas which Buddhaguhya lists in his commen tary, p. 24-2,3 and where he calls them the “Bodhisattvas of the Bhadrakalpa (fortunate eon)". His list is not quite the same as in any of the m andalas of the N ispannayogavali, but the closest lists are in the Mahjuvajramanddala and Durgatipar-isodhanamandala, wherein the Sanskrit names are established. Here is Buddhaguhya’s listing together with directional meaning:

East (who do not swerve from the true nature of mind): Maitreya, Manjusri, Gandhahasti, Jfianaketu, South (who have purity of view and practice): Bhadrapala,

Am oghadarsi, Akasagarbha. Aksayamati.

West (who have a host of merits): PratibhanakUta, Mahasthamaprapta, Sarvapayahjaha, Sarvasokatam onirghatam ati.

North (who have eliminated the two obscurations— of defilement and knowable): Jalimprabha. Candraprabha, Amrtaprabha, Samanta-bhadra. The most notable omission in that of Avaiokitesvara, but he might be present with the name "A m oghadarsi" (whose vision does not fail), especially since the Dharmadhatu-Vagisvaramandala of the Nis panna-yogavali in its list of sixteen Bodhisattvas includes Avaiokitesvara and omits the name Amoghadarsi, Some years ago, when I was reading the list in the Dharmadhatu-mandala, the Mongolian lama Dilowa Gegen Hutukhtu told me that those sixteen belong to the Tenth Stage (and so according to Mkhas grub rje’s are in the retinue of the Sambhogakaya).This then is what Buddhaguhya means in his next paragraph by "supramundane retinue".

1. The three exits from within are: (1) the nave-—Vairocana a Dharmakaya; (2) the garland of jewels, which is the rim—the Buddhas in Sabhogakaya form; (3) the sixteen spokes—the sattvas as Nirmanakaya. The word "avenika" may refer to the special group of eighteen attributes peculiar to a Buddha, called the unshared natures (Avenika-dharma)-, the most elaborate exposition of the eighteen in now in Lamotte (op. c/f.). Chap. XLI (pp. 1625-1703).The three en trances from without are the special kind of body, speech, and mind. The “diamond fence" was previously stated to be the round, unconstructed fence consisting of wisdom-knowledge. Earlier inTsonkha-pa's passage it is called the “fire mountain" and the outer wall of the world. In fact, it is the hallowed circle, blessed into diamond, and the demonic elements are all outside: they cannot cross the “fire mountain". The Mt. Meru Mandala

Previously Ratnakarasanti's exposition of the body-mandala mentioned that Meru represents the body. Then Buddhaguhya s de scription of the manda/a-fite spoke of a person having the eight

good-luck symbols on his body. The meaning of these remarks re lates to the temple banner of Mt. Meru, but we must start with the mandaia of Mt. Mem, here reproduced, Meru is in the center of the four continent system of the realm of desire (kamadhatu). In a small Tibetan text I noticed a description which goes with his mandaia and therefore also helps explain the temple banner (be ow). In my translation of the passage I shall restore in part the well-attested Sanskrit names along with numbers that aqree with those on the Mt. Meru Mandaia. (The Mandaia.) OM VAJRABHUMI AH HUM ('‘Om.The diamond f h k

AH {There aPPears) the golden spot of earth 9S t0 Great ,ndra (maher>dra). OM VAJRAREKHE AH HUM ( 'Om. The diamond sketch. Ah Hum"). (There appear):1. Su-Meru. the King of Mountains, in the center, surrounded on the outside by the Cakravala of iron mountains' 2. Purvavideha (Videha of the East), 3. Jambudvipa in the South, ’ 4. Aparagodaniya (Godaniyaof the West), 5. Uttarakuru(Kuru of the North), ’ 6. Deha, 7. Videha, 8. Camara 9. Aparacamara {the Other Camara) 10. atha, 11. Uttaramantrina, 12. Kurava 13. Kaurava, 14. the Mountain of Gems, 15. the Wish-granting Tree, 16. the Cow of Plenty, 17. the Harvest Without Ploughing, 18. the jewel of the wheel, 19. the jewel of the gem, 20. the jewel of the woman, 21. the jewel of the minister, 22 . the jewel of the elephant, 23. the jewel of the excellent horse,

24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34.

the jewel of the general, the flask of great treasure. the play lady, the garland lady, the song lady, the dance lady, the flower lady, the incense lady, the lamp lady, the perfume lady, Sun,

35. Moon,

36. the Precious Umbrella, 37. the Banner Victorious over the Quarters. In that list the eight ladies (Nos. 26 through 33) are goddesses frequently depicted in Tibetan banners as holding the individual of fering indicated by their names (play, garland, song, dance, flower, incense, lamp, perfume). The Mt. Meru Temple Banner

All that data is immediately applicable to the Tibetan temple banner reproduced here and combines with Mkhas grub rje's (p. 175). The first two evocation stages are not visible in the temple banner: (first) “he must imagine an earth surface made of many jewels and strewn with gold sand;” and second he has the diamond sketch or plan. The next (or third) evocation stage is visible in the banner at the bottom (Mkhas grub rje’s): "Upon it he imagines an ocean of milk...In the middle of this, he imagines a four-sided Sumeru mountain, adorned on all four sides with rows of stairs made of gold, silver, sapphire, and amber, all over which spring up wish-granting trees decorated with a thousand fluttering victory banners.” !n the case of the body as Meru, Ratnakarasanti refers to the sides as "front, back, right, and left”, which are respectively East, West, South, and North. One the temple banner in the manner of a retinue, the three white crescent shapes are the Eastern continent Purvavideha (middle), with two minor continents Deha and Videha. The Southern continent is represented by a blue square—the one for Jambudvipa not visible, presumably because the meditation is

taking place in this continent (=lndia); the two visible squares arP the lesser Camara and Aparacamara. There thre red circles are the Western continent Aparagodaniya along with the lesser continets batha and Uttaramantrina.The three yellow truncated triangles are the Northern continent Uttarakuru and its two minor companions Kuravaand Kaurava. The temple banner shows wish-granting trees but no! the Mountain of Gems, the Cow of Plenty, or the Harvest Without Plowing Then there is the list of the seven jewels of the World Emperor (cafrrarart/r?), and it is said (Sutralamkara, Bodhipaksa chapter) that o , 'SattVa hs seven ,ewels comparabel to the imprial seven. l o o r 0^ Sa.!!Va j6WelS are the seven ,imbs of enlightenment (Nos. 19-25 of the thirty-seven natures accessory to enlightenment, listed in my first chapter}: mindfulness is comparable to the jewel of wheel joy to the jewel of gem. the cathartic to the jewel of woman, samadhi to the jewel of the minister (or treasure), analysis of the doctrine to the jewel of the elephant, striving to the jewel of the excellent horse equanimity to the jewel of the general. All seven world-emperor’s jewels are depicted on the temple banner on the observer’s riqht. From top down, there are the wheel and the imperial gem (^ w is h granting gem, cintamani), the woman and the treasurer, the elephant the general, and the horse. In the case of the body-marjda/a. the yogin naturally has the seven limbs of enlightenment. In the middle along with the Sun and Moon, there are the external offerings, starting with the five offerings to the senses, on observer’s F?a'n ° ne)' dam aru(i™rn, and auspicious (incense) flask Ibhadrakalasa); on the right: food and conch shell (the one which is held). Beneath these five are a total of twelve offerinqs Among these there stand out, on the left lamp (candles) and flower (lotus), on the right: incense (incense burner) and perfume (shell with scented water). These are the four basic offerings discussed in my offering Materials chapter, and are shared between the list in the Me/ lJ Mandaia, above, and Mkhas grub rje’s (pp. 179-183). How ever, the remaining four goddess offerings in the Mt. Meru Mandaia namely play, garland, song, and dance, are not represented in the temple banner; but the remaining four in Mkhas grub rje's list of eight are apparently represented: oblation, feet-cooling water mirror

,the other one with rays) for washing the divine body, food for the aods The remaining four offerings {of the twelve) appear to be various kinds of herbs. All those offerings go with Sun, Moon, and stars in L intermediate space. In the Divinity chapter, Padmavajra men tions one meaning of the Dharmakaya as the set of planets, asterisms etc. It is difficult to know if this meaning applies here. But in the section “Explanation of parts of the palace" it was observed that the set of five offerings represents the Dharmadhatu. The star groups depicted on the banner are each rough approximations to two famous constellations. The one associated with the sun in obviously meant to be the circumpolar constellation Ursa Major, called the Great bear, the Plough, Great Dipper, and by other names. It amounts to seven stars called in Indian mythology the Seven Rishis. who are the 'mind-born sons' of Brahma. The one associated with the moon in even more deformed, but its six stars can hardly constitute any constellation other than the Pleiades, because among the group ot twenty-seven or twenty-eight asterisms (naksatra) the ancient Indian works always had the moon starting out in the Pleiades, called in the Indian language Krttika.The Indian Saivitic war-god Karttikeya owes his name and his six heads to the legend that he was fostered by the six wet-nurse stars of this constellation. In the sky (the part of the temple banner above the Sun and Moon) (Mkhas grub rje's, p. 175): "Above it. he is to imagine a canopy (appearing) in an instant. On top of that, he generates the complete characteristics of an eaved palace and generates within it various seats' and he may also generate within the palace stupas of the varieties ‘victorious’ and ‘radiant’.” At this upper level there are the eiqht qood-luck symbols or emblems that are on the yogin s bodymandala. Buddhaguhya’s commentary on the Sarvadurgatipanso dhana (PTT. Vol. 76, p. 26-4) just prior to setting forth the eight, defines “yoga" of “yogin” by way of its Tibetan translation (rnal byor “sticking to tranquillity”): “tranquillity” (rnal) is true nature (dharmata) and "sticking to" (‘byoi) is knowing. Then Buddhaguhya says: Yoga displays (itself) as the eight emblems (rtags) on the true nature of body. The eight emblems of good luck (asta-mangala) are: the endtess knot (snVafsa) which is lotus-like; the wheel (cakra) which is

ir r H K6 ,ann8r {dVaja] which is victorious; the umbrella £ h^ : a Whf (IS d|9nified; the lotus (padma) which is luminous* the ffch ! \ ° aCUte mind; the c0nch (sankha) of purity; the golden {ma S / a)Dof ausP,cl0US mind*The Mt. Meru Mandala has two entries, the Precious Umbrella (No. 36) and the Banner V ictories ? hT *h 0 1

. 1

3 ,ers (No' 37)- which aPPear ^ be the same as two of l m?l0ms’ name,y the umbreNa and the banner 'he ,Manda,a entrV of great treasure" (No. 25) may

v o l'T i 6mblem ‘t,aSk’’ AS t0 th0Se embiems bei"9 on the the Yo m T ^ ,n 30 ear'y a!1'Cle ' translated frorn a commentary of the Yoga Tantra a certain list of the thirty-two characteristics that

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credited with these characteristics: the ‘lion's seat" (simhksana), “fish” (mind) . h t Z s k ° Z k ^ H h ^ 1, ■ " r da,boir < « *» > .» » T o o k « i ^ a )r the Nandyavartta, the Srivatsa, the “conch shell” (sankha). the lotus" (padma), and the Svastika. cloud a,op S

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ab° ut the eaved Palace on the summit of Mt. Meru Lessing states that it is Indra’s palace called Sudarsana This con mues the association with the name “Indra” since the golden GreaHndra T h e i T ? 'h? eV0Ca'i° " b89an i$ called "ba'°"9i"g to

[ d a ■The tiny structure on the top of the palace roof is more

T ! L ! Bry WS be 3 stylized Part ° f a stupa. It will be bj Mkhas grub rje's mentions two kinds of stupas that can e generated in the palace. Like the standard stupa, this structure— t?n th P ° graph ls seen with a microscope—also has on its very bv a h n o r i? 60* m° ° r EUrmounted bVthe s^n, in turn surmounted y hook-like curve that should represent fire. While the usual reo resentation of stupa does not show lotuses in the superstructure m e c lr n 0! 3' ! men,ioned in tha* Position in the stupa description E ll? m 3 T'betan Gducationa' manual. These lotuses . . g |iny’ are visiPle in the tiny roof structure atop the three Z T Pa'aCH 8, W(h'ch consider0d as a reliquary house might contain rellcs*ThetW0 l°tuses shown in the roof structure should be (lowest) the “lotus which is the throne for the flask" (bum

adan padma) and the other one (higher) the "lotus which supports the parasol” (gdugs’ degs padma). Finally, the top of the temple banner is described from Buddhaguhya's mandaia exposition previously translated. The pendant necklace is a hanging necklace of pearls, standing for the B c d h is a ttv a ’s joy. The silk (scarves)—five colored— have the meaning of five kinds of knowledge.

Chapter-5

Tantric Rituals

Chapter-5

R itu a l in the Buddhist Tantras somehow always revolves about the “three mysteries of the Buddha"— his Body, Speech,

and Mind, and how the tantric performer correlates his own body, speech, and mind with those “mysteries” or secrets. That will be my first concern. Then I shall turn to various topics of the Anuttarayoga Tantra, a note on mundane occult attainments {siddhi), the “five ambrosias” of the Stage of Generation, finally the three ritual observances (vrata) and other matters of the Stage of Completion. The "three mysteries of the Buddha" are the life of all these discussions. Orientation toward the “Three M ysteries”

It was already pointed out that the officiant correlates his body to the Body Mystery by means of gesture (mudra), his speech to the Speech Mystery by means of incantation (mantra), and his mind to the Mind Mystery by means of intense concentra tion (samadhi). I now go into these in reverse order, because samadhi is the part which is shared with nontantric Buddhism and in fact is a feature of Buddhism from its outset. According to Mkhas grub rje's (pp. 198-201), which should be consulted on these points, calming (the mind} (samatha) and discerning (the truth) (vipasyana) are the backbone of both the “Paramita-yana" and the "Mantra-yana". Mkhas grub rje points out that the specific techniques of developing these two essential ingredients of samadhi—as one can read about them extensively in ordinary Buddhist texts—are not mentioned in the Tantras for the simple reason that the contemplation, according to the rules, of the yoga of the deity brings the complete characteristics of calming. Likewise, for discerning reality, one must have the voidness contemplation, which is an essential element in the Buddhist Tantras even though they do not treat voidness in the manner of a Madhyamika treatise, with its refutations of the opponent and the like. This voidness contemplation in tantric

practice is illustrated in the meditation on sound (see those sam pages of Mkhas grub rje's) where the sound * ,0

extreme limit of silence, whereupon one reaches

'* ^ at the ,imit ° f the so u n d ” reedom abiding in the Dharmakaya. This is explained for owerTantras in Sri-Djpamkarabbadra’s Vag-asrita-dhyana-nama j j ' ' P' p' 252'i l where the sound of the dharani garland (mala) ts associated with what he calls the “staqe of generation," and the sound of the void with the "stage of comp^tion ’ t h s 'r lf t DiPamkarabhadra' has written a work well-known in J% f amaia traditi° n (the Guhyasamajamandala-vidhi) He states There are two kinds of sound which cut off all karma of land"' f e T r ^ ^ VOid 3 " d the Sound of t h ^ T h « J h SaVS 6 3re S'X kinds of sound of fhe void These are his six, with brief citation of his further explanation: (D

That based on body and speech. This relies on the magical practice born of the body through the profound unborn true (dharmata), which is void.

(2)

That based on sense objects (v/saya). This arises in the five gates of the profound true nature, while the yogm is devoid of intellectual activity (buddhi).

(3)

That based on mind (citta). This is based on memory.

(4)

I h.a ‘ b2 S6d °,n the naUiral disposition of a knowable entity. Here the yogm is entirely devoid of views and true nature appears as an illusion (maya).

(5)

That based on time, There are three cases; (a) the time or cognition, when cognition is cut off while sound dissolves w,thin (one). {b> the time of comprehension. en ta re is realization of non-self {anatman), (c) the time of the year’s recitation," when there is the harvest of true-nature. a.vcai

(6)

That based on personal transformation. This is void ness of basis (hetu). In the case based on (a spot of) body there is gradual decrease (of phenomenal manifestation); and in the case based on mind, there is transcending of samsara.

Table-1 Meditative Objects for Calming (The Mind) II. By Dwelling on what is seen outside

1. By looking Inward A. Dwelling on the body

B. Dwelling on what is based on the body

1. As the aspect of a god

1. On the breath

2. As the unpleasant thing of skeleton, etc.

2. On the subtle sings (suk sma-nimitta) 3. On the drop {bindu)

3. With outstading signs like khajvanga

4, On the member rays 5. On rapture (priti) and pleasure {sukha)

A. Outstanding

B. Oridinary

1. Dwelling on the (not listed) the body 2. Dwelling on seech

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plicity, so that one arrives at the realm of the Buddha. (5)

Meditation of dwelling in the sound which produces the path which is the true-nature of the stage of completion. This is for the disciple of faith who has already become a “solitary hero" of the stage of generation and having donned the armor of the gods is now a beginner of the stage of completion. He has gained a superior capacity to pursue the aims of others. Seated on a pleasant seat, he imagines on his tongue a HUM from which issue a myriad rays of blue diamond, the ends of which are encircled by a d/?aram-gar!and of his tutelary deity which is revolving to the right. Outside of that is another garland composed of vowels, revolving to the left; and outside of the latter is another garland, composed of consonants, revolving to the right. The mind dwells on the set of three garlands; so dwelling the yogin destroys the faults of body, speech, and mind. When those three kinds of faults are destroyed, then dwelling on the first garland, he reaches the Nirmanakaya of Vajr&vidarana; by the second one, he reaches the Sambhogakaya; and by the third, the Dharmakaya. By dwelling on the rays of the HUM he reaches the body of Vajravidarana inseparable from the three bodies. As to how he dwells on them-he dwells on the first garland in the manner of a dream; dwells on the second one imagining it to be like water; dwells on the third one as though it were sky. Finally, he dwells on the rays of HUM as the profound realm of the Buddha.

Dipamkarabhadra’s exposition is a sample of the rich material on this subject in the Buddhist Tantra, here part of the theory of becoming a Buddha through the Kriya Tantra deity Vajravidarana, who is Vajrapani. The third correlation is of course by way of mudra, which means a “seal". I refer to the author Buddhaguhya, commentary on Durgati-parisodhana (pp. 32-5), where he states that there are three kinds of mudra: (1) the mud/a which is not transcended. It is

not transcended by reflection on true nature (dharmata). (2) the illustration mudra. The illustration with m u d it is, e.g. of five colors, (3) the hand-gesture mudra. It is a gesture of empowering with the fingers of the hand. Furthermore, a mudra is said to be illustrious because it pleases and because it is non-dual That is Buddhaguhya's brief but masterful explanation. There is learned information belonging to the Tibetan tradition in Mkhas grub rje's (especially pp. 228-49). One can find much material on mudra following the Japanese tradition in E. Dale Saunders, Mudr£r in this case, it is practically all on the third kind of mudrz, the hand gesture. Concerning the second kind of mudra mentioned by Buddhaguhya, this appears to be exemplified later in this essay as the "six mudrasT which in fact are the six ornaments of the Buddhist tantric deities; that is to say, these ornaments illustrate or stand for the six perfections. His first kind of mudra appears to be, for example, those also mentioned in this essay as the three Inner Seals and three Outer Seals, because these seals do not illustrate somethings else, but are themselves the true-nature experiences aimed at, hence are not transcended; likewise the final topic of four mudras falls in this category. In any case, the correlation of mudra is with the Body Mystery. Four Kinds of Yoga

Tson-kba-pa frequently cites Abhayakaragupta’s great commentary called the Ammaya-manjari (Man sne) and in the Snags rim chen mo (402a-b) he refers to this work for describing three kinds of yoga, namely the yoga of eating, yoga of washing, yoga of lying down; and then adds a fourth one called yoga of getting up. I now translate all four descriptions; Yoga of eating. At the time of taking food, including drink and the like, one should be mindful of oneself as the deity and having empowered the food to be like ambrosia (amrta), should enjoy it by thinking that it is a divine offering. ’ Yoga of washing. It is to be done as in the phase of initiation. Yoga of tying down. Having convinced oneself that the nature of voidness which consists of the true from of co-

natal bliss is the nature of the Clear Light, he should lie down with what consists of Insight and the Means. Yoga of getting p. He should get up upon being exhorted by the sound of the daman; drum, or by the song of the goddess. The “Yoga of eating" is of course involved with the section on “five ambrosias" as also with the "inner offering” in the classification of offerings in the previous chapter on offering Materials. The ■‘Yoqa of washing” in evidently the sprikling rite of initiation The ■■Yoaa of lying down" shows that the union of Insight (pra/na) and Means (upaya) takes place within the yogin.The "Yoga of getting up" agrees with our later discussion to the effect that the yogm or the “Means" within him, is roused, made to rise by the sound of Insight, External Materials and M undane Siddhis

The Stage of Generation in the Anuttarayoga Tantra has in this Tantra class the most in common with the lower Tantras especially the Yoga tantra. One thing in common is the feature of what are called “mundane siddhUT, although the Stage o Generation is frequently credited with the “eight great siddhis (still ™ " dane’ f The second stage in the Anuttarayoga Tantra, called Stage of Completion, is credited with the possibility of supramundane siddhi, ot B u d d h a h o o d . Therefore, at this point we may caH attention to Mkhas grub rje's (p. 211): "In this Tantra it's fort that by taking recourse to external materials such as the sword {khadga), one accomplishes the (siddhi) k h a d g a - vidyadhara, and so forth." This is simply a repetitions of the remark in Snags nm chen mo folio 92b-4, at which place there is no further informa tion Buddhaguhya slightly expands the list in his commentary on the D u rg a tip a ris o d h a n a (PTT. Vol, 76, p. 40-3), calling them “tokens of siddhi" (dnos g ru b kyi rta g s ), and mentlo"*"9 *h® (ra la ri) trident (rtse gsum), wheel (cakra), and adding etc. ( sogs pa). With this slightly longer list to indicate typical a m b e r s of the series, one can get further with the passage in k a v ira s a d h a n a m (Sadhanamala, N o.71, Vol.'I, [ 3 }, d at the time of the moon or of the sun, he takes n his hand a sword (khadga) made of natural iron; and gazing at the moon he

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1419 ), founder of theGelugpa sect in Tibet, sets forth this topic in

his reform of the Tantras, called Snags rim chen mo, with the views of numerous authorities. Now, I wish to signal some of the essential ideas. Because the preceding main part of the yoga has wearied body and mind, there is this rite of enjoying the ambrosia, envigorating the body.The yogin imagines at the top of his head a lunar disk marked with an Om. From this Om ambrosia trickles down moistening the finest particles all the way to his feet. But that is the end result of an evocation process, which is variously described, and presumably connected with the celebrated Hindu account of the churning of the ocean to extract the amrta, over which the gods (deva) and demigods (asura) fought. In these texts cited by Tson-kha-pa one starts with three vessels of authorized kind, skull bowl, and so on,-—one in front containing liquid offering materials (Skt.=£>a//), such as milk, and two more on the right and left sides containing solid offering materials, such as meat and fish. However, Tson-kha-pa says that, if these materials are not available, one can use just water. Presumably the yogin is sitting with crossed legs. He "generates" the offering materials in three steps or evocations, stacking up a wind, on that a fire, and on the latter a skull bowl, the latter itself resting on a trivet of skuli bowls. In that skull bowl, level with his own head (or is it his own head?), he generates from ten germ syllables, starting with Hum, the five ambrosias and the five kinds of flesh. Here there is the flesh of cow in the east, of dog in the south, of elephant in the west, of horse in the north, and of man in the middle. In the intermediate directions and center there are the five ambrosias, and Tson-kha-pa quotes from the Mahamudra tilaka: Ratnasambnava is blood, Amitabha is semen; Amoghasiddhi is human flesh, Aksobhya is urine; Vairocara is excrement. There are the five best ambrosias. The yogin stacks the three germ syllables, Om,, Ah, Hum, in that order, apparently at the level of the crown of the head, level of the eyebrows, and level of the little tongue uvula. These syllables irradiate, and attract the ambrosia of the Buddhas and

Bodhisattvas ot the ten directions, as well as the ambrosia in the oceans. The upward evocation can be interpreted in terms of “centers" of the body by reference to the Table of the preceding section. There the wind disk is in the navel and the fire disk in the throat. The third evocation, that of the skull bowl, would thus correspond to one's own head. This upward “generation” naturally reminds one of Visnu's Three Steps. In fact, in the Hindu legend of the churning of the ocean of milk, Visnu himself is seated on the mountain Mandara, which constitutes the churning stick. This scene is beautifully depicted in Plate 5, M. S. Randhawa’s Basohli Painting (Government of India, 1959}. Among the objects which arose from the churning process were the divine cow Surabhi. the seven-headed steed, and the white elephant Airavata. These three may account for three kinds of flesh generated in the skull bowl. Flesh of man in the middle may derive from Visnu’s central position. Alone flesh of dog is not accounted for in the Hindu legend. Hence this remarkable yogic evocation described in the Buddhist Tantras seems intimately related to certain legends about Visnu. In evaluating this curious description of the five ambrosias, which in this literature are said to purify the offering materials, it is well to observe that Tson-kha-pa in the bodhisattva section of his Steps of the Path to Enlightenment, the Lam rim chen mo, speaks of the impropriety of certain gifts. For example, the Bodhisattva must not give food and drink polluted with excrement and urine, spittle, vomit, pus and blood; or give forbidden flesh. It is my opinion that Tson-kha-pa bothers to mention this in the light of the Tantric doctrine of the five ambrosias. The Three Ritual Observances (vrata)

The word vrata for a ritual observance is of ancient usage in India, The standard Tibetan equivalent is brtui zugs, and the present materials happen to be mainly based on the Tibetan passages using this term. As the attainments are discussed in the Mother Tantra of the Anuttarayoga Tantra, they usually come in the order of the first the ornaments of the deities and next the

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belonging to the goddesses Locana, etc. Then he explains the one called "vajra-vrata" (ritual observance of the diam ond) This "diam ond” tu rn s out to be the inner d|a ™ nd Which is the one m ind of

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"seals by taking the first one as the Father (yab). the second as the Prajna, and the third as the mantra being recited. (2) The second engagement is the ritual observance of engagement together with the yogini who wears the five ornaments; by having this observance, one applies himself to generating the five kinds of knowledge, which are pure Dharmadhtu knowledge, and so forth. (3) The third engagement is the application to arousing the mind of enlightenment which has the indivisibility of void and compassion, that is to say, if one has achieved the capacity of the four divine stances, the supernormal faculties, etc.— applying them to accomplish the aim of sentient beings; and if yoginis and yoginis go outside {the fold) through worldly occupations— applying the power of all one's own inner oprnaments for their aim. Ornaments of the Deities

There are six ornaments called mudras (seals) worn by the deities and said to represent the six perfections (paramita) of the Bodhisaltva, according to the final verse in Durjayacandra’s Saptaksarasadhana {No. 250 in the Sadhanamala). Besides, five of the six are made to represent the five Buddhas according to Hevajratantra {l,vi,11) and, consistently, according to the Explanatory Tantra, the Samputa (PTT. Vol. 2,p. 260-3). Naro-pada’s explanation of the ornaments in his Vajrapadasara-samgraha-panjika (PTT. Vol. 54, p. 36-1,2,3,4) accordingly concerns itseif with the set of five. Hence a sixth ornament (the sacred thread) is left over; and besides there are some variants in stating certain ornaments, for example, as found in Tson-khapa's Sbas don commentary on the Sri-Cakrasamvara (PTT. Vol. 157, p. 90-2). I only found the actual itemization of the ornaments with correspondences to both the perfections and the Buddhas, in Klon-rdol bla-ma's collected works, vol. Ga (p. 74-5 in Dalama’s edition. Vol. 1), for which a sixth Buddha (M aha vajradhara) has to be allotted. Nevertheless, the fact that the various contexts in which I find the list of these ornaments do not correlate them explicitly and respectively with the six perfections; and, further more, that the explicitly and respectively with the six perfections; and, furthermore, that the indications already given connect them

By Which Buddha

For which Knowledge

Head ornament (mukuta)=mani

Aksobhya of head, or cakra of head

Morror-like

2.

Ear-ring (kundalam)

Amitabha

Disc romi native

3.

Necklace (Kanthika)

Ratnasambftava

Equality

4.

Bracelet (arms and legs) (rucakam)

Vairocana

Oharmadhatu

5.

Belt (mekhala or kayabandJianam) Amoghasiddhi or sacred ash (mahabhasman)

Ornament Manifested

1.

Procedure-of* duty

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with the five kinds of knowledge, shows that it is mare practical to set up the intended correspondences with this in mind (n.b., in the order of the Hevajratantra list): ' According to Snags rim, 302a-1, ft., when one has already entered into the vidya-vrala, which is the regular contact with the divinity at the sandhis (dawn, etc.), he then is to enter into the carya-vrata. Tson-kha-pa makes a distinction as to whether it is a woman or a man that enters the carya-vrata. A woman generates herself into the form of Vajravarahi (the Diamond Sow), Nairatmya (She who is Selfless), or the goddess of the family indicated by the thrown flower (in the flower initiation; cf. Mkhas grub rje's p. 315). A man generates himself into Hevajra, etc. In either case, the person must then attract, by means of the rays from the seed in his heart, the knowledge being and then make it enter, whereupon he should convince himself that from the transformation of Aksobhya, etc. the respective ornaments appear on his person. That is why the ornaments are called “mudrksT (seals). For each ornament a respective mantra is set forth to be cited thrice. Tsonkha-pa states that those mantras are taken from the Vajrapan/ark, Chap. Nine, In short, the yogin and the yogini try to gain the five ornaments, “avoiding the ‘sacred thread" (precept ot the SriCakrasamvaratra, Chap. 27), at least in this phase. Now the Naro-pda's explanations of the five ornaments: He goes through the explanations twice, first for the 'hinted meaning' (neyartha) and next for the "evident meaning" (nitartha): neyartha: One wears the cakra so as to bow to the guru, acarya, kamadeva. One wears the ear-rings on the ears so as to not hear any harsh words directed toward the guru, holder of the vajra. ' The necklace for reciting with mantra; the bracelets for avoiding any killing of living beings; the belt for recourse to mudra. nitartha: One wears the cakra so as to honor and have a transit of the drop” (bindu) of the bodhicitta (mind

of enlightenment) which is called “guru, acarya, kamadeva” . One wears the ear-rings on the ears so as to destroy the harsh words and to preserve the words of agreement. One ties on the necklace for the purpose of cessation through reciting the man tra since it “protects the mind" (man-tra) The bracelets to avoid any killing of living beings, where "living being” means the mind, and one should not kill it. The belt so as to take recourse to a mudra, i.e. the karma-mudrb. Those explanations of the ornaments turn out rather close to

the correspondences of -perfections' as given by Kton-rdo'I W .„ because the assignment of prajiia-paramita is consistent with the explanation of mudra, especially karma-mudra (the wsib e ronsort) since the word prajna is often used for the consort in this

S Z f S I" order01 ,he»erteC,ir - ' 65 S T ? Giving-necklace; 2. Morafity-braceiets; 3. F o r b e ^ n c j Ear-ring; 4. Striving-head ornament; 5. Meditation-Sacred thre . 6 Insiaht (praiite)-belt (or sacred ash)— which happei is to be th o r d e r o f the ornaments in the

97 Notice that this introduces the extra

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Tson-kha-pa, is the Adibuddha. The lord and the Buddhist tantric deities represented iconographically have all six ornaments. Refe; ence Bhattacharyya'sThe Indian Buddhist Iconography shows that the sacred thread can be formed of a number of materials. it consists of a snake, sometimes of bone ornaments and frequently the material is not specified. It is of course alway indicated when the iconographical (sanmudrh), because this means the five s above plus a further one which is the '‘sacred noteworthy that this one is associated with the perfect o tation"'this is perhaps a recognition that all the pnncipa ei the Buddhist tantric pantheon are contacted through ^ d ^ a tio a But this does not justify the misnomer Dhyam Bbuddhas (

texts speak only of Buddhas, Tathagatas, or Jinas. The Khatvanga, damaru, and kapala Pictures of the legendary Padmasambhava (8th centur/ magician in Tibet} have frequently appeared in the West in books on Tibetand many persons have noticed the peculiar wand held with his left arms that is called the khatvanga. Former travellers in Tibet have spoken about the mysterious rite called Chod, and the drum called damaru (large sized variety) used in that mysterious cult (Note that the spelling damaru is standard, but when transcribed into Tibetan the word is generally written damaru).Tibetan iconography frequently depicts the skull-bowl (kapala), full of blood, held by some fierce figure. Those three are the attributed or hand symbols of the dakinis, typified by Buddhadakini (sans rgyas mkha’ ‘gro) as depicted in the Rin ‘byun collection (Lokesh Chandra A New Tibeto-Mongol Pantheon, Pari 9, Rin byun 141), On the facinq page the three attributes are made more salient; All three are also taken together in a passage which Tsonkha-pa cites in the Snags rim chen mo (3Ha-4), running as foNows It ts said in the Kun spyod(evidently the Yoginisamcarya), The khatvanga is the body of a god; the damaru is insight (prajna): and ‘Mantra is the drinking skull (kapala):' "In the foreqoinq treatment of the three ritual observances, this place in the Shaqs rim chen mo was alluded to in exposition of the caryavrata In summary: ' Symbol khatvanga damaru kapala

Inner seal

Outer Seal

One’s own body as a Father (yab) divine body indestructible sound Prajna (the Insight of the "heat" consort) basis for enjoying bliss Mantra being recited

Because the father (yab) and Prajna as the Mother (yum) can be combined as Father-Mother (yab-yum), the khatvanga and the damaru are frequently mentioned together, for example, Sbas don (p. 57-2): "...along with the khatvanga with skulls marked with a

and the beating of the damaru with the sound ol HUM..., The particular correspondence system which Tson-kha-pa uses I the above part of the Shags rim chen mo is consistent with his Station in the same work (426a-5) of a passage from the celebrated m aster of the MotherTantra named Lui-pa, including: “The khatvanga is the divine body; Prajna is the sound of the damaru. The lord who has the vajra is day; the yogini is night. “ A passage m the H e v a jra ta n tra seems to contradict the above, if we are tciaccep s S r o v e 's translation (Part I: I. vi 11): Wisdom (is symbolized) by the Khatvanga and means by the drum. But note his o edited Sanskrit (confirmed by the Tibetan): ....prajni khatvangarupini damariipayarupena... It seems possible to translate this in a manner consistent with Lui-pa: Prajna is embodied for (or has the body belonging to) the khatvanga i.e. is the damaru, by embodiment for the means. Mv interpretation appears supported by the somewhat obscure line of the Sri-cakrasamvaratantra (chap. 35): “For cheating untimely death, a body is applied to the khatvanga. Tson-kha-pa was undoubtedly aware of the seeming discrep ancy between the tradition he is following and the hevajratantra (in common with the Sampufa), and in his sbas don commentary on the S n -ca kra sa m va ra ta n tra , p. 90-2, he treats the topic along with analysis of the expression '‘khatvanga". Notice that M a fta means a “cot" or “couch"; so khatvanga (with anga in the meaning of "body"): "the body on the cot". Tson-kha-pa writes: The reality of the “prajiia as the khatvanga or the lady Nag-po-pa states body is no the cot;” this

body” (ses rab yan lag) is explained embrace by the body of the prajna in his Mandala-vidhi: The prajna means that the prajna lady is to be

taken as the cot. That is to say, if "prajna body" is the khatva body, then prajna is the khatva or cot. Hence, that Hevajratantra line (I, vi. 11),

Prajna has the body belonging to the khatvknga:' or “Praina ha« the form of the khaavangal’ again possible to be constructed as meaning that Prajn& is the khatva, the cot. While "embraced bv prajna refers to the divine body on the prajna cot. In the Lam rim chen mo (Bodhisattva section), in the course of explaining the perfection of insight" (prajna-paramita), Tson-kha-pa cites a work by Nagarjuna: “Insight is the root of all this visible and invisible merit; hence, to accomplish both, one must hold on to Insiqht it ts the great scie n ce -th e source of (present) nature (future) purpose, and liberation; hence, with devotion from the outset one must hold on to Insight, the Great Mother."This requirement to hold on to prajna is of course the rationale for the tantric iconography that shows the Buddha is the tantric form of Mahavajradhara embraced by Prajna or by a goddess represent ing prajna, while he holds on to her. This role of Prajna— and she is called “Mother of Buddhas and Bodhisattvas" in the Mahayana scriptures— will be clearer as we proceed. i t ^ i w ? 86 ° b* ervations are ^rthercertified by the Heavajratantra n S L ^ VI; Snellgrove wrongly adopted a reading prajn&khatvango against the evidence of “All MSS. khatv^naa" The manuscript readings requires a syntactical reevaluation; and thus correcting the passage, it can be retranslated: 'The sound of the damam is the recitation; prajna is the contemplation of the khatvanga. This is to be recited and to be contemplated by the engagement of the diamond-skull." Previously we observed that Prajna is associated with the sound of the damaru, and is the khatva. How rs this possible? Compara with K. Kunjunni Raja Theones of Meaning, character on Metaphor, giving from Gautama’s Indian Nyayasutra-s a list of possible metaphorical transfer of meaning, including (p 234), "Location”, “e.g. mahcah krosanti (The cots cry). Here the term manca (cot) is used to refer to ‘the children on the cotV’Then giving from Patanjali’s Mahabhasya the famous grammarian’s relations involving transference of mean i n g a n d as the first category, “Location", “e.g. manca hasanti ( e cots laugh), g irir dahyata (The hill is burning). Here the term cots stands for ‘the children in the cots’ and the term ‘hiir stands for the trees on the trees on the hill.™ In the present case, we can

understand the word “cot" (khatva) to have a metaphorical transfer, The /tfiafva-the stretched out canvas of a cot— is the damaru's recitation; and— as a student at Columbia University Mr. Lex Hixon, suggested to me— perhaps because a drum is stretched material analogous to a cot. As to the kind of suggestion involved, see Raja (op. cit.. pp. 302-03) where we find that poetical suggestion (dhvani) is of two sorts: avivaksita-vkcya (an implicit expression that is not intended to be told) based on the metaphorical transfer (laksana)', and vivaksita-vkcya (an implicit expression that is intended to be told) based on the literal meaning (abhidha). In the present case, we obviously have as example of metaphorical usage whose message was not intended to be told, because part of the secrecy code of the Tantra. Still I am here telling, it, through the fortunate confluence of explanations from diverse sources, and also because, if it is proper for Westerners to tell many wrong things about the Buddhist Tantras, it is surely proper for someone to tell some right things that have come to his notice. But we are far from exhausting the subject! What does the Hevajratantra mean by the "engagement of the diamond-skull"? We have already noticed that "diamond" in this context is the mind of enlightenment (bodhicitta). Hence, “diamond-skul!” means skull containing the conventional mind of enlightenment. But the skull is explained as the mantra being recited. So drinking from the skull is the yogin's recitation of the mantra; and he is no longer reciting it: the recitation is done by prajna-the cot conveying him through those three severed head on the khatvanga pole. As to the skull bowl, the Sri-Cakrasam varatantra (Chap. 31) says: "Who would revile the skull of the embodiment of the Dharmakaya, arisen from the three sources-conch-shell (sankha), mother-of-pearl (sukti), or pearl {mtjWa}!” Tson-kha-pa's commentary (Sbas don. p. 63-2,3,4) holds that the skull here refers to the skull of man. The reason the body of man is the best, is that it is the distinguished basis for accomplishing the Dharmakaya liberation and the knowledge of great bliss (mahhsukhajfi&na).Those three, conch-shelt, etc. are used to construct the skull in five sections (representing the five goddesses), as attached to the head-dress. Shedding further light on the damaru, Indrabhuti, in his

“t m h L rl tary

Z

T

°n

-^ ^ S

l hQ

S r}- C a k ™ s a m Va ra ta n tra ,

; ' Ama-v m r^

- ,413-

the

R gyJ

The words, “Now through himself emerging,” mean that the yogin emerges from the realm of the heart, through exhortation r t : r t Ledama
a r u b r ir t " n r * df al ° f in,0rmation ab0lJt this topic in Mkhas grub rje s, and the extensive definitions by Padmavaira cited in he notes to that work, pp. 22&.29, show ^ s itu a tio n p 're v S S n ttw three lower Tantras. Here I wish to present some further matenal from the Anuttarayoga Tantra that happens to be consistent S f w^thThkntn Pt9r S r]-Cakrasa^ a t a n t r a concerns itself with this topic in Chap. 36; and Tson-kha-pa's Sbas don commentary {p. 71-1) presents the explanation of the S o T m u d Z S in accordance with Abhayakaragupta's A m n k y a m a ^ H ^ nnthour ™ dra' s are twlce explained, that is, for the phase of the path in the Stage of Generation and in the Stage of Completion bodies

frUlt iS eStablished in terms of the four Buddha

f t o d S a o T b t s S ' ,h° MahSsukhak^

- expanded as ,he

TABLE-3 THE FOURMUDRAS Mudha

Stage of Generation

Stage of Completion

Fruit

Karma udrA

Contemplation of an external prajna only in the form of

The externa) prajna because she confers Kamadevi (goddess of love)

Nirmanakaya pleasure if embracing,

etc. Dharmamudra

The HUM and other syllables

The inner parana, the avadhuli contemplated in the body.

Dharmakaya (central channel)

Samayamudra

Emanating and recollecting the mandaia circle of deities)

The materialization of diverse forms of the gods accomplished from the seed

Mahasukhakaya

syllables, etc. Mahamudr^

Contemplating oneself as thebody

The Bodhicitta with great biissm of the principal deity

those mudras. In that explanation, the MahSsukhakSya is expanded as the bodhicitta of bliss-void

Sambhogakaya which is the fruit ol

Chapter-6

Tantric Songs and Twilight Language

Chapter-6

In my paper published in the Louis Renou memorial volume* I began, “Certainly the Vajrayana is not now as obscure as when Prabodh Chandra Bagchi wrote his still valuable Studies in the Tantras (University of Calcutta, 1939). Nevertheless, both the form, the meaning, and illustrations of the expression samdha-bhasa deserve a fresh approach based on primary sources." In the first section of the paper I concluded "that the correct forms are samdha-bhasa, samdbi-bhasa, or samdhya bhasa, and that they all intend bhasa in the manner of samdhi (=samdha)’ "To continue:The Meaning of the Expression

Bagchi, in the same place (p. 27) writes, “Prof. Vidhusekhar Sastri in the Indian Historical Quarterly (1928, pp. 287 ff.) has tried to determine the exact meaning of the expression Sandhabhasa. He has collected a large number of facts which justifies us in rejecting the old interpretation suggested by Mahamahopadhyaya H.P Sastri as 'the twilight language’ (aioandhari bf7asa)...The large number of texts quoted by Prof. Vidhusekhar SSastri has enabled him to interpret it as abhiprayika vacana or neyartha vacana, i.e. ‘intentional speech'....{V.S. Sastri) ‘intended to imply or suggest something different from what is expressed by the words." This interpretation is general among modern discussions of the Buddhist Tantras; but Edgerton (Buddhist Hybrid Sanskrit Dictionary), takes samdha as ‘‘esoteric meaning” whence samdha-bhasita “expressed with esoteric meaning". Candrakirti's definition of snadhya bhasa is extant in the Bihar manuscript of the Pradipoddyotana (Plate I, 2d folio) and I tran scribe the passage exactly as it occurs:/visistaruci-sattvanam dharm atattvaprakasanam /viruddhalapayogena yat tat sandhyayabhasitam/ “Whichever one reveals a truth of nature for sentient beings having superior zea(, and by the method of ambiguous discourse (viruddhalapa)- that one is expressed in the manner of

l.Z T 1 *' ^ ' assume a scribal corruption in the form sandhyayabhasitanr, it should read sandhyabhasitam hut rhor, n

S ^ ^ J andhyk/abhkSitam)- Unfortunately definition of the negative alternative, na sandhyayabhasltam is missinq from the manuscript. It rs easily translated from Tibetan; “Whichever one S n n f h W'th T ! f nty 3 trUth for the comprehension of Sent°em beings having dull senses and in a very clear way-that one is not expressed /n the manner of samdhi.” kha I S f r n an’ eX!ended discussion of the “six alternatives" in Tson-

.The ,learned men of Tibet say that the neya and the nita e based on alternatives (koti) of meaning {arthaY the samdhvk nn a ernatives of word (sa*fe); the ya tte rlta a J m a y Z T u T a Z !?'

Ednpnnn'VeS ^ ° 'h W° rd and meanin9"- According to this remark S S BnC meanin9" for sam^ ^ incorrecr since h,s endi a n attributes a given meaning, which is the the province of « L neyl and nita' Tsofi*kha-pa explains, p. le s T t o a U h e samdhyabhasa is intended for candidates with keen senses and s ta w im K heSt Siddh‘ (success>but the words for that goal are iS S a,T blgLJOf dlscourse. Since the chief goal is t h f ' S Lighf (prabhasvara) and “the pair united” (yuganaddha) and samrih* refers to that goal, mentioned by Candrakirti as dharmatattva-th e re r - T so fi-kha-pa ~ ” (Candrakirti s?) on Guhyasamaja, Chap. 1;quotes “If eventh™ the Tathanatac do not know the goal of the samaja, how much less do he

s a m d te h S knGW.'t r ThiS indicates that the current rendition of

mea ^°r

e s p e d ^ ^ ^ s ^ ^ n this

doubt from C andrakirti's and Tson-kha-pa's rem arks that Mahamahopadhyaya H.P Sastri was right in translating the term as “twilight language". —The expression samdha bhasa is rendered literally “language in the manner of twilight”. The term samdha-bhasa (“twilight language") aptly refers to the ambiguity, contradiction, or paradox of the moment between darkness and light. In ancient India, these Mythology and Religion," History of Religions 4:2 (Winter, 1965). It is only in recent times that Hindus have ceased to respond to the dawn and dusk (morning and evening twilights). The ancient Hindu well appreciated the paradoxical nature of Ushas, goddess of Dawn, whose ever-youthful appearance heralded another day of life, bringing men that much closer to death. When evening descended a host of spirits emerged: it was the time that the Mara host appeared to the meditating Gautama under the bodhi-tree. The twilights symbolized the sensitive points in the temporal flow when spiritual victory was possible. A special vocabulary was created to refer to these critical points and called in the Buddhist Tantras “twilight language”. This should have been obvious from the outset ot Western research in the Tantras. But the scholars’ understanding was blinded by their preference to regard the Tantras as a repulsive literature, depicting degraded cults. Hence they concluded that the samdha-bh&sa was a kind of literary "coverup” for dissolute practices. Of course, if the terms are understood in the latter sense, they are indeed understandable and positively not ambiguous, os the obvious rendition "twilight language" had to be rejected by early Western investigators of the Tantras. There was surely a time in India when every learned Buddhist monk could understand the terminology sam-dhya...bhasitam found in verses Sariputra is made to say in the Saddharmapundarika, Chap. Ill (Edgerton’s Buddhist Hybrid Sanskrit Reader, p. 55): Days and nights I spent, 0 Lord, Mostly thinking just that; now, I shall ask the Lord whether I have failed or not. And as I so reflected, 0 Jinendra, The days and nights continually passed on. And noticing many other bodhisattvas being praised

by the Preceptor of the world, And having heard this buddhadharama. Id thought "Indeed, this is expressed in the manner of twilight; at the tree of enlightenment the Jina reveals the knowledge that is inac cessible to logic, subtle, and immaculate." Illustrations of Samdhya bhasa

The Samdhibhasa-tika is written by Nagarjuna, presumably the same tantric who authored the Pancakrama of the Guhyasamaja system. In the Japanese Photo, edition, it is in Vol. 56, pp. 67-69. He lists his explanations of the “twilight” expressions in seven groups or rounds. It should be of interest to compare his explanations with those in the Hevajraiantra, accepting the work of Sneligrove in most cases.

Hevajratantra madhya (wine) is madana

Samdhibhasa-tika (1st round)

(intoxication)

is the ambrosia {amrta) of heaven, to be drunk continously

mamsa (flesh) is bala (strength)

is wind, is food, to be controlled.

maiayaja (sandlewood) is milana (meeting)

the coming together of external states, sense organs, and perceptions (based thereon)— which is so tobe contemplated; also the consubstantiai joy

kheta (phelegm) is gati

the passage of the wind; also, when one has the four yogas, he contemplates without holding it, i.e. lets it go.

(going)

sava (corpse) is sraya (resort)

(sahajanada).

is the yantra of body, having infinite light (amitkbha), and one should resort to that group.

asthyabharana (bone ornament) is niramsuka (naked)

One should be convinced, “these very bones ot mine are my ornaments"

prenkhana (wandering) is agati krplta (wood) is

(coming) is inhalation; and one should stop it from its violent acts, the undefeated sound; also, by

damaruka (drum)

controlling the prana and kyama, one beats it (the drum) and makes it even.

dundura (emission) is abhavya (non-potential)

is vikalpa (mental emission) and should not be elsewhere.

Kalinjara (N. of a mountain)is bhavya (potential)

has avikalpa nature; also, while the wind is being inhaled there is no recitation,

Padnabhajana(lotus vessel) is the four wheels (cakra [of the body] [one of which] is either the is kapala (skull) wheel at the head or the wheel at the navel: or it is the kakkola of the karmamudra...the four wheels are the padmabhkjana... trptikara (satisfying) is bhaksya (food)

is the meditation to be eaten by the yogins.

malatindhana (jasmine wood) is vyanjana (herbs)

that scrutiny scraping the element is to be eaten.

catuhsama (a potion of four ingredients) is gutha (dung)

is Vairocana, hence is present through anointment of the body.

kaslurika (musk) is mutra (urine)

is Aksobhya, ditto.

sihlaka (frankincense) is svayambhu (blood)

is Ratnasambhava, ditto.

karpura (camphor) ip sukra (semen)

is Amitabha, hence is present through anointment.

salija (rice product) is is Amoghasiddhi, hence is present mahamamsa (human-flesh)the same way. kunduru (resin) is the union of the two

is the union of sense organ and perception.

vola (gum myrrh) is vajra (thunderbolt)

is vijnana (perception), or the exter nal vajra.

kakkola (perfume) is lotus

is the secret lotus, or else the external secret prajna, by means of these, one acts in yoga. That ends the first round of seven in Nagarjuna's commentary and accounts for each item in the Hevajratantra list except for "din dima (small drum) is asparasa (untouchable)," omitted in Nag&rjuna list, or omitted in manuscript copying. In the subsequent rounds Nagarjuna treats the very same expressions with different comments, and dindima does appear in the third round, Nagarjuna’s commentary suggests that the Hevajratantra has given the basic list of “twilight language". These are expressions for ambiguous yoga states, while "non-twilight language" refers to states of yoga that are not ambiguous. Both these alternatives should be distinguished from the other sets, neyartha, nitartha; yatharuta, nayatharuta; and while a similarly extended discussion of the latter terms would take us afield from our main topic, some brief explanations, following Candrakirti’s Pradlpoddyotana, are in order. In tantric usage, neyartha and nitartha are alternative explanations fora given term, usually referring to a momentous or precious element of the body. For example, in the case of the expression “great blood". The neyartha is ordeinary human blood, the nitartha is menstrual blood. The set yatharuta and na-yatharuta refer to the terms em ployed for given objective entities. When the term employed is stan dard, it is yatharuta. When the term is coined, apparently to enable the insiders of the cutt to preserve secrecy even if the text falls into unworthy hands, it is na-yatharuta. In contrast, 'twilight expression" does not refer to a definite given entity, and it is not a meaning (artha).

The D iam ond Song

immediately after the section on “twilight language” in the H e va jra ta n tra , there is a tantric song in the type of language called

A pabhram sa (sometimes identified with old Bengali), which is

generally used for the mystic songs called Doha. The Siddhas (tantric masters), such as Saraha and Kanha, have left a remarkable group of these songs, the collections of which are variously called Dohakosa, Caryagiti-ko&a, and Carykpadas. Of course, the various commentators on the Hevajratantra have each had to explain to some extent this tantric song, and Sneligrove,

who edited and translated the Hevajratantra naturally used some of these materials for his version. Fortunately, the great tantric master Naropa has reproduced the text of the song along with his explanations in his commentary on particular expressions of the Hevajratantra in the Vajrapada-sara-samgraha-panjika, extant in Tibetan (PTT, Vol. 54, pp. 1 to 41), where his commentary on this portion occurs, p. 32-2, ff.This is a song of the engagement (carya), and our foregoing section on tantric ritual shows that there are three kinds of carya, more fully “vrata" (ritual observance of the engage ment), symbolized by the khatvanga, etc. There is a considerable amount of information on this topic, pertaining to the “Stage of Completion" (sampanna-rama), in my forthcoming Yoga of the Guhyasamajatantra. As to the song itself, Na rape's commentary provides as understanding of it that is hardly possible form reading Snellgrove’s translation and notes. This is not to deny the value of the Hevajra context and Snell grove’s labors; in tact, his information that the bodhicitta (mind of enlightenment) is here in the head-where inferential^ is koUagiri— is a helpful addition, as are his notes generally. But that is also the meaning of “diamond-skuir, as explained in my section on “ritual observances". One should observe that the song takes for granted the basic list of “twilight language" expressions. Notice also that the song serves as an expansion of the celebrated mantra OM MANI PADMA HUM, Om, the gem in the lotus, Hum. Snellgrove’s text is adopted with a few modifications.

k o l l a ir e t t h ia v o l a m u m m u n ir e k a k k o l a

h i mi nd of en)i9 ^ n m e n t) dwells at Kollagiri (sei2inn bliss), Kakkola (the lotus) at Mummuni (the navel disk). G H AA N KtPITTA HO VAJJA1KAR U N H K IA IN A R O LA

thnMndh fm°fnd GXJ ° rtation is uninterrupted. The diamond of ai, houghts of enlightenment holds the intrinsic nature of the thre" worlds is melted form. The two organs congregate with friction. t ih a m b a l u k h u j j a i g h a d e m a a n a p ij j a i

Having united the vola and the kakkola, one should eat meat (=tha tI L 136? 0 'S' a" rG9ates which the nature of the five 2 f a ^ ' Ch th6reby ,ose self-existence, melting into the kn^H m'nd ° f enl'9htenment possessing the five sshould h o l dnnk’ m' T like' etC0: and having Uni,ed those two, one drink wjdg (i.e. am brosia). h a l e k a l i n j a r a p a n ia i d u n d u r u t a h i m v a r j j i a i

lih o 'i1!?0 f0? f te mind of enf'9htenmen{ (Kalinjara) should enter he antlers of the lotus. The unfortunate sense iases of eye etc (dunduru) should be avoided. C AU SA M A KAC CH U R I S IH LA K A PP U R A L A IA I f r a n W n in S potion (Vai™ a n a ), musk (Aksobhya), frankincense (Ratnasambhava), and cam phor (Amitabha) (because he ts inseparable from them ). ! (Decause m a l a in d h a n a s a l ij a t a h im

BH ARU KHAIAJ

^ a r e ^ U i 08^ ^ ' 17 ve9etab,es (™ la in d ha n a) H iv e ggregates) along with rice (salija) (=the knowledge oftheTathagata) PR E M K H A N A KHETA K A R AN TE SU D D H A NA M UNIAI

Coming and going, one cannot comprehend the pure and the impure NIRAM SUA A M G H A C A D A B IA IT A H IM JA S A R A B A PANI

t0 !|heJb0ne ornafT1Grits on his naked body k n o w le d ^ ^ Th m , ° f 6nii9htenmeni. the nature of the five w h t h t ? m Thecorpse (sarate>’ i-e- the mind of enlightenment which ,s selfless, ts situated at the tip of the nostril of the lotus

(l/IALAYAJA KUNDURU BATTAI DIN DIMA T1HAM NA VAJJAAI

At the meeting (malayaja) of the diamond mind of enlightenment with the prajna, there is union of the two organs. One does not touch the small drum (dindima) (in any event, because it is “untouchable”— Hevajra's “Dombt”; and ultimately, because everything has become unified). Concerning the “coming and going” of that song, the Samdhibhasa-

iika. as previously cited, has the explanation that it is inhalation (and exhalation). Such remarks point to the yoga practice of the

"pot" (kumbhaka), which is treated in my subsequent section on Nine Orifices.

Chapter-7

The Nine Orifices of the Body

Chapter-7

It is a well-known feature of Buddhist canonical literature that one of the chief early disciples of the Buddha, Maudgalyayana {Pali: Moggallana) was credited with special magical powers ( iddhi in Pali, rddhi in Sanskrit) with which he often visited various other realms of the world than ours. Such as the helis and heavens. The Mahavastu (Vol. I) soon takes up an account of this disciple's vis its to the eight great and other realms.Thesestories do not explain how he managed to accomplish the feat. It is only much later—as far as I know— in the Buddhist Tantra literature, that one can find an explanation of how a yogin can contact the subdivision of the tree worlds, according to the traditional Buddhist classification, that is to say, the realm of desire, realm of form, and formless realm. The realms of desire is said to include the six passion deity families, as well as men, animals, hungry ghosts ( preta), and hell beings. The realm of form is called, for meditative purposes, the four dhyanas, and has further divisions. The formless realm also has its divisions of the bases of infinite space, infinite perception, and so on.These divisions are known from early Buddhist literature and are dis cussed acutely in the branch of literature called Abhidharma. Ac cording to the tantric literature as will be cited below, the way a yogin like Maudgalyayana can gain entrance to those worlds is analogous to how a person might go there after death by reason of destiny. In short, the yogin concentrates in a special way on various body orifices that are deemed to be correlated with the beings of various realms, while the person who dies with his stream of con sciousness passing through one orifice or another, goes to the appropriate realm of the intermediate state ( antar&bhava). The ori fices themselves are made salient in ancient Indian literature.The rest may well have been strictly oral for centuries; but there are suggestions of the rather curious theory herein unfolded in the wide spread injunction to think of a deity in the hour of death so as to go to the realm of that diety. Such a teaching is found in the Hindu classic, the Bhagavadgita, and the famous American Sanskritist

Franklin Edgerton once collected many materials on this subject for an article in Annals of the Bhandarkar Institute (1927). The nine orifices are referred to in the Svetas'vatara Upanistad, which has this well-known verse (111,18): The embodied swan moves to and fro, in the city of nine gates and outside, the controller of the whole world, of the stationary and the moving. This tradition of nine is maintained in the Bhagavadgita (V, 13), where the mention of nine gates is commented upon as the two eyes, the two ears, the two nostrils, the mouth, and the two organs (male) of excretion and generation. However, the Katha Upanisad (II. 2,1) refers to the city of eleven gates, and the commentary adds the navel and the opening at the top of the skull to the list of nine. In a native Tibetan work of astrology, the Dge Idan rtsis...(Sec. Ja) by Mi-pham tshafis-sras dgyes-pa’i-rdo-rje, there is a corre spondence of orifices and planets which is of interest to mention here simply because the nine differ by inclusion of the navel and omission of the mouth, which at least show a lack of unanimity on what the nine orifices are when spelled out: two eyes two ears two nostrils navel

— — — —

Sun (right eye) and Moon (left eye) Mars and Mercury Jupiter and Venus Saturn

urethra -i — Rahu and Ketu (head and tail of the draqon) anus f a When we pass to the Buddhist Tantras, we find in the Buddhajnanapada wing of the Guhyasamajatantra tradition, in the work of the founder Buddhas’rijn&napada, his Dvikrama-tattvabha vananama-mukhagama (PTT, Vol. 65, p. 8-5 to p.9-1), this list of nine orific es in explanation of transfer or transit (samkranti) by a yogin or through death by way of one or other orifice to an associated exter nal realm: 1. forehead, 2. navel, 3. crown of head, 4. eyes, 5. ears, 6.nostrils, 7. mouth, S.urethra, and 9. anus. This list includes the eleven of the Katha Upanisad, reduced in,number by counting the eyes, ears, and nostrils, as one each; and then adds the forehead center. The work continues in this manner:

One should understand the forehead as the prognostic: ol fce im nf form ( r u p a d h a t u ) and birth (there). The naval is the prog rea=tic olace of the gods of the realm of desire (kam adhatu) and P am ona th em .T h e crow n of head is the prognostic certain y (ess rea|ms (arupyas) and birth therein. If there is S0LJ,S e r I f know ledge in the tw o nostrils, the person is born in the trr l n H h e S s a s T t e tw o ears are the certain passage to the f vidvadharas T he tw o eyes are the prognostic for birth as a f o fm e n T n^h e case of tm nsft of know ledge through the m outh m rierstand it as the prognostic of pretas (hungry ghosts), one m ay u rethra as the prognostic fo r prognostics of

with one's own mind, he will certainly go to that very realm. Before going further, let us summarize that passage: n rifire Prognostic of what place or being

11

“

i

forehead navel

realm o f form _ passion gods in realm of desire

crown of head nostrils ears

form less realms abode of yaksas abode of vidyadharas

eyes mouth

a king of men hungry ghosts

urethra

animals

anus h e l l beings „ /dt t Vitapada's commentary on that work, the Mukhaf 7 f ^ ( ood’ R l„ R c 1 e x D l a i n s : T h e six orifices, forehead, etc. are gooa.

n Z J Id g e (jhina) in either the;Bjod

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^

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tSm°aPn0 r 'nhlblt ^ passage thrau9h the orifices is accomplished by imagining a mantra syllable at each of the orifices P * the Wh? 31 ^ Seemed to be a Peculia^ «™>,y in the Samputa-tantra about nine orifices, and did not feel confident about including it without consulting the commentaries. Upon refer-

ring to the three commentaries in the Tanjur (using the Narthang edition). I did not readily find the place in Indrabhuti’s commentary (Toh. 1197, the Smrtisamdar-s'analoka), so turned to the explana t i o n s — w hich I quickly lo ca te d — in A bh ayakaragupta’s Amnayamanjari (Toh. 1198) and in‘Suravajra’ Ratnamala (Toh. 1199). Abhayakaragupta (Narthang Tanjur, Rgyud, Dza. I9b-1,ff.) states that the practice belongs to the Stage of Completion. The use of seed-syllables or of evoked goddesses here seems also to mean plugging or gaining control over respective orifices by imagining seed syllables and goddesses in those places. This tradition employs different syllables than the preceding system, which suggests that the important thing is not the particular syllables employed but rather a consistency or sticking to the same system throughout all the practice. In the Samputa-tantra tradition, the seed-syllables be long to the eight forms of the goddess jrianadakin/ (the Wisdom Daktni), for which reason the nostrils and ears are counted as one orifice in the correspondence system of eight terms, and are count ed as two in order to get the totai of nine orifices. Combining the data from the two commentaries, and helped by the mandaia No. 4 in the Nispannayogavali(edited by B. Bhattacharyya), the following summary is possible (unfortunately, some of the seed syllables are still questionable): There are some intriguing features to that table. For one thing, the four elements which the seed-syllables represent are stated in the standard astrological order, because Aries is afire sign, Taurus earth, Gemini wind, and Cancer water; with the same order repeated for the rest of the zodiacal signs. Reference to the materials in my essay “Female Energy and Symbolism in the Buddhist Tantras" will show that ordinarily the four elements are made to correspond to the element cakras navel, throat (=neck), heart, and “privities". The present table does not have an entry for "privities0and so there is an implication that “arms" is the replacement for "legs”. Because the four elements are not here in the usual location, they must be under stood in an extraordinary way, as explicitly stated for water, i.e. “ambrosial water”. Again, when the Samputa-tantra (PTT. Vol. 2,p. 246-3-3,4) assigned the “delusion" syllable to the neck, one might have theorized that it would start the usual Buddhist set of three

Table-1 ORIFICES, AND EMANATIONS OF THE WISDOM DAKINI

ORIFICE

SEED-SYLLa SLE (bija) '

®BBESS"

- - - ■

Crown of head eyes nostrils and ears tongue neck arms (armpits?) heart rtevl

of fire—KSUM of earth—HOM of wind—YUM of ambrosia) water-SUM purifying delusion—STUM purifying pain—HAM purifying vibration—SMAM of lord of animals (Pasupati)—OHUM

Vajradakini Ghoradakini Cand&ll Vetall Simhini, the Lion-faced Vyaghri, the Tiger-faced Jambuki.the Jackal-faced Uluki, the Owl-faced

poisons”(lust, hatred, delusion). When it continued with an assign ment of the world "Wes'a"(the Sanskrit original for the Tibetan non mofis) the translation “defilement” (which is the usual Buddhist ren dition) would be inapplicable; evidently klesa has here its more liter al meaning of '‘pain”.This conclusion is further certified by the next assignment— that of “swinging” (cala; Tibetan gYO ba) to the heart orifice, so here I adopted the more generalized rendition of “vibra tion”. The lo rd of animals" syllable, associated with the navel, re calls the Hindu legend of Visnu, that when he was sleeping upon the cosmic waters a lotus grew from his navel, and on the lotus there arose the creator Brahma. Ddwson, A Classical Dictionary of Hindu Mythology and Religion, p.360 also mentions the epic legend that the destroyer S'iva (or Rudra)sprang from Visnu's forehead. In the present table, this could only concern the crown of the head, asso ciated with fire. Specialists in Buddhism would probably wish the present writer to comment on the relation with the preceding of the well-known characteristics attributed to the Buddha—and consistently repre sented iconographically-of the usnisa at the crown of the head and the urnh-kosa in the middle of the forehead. For one thing, the usnisa protuberance is frequently personified as a goddess, espe cially Usn/savijaya (She, the Victory of the usnina); and through the secondary mark, “head umbrella-shaped" (chattrakarottamanga), Usn/'na-Sitatapatra (the White Umbrella lady of the usnina) (see the Frontispiece, Gworage Roerich, Tibetan Paintings). In my article on the characteristics in the Leibenthal Festschrift (Santiniketan, 1957), I cited R gyal-tshab-rje's subcom m entary on Haribhadra's Sphuttartha, “His face is adorned with a 'treasure of hair’ ( umakosa). It is between the eye-brows in the location of the ‘ drop’ (tilaka). J t has the appearance of a silver lamp the size of a seed of emblic myrobalan." The foregoing materials also associate the crown of head with a goddess, inn this case Vajradakin/ (see the picture in Evans-Wentz, Tibetan Yoga and Secret Doctrines), and that place is associated with the formless realms. The forehead—the location of the urnakosa is associated with the realm of form. Abhayakaragupta in his amnaya-manjari (PTT. Vol. 55,p. 245-2) states: “Likewise, the A

f '2 T T S usnina: likewise- he sees with the uma te a . so also w„h each characteristics-This suggests those c h T

eSP? a"V" " $e lw0 main « “ 'ttenlioned above to have

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cat descnptrons with the oral instructions ot the gurus Tson-kha pa s commentary on the Six U w s of N aroâ (theVISches^sum

( pho ba; Sanskrit, samkrknti). Just prior to the passage I shall translate (PTT, Vol. 161, p. 10-4-8 to p. 11-2-2) he mentions that a person who is sick, suffering, or old, should not engage in this practice; and after the passage he alludes to some deviate views about it. t r a n s i t

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There are two basic counsels about transit. Of these two, [first] the purification ( sbyah ba) is as follows: The Vajradaka (i.e. the Srivajradaka-nkma-mahatantra) states: “The alternations ( mtha) of the place are to be purified. After their purification should perform transit of the state of being. Otherwise it would be purposeless"That refers to the alternations, pleasure and pain, of the place, i.e the body. That is, Bhavabhadra explains thai if one transits with* out having first purified by cultivation of the heat—the nal ba (yogin’s rest) is purposeless. Thus, the prior cultivation of the heat is a distinguished basis for accomplishing the transit. Furthermore, the Vajradaka states: “Upon binding the orifices by means of the 'pot' ( kumbhaka), the orifice holes become pure." Both the Catuspitha and the Samputa are consistent with that, because they express the neces sity to cultivate the kumbhaka of wind with a capacity to compress within the wind that enters the sense organs and other orifices. Now, kumbhaka was previously explained to have the three degrees of highest, middling, and lowest; and those many persons who assert that it suffices to have the lowest degree, speak as though they do not understand the meaning of theTantra. Hence, when one stops the tran sit of vijnana through the eight orifices, not including the golden gate at the crown of the head, it transits through the golden gate at the crown of the head. And that transit of attainment is the chief basis for the vidyadhara (wisdom holder) who practices mantras. Such statements of the Tantras are essential; and even though there are (various) visualizations of vijnana (the perceptual stream) departing from the body, it is necessary to complete the characteris tics of visualizing it as explained according to those Tantras.

There is both brief and expanded subject matter of vlsulaization of the transit according to the fourth Gdams nag s 'eg drii and of the transit according to the counsels of the Rriog school. Here I shall speak briefly using as sources the precepts of the gurus who put uppermost the precepts of this school (iI e. that of Rfiog). In this case one may won der which deity should be contemplated as the basis for purifying the transit. The gurus maintain that one should contemplate whatever is one’s own tutelary deity. Since the Samputa and the Catuspitha have stated a method of con templating the deity especially in this case, that is a rea son—it one would succeed—to do it accordingly. As it would take too much space, I shall not go in to that matter here. [Second:] The *brightness" of oneself as deity and uniting of the winds. Starting with the realm of contemplating the secret place, or the navel, one imagines a red A at the navel, a black HUM at the heart, a white KSA at the brahmarandhra (the golden gate).Then one vehemently draws up the lower wind, and imagines it pushed to the A-syllable of the navel; and having arrived, pushed to the HUM; and having arrived at the HUM, pushed to the KSA-syllable. And he imagines it re-descending to the place of the HUM in the heart and to the place of the A in the navel. Now some persons claim that one should contemplate it dis solving in the A and HUM, but doing it the former way (i.e. simply arriving, not dissolving) is better. One should work at it that way as long as the prognostics ( rtags) have not arisen. The prognostics are an itching sensation, throbbing, etc. at the crown of the head. Then the application to the rite is as follows. One should put the main pact of the body in sitting up position, and clasp his two knees with his two hands. One should start with taking refuge and generating the mind of enlightenment. Then from the realm of the “bright" where oneself is the tutelary deity, one visualizes in the space straight up in front of one’s head, at a distance from 1-1/2 to six feet at a comfortable level, the guru and tute lary deity in inseparable manner. Deeply moved with devo-

tion and faith, one fervently beseeches him. Then, having brightly posited the A of the navel, the HLJMof the heart, and the KSA of the crown of the head; vehemently drawing the lower wind one contemplates that the A itself is within the central vein and while (moving) upward pronounces a group deer-like sound ( khyu ru ru byun nas) and dissolves in ths HUM of the heart, and one recites A-HIK for as many times as necessary. Furthermore, the Hu/Witsetf pronounc es (while moving) upward, and one recites A-HUM up to twenty times and contemplates that it (the HUM) is pro nouncing in the throat. Then one should contemplate the bright KSA-syliable at the brahmarandhra, and that it is pure white, as though the brahmarandhra constituted the starry realm, and reciting A-HIK vehemently five times one sees that HUM proceed hastily through the brahmarand hra and dissolve in the heart of the inseparable guru and tutelary deity. Controlling consciousness that way, he set* ties it in the realm without discursive thought. That showsin abbreviated form the transit according to the sayings of the gurus and the Catuspitha. * * # Tson-kha-pa’s passage establishes rather clearly that some of the varying descriptions—for example, some of those already brought forward in this essay-have to do with two separate phases of the praxis. That is to say, the description may concern the phase of purifying the orifices, and this is associated with containing the winds in kumbhaka, which is referred to as the “heat1,* or the description may concern the phase of transit of the perceptual principle ( vijfihna) through the gate at the crown of the head. Tson-kha-pa referred to three degrees of kumbhaka, which he treated earlier in the same work. He may well intend the three men tioned in the Sambarodaya-tantra (PTT, Vol. 2, p. 205-2-7,8): "The lowest amounts to thirty-six; the doubling of that is the medium; the tripling is the great." The text seems to mean the number of times one performs the kumbhaka, thereby lengthening it. The “great" kind thus amounts to 108 times.

That brings us to the question of what is meant by the “pot” /

kumbhaka). This involves establishing the usual condition of issu ance through the orifices and the contrasting abnormal or yoqa con dition of that issuance. Concerning what is usually issuing forth from the various orific es, Buddhaguhya states in the Dhyanottara-tika (Derge Taniur Rgyud, Thu, 14b-2,3): “ Prana is the vital air characterized as issu ing from, and entering, the eyes, ears, nostrils, mouth,navel male and female sex organs, the unclean orifice, the pores of head hair and body hair.” Buddhaguhya is also the authorof the Tantrarthavatara Toh, 2501), upon which Padmavajra’s Tantnrthkvatamvyakhyana (Ion. 2502) comments (DergeTanjur, Rgyud, Hi, 169b-5, ff.): Moreover, we must explain the orifices through which the vital airs of breath issue and how they do so, how to inhibit them, the time of inhibiting them, and illustrations. Among them, through what orifices do they issue ? they issue with out and within all the (nine) orifices of the body, i.e. mouth, nose, (sex) organs, (etc.) and all the pores. How do they issue ? When thought ( citta) is excited or relaxed, they issue a long ways; and when it is bound fast, they issue a short ways, and subsequently, whatever be their gathering place, enter in a direction straight above the navel. As to how one inhibits them, one gathers them within the “mem ber” ( anga, i.e. body) of tortoise (i.e. holds the breath in kumbhaka), one gathers them within the “member”— seiz ing in the manner of the tongue’s drinking water; and with out breathing in, with the small tongue (the uvula) like a calm(?) stream and without straining. Relaxed as though breathing In sleep, one holds and equalizes them. As to the extent of time for restraint: At the outset, when fastening oneself in samadhi, one restrains gradually, and does it as long as the samadhi and muttering are not finished The fault of not doing it that way is as follows: the wind whirls, whereupon the heart gets diseased, the body heavy; one is panic-stricken and one’s thoughts become tumultuous (i.e. they race). Moreover, if one holds the breath fiercely, a fault

occurs in this case: it is taught that upon reverting from that, the samadhils spoiled. When, like an animal, the vital air is not controlled, lit is said, ‘There is no accomplishment of samadhi!’... One striking fact emerges: In Buddhaguhya’s tradition the proc ess of kumbhaka, or holding the breath in the body as though it were a poot, does not involve mantra placement as we have no ticed in some of the foregoing materials. Another thing: kumbhaka here is not the ordinary method of taking a deep breath and trying to hold one’s breath, but a gradual method of drawing in the breath by imperceptible degrees, with the tongue lapping it up as though it were water drops. Also, implicit to all these discussions is the theo ry of winds in the body operating in their individual cycles with indi vidual colors and the like, with which the yogin must be familiar. Tson-kha-pa’s Anuttarayoga treatment involves the central vein of the body, hence the system of three chief veins {in the position of the spine) and implies the system of cakras. In this connection, there is the terminology "upper orifice” and “lower orifice".Thus the tantric wirter Bhavyakirti mentions in his Prakas'ika commentary on the Pradipoddyotana (PTT, Vol. 61, p. 1-5): '"A rise s via the upper orifice’ means, via the path of the two nostrils of the face,” but the upper orifice is also treated as the neck.The “lower orifice” is at the position of the Hindu Muladhara, the perineum triangle, which in the male is at the rot of the penis, the juncture of the tree veins. The Snags rim chen mo (437a-1) cites the Samputatantra: The left nad/(i.e. latana) starting at the neck is She with the Sambhogakaya (i.e. the “sister”), who rests at the navel, and drips intoxication into the lower orifice. The nadi ( rasana) going upward from the navel is (She) likewise dripping in the upper orifice, who rests at the neck and is known to drip blood (i.e. She with the Nirmanakaya, the “daughter” ). The intoxication is explained as moon. The blood is said to be sun.

That is rather obscure, but is presented here to contact mvsH cafly with some of the foregoing materials and also to add an asnert to the orifices that ties in with subsequent tantric studies in thk work. 15 There are some unanswered questions. For example what is meant by “the yogin's knowledge" for concentrating in a certain oritjce . Here, a curious personal experience may be mentioned In the year 1946, soon upon returning to Los Angeles after I was dis charged from the U.S Army, an older friend of mine took me alona with another friend who had just been discharged from the U S Navy to a free public demonstration by an occult-type organization that expected thereby to encourage some of the attendees to enroll for pnvate instruction for which charges were made. This good-sized hall which could easily seat hundred or more persons, the guide instructed us to meditate on our heart while breathing in unison with the measured sound-beat made by a metronomic instrument (which presumable was set to agree with heart-beat time). In a very short while I experienced a strange shift of conciseness: I was in some mysterious place with a fierce rushing back and forth, and became terrified. Promptly I quit the measured breathing and bounced back to normal consciousness, sitting through the rest of the session without cooperating. At the conclusion of the demonstration I asked the other two friends what they had experienced. Each replied that he had followed the directions but nothing in particular happened This example shows that by concentrating on a spot of the body in a certain way controlling the breathing and so on. it is possible to go there and it is possible to go to an orifice, and perhaps “through the orifice . Obviously, the person doing this must be prepared for it with a knowledge of how to do it and what to expect, the standard of knowledge

^

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Another observation is that the texts cited make no distinction between the male and the female as regards the orifices, although it might be thought that the female has one more than the male Sure ly these works are not written with solely the male in mind and so there must be an explanation for this uniformity. I found a passage

that may solve this problem. It is in the Mani-mkta commentary on the tantric Nagarjuna’s Pancakrama (PTT. Vol. 62, p. 154-2): “Some (sentient beings) fall fearfully into a woman’s watery orifice organ and every day are born and die” Hence the text counts the birth channel as the urinary orifice, comparable to the male’s urinary pas sage also used for issuance of semen. According, the woman's orifices are also nine. However, in a Hindu tantric text, as discussed by Shashibhusan Dasgupta, Obscure Religious Cults pp. 239-40, the terminolo gy “tenth door” is applied to the mouth of the S’afikhini, a curved duct in the head that starts from the moon in the thousand-petalled lotus at the crown of the head.Through this S'ankhini vein passes the ambrosia (amrta) (cf. our previous section on the “Five Ambrosias") which is discharged out of the lower end, called the “tenth door” Finally, there is no conclusion on whether Maudgalyayana de pended on such orifices for his legendary exploits of visiting the heavens and hells. The fact that the nine gates are mentioned in such ancient works as the S vetas' vatara Upanis'ati. Which has a section on yoga, suggests that the yogic experimentation with these orifices is of great antiquity. But there is no proof that around the time of Gautama Buddha there was any definite correlation of these orifices with external realms in the well-developed manner of the tantric texts cited herein.

Chapter-8

Fundamentals of Initiation in the Kriya Tantra

Chapter-8

Holding of view in the Kriya Tantra T h e acarya Abhykara teaches in the Vajravali-nama- mandalasadhana (Toh. 3140) that when one is conferred the six Initiation (abhisheka), i.e. the flower garland, the water, the diadem, the thunderbolt, the bell, and the name, he is authorized for all such things as listening to and explaining the Tantras belonging to the Kriya and Carya Tantra classes and for concretely teaching the Initiation^); and that consequently there are no other limitations than those six in the Kriy& and Carya Tantras. It is said in the Jna na -tila ka-ta nira (Toh. 422), The water and the diadem Initiations Are celebrated in the KriyaTantra; The thunderbolt, bell, and name Initiations Are celebrated in the Carya Tantra; The irreversible Initiation Is revealed in the Yoga Tantra; The passage shows that only flower garland, the water, and the diadem Initiations appear in the Kriya Tantra; that to those the Carya. Tantra adds oniy the three initiations [known as ] thunder bolt, bell, and name; that the Yoga tantra adds only the Initiation of the Hierophant ( vajra-.carya) [called] irreversible (avaivartika)', and that there are no others [in those three Tantra divisions], while the Anuttara Tantra accompanies those with the three Higher Ini tiations. Then how is it that an occurrence of the Hierophant’s Initia tion in the Kriya and Cary&Tantras is stated, among other, by the a c&rya R ahula-s'ri-kalciyanam itra (in Toh. 1818, the Yugalanaddhaprakash-name-sekapmkriyh)?He explains prophecy { vyakarana), encouragement [prasvasa), and permission (anujna) to be the Hierophant's Initiation but those are not the complete characteristics of the Hierophant's Initiation. For the complete

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the Vajra Family, the Initiations of Vajrapa ni Bhutada mara, moreover, of the white Vajra vidarana with many gods, as descended from the ma ha siddha S’abari-pa's compositions, such as the mandalavidhi (i.e. Toh. 2932, the Vajra vlda rana-na ma-dha ranimanda-

lavidhiratnadyuti-na ma). Moreover, whatever be the Kriya Tantra Initiation performed, first one makes according to the rules the soil rite (sa chog and the preparation (sta gon). After those, the flowej^garland Initiation, the water Initiation, and the diadem Initiation are conferred. After the latter, prophecy, encouragement, and permission are valid when employed, and there is no violation when they are not employed. However, that those accomplish the four Initiations (i.e. the flask, and the three Higher ones), is tantamount to an arbitrary heretical innovation. Furthermore, as regards the method of bestowing Initiation, it is said in the Fundamental Yoga Tantra, the Tattvasamgraha (Toh. 479), "For entry into this great vajradha tu-mandaia, one need not investigate whether somebody is a worthy or an unworthy recep tacle." As a consequence of misunderstanding this statement, there has been the great blunder of bestowing Initiation each time upon hundreds of worthy and unworthy receptacles. The mean ing of that citation from the Tattvasamgraha is explained in the Explanatory Tantra Vajrasekhara (Toh. 480) with the lines, "Of the worthy and the unworthy receptacles, the worthy receptacale may both enter the mandala and be conferred Initiation"; thus the un worthy receptacle may only enter the mandala, but meanwhile is not conferred Initiation. Concerning the principle of only entering the mandala and meanwhile not being conferred Initiation, the aca rya Anandagarbha’s mandala-vidhi Vajrodaya (Toh. 2516) says: "One should not say to that person,' From now on, you, of such a name,...'". This means that [the candidate] is not made to take the vow. The acarya Abhaya kara explains in the mandala-vidhi Vajra vali (Toh. 3140) that the difference between a worthy a and an unworthy receptacle is whether or not one is able to keep the vows ( samvara). The very learned acarya S’anit-pa, in his co m m e n ta ry (Toh. 1871, the rtfca)on the great acarya Dipankarabhadra’s

1 o L T rS61

the Manju-vajra Guhyasamajamandala-vidhi(Toh 1865), explains that keeping the vows is of two kinds, keepino the common (sadharana) and the uncommon ( asadharana) vows- that |P1 V r T / ^ ld lfl C° mm0n are (1) the takins of re,u9e the Three Jewels], (2) generating the Mind of Enlightenment, and (3) the Bodhisattva vow. For those, one [respectively] engages with the taking of refuge ( s'arana-gamana), then the aspiration vow ( pranidhana-samvara), and then the entrance vow ( praves’a-samvara) He explains that then only the five vidya Initiations are conferred. But the uncommon [vows] are those subsumed under the five Families; this refers to one who wishes and is abie to keep the general and special vows of the five Families. m J ntr9ha w tK ,hat,he (i e* S^ nti-pa) explains that when one is made to hold he wdyadhara vow, he is completely conferred the Hierophant s Initiation along with the three Higher ones. But when one is not conferred the Hierophant's Initiation, he is not made to hold the vows of the five Families; and when he is made to hold he vows of the five Families, he is conferred the Hierophant's Initiation. From this it follows that at the Initiations of the the Knya and Carya Tantras it is most improper to take the vows of e five Families and so on. Hence, we do not accept as authorir T ™ " ? ala-v,dh
common vows is permitted only to enter the mandaia without re* ceiving any Initiation, This is the teaching of the Fundamental Y oqa Tantra, the Tattvasamgraha (Toh. 479), its Explanatory Tantra, the Vajrasekhara (Toh. 480). and the [Yoga Tantra] mandaiavidhi the Vajrodaya (Toh. 2516). For the Anuttara phase, it is taught in the commentary {Toh. 1871) on the mandaia-vtdhi tn 450 stanzas (Toh. 1865). And Buddhaguhya explains m his com m e n t a r y (Toh. 2663} on the Mahavairocana that the same princi ple governs both the Kriya and the C a r y a Tantras. M oreover, it only the five vidyn Initiations are conferred, the H ierophant's Initiation is not conferred and one is not m ade to take the vow s o f the five Fam ilies. T he acorya S’anti-pa, the mahasiddha Lva-ba-pa, Ratnarksita, the acarya Anadagarbha, and the acarya A b ha ya kara all teach that w hoever takes the vow s of the five Fam ilies m ust be conferred the H ierop ha nt’s Initiation. N o w

if so m eone w ere m ade o nly to e nte r the mandaia and

not to be c o n fe rre d Initiation, w hat w ould be the adva nta g e ? If one takes the refuge vow and beholds the mandaia w ith faith , th ere is the adva nta g e that he becom es purified from sm s a c c u m ulated fo rm a n y aeons and p lants in his stream of c o n s c io u s ness ( sam fana) the disp ositio n ( vasana) of becom ing in future tim es a rece pta cle fit fo r entering the profound mantra path (i.e. the Vajra-yana).

The five vidya Initiations of the Kriy& and Carya and the five vidya Initiations of the Yoga are alike in being five vidya Initia tions; however, they do not have the same aim, there being the great distinction of high and low. The Susiddhi (Toh. 807) explains that if, from among the three Families of the Kriya Tantra, someone is conferred the Initia tion of the Tathagata Family, then even though he has not ob tained Initiation in the other two Families {i.e. Padma and Vajra), he is authorized to contemplate the gods of the three Families, to mutter their dharanis, and to listen to theirTantras. However, he must obtain the prophecy and permission of such gods. If someone has been conferred the Initiation of the Padma Family buot not obtained initiation in the other Families, he is

authorized to contemplate, mutter, and listen to the Tantras in the two Families (i.e. Padma and Vajra); however, he has no authority in the Tathagata Family. If someone has obtained the Initiation of the Vajra Family but not obtained Initiation in the other two Families, he is authorized to contemplate, mutter, and listen to the Tantras in precisely that Vajra Family, but he has no authority in the other two Families. What constitutes holding of the common vow which one is made to hold for Initiations of the Kriya and Carya ? Holding the vow of the Mind of Enlightenment amounts to generating the Entrance Mind { praves'a-citta) and holding it ritually (with a vidhi). Even when the Entrance Mind is born in the stream of conscious ness by the power of intense contemplation, if it is not held ritu ally, it does not become a vow (samvara; i.e. is not 'held together’). The reason for calling the vow "common" ( sadharaha) is that it must be held whether one enters by way of the great Paramita vehicle or by way of the Mantra [vehicle]; and, moreover, if by way of the Mantra vehicle, that it must be held whichever one of the four Tantra divisions provides the path of entrance; and, moreo ver. if by way of the Arruttara Tantra], that it must be held whether one is mastering the path of production (utpatti) or of completion (nispanna). Consequently, one speaks of a "common vow." As regards the occasions at which the disciple is to take it, the authoritative texts propound three views. According to one] he is to take it at the occasions both of the preparatory rite and of entering the mandaia; according to another, only at the first, not at the second occasion; according to still another, only at the second, not at the first occasion. With what words does he take it ? They are given in the Vajrapahjara tantra {Toh. 419): (1) I take my refuge in the Three Jewels; I confess every one of my sins; I rejoice in the merits of the living beings; I set my mind on the Enlightenment of the Buddha. (2) I take my refuge, up to Enlightenment,

In the Buddha, his Law, and the supreme host; For accomplishing my own and others’ aim, I generate the Mind of Enlightenment. (3) After generating the Mind of Supreme Enlightenment, I shall be host to all the sentient beings; I shall practice zestfully the best practice of Enlighten ment; May I become a Buddha for the sake of the worldl^ Many mandala-vidhisolthe Guhyasamajacycle, the acarya Abhayakara’s mandala-vidhi Vajravali{Toh. 3140). and many other works, adopt the method of taking the entrance vow ( praves’asamvara) with only the first stanza. On the other hand, many mandala-vidhi adopt the method of taking it with the full comple ment of stanzas. If only the first stanza is used, it is necessary to interpret the first three lines as showing the receptive technique for generating the Entrance M ini, and the single line "I set my mind on the En lightenment of the Buddha" as showing both the holding of Aspira t i o n Mind ritually and the holding of entrance Mind ritually. If one does it with the full complement of stanzas, the tine “ I set my mind on the Enlightenment of the Buddha” is a synopsis; the sec tion from “I take my refuge, up to Enlightenment” , through I shall be host to all the sentient beings” shows the holding of Aspiration Mind ritually; and the line “1shall practice zestfully the best prac tice of Enlightenment" shows the holding of Entrance Mind ritu ally. At the time of holding the Aspiration Mind ritually, it does not suffice to think the vow, "May I attain Buddhahood for the aim of all sentient beings", but one must hold it by the method which thinks in addition the vow, “Until I have attained Buddhahood 1 shall not give up that vow so vowed." When one has thus ritually taken hold of the Aspiration Mind by way of that method of holding, one must learn certain things to be learned. What is to be learned is this: In the six times of day and night he must give thought to the benefits of taking ref uge and generating the Mind; and rejecting the four black natures

( krs’rta-dharma), he must accomplish and collect the (our white natures (s'ukla-dharma).' Thus, if one does not reject the four black natures, they become a cause in his subsequent births for the non-birth of generation of the Mind, even though in the present life he take the generation of the Mind and not reject it. Now, the one who abandons the generation of the Mind abandons the hope of acting for the sake of all sentient beings; and the one who abandon the hope which is the desire of achieving Buddhahood, abandons the generation of the Mind.

When one has ritually taken hold of the Entrance. Mind, he must well understand the basic transgressions and ancillary faults of the Bodhisattva vow and guard against them. Before being conferred Initiation, one takes hold of the Bodhisattva vow. He repeats the words three times after his teacher while being mindful of the significance as explained above. When this repetition is finished, the vow is born in his stream of consciousness. If it is not performed with mindfulness cf the sig nificance in that way, there is neither the birth of the Bodhisattva vow nor mending of its violation. And when the Bodhisattva vow is not born, the Mantra vow cannot possibly be born. When the generation of the Mind is administered to a large group of persons, they must first be made resolute by way of the seven-membered rite ( saptangavidhi) and an explanation of the aim ( artha) and benefit ( hita). In the phase of the main part [of the rite of taking the vow], they should be instructed, 'Think, I shall attain complete Buddhahood for the aim of the sentient be ings’, and repeat it after me." When they have been drawn into repeating it after the instructor and have generated the cognition of thinking, “ I shall attain Buddhahood for the aim of all the sen tient beings” , great merit arises. Also, when the Aspiration Mind is not taken with a special rite, there is no fault which violates the things to be learned. When one is conferred Initiations of the Kriya and Carya and is not conferred Initiations belonging to the two higherTantra divi sions, there is no reason to protect a vow beyond the Bodhisattava one, that is, the Mantra vow. Moreover, when there is lacking in

the steam ol sciousness— at the lower end. merely the morality { si'ila) of renouncing the ten unvirtuous deeds or merely the lay man’s vow to guard the five precepts; or at the upper end, the pratimoksa v o w of the ordained monk, then the Bodhisattva vow does not originate. Hence, if one is conferred merely an Initiation of either the K riya or Carya, he certainly must have the two vows (i.e. pratimoksa and Bodhisattva), and the basic transgression of abandoning th e vow(s) amounts to a basic transgression of the Mind of Enlightenment. However, the Susiddhi {Toh. 807) gives many reasons for protecting special pledges (samaya) of the Kriya and Carya th a t are not included in the things to be learned of the pratimoksa o r the Bodhisattva [vows]. When o n e obtains the complete characteristics of the Hierophant’s Initiation and below of the Yoga and Anuttara [Tantras], he possesses the tree vows (i.e. pratimoksa Bodhisattva, and Mantra), and the basic transgressions are the basic transgres sions of the Mantra [vow]. Now, if fo r the vows of the Kriya and Carya there is no basic transgression other than that of the Bodhisattva vow, is this not in disagreement with the Samaya-samgraha composed by Jo bo [Atisa], which mentions thirty basic transgressions ot the Kriya, and so on ? That work says, "Four basic transgressions of the pratimoksa, twelve of the Bodhisattva, thirty of the Kriya, four teen of the Carya Tantra, fourteen of the Yoga Tantra, fourteen of the Maha-yoga Tantra, an additional four, and still five more, make a total of seventy." Having enumerated ninety-seven, it gives a total of seventy; and the count alone is obviously a blunder. But there occurs the passage, “As my guru Samayavajra says..."; and since 'Krsnasamayavajra was not the guru of Jo bo. that work is not composed by Jo bo.

Fundamentals o f studying the path after receiving Initiation an d taken vows In the three lower Tantras (i.e. Kriya, Carya, and Yoga) there are neither the aims ( artha) nor the terms ( vyavahara) of the Steps of Production ( utpatti-krama) and the Steps of Completion ( nispana-krama). If one proceeds according to the characteris tics of the Steps of production, it is not sufficient to limit oneself to an intense contemplation ( bhavana) in immediacy conforming to the five perfections of the resultative complete Buddha, for it is also necessary to have the yoga of intense contemplation con forming to the three spheres of purification ( sbyan gz'i), namely, birth, death, land the intermediate state. In the tree lower Tantras there is the intense contemplation in immediacy conforming to the five perfections of the resultative phase; however, as there is no yoga of intense contemplation conforming to the three spheres of purification, namely, birth, death, and the intermediate state, there are no Steps of Production. ' For the complete characteristics of the Steps of Completion, it does not suffice to have merely the intense contemplation of voidness (siinyata) of the natural state (gnas lugs) of things (dharma) and the intense contemplation of the yoga of the winds (t/ayu), but it is also necessary to have three special things, as the case may be: (1) the knowledge of blissvoid (sukha-sunya) which oc curs from making the wind(s) enter, stay, and rise for leaving in the central vein ( avadhuti)-, (2) the divine body which occurs from that [knowledge]; and (3) the yoga of piercing the vital centers in the uncommon ‘means’ body ( upaya-deha) attracted by those two (i.e. the knowledge and the divne body). In the three lower Tantras, there is the intense contemplation of the voidness of the natural state and there is the intense contempla tion of the yoga of the winds; but as the others (i.e. the three special things) are lacking, there is no intense contemplation of the steps of Completion. Therefore, in each of the three lower Tantras, there are both the yogas called "with signs” ( sanimitta-yoga) and “without signs" ( animitta-yoga).

The Procedure of the KriyaTantra There are three methods of procedure (anusthana) in (he Kriya Tantra, namely, meditation (dhyana) accompanied by muttering (apa), meditation independent ol muttering, and accomplishment ol siddhi after appropriate service (sevk), (t) MEDITATION WITH MUTTERING

This has three sections, namely, the preliminary acts to the four members of muttering, the main part of the four members of muttering, and the terminating acts to the four members of mut tering. (a) Prelim inary acts to the four members of muttering This has four phase: 1.making the general dharanis and seals (mudra) ot the Families; 2, bowing to all the Buddhas and Bodhisattvas of the ten directions and offering up oneself to them; 3. taking refuge and generating the Mind [of Enlightenment ]; 4. protecting through dharanis and seals (mudra). In the same phases one respectively,] l.goes outside the dwelling; 2. goes through the bathing rituai and so on and then reenters the dwelling; 3. dresses in religious apparel and takes a seat; 4. performs such acts as blessing the offering and protection oneself and the place. These acts are equivalent to the contemplating of the protective circle (raksa-cakra) of the higher Tantras. (b) The main part of the four members of muttering

Here there are two parts: the service to be done through con templation of self Generation in Front.

a. Generation o f Self Deity The firs t god The self Reality (atma-tattva) is the contemplation (bhavana) that (1) is free from such concepts as singleness and multiplicity by recourse to the reasoned formulations of the Madhyamika, and (2) which decides that on’s own mind is void because accom plished by intrinsic nature. After that, the God Reality (devatefaffvaj is the contemplation of the reality of the God to be contem

plated and the Self Reality as inseparable and as devoid of intrin sic nature. The two realities constitute the Reality God itattvadevata) among the six gods. They are equivalent to the contem plation of voidness in the higher Tantra division that attends the muttering of such expressions as svabhava and sunyata.

The second god Then one imagines that the god to be contemplated (i.e cre ated meditatively) out of the sphere of the Void is that very qod in essence, and that his aspect (akara) is the Intonation of the sounds of the dharam to be muttered. That [aspect] as the mind’s sole meditative object (alambana) is the Sound God [sabda-devata].

The th ird god Then one imagines that his own mind (citta) transforms itself in the sky into a moon disk (candra-mandala) upon which the god to be contemplated is that very god in essence. The contempla tion of rts aspect as the aspect of the letter, the color of liquid gold, of the dharam to be muttered, is the Letter God (aksaradevata). For those Sound and Letter Gods, it is satisfactory to use either the long (dirgha), the essence (hrdaya), or the near-essence (upahrdaya) dharam.

The fourth god Then one imagines that from those letter emanate innumer able rays of light, from the ends of which issue innumerable as pects of the body of that god to be intensely contemplated They punfy all sentient beings from their sins, obscurations, and sufferings and they give joy to all the Buddhas and their sons [i.e. Bodhisattvas] by marking offerings to them. Then the rays, together with the gods, are wrthdrawn, absorbed by the letters; and the moon to gether with the letters, transforms itself into the perfected body of the god to be contemplated. This as the meditative object is the Form God (rupa-devata). At the time of doing service through contemplation of Self Generation, one need only contemplate the Lord (prabbu) but not

his retinue (parivEra), palace (vimana), etc.

The fifth god Then, if one know [them] he touches with the various dharanis and seals (mudra): 1. the crown of the head, 2. the space be tween the eyebrows (uma~kosa), 3, the eyes, 4. the shoulders, 5. the neck, 6. the heart, and 7. the naval. If one does not know (them) to that extent, he touches those places with a single dharanis and seal of that particular Family among the three Families. And having been [thus] adhisthita), they are the Seal God (mudradevata). That is equivalent to the blessing of the sense bases (ayatama) in the higherTantra divisions.

The sixth god Then while the aspect of the god is bright, one fortifies the ego (ahamkara or garva). That [aspect] taken as the mind’s sole meditative object is the Sign God { nimitta-devata). Those [gods] are equivalent to the generation by means ot the five Abhisambodhis in the higher Tantras.

D iscussion o f S elf Generation The older gurus of Tibet maintained the following: In the Kriya Tantra the contemplation of oneself as a god does not exist be cause the magical talent (siddhi) is obtained as a result of con templating a god in front, for which reason they said, “one obtains siddhi from a god who is so to say a master (iha rje bo Ita bu )." There is contemplation of Self Generation in the Caryn Tantra nev ertheless, after drawing in the jnana beings, there is neither Ini tiation (abhiseka) nor the application of the seals (mudra-nyasa) of the Master of the Family; without generating the samaya be ings in fro n t, one invites the jnana beings and, after seating them, makes offering and takes siddhi, for which reason (s) they said, "One takes siddhi from a god who is so to say a friend (Iha grogs pa Ita bu)” In the Yoga Tantra one generates the self into a god, draws in the jnana beings, is conferred Initiation, applies the seal of the Master of the Family, and finally asks the god to depart. In

the Anuttara Tantra one generates the self into a god, draws in the Jn&na beings, is conferred Initiation, applies the seat of the Mas ter of the Family, and at the conclusion the gods are not asked to depart.The fourTantra divisions are determined according to the four different ways of generating the gods.This is made known in the Explanatory Tantra of the Guhyasamaja, the JnanavajrasamucGaya (Toh. 447), which sets forth that the accomplishment free from the sublime joy of the jnhna beings and free from the pride of oneself as a god, is well established in the KriyS Tantra. Bu-ston Rin-po-che said, "The a carya Buddhaguhya men tions that in the Kriy& Tantra there is Self Generation and he main tains that it is not in conflict with the Kriya and Cary&, but the import here has to be investigated.” Thus, he left the matter unde cided. Our own school maintains that in the Kriya Tantra there are all those things: generation of self into a god, Initiation following the introduction of the jnkna being, and application of the seal of the Master of the Family. When the kcarya Buddhaguhya quotes the Mahavairocana (Toh. 494) and the Vajrapany-abhiseka (Toh. 496) Tantras, he does not derive a reason for asserting that the expla nation of Self Generation is consistent with the Kriya Tantra, be cause he has not quoted from that {class of) Tantra. But when in the Dhyanottara-tika (Toh. 2670) he quotes the Vajrosnisa-tantra and the Vajra-vidarana-vaipulyatantra, showing the method of con templating the six gods, he well explains that [method to be Kriya Tantra]; and the specialists who do not admit those two to be Kriya Tantra are in turn without reason, becasue it is also said in the Carykmelapaka (Toh. 1803). "According to the Kriya Tantra

Vajrosnisa..." Moreover, it is an unfounded, distorted view which holds that in the Carya Tantra there is no Self Generation, because that view explicitly contradicts the Mahkvairocana (Toh. 494), etc. Those who say there is no Self Generation in the Kriya Tantra are in disagreement with the extensive Tantra (vaipulya-tantra) Vajrosnisa, its concise form (laghu-tantra) Dhyanottara (Toh. 808), the Vajravidk-rana-vaipulyaiantra, its eminent concise plan (kalpa-

Iaahu-tantra)[\he Vajravidarank-nama-dharam, Toh. 750], and t e noble S u s id d h , (Toh. 807), which clearly state the metinodo'con templation by way of the six gods and the method of contemp a t,on in the meditation by means of the four members of serv c , are in disagreement with the bulk of Kriya Tantras, which state those [two methods] in an unclear way; and are in.disagreement the explanations by the two acaryas Varabodh, and Buddhaguhya. The D hyhnottara (Toh. 808), when stating the four members of service, says: "Immerse you self in the sound, the mind, and the ground ” if the “ground" (gzi) of that passage does not mean the c o n te m p la tio n of oneself as a god, then when th M ahavairocana (Toh, 494), teaching that, says: "This 9round J ^ deposited in one’s god. and it may be discerned in one s own body” the “ground” ol this passage would perforce also not mea the contemplation of oneself as a god. If that were the case, nei ther would there be Self Generation in the Carya yamra. conse quently, if that were so, your own thesis [i.e. that of the older gurus] would be contradicted. Moreover the acarya Varabodhi explains in his lucid exposi tion (i.e. Toh. 3066) of the Susiddhithat if there were no revulston from the ordinary pride by means of the contemplation of the se as a god, or if there were no contemplation of vo'd n e s s 'n *he sense of the natural state of all things, there would be no stddhis, such as ‘appeasing *,at all; and he point out that the Vajrapanyabhiskseka-tantra says the s a m e . Therefore, if there were no Self Generation in the Kriya Tantra, no siddbis whatsoever could be accomplished though the KriyaTantra. Besides, that would disagree with all ^ e s e w o r k s : ^ N a q a rju n a ’s Sahasrabhujavalokitesvarasadhana(Toh,

2 7 3 6 ) . w h

c h

explains Self Generation, the drawing in of the ^nana^ em^ ln tion and application of seal; Aryasanga’s Maitreyasadhanai (ToK 3648), the nun Dpal mo’s E kkdas'am u kha valo k.te s ^ a s a d h a n a (Toh. 2737),the sadhanas of the five Gzuns grvaiby ^ Santi-pa {his Toh, 3126) and Jetari "he who has defeated he e emy" (probably Toh. 3119-3123 inclusive), all of w h i c h explain the contemplation of one’s self as a god. and thereupon the entrance

of the jn a n a being, conferring of Initiation, and application of th seal of the Master of the Family; and moreover, the Sgrub thabl rgya mtsho (Toh. 3 4 0 0 - 3 6 4 4 ) , the Sgrub thabs bmva rtsa 3 1 4 3 - 3 3 0 4 ^ Toh, 3 3 0 6 - 3 3 9 9 ) , and the 5 , 3 ^ brgya ba (Toh. 3 6 4 5 -3 7 0 4 }, which generally set forth the Self Gen eration when presenting a sadhana of the Kriya Tantra. T a n t r r r 6^ ^ 6, f time ° f Conferrin9 the Initiation of the Kriya Tantra, t would not be proper for the jnana being to descend, beAnd *Pm t h0re jnkna bein0S t0 enter the disciple the K r i v l W h W° Uld n0t ^ Pr° Per t0 P6rfrom an lni,iation or Hk i i T beCatJSe !t is not Pr°Per either the preceptor or disciple to generate [himself] into a god. If what they claim is the case, their own position is in explicit disagreement with the fundamentals and assumptions of general g the preceptor into a god, generating the disciple into a god and arranging of gods in locations of the body, as found in the Initia-

Z r .° ^ 'r G r S9rva'e,c:a"dals°

^-agVeemen,

the time oXfP^ ° I generatin9 the Preceptor into a god at time nf i r ® Ce and 9eneratmg the discipline into a god at the wX^ T o h ! i ^ h the mf hsiddha S'avari-pa’s Mandaiavidhi (Toh. 2 9 3 2 } of the many gods of the white Vajravidarana. b a s i^ o r "th P ^fn^f6 Kri^ Tantra there w°uld not be a complete hunl S h i . (n9S hdrah> rSVu} with the Forma' Body (rupa-kaya), which ts what establishes the superiority of the m a n trl fen a T o n p r ^ 8 pkram! ^ mah' ^ ^ because the contempla tion of oneself as a god is incomplete. There would not be a complete resultative path construction in the Kriya Tantra be cause there is no contemplation in immediacy conforming to the t t erePewoeuld°nn. t i f

rSSL|,tatiVe Ph3Se- A,S° in the KriVa9Tantra

(anuâoal 1 t h th6 COnstruction o fthe path of passion Toh 381 { rp t fh f ayrn /amra (T° h' 417‘418) and the Samputa fn t + Passion Families (anurage-kuia) to the qazirS ofthPrePa,r0S ° f passion consisting in the mutual gazing of the male and female gods, so if it is not proper to con template oneself as a god, that [path] is not prepared

In regard to the meaning of the scripture jhanavajrasamuccaya (Toh. 447), it does not teach that in the Kriya Tantra there is no generation of oneself into a god nor entrance of the jnana be ing into that person. Rather it teaches that there occurs in the KriyaTantra a method in which, without contemplating oneself as a god and without introducing the jnana beings into oneself, one makes offerings to the god in front and takes siddhi. It also ex plain that method as one in which ordinary candidates of the Kriya Tantra with week sense faculties and belonging to the class of people incapable of comprehending the comtemplation of oneself as a god, take disshi after comtemplating the god on front, in one is a candidate for the high goal (uddesa) of the Kriya Tantra, he is taught the contemplation for the high goal (uddesa) of the Kriya Tantra, he is in agreement with the explanation of the teacher Buddhaguhya. The thesis that in neither the Kriya nor Carya Tantras is it proper to introduce the jnana beings into oneself, disagrees with the explanation by the Vajrapany-abhiseka-tantra (Toh. 496) that if one becomes steadfastly habituated in the conviction that his own [ordinary] body, speech, and mind are inseparable from the [exalted] body, speech and mind of a god, he acquires the merit of all his bodily movements being equivalent to the affixing of seal (mudra )and all his vocal expressions being equivalent to the muttering of incantations (dha ran/);—thus if it is not proper to draw the jnana being into oneself, one most deny that it is proper to be convinced that one's [ordinary] body, speech, and mind are in separable from the [exalted] body, speech and mind of the jnana being. Now, if in both the Kriya and Carya Tantra the jnana beings may enter the person and he may be conferred initiation and may apply the seal of the Master of the Family, why is it that the two preceptors Buddhaguhya and Varabodhi do not set those forth? They merely do not set forth in an explicit way the necessity of doing those things; but they do not say that they should not be done, and therefore one must not infer that they should not be done.

When in our school the ordinary candidate of the Kriya Tantra takes siddhi after contemplation of the god in front and without the contemplation of himself as the god, that is just the gate of entrance to the path, not the contemplation which completes the path. In regard to the contemplation which completes the path for the leading candidates of the Kriya Tantra, if there were no con templation of oneself as a god the body of the path would be incomplete, for which reason it is improper to omit Self Genera tion. And since the entrance of the jnana being, conferring of Ini tiation, application of the seal of the Master of the Family, are limbs (or ’ancillaries’,anga) of perfection, then we maintain that even if they are not done, there is no fault which severs the body of the path. Prana yama

There are also contemlation of prana-ayama in the tree lower Tantras. However, pr&na-ayama as discussed in the circle of the Arya school of the Guhya-samaja; prana-ayama as discussed in accordance with other Anuttara Tantras, such as the Kalacakra', and that [of the three lower Tantras] — are certainly three differ ent things. Now, what is the pr£na-ayama discussed in three lower Tantras? It is as the Vaircana-tantra (Toh. 494) and its commentary (Toh. 2663) by Buddhaguhya say : prana is the vital air (vayu) passing through the doors of the sense organs (indriya); ayama is the dispersal into other sensory domains (visaya) of the mental ele ments (tarka). Binding or abolishing the prana-ayama means preventing the vital air and the mental elements from escaping outside, and containing them inside. On what occasion should that [particular Pranayama] be con templated ? On the occasion of yoga with signs (sanimitta-yoga). And on what occasion within that [ yoga with signs] should it be contemplated ? It is contemplated on the occasion of service (sev&) in the Kriya and Carya Tantras, either after completing contemplation of the six gods, or after accomplishing Generation in Front, as the case may be.

For the sake ol what requirement is it contemplated ? The requirement to solidify the meditative object involving the aboli tion of the craving for ordinary appearances and involving the transfiguration of one's body into that of a god Fo, solid y,ng

that, the requirement to inhibit the escape of the mental ele ments. i What is the profound means of inhibiting that ? The mind's steed is the vital air (vayu): therefore, when the: vital a'r is con tained within . the mind is he!d_with no freedom of its own.That is why one contemplates the prana-ayama. What is the procedure in this contemplation ? Controlling the vital centers of the body, one draws the upper vital air vayu) inside to the navel, pressing it d o w n ; and draws I h e i™ vital air (adhas-vayu) up to the navel, holding it there.'The mind is fixed solely upon the god. Thereupon, when one is no onger able to retain the vital air, it is emitted, and while one-sreaxmg^ the mind is fixed solely upon the god. Then he again holds the vital air within and contemplates in the same manner. The prana-Zyama of the three lower Tantra divisions has differem ^ k . n s V requirements, and methods

from the prana-ayama explained in the Anuttara [Tantra]. p. Generation o f Deity in Front

There are six things, offering and so on, to be done^while accomplishing the Generation in Front: generation of the resi dence; invitation to the god to be residents and offering o seate, exhibition of the seals; offering and praising; confession of sms, contemplation of the four boundless states. I’ Generation o f the Residence (adhkrotpatti) If it is prescribed to have a flask and other things in front [of

the officiant], that is proper; otherwise, their omission is But he must imagine an earth suface (' bhumifa/aj ma e ° ™ jewels and s t r e w n with gold sand. He b l e s s e s it with the formula, Om calavi (ra] hum svaha.

Upon it he imagines an ocean of milk, free from such a fault as fishgills, adorned with such flowers as the red lotus (padma) and the blue lotus (utpala), and over which soar flocks of bejew elled birds. He blesses it with the formula, Om vimala-dhaha hu m. In the middle of this [ocean], he imagines a four-sided Sumeru mountain, adorned on ail four sides with rows of stairs made [re spectively] of gold, silver, sapphire (indraniia), and amber, all over which spring up wish-granting trees (kalpa-vrksa) decorated with a thousand fluttering victory banners. He imagines rising above those to a height of many yojanas a lotus trunk which takes its origin from a shaft in the center of Mount Sumeru, is graced with many jewels, has leaves made of variegated jewels and [blossoms] whose filaments are of gold, anthers of amber, and tops of pistils ringed by lines of silver. In addition, there are other myriads of lotus nets outstretched. After joining the palms of his hands in salutation, he presses down his left thumb with the right and recites one hundred times, Namah sarva-talhagatanam sarvatha udagte spharanahimamgaganakham si/afta, and so blesses [his vision]. Above it, he is to imagine a canopy (vitana) [appearing] in an instant. On top of that [canopy], he generates the complete char acteristics of an eaved palace (kutagkra) and generates within it various seats; and he may atso generate within the palace stupas of the varieties 'victorious' and ‘radiant’. II' Invitation to the gods to be residents (adheya) and offer

ing o f seats The invitation must be done with the an oblation (arghya), which therefore must be prepared beforehead. The vessel for that is of gold, silver, and so forth; and a copper vessel is auspicious for all [invitations] in common. For appeasing rites (santika) and their superior siddhi, barley and milk are required. For rites to increase prosperity (paustika) and their middling siddhi, sesamum and sour milk are needed. For terrible rites (abhicaruka) and their inferior *iddhi, ordinary urine together with millet, or blood, is offered up. Parched rice, fragrant odors, white flowers, kusa grass,

and sesamum mixed in pure water, which are auspicious for a rites in common, are prepared and incensed with the odors incense One blesses the oblation by reciting seven times an appropriate one among the general dhkrani of thei Vidyaraja and of the three Families, among the dharanis of all the rites of the individual Families, or among the dharanis of Invitation, Thereupon one looks in the direction of the painted image and so on in front, salutes it and kneels down, then executes the Seal of Invitation: he joins the fingers of his hands, allowing the palms of his hands to touch, stretches out both indexes, and beckons w i t h his two thumbs. Then he recites: By reason of my faith and my pledge, Come hither, come hither, O Bhagavat; And after enjoying this oblation of mine, Becasue it was offered, make me joyful ! . . . . At the end of the darani he adds "Come, come !” (ehy ehtj. He qrasps the vessel with the oblation and offers it to the Tathagata Family raising it level with his head. For the other two Families, he offers it on the level of his breast or navel, respec ively. Then he imagines the arrival of /hana beings who resemble himselt. Reqaiding the dhkranis, the Susddhi says that the male deities are best invited with the dhkrani of the Vidyaraja; the female deities with the dharani of the Vidy&rajni* and that invita tion is make e i t h e r withthe individual dhkranis or with the gen eral hudayas of the Families. [These last] are for the three Fami lies, in order, Vinajik ehy eh, f " " Arotik ehy e h ,! and Vajradhrk ehy e h i!" Moreover the Susddhi in its chapter on Invitation says that when the basic god to be invited is standing upright or sitting or is bent over, one should assume the same posture while mvinting with the oblation: that if the prescribed oblation is not availably one should ask [the deity] for indulgence and do the invitatio with whatever is available.

Thereupon, with seals such as the “lotus sitting posture" and with dharani such as Om kamalaya svaha, one offers seats to [other] deities according to circumstances, and bids them be seated The two teachers {i.e. Buddhaguhya and *Varabodhi) do not refer to a generation of the samaya beings after the jnana beings have been invited and asked to be seated. Therefore, it is not neces sary to generate them, but neither is it improper to do so. I l l , E xhibition o f the Seals (mudra-darsana)

Then one recites S’ankare samaye svaha, and displays the Symbolic Thunderbolt Seal (samayavajra-mudra) by pressing the tip of his small finger with his right thumb, and suggesting the shape of a thunderbolt with the remaining [three] fingers. Next, he exhibits the seals of the three Families and recites the three hrdayas, Jinajik, and so on. In regard to the seals1both hands are joined so as to make a fist, showing both thumbs' within the same seal the left thumb is hidden inside [the fist]’ while the right thumb is showing; then the left thumb alone is shown.The three in the given order are the seals (m udra)oithe three Families. Then one ties the Great symbol (mahasamaya) seals of the Families and gyrates them, which is said to provide a great protection against all injuries done by obstructive demons who pursue from without. When one proceeds that way and is not suc cessful [in the protection], he should recite the dharani of which ever wrathful deity suits the occasion, while throwing white mus tard seed, and the pursuing obstructive demons will be fright ened away. M

IV'. Offering and Praising (pu/astutyadika) This will be treated in two parts, presentation of offerings and praising. u « ^ P,[ es° ntation of offerings. - The offering materials are offered after driving away their obstructive demons, purifying and glorifying them. There are many differences between the Kriya-

Carya, the Yoga, and the Anuttara Tantras as regards the number of oblations , their sequence, and the [accompanying] seals. Then what are number, sequence, and seals for the presentation of offerings in the Kriya-Carya ? (1) One executes the Seal “Assigning [the offering]” by inter lacing the two little fingers and two ring fingers, bringing the two middle fingers against one another, outstretched, drawing together the indexes at the third joint, and joining the two thumbs on their edge; and recites: 0 Bhagavat, who went to bliss, Come hither and be seated. Having enjoyed my oblation, May your mind deepen my mind; 1am devoted to Thee! At the end of the dharani of the deity, he presents the oblation while- reciting, Argham praticcha svkha (“Accept the oblation, (2) With his right hand in a fist, he forms a pincers with his index and thumb and picks a flower form the vessel containing the water for the feet, then makes the seal of successively re leasing the fingers. Substituting “feet-cooling water" for “oblation” in the stanza cited above, he offers the feet-cooling w a te r, while reciting, Om pravaram satkaram padyam praticcha svaha (“Om! Accept this most excellent beneficent feet-cooling water, svaha/",!. (3) Thereupon he reflects the image in a mirror, if he can pro vide it, and gives an actual bath to the reflected image. If he cannot provide it, such persons as the assistant to the offering or other persons make the seal of “washing the body that is, form a level surface with the backs of their hands, so that the tipe of the thumbs and the index fingers touch each o th e r. He offers a bath, while reciting, Om sarvadevata-acintya-amrta svaha (“Om! The inconceivable ambrosia of all the gods, svaha!"} (4) Next he mentally offers food and ornaments; and, while offering with music, he mentally performs melodies of praise.Then, with his right hand he makes the seal of “taking refuge” and “marking

gifts". Seizing the wrist with thew left hand, he makes the seal of "perfume”, reciting; These auspicious perfumes, divine substance, Pure and born from purity, I present with devotion. Having enjoyed them, make me joyful! While reciting, Ahara ahara sarvavidyadharipujite svaha ("Take it, take it, O Holder of all vidyas, while worshipped, svaha’), he offers the perfumes. He uses this same dharani when he presents offering in the other three cases, exclusive of the lamp [hence in cases 5 to 7, below]. ’ (5) He makes the “flower” seal after the .model of the lotusthe fingers of both hands interlaced; within th§ hands the tips of the index fingers come to a point making a bracelet, the thumbs touching the sides; and recites; This auspicious flower, divine substance, Pure and born from purity,... with the other two lines as previously, (and offers a flower with the dharanis). (6) He makes the “perfumed incense” seal: the little, rinq, and rrnddle fingers of the two hands are brought against one another and the backs of the nails of each of these in that order are brought against each other; the two index fingers are stretched out at an angle, while the two thumbs are placed against their sides' and recites; This divine substance composed with perfume, The delightful elixir of forest glades, I devoutly o ffe r.. ’ (And offers incense with the dharani} (7) He makes the seal of “food for the gods the palms are cupped and the index fingers slightly drawn toward one another • and recites: These repasts of dharani, The delightful elixir of medicines , (And offers food with the dharani)

(8) He makes the seal of “lamp”: the thump and middle finger are stretched upward, touching one another, the hand made into a fist; and recites: Pray enjoy these lamps, Auspicious and triumphant over harmful elements, Virtuous and dispelling of devotion. Which I offer with devotion. While reciting, Alk151i'i aiokaya vidyadhari pujite svaha ("Be hold, behold! O Vidyadharin, while worshipped, svaha'), he offers the lamps. If the oblation and the succeeding offered cannot be actually provided, it is taught that they may be offered mentally by visual izing them vividly. Indeed, it is taught that even when the offer ings are actually provided, they are first to be passed mentally in review, for the mental offering is the chief thing. B’. Praising.— Thereupon, one should proceed according to the s’usiddhi, which says that the There jewels and the Masters of the three Families are to be praised. I salute theTathagata, the Lord of great Compassion, The omniscient Teacher, field of an ocean of merit and noble qualities. I salute the quiescent Law (dharma), Which, being pure, frees from craving , Which, being virtuous, liberates from evil destiny, Which, being solitary, is the ultimate goal. I salute the Virtuous Host (samgha), Which after liberation teaches the path of liberation, Is well founded in the points of moral instruction. Possesses the good qualities of the holy field. I salute Manjus’ri, Who bears the aspect of a youth {kumara) And is adorned with the lamp of insight That dispels the darkness of the three worlds. I salute him, the ever-merciful one, Called by the name Avalokita,

Who is praised by all the Buddhas And has accumulated all holy merits. I salute vajrapani, Powerful, fiercesome, the virtuous vidyaraja Who tames the obdurate. Moreover, one makes praise by way of whatever be the deity of that occasion, and recites a hundred times the praising dharani namah sarvabuddhabodhisattvanam sarvatra Samkurumi fa abhiinarasmi namo state svaha (Homage to all the Buddhas and Bodhisattvas! Everywhere I fashion thy beams of supernormal faculties. Namo stute svaha"). V . Confession o f sins, etc. (papadesanadika)

Here follow: A'. Confession of sins (papa-desand). B‘. Refuge formula (sarana-gamana), C'. Sympathetic delight (anumodana) [with the merit (punya) ana knowledge (jnana) amassed by the Buddhas and Bodhisattvas], D . Exhortation and entreaty [to the Buddha to turn the Wheel of the Low and to not depart into Nirvana as long as there be candidates], E'. Fervent aspiration (pranidhana) [to alleviate the sufferinqs of humanity], 3 VI’. Contemplation o f the four boundless states (caturapramanabhavana) and Generation o f the M ind (cittotpada)

The purpose of confession and so on, contemplation of the tour boundless states,25 and generation of the Mind {of Enlighten ment] after offering and praising , is to purify the vow by fastening it with confession, which is comparable to taking the bows (samvara) of the ftve Families and so on in the higher Tantra divisions after presenting the offering [part] of [mandala] complection and [mandalaj offermg; the best procedural offering (pratipaiti-puja) through locational offerings is for the purpose of the best delight of the offering domain, and this [offering] here is also similar to that

[higher Tantra procedure]. X. The F our Members, general Those two [i.e., the Generation of Self and the Generation in Front] constitute members of muttering (japa-anga). For the genuine muttering one must complete the four members of mut tering. Consequently, the Dhy£notara says, “ Immerse yourself in the sound, the mind, and the ground" The “ground" member. The ‘’ground" (T. gzi, S. vasiu) is the body of the god in whose heart the dharani wheel is deposited. Of the two kinds, the "subjective ground" (bdag gi gzi) is the con templation of oneself transfigured into a god; and the “objective ground" (gzangyi gzi) is the contemplation of the god generated infront.Thosetw oare each a member among the four members of muttering. The member o f immersion in mind ( citta-nimna)] This has the vivid meditative object (alambana) consisting in one’s mind (citta) in the shape of a moon-m andala in the heart of the diety generated in front. The member of immersion in sound (svara-nimna):lh\s has the vivid mediatative object consisting in the letters of the dharani to be recited located upon that [moon-mandaia]. The chaplet (aksa-maia) should be preferably made of [seeds of] the Bod hi tree for the Tathagata Family, lotus pods for the Padma Family, and rudraksa (berries of Elaeocarpus Ganitrus) for the Vajra Family; but if those are not available, other material will do. One blesses it by counting 1008, 108, 54, or 21 times, and recites according to the rite. There are two methods for the muttering: muttering while dwelling on the shape of the syllables, and muttering while dwell ing on their sound. I'. M uttering while dew elling on the shape o f the syllables

There are two kinds: muttering white dwelling on the shape of the syllables in the heart of the deity generated in front; muttering

white dwelling on the shape of the syllables in one’s heart. The first kind: One binds the prana-ayama as previously described and mutters by way of the complete four members of muttering while simultaneously dwelling on the body of the deity generated oin front and on the three syllables which are on the moon set in the heart [of the deity’s body]. When exhaling, one should not mutter dharani, but hold the mind fixed on one’s own body contemplated as the deity. Then, again holding the breath one should mutter as before. ’ The second kind: The garland of dharanis is at a modest distance in front of himself, slightly higher than himself, upon the moon the heart of the deity generated in front. While inhaling, he attracts that [moon and garland] into himself and transfers it into his own heart. He dwells on it while muttering, as long as he does not release his breadth; but when he exhales the wind, he is to imagine that the moon, along with the garland of dharani, is emit ted together with the wind and then is stationed in the heart of the god in front. Again in the same manner as before he transfers it into his own heart, II’. M uttering while dw elling on the sound o f the syllables

First one distinctly recalls the four members of muttering. Then, without dwelling on the shape of the syllables of the dharani, the moon, or the body of the god, one dwells on the tone of the sounds of the dharani while he recites. Moreover, it is not as though the dharani were being uttered by another person and being heard by oneself, but rather one dwells on the tone of the sound of that dharani at the time oneself is reciting it. This rite of dwelling on the tone of the dfiaram involves both mental recitation and whispered recitation.The commentary (Toh. 2670) [on the Dhyanottara] states that one cannot employ whis pered recitation while restraining the prana-ayama\ [the work] explains the sequence in outline this way: first one performs the whispered recitation; when, during that [recitation], the mind is not distracted, then one restrains the prana-ayama. performing the mental recitation.

According to the commentary, in the first case (!’, the first kind), there are three meditative objects: the god, the moon, and the ctfiara/?/-garland; in the second case (!', the second kid), there are two meditative objects: the moon and the d/iaran/-garland; in the third case (II’), there is only one meditative object: the sound [of the dharanni. A single person must proceed by these three steps. The fifth chapter of the Subahu (Toh. 805) tells what should be done at the time of muttering: While muttering, one should be neither hurried nor slow, Neither too loud nor too low, Neither speaking nor distracted, Nor disregarding the upper and lower vowel signs, the anusvara, or the visarga. And also: The one whose mind is slothful, lascivious, and unvirtuous, Whenever and wherever it may wander, distracted, Then and therefrom he must quickly turn it back And apply it to the excellent syllables of the mantra-dharani. Furthermore, the Susddhi (Toh. 807) says that at the time of muttering, when one is in the phase of dwelling upon a god, and so forth, although there be other excellent objects upon which to dwpli, one should pay no attention to them. In rites of appeasing and increasing prosperity, one recites leisurely; and in terrible rites, audible to others. The periods of recitation are as follows: a full watch in the morning and at night; a half watch at dusk and at dawn; at noon, wither a half, a third, a fourth part of a watch, or even a brief recitation. It is preferable to follow the recitation with brunt offering (homa). Regarding the number of recitations, the Susiddhi says: In general, if there be of syllables The numbers of fifteen of fewer, One must mutter [each syllable] 100,000 times; Up to thirty-two syllables, it is said

The muttering [of the entire formula] must be done 30,000 times; When the syilabes are more than that, Do the preliminary service [of the entire formula] 10,000 times. It is not necessary to do the recitation for any other [deity] besides the Lord. When during the recitation one becomes drowsy, yawns, sneezes, coughs aloud, breaks wind, or feels an urge to ease nature, etc., he immediately sets aside his chaplet, interrupts [the service], makes ablutions, and starts again from the begin ning of the count. What has been recited before does not count. Moreover, the Susiddhiteaches that if through inadvertence one makes the recitation of another deity and has appealed to him mentally, he recommences his muttering; also, that if one is oppressed by inimical spirits or plagued by disease, slothful, careless, fatigued in body and mind; if he has transgressed the times set for the ritual, is uncontrolled, mutters with an impure mind, has had an evil dream the night before but not recited a hundred times on the following day the dharani of the Master of the Family, his muttering do not count in the recitation. Further more, the same work states that if one recites half in one location and half some where else, though he completes the whole recita tion, it is all to no purpose. The times of the watches are as follows:The morning interval is from the moment when half of the sun disk emerges until it casts a man sized shadow. Noon is the eight he or ninth chu tshod [approx. 45 minute period, 1/4 of a watch]. The afternoon interval is from the moment when there remains a man sized shadow until half of the sun disk is submerged. The initial interval of night is from the moment when half of the sun disk is sub merged through half the night.The period from this half-way point today when half the sun disk has emerged is called the second interval [of night]. Midnight onward in the time for terrible rites, such [siddhisj as invisibility, and the cemetary rites; while in other periods one performs the appeasing rites, etc., as is explained [ by wVarabodhi].

He explains that recitations made at other times than the estab lished watches do not count. One should do just as quoted in the “Lucid Exposition (abhisamaya) [i.e.. the commentary (Toh. 3066) by Varabodhi on the Susiddht]: One must complete the muttering with recitation; Then permanently protect it by doing The muttering twenty-one times To the Mother and Master of the Family. The Mothers of the three Families are Locaana, Pandara, and Mamaki.

(c) Terminating acts to the four members o f m uttering The way in which one concludes the four members of mut tering is to offer his roots of merit (kus'ala-mdharaniula) as a cause (hetu) for siddhi to the deity by means of the seal of the flask (kalasa-mudra). Those who say that with this seal the chaplet is offered, have not studied [sufficiently]. However, after finishing the recitation, the chaplet is deposited in front of the deity, lor it should not be borne on the body apart from the time of doing recitation while abiding in religious purity. Then one asks indulgence [for possi ble omissions and other imperfections of the service], escorts the deity away, and so forth. Having recited for the main part of the watch, the steps of release at the limit of the watch are this; One release inreverse order to the sequence in which the six gods were contemplated. The meditative object in the sound of the dharani being re cited is released by dwelling on the letters of the dharanr, those, in turn by dwelling on only the moon. The moon is released by dwelling on just the body of the deity; that body in front, by think ing only of one’s own divine body. That divine body of Self Generation is released by thinking only of the syllables in its heart; that, in turn, by dwelling on the sound; the sound, in turn, by dwelling on the Knowledge Body of

the god; that, in turn, by dwelling on the Dharma-kaya. In turn, unsupported by that, one should dwell on the Self Reality (*ktmatattva). That, in turn, is released oy thinking of the Maturation Body (V/p&/ra-/caya,)whichappearsasanillusion1 mirage, and so forth. Having summarized by steps those meditative objects, fi nally he is equipoised invoidness ('sunyafa^.Thereupon, because the emerges in the fashion of an illusion, event at the time of giving up the watch, he should not release his hold on divine egaty.This procedure is equivalent to the unification in the phase of the Anuttara [Tantra], Thereupon one reads a Prajhaparamit£ blood, establishes a stupa, and so on. Moreover, everyday the offering vessels are washed, flower offerings three time swept away, upper and other robes three times praised and washed, or sensed, or sprinkled [with holy water ]. When muttering, making the burnt offering, making the offer ings [for siddhi], etc., he must always wear the upper robe, except for the time of sleeping and reclining; and must not re move his lower robe nor allow it to be soiled with dust, except for the time of sleeping and washing. He must tie a knot in a thread spun by a virgin (kanya) and dyed with the red juice o f the Safflower, or with afffron. He recites a thousand times, Omahara hhara badhanesukradhkranisiddhar the st/aM* (“Om. May the retainer of semen withhold, withhold, while the featuring is efficacious ! Swaha"), and binds [the thread] on his loins at night. This protects against seminal emission. (2) MEDITATIONWITHOUT MUTTERING

This has three sections, namely, exposition of the meditation of dwelling in the flame, exposition of the meditation of dwelling in the sound, and exposition of the meditation granting freedom at the limit of the sound.

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god, and so on, in sequenc ^

. - Qther objects, such as the

^ r o ^ g o d T r o t b e r hLnd. a, the time o. dwelling in the name, one holds '.he mind on both l,.e and sound. The standard tor having come to the limit is as M o w s . Fo

god, the bodies, colors hand svmbofe

h “ "'wnplation of a S° 0" ’ 01 lhe chiel visible than ever when seen withnni! ," ! ° us^ mo,e cleafl>' [ordinary] eye. Likewise in the p r e s e n f c a s l ' I T " bef0re lho

90d and of all his retinJe becomes 2m »

01 (2) Meditation wi'lhoutrnutlerinqlare* T " 0""? ’ * * (a) a" t' ,b> yoga) rnutlenng] are yoga with signs (san,m„taW Meditation 3™ h n g freedom a, the limi, Higher9C

the sound

n ' ^ Z 1 a ^ Z h ChHC,almin9 U m » * «

the backbone, so to say of thp natH i f° 9Gther ( ^ n d d h a ) is and Mantra-yana. Of those in the ^ ^ P^ ramita-yana developed Calming and having a t t a i n t t V h3V'n9 first acteristics, one develops on thc h In ful1 measure its charHaving attained in full measure th e *^ ^ ° f that‘ H'sher Vl’sion. one proceeds to Calming and H ia h V v * -8^ " 81'08 ° f the ,atfer’ However, in none of the four Tantra f ^ ' 0" COmb[ned to9ether. accomplishing itself of the vooa I h, ? 0"® 13 the meth°d of complete characteristics of Caiming deity> one develops the one accomplishes thShM m p f ^ tS a w te r ^ t - V° 9f i nd Anuttarai reaching the limit of the two yooas of the. J Calm,n9 when flne.32 The equivalent to t h a n f L Kr ^ ■mU9h and the plishment [ of those comnlete rh a * riya‘ 0 a rya 's the accoming the six gods and when Whe" con« ^ p ia tdwelling in the Name and dwelling in t h ^ o w T * "’M i'a“° " s 01 fa n oi d S g

in!he Z £ * Z ° '

in ,he ^

physical and mental cathartic '(k . ^ USab ,to attract ln actually the

one accomplishes the I" .he Kriya-Catya one contemplates the body as the Great

Seal (maha-mudra), speech as Incantation (dharana), and mind as Reality (tattva). Body as the Great Seal: This is the contemplation of the six gods. Speech as Incantation: This is the meditative object in the sounds of the syllables of the Incantation, and the meditative object in the form of the syllables, in the phase of meditation attended with muttering. However, the main part is the meditative object in the sounds of the Incantation in the phases of medita tion of dwelling in the flame and meditation of dwelling in the sound. Mind as Reality. This is [the three things, viz.] the medita tive object tn the Reality of the mind, the yoga without signs, and the limit of the meditation of dwelling in the sound. Because it constitutes the contemplation of voidness which is the basis of the affiliation with the Dharama-kaya at a subsequent time, it grants the freedom of the Dharmakaya, and thus is the meditation which grants freedom at the limit of the sound. That being so, those three are identical. Even when one reaches the limit of the meditations with signs he is still without the basic antidote that eradicates the root of the ‘cycle of transmigration' (samsara). For eradicating the root of samsara, ono must have the yoga without sgtns (animittayoga). In the latter contemplation, one does not contemplate any conventional aspect, such as the body of a god. but contem plates according to the precepts through becoming skilled in the analysing contemplation (dpyad sgom) and the stoppage con templation (hjog sgom) of voidness. If through one’s own power of contemplation in that manner, one is able to attract in actuality the physical and mental cathritic, one accomplishes the com plete characteristics of Higher Vision. (3) ACCOMPLISHMENT OF SIDDHI AFTER APPROPRIATE SERVICE

It is the method in all four Tantra division that before one ac complishes the rites [called] Appeasing, Prosperity, and Terrible,

with [their attendant siddhi, of the varieties] Insight’, 'prolonga tion of life’, and so on , one must first enact the service (seva) and then attend to the rites. Thus, for accomplishing the great siddhis, such as prolong ing life through many great aeons (mahakaipa), one must reach the limit of both the yoga with signs and the yoga without signs; but for accomplishing the siddhis of allaying illness and allaying demons, etc., that much is not necessary. Appeasing, Prosperity, andTerrible rites (Karma) are accom plished in that order by, respectively, the Tathagata Family, the Padma Family, Ind the Vajra Family. In the same order, one ac complishes superior, middling, and lower siddhis. Moreover, as in each of the three Families there are all three of the siddhis called superior, middling and lower, as well as all three of the rites called Appeasing, Prosperity, and terrible, one performs the three rites of Appeasing, etc. by means of the Master of the Family, Mother of the Family, and Wrathful One of the Family, respec tively, in each of the Families. There are many ways of distributing the siddhis among the three classes. Classified according to their nature, 'wisdom hold ing' (vidya-dhara), supernormal faculties (abhijha), and perfect comprehension of the s'astras (technical treatises), are superior. Invisibility, vigour, and swiftness of foot, are middling. Subjecting others to one's will, killing, and frightening, are lower. Classified by their omens, the three types ocur after blazing substance, rising smoke, and warmth. Classified by their bases, there are the siddhis of [one’s own] body, of [ritual] substances, and of possessions (bhoga). Classffied by their pronounces, there are Incantations (dharana) of the nobility (arya), of the gods (deva), and of the earth-bound (bhauma). Although the bestower of siddhi be of highest rank, he may even grant lower siddhi because the one who accomplishes did not serve with the proper exertion. If one serves well, then even a low ranking deity, having petitioned other [higher ranking ones],

may grant superior siddhi. How is a dream interpreted ritually ? When in a dnaam one has a joyful dream of the Three Jewels [i.e., the Buddha, pharma and Sanghal, one’s own diety (svadevata), the Bodhisattvas and the fourfold congregation (catuhparisad) [i.e., lay Budd^ ts ' n0* ‘ ices, postulants, and monks (and nuns)]; mountains, elephan s cascades, the obtaining of riches ad clothing, and so on, he should exert himself toward the accomplishment. The Susiddhi explains that when one is in the phase of yoga of the deity, th e se are the omens that his muttering ^ d contem plation are succeeding: trifling hunger, freedom from ,llness_out standing awareness, great and strong nimbus (tejas), good dreams and prophetic dreams, rapture during the muttering, negligible fa"guePemission of fragrant odors, earns application to acquiring merit, deep reverance toward the deity, The Dhyanottra explains the causes for departure of the deitv to be these: lack of faith, slothfulness, discomfiture by hunger and thirst, distraction, downheartedness, doubts concerning the rite, disinclination toward the muttering and meditation delight in idle talk, prohibited pursuits, demonic obsession, the dream ing of bad dreams, and so on; and explains the cause for ap proach of the deity to be these : the allaying of craving, hatred pride, deceit, and so on, and the continuous dwelling of the mind in the muttering.

Chapter-9

Fundmentals of the Carya Tantra

Chapter-9

T h e re are two parts: the varieties of the Tantras, and method of studying the steps of the path. a . The varieties o f the Tantra

The chief of all Tantras of the Cary& Tantra class is the Ma ha vairocana-a bhisambodhi-tantra (Toh. 494). By whom was it preached, and where ? It was preached by Vairocana, the Body of complete Enjoyment ( sambhoga-kkya) of the Victor S’akyamuni, by the lake of the snowy range in the Akanistfia Ghanavyuha of the wordly realms { lokadhatu) called Kusumatalagarbhalamkara are stated in the Vajrapany-abhiseka-tantra (Toh. 496); am extensice description is found in the Buddha vatamsaka (Toh. 44, chapter eight). There, 10003 of worldly realms of the four continents constitute a 10003 system called Trisahasramahasahasra worldly realms. 10003 of those taken together are a single medium series. 10003 of those taken together are a single wide-spread series. 10003 of those taken together are an array ( vyuha) of worldly realms Kusumatalagarbhalamkara.That takes in everything. This [Mahavairocana] Tantra is a Tantra of the Tathagata Fam ily. It describes three mandalas, beginning with the one in which the face of the Lord is turned toward the West gate - (the three) consti tuting three tiers of the storied-palace (kiitagara) in the mandala of Vairocana.3 There is also a Tantra Continuation, which, however, describes oniy two mandalas. No Tantras of the Padma Family in the Carya Tantra class have been translated into Tibetan. In the Vajra Family, there is no controversy concerning the Vajrapanyabhiseka-tantra (Toh. 496). But such works as the NUambaradhara-vajrapani-tantra (Toh. 498) and the Vajrapatala-tantra (Toh. 499) were viewed with suspicion by Bu ston Rin po che and others.

b. Method o f studying the steps o f the path There are four parts: initiation ( abhiseka) given for the sake of making one a fit receptacle for intense contemplation of the path: purification of the vows (samvara) and pledges (samaya); proce dure of preliminary service ( purva-seva) after being committed to the pledge; manner of accomplishing siddhis after aptitude in the service. The first two parts because shared with the Kriya Tantra, have already been discussed. (1) PROCEDURE OF PRELIMINARY SERVICE AFTER BEING COMMITTEDTOTHE PLEDGES

There are two phases: Yoga with images;Yoga without images. The first of these is the yoga of the deity not governed by voidness; the second, the yoga of the deity governed by voidness. However, one should not contemplate only voidness, because one does not become a Buddha by merely contemplating voideness: it is explained that one does not accomplish both siddhis by means of the Yoga without images. Moreover, if someone enacts the contemplation of voidness prior to the contemplation of Yoga with images, with that alone he does not pass into Yoga without images. (a) Yoga with images (sanimitta-yoga) This has two sections: Muttering, consisting of four external members; Muttering, consisting of four internal members. Muttering, consisting o f four external members One contemplates the inseparability of the 'Self Reality’ (atmatattva) pahi — wherein one concludes that one's own mind is void of intrinsic nature (svabhava-siddhi), from the 'Deity Reality7(devatatattva)—wherein one [concludes that] the ultimate state of the deity is void of intrinsic nature. And one contemplates ons’s own mind under the aspect of the moon-disk in the realm of the void. On the moon-disk he imagines the syllable Om in golden color, emitting beams of light. He gathers them together and from their metamor phosis is himself generated into Vairocana with one face and two hands, making the seal of equipoise (samapatti-mudra), his gotdcolored body wrapt by a blazing garland and seated on a cushion of

a white lotus and a moon. He has head ornaments and chignon and is attired in upper and lower monk's garb of silk. This is the‘Subjec tive Ground' ( bdag gi g?L) It is also called the 'momentary repro duction risen ( abhyudita)’. Thereupon he contemplates the Tathagata, like himself, in front of himself. This is the ‘Objective Ground’ ( gz?an gyi gî). The intense contemplation of his own mind in the shape of a moondisk within the [Tathag&ta’s] heart is the 'Ground Immersed in the Heart' ( sems la gz'ol bahi g?i). The arrangement on that [moon-disk] of the syllables of the dharani to be recited is the ‘Immersion in Sound’ ( sgra la gzol ba). Dwelling on that, he makes the whispered and mental recitation while holding his mind on the deity. While reciting mentally he must bind the prana and ayama as in the case of the Kriya Tantra. The recitation is to be made 100,000 times.

Muttering, consisting of four internal members From the sphere of the void, one generates as before [a deity] or the Victor S'akyamuni from any of the four letters A, A, Am, Ah, This is the ‘Subjective Ground’. It is taught that in the heart of that [deity] he imagines an unblemished moon-disk like a mirror with two surfaces. He fixes [his attention] on it, contemplating his own body until he sees it as the body of the deity. He intensely contemplates Vairocana on the moon, as described before. This is the 'Objective Ground'. In the heart [of Vairocana] he imagines his own mind in the shape of a moon-disk. This is the ‘Immersion in the heart’. On it he imagines the syllables of the dharani. This is ‘Immer sion in Sound’. Here, too, the two kinds of recitation and the binding of the prana and ayama are the same as before. Recitation is to be performed 100,000 times.

(b) Yoga without images (animitta-yoga) This is the habituation in the decisive knowledge that con cludes through higher cognition that all things { sarvadharmh) are void and not isolated, as regards accomplishment by intrinsic na

ture. The “signature" ( tag rjes) ol that intense contemplation is the transfiguration of the body of the deity on the manas-iace ( yid o) as though before the eyes, after reaching the limit of Yoga with images. And when he contemplates in the manner by which that brightness appears only on the buddhi-side ( bio kha phyogspa) without leav ing it, and the body of the deity appears to be like the illusion of a void accumulation, he is able to attract the complete characteristics of higher vision { vipas'yana). The method of intense contemplation in Yoga without images is explained intensively in the above way by the Vairocana (Toh. 494) as well as in the concise commentary (the Pinda rtha, Toh. 2662) by Buddhaguhya. Moreover, it is consistent with the Madhyamika Bhavanakram, (2) MANNER OF ACCOMPLISHING SIDDHIS AFTER APTITUDE IN THE SERVICE

In this Tantra it is set forth that by taking recourse to external materials such as the sword { khadga), one accomplishes the [ siddht] khadga-vidya-dhara,and so forth; that by contemplating intensely the earth, water, fire, and wind manda/as at their positions within the body, one accomplishes the rites of Appeasing, Increas ing, and so forth; that by evoking Mahjus’ri and so forth, those Bodhisattvas touch one's head, or say, “Excellent! { sadhu!); and that if they appear at the conclusion of reciting “Appear, appear!" one obtains the samadhi'The unforgotten Mind of Enlightenment’. And the Tantra explains many methods of accomplishing such siddhis as those.

Chapter-10

Fundamentals of the Yoga Tantra

Chapter-10

T h e re are two parts: the method by which the Yoga Wheel of the Law was set in motion ; the method of studying the steps of the path. a. Method by which the Yoga Wheel o f the Law was set in m otion Since the method of becoming a Manifest Complete Buddha (abhisambuddha) according to the Yoga school has already been explained, we now take up the method by which the special Wheel of the Law of Yoga was set in motion. Vairocana, dwelling in the Akanisiha Heaven, does not pro ceed elsewhere because he is the Sambhoga-kaya possessing the five certainties. But with the magical apparition ( nirmita) of a Vairocana Mirmana-kaya having four heads, he proceeded to the summit of Mt, Sumeru and took his place in the eaved palace ( kisiagara) of precious thuderbolts. There he took his place on a lion's throne ( simhasana) formed of the Bodhisattvas in their last life who had been transformed into the appearance of lions. Then he took his plac? on a throne consisting of elephants and the like, formed by the remaining fourTathagatas who are Aksobhya and so forth and by the Bodhisattvas in their last life who had been transformed into the appearance of elephants and the like. Thereupon, he set in motion the Wheel of the Law of the Yoga Tantra, including the Fundamental Tantra of all the Tantras of the Yoga class, the Explanatory Tantras, and the Tantras which con form to [respective] sections ( cha mthun) [of the fundamental Tantra], Among them, the fundamental one of all the Yoga Tantras is the Tattvasamgraha (Toh. 479). In that work the initial summary ( nidana) shows Vairocana as having the perfection of the two goals { artha). Therefore, it generates the desire to attain them. Assuming that [the desire] has been generated, all of the subsequent Tantra teaches the means of realizing those goals to be attained, and the Funda-

mental Tantra teaches the common means of accomplishing mun dane and supramundane siddhis. Furthermore, that work has four sections, namely, (1) Diamond (orThunderbolt) Realm ( vajra-dhktu)\ (2) Victory over the Three Worlds ( triiokyavijaya); (3) Training the Living Beings ( jagad-vinaya}; (4) Achieving the Objective ( siddhartha). The text contains the expressions "Tathagata” and “Tathagata Family” ( tathagata-kula). 'Tathagata” stands for the five Tathagata Progenitors. “Tathagata Family” stands for the Bodhisattvas and so forth of Vairocana's Family, and does not stand for the Bodhisattvas and so forth of the other four Families, The first section [of the four sections] shows the ways sub duing the Tathagata (i.e., Vairocana) and the Tathagata Family. Again, the second, third, and fourth sections, respectively, show the ways of subduing the Vajra Family, which is Aksobhya’s Fam ily; the Padma Family, which is Amrtabha’s Family; the Ratna Family fulfilling the desires of the living beings, which is Ratnasambhava’s Famiiy. The fact that the Fundamental Tantra only describes four, al though there are five Families, is explained by Buddhaguhya as a merger of action (karma) and agent ( karaka) since it has the Ratna Family in the sense of the agent that accomplishes the wishes of the living beings and has the Karma Family in the sense of the action that does so. That Tantra has a Tantra Continuation ( uttaratantra) and a Continuation of the Continuation ( uttarottara). The Tantra Continuation was expressed for sake of the highest candidate who delights in the yoga of inner samadhi. It explains extensively the means of accomplishing the highest siddhis that are mentioned in the four sections; and it explains in a way that supplements points not adequately covered [in the Fundamental Tantra], The Continuation of the Continuation was expressed for sub

duing the ordinary candidates who, fearing the danger attendant on the yoga of inner samadhi, have delight in such outer actions as muttering (japa) and offering (puja). It explains extensively the means of perfecting the mundane ( iaukika) siddhis that are men tioned in the four sections; and it explains in a way that supple ments points [not adequately covered in the Tantra and its Con tin u a tio n ], Now. there are two methods laid down in the four Tantra divi sions, namely outer action (bahya-kriya), such as bathing, cleaning.l etc ' and inner yoga (adhyatma-yoga).Jhe Kriya tantra was ex pressed for subduing the candidates ( vineya) who delight in outer action . While the Carya tantra was expressed for subduing the c a n d id a te s who delight in practicing outer action and inner yoga in equal m e a s u r e . The Yoga Tantra was expressed for subduing the candidates who delight in the yoga of inner samadhi, while the Anuttara Yoga Tantra is the incomparable Tantra for subduing the candidates who delight in inner-yoga. Is this contradiction to the second exposition— that of the Continuation of the Continuation of t h e Yoga Tantra— expounded for the sake of the candidates who delight in outer action ? To answer the question, we note that among the candidates of the Guhyasamaja there is the highest candidate, called the “jewel-like person" who, having arrived at the limit of the Steps of Produc tion (utpatti-krama), does not aim at the common (sadharana) siddhis, but taking the Steps of Completion ( nispanna-krama) to heart, prudently aims at obtaining the highest siddhis. There are also the ordinary candidates, the f o u r classes of persons called "white lotus-like” and so forth, who, having arrived at the limit of the Steps of Production, seek the common siddhis, such as the eight mahasiddhis. Hence there are two kinds of candidates for the hiqh goal (uddesa) [of that Tantra], In the same way, there are also the chief and the ordinary among the candidates for the high goal of the Yoqa Tantra. When the topic is the subduing of the chief amonq the candidates for the high goal, there is no [discussion of] subduing the ordinary ones. Hence there is no discrepancy. Does this path of four sections refer to four different persons,or to four different phases in the sequential guidance of a single

person ? The great commentary on the Sri-Paramadya (i.e. the Sn-Paramadya ditika, Toh, 2512 by Anandagarbha) states that the reciter and evoker of the five Tathagatas has a good nature and acts with the the three poisons in equal parts; the evoker of theTathfgata Family has a preponderance of lust (raga): the can didate of the seconmd section has a preponderancxe of lust (raga); the candidate of the third one, delusion (moha) or wayward views ( mithya-drsW); the candidate of the fourth, avarice (matsarya). For this reason, there are four different series (samfana) of per sons. ^ When this teacher {i.e. Anadagarbha) uses the expression avarice for the candidate of the fourth section, his purport ap pears indirectly ( zurgyis) to be consistent with the earlier expla nation by the teacher Buddhaguhya. The same commentary matches correspondentially the four Bodies (kaya), the svabhava-, vipkka-, sambhoga-, and mrmankkayas, with the Families of the four sections in the give order. It likewise sets in correspondence the four knowledges (/nana;—the ‘mirror-like’ (adarsa), the ‘equality’ (samata), the -discriminative’ (pratyaveksana), and the 'procedure of duty’ (krtyanusthana) in the give order; and sets in correspondence Mind of Enlighten ment (bodhicitta). Perfection of Giving (dana-paramita), Perfec tion of Insight (prajna-paramita), and Perfection of striving (viryaparamita) in the give order.This exposition is made from the standpoint of the fruit to be obtained. According to this procedure, all four Families are required for the attainments of the individual candidates [each in one Family]. Therefore, the candidate who acts in equal parts mkjust be a candidate of the sections under the four Families. For realizing the rank of Vairocana, one considers that in each of the four sections there are there types of candidates, namely, those who delight in the extended, in the average, or in thew concise. Consequently, the three samadhis called initial training triumphant mandala. and triumphant ritual act. each have three modes of development, namely, extended, average, and concise Again, the three extended samadhis each have four classes

aareemq with the various sections [of the F u n d a m e n ta l Yoga Tantra] that is each of the three sarmdhis . beginning with that of inmal training have the phases ot mahk-mandala. dterani-mandaa, dharmamanda/a, and dharma-mandalaand Karma mandaia. in other worts, each ot the four sections has its classes of the mode of devel opment of the three samadhis. The three average samadhis each haveJ o u r classes ac cording to the sections, each with its own seal (mudra). at the

phase of each of the four mandates. The three concise sanndhis each have tourjiaiss;esi accord^ ,ng to the sections, each with it sown seal (m uda) at the phases o f a single mandaia.

According to the Tattvkloka (Toh. 2510, by Anandagarbha). the correspondences between the four Families of the four sec tions and the four seals are as follows: Body (kaya) and the Gre Seal (maha-mudra). Mind (citta) and the Symbolic Seal (samay mudral Speech (vag) and the Law Seal (dharma-mudra). and Marvellous Action (karma) and the Action Seal (karma-mudra). Thus, the four sections and the four seals are made to corre spond in the given order. Moreover, the four mandates and the four seals (mudraj cor respond in the given order, because the four manda/as beginning with the mahk-mandala lay stress on Body fjjmd Speech a Marvellous Action in the Families of Vairocana, Aksobhya, Amitabha, and in the other two Families. Although the mandaia in the Diamond Realm section,, for in stance stresses the Great Seal of Body of its own Family, it is nc^t the'case that the Symbolic Seal of mind and the others, are lacking s o o n e speaks of applying seals of the four Seals. O must understand the other [mandates] in the same way. Moreover the Body of Vairocana is emphasized; but his Speech

,h and^ arve,[ous Action. In the two other Families t e mam thing is Marvellous Action, but as Body Speech anri are a'so thereapplies the seals of the four Seals s a v s ^ T h t f (TOh' 2501' th6 am by Buddhaguhya) Se^ uence emPhasizes four types beginning with Bodv for this reason cne speaks of four mandalas. Nevertheless t t k

for t L

wShmfh H6 'n t0 have a mind without a body, nor a voice thout body and mind. Consequently, even in the various mandalas all thT™ aVe.th e f ° Ur P°rtions>beginning with Body. Therefore all the mandalas of the Families are here explained as havinaTp B,gns of Body and so lo„h. and a ,he,r order the four S e a "/ £ Great Seal and the Symbolic, Law, and Action Seals." ' one u n d e m a X th T u h the'r Varieties down fo the minute details, one unoerstands that there is no contradiction between thA X T m ? Whe: ,he (ol Anada^rbha) somt etimes explains the path of four sections by p a rtL n in a i t l Z pan,a conditions lor a single person ,o become a f f i ^

i r s r s s i ,besense01 ,hepa,hoi ihe^ In the Yoga Tantra there is no contemplation of the snh^rp nf

Z Z T - ''no n,iS„ CaSe| ,he S,ePS 01 — a, (as rn

ZZl

c u sse d th e co n te m p la tio n o lL d 'd h a h o o â sW „ a a ,he

= S S = 3 3 3 S S ; niv= R= I , ISJ llle sleps be,ween Ihe end ol competing the t h r a c ^ ? f ^ d ? gT,Bnmf ? Buddhah° ° d =«=Vairocana are guent acS a i^ h e ”^ 3 1 TBn,h and lhal lhe queni acts are the acts in (he provinceS'ageol a Buddha.

^

in the°D"ojhLn n ^ C n° H r P' f “ 8 90d in conôrrT,ity to the acts

lourSeals t h e n l i k o c 1“ ' d0es not app'v S,

“ * » ol Ihe then likes o f the path are missing. Consequently, these

must be briefly discussed. b. Method of studying the steps o f the path

This has five parts: meaning of the expresion ‘four seals’; varieties; sequence; requirement and benefit ol applying seals; and method ol applying seals. (1) MEANING OF THE EXPRESSION'FOUR SEALS'

One should not overlook the meaning of impressing with seals:21 it is the method of intense contemplation of a god. The impres sion with the seals of the four seal must not transgress that method. (2) VARIETIES

Here there are the seals, (a) Great Seal, (b) Symbolic Seal, (c) Law Seal, (d) Action Seal,, Moreover, there are the three seals, (e) seal of the sphere of purification, (f) Seal of the path of purifi cation, (g) Seal of the fruit of purification.

The sphere o f purifica tion In regard to the Seal of the sphere of purification, the oridnary body, mind, voice, and their conduct are, in that order, the chief spheres of purification for the Great Seal, Symbolic Seal, Law Seal, and Action Seal, Moreover, lust, hatred, delusion, and avai-ice are, in that or der, correlated with the spheres of purification for the four seals, beginning with the Great Seal. The reason for that is as follows: previously the candidates with preponderance of lust, etc., were correlated in sequence as candidates of the four seals were set in correspondence in the proper order. Again, the four elements, earth, water, fire, and wind, are cor related in that order with the spheres of purification. The reason for that is as follows: the four Seals have been placed in corre spondence with the Families of the four sections; and in those four Families, Vairocana is the perfect purity of earth, a ksobhya the perfect purity of water, Amitabha the perfect purity of fire, and

Amoghasiddhi the perfect purity of wind.

The path o f pu rifica tio n tions a re ^correlated foThelo^ r srals ° l ^ rlflcf5tion* the four see the first section, the chief is the oath nf th Pa,hS tatJ9ht in among the paths 1309^0 ^ 8^ ^ ^ ° f B° d* path of Symbolic Seal of Mind' amonn ,h : Chief is the third section, the chief is the path of th e ! q taU9ht m ,he among the path taught in the fourth e l r ? ° f SPeech; of .he Action Sea, ,he * » » Path — * the Ch'ef 'S the path amon9 th0 Paths 5® dharanhma^ a la , Chief Paths' « ° M' nd' the Law

Of the Great Seal of Body In the showing [those samadhis] in t h l n h « the dharma-mandala and the te r m * 8 respectively, are those of the Seal of Speech, and the Action

'ore. ,hose,Seals) are correlated in t ^ Z n o l ^ " 0" The' e' lour

01 each ol me

each seal there are the symbolic J l l symbolizing agent. The seal ol ih T i divided into Z sea, ol Ihe exlema

*

ea,s: and for

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ined to arise as hand symbols (hast-cihna) [as, e.g., thuderbolt (vajra), noose (pasa), etc.]. The seat of the external symbolizing agent is the hand gesture executed in conformity with that [hand symbol]. The seal of the internal symbolizing agent, simultane ous with that, Is the contemplation of oneself as the deity and the non-discursive knowledge in him, imagined to arise as hand sym bols. In the case of the Law Seal, the symbolized object is the deity and his sixty elegancies of voice which express the 84,000 doctrines (dharma). The seal of the external symbolizing agent is the deity and the arrangement of syllables contemplated in him in such places as the tongue and throat. The seal of the internal symbolizing agent is imagined oneself as the deity and (imag ined) the arising in him of vivid phonemes. The fru it o f purificatio n In regard to the Seal of the fruit of purification, one corre lates the Body, Mind, Speech, and Marvellous Action of the fruitional phase in regular order with the four Seals beginning with the Great Seal. Moreover, one correlates the four Knowledges (jnana) with the four Seals in regular order, for the reason that the four Knowledges are correlated with the four sections and the four sections are correlated with the four Seals. Furthermore, the four Bodies and the four Seals are correlated in regularorder, forthe reason that the four Bodies are correlated with the four sections and the four sections are correlated with the four Seals. (3) SEQUENCE

One generates the Symbolic Being (samaya-sattva) and draws in the Knowledge Being (jnana-sattva), then applies the seals of the four Seals, but not if there is only the symbolic Being or only the Knowledge Being. The purpose of executing the seals of the four Seals is to merge and unify the Body, Speech, Mind, and Acts of the Knowledge Being with the body, speech, mind, and acts of the symbolic Being. There would be no foundation for merger if either were present by itself. This is comparable to hav ing both Self Generation and Generation in Front [in the Kriya and

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Carya. Tantras], That situation is referred to by the when it says:

Paramadya (Toh. 488)

Whichever [ adhideva = is\adevata ‘over- lord'] is impressed by someone’s seal, The former is the latter’s Self-existence; and by the Bajrasekhara (Toh, 480) when it says: One should avoid the extreme of Either'the upperm ost'or‘the lower’. Here 'the uppermost is the knowledge Being; ‘the lower' is the symbolic Being, One should avoid applying the seal an ex treme, i.e., to a single side. The school of Anandagarbha maintains that they are to be made in the sequence, Symbolic Seal, Law Seal, Action Seal, and Great Seal. The school of the two acaryas Buddhaguhya and Sakyamitra maintains that they are to be made in the sequence, Great Seal, Symbolic Seal, Action Seal, and Law Seal.The the sis of the latter two acaryas has been discussed by many past teachers, but the thesis was not understood. Some assert that what is maintained by the two acaryas [i.e. Buddhaguhya and Sakyamitra] is untenable, because the “Super commentary" (T. stod hgrel, Toh. 2501, Anandagrabha's Vyakhya on the Tattvasamgraha) sets forth that one accomplishes with the Symbolic Seal, arranges with the Law Seal, attends to mar vellous action with the Action Seal, and stabilizes in the manner of consecration (pratistha) with the Great Seal; and that, moreo ver, each deity must be evoked by way of all sixteen ways: the four Seals; the fourhold process of 'attracting' (akarsana), 'draw ing in’ (pravesana), ‘tying’ (bandhana), and ‘ subduing’ (vasikara)] both Initiation ('aWirae/ca,land'offering' fpujaJ;both'sear{rT7Lfc/ra) and ‘ heart’ (hrdaya); and both 'incantation* (mantra) and ‘ wis dom’ (vidya). Then they assert that the position of the two acaryasis untenable because the sixteen ways are not complete [in their system]. Those assertions [themselves] are untenable. When the re marks, “One accomplishes with the Symbolic Seal", and so forth,

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attends to Marvellous Actions. For this reason, one performs third the action Seal. When one has consummated non- duality of one self and the god by way of the Great Seal, he is equipoised by means of staying in the meaning; but when one has not com pleted first the non-duality, he is not equipoised in the meaning ot non-dua'ity. For this reason, if is taught that one performs next the seal execution of the Great Seal. [Suppose it be asked:] “Well now, in your own school which of the two is followed ?" Either of them. However, if one takes re course to the Mandalavidhisarvavajrodaya (Toh. 2516, by Anandagarbha), he must perform according to the position of hc'an/a Anandgarbha. {4) REQUIREMENT AND BENEFIT OF SEAL EXECUTION

The chief requirement is that the vulgar body, speech, and mind, together with their conduct, be transmuted into the Bud dha’s Body, Speech, and Mind, together with their Marvellous Ac tion, (S) METHOD OF SEAL EXECUTION

[For each seal] there are four [causes]: the 'efficient cause’ of the seal, the 'formal cause’ (svarupa) of the seal and the rite of executing it, the ‘material cause’, and the final cause.’ S ym bolic Seal ■ tt"ân*ras teach that the thuderbolt tie (vajrabandha) is the efficient cause' of all Symbolic Seals. Some persons assert that when the Avatara (Toh. 2501 by Buddhaguhya) and the kosalaiamkara (Toh. 2503 by Sakyamitra) explain the cause of all the seal to be ihe thunderbolt tie. Their purport is the ‘remote {or ancestral) cause’ (brgyud rgyu), disagreeing with the cause as given by Anandagarbha, whose purport is the 'near (or actual) cause’ (dnos rgyu). [Those persons conclude:] Hence, first one executes the thuderbolt tie, then executes the symbolic Seal of Vairocana; and, without, untying the original thunder bolt tie en acts after the Symbolic seal of Vairocana the symbolic Seals of the other deities. It is improper to execute [the seals] in any other

sequence, because both the Tantras and the Vajrodaya (Toh. 2516) say." Alt the Symbolic Seals arise from the thuderbolt tie” , any say, “Having executed the thunderbolt tie", thus [positing it] as the cause added at the inception of all Symbolic Seals. Some persons, while muttering “Vajrasattva"execute the thun derbolt tie, and claim that thereby the eyes are blessed (adhisthita). That is not vat id, because "Vajrasattva'1is not a dhr&ni for bless ing the eyes, but the dh&rani for executing the thunderbolt tie. According to the Vajrodaya, “Vajradrsti" is the dharani for bless ing the eyes. Thus, if it were not necessary to execute a thunder bolt tie before each Symbolic Seal, it would likwise be not neces sary to utter each time the dharani “Vajrasattva [but it is neces sary], Therefore, one enacts the thunderbolt tie while muttering “V ajrasattvaand, gazing with the eye of divine knowledge (ln^ na~ caksus) which is the eye blessed (or explored) by muttering “Vajradsti one sees with direct perception the Knowledge Being (jnana-sattva) V airocana dwelling in front.Thereupon, while muttering “Vajrasattva", one imagines in back of Vairocana a sun halo; and muttering Om Vajradhatvisvara'1( Om, the Lord of the Diamond Realm), one executes the Symbolic Seal of Vairocana; and muttering "Jah’\ “Hum", “Vam", “Hoh” in that order, one respectively attracts, draws in, ties, and subdues [the knowledge Being], bringing about non duality between oneself and the Knowledge Being,Then, mutter ing “Vajrasattva samayas tvam aham” ( O Vajrasattva, you the symbol arti I’), one brings about the 'pride’ (garva) in oneself that oneself and the Knowledge Being are non-dual. Some persons who have executed those seals assert that when one has finished executing the seals of all the ties, subse quently, on the moon in the heart of each of the deities there appears a five-pronged 'primordial thunderbolt' (adi-vajra). But that alone does not suffice for the aim of the contemplation. After finishing execution of the seals, one first contemplates on the moon a white five-pronged thunderbolt, representing then non-discursive knowledge which is Vairocana’s heart. Dwelling upon it as t h e s o l e area of thought, one mutter thrice each genera! dharani and mutters thrice each special dharani. Dwelling on that for an extended period constitutes the ‘material cause' of the seal.

Thereupon, the contemplation which destroys one’soerson ality aggregates (skandha) and so forth, by understand!™h»™ to be voidness (sunyata), constitute the ‘final cause'. Law Seal

arises an eight petalled red lotus. The single petal in the direction the tongue changes into a tongue, and upon that there aDDears S ' h ‘" Pr» n9ed thunderb0,t restin9 o n ‘he «P- f r i e fonguens

The T a r io L T HenH9’ T * ” Vaira'jihva” (‘° m- the diamond tongue’) The various individual syllables of the Law (dharama) such as t h f n T na 1 Dr ° nd knowled9a'). are arranged m a c'rcle on 7 1 , thunderbolt. The recitations [of those] as svlla of the Law constitute the method of casting ihe seal.

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hn n li6S l he procedure af b°th Bu-ston Rin-po-che and RiBodv rPt execiJt'ng the Great Seal, which is the Seal of Body. Some [objecting] assert that nowhere is the Law Seal ex* plained as executing the Seal of Body. That [obiectionl is f x r l Z . ingly invalid. It is said in the Paramkdya (Toh. 488); [ t h e ^ y f ° f C° mPl8te attraCti° n t0Wards < ™ * 9 a } Be he standing, or sitting, or just abiding there, One obtains all siddhis. On this the Paramaditika (Toh. 2512) comments: While reciting Thatness, one must contemplate the image of one's deity, whatever standing or sitting. By the yoga of complete attraction towards" means r S ^ r h rmal CaUS0’' ,ntr'nsicallV Pure What is‘mateayndP^

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The expression "while reciting Thatness" means vocalizing the syllables of the Law. One executes a seal consisting in an attitude of body conforming to the aspect of the god on whom the seal is to be cast, whether he be standing, sitting, or so on. One equipoises his mind in the meaning of Thatness. The synchroni sation of the three is the ‘efficient cause' [?] of the seal. If the Great Seal were not executed, there would be an incomplete‘ma terial cause’. Consequently, it is most improper to oppose the execution ot the Great Seal at this point. The ‘final cause’ of the Law Seals is as follows: the body is transfigured into the aspect of the particular god, and the mind is focused on the sole area of comprehending reality. One contem plates that from the realm of non-duality of the Profound [the mental component] and the Bright [the physical component] the tongue with the thunderbolt touches the upper palate: that there upon a tiny thunderbolt (suksma-vajra) no bigger than a barley grain stays on the tip of his nose, which [tiny thunderbolt] one contemplates until he can feel and see it. Thus, by taking re course to the Law Seal very great siddhis are 'materialized’, which is the standard for the 'final cause'. A ctio n Seat The ‘efficient cause’ of the Action Seal is the thunderbolt fist (vajra-musfi). The method of casting the seal is as follows: one places the right thunderbolt fist on top of the left thunderbolt fist; and, pre ceding with the 'lotus whirling’, executes the Great Seal of the deity and without his hand symbols. One recites [the diety's] own dftarani, releases the seal; and, snapping his fingers, imagines with conviction that he performs the Marvellous Action. The 'material cause’ is as follows: At the time of executing the seal, one contemplates the deity and a crossed thunderbolt (visva-vajra or karma-vajra) in the deity's heart, and imagines with conviction that [the crossed thunderbolt] is the essence of the knowledge of the Procedure of Duty (krtyanusthana-jnana). The ‘final cause’ is as follows: one contemplate with convic

tion that the gods make offering to the gods by means of all sorts of bodily postures (iryapatha), such as dancing; that the gods make offering to the gods by way of all sorts of vocal expres sions (abhilapa), such as singing; that even the food, drink, and so forth, are all in essence the indisssoluble union of the deities and voidness; and that the various types of action (karma) ap pear in shapes and sounds. And one contemplates with reliance on continual mindfulness and awareness of the conviction that the gods make offering to the god. When one is firmly habituated in contemplating that way, and when one 'materializes' the Mar vellous Action of the gods by means of all the attitudes of body and voice, there is the ‘final cause’. Great Seal The ‘efficient cause' of the Great Seal is chiefly the thunder bolt fist. The method of casting the seal is to enact the Great Seal which abides in self-existence (svabhava). This is such a seal as the one of highest enlightenment (paramabodhi). The ‘final cause’ is the contemplation of those gods and of a five-pronged ‘primordial thunderbolt’ in each of their hearts. The'final cause’ consists in attaining firmness in the deity yoga (devatayoga) of non-duality of the Profound and the Bright, until contemplating it as attained. As this is easy to comprehend, its purport need not be explicitly explained.

[A Remark on the Procedure] After executing the seal of Vairocana, when one is executing the seal of Aksobhya, does one do that by contemplating one self in the aspect of Vairocana, or does he do that after transform ing himself into Aksobhya ? In the former case, would not the seal be executed on Vairocana and the seal not executed on Aksobhya ? In the latter case, is it that one contemplates Aksobhya of the East shifting hither, leaving the Eastern Square (kosthaka) empty, or does one contemplate two Aksobhyas Without oneself changing from the aspect of Vairocana, one

executes the seal of Aksobhya of the East, sees the knowledge Being (jnana-sattva) of Aksobhya dwelling in front [of himself], and contemplates the deeds of ‘attracting’, 'drawing in’, ‘tying , and ‘subduing’ [of that Knowledge Being] in himself. In that way not only is that Aksobhya [of the East] indissolubly combined with the Knowledge Being, but also oneself is indissolubly com* bined with the Knowledge Being, because there is the contempla tion that oneself and Aksobhya have a single ‘mental series (or stream of consciousness)’ (ekasmtana, eka tantra). This has to be understood as applying to all the other basic deities as well.

Chapter-11

Fundamentals of the AnuttaraYoga Tantra

C hapter-11

There are three parts: division into two Tantras; meaning of the several divisions;1 procedure in the meaning of the subject mat ter. a. D ivision in to tw o Tantras The Sambarodaya (Toh. 373), the Vajrapanjara (Toh. 419), the Buddhakapala (Toh. 424), and other [Anuttara-yoga] Tantras, make a basic division of the Anuttara-yoga Tantra into [ maha] yoga-tantra and yogini-tantra. The Kata-cakra (Toh. 362) and oth ers make a basic division of the Anuttara-yoga Tantra into upayatantra and prajna-tantra.The Vajrahrdaynlamkara (Toh. 451) and others speak of the tiaka-tantra and the dakini-tantra. Among those expressions, [maha] yoga-tantra, paya-tantra, and daka-tantra are different terms with the same meaning. Moreover, yogini-tantra, prajna-t^ntra, and dakini-tantra are also synony mous terms. Now, that which is held in common between the two Tantras, yoga and Anuttarayoga, is called the yoga-tantra. Peculiar to the Anuttara-yoga is the mahayoga-tantra; and when one makes the basic division in the Anuttara-yoga Tantra, yoga-tantra pertains to a single one c* the [two] divisions. These expressions present similarities as terms but have different meanings; hence they must be well distinguished. b. Meaning o f the several divisions There are two sections: refutation of other schools; establish ment of our own school, (1) REFUTATION OF OTHER SCHOOLS

Some persons, when making the basic division in the anuttara yoga Tantra, divide it into three: Father ( p/fr) Tantra, Mother (mafr) Tantra, and Non-dual ( advaita) Tantra, and maintain that the three

are mutually exclusive in the sense that if a Tantra belongs to one division, it cannot belong to any of the others. Furthermore [to justify that division], there is a division into three [kind of] Tantra by the distinctions of the enunciation of the promulgation ( vacakana rjod byed)\ another tripartition by distinctions of the meaning of the subject matter (vacya, brjod bya)\ another tripartition by dis tinctions of the petitioner.

(a) Tripartition by enunciation o f the prom ulgation Now, when the Anuttara Tantra is taken into account, such Tantras as are introduced by the Phrase, “Thus I have heard” (ei/am maya srutam), are reckoned as Father Tantras e g the Guhyasamaja-tantra (Toh. 442); and those introduced by such phrases as "[I] delight in the H ighest of Secrets" (rahasya paramam rame) belong to the group of Mother Tantras, e.g., the Samvara-tantra (Toh. 368). Again, in the Fundamental Tantra of Hevajra (Toh. 417 and 418) there is T h u s I have heard"and in its unshared [with other Tantras] Explanatory Tantra. the Paujara (Toh. 419), there is “[I] delight in the Highesl of Secrets”while in the shared Explanatory Tantra, the Samputa (Toh. 381)’ there are both 'Thus I have heard", and “[I] delight in the Highest of Secrets": consequently it is a Non-dual Tantra. That is what is claimed; the authority for it is said to be the explanation by the great magus Nag-po-spyod-pa. The position is completely untenable; it leads to the absurdity that \he^Samvara-tantra would in such a case also be a Non-duat Tantra. , he Fundamental tantra {Toh, 368) has “[I] delight in the Highest of Secrets” ; the unshared Explanatory Tantra, the Abhidhanottara (Toh. 369) has T hus I have heard”, and the shared Explanatory Tantra, the Samputa (Toh. 381) has both [phrases] The position ts untenable, because this [i.e., the Samvara-tantra} was held to be a Mother Tantra and it was held that the Mother Tantras and Non-dual tantras exclude one another. Moreover, there would be the absurdity that the Hevajra-tantra would also be a Father Tantra [because it begins with “Thus I have heard"] which would lead to many serious difficulties.

(b) Tripartition by meaning o f the subject m atter There is a division into three Tantras by the distinctions of the Steps of production (utpatti-krama), the distinctions of the Steps of Completion (nispanna-krama), and the distinctions of the puri fication of attendants (anucara-visuddhi).

Tripartition by Steps o f Production One assumes the basic division of the Anuttara Tantra. Then, in whatever marda/a the five Tathagatas manifest themselves as goddess (devi), a goddess is the Lord, or the goddesses consti tute the majority in the retinue, one has a Mother Tantra. In what ever mandaia the five Tathagatas manifest themselves as male deities, a male deity is the Lord, or the male deities constitute the majority in the retinue, one has a Father Tantra. The authority for that is given as this passage in the Panjara (Toh. 419): “Because it portrays the illustrious host of Dakini and the five. Dakini of all the Buddhas, it is explained as Dakini-tantra." "All the Buddhas" means the five Progenitors, Illustrious host of Dakini"refers to the preponderance of goddesses. “Because it portrays the five Dakini" shows the generation of the five Tathagatas under the aspect of goddess. Finally, it means that one explains as Dakini-tantra one that portrays in that manner. Furthermore, they maintain that al though a Father Tantra is not explicit in that passage, it implies likewise for Father tantras because the Mother Tantra is explicit. There is no cogency in introducing that scripture as proof. That scripture was expounded to show the generation which por trays the five loras of the mandaia of the 'concise panjara family’ ( gur riQs bsuds). It is not necessarily the case that the expres sion 'Sky walker’ (mkhah hgro) refers only to a goddess (devi).

Tripartition by Steps o f Com pletion When the Tantra shows chiefly the subject matter of the steps of Completion (nispanna-krama) [concerned with] the circle of the (mandaia), it is a MotherTantra. When the Tantra shows chiefly the subject matter of the Steps of Completion [concerned with] the drop (bindu) and subtle yoga (suksma—yoga), it is a Father Tantra. When the Tantra shows chiefly the subject matter of both,

it is a Non-dual Tantra, That is what is maintained. The source [given as authority] is the same as before. We maintain that it is internally contradictory. Now, in regard to the Steps of Completion [concerned with] the circle of the mandaia, they maintain a method of contempla tion of the Steps of Completion based on an external seal (mudra)' Consequently, it reduces to the absurdity that the Samvara-Tantra is also a Non-dual Tantra, because in the method of contemplating the Steps of Completion based on an external seal, there is no distinction between the Samvara and the Hevajra, and because the Stars of Completion [concerned with ] the drop and subtle yoga are discussed elaborately in the Samvara-tantra. If this is admitted, [so] is the internal contradiction, and the thesis is re futed.

Tripartition by p urifica tion o f attendants Whatever Anuttara Tantra is a Tantra showing chiefly he puri fication of the personality aggregates (skandha) .realms (dhatu), and sense bases (ayatana), is a FatherTantra. Whatever one shows chiefly the purification of the 'veins’ (nadi) is a Mother Tantra. Whatever one shows chiefly both is a non-dual Tantra. Their au thority is the same as before. In that case, it is illogical to either classify or not classify the Samvara and the Hevajra among the Non-dual Tantras as being neither Mother nor Father Tantras. The reason is as follows: It is agreed that the Samvara teaches the purification of the ‘vein’. The Hevajra teaches the purification by contemplating the fifteen goddesses beginning with nariatmya as the nature of the person ality aggregates and so on. The Samvara also teaches the purifi cation of the personality aggregates and so on by contemplating the seventeen elements beginning with rupa-skandha as having their nature in the seventeen gods. The Hevajra teaches no purificaiton beyond this. Our conclusions are as stated above. Therefore, those distinctions cannot be used for classifica tion.

(c) Tripartition by the petitioner If the petitioner is a male deity, as in the case ol the Guhyasamaja, it is a Father Tantra. If the petitioner is a female deity, as in the case of the Samvara, which is requested by Vajravarahi, it is a Mother Tantra. The first assembly [of the Hevajra Tantra] is re quested by Vajragarbha, hence requested by a male deity; the second assembly is requested by Nairatmya, hence requested by a femald deity; and for the reason that both male and female deities make request, it is a Non-dual Tantra. That is what they claim. Again we maintain that this involves an internal contradiction. If their thesis were granted, the Guhyasamaja would also be a Non-dual Tantra, for its Fundamental Tantra {Toh. 442) was re quested by a male diety, and the Explanatory Tantra Caturdevipariprccha (Toh. 446) was requested by goddesses. Our conclu sions are as stated above. Moreover, it reduces to the absurdity that of the two assemblies, the first is a Father Tantra and the second is a Mother Tantra. Furthermore, it is not valid to divide into three kinds of Tantra by the distinctions of enunciation of the promulgation, claiming the great magus Nag-po-spyod-pa as authority. What he main tains is that such expressions as “Thus 1 have heard” and “[I] delight in the highest of secrets”, occurring at the beginning of the Tantras, differ in words and that, nevertheless, the introduc tory words teach the subject matter of the inseparability of Beati tude and Void (sukha-sunnya) in order to show that there is no distinction in what is intrinsically pure (svabhava-vis'uddhi). It is said, “The thuderbolt of mind (citta-vajra) has this proclaimed: 'There are no varieties of intrinsic nature (svabhava)'". Hence, there is no cogency at all in holding the introduction of that scrip ture as the reason for establishing a tripartition of the Tantras. Others, following the Kalacakra-tantra Commentary (Toh. 845), become conceited in that school and maintain that when an Anuttara Tantra is distinguished as Father Tantra or Mother Tantra, it has hinted meaning (neyartha), which is not appropriate for grasping the standard term (yatharuta); and that when an Anuttara Tantra

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nology' (na-yatharuta) of such sort [as 'Father Tantra', ‘MotherTantra’]. Moreover, there is no cogency in positing a Father Tantra and a Mother Tantra on the grounds that the Kalacakra speaks of a mandala in which all the gods have equality of heads and arms due to the purity of equal day and night, or in which all the gods have inequality of heads and arms due to the purity of earlier and later intervals of watches. The meaning of that is as follows: the lords and the retinues of the Samaja-mandala and the Mayajalamandala mentioned in that work show equality of heads and arms; when one coordinates the purity of that precise time, the coordi nation is, “equality of heads and arms due to the purity of equal day and n ig h f. The deities in the larger and smaller mandalas of Samvara taught in that work show inequality of heads and arms; when one coordinates the purity of that time, the coordination of purity of the mandala is, "inequality of heads and arms due to the purity of earlier and later intervals of watches”. (2) ESTABLISHMENT OF OUR SCHOOL

In the Anuttara Tantra, the term ‘means’ (upaya) taken by itself as it occurs in the Tantras which have non-duality of means (upaya) and insight (prajna) has a different meaning from the term 'Means’ (upaya) standing for the Father Tantra; and the term ‘insight' taken by itself has a different meaning from the term 'insight’ standing for the Mother Tantra. Then what are 'means' and ‘insight’ taken by themselves ? That ‘means' is the Knowl edge born together with (sahaja) Great Beatitude (mahasukha). That ‘insight’ is the knowledge which fully comprehends that all natures (sarvadharmah) are devoid of intrinsic reality (nihsvabhava). If one has an Anuttara Tantra, it necessarily teaches the subject matter of Ihe inseparability of'm eans'and‘insight’ in those senses. In the Continuation (Toh. 443) of the Guhyasamaja-tantra (Toh. 442), the Bodhisattvas of the retinue ask the Teacher the meaning of the term yoga of the An uttara-yoga-tantra. In reply to that question, the Teacher says, “The equal entrance (samapatti) into means and insight is explained as yoga", and so on. Hence, one cannot classify Father Tantras and Mother Tantras by way of ' means’ and ' Insight’ in those senses. If one did, it would lead to

the absurdity that the Guhyasamaja would not be a Father Tantra nor the Hevajra a Mother Tantra. But both alike teach the subject matter of the non-duality [of means and insight], for this is stated in the Kaiacakra-tantra Commentary (Toh. 845, as well as in the Vajragarbha Commentary (probably Toh. 1180). Hence, the means and the insight in the senses described above do not serve to differentiate the varieties of Non-dual Tantra. But when one assumes the varieties at the outset, they ['Means' and‘insight’] separate them into Father Tantra and Mother Tantra. What is the meaning o f’Means’ (upaya)when Father Tantra and uphya-tantra are taken as identical ? What is the meaning of ‘In sight’ (prajna) when Mother Tantra and prajna-tantra are taken as identical ? First we must establish ‘Insight’. The tenth [sic. for thirteenth] chapter of the PanjarQ. (Toh. 419) states as follows: The members of the retinue asked the Teacher, "Bhagavat, how did the name Yogini-tantra arise?" Vajradhara spoke: ‘The 'means’ of Prajna-paramit& is proclaimed to be yogni. The one who adds the Great Seal (maha-mudra) enters Reality (tattva) [or: enters that very yogni]; hence the name Yogini-tantra" How is that passage explained ? 'Great Seal’ means the Knowl edge born together with Great Beatitude. Where is that added ? It is added by way of entering Reality (tattva), for which reason, such an indissoluble combination of Beatitude and Void (sukhasunya) is called yoga. With the famine suffix (-ini, ma) it means the cause (hetu) of the uncommon (asadharana) affiliation with ihe Dharma-kaya among the two Bodies: i.e., from among the part of the ‘Means’ on the phenomenal side and the part of the ‘Insight’ on the void side, it is the 'Insight' on the void side, hence the feminine suffix. Thus, a Yogini-tantra is explained as one which explicity exphasizes the subject matter of the Knowledge of indissoluble Beatitude and Void in the part of ‘Insight’ on the Void side in that way, while not explaining the Illusory Body which is the uncommon affiliation with the Formal Body (riipa-kaya) in the part of Means’ on the phenomenal side or the coming forth

with skill' in the method of accomplishing that [Illusory Body], That being the case, a MotherTantra is established as follows: t is any Tantra which exphasizes the subject matter of the Knowl edge of the indissolubility of Beatitude and Void in the part of ‘Insight’ on the Void side, while not especially emphasizing such things as the method of accomplishing the Illusory Body in the part of ‘Means’ on the phenomenal side, or any Anuttara Tantra belonging to its category. What is that ‘Means’ when Father Tantra and upaya-tantra are identical? It is taught by the Dakarnava (Toh.372) in these words. In the king of Tantras among the 1yogas' Knowing them and the varieties of their rites, I have explained the Illusion of the Clear Light To the illusory world. How is that passage explained ? The explanation is sugges tive (neya). By whom [is it explained] ? By Vajradhara himself. What (does he explain] ? The ‘Means’ of producing the Illusory Body. To whom [does he explain] ? To the world of candidates (vineya). Where ? Dividing the Anuttra Tantra into [maha] yogatantra and yogini-tantra — in the ‘kings’ of the [maha] yoga-tantras taken by themselves. By what method is it done ? One generates in the forward direction the three [called] Light (aloka), spread-ofLiuht (atokabhasa), and Culmination-of-Light (alokopalabdhi), to gether with the Clear Light (prabhasvara): and at the time of emerging from the latter, in the reverse direction one accomplishes the Illusory Body from the five rays of wind (vayu) riding on the four Voids. The method consists in emerging in the Illusory Body from the Clear Light by way of knowing in exactitude such things as the coming forth with skill and the varieties of their rites. In short, the basic classification of the Anuttara Tantras is into those which teach elaborately the subject matter of the Knowl edge of the indissolubility of Beatitude and Void on the side of the Void and into those which teach elaborately the coming forth with skill in the method of accomplishing the Illusory Body from the five rays of wind rigid on the four Voids in the part of the ‘Means' —or any Tantras belonging to the [respective] categories. To mention a few examples with their [respective] character —

the Ghuyasamaja (Toh. 442), for instance, is a basic Father Tantra; and the Tantras of the red and black Yamari (Toh, 467*470; 473 475; 478), the Vairocana Mayajaia (Toh. 466) which is the Anuttara Mayajaia, and the Vajrah dayalamkara (Toh. 451) are Tantras be longing to the category of the Father Tantra. The Samvara (Toh. 368), Hevajra (Toh. 417-418), Kalacakra (Toh. 362), Mahamudratilaka (Toh. 420), the upper maya in three residences (Toh. 425, the Mahamaya in three chapters), and the Buddhasamayoga (Toh. 366, 367) are Mother Tantras. Then of the Father Tantras, the Guhyasamaja is the chief; and of the Mother Tantras, the Samvara is the chief. The reason is that the other Father Tantras cannot compare with the Guhyasamaja in regard to extensive treatment of the Steps of Production (utpattikrama), Steps of Completion (nispanna-krama), and set of ritual acts (las tshogs). And similarly, the other Mother Tantras cannot compare with the Samvara in regard to extensive treatment of the Steps of Production, Steps of Completion, and set of ritual acts. The Anuttara Tantras, so divided into Father Tantra and Mother Tantra, are further divided into Tantra of the sound which promul gates and Tantra of the meaning in the subject matter. The Tantra of the sound which promulgates comprises all the passage of the Annuttara Tantra that are proclaimed by Vajradhara. The Tantra of the meaning in the subject matter is of three kinds, Tantra of Cause (hetu-tantra), Tantra of Means (upaya-tantra), and Tantra of Effect (phala-tantra).TUen, Tantra of Cause and Tantra of Ground (‘prakrtitantra) are identical, while Tantra of Means and Tantra of Path (marga-tantra)are identical. Tantra o f Ground. Naro-pa maintains that this is the “jewel like person”, who is the chief among the candidates for the high goal of the Anuttara [Tantra], Santi-paand Abhayakara maintain that it is the True Nature of Mind (citta-dharmata) intrinsically pure but possessed of adventitious defilements, Tantra of Effect. This is the rank of Vajradhara, which is the supreme attainment. The terminology ‘pair combined beyond learning’ (asaiksayugnaddha) and ‘rank possessing the seven members of the sampufa’ has the same meaning.

Tantra o f Means or o f Path. This comprises the two kramas (utpatti-krama and nispana-krama), along with their members (anga), ol the path which is the means of attaining that supreme attain ment. In short, if one compiles all the Tantras ol Means or of the Path, constituting the procedure of the path by which that “jewel like person” who is the Tantra of Cause or Tantra of Ground may attain rank of 'pair combined beyond learning’ which is the su preme attainment, they fall in four classes: (1) At the outset the Tantras of Initiation which mature that Tantra [of Ground] that is not yet mature; (2) The Tantras of Pledges ( samaya) and Vows (samvara) which protect the maturation from deterioration; (3) The Tantras for Production (utpatti) and Completion (nispanna) of that essence which is to be taken to heart; (4) TheTantras of Covergence [upon the supreme attainment].

Chapter-12

The Birth of Agni in the Tantric Agnijanana

Chapter-12

1. Tantric Agnijanana

(a) Preliminary: Among the manuals current in Bengal the Tantric fire-ritual has been elaborately described in the Tantrasara by Krsnananda Agamavagisa (16th century?) and the Saktanandatarangini by Brahmananda Giri (16 century).1 These are collection works and quite naturally the citations from different works have not always been conducive to clarity regarding the order of items as followed in the original treatises. A systematic as well as closefitting description is available in the Saradatilaka by Laksmanadesikendra who was a disciple of the Kashmirian master Upalacarya (c. 10th cent),2The Paficaratra fire-ritual finds description in the Jayakhyasamhita,3 The present study mainly follows the ST with Raghavabhatta's Padarthadarsa commen tary (1550 Vikrama Samvat. C. 1492 A.D.) The Tantric fire-ritual is called Agnijanana—‘generation of fire’, or Homa, many of which are performed in it. Unlike the Agnyadheya the Agnjijanana is not an independent rite but forms a necessary part of various other ceremonials. In the ST it is described among the rules of the initiation-ceremony {diksa). For this reason the active performer of the fire-ritual here is the high priest {acarya) who acts as the guru of the individual to be initiated. The Agnijanana comes in as part of kriyavatidika that is initiation consisting of external rites. (b) Synopsis o f the ritu a k lh e fireplaces are called kundas. There are nine kundas. The major part of the ritual is performed with the kunda of the Acarya. this kunda is square-shaped like the Ahavaniya fireplace.4 There occur eighteen perfections of the kundas after which three lines are drawn in these pointing towards the east and three pointing towards the north. These are then sprinkled with water.

Vagisvari is thought of as at the end of her period and then worshipped as united with Vagisvara.6 A fire is brought from the house of a Srotriya, or is generated with a sun-stone, a portion of it is left out tor the fire of the funeral pyre and three purifications of it are performed. After cer tain contemplations with the fire the Acarya moves the fire thrice around the kunda and finally places it in the kundas moving it in his own direction. At this time he also remains kneeling. Water is offered to the parents of Agni, the fire is kindled and praised with an appropriate verse. The placing of the fire in the kunda is followed by the nyasas which mean inducing in one's own body what can be called various aspects of Agni, his seven tongues or.flames, the dei ties thereof, the jatis6 and the eight figures of Agni, Agni is con templated as staying on a lotus holding his Sakti with two arms. The Acarya sprinkles the girdles of the kunda with water and throws away the paridhi-sticks7 on all sides exception the east ern quarter. Next follow the worships.The figures of Brahma and certain other gods are worshipped in the direction of the thrown away paridhi-sticks. The seven flames of Agni, the deities of the jatis, the eight figures of Agni and the Mothers are worshipped on a contemplated eight-petalled lotus, six of the flames of Agni at the corners and one at the centre, the deities on the filaments, the eight figures on the petals and the Mothers on the tips of the petals. The Guardians of the Regions (Lokapalas) also are wor shipped. The oblation implements—the spoons called sruk, sruvaBand the ghee-pot are heated and made to undergo certain purifications. This is followed by ghee-oblations. Four oblations are made of Agni, Soma, Agni-Soma and Agni Svistakrt for shaping the three eyes and mouth of Agni. The Smarta samskaras from conception of marriage, which are prescribed for the twice-born castes are held for Agni and represented through

oblations. The parents of Agni are worshipped and infused into oneself after the fifth samskara, viz., Namakarana.The tongues, their deities etc. as induced and worshipped earlier are also given oblations. Ghee is taken into the sruva, poured into the sruk and covered with the sruva. The performer of the rite stands erect and quiet and makes ten oblations with the mantras of Agni and vighesvara (Ganesa). This is called the mouth of Agni. Agni is now worshipped as the deity who has descended into the fire. Twenty-five oblations are made into the mouth of Agni. This is called the merging of the mouth (vaktraikikarana,.Through another series of eleven offerings the merger of the arteries (nadisandhana) takes place. After this the fire is taken to all the kundas where other priests make offerings. The principal Agni affairs end here. After this the Acarya performs the'purifications of the six-ways'comprising grade {kala) theory (tattva), region (bhuvana), word (pada), letter (varna) and mantra. These are thought of in the feet, genital, naval, heart, forehead and the crown of head of the disciple. Touching those one by one with a bunch of kusagrass the Acarya offers eight oblations and thus resorbs (vilayam nayet,) the ways in Siva in the crown of head, and then creates them again by effecting the reverse order of the process. Then the Acarya's consciousness is made to devolve upon the disciple. After that the completion-offering is made and the deity is brought from the fire to a jar atready kept there for the purpose. The fire-ritual is concluded with the utterance of the Mahavyahritis9 accompanied by oblations. The fire is united with the performer of the rite and is sprinkled upon. The paridhi-sticks are burnt. 2. Underlying idea (a) General remarks: Only a summary of the description of the ST has been given above. What the various items of the ritual signify is obtainable partly from the verses concerned and also from other parts of the text as well as from the commentary.

Even from the summary it is not difficult to see that the birth of Agni is accomplished in the rite. However the whole thing, as presented here, is different from the Agnyadheya is every respect— Structure, basic theory, purpose and modus operandi. In the Vedic rite the basic myth was one of the union of Agni with the cosmic waters for his own creation and subsequent universalisation. Here in the Agnijanana it is a different thing. The basic theory, as obtainable from the Padarthadarsa and also other philosophical works, consists of the conjoint principles of crea tion— Siva and Sakti, called Vagisvara and Vagisvari and not Agni and the waters or what they symbolise in the Vedas. Moreo ver, the Tantric idea is not a myth according to the sense pro posed earlier {introd. 2e)— Siva and Sakti being distinct meta physical concepts.'10For this reason while the symbolism of Agni pertain mainly to the ritual and is clear, no mythological coun terpart is evident. The said structural difference also proceeds from this. In the absence of a myth of the primeval birth and universalisation of Agni, the placing of Agni in the kunda has a different meaning and a different position in the sequence of items. However, although the underlying sense here is generally clearer than in Vedic mythology {see below), the imagery of human reproduction continues to exist very prominently in the Tantric ritual and is dramatised consistently ad more minutely than in the Agnyadheya where the imagery is partially ruined due to apparent obliviousness. (b) Different arrangement: analogy of reproduction: The most significant features of the structure of the Tantric fire ritual are that, unlike in Agnyadheya, (1) there is no prominent ceremonial meant for the generation of fire although the idea of the birth of Agni appears prominently with a different significance; (2) the generation of fire that is to say its flaring up in the kunda does not take place simultaneously with the birth of Agni which is represented through certain oblations; (3) the placing of the fire

in the kunda takes place not after but before the birth of Agni. A fire is first brought from the house of a Srotriya or is pro duced by sun-stone. This is not the ritual generation of fire. Cf. JS.XV. 58^*59^ where it is clearly stated that the fire is brought for the production of fire. "First having brought some forest-fire produced by a sun-stone for the generation of Fire from Sakti belonging the Bhagavant." This fire is subsequently placed in the kunda. But unlike in the Agnyadheya, this is pre-natal affair for the yet-to-be-born Agni. The significance of the placing of the fire in the kunda is indicated by the following. Vaaisvari is thought of as at the end of her period and as united with Vagisvara. These mean Sakti and Siva.11The kunda represents the body of the Goddess and the fire the seed of Siva. “The fire is to be placed in the womb ot the Goodess as the seed of Siva".This is undoubtedly adhana. The Vayaviya Samhrta’2 actually uses the root a Jdha vahhnibijam samuccarya tv adadhitagnim asane yonim argena.... But this is garbhadhana, i.e., the conception of Agni by the Goddess. The samayatantra as cited in the SAT13is quite explicit. After the fire is placed the performer of the rite “shouid meditate upon God in the form of fire and as held by the uterine tube." The Padarthaarsa cites a verse from some Samhita which states that one should think of Agni as born though the worldly repro ductive properties of his parents. These show that in spite of some apparent similarity be tween the imagery in the Agnyadheya verse'O Goddess Aditi, in your lap do I place agni ../M(uttered during the placing of the fire) and the imagery in the Tantric rule, The fire is to be placed in the womb of the Goddess', the former one accompanies a post-natal act while the latter one intends to arrange for the ensuing birth of Agni. Similar ideas are found also in the Vaisnava Tantras. For example, according to the Jayakhya Samhita Sakti is first in

voked into the kunda, and then the fire is placed in the kunda. The JS mentions this as the union of Agni, thought to be God, with the Goddess and also speaks of the eventual entrance of the seed into the womb of the Goddess.15 After this the fire is made to flare up in the kunda. This is the ritual production of fire, but as shown below the birth of Agni takes place even afterwards. It is not only Agni's birth which is represented in the ritual, the whole course of his development from conception to mar riage is dramatised. Each stage of the development is repre sented by one or more ghee-oblations. First take place certain prenatal acts like the shaping of the eyes and mouth of Agni; these are followed by the three pre-natal Smarta samskaras namely Garbhadhana,16 Pumsavana and Simantonnayana. After this Jatakarman takes place. This is Agni's birth. This includes the cutting of the cord connecting the mother and the baby (nalapanayana) and also the ritual purification of Agni's birth. The nalapanayana is done with five oblations. This is followed by Namakarana— ‘Name-giving'. Agni is given a name like Krsnagni, Durgagni, NarayanagnP etc. according to the name of the deity of choice. Then the other samskaras upto marriage (or death in abhicara-practices) follow.18 (c) Purpose and modus operands . The Namakarana or Namegiving ceremony is a clear indication of what the birth of Agni means. The deity of choice (istadeva) which means God as understood by the performer of the rite is made to descend into the fire. The point is quite clear also in the Jayakhya Samhita. According to this, after all the ten Samskaras have been per formed the performer of the rite should think of fire as Narayana. Agni is ‘born’ as God not only in the kunda but also in the Ac»arya who is to initiate the disciple. The orientation of the rite to that end is evident first in the fact that when the fire is placed in the kunda the fire in the body, external terrestrial fire and fire in the material basis of creation co-existent with Siva and Sakti

(baindava vahni)]9are thought of as one. That the fire is placed in the kunda after being moved in the direction of the performer of the rite also seem to facilitate that. The nyasas, too, mean that Agni in his various aspects is induced into the body of the worshipper. ‘The merger of the mouths' and the ‘merger of the arteries' (vaktraikikarana and nadisandhana,20 mean the accom plishment of the said identity between God, fire and the per former of the rite. Cf., ST. V. 71, ‘he should cause unity of self with the fire and the deity’. The Padarthadarsa gives the follow ing citation from the Saivagama in the commentary to the said verse: T h e merging of mouths into the mouth of the the deity is unity.'The same commentary explains the nadisandhana as the 'merging of the arteries of Fire, God and s e lf . There is another citation in the Padarthadarsa to theat effect in this connection: svakam brahmamayim mnrtim sauciniyagnau pratapayet.21 In the Jayakhya Samhita the verses enjoining the establish ment of the identity are corrupt, but the sense is more or less clear: talra tajja n ita m (?) ku nd a j jva lam argena cagatam / paranandaprakasabham nasikya (?) dvadasavadhi / / fafo 'vatarayogena pravistam bhavayed dhrdi / This establishment of identity is not for the sake of extend ing the vrddhi of Agni to the Acarya as it is in the Agnyadheya,. On the contrary it looks like a ritual enactment of what is theo retically stated in the Mahayanasraddhotpadasastra,*2 accord ing to which the ideal manifests itself as the Nirmanakaya for the benefit of common disciples. Under the same principle God descends upon the person of the Acarya to initiate the disciple into the path of salvation. In ST. I. 3 gurus are said to be of the nature of God. ‘...I hold the gurus on my had, who are of the nature of Siva...' For this reason when the Guru sees the disciple and exercises the act of purification upon him, he does it as a divine being and then makes higher consciousness extend to the disciple. Cf., ST. V.78cd-79ab, "Having observed him {i.e. the disciple) with a divine look, the guru should purify the ways, after

uniting that consciousness (placed) in the lotus of the heart with h im s e lfa g a in , “The guru while observing that child with a di vine look, should employ that consciousness, (so long) placed within himself, into the discipie” It is needless further to explain the fundamental difference between the entrance of Agni into the sacrificer for the exten sion of vrddhi in the Agnyadheya and the ekikaranas of the Tantras aimed at adding the signs of divine grace of the act of initiation.

NOTES 1.

For the dates see TCC, pp. 66 and 67,

2.

See Kashmir Shaivaism by J.C . Chatterji, p. 26a for the date of Utpalacarya; and M.J. Bakshi's Upodghata in the ST for the date of Raghavabhatta and other information.

3.

B. Bhattachrya (Foreword, JS . p. 34) places the work in the 15th century A.D.

4.

Unless otherwise noted the references in parenthese are to the ST. Where only the verse-number is shown the 5th chap ter of the ST is to be understood.

5.

Literally Ihe words mean the Mistress of Speech and the Lord of Speech. They mean Sakii and Siva— Ihe two con scious principles behind creation. See ST 1.1 where Siva is described as vacam adhisam and also the Padarthadari on the same.

6.

The mantra-endings namah, svaha, vasat, hum. v ausafand phat are called Jalis. See Raghavabhatta on ST.IV. 33.34.

7.

Sticks encircling the kunda. See the Srautapadarthanirvacana. Vishwanath Shastri, p.13; three girdless ( mekhala) are raised just outside each edge of the kunda.

8.

See ST. III. 94-105,

9.

bhuh. bhuvah and sifar.

10.

For this terms see G.N. Kaviraj in the Princess Vol. x. 21 ff and also 1 ff.

Saravasti Bhavana Studies, agamashastrer digdarsban,

of Wales Tantra o

11.

See n. 5 above.

12.

Cited in commentary to ST. V. 16.

13.

SAT Ch. XVIII; p. 314.

14.

This is one of the mantras of the Sarpaajni formula (TS. i. 5.3) uttered during the placing of the fire according to Aps V. 11.7, for which also see 111, 5a above,

15. 16.

See 16 below/ Garbhadhana means conception. But the actual conception of Agni took place earlier with the placing of the fire in the kunda {ST V.16, JS . XV. 74). The present G arbhadhana is to be understood as the ritual purification of the secular act. The Garbhadh ana ceremony has two sides— the secular act and also the religious, ritual solemnisation of Ihe same (see Hindu Samskaras, R.B. Pandey 84 ff). The anomaly in the Agnijanana regarding these, perhaps, rises on account ot the difficulties involved in the simultaneous ritual dram a tisation of the secular act and its religious soiemmsalion. JS XV. 74 understands the placing of the fire in the kunda as only the union of Agni and his Sakti, kundamadhyasthaya

catha saktya narayana khyaya nasa grena tam agnim ca ghratam dbvayer svahrdgatam. But the G arbhadhana samskara which takes place later is different from this. Its c h arac te rise features are distinctly told in JS.XV. 132cj133 'h. srikuksikuhare yad vai bahisthasya pravesanam garb-

hanam ta tad viddbi samskaram prathamam mune. 17. 18.

See Raghavabhatta on ST. V. 60-64. The samskaras are mentioned in just five verses {V. 61-65) in the ST without much details. The explanations and the details given here are obtainable mainly from the comm en tary

19.

For bundu as primoridal matter see G.N. Kaviraj in Tantra o agamashastrer digdarshan, Iff, The Padarthadarsa cites two

views: binduh prasiddhah; paramatmarnpah tasyagnlsomatvar, tadbhavo vahnir baindavah: anye bindur bhrhmadhyam in vadanti (on ST. V.13). 20.

See IV. 1 supra.

21.

On ST. V. 46: source not mentioned. The explains the pur pose of heating the ghee-pot.

22.

See Dipak Bhattacharya, Journal of Research, Visva Bharali. i., 1976-77, pp 45-50.

Volumen V

£ W

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by

SADHU SANTIDEV

VOLUME 5

£ o s m o p u r t .tc a t t o n s 1999

INDIA

A ll rights reserved. No part ofthispublication may be reproduced, or stored in retrivai system, or transmitted in anyform or by any means without the priorpermission o f Cosmo Publications.

© Cosmo Publications First Published 1999

ISBN 81-7020- 863-7 (set) 81-7020-868-8 (volume 5)

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Printed at M Hira Offset Press

CONTENTS 1.

The Waking State an d T h e'W h y’ of the Samadhi-Plunge —

1

What is Samadbi or Yogic Trance ?

2.

The Critique of theTrance-Solution

21

3.

The Critique of the ‘Jivanmukti-SolutiorT

31

4.

The Issue : Status or Dynamis

43

5.

The mind-Consciousness: Its Achievemnets and Failures

53

6.

The Inwardization and the Ascension

71

7.

The Conquest

93

8.

Suresvara

105 The Works of the Author of the Vartika The close connection between the Brahma Siddhi and the Sambandha Vartika The Rival Doctrines Examined in the Sambandha Vartika Refutation of Mandana's Positions in the Vartika TheTretment of the Doctrine of Bhartrpraanca in the Vartika Metaphysical Ignorance in Suresvara Objections and answers on the subject

vi of Metaphysical Ignorance The treatment of Ignorance by Sri Sankara and Suresvara Compared Enquiry into the seat of ignorance and the object with it conceals The Operation of the Means of Knowledge Cancellation of Illusion Authority of the Veda: Role of Negative Texts Preception, etc Cannot Contradict the Veda Treatment of the Topic of Cause and Effect The treatment of Universal and Particular The treatment of the Discrimination of the Five Sheaths Teaching by examination of The Three States of Waking, Dram and Dreamless Sleep Can there be an Injunction for Knowledge Comparison of Sri Sankara and Suresvara on the Topic of Hearing and the Rests The Injunction for Inner and Outer Control and the other disciplines How Action and Meditation Relate There is no other Liberation Except Eradication of Ignorance All Duality is Imagined through Ignorance The form of Non-Duality Approved in the Vartika

vii 9.

The Mastery of the Nights — ■ — —

How Best to Enter the State of Sleep? How to Retain the Awareness of Dreams ? How to Grow Conscious in Sleep

—

The Lure of the Dream-Consciousness

227

10.

The Vision of the Divine Body

237

11.

The Conquest of Steep

243

— — 12. 13.

Attempts at ‘Kayasiddhi’ and Rejuvenation

257

The Mystery of Life and Death

265

— 14.

How to Reduce the Hours of Sleep ? How to Eliminate the Necessity of Sleep ?

Death at the Service of Life

Metaphysical Factors of Death — — — — — —

—

First Factor The Part Against the Whole Second Factor The Part Against All Other Parts Third Factor Aciion and Reaction Fourth Factor Life the Consumer Fifth Factor War of the Members Sixth Factor Imperfect Poise of Consciousness and Force Seventh Factor The Infinite as a Summation of the Finite

283

viii 15.

The Physiology of Senescence and Death —

Metaphysics of Life and Death

293

The Waking state and The ‘Why’ of the Samadhi-Plunge

A bove us dwells a superconscient god Hidden in the m ystery o f his own light: A round us is a yasf o f ignorance Lit by the uncertain ray o f the hum an mind, B elow us sleeps the tnconscient dark a n d m ute (Sri Aurobindo, Savitri, Book VII, Canto II, p. 484) Since m ind-consciousness is the sole waking state p o s sessed b y m ental being,...it cannot ordinarily quite enter into another without leaving behind com pletely both a ll our waking existence and all our inw ard mind. This is the necessity o f the Yogic trance fSri Aurobindo, The Synthesis o f Yoga, p. 379). To enter into Sam adhi is to pass into a state of which no conscious m em ory rem ains on awakening... When people speak o f Samadhi, I tell them, "Well, try to develop your inner individuality and you can enter into these very regions in full consciousness, with the delight o f communion with the highest regions w ithout losing consciousness fo r that and returning with a zero instead o f an e x p e rie n ce ” (The Mother, Bulletin, Vol. XIV, No. 3, pp. 43-45) Yes, they [a ll the states o f higher realisation] can be attained even in fu ll activity. Trance is not essential. (Sri Aurobindo, Letters on Yoga, p. 744) A THOROUGHGOING psychological self-investigation far transcending its present artificial bounds, an occult-spiritual ex ploration of the total field of our being, reveals the truth that what we normally know of ourselves is not all we are: it is no more than 'a bubble on the ocean of our existence,' Indeed, apart from

the very insignificant and restricted part of our waking individual consciousness, we are norm ally perfectly ignorant of the whole of the rest of our being, ” the immense more', that lies hidden in apparently inaccessible "reaches of being which descend into the profoundest depths ot the subconscient and rise to highest peaks of superconscience, or which surround the little field of our waking self with a wide circum conscient existence of which our mind and sense catch only a few indications.” As p m atter of fact, following the ancient W isdom of the Upanishads, we can broadly divide the totality of our existence into four provinces or states: the ‘waking sta te’ (ja g ra t), the sublim inal or the ‘dream -state’ (svapna), the superconscient or the ‘sleep-state’ (susupti) and finally the state beyond or the ‘ultim ate state’ (turiya} Corresponding to these four states of our existence, we have in us four selves or rather the four-fold sta tus of the one Self that is Brahman: the waking self or Vaisvanara, the Waker; the dream-self or Taijasa, the Dreamer; the sleep-self or Prajha, the Sleeper; and finally the suprem e or absolute self o f b e in g , th e F o u rth ( c a tu r th a ), th e In c o m m u n ic a b le (avyavahayra), the One without second (advaita), of which the three before are derivations. In less abstruse and m ystical term s, we may state that the fourfold scale of being delineated above represents, so to say, the 'degrees of the ladder of being’ that an embodied soul must successively attain if he would seek to climb back from his pheno m e n al and ig n o ra n t s e lf-v ie w to w a rd s the suprem e superconscience of the highest state of his self-being. But what are the essential traits of these four statuses? The Waking State: Our waking consciousness, the conscious ness that we norm ally possess and that is dom inated by the physical mind, is a limping surface consciousness shut up in the body [imitation and within the confines of the little bit of personal mind. We are ordinarily aware only of our surface selves and quite ignorant of all that functions behind the veil. And yet “what

is on the surface, what we know or think we know of ourselves and even believe that that is alt we are, is only a small part ol our being", and by far the larger part lies hidden “behind the frontal consciousness behind the veil, occult and known only by an occult knowledge,” While in this normal waking consciousness, a man becomes e xterna lise d and gazes outw ard and rarely if ever inward {param pasyati nantaratm an). Hence the self in this status of e x te rn a l wakefulness has been described as ‘wise of the out ward' (jagaritastha no bahihprajnah). No spiritual life or any higher or deepr realisation becomes possible if one remains fettered to this waking state. The Dream -State: This represents the sublim inal condition of our conscious existence, the large luminous realm of interior consciousness, that corresponds to the subtler life-plane and mind piane and even a subtle physical plane or our being. In deed, behind our outer existence, our outer mind and life and body. Our larger beings sits behind cryptic walls: There are greatnesses hidden in our unseen parts That wait their hour to step into life’s front: O ur inner Mind dwells in a larger light, Its brightness looks at us through hidden doors; A mighty life-self with its inner powers Supports the dwarfish modicum we call life; O ur body's subtle self is throned within In its viewless palace of veridical dreams. Thus, the subliminal reach of our being comprises our inner existence, that is to say, our inner mind, inner life and inner physical with the sou! or psychic entity supporting them all. It is of the nature of a secret intraconscient and circum conscient

awareness in full possession of a brilliant mind power, a limpid life-force and un unclouded subtle-physical sense of things. It is in this sublim inal realm of our interior existence, the realm of subtle subjective supraphysical experiences and of dream s and visions and heavenly intimations, a veritable world of wonderful illum inations, that our mind and vital being retire when they withdraw by inward-drawn concentration from their ab sorption In surface activties. It is because of its inward plunge bringing in its train a wealth of inner experiences, dream s and visions, that the self in this status has been term ed the ‘dream -self that is wise of the in ward' (svapnasthano’ ntahprajnah). The S te e p -S ta te : T h is c o rre s p o n d s to a s till h ig h e r s u p e rc o n s c ie n t s ta tu s , a s ta te o f p u re c o n s c io u s n e s s (pra/nanaghana), pure bliss (anandamaya hyanandabhuk) and pure m astery (sarvesvara). This exalted state of self-absorbed con sciousness is called 'sleep' because all mental or sensory ex periences cease when we enter this superconscience. This 'dream less sleep state ’ (yata supto... na kahcana svapnam pasyati), this status of massed consciousness and omnipotent Intelligence (sarvesvara sarvajna), cantains in it “all the powers of being but all com pressed within itself and concentrated solely on itself and when active, then active in aconsciousness where all is the self.” It is in this superconscient ‘sleep-state’ that we becom e “inherently and intrinsically conscious of our self and spirit, not as here below by a reflection in silent mind or by acquisition of the knowledge of a hidden Being within us; it is through it, through that either of super conscience, that we can pass to a suprem e status, knowledge experience." The Turiya S faferThis corresponds to the highest status far transcending the first three, being the status of pure self-exist ence and absolute being, where consciousness and unconscious ness as we actually conceive of both lose their validity. It is the suprem e state of Sachchidananda, 'a state of superconscience

a bsorbed in its self-existence, in a self-silence or a self-ecstasy.’

About the self of this fourth or the Turiya state, the Mandukya Upanishad speaks: "He who is neither inw ard-w ise, nor outward-wise, nor both inward and outward wise, nor wisdom self-gathered, nor possessed

of wisdom, nor unpossessed of wisdom, He who is unseen and in c o m m u n ic a b le , u n s e i 2 a b le , fe a tu re le s s , u n th in k a b le , andunnam eable, W hose essentiality is awareness of the Self in its single existence, in Whom all phenomena dissolve, W ho is Calm, W ho is Good, W ho is One than Whom there is no other, Him they deem the fourth: He is the Self, He is the object of Knowledge." Such is then the fourfold division of the totality of our exist ence, and true knowledge, that is to say, spiritual knowledge about our self-being as well as about the w orld-being becomes available to us only when we succeed in establishing a conscious rapport with the sublim inal and the now superconscient realms of our being. But unfortunately our waking state is blissfully ignorant of its connection with or even the very existence o f these supernal reaches. So the goal of Yoga which is essentially an attem pt at arriving at an integral self-knowledge, an entire consciousness and power of being and a supreme union or unity with Sachchidananda, the Existence-C onsciousness-Bliss A b solute, can be attained only by a progressive ascension of the mind to higher and still higher planes or degrees of conscious ness. But here a serious and see mingley insuperable hitch presents itself. For mind is the sole waking consciousness actually pos sessed by man the mental being and this mind in its actuality com pletely fails to remain awake, beyond a certain line, in the really higher states of realisation where the heightened and in tensified spiritual experiences are in the nature of things sought. This almost absolute incom patibility of our waking m entality with the highest ranges of spiritual consciousness is strikingly brought

out in the following very interesting account of Sri Ramakrishna’s repeated failures to main remain physically awake on the sum mits of realisation. Swami Saradananda, one of the closest direct disciples of Sri Ram akrishna and the writer of his authori tative biography, is reporting: "in how simple term s the Thakur [i.e. Sri Ramakrishna] used to explain to us these abstruse truths of spiritual life “ ‘Well, something rises from my feet and climbs towards the head. So long as it does not reach the head, retain conscious ness; but as soon as it reaches there, an utter forgetfulness overtakes me — then there is no more seeing or hearing, far be it to speak of talking.’ W ho would speak then? — The very sense of ‘ I’ and ‘Thou’ vanishes altogether! I often decide to speak everything to you, all about the visions and experiences that accom pany this ascension. So long as that has reached so far (pointing to his heart) or even so far (pointing to his throat), it seems som ebody shuts m y m outh a n d I fail tocontrot m y forget fulness! (Pointing to his throat) when one ascends still further than this level, no sooner than I contem plate for a moment to speak of the visions and experiences there, the mind im m edi ately shoots upwards and no reporting becom es any more p o s sible! "Oh, innumerable are the occasions when the Thakur sought to exercise the utmost control over himself so that he could report to us about the types of experiences that one has when the mind transcends the throat-centre but each time he failed!... One day he em phatically stated: “ Today I must speak to you everything , not a bit would I hide’ — and he started to speak. He could very well speak all about the centres upto the heart and the throat, and then p oint ing to the junction of his eye-brows he said, ‘Whenever the mind ascends here, the em bodied sou! has a vision of the suprem e Self and goes into Samadhi. Then there exists but a thin trans parent veil between the individual Self and the Supreme. And

there the soui experiences in this w a y — ’ . Speaking so far, as soon as he started detailing the realisation of the Supreme, he went into the Samadhi state. After coming out of his trance state, he recom m enced reporting again, but again went into Samadhi. After such repeated attem pts and failures he spoke to us with tears in his eyes: “ 'My sons, my intention is to report to you everything with out hiding the least bit of it: but the M other won’t allow me to speak — She com pletely shut my m outh!’ “We wondered at this and thought: ‘ How strange! It is appar ent that he is trying to report and that he is even suffering be cause of his failure to do so, but he seems to be altogether helpless in this matter. — Surely the Mother must have been very naughty indeed! He wants to speak about holy things, about the vision of God, and it is surely odd that She should shut his mouth!' “We did not know at time that the mind’s range is indeed very much limited and that, unless one proceeds farther then its farthest reach, one cannot expect to have the realisation of the Supreme! In our innocence we could not understand at that time that out of sheer love for us the Thakur was attem pting the impossible!” Sri Ram akrishna him self in his inim itable style emphasised on more than one occasion this fact of the inability of our mind consciousness to retain its ‘power of conscious discernm ent and defining experience' when it rises to the superconscient heights, He said: ‘What happens when the mind reaches the seventh plane [and goes into Smadhi] cannot be described. Once a boat enters the [black waters] of the ocean, it does not return. Nobody knows what happens to the boat after that. Therefore the boat [i.e. Mind] cannot give us any inform ation about the ocean. Once a salt doll went to measure the depth of the ocean. No sooner did it enter the water than it melted. Now, who would tell

how deep the ocean was?" So it is seen that in the actual state of our evolved waking existence the ascension and entry into the higher realms of our being becom es at all possible only by receding farther and fa r ther from the waking mentality, by withdrawing from and losing touch with the dynam ic surface life and taking a plunge into the immobile or ecstatic trance of absorbed super conscience. And herein lies for the spiritual seeker the necessity or even the in evitability of the Yogic trance state, so much so that it is em phatically asserted that Samadhi is 'not only a supreme means of arriving at the highest consciousness, but...the very condition and status of that highest consciousness itself, in which alone it can be com pletely possessed and enjoyed while we are in the body.'3 But in that case our goal of dynam ic divinisation of life be comes fore doom ed to failure. So we m ust now see whether the trance can be progressively transform ed into a waking Samadhi and its spiritual gains made manifest and active even in our w ak ing existence. WHAT IS SAMADHI OR YOGIC TRANCE? In her own depths she heard the unuttered thought That made unreal the world and a ll life meant. ‘Who a rt thou who cla im ’s t thy crown or separate birth. The illusion of the s o u l’s reality A nd personal godhead on an ignorant globe In the anim al body o f im perfect man ? O nly the b lank Eternal can be true A ll else is shadow and flash in Mind's bright glass, O soul, inventor o f m an's thoughts and hopes. Thyself the invention o f the m om ents' stream, illu sion s' centre or subtle apex point, A t last know thyself, from vain existence cease." ($ ri Aurobindo, Savirit, Book VII, Canto Vi, p. 535

Beyond the realm o f thought, transcending the domain of duality, leaving Maya with all h e r changes and modifications far behind.....shines the glory o f the Eternal Brahman in the N irvikalpa Sam adhi. Knowledge, know er dissolve in the menstruum o f One Eternal Consciousness; birth, growth and death vanish in that infinite Existence; and love, lover and beloved m erge in that unbounded ocean o f Supreme Felic ity... Breaking down the ridge-poles o f that tabernacle in which the soul had m ade its abode for untold ages- stilling the body, calm ing the m ind and drow ning the ego, comes the sweet jo y o f Brahm an in that s u pe r conscious state. Space disappears in nothingness, tim e is sw allowed up in Eter nity... [a n d ] it is a ll stillness indefinable.... The Nirvikalpa S am adhi is the highest flight o f Advaita Philosophy {Lite of Sri Ram akrishna, Advaita Ashram, Almora, p. 181) The acquisition of the highest spiritual consciousness, at least sta tica lly if not dynam ically, is the goal of all spiritual endeavor. But, as we have noted before, the spiritual reaches of consciousness fie far behind and above our norm al waking mentality. Now the question is: is it possible to possess the spiritual consciousness while still remaining em bedded in the ordinary mental functioning? In other w ords, can the normal unregenerate surface consciousness and the spiritual one be con comitant and sim ultaneously operative? Seekers in all ages and climes, who have the necessary credentials to pronounce on this point, are universally agreed to deny this possibility. So, broadly speaking, four alternatives may open out before those who aspire after spirituality: (i) To create a division, a separation, a dissociation of con sciousness and to be spiritual within or above while the outer consciousness and its ignorant m ovem ents are indifferently watched and felt to be som ething intrinsically foreign and dispa rate. This is the solution of th e 'W itn e s s C onsciousness’. (ii) To be satisfied with the indirect glories of the spiritual

12

Chapter-1

consciousness as reflected and refracted in the bosom of our normal mentality. This is what has been termed ‘spiritual m ental realisation (iii) To still and withdraw from the mental consciousness and retire to the supra-m ental reaches. This is what can be called the 'trance-solution.’ (iv) To transform the nature of the norm al waking conscious ness. to divinise it as we would say, by bringing down there the fullest weatth and splendor of the spiritual heights, so that its present opacity and refractoriness may be altogether rectified. This is the solution of 'divine transfiguration’ as envisaged by our Yoga. Evidently th e ‘W itness C onsciousness’ a n d ‘spiritual-m ental realisation' fall far short of our goal; for.be it once again stated, this goal is no less than the establishm ent of Life Divine upon earth, a dynam ic waking existence em bodying Sachchidananda in his fully m anifested glories. But since the yogic trance or Samadhi is so often held up not only as a suprem e means of access to the higher possible spiritual consciousness but ‘as the very condition and status of that highest consciousness itself, in which alone it can be com pletely possessed and enjoyed w hile we are in the body," we must digress here for a while to exam ine the nature of Samadhi and find out its utility or otherwise in the pursuit of the Integral yoga. S am adhi o r Yogic Trance: Since m ind-consciousness is nor mally found to be incom patible with the highest state of spiritual realisation, a veritable yoga or union m ust almost by definition c o n n o te th e c e s s a tio n of a ll m e n ta l fu n c tio n s (yo g a scittavrttin iro d h ah l) or even of the mind itself (m anonaso maftodayah). Now. to follow the term inology as used by Vyasa, the great com m entator on the ‘Yoga Aphorism s’ of Patanjali, our mind stuff

fTiay (unction in five different levels or conditions (cittabhnmayah). These, from down upwards or from out inward, are (i) Ksipta or re stle ss, the dissipated condition in which the mind is active and e x te rn a lis e d and runs after objects of various sorts; (ii) m iidha

or torpid, the stupefied condition in which he mind under the in fluence of an excessive tam as gravitates downwards and w al lows in (he obscure depths of ignorance; (iii) viksipta or distracted, a condition in w hich the mind becomes relatively pacified and ai times som ewhat concentrated but thrown out again outwards because of the distracting movements; (iv) ekagraor concen trated, a condition dom inated by sattva in which the mind is able to concentrate for a prolonged stretch of time to the exclusion of all other thoughts, upon some particular chosen object or sub ject of concentration; and lastly (v) niruddha or stilled, a condi tion in which even the act or function of contem plation ceases and, all m odifications of the mind being stopped, nothing what so ever is known or conceived by the latter. The first three conditions o f the m ind enum erated above are o f course not a t a ll conducive to the practice of spirituality (yogapakse na vartate): it is only the last two o that make possi ble any spiritual illum ination. As a matter of fact, in the parlance of the Patanjali S y s te m ," ekagra or the state of concentration, when perm anently established, is called samprajnata Yoga or the trance of m editation, in which there is a clear and distinct con sciousness of the object of contem plation. It is known also as samapatei or sam prajn ta sam adhi in as much as citta or the mind is, in this state, entirely put into the object and assumes the form of the object itself. So also the state of niruddha is called asam prajnata Yoga orasam prajnata samadhi,... because this is the trance of absorption in which all psychoses and ap pearances of objects are stopped...” 1 In more general term s we may say that Samadhi or yogic •ranee is that state of super consciousness in which the aspiranl, diving deep or soaring high in the search of the soul or the

self, enters, when his consciousness, through an inward co n centration, withdraws from the surface world as perceived by the senses and retires to progressively deeper interior realms of supersensus experiences. In this process of inward w ithdrawal or upward ascension, the consciousness first entersthe 'dream state1and then proceeds to the ‘sfeep*state\ While inthe dram statae, the outer mind of the Sadhaka becomes quiescent and his inner mind, separated from the outer andno longer covered upby it, ranges through a wonderful world of rich and variegated inner experiences. To obviate any possible m isunderstanding that the nom en clature 'dram -state’ or ‘sleep-state1may engender in an unwary spirit, we may forthw ithstate here that theyogic dream -or sleepstates have nothing to do with the physical states of dream and sleep, “inthe Yogic dream -state,..the m indis inclear possession of itself, tboughnot ofhte physical world, works coherently,... (is perfectly] aw ake...not withthe out-going, but with an ingathered wakefulness in which, though im m ersed in itself, it exercises all its powers.” * In the dream -state itself there is an infinite series of depths starting with that for which the world of physical senses is a l most at the doors though m om entarily shut out, and reaching to depths not likely to be broken in upon by the im pact or call of the sensuous physical world. As a m atter of fact, “beyond a certain point the trance becomes com plete and it is then alm ost quite im possible to awaken or call back the soul that has re ceded into them; it can only com e back by its own will or at most by a violent shock of physical appeal dangerous to the system owing to the abrupt Upheaval of return." W ith the increasing depths or heights of the degrees of con sciousness attained by the soul, the experiences obtained be com e progressively remote and less and less com m unicable to the waking mind, until the trance becom es com plete in an utter self gathering of the being when the central consciousness sepa

rates from the last vesting of mentality. Then it becom es an a b s o lu te im possibility tor any records or transcripts of the expe rie n ce s therein to reach the portals of the normal waking con s c io u s n e s s . T h is is the state of N irvikalpa Samadhi claim ed to

be th e highest status of spiritual attainm ent and assiduously sought after by every seeker after trance. In this ultim ate trance-state of pure superconscient exist ence, in this supra-m ental immersion in the infinite being and the un conditioned bliss, time and space and hence the world of names land forms vanish into nothing, alt action of mental aware ness whether of outward or of inward things is altogether abol ished and everything is drawn up into the super cosmic Beyond. Once attaining this suprem e state of Nirvikalpa trance, the soul finds it difficult, welj-nigh impossible, to return again to the active life-consciousness, for “it loses the hold on the cord which binds it to the consciousness of life, and the body is left, m ain tained indeed in its set position, not dead by dissolution, but incapable of recovering the ensotued life which had inhabited it." We have so far analysed in abstract term s the physiognomy of the Yogic trance. To com plete the account we would now like to reproduce in brief the concrete cases of the sages Uddalaka and Ramakrishna to show how in fact the consciousness w ith drawing inward passes through progressively deepening states of being to repose finally in the absolute state of inrvikalpa Samadhi. First the scriptural account of the trance of Uddalaka as depicted into the great work Yoga-Vasishtha Maharamayana: The Trance of LWda/aka:”One day the sage deliberated: ‘When will you attain to eternal peace by reaching the status of mindless ness, for such is indeed the condition for getting freed from the bondage of repeated births?' ...Then he Brahmin Uddalaka sat down to concentrate and withdraw his mind. But he could not succeed at once in attaining the Samadhi state, for hisrnind, in

the fashion of a restless baboon, began to fleet from object to object... At a later stage, the m ind-m onkey w ould at tim es leave outside contracts and felt eager for the enjoym ent of the inner Sattwic bliss; but this was indeed an interm ittent mood, for most often the mind would rush towards outward objects again, as if it was stung by a would rush toward outward object again, as if it was stung by a venom ous snake. At tim es, his inner state was being cleared of the obscurity of ignorance and Uddalaka visioned the glory of a sun; but in no time his C hitta became restless again and flew outward in the m anner of a startled bird. Again, he withdrew inward and experienced at tim es a vacant space or the Zero of an im penetrable darkness...As a warrior in battie kills his enemies with a sword, Uddalaka started destroying one by one all the vikalpas gone, he that were appearing inhis con sciousness. the vikalpasl gone, he saw into he inner space a green-black Sun but proceed im m ediately to eradicate this inky darkness.Then the softness of a massed lustre greeted the sage Uddalaka But that too he elim inated in no time following the way of an elephant calf that gets into a lotus pond and tears away and devastates the lotuses all around. Once this massed splen dour was gone, Uddalaka's mind succum bed to a spell of deep sleep just as man highly intoxicated loses his sobriety and then .gets into torpor; but the sage was prom pt enough to annul this state of sleep. Then his mind was filled with the consciousness of vyom a; but just as the wind sweeps away the dew-drops, he too swept away from his mind this clear and stainless conscious ness of vyoma. But, following that, some sort of dazed dullness overtook him as if he was a heavily drunk man who had just com e out of his torpid state. Even this too he vanquished. "Then, at long last, the sage Uddalaka reached the status of Nirvikalpa Samadhi, where there was neither any obscurity nor any ephemeral luster," That, in the state of Nirvikalpa trance, the body becomes immobile like a painted im age (citrarpitam ivacaiah) and even a violent sense-appeal fails to bring back the soul to the waking

consciousness has been equally forcefully brought out by the Y oga-Vasishtha in the follow ing account of the Sam adhi of Shikhidhvaja: “The queen Chudala went to the forest and found there the king Shikhidhvaja seated, like a sculptured tree, in the state of Nirvikalpa trance. She deliberated; ‘l must now seek to re-awaken the king, otherw ise he will leave his body very soon.'Then the queen Chudala approached the king's body and shouted at the top of her voice. This loud sound and then the sound of the trum pet frightened and startled the sylvan creatures, but the queen’s repeated attem pts failed to evoke any response from the king whose body remained tranced and immobile like a gran ite mass. Chudalathen laid her hands on the body of Shikhidhvaja and started violently agitating it. Thus shaken, the king’s body fell down and rolled on the ground, but even then he did not recover his waking consciousness. Then the queen wondered and thought. 'It does not seem to be an easy proposition to awaken my King! Only if he still possesses the gain of a desire som ewhere hidden in seed-form , that will help him to come back again to the waking state, in no other wise can he be aroused. The Trance-Experience o f S ri Ramakrishna: Now we come to the very authentic historical case of the Sage of Dakshinesvara whose trance-experiences as depicted in his authoritative biog raphy published by the Ram akrishn O rder itself we reproduce below: “Sri R am akrishna’s Samadhi covered a wide range of expe riences from his perception of various visions to the annihilation of his mind in the infinite consciousness of Brahman, It had also many forms., ..Thus he entered into a ‘worid of pow er’, or ‘a world of beauty', or ‘a world of spiritual grandeur'.....He would com mune with invisible beings-forms of the Divinity or Divine Incarna tions of the past. "Such visions however belong to the domain of Personality, which is not the last word in spiritual experiences. So long as a

sadhaka is satisfied with this kind of sam adhi, his attainm ents cannot be side to be com plete. He has not reached unfathom able depths of the ocean, though undoubtedly he has gone far behind the surface, encountering the form s of life abounding there, but he has not yet ransacked the priceless treasures of the deep, which reveal them selves only to those who have the courage to dive and on till they have touched bottom. "So we find Sri Ram akrishna taking up another course of sadhana altogether different from his previous ones.” Then, a few pages further on, the biographer gives a vivid description of the first Nirvikalpa Sam adhi-state of Sri R am ak rishna: "Sri R am akrishna passe dinto the ineffable glory of the Nirvikalpa Samadhi. In that rapturous estasy the senses and mind stopped their functions. The body became motionless as a corpse. The universe rolled away from his vision-even space itself melted away. Everything was reduced to ideas which floated like shadows in the dim background of the mind. Only the faint consciousness of T repeated itself in dull monotony. Presently that too stopped, and what remained was Existence aione. The soul lost itself in the Self, and all idea of duality, of subject and object, was effaced. Limitations were gone, and finite space was one with infinite space. Beyond speech, beyond experience and beyond thought, Sri Ramakrishna had realised the Brahman-had becom e the Brahman. “Totapuri [Sri Ram akrishna's Guru or the spiritual preceptor] sat for a long tim e, silently watching his disciple. Finding him perfectly motionless, he stole out of the room and locked the door lest anybody should intrude w ithout his knowledge. Then he awaited the call from Sri Ram akrishna to open the door. The day passed on, the night came. Another day and still another - three days passed and there was no call. Totapuri was astonished and went to see what was wrong. “ He opened the door and entered the room. There sat Sri

Ram akrihan in the very same position in which he had left him. There was no m anifestation of life in the body, but the counte* nance was calm, serene and radiant. He saw that the disciple was still dead to the objective world, his mind absorbed in the Self, without a flicker-absolutely steady!... "With the utmost care he [Totapuri] determ ined if the heart was beating or if there was the slightest trace of respiration. Again and again he touched the disciple's corpse-like body.There was no sign either of life or of consciousness...,It was undoubt edly a case of the Nirviklapa Samadhi-the culm ination of Advaita practice! "Totapuri im m ediately took steps to bring the mind of Sri Ram akrishna down to the world of phenomena." A fterTotapuri left Dakshineswar, Sri Ram akrishna decide to withdraw from the world of ‘ I’ and 'M ine’ and live constantly in unity with the Supreme. W hat followed then is very much reveal ing from our point of view and worth reproducing into he saint's own inim itable words: "I stayed in that ineffable state for six months at a stretch, a state from w hich an ordinary soul knows no return, his body dropping off life a withered leaf from a tree! There was no sense of the passage of tim e, of how the days and the nights went by! Flies and insects used to get into the mouth and nostrils of my body as if in those of a corpse, but they evoked no response from me. Oftentim es I would ease nature involuntarily without being in the least aware of it! My body would not have remained viable for long, it would have surely dropped down dead, but for the circum stance of the arrival at this time of a Sannyasin with a heavy stick in his hand, he realised my state at the very first glance and fett that if this body could som ehow be preserved, much good would be done to the world through its agency. It thus so happened that during meal-times he used to beat my body with the stick and no sooner did he find that a faint glim m er ° f awareness had come, he would push some morsels of good

into the mouth. In this way, on some days, little bit of food could reach my stom ach while on other days event hat much failed. “Six months rolled by in this wise. Then I heard the M other's Voice: 'Come down a bit and stay in Bhava-Sam adhi, do stay in Bhava-Samadhi for the welfare of the w orld!'Then a serious d is ease assailed my bodily fram e-blood-dysentery it was! I had then frequent bouts of griping pains and unbearable cram ps and wrenches in the stomach! After I had suffered from such in tense agony for long six months, my consciences could come down little by; little into my body and finally I regained the waking state of orindary men." So we have seen what Samadhi means and how the stat of Nirvikalpa Samadhi is eulgisedas the spiritual status p a r exce l lence. Now we proceed to show that trance-experiences, how ever lofty or however deep, fail to meet the demands of our Yoga, and at the same time indicate how our goal of dynamic divinisation of the waking physical existence can be realised.

The Critique of the Trance-Solution

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The Voice replied: “Is this enough, O Spirit? A n d what sha ll thy so ul say when it wakes and knows The work was left undone for which it cam e? O r is this a ll for thy being born on earth C harged with a mandate from eternity,

To pass and leave unchanged the old dusty laws? Shalt there be no new tables, no new Word, No greater light com e down upon the earth D elivering her from her unconsciousness, M an's sp irit from unalterable fate?

is this then the report that I m ust make, M y head bowed with sham e before the E ternal’s seat,— His p ow e r he kindled in thy body has failed, His labourer returns, her task undone?’’ (Sri Aurobindo, Savitri, Book VII, Canto II, pp. 475-76) "I am concerned with the earth, not with worlds beyond for their own sake; it is a terrestrial realisation that I seek and not a flight to distant summits." (Sri Aurobindo, On Himself, p. 124) TRANCE-experiences are undoubtedly of great value in the pursuit of the spiritual goal as ordinarily understood, and the Nirvikalpa Samadhi taken in the specific sense in which the term is used, no doubt represents a supreme height of realisation that a seeker may aspire after. Naturally enough, this most elevated trance-state proves to be adequate if the goal is to pass away into the Superconscient and not to bring down the Power and

Glory of the Supercoscient into our normal waking conscious ness. But Samadhi experiences cannot suffice in the least for the object of our Yoga of Transform ation; for, our goal is no less than the dynamic divinisation of our total existence including the outerm ost parts of Pradriti.To be more specific, viewed from the perspective off our spiritual goal — the goal of em bodying and m anifesting the highest spiritual consciousess here upon earth itself — the trance-solution for the actual imperfe tions of our w orld-existence suffers, among others, from the follow ing defi ciencies: (i) ThQ supreme trance-state represents a state of conscious ness or rather superconsciousness to which only a rare few can ordinarily attain. Thus, it has got no general validity so far as the goal of a wide-based terrestrial realisation is concerned. (ii) Even when attained, there is no return for the m ajority of seekers fro.m this suprem e height of spiritual consciousness. It is only the exceptionally gifted Iswarakotis or "divine souls” who succeed in coming back to the waking state. Cf. Swami Vivekananda, Com plete Works, Vol. VI, p. 499: “When once they [ordinary Sadhakas] somehow attain to the direct realisation of Brahman, they cannot again come back to the lower plane of material perception. They melt away in Brah man — ksire niravat — like water in milk.” So the question of the divinisation of the waking existence becom es otiose and irrelevant. (iii) Traditionally, it is averred that even those rare few who happen to return from the supreme state can do so only through the interm ediary of a trace of ego and desires. Hence a certain “lowering of the key” becomes unavoidable which places it at a remove form the perfect divine realisation we aspire after. Cf. Swami Vivekananda, Com plete Works, Vol. VI, 1p. 140: “The conclusion of the Vedanta is that when there is abso

lute Samadhi and cessation of all modifications, there is no return from th a t s ta te ; as the V edanta a p h o ris m says: a n a v rtti savdat........ But the Avatars cherish a few desires for the good of the world. By taking hold o f that thread they come down from the superconscious to the conscious state.” (Italics ours) Narration his own personal experience the Swami says in the same context: “I had just a trace o f the feeling o f Ego, so I could again return to the world of relativity from the Samadhi.’’ (Ibid., p. 139). (Italics ours) (iv) In a more general way we may state that if the entry into the higher reaches of our being is effected only in the absorbed superconscient state of trance, the experience cannot become real to the whole existence, being valid only for a remote part of it. Thus it m ilita te s a g a in s t o u r goal of the c o m p le te spiritualisation of the totality of our existence. (v) The Yogic trance helps us to fix the spiritual experiences in our inner consciousness alone; it cannot autom atically lead to the spiritualisation of the outer waking consciousness, so for us who aim at a total spiritual and supram ental change, even, and in particular, of the outer parts of our Nature, Samadhi as an instrum entation proves to be altogether inadequate and fu tile. (vi) Because of the aforesaid inability to exercise anything but a relative and moderate elevation influence on the outer con sciousness, it so happens that when the Samadhi ceases, the thread is broken and the soul returns once again to the "distrac tions and im perfections of the outward life.” As a matter of fact, since one cannot continually remain in the tra n c e -s ta te , w h ile le a d in g an e m b o d ie d e x is te n c e , vyutthanacr the ’'return" from the superconscious state becomes unavoidable, and with this vyutthana “the lower consciousness from which the ascent took place falls back to what it was, withe

only the addition of an unkept or a remembered but no longer dynamic experience.” It is because of this persistence of the disabilities of the waking mentality even after attainm ent of Samadhi that it is som etim es asserted that an absolute eradication of Ignorance or a com plete ascension of consciousness from the "mortal mentality" becom e feasible ohly when the body and the bodily life cease to function at death. (Cf. Yoga-Shikhopanishad, 1.163: pendapatena ya muktih sa m uktim a tu h any ate.) The foregoing discussion makes it clear that trance-experiences may be all right so far as the traditional Yogas are con cerned; for, after all, according to them the true bondage is the very process of birth the liability of the individual to rebirth in this “unhappy transient world” (anityam asukham lokarri). Libera tion achieved through the attainment of the knowledge of Reality should therefore have for its practical consiequence the defini tive stoppage of this cyclic process off birth-death-rebirth. And if this is so, if the cessation from embodied existence is considered to be the sum m um bonum, one need concentrate only on an inner realisation of the inner Divine and not bother oneself with the possibility or otherwise of an integral terrestrial realisation. Also, the body, although initially a necessary instru ment for the realisation of our spiritual destiny (sariram adyam khalu dharm asadhanam ), may be allowed to disintegrate once that goal is achieved. (Cf. Sri Ram akrishna: “Take out the thorn with the help of a thorn” ; and Yoga-Vasishtha: “Renounce that with which you renounce” (yena tyajasi tam tyaja). But this can by no means be our attitude to the body and bodily life. For the Integral Yoga has for its objective: (i) to make spiritual experiences real to the whole conscious ness including that of the outer being; (ii) to establish the highest possible realisation in the waking state and make it endure there;

(iii) not only to experience the Truth subjectively and in one's inner consciousness alone, but to m anifest it even in full activ ity: (iv) an integral possession of the integrality of the Divine in the life of this world and not only beyond it. In short, in the words of Sri Aurobindo: "It is the object of my yoga to transform life by bringing down into it the Light, Power and Bliss of the Divine Truth and its dynamic certitudes. This Yoga is not a yoga of world-shunning asceticism , but of divine life.. J t aims at a change of life and existence, not as something subordinate of incidental, but as a distinct and central object," Elsewhere Sri Aurobindo points out that “not only must the mind be able to rise in abnorm al states out of itself into a higher consciousness, but its waking m entality also m iust be entirety spiritualised," This then is our goal, and hence trance-experiences alone cannot help us much in achieving our objective. M oreover the Samadhi state as ordinarily realised suffers from another great disability which may not be considerer as such when viewed from the standpoint of the goal of th traditional world-shunning Yogas but certainly so from our point of view. This is as regrads the absence of any conscious memory of the trance-experience when one returns to the waking m entality again. As a m atter of fact the aim of the old Yoga is to pass away into the Superconscient and not to bring back its dynamic riches to the waking outer existence with a view to effectuate a spir itual transformation then Hence, as soon as the Yogin goes above the level of the spiritual mind, he does not seek to retain any continuity of awareness there; instead, he passes into the “mys tic sleep" of Samadhi, a state of superconsciousness in which the humam mind in its actually evolved condition cannot remain awake even with what has been term ed the “ inner waking" and hence passes into "the blank incom prehension and non-recep

tion of slumber." And as a result, because of the gulf of oblivion, the spiritual experiences of the superconscient trance-state lose all their dynam ic value for the waking consciousness. But this disability has to be remedied. Since we seek to bring down the Superconscient into our normal waking consciousness, we must som ehow bridge the gulf, heighten and intensify our spiritual awakening even in the normally superconscient reaches of being and train our consciousness to bring back in full the dynamic memory "from the inner to the outer waking." In this connection we feel tem pted to reproduce in extenso what the M other said in reply to the question “ Is the state of trance or Samadhi a sign of progress?” To enter into Samadhi is to pass into a state of which no conscious m em ory remains on awakening. "In ancient tim es this was considered as a very high condi tion. It was even thought that it was the sign of a great realisat[on...... 1 have read in 3,1 kinds of so-called spiritual literratue marvellous things about this state of trance of Sam adhi; and it happened that I had never had it. I did not know if it was a sign of inferiority. And when I arrived here [at Pondicherry], one of my first questions to S ri Aurobindo was, ‘W hat do you think of Samadhi, this state of trace which one does not remember? One enters into a condition which seems to be blissfull but when one comes out of it one never knows what happened.* He looked at me, he saw what I meant and told me, 'It is unconsciousness ... Yes, one enters into what is called Samadhi, when one comes out of o n e s conscious being and enters into a part of one’s being which is com pletely unconscious or rather into a domain where one has no corresponding consciousness — one goes beyond the field of one's consciousness and enters into a region where one has no more consciousness. One is in the impersonal state. That is why naturally one remembers nothing, because one has not been conscious of anything'..... So you have the reply. The sign o f progress is when there

is no more unconsciousness, when you can rise to the same regions without entering in to a tra n c e ” At the tim e of the publication of thes Talk, the M other added the following remark: “There are people who enter into domains where they have a consciousness, but between this conscious state and their normal wakeful consciousnes there is a gap: their individuality does not exist between the waking state and th deeper state; then in the passage they forget. They cannot carry the conscious ness they had there into the consciousness here because there is a gap between the two. There is even an occult discipline which consists in building the interm ediary fields, so that one may be able to rem em ber things." But even this does not suffice for our goal. For what we aim at is not the conscious bringing back of the im pressions, the reproting back to the waking consciousness, in transcriptions more or less perfect, what one experiences in states at present superconscient to it: we want instead an integral supram ental transform ation of the waking existence itself. In the luminous words of Sri Aurobindo: “ If the control of [the] highest spiritual being is to be brought into our w aking life, there must be a conscious heightening and widening into im m ense ranges of new being, new conscious ness, new potentialities of action, a taking up — as integral as possible — of our pre sen t being, consciousness, activities and a transm utation of them into divine values which would effect a transfiguration of our human existence. For w herever a radical transition has to be made, there is always this triple m ovement, - ascent, widening of field and base, in te g ration .." So we see th?t in order to have a divinely transform ed wak,fl9 existence, and ascension to the trance-stafe or even the building up of a conscious bridge between that and the w aking state is not enough. Something much more revolutinary is needed: ,et us se what.

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The Critique of the ‘Jivanmukti-Solution’

7 he Passage describes the state o f consciousness when one is a lo o f from a ll things even when in their m idst and alt is felt to be unreal, an illusion. There are then no preferences or desires because things are too unreal to desire o r to prefer one to another. But, a t the sam e time, one feels no necessity to flee from the w orld o r not to do any action, because being free from the illusion, action or living in the world does not weigh upon one, one is not bound or involved. (Sri Aurobindo, Letters on Yoga, pp. 682-03} When one sees a m irage for the first time, he m istakes it for a reality, and a fte r vainly trying to quench his thirst in it, learns that it is a mirage. But w henever he sees such a phenom enon in future, in spite o f the apparent reality, the idea that he sees a m irage alw ays presents its e lf to him. So is the w orld of Maya to a Jivanm ukta (the liberated in life) (Swami Vivekananda, C ollected Works, Vol. Vi, p. 104) I am neith er the doer n o r the enjoyer. Actions have I none, p a s t o r p re s e n t o r fu tu re . I p o s s e s s no b o d y n o r d oes bodylessness characterise m y state. H ow can I say what is mine and what is not? (Dattatreya, Avadhuta-Gita, 1.66) We have seen in the previous chapter why the Yogic trance even if it be of the suprem e sort, the N irvikalpa Samadhi, fail to meet the dem ands of the Yoga of Transformation. As a matter of fact what we envisage for our goal is very much w ider in base, far superior in scope and loftier in its flight than the attainments offered by the Nirvikalpa trance. In Sri Aurolindo's own words, "the realisation of this yoga is not lower but higher than Nirvana

or Nirvikalpa Samadhi,” For, we do not want to be satisfied with inner psycho-spiritual experiences alone, we seek too the total and complete realisation of the Divine in the outer conscious ness and in the life of action. But the detractor may interject at this point: “The waking realisatgion that you are aiming at— has it not been already pos sessed by those who have been variously termed jivanm ukta ('liberated white still leading a bodily life*), sthitaprajna (‘estab lished in the true Knoweldge and W isdom ), ativarn asrami (‘be yond all standards of conduct’) or brahmavid (’one who has known and become the B ra h m a n l)?" — the im plication of the question being that there is after all nothing essentially new in the ideal we pursue. But a little reflection will suffice to show that the Jivanm ukti realisation or realisations of the same genre fall far short of the goal of dividnised waking physical existence that is the object of our own Yoga. After all, who is a Jivanm ukta? And what es sentially characterises his com portm ent vis-a-vis this world of dynam ic manifestation? For a suitable answer let us fall back upon three citations, chosen at random from amongst a host of others and culled from ancient texts as well as from those of our day. First from the great M onistic text Yoga-Vasishtha Ramayana: “The Jivanm ukta is one to whose consciousness only the undifferentiated Vyoma exists and this phenomenal world has lost all reality, although his organs may appear to function as before.... He maintains his body with w hatever little comes to it naturally and effortlessly... He is called a Jivanm ukta who is no more awake to the world of senses although his sense-organs appear to be awake as ever.... He who has transcended the egosense and does not get involved in action is indeed a Jivanmukta whether he is active or not." Now from Sri Ramakrishna: “He who has attained this knowl

edge of Brahman is a Jivanm ukta, liberated while living in the body. He rightly understand that the Atman and the body are two separate things.... These two are separate like the kernel and the shell of the coconut while its milk dries up. The Atman moves, as it were, within the body.... The kernel of a green almond or betel-nut cannot be separated from the shell; but when they are ripe the juice dries up and the kernel separates from the shell. After the attainm ent of Knoweldge of Brahman, the 'm ilk of worldly-m indedness dires up.” Finally a long excerpt from Swami ;Vivekananda: ... He has reached the perfection which the Advaitist wants to attain: and at that m om ent...the veil of ignorance fall away from him, and he w jH feel his own nature. Even in this life, he will feel that he is one with the universe. For a time, as it were, the whole of this phenomenal world will disappear for him, and he will realise what he is. But so long as the Karma of this body remains, he will have to live. This state, when the veil has vanished and yet the body rem ains for some time, is what the Vedantist call Jivanmukti, the living freedom. If a man is deluded by a mirage for some time ana one day the mirage disappears-if it comes back again next day or at some future time, he will not be deluded. Before the mirage first broke, the man could not distinguish between the reality and the deception. But when it has once broken, as long as he has organs and eyes to work with, he will see the image, but will no more be deluded. That fine distinction between the actual world and the mirage, he has caught, and the latter cannot delude him any more. So when the Vedantist has realised his own nature, the whole world has vanished for him. It will com e back again, but no m ore the same world... The above three excerpts purporting to characterise the sta tus of a Jivanm ukta make it abundantly clear that prim a facie Jivanm ukti in the specific sense in which it is generally under stood can be" by no means measure up to our ideal of the d i vinely dynam ic transform ation of the whole of our waking exist

ence. But before we pass the final judgm ent it would be better for us to examine, in however brief a manner, some of the principal traits of the Jivanm ukti-realisation. Jivanm ukti and Videhamukti: Jivanmukti is never considered to be the goal in itself; it is, so to say, no more than a stopgap arrangement, wayside inn, - the ultimate goal, the goal p a r excel lence, b«ing always videham uktior the liberation that is attained with the dissolution of the body. But this videham ukti or disem bodied liberation” is sought to be effected in two stages: the first stage, the penultim ate attainm ent as it were, is reached when through the gaining of the true Knowledge of Reality of one’s own being as well as of the wortd-existence, the propensity to future births in this phenomenal universe is altogether stamped out; the second and final stage being the drop ping off of the current body-form ation and the attainm ent to the status of videhamukti. Jivanm ukti represents the status of that seeker who has al ready attained Self-Knowledge but is still leading the present bodily life awaiting the day when this will cease for good and he will becom e “liberated in bodyiessness" (videhamukta) It follows then that the Jivanm ukti status is the more valued the more it approaches the character of Videham ukti even while the Siddha is stifl is his body. So the divine transform ation of the bodily existence has here no relevance at all. As a m atter of fact, the famous Vidyaranya Muni, one of the reputed authors of the Monistic Work Panchadashi, wrote a full treatise on Jivanmuk ti, called Jivanmukti - Viveka, only to prove at the end that after all Videham ukti is the sum mum bonum and Jivanm ukti is a step towards this suprem e goal. But if this so, the question arises: why, then, even after the attainm ent of Self-Realisation, should the Siddha agree a t all to remain for some time in the body in the Jivanm ukti status and not pass im m ediately and directly into Videham ukti, when the latter is the real objective sought after? The answer that is ge n erally offered is in term s of the Theory of Karma which we have

already discussed in Chapter I. Since Prarabdha Karmas (that is to say, those that have started bearing their fruits) have pro duced our present body and since these cannot be in fructified except through their exhaustion by sufferance, even on the a t tainm ent of liberation, the body may continue to remain viable for some time, but for some time only. When the Prarabdhas are over, the body autom atically disintegrates and the Jivanm ukti status gives place to Videhamukti. Thus the Jivanm ukti realisation appears alm ost as the v ir tue of a necessity and the waking physical existence in this phenomenal universe cannot be considered in this view to be a field specially worthy of spiritualisation. In order to substantiate the points that we have made above, we adduce below a few o b servation s draw n from different sources. "...A fter realising that state described in the scriptures, the saint sees the Self in all beings and in that consciousness de votes him self to service, so that any Karma that was yet left to be worked out thought the body m ay exhaust itself. It is this state which has been described by the authors of the Shastras (scriptures) as Jivanmukti, 'Freedom while living’.” (Italics ours) (Swami Vivekananda, Com plete Works, Vol. VII. pp. 112 113). A Devotee: ‘Does the body remain even after the realization of God?’ Master; ‘The body survives with some so that they may work out their Prarabdha Karma or work for the welfare of others.... Of course, he...escapes future b irth s which would otherwise be necessary for reaping the results of his past Karma. His presenl body remains alive as long as its momentum is not exhausted; but future births are no longer possible. The wheel moves so

long as the im pulse that has set it in m otion lasts. Then it comes to a stop.’" (Italics ours) ( The G ospel of Sri Ramakrishna, p. 431 “The ultimate liberation [from the chain of births] is attained with the dawning of the Knowledge itself..’’ ( "jnaanasamakalamutah k a iv a ty a m y a t i " : S h e s h a c h a ry a , P a ra m a rth a s a ra o r Aryapancasiti, 81). “ O nce a J iv a n m u k ta , one has no m ore fu tu re b irth s ” , ( “bhhyojanm avinirm uktam jivanm uktasya tanm anah” : YogaVasistha Upashama-Prakarana, 90.18). ‘H e that has Knowledge...reaches that goal whence he is not born again” (“yastu vijhanavan bhavati...sa tu tatpadamapnof/ vasm ad bhnyo no iayate": Katha-Upanisad, 111.8). "Even after attaining to the status f Jivanm ukta, one contin ues for a while to remain in his body, merely toexhaust the momentum of the Prarabdha” ("prarabdhakarma vegenaj iv a n m u kto y a d a b h a v e t. K a n c it k a la m a th a ra b d h a k a rm a v a n d h a s y a sanksaye Shankaracharya, Vakyavrtti, 52). "He has to wait [for his Videhamukti] only so long as he is not released from his body. At the fall ofthe body he attains to the suprem e status” (“tasya tavadeva ciram y a vanna vimokse atha sam patsye” : C h andogya-Upanisad, 6.14,2), “Once the Prarabdhas are experienced and gone through, one acquires the supreme liberation” (bhogena tvitare ksapayitva sam padyate” : Vyasa, Brahmashtra, 4.1.19). “Once the body gets consumed by Time, the Knower leaves his status of Jivanmukti and enters into the state of Videham ukti” (jiv a n m u k ta p a d a m ty a k tv a svadehe k a la s a tk r te , visatyadeham uktatvam ”: Yoga-Vas/sf/ia, II. 9.14.)

"W hen he takes up his abode in it, he grieves not, but when he is set free from it, that is his deliverance” 1 ("anusthaya na socati vim uktasca v im u c y a te K a th a -U p a n is a d , V.l.) “The Jivanm ukta, even w hile he is still alive, has in reality no body ata.ll” { “jiva to 'p ia sa rira tva m s id d h a m ".'Shankar), “The liberation that one gains at the fall of the body is indeed the highest one, for this liberation cannot be negatived any more” { “p in d a p a te n a ya m u k tih sa m u k tlrn a iu h a n y a te ”: Yogasikhopanisad, 1.163) “At the fall of his body theYogi merges in his supreme self being, just as the space inside an ear then pot vanishes in the great'cosm ic Space, when the pot is broken and gone" (ghate bhinne ghatakasa, akase liyate yatha, dehabhave tatha yogi svarupe param atm ani”: Dattatreya, Avadhuta-Gita, 1.69) “Once one attains to Videham ukti, there is no more return to th is p h e n o m e n a l w o rld ” ( “p u n a r a v r ttira h ita m k a iv a ly a m pratipadyate": Shankaracharya, Vakyavrtti). “There is more coming back for them" (fesam na punar avrttih”: Brhadaranyaka Upanisad, 6.2,15). “ No m ore w h e e lin g in th is hum an w h irlp o o l" ( “im am manavam avartam >navartante‘':C h a n d o g ya Upanisad, 8.15,1. It is clear from what goes before that, contrary to our own attitude to the body and physical existence, the Jivanmukti ideal does not attach much im portance to any terrestrial realisation as such; it only tolerates the bodily life so long as it has to be borne and thus tries, if we may say so, make the best of a bad bargain. But w hatever be the nature of the ideal sought, how does a Jivanm ukta behave so far as his waking state is concerned? Does his dynam ic life satisfy the criterion of a divinely purposive and active physical existence? Here too the answer is an unambig uous NO

Jivanmukta a nd the Dynam ic Waking St ate: The goal we en visage for our sadhana is, as we have stressed so many tim es before, is “not only to rise out of the ordinary ignorant w orld consciousness into the divine consciousness, but to bring the supram ental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.” It is thus al most an axiom atic truth that Yoga by w orks should form an indis pensable part of our sadhana and an essential elem ent of our realisation if we would seek to transplant the fullness of the spirit in the field of life and action., But the Jivanm ukta does not in the least m anifest this divine dynamis and thus does not measure up to our ideal. As a m atter of fact he is altogether indifferent to action (kurvato ’ kurvatah). For, although apparently still in his body, the Jivanm ukta does not really participate in any of its workings. The world still appears before him, but he is no longer deceived by what he would call its maya. Indeed he looks upon his body “as if a corpse separated from his Self" (“svavapuh kunapamiva drsyate yatastadvapurapadhvastam ": Paramachmsa-Upanisad). The result is that a Jivanm ukta is indifferent to his bodily life. "Jus* as a person intoxicated with liquor is altogether o b livi ous of the absence or otherwise of his dress, so is the Jivanm uka of the stateand location of his ephemeral body. W hether the body rem ains stationary at a place or gets displaced from there or even stumbles down is equal to h im " Also, “the Brahmavid does never rem em ber his body. It continues to be maintained by the Life breath, prana-vayu, just as a trained horse goes on pulling the cart as ever even when the driver has withdrawn all his atten tion." Thus the bodily mechanism of a Jivanm ukta may indeed con tinue to function because of the gathered force of Prakritl and he may apparently w alk and speak and behave as before, but all this is like an em pty m achine in no way supported by any p ar

ticipating consciousness. The liberated spirit witnesses these action (Saksyaham) but does not take part them (“ksiyante casya karm ani: Yoga-sikhopanisad, IV,45). There is no sense of per sonal action (no kurve n api karaye) hence for the Jivanm ukta there is no bondage or responsibility (na sa m udhavallipyate; mamakarturalepasya). As a m atter of fact, it is the organs of sense and action that become autom atically active for the continued m aintenance of the body (cak suradindriyam svatah pravartate vahihsvarthe ) and the Jivanm ukta him self living all the while "in com munion of oneness with the Transcendent" seems to the outward eye to be acting as a somanbutist (suptabuddhavat). For "although he has eyes, he acts as the eyeless; although he has ears, he acts as the earless; although he has speech, he acts as the speech less; and although he has life, he acts as the lifeless.’" Thus there cannot be any dynam ically purposive action in the life of a Jivanm ukta. He participates, if at all, only in simple innocuous action m eant so le ly fo r the upkeep of the body (kevalam sairam karm a), or in those which are occasioned byhis previous Sam skaras ("purvacarakram agatam acaram acaranti") or at the most in those apparently significant actions which are brought about not through his personal initiation but only through the agency of the Prarabdha (yathapraptam hi kartyavyam, kuru karyam yalhagatam ). The foregoing analysis shows unm istakably that Jivanmukti as traditionally conceived cannot at all be equated to our ideal. What we aim at is som ething radically different from this status of inner liberation.

Chapter-4

The Issue: Status or Dynamis

/ have m et S pirit with spirit, S e lf with self, But I have loved too the body o f m y god. (Sri Aurobindo, Savltri, Book X, Canto IV, p. 649) Nature shall live to m anifest secret God, The S pirit s h all take up the hum an play, This earthly life becom e life divine (7f>/d.,Book XI, Canto I, p. 711) Eternal status a nd eternal dynam is are both true o f the R eal ity which its e lf surpasses both status a n d dynam is; the im m o bile and the m obile Brahman are both ;the same Reality. (Sir Aurobindo, The Life Divine, p. 459) We have... to possess consciously the active Brahm an with out losing possession o f the silen t Self. We have a preserve the inner silence, tranquility, p a ssivity as a foundation; but in place o f an a lo o f indifference to the w orks o f the active Brahm an we have to arrive a t an equal and im partial delight in them; in place o f a refusal to participate lest our freedom and peace be lost we have to arrive a t a conscious possession o f the active Brahman whose jo y o f existence does not abrogate His peace, n o r His lordship o f a ll workings im pair His calm freedom in the m idst o f His works. I'Sri Aurobindo, The Synthesis o f Yoga, p. 389) The discussion in the preceding chapter has made the point clear that since our Yoga aims at the realisation of the Divine in the outer consciousness and life as well as in the inner one, the Jivanmukta with his aloof indifference to or at the best a be nevolent tolerance for the dynam ic waking existence can never be our ideal.

But what are after all the essential difficulties of spiritual realisation on the gross physical plane? Why is the life of action and creation viewed with so much misgiving by most of the tradi tional. spiritual seekers? W hat makes our present worldly exist ence apparently so incorrigible in its nature as to induce even Sri Krishna, the propounder of the gospel of divine action, to almost adm it at the end that to shun this transient and unhappy world in perhaps after all the best possible solution? A na w hat a b o u t th a t w o n d e rfu l d yn a m ic sain S w am i Vivekananda? Did he not at the end give the sim ile of a god's tail in order to represent the im possibility of transform ation? Alas, straighten it as much as you like, but release it- and the moment after, the wretched thing becom es curled again! It looks almost an irony of situation that this dynamic personality who did not flinch to declare in the earlier part of his Yogic life: “ I have lost all wish for my salvation, may I be born again and again and suffers thousands of m iseries so that I may w o r ship the only God that exists, the only God I believe in, the sumtotal of ail souls,-and above all, my God the wicked, my God the miserable, my God the poor of all races, of all species is the special object of my worship." -should almost abdicate and confess just two years before his passing away: “I have bundled my thing and am waiting of the great d e liv erer. "Shiva, 0 Shiva, carry my boat to the other shore/ "After all, I am only the boy who used to listen with rapt wonderm ent to the wonderful words of Ram akrishna under the Banyan at Dakshineswar. That is my true nature: w orks and a c tivities, doing good and so forth are all superim positions. Now I again hear his voice; the same old voice thrilling my soul. Bonds are breaking-love dying, w ork becom ing tasteless- the glamour

is off life. Only the voice of the M aster is calling. - I come Lord, I come'. 'Let the dead bury the dead, follow thou me.’-’l come, my beloved Lord, I come.' “Yes, 1come Nirvana is before me. I teel it at tim es-the same infinite ocean of peace, without a ripple, a breath... ‘T h e sweetest moments of my life have been when I was drifting; i am drifting again-with the bright warm sun ahead and masses of vegetation around-and in the heat everything is so still, so still, so calm -and I am drifting languidly - in the warm heart of the river! I dare not m ake a splash with m y hands or feet-for fear o f breaking the m arvilous stillness, still ness that makes you fee! sure it is an illusion. “Behind m y work was ambition, behind m y love was person ality, behind m y p u rity was fear, behind my guidance the thirst for power! Now they are vanishing, and I drift. I come! Mother, I come! In Thy warm bosom, floating w heresoever Thou takest me, in the voiceless, in the strange, into he wondertand, I comea spectator, no more an actor." Are then actions and creations such great binding elements as to be obligatorily left out at the end? Did not Sri Ramakrishna give the image of a pregnant wom an whose w ork-load dim in ishes day by day? But the difficulty experienced by a spiritual seeker in guard ing the peace of the silent Self while engaged in dynam ics activ ity is more incidental then intrinsic. It arises out of the mental being's exclusive concentration on its “plane of pure existence in which consciousness is at rest in passivity and delight of existence at rest in peace of existence." Because of this exclu siveness, when the Mind seeks at times to ally itself to action, >n the absence of adequate preparation it plunges headlong into the old obscuring m ovem ent of force instead of exercising a conscious m astery over it.

It is because of this ignorant relapse brought about by the dynam ic play that the mental Purusha is so ready to condemn all action and dynam ism ,. To its judgm ent, all dynam ism must be foreign to the suprem e nature of the Absolute whose only true and whole bring m ust be a status silent and im m utable, feature less and quiescent. Thus cancelling the dynam is of Brahman, the Mind goes on to assert that this suprem e Reality can at all be realised only through a consciousness that has itself fallen nonactive and silent and, what is more, “liberation m ust destroy all possibility of mental or bodily living and annihilate the indi vidual existence for ever in an im personal in fin ity” But we shall presently see that none of the foregoing as sum ptions is absolutely valid. As a m atter of fact, all the d iffi culty disappears if along with the plane of pure existence one can em brace the plane of conscious force of existence, the ChitTapas, of Sachchidananda, in which “consciousness is active as power and will and delight is active as joy of existence." And this is possible. Because Brahman itself is integral, It has an active aspect as well asa static one and both are equally real. T he in te g ra l re a lis a tio n d e m a n d s the re a lis a tio n of S achchidananda in both His aspects, in the aspect in which He is “sovereign, free, lord of things, acting out of an inalienable calm pouring itself out in infinite action and quality out of an eternal seif-concentration, the one suprem e Person holding in him self all this play of personality in a vast equal impersonality, possessing the infinite phenomenon of the universe without a t tachm ent but without any inseparable aloofness, with a divine m astery and an innum erable radiation of his eternal lum inous self-delight - as a m anifestation which he holds, but by which he is not held, which he governs freely and by which therefore he is not b o u n d ” -as well as in that in w hich He is “silent passive quiatistic, seif absorbed, self-sufficient,...one, im personal, w ith out play of qualities, turned away from the infinite phenomenon of the universe or viewing it with indifference and without partici-

patio n" We have said that the eternal status of being as well as the eternal m ovement of being are both real of the suprem e Reality. But the question arises: can these two statuses co-exist? Are these sim ultaneously realisable? Or, rather, one has to withdraw from one of the statuses in order to realise the other, so much so that, depending on the status on which one concentrates at the m oment, one of these may appear to be the inertia of repose while the other the inertia of m echanical repetition of movement. An integral spiritual realisation affirms that the eternal sta tus and the eternal dynamis are not only both real but they are also sim ultaneous, T h e status admits of action of dynamis and the action does not abrogate the status.’ Thus “all that is in he kinesis, the movem ent, the action, the creation, is the Brahman; the becom ing is a m ovement of the being; Time is a m anifesta tion of the Eternal, All is one Being, one Consciousness, one even in infinite multiplicity, and there is no need to bisect it into an opposition of transcendent Reality and unreal cosmic M ay" But the difficulty is that it is often trenchantly asserted as a fact o f spiritual experience that the Reality is indeed featureless and immutable and the universe of manifestation is brought about by the illusionary Maya-Power of the Supreme. Although this assertion that the only active Power the absolute Truth pos sesses is that of creating illusion and falsehood and ‘dissolving’ them in turn lacks in vraisim ilitude, the rejoinder is made that this is not a question of vraisem blance or no, nor is it an issue that can be settled by means of logical validation or otherwise, for this is the ineffable m ystery of Maya (anirvacaniya) not to be com prehended by reason or mind. And this position is sound indeed. For, whatever the merits or demerits, the strong or weak points, of a particular philosophi cal form ulation, the spiritual experience that it seeks to repre sent rem ains in itself eternally valid and can only be integrated

in the compass of another experience much more wide and much more lofty. For, as Sri Aurobindo has so forcefully pointed out, ‘a single decisive spiritual experience may undo a whole edifice of reasoning and conclusions erected by the logical intelligence." So, instead of engaging in sterile intellectual debates, in this m atter of the reality or otherwise of the dynamis of the Absolute, let us listen to Sri Aurobindo describing his own personal spir itual realisation: “The solution of the m atter must rest riot upon logic, but upon a growing, ever heightening, widening spiritual experiencean experience which must of course include or have passed through that of Nirvana nad Maya, otherwise it would not be com plete and would have no decisive value. “ Now to reach Nirvana was the first radical result of my own Yoga, ft threw me suddenly into a condition above and without through, unstained by any mental or vital movem ent; there was no ego, no real world- only when one looked through the im m o bile senses, something perceived or bore upon its sheer silence a world of empty forms, m aterialised shadows without true su b stance. There was no One or many even, only ju st absolutely That, featureless, relationless, sheer, indescribable, unthinkable, absolute, yet suprem ely real and solely real. This was no mental re a lis a tio n nor som ething glim psed som ew here above,-no abstraction,-it was positive, the only positive reaWy-although not a spatial physical world pervading, occupying or rather flooding and drowning this sem blance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial... W hat it [the experi ence] brought was an inexpressible Peace, a stupendous Si lence, an infinity of release and freedom. I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all, and the inner heart of experience, a constant memory of it and its power to return remained until in the end

it began to disappear into a greater Super consciousness from above. But m eanwhile realisation added itself to realisation and fused itself with this original experience. At an early stage the aspect o f an ittusionary world gave place to one in which illusion is only a small surface phenomenon with an immense Divine Reality behind it and a suprem e Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinem atic shape or shadow. And this was no reim prisonm ent in the sense, no dim inution or fall from supreme ex perience, it cam rather as a constant heightening and widening of the Truth; it was the Spirit that saw objects, not the senses, and the Peace, the Silence, the freedom in Infinity remained al ways with the world or all worlds only as a continuous incident in the tim eless eternity of the Divine. “ ..Nirvana in my liberated consciousness turned out to be the beginning of my realisation, a first step towards the com plete thing, not the sole true attainm ent possible or even a culminating finale." The world is thus real, the Becoming is as real as the Being, the dynamis of Sachchidananda is as much a spiritual fact as His immobile status. Indeed, the Divine does not contain all only in 'a transcendent consciousness. He is the one Self of all, sarvabhatantaratm a, He is the All, vasudeva sarvam, not merely in the 'unique essence’ but in the manifold names and forms. All the soul-life, mental, vital, bodily existence of all that exists [is] one indivisible movement and activity of the Being who is the same for ever." “All is one Being, one consciousness, one even in infinite m ultiplicity," Thus action and creation cannot in the very nature of things be incom patible with the perfect and total realisation of the Su preme; a really dynam ic living cannot go counter to the attain ment of the suprem e status of being; for “all that is in kinesis, the movement, the action, the creation is Brahman.

Granted that Brahman has two aspects equally real, equally true: an active one as well as a passive one. Granted that there is ample theoretical justification why the two aspects can be sim ultaneously em braced and realised. But still the question re* mains: Why is it that “in experience we find that.,.it is, normally, a quiescence that brings in the stable realisation of the eternal and the infinite: it is in silence or quietude that we feel most firm ly the Something that is behind the world shown to us by our mind and senses.?” It is thus reasoned that, in practice if not in theory, all action, all creation, all determ ining perception must in their very nature limit and obscure the stable realisation, and hence these have to diminish and disappear if we would seek to enter the indivis ible consciousness of the Real. Here too, as well shall presently see, the reasoning is falla cious. For it is not dynam ism as such that binds and involves the soul of the seeker; it is the intrinsic incapacity of our mindconsciounsess that is at the root of the trouble.

The mind-Consciousness : its achievements and Failures

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A black veil has been lifted; we have seen The m ighty shadow o f the om niscient Lord; But who has lifted up the veil o f light And who has seen the body o f the King? (Sri Aurobindo, Savitri, Book III, Canto II, p. 311) It is certain that you w on’t be able to know the Atm an through the mind. You have to go beyond the mind. As there is no instru ment beyond the m ind-for only the Atm an exists there-there the object o f know ledge becom es the sam e as the instrum ent o f know ledge....It is therefore that the S hruti says, ‘Vijnataramare kena vijaniyat-Though what are you to know the Eternal Sub ject? (Swamt Vivekananda, Complete Works, Vol, VII, p. 142) If the M inds were the last word and there were nothing be yond it except the pure Spirit, I w ould not be averse to accepting it [M ayavad with its sole stress on N irvana] as the only way out.. But m y experience is that there is som ething beyond mind; M ind is not the last word here o f the Spirit...There is a TruthC onsciousness, not static only and self-introspective, but also dynam ic and creative... (Sri Aurobino, On Himself, p. 103)

We have seen that for the seeker of the Integral Yoga the realisation of the 'passive Brahm an’ , of the pure quiescent self existence independent of all world-play, cannot be more than the necessary first basis. We cannot rest with an utter withdrawal in consciousness from the universal manifestation. We must in stead return upon the world of action and creation and seek to

repossess and remould our mind, life and body with the lum i nous dynamis of the 'active Brahm an’ and identify ourselves, freely and in the infinite self-delight of the Being, with all the outpouring of Chit-Tapas, of Consciousness and its creative Force, in Time and in Space. But the goal is easier stated than realised. For, almost on universal evidence, any great stress of dynamism generally ob scures the inner vision, brings in a relative loss of the Peace and Silence of the soul, and otherwise tends to lower the status of spiritual attainment. But his disability arises from the fact that attem pts to pos sess the active Brahman have so far been made exclusively though the M ind-consoiousness. And since Mind, the great di vider, suffers from some intrinsic and irremediable limitation these attem pts have been fore doomed to failure. But the question may be raised: since Mind, in the actually evolved existence, is the highest possible instrum ent available and since there is no other still higher organised power through which to realise the Self or Brahman or to possess divinely the world, is it not almost axiom atic that the transform ation of our dynam ic waking existence as we envisage in our sadhana is an im possible proposition? Of course, if the above assum ption is correct, the liberation and transform ation o f our embodied existence would be im pos sible nere upon earth, and instead of running after the ignis fatuus it would be more sensible to pass away into Superconscient and not to seek to bring down the Superconscient into the field of our waking consciousness. As a m atter of fact, this has been so far the general trend. For "in the ordinary Yoga...it is only necessary to recognise two planes of our consciousness, the spiritual and materialised m en tal; the pure reason standing between these tow views them both, cuts through the illusions of the phenom enal world, e x ceeds the m aterialised mental plane, sees the reality of the sp ir

itual; and then the will of the individual Purusha unifying itself with this poise knowledge rejects the lower and draws back to the suprem e plane, dwells there, loses mind and body, sheds life from it and merges itself in the suprem e Purusha, is deliv ered from individual existence.” But a deeper and higher spiritual exploration reveals the fact that the above assum ption is not correct after all. Mind is not the highest principle of cosm ic existence, with only the pure Spirit, the Impersonal Absolute beyond itself. As a m atter of fact, there is a hierarchy of superior principle far transcending the normal mind consciousness and consequently at present superconscient to it. A suprem e Truth-C onsciousn ess, R ita-C hit, w hich Sri Aurobindo term s as Supermind, tops the series and this is a Power not merely static and introspective but supremely dynamic and creative. It is this Superm ind that m ust be consciously pos sessed and m ade to descend into our earth-nature if we would have a transform ed waking existence. O therwise static release remains the sole possibility before the spiritual seeker. U nfortunately, the know ledge of the existence of these supernal planes of our being has been almost lost to the spiritual memory of the race with all the adverse consequences attend ant upon it. In ancient lore, “in the Upanishad {usually the Taittirya) there are some indications of these higher planes and their na ture and the possibility of gathering up the whole consciousness and rising into them. But this was forgotten afterwards and peo ple spoke only of the Buddhi as the highest thing with the Purusha or Self just above, but there was no clear idea of these planes." Now, so long as these higher spiritual planes of the mentle being and finally the plane of Superm ind are not consciously possessed and m ade a ctive and o rg a nised in the norm al consciousness of the embodied being, so long as the spiritualised mind approaches the Supreme directly and not passing through this Truth-Consciousness, the supramental Gnosis, one is bound to experience difficulties from the point of view of the realisation

of our goal, both in the mind's ascent and in its attem pted reali sation of the active Brahman. Let us have a bird’s-eye view of some of the more salient difficulties encountered and, at the same time, of the achieve ments of Mind as well as of its failures. The A scent a n d Illusoriness: If Mind is taken to be the high est possible cosm ic principle, since the Absolute is not seizable by the m ind-consciousness, the seeker of the traditional Yogas tries to get away from the mortal failings of mind into the superconscient Infinite, by shedding all its activities find form ations, making a blank of it and finally ‘engulfing it is in the Unmanifest,’ param avyaktam. In this progressive withdrawal from rriind-consciounsess, the sadhak comes to realise the Sad-Atman, the “pure, still, selfaware existence, one undivided, peaceful, active, undisturbed by the action of the world." Although this Sad-Atm an is the unique O rigin and Sustainer of everything, sarvani hyetad brahma, being itself passive, the only relation it appears to have with this world of m anifestation is that of “a disinterested W itness not at all involved in or af fected even touched by any of its activities." When one pushes farther this state of consciousness, one com es to realise 'an aloof and transcendent Real Existence’ appearing to have no connection or com m erce at all with the world-existence. W hen the mental being seeks to go still beyond, it negates yet further and arrives at an Asat, “a Void of everything that is here, a Void of unnam eable peace and extinction of all, even of the Sat, even of that Existent which is the impersonal basis of individual or universal personality." It is this Asat arrived at by the absolute annulm ent of m ind-existence and world-existence, that has been variously term ed as Turiya or featureless and rela tion less Absolute by the m onistic Vedantins, the Shunyam by

the nihilistic Madhyamika Buddhists, the Tao or om nipresent and transcendent Nihil by the Chinese, and as the indefinable and ineffable Perm anent by the M ahayanists. Many C hristiian mystics too, notably St, John of the Cross with his doctrine of noche obscure, speak of 'a com plete igno rance', ‘ a divine D arkness’ through w hich the spirtualsied Mind has to pass before one can expect to attain to the supreme experience. And it s because of this incom patibility of mindconsciousness with the experience of the Absolute that so many systems of spiritual discipline have come to condemn the cos mic play. As a m atter of fact, it is this very incom patibility that is at the basis of the Illusionist that "takes such firm hold of the human mind in its highest overleaping of its e lf" If w ithout any interm ediate transitions, without awakening in the supernal reaches of our existence, of which we have already spoken, the Mind tries to take a short-cut and pass suddenly the 'gates of the Transcendent’ where stands' the mere and perfect Spirit’ , the inactive Brahman, the transcendent Silence, a sense of utter unreality and illusory character of all cosmic existence seizes it in a most convincing and overwhelm ing experience. “The unverse and all that is...appears([then] to the1mind as a dream more unsubstantial than any dream ever seen or im ag ined, so that even the word dream seems too positive a things to express its entire unreality.” But his universal lllusionism is not a necessary concom itant of the suprem e spiritual experience. If instead of the mind's abrupt Sam adhi-plunge into the mysic sleep state of susupti that is now superconscient and therefore inaccessible to it, one suc ceeds in acquiring spiritual w akefulness in the supernal states 'ntervening between the Mind and the Spirit, one does not pass through the perception of an iliusionary Maya, but rather has the experience of the passage from Mind to what is beyond it so that our mental structure of the universe ceases to be valid and another reality of it is substituted for the ignorant mental knowl-

sdge. In this transition it is possible to be awake to ail the states of being together in a harmonised and unified expereince and to see the R eality every where."2 Then we experience, as Sri Aurobindo has so beautifully put, that it is not an unreal or realunreal universe that is reposing on a transcendent Reality, but a real universe reposing on a Reality at once universal and tran scendent or absolute. For even beyond the avyaktam, the Unmanifest, beyond the divine Darkness, tamasah parastat, is the Supreme One E xist ence, ekam advaitam, the Para Purusha who holds in His vast integral Reality the truth of cosm ic consciousness as well as that of the Nirvana of world-consciousness. He is beyond the duality and the non-duality, paratah parah. and is adityavarna in contrast to the darkness of the Unm anifest. He is the light of lights, jyotisam jyotih, and lies in a suprem e golden sheath, hiranmaye pare kose. Indeed, “the sun in the Yoga is the symbol of the supermind and the supermind is the first power of the Supreme which one meets across the border where the experi ence of spiritualised mind ceases and the unmodified divine con sciousness begins the domain of the suprem e Nature, Para Prakrti. It is that Light of which the Vedic m ystics got a glim pse, and it is the opposite of the intervening darkness of the Christian mystics, for the superm ind is all light and no darkness. To the mind the Supreme is avyaktat param avyaktam, but if we follow the line leading to the superm ind, it is an increasing affirm ation rather than an increasing negation through which we move." We have so far dwelt upon the disabilities that the mindconsciousness suffers from on its way of ascension to the sum mits of spiritual consciousness or rather superconsciousness. Now let us turn our gaze on the lim itations that vitiate its at tem pt at com plete possession of the active Brahman, when it seeks to return from the summit and em brace the life of action and creation. The incom plete possession o f the active Brahm an: It is of

course true that our normal consciousness, even at its waking moments, can becom e aware of Brahman through a process of inward concentration. But the point to note is that it is only the state and passive aspect of Brahman that is thus apprehended, not its active and dynam ic side. The result is that into return upon world-existence the mental being finds a w all of non-com m unication between the passive and the active Brahm an and all dynam ic activity appears to its stilled and inactive consciousness either as a hallucination or a dream, or like a puppet show, or even as a purely mechanical action brought about by the play of Prakriti without any active e partificpation of Purusha. The incom m unicability may sometimes be so strong, the gulf separating the inner consciousness and the dynam ic outer being so wide that to all outward appearance the seeker my a “move about like a thing inert in the hands of Nature, ja d a v a t like a leaf in the wind, orotherw isepn] a state of pure happy and free irresponsibility of action, balavat... The outer being[may] live in a G od-possessed frenzy careless o f itself and the world, unm attavat, or with an entire disregard whether of the conventions and proprieties of fitting human action or of the har mony and rhythms of a greaterTruth. It acts as the unbound vital being pisacavat, the divine maniac or else the divine demoniac." But this sort of 'static possession by the S e lf o r'th e unregu lated dynam ic possession why the physical and vital Nature’ is far removed from the goal of the Integral Yoga, for what we aim at is the “m astery of the Prakriti by the Purusha [and] the subli mation of Nature into her own suprem e power, the infinite glo ries of the Para Shakti." Confronted with this inability to participate actively in the dynam ic m an ifesta tion w ithout at the sam e tim e losing the possession of the freedom and peace of the silent Self, the mental being gets tem pted to adopt the attitude of an indifferent and mactive witness of the world-play and at the best allow his or gans of sense and m otor-action a free play of their won unsup

ported by any conscious initiation on the part of the witnessing self. The ideal of course is to reduce action to the barest m ini mum possible com patible with the m aintenance of the bodily life. Of course, there is another possibility, an alternative choice. Through a proper discipline one may com e to a state where a perfect inner passivity may co-exist with perfect outer dynamism but altogether independent of each other. In this situation it is not the willed motive of the conscious mind in the Sadhaka that initiates and effectuates the activity,but rather the universal in telligence and will of nature that uses the living instrum ent and works flaw lessly from centrs superconscious or subliminal to the conscious mind. But this too is not what we seek to realise in our Yoga of dynam ic divinisation. For in this particular status of inner pas sivity and outer action by the mere organs, kevalair indriyair, “there is an evident absence of integrality; for there is still a gulf, an unrealised unity or a left of consciousness between the pas sive and the active Brahman. We have still to possess co n sciously the active Brahman without losing the possession of the silent Self. We have to preserve the inner silence, tranquility, passivity as a foundation; but in place of an aloof indifference to the works of the active Brahman we have to arrive at an equal and im partial delight in them; in place of a refusal to participate lest our freedom and peace be lost, we have to arrive at a co n scious possession of the active Brahman whose joy of exist ence does not abrogate His peace, nor His lordship of all w ork ings impair His calm freedom in the midst of His works." But the crucial question is : is it at all possible for the mental being in his actually evolved status to embrace at once, equally and fully, both the world and the being, both consciousness and action? The Intrinsic Incapacity: To answer the above question we m ust first note that between the normal consciousness of man the mental being and a truly spiritual supram ental conscious

ness, th e re lies a th ic k v e il, an a lm o s t im p e n e tra b le lid, satyasyapihitam mukham, and unless this veil is lifted and the lid removed, there is no possibility of knowing the divine, far be it to attain to it. But the difficulty is this that either through ardu ous Tapasya or by an act of Grace from above, when the mental being succeeds in putting by veil, it sees the Divine ‘‘as som eth ing above, beyond, around even in a sense, but with a gulf bet ween that being Find our being, an uabridged or even an unbridgea ble chasm. There is this infinite existence; but it is quite other than the mental being who becomes aware of it....There is this great, boundless, unconditioned consciousness and force; but our consciousness a force stands apart from it, even if within it, limited, petty, discouraged, disgusted with itself and the world, but unable to participate in that higher thing which it has seen. There is this im m easurable and unstained bliss; but our own being remains the sport of a lower Nature of pleasure and pain and dull neutral sensation incapable of its divine delight. There is this perfect Knowledge and Will; but our own remains always the mental deform ed knowledge and limping will incapable of sharing in or even being in tune with that nature of Godhead.” Now, in an attempt to bridge this chasm and heal the rift, the mental being seeks to rise through a Herculea all-forgetting ef fort out of itself into the Infinite above. But in this process “the mind has to leave its own consciousness, to disappear into an other and tem porarily or perm anently lose itself... in the trance of S am dhi" For obvious reasons this mindless absolute trancestate cannot be our objective (vide Chap. V: The Critique of the Trance-Solution}. O ur aim is to transform the waking m entality itself, and for that we have to invoke another possibility open to the mental being. As a m atter of fact, mind has a great reflecting capability, reflecting whatever it knows and contem plates. Thus if it paci fies itself and calls down the divine into itself, it succeeds in reflecting the image of the divine and getting spiritualised. But

the trouble is that in this operation" the mind does not entirely possess the divine or becom e divine, but is possessed by it or by a luminous reflection of it so long at its remans in ... pure passivity " The m oment it becomes active mind becom es turbid again and the relfection of the divine s lost. Hence it is often declared that an absolute quietism and the cessation of all outer and inner action is the only way out of the above impasse. But evidently this fails to satisfy the demand soy the Integral Yoga. W hat we seek is “a positive transform a tion and not merely a negative quiescence of the waking m entali ty " But the basic difficulty with the m ind-consciousness is that it is an inveterate divider of the indivisible and dwells upon one aspect at a time to the exclusion of all others. For “mind in its essence is a consciousness which m easures, limits, cuts out form s of things from the indivisible w hole and contains them as if each were a separate integer...Mind may divide, multiply, add, subtract, but it cannot get beyond the lim its of this m athem at ics. If it goes beyond and tries to conceive a real whole, it loses itself in a foreign elem ent; it falls from its won firm ground into the ocean of the intangible, into the abysm s of the infinite w here it can either perceive, conceive, sense nor deal with its subject for creation and enjoym ent....M ind cannot possess the infinite, it can only suffer it or be possessed by it; it can only lie bliss fully helpless under the luminous shadow of the Real cast down on it from planes of existence beyond its reach," It is because of this in herent p ro p e n sity to d ivid e and overstress that the Mind cannot hold at once Unity and M ulti plicity. consciousness and action, being and becoming; it can not possess sim ultaneously the active and the passive Brah man. And because of M ind’s inability to possess the Infinite, if instead of being satisfied with the 'lum inous shadow’, golden lid, hiranm ayapatra, one would seek to realise the utter Real, one

has perforce to gel rid of mind altogether and enter into the abso lute mindless susupti. ft is for this reason that so many seekers of the past have recommended m anonasa or the ‘annulm ent of the M ind' as the via royal to the suprem e spiritual experience. thus we find Sri Ram akrishna declaring: "The knowledge of Brahman cannot be attained except through the annulm ent of Mind. A Guru told his disciple, ‘Give me your mind and I shall give you knowledge.1" The Rajarshi Janaka of old declared, “Now 1 have awakened and discovered the thief that is Mind; I must kill it, must scorch it to death. For Mind is the root of this world of ignorance." According to the great sage Vasishtha, a great good comes out of the destruction of Mind, m anaso’bhyudayo m anonaso mahodayah and the Mind of the knower of the Truth verily gets annulled, jnanino nasamabhyeti. The Yoga Shikhopanishad too declares that m indlessness is the supreme status, na manah kevaiah parah. Thus, almost on universal testimony, the ideal before the seeker after the Truth is to get to the state of mindlessness, amanasta where the mind loses aii its faculties, yada na manute manah and becomes non-mind so to say, unmanibhuyat. What is then the solution for us who aspire after the freedom of divine action as well as the liberation of divine rest? If mind consciousness inclusive of its highest spiritual reaches proves its inadequacy as an instrum ent and medium for the divine possession of our waking existence, what other cosm ic princi ple is there that can help us to realise our goal? For, for the proper fulfillm ent of our objective, “we have to review and re mould the lower living in the light, force and joy of the higher reality. We have to realise M atter as a sense-created mould of Spirit, a vehicle for all m anifestation of the light, force and joy of Sachchidananda in the highest conditions of terrestrial being and activity. We have to see Life as a channel for the infinite Force

divine and break the barrier of a sense-created and m ind-crated farness and division from it so that divine Power may take pos session of and direct and change all o ur life-activities until our vitality transfigured ceases in the end to be the limited life-force which now supports mind and body and becomes figure of the all-blissful conscious force of Sachchidananda. We have similariy to change our sensational and em otional m entality into a play of divine Love and universal Delight; and we have to su r charge the intellect which seeks to know and wilt inus with the light of the divine Knowledge-W ili until it is transform ed into a figure of that higher and sublime a ctivity” Such is then our high ideal, but how to realise it in practice, how to conquer the spiritual penury of our waking physical exist ence and embrace equally the active and passive aspects of the Divine? If Mind fails, w hat else is there that saves the situation.

APPENDIX ASCENT FROM THE MIND-CONSCIOUSNESS* “ ‘Consent to be nothing and none, dissolve Tim e’s work. Cast off thy mind, step back from form and name Annual thyself that only God may be. Thus spoke the mighty and uplifting voice, And Savitri heard; she bowed her head and mused Plunging her deep regard into herseif In her soul's privacy in the silent Night. A lo o fa n d standing back detached and calm, A witness of the dram a of herself, A student of her own interior scene, She w atched the passion and the toil of life And heard in the crowded thoroughfares of mind The unceasing tread and passage of her thoughts. Aii she allow ed to rise that chose to stir; Calling, com pelling nought, forbidding nought, She left all to the process form ed in Time And the free initiative of Nature’s will. *** Above the birth of body and of thought O ur spirit's truth lives in the naked self And from that height, unbound, surveys the world. O ut o f the m ind she rose to escape its law That it might sleep in some deep shadow of self O r fall silent in the silence of the Unseen.

Then all grew tranquil in her being's space, O nly som etim es sm all thoughts arose and fell Life quiet waves upon a silent sea * From Sri Auroblndo’s Savitri, Book VII, canto V I, pp. 5 3 8 -4 9 (Italicsours)

Or ripples passing over a lonely pool When a stray stone disturb its dream ing rest. Yet the m ind’s factory had ceased to work, There was no sound of the dynamo's throb, There came no call from the still fields of life. There came no call from the still field of life,. Then even those stirrings rose in her no more; H er mind now seem ed like a vast empty room Or lie a peaceful landscape without sound. This men call quietude and prize as peace. But to her deeper sight a ll yet was there, Effervescing like a chaos under a lid; Feelings and thoughts cried out for word and act But found no response in the silenced brain: All was suppressed but nothing ye t expunged; At every moment might explosion come. Then this too paused; the body seemed a stone. All now was a wide m ighty vacancy. But still excluded from eternity's hursh; For still was far the repose of the Absolute And the ocean Silence of Infinity, Even now some thoughts could cross her solitude: these surged not from the depths or from within Cast up from form lessness to seek a form, Spoke not the body’s need nor voiced m ind’s call. These seem ed not born nor made in human Time,

O ut of some far expanse they seems dot come As if carried on vast wings like large w hite sails, And with easy access reached the inner ear.

As yet their path lay deep concealed in light then looking to know whence the intruders came

She saw a spiritual immensity Pervading and ecnompassing the world-space As either our transparent tangible air, And through it sailing tranquilly a thought. As sm oothly glides a shinearing aport, It came to the Silent city o f the brain Towards it accustom ed and expectant quay, But met a barring will, a blow of Force And sank vanishing in the immensity After along vacant pause another appeared And others one by one suddenly emerged, Mind's unexpected vistors from the unseen Life far-off sials upon a lonely sea. But soon that com m erce failed, none reached m ind’s coast Then all grew still, nothing moved any more: Immobile, self-rapt, timeless, solitary A silent spirit pervaded silent Space,

In that absolute stillness bare and form idable There was glimpsed an all-negating Void supreme that claimed its mystic Nihil’s sovereign right To cancel N ature and deny the soul. Even the nude sense of self grew pale and thin: Impersonal, signless, featureless, void of forms, A black pure consciousness had replaced the m ind.

Vet still her body saw and moved and spoke; It understood without the aid of thought, It said whatever needed to be said, It did whatever needed to be done There was no person there behind the act,

No m ind that chose or passed the fitting word: All w rought like an unerring apt machine. As if continuing old habitual turns, And pushed by an old unexhausted force the engine did the work for which it was made: Her consciousness looked on and took no part;

This seeing was identical with the seen: It knew without knowledge ail that could be known, It saw im partially the world go by, But in the same suprem e unmoving glance Saw too its abysm al unreality. It watched the figure of the cosmic game, But the thought and inner life in form s seemed dead Abolished by her own collapse of thought; A hollow physical shell persisted still.

Once sepulchred alive in brain and flesh She had risen up from body,mind and life; she was no more a Person in a world, She had escaped into infinity.

Only some last annulm ent now remained, Annihilation’s vague indefinable step’’

The Inwardization and the Ascension

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His knowledge an inview caught unfathomable, An outview by no b rie f horizons cut: He thought and felt in ail, his gaze had power. (Sir Aurobindo, Savitri, Book II, Canto XV, p. 301) The thing to begained is the bringing in o f a Power o f Con sciousness (the Supram ental) not y e t organised or active di rectly in earth-nature, even in the spiritual life, but yet to be organised and made directly active (Sir Aurobindo, On H im self p. 109) The overhead ascension is not indispensable for the usual spiritual purposes,— but itis indispensable for the purposes of this Yoga. For its aim is to becom e aware o f and liberate and transform and unite all the being in the light o f a Truth-Conscious ness which is above and cannot be reached if there is no en tirely inward-going and no transcending and upward-going m ove ment. (Ibid., pp. 179-80L T h e Intergral Yoga of Transform ation has for its objective not merely the suprem e realisation of Sachchidananda, but His divine self-expression, the flaw less m anifestation of the active Brahman, in our divinely tansfigured embodied earthly existence. But the question is: how to realise this goal of our Yoga and what it is that my possibly bethe medium of these realising a s censions and w orld-possessing descents? For, in the actually elaborated evolutionary status of human consciousness, mind represents the highest cosmic principle and power of conscious ness so fa r o rg a n is e d in am n th e m ental being. But th is mmdconsciousness, evn in its highest flights, is no more than a

movement in the Ignorance: it is not inherentlyTruth-C onscious. And hence it is altogether incapable of possessing or even at taining to the Divine; at best it can im m obilise itself and rest satisfied with Reflections of the sun in waters still’ But it is far from our goal to be contented with "bright or shadowy photographs or films of a distant R eality” that the mind can at most achieve for us: we want to ascend to the supreme. Reality in full awaireness and brin'g down its dynam ic glories and splendours in the piay of our w aking state. But we cannot but take note of the fact of spiritual experi ence certified by most seekers of the Truth that an imm ense hiatus seems to exist between the supramental Truth-Conscious ness and the M ind-C onsciousness we norm ally know of. And unless this seemingly unbridgeable gulf intervening between the two is satisfactorily bridged, we have to forego our dream. ... to plant on earth the living Truth Or make of M atter’s world the home of God. In that case, we shall have no other choice than to take a super-conscient leap from the station of Mind into the Unknowable beyond and to agree willy-nilly to the following trenchant conclu sion of the incredulous Darkness persuading Savitri to abandon her task of w orld-transform ation: He irvho would turn to God must leave the world; He who would live in the Spirit, must give up life; He who has met the Self, renounces self. The voyagers of the million routes of mind W ho have travelled through Existence to is end, Sages exploring the w orld-ocean’s vasts, Have found extinction the sole harbour safe.11 Indeed, mind fails as an instrum ent and medium both for our conscious ascension into the Infinite as well as for the dynamic descent and m anifestation of the suprem e powersof the Spirit. As has been so well said, mind cannot arrive at identity with the

Absolute, it can only disappear into it in a swoon or extinction, into St. John of the Cross's ‘divine Darkness of the mystic Night.’ Also, as a medium of divine expression and action, the mind plane cannot in its very nature allow of the suprem e workings native to the divine Consciousness-Force. ‘T h e mind spiritualised, purified, liberated, perfected within its own limits may come as near as possible to a faithful mental translation, but... this is after all a relative fidelity and an im perfect perfection...The mind...can take its [the Infinite’s] suggestions arrd act them out in its own way, a way always fragmentary, derivative and sub ject to a greater or iess deform ation, but it cannot be itself the direct and perfect instrum ent of the infinite Spirit acting in its own knowledge." It becomes imperative then for the fulfillm ent of our divine destiny upon earth that man shoutd be able to raise himself much above the plane of mind and norm ally and permanently, even in his waking state, live in the supernal heights of the Spirit, also to manifest and organise in his embodied existence new plances and powers of consciousness other than and superior to mind, so that these may offer them selves as the proper media and instrum entation through which the divine Will and Wisdom can freely act and self-express. But between the Mind and the Spirit, are there other superior places of spiritual consciousness-not mereJy static and intro spective, but creative and dynam ic- which man can possibly hope to ascend? And is it at all possible for man to develop and organise these supernal planes in his waking consciousness so much so that he may outgrow and transcend his present mental status and become som ething more than human? The anwer and hope lie in the process of evolutionary elabo ration of manifested existence here upon the face of the earth. The results so far achieved by Evolution are indeed truly strik ing: it is surely along march from the insentient Matter to the self-conscious mind of man. But who can say that the evolution

ary nisus has exhausted itself with the em ergence of man the mental being, so that the only possible course left for the em bodied soul is how to make an exit from this not too perfect w o rld -e x is te n c e and ta k e the tra n s c e n d e n t leap into the Unknowable and Unmanifest? As a m atter of fact, the evolutionary oestrus is even now very much at work and it is not liable to annul itself until and unless the divine Sachchidananda is fully manifested here in our embodied existence and 'this earthly life becom e the life divine.' For such is the original intended meaning of creation, this is the secret spiritual sense of the evolutionary march. Thus Savitri answered to refute the conjecture of the sophist Power of doubt and denial: How says thou Truth can never light the human mind And bliss can never invade the m ortal’s heart Or God descend into the world he made? If in the meaningless Void the creation rose, If from a bodiless Force M atter was bron, If Life could climb in the unconscious tree, If green delight break into emerald leaves And its laughter of beauty blossom in the flower, If sense could wake in tissue,nerve and cell, And Thought seize the greg m atter of the brain, And soul peep from its secrecy through the flesh. How shall the nameless light not leap on men, And unknown powers emerge from N ature’s Sleep? Even now hints of a luminous Truth like stats Arise in the m ind-m ooned splednour of Ignorance; Even now the deathless Lover’s touch we feel: If the cham ber's door is even a little ajar, W hat then can hinder God from stealing in Or who forbid his kiss on the sleeping soul?" But the skeptic may still rejoin that the past is no sure guide to the future and plausibility is never equivalent to certainty. So,

after establishing the plausibility of our goal of divine transfor mation of the waking existence, we must now specially point out the steps follow ing which this goal can be realised in practice. And for this we must rely, surely not on philosophical specula tion or logical surm isings, but solely on the verdict of the everascending and ever-deepening spiritual exploration of our being and becoming. For, this alone has any real validity in this field. Now, there are two types of m ovem ents of our conscious ness through which it becom es possible for us to have access to the deeper and superior reaches of our being: a m ovem ent inward and an upward ascension. By the first m ovem ent of inward penetration, we seek to break asunder the wall separating our subliminal self from our present surface existence, leave the surface consciousness and live entirely in the realm of our inner mind, inner life, inner sub tle-physical and finally in the in m ost soul ol our being. This in most soul or the psychic being is the Purusha in the secret heart, hrdye guhayam, a porton of the Divine Self supporting the indi vidual nature. Now, an enlargem ent and com pletion of our actual evolution ary status becom es the very firs t consequence of such an inwardization of consciousness. For, our inner being is found to possess a dynam ism and potentialities much superior to those of our surface mind and life and body. As a m atter of fact, “ it is capable of a direct com m unication with the universal forces, movements, objects of the cosmos, a direct feeling and o pen ing to them, a direct action on them and even a widening of itself beyond the limits of the personal mind, the personal life, the body, so that it feels itself more and more a universal being no longer lim ited by the existing walls of our too narrow mental, vital, physical existence. This widening can extend itself to a complete entry into the consciousness of cosmic Mind, into unity with the universal Life, even into a oneness with universal M at ter."

But this first resuit is not all that can be desired. For, how e ver cosm ic in scope and perfected in dynam ism , our being re mains still embedded in the field of dim inished cosmic truth, if not in total cosmic Ignorance. If we would transcend the lim ita tions of our p re sen t evolutionary status, we must seek to be come conscious in what is now superconsceint to us and a s cend to the native heights of the Spirit not at present accessible to our waking consciousness. Thus, “the psychic movement in ward to the inner being,...m ust be com pleted by an opening up ward to a suprem e spiritual status,” Now, this is the second-and from our point of view,much more m om entous-consequence of an accom plished inward living. For, it is found that once the entry into the inner sublim inal realms is successfully undertaken, the inner being exerts a growing pres sure on the “strong hard and bight lid of m ind.-m ind constricting, dividing and separative” that clouds the superconscient from our waking consciousness. This pressure be comes in the end so great that the lid of mind wears thin, opens and disappear, and our consciousness becomes privileged to have a vision of the supernal things. W hat we see by this is upward opening is “an in finity above us, an eternal Presence or an infinite Existence, an infinity of consciousness, an infinity of bliss,-a boundless Self, a boundless Light, a boundless Power, a boundless Ecstasy." But even this ‘wide awareness from below ’ is not sufficient. We must make an actual ascension to the height of the spirit above. Fortunately, this too is an alternative or subsequent re sult of the inward living. Our consciousness rises up towards the reaches of our being, much beyond the present mental level. But here a very serious difficulty supervenes and unless this is successfully rem edied in time, one m ay be very well led away from the path of divine transform ation of Nature into the silent im m obility of the Transcendent and Unmanifest. Indeed, since the heights to which our consciousness at tains in its upward ascension are in general superconscient to

our mind, the latter fails to remain awake there and hence con siders these ascents as only lum inously blank. Thus, our mindconsciousness is tempted to effectuate a short-cut and take a straight jum p to the Transcendent. On this line, “the first most ordinary result is a discovery of a vast static and silent Self which we feel to be our real or our basic existence...There may be even an extinction, a Nirvana both of our active being and of the s e n s e o f s e lf into a R e a lity th a t is in d e fin a b le and inexpressible.,.It is possible to remain in a Nirvana of all indi viduality, to stop at a static realisation or, regarding all the cos mic m ovement as a superficial play or illusion imposed on the silent Self, to pass into some suprem e immobile and immutable status beyond the universe." But fortunately this is not the only possible line of supernormal spiritual experience: the withdrawal from all participation in the w o rld -e xiste n ce and the im m ergence or extinction into the Unm anifest is not the only spiritual destiny decreed for the hu man soul. A suprem e divine return from the verge of Nirvana into the world-play is equally possible and this with the undiminished splendors and potencies of all the spiritual wealth amassed at the summits. The choice is indeed hard and difficult. For, the ultimate and definitive withdrawal into the Infinite and Eternity is too alluring a prospect to be easily rejected by the ascending soul. To have instead ‘the supernal birth' one must have ..trod along extinction’s narrow edge Near the high verges of eternity. This double alternative and the difficult of choosing between the two have been beautifully depicted in the following passage of Sri Aurobindo’s Savitiri; She had risen up from body, mind and life; She was no more a Person in a world, She had escaped into infinity. O nly som e last annulm ent now remained,

Annihilation's vague indefinable step: A memory of being still was there And kept her separate frorn nothingness: She was in That but still became not That. This shadow of herself so close to nought Could be again self's point d'appui to live, Return out o f the Inconceivable And be what some m ysterious vast m ight choose. Even as the Unknowable decreed, She m ight be nought or new-becom e the All, O r if the om nipotent Nihil took a shape Emerge as som eone and redeem the world. Even, she might learn what the mystic cipher held, This seeming exit or closed end of all Could be a blind tenebrous passage screened from sight, Her state the eclipsing shell ol darkened sun On its secret way to the Ineffable. Even now her splendid being m ight flam e back O ut of the silence and the nullity, A gleam ing portion of the ali-W onderful, A p o w e r o f som e all-affirm ing Absolute, A shining m irror of the eternal Truth To show to the O ne-in-all its m anifest face, To the souls of men their deep identity. O r she might wake into God's quietude Beyond the cosm ic day and cosm ic night And rest appeased in his w hite eternity. But once we set aside the exit-solution as not conform ing to our goal and try instead to become aware in those supernal realms where we could not remain awake before, we find that our con sciousness rises to those ascending heights of the Spirit where its im m obile status is but the necessary foundation for a greatly potent and luminous dynamism. Once the power to remain awake develops in us, once we rise out of the sphere of mortal mind and look deep and high and far, we discover the splendors of a

graded series of planes and powers of consciousness-an inter vening spiritual mind-range-serving as links and bridges between the now n o rm a l w a kin g m ind and 'th e n a tiv e h e ig h ts of supram ental and pure spiritual being.’ It is in these ‘ radiant altitudes’ of the Spirit that “we find the secret we are seeking, the means of the transition, the needed step towards a supram ental transform ation ; for we perceive a graduality of ascent, a com m unication with a more and more deep and im m ense light and pow er from above, a scale of intensities which can be regarded as so many stair in the ascen sion of Mind or in a descent into Mind from That which is beyond it." In this incessant ascending gradation through which our con sciousness rises towards the supramental Truth-Consciousness, tour principle ascents may be distinguished. These gradations may be broadly described as 'a series of sublimations of the consciousness’ through what Sri Aurobindo has term ed Higher Mind, Illum ined Mind, Intuition and Overmind; “there is a suc cession of self-transm utations at the sum m it of which lies the Superm ind or Divine-Gnosis....AII these degrees are gnostic in their principle and power; for even at the first we begin to pass from a consciousness based on an original In conscience and acting in a general Ignorance or in a mixed Knowledge-lgnorance to a consciousness based on a secret self-existent Knowledge and.. In themselves these grades are grades of energy-substance of the Spirit...they are domains of being, grades of the substance and energy of the spiritual being, fields of existence which are each a level of the universal Consciousness. Force constituting and organising itself into a higher status..Each stage of this as cent is a general, if not a total conversion of the being into a new light and power of a greater existence." For the characterisation of this fourfold ascent and the dy namic-spiritual implications thereof,the reader is referred to Chap ter XXVI, Book Two (“The Ascent towards Superm ind’’) of Sri

Aurobindo’s The Life Divine. For the continuity of our discussion we content ourselves with only some broad hints about the na ture of these four higher grades of our being. The first ascent out of our normal m entality is into a Higher M ind of automatic and spontaneous Knowledge, where know l edge assum es the nature of Truth-Thought. Its most character istic m ovement is "a mass ideation, a system or totality of truthseeing at a single view ;...this thought is a self-revelation of eternal Wisdom, not an acquired Knowledge.” Beyond the H igher Mind of Truth-Thought is the Illum ined M ind of Truth-Sight, a Mind where there are vasts of vision and eternal suns, O ceans of an im m ortal luminousness, Flam e-hills assaulting heaven with their peaks, There dwelling all becomes a blaze of sight; A burning head of vision leads the mind, Thought trails behind it its long com et tail; The heart glows, an illum inate and seer, And sense is kindled into identity. Thus the characteristic power of the illumined Mind is not Thought but Vision; it is the field of "the outpourings of massive lightning of flam ing sun-stuff ” And on the dynam ic side there is here "a golden drive, a luminous 'enthousiasm s’ of inner force and power,...alm ost a violent impetus of rapid transform ation." Next in the order of ascension in the intuitive M ind whose characteristic power is an intim ate and exact Truth*perception which is much more than sight and conception. Intuition is in us “a projecting blade, edge or point of a far-off superm ind light entering into and modified by some interm ediate truth-mind sub stance above us...Intuition has a fourfold power. A power of revelatory truth-seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance,... a pow er of true and autom atic discrim ination of the orderly and

exact relation of truth to truth "T h us Intuition's lightning range in a bright pack Hunting all hidden truths out of their lairs, Its fiery edge of seeing absolute Cleaves into locked unknown retreats of self. Rummages the sky-recesses of the brain, Lights up the occult cham bers of the heart; Its spear-point ictus of discovery Pressed on the cover of name, the screen of form. Strips bare the secret soul of all that is Thought there has revelation’s sun-bright eyes; The Word, a mighty and inspiriting Voice, Enters Truth’s inmost cabin of privacy And tears away the veil from God and life. Beyond the plane of the Intuitive Mind is a superooriscient cosm ic Mind, a principle of global knowledge which carries in it 'a delegated light from the supram ental gnosis,'The Overm ind is in direct contact with the Supramental Truth-Consciousness and represents the ‘highest possible status-dynam is’ of the Spirit in the spiritual-m ind range. 'The cosm ic empire of the Overm ind' represents 'the boundless finite's last expanse' and Tim e’s buffer state bordering Eternity, Too vast for the experience of m an’s soul: All here gathers beneath one golden sky: The Powers that build the cosm os station take In its house of infinite possibility; Each god from there builds his own nature’s world; Ideas are phalanxed like a group of sums; Thought crowds in masses seized by one regard; All Tim e is one body, Space a single book: There is the G odhead’s universal gaze, And there the boundaries of im m ortal Mind: The O verm ind may be considered to be the delegate of Superm ind to the lower hem isphere of Knowledge-lgnorance; it

links the latter with that supramental Gnosis orTruth-C onsciousness, “ ...while yet at the same time with its brilliant golden Lid it veils the face of the greaterTruth from our sight..This then is the occult link we were looking for; This the Power that at once co n nects and divides the suprem e Knowledge and the cosm ic Igno rance." W ith the Overm ind we thus reach the line that parts and joins the lower and the upper hem ispheres of existence. Here two possibilities open up before the soul. Either it may seek to reach the supreme supracosm ic Sachchidananda direct from the spiritualised m ind-range and in that process depart out of its c o s m ic fo rm a tio n in to th e e te r n a lly s ta tic o n e n e s s of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-existence, absolute and eternal.” But evidently this is not our line. Since we seek to possess divinely our world-being as well a sour self-being, we must cross the borderline, pass into the upper hemisphere transcending even the highest reach of spiritual mind and seek to realise Sachchi dananda on the plane of Supermind. For, supermind is Sachchidananda’s “ ..power of seif-awareness and world-awareness, the world being known as within itself and not outside..[It is] the Truth-Consciousness w hether above or in the universe by which the Divine knows not only his own essence and bring but his m anifestation also. Its fundam ental character is knowledge by identity, by that the Self is known, the Divine Sachchidananda is known, but also the truth of m anifestation is known, because this too is That." Hence it becomes im perative for the soul to pass through the supram ental ralisation if, instead of departing into the Tran scendence, it would sim ultaneously live in the transcendnce of the suprem e Sachchidananda and possess its world-view too. But even these suprem e ascents accom plished n full sp ir itual awareness do not prove sufficient for our purpose. These cannot cure our waking consciousness of its apparently irrem e

diably spiritual penury. For that suprem e movement of descent should follow the suprem e m ovem ent of ascension and Heaven should consent to com e down CHAPTER Xupon Earth. But is that at all possible? THE DESCENT O FTH E SUPERMIND I know that I can lift man's so ul to God, I know that he can bring the im m ortal down (Sri Aurobindo, Savitri, Book XI, Canto I, p. 687) The integral perfection can com e only by a m ounting ascent o f the low est into the highest a n d an incessant descent o f the highest into the low est till alt becom es one at once solid block and plastic sea -stu ff o f the Truth infinite and eternal (Sri Aurobindo, The Synthesis o f Yoga, p. 478) There are different statuses o f the divine consciousness. There are also different statuses o f transformation. F irst is the psychic transform ation, in which all is in contact with the Divine through the individual psychic consciousness. Next is the spir itua l transform ationinw hich a ll is m erged Divine in the cosm ic consciousness. Third is the supram ental transform ation in which ait becom es supram entalised in the divine gnostic conscious ness. It is only with the latter that there can begin the complete transform ation o f mind, life and body-in m y sense of com plete ness. (Sri Aurobindo, On Himself, p. 118) In our attem pt to chalk out the steps following which an em bodied being here upon earth may hope to transfigure his waking existence so much so that a divinely dynam ic life can flow er out in the earthly garden, we have com e to the finding that an es sential prelim inary condition is for our soul to consciously as cend to the supernal grades of being and power of the self-m ani festing spirit, that intervene between our normal mind and the Truth*Conscioui>ness of Supermind.

O f course, it is true that without actually ascending to these higher spiritual mental planes and perm anently living there, if we can open ourselves from below to their knowledge and spiritual influences, we can som ewhat spiritualise our normal waking be ing and consciousness. But the spiritual change effected in this way is never profound or wide in its scope. It touches only the fringe of our dynam ic existence. In order to have an entire consciousness and power of Being, it is altogether indispensa ble that we gather up our consciousness and rise out of the sphere of ignorant mind into the radiant higher altitudes of the Spirit. And these ascents must be made in full awareness and not m erely in the im m obile trance-state of absorbed super co n science. For in the latter case, on the return to the waking con sciousness from these tem porary sojourns, only an indeterm i nate spiritual im pression may abide but not much of dynamic effect. In order to have the dynamis of the higher spiritual grades of being active and organised in our waking life, we m ust first effectuate “a conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action.” But this ascension of our consciousness to these higher lu minous planes, even if perm anently centred there, does not suf fice for the spiritual transform ation of our being and nature, the perm anent ascent from the lower to the higher consciousness must be followed by the com plem entary process of a perm anent descent of the higher into the lower. The transm utation of our present modes of being and activities into spiritual values lead ing to the transfiguration of our waking existence necessitates then not merely an ascension to the planes above nor even the exertion from there of an indirect pressure and influence upon our lower being but the brining down of the Power and Light of the supernal reaches in the very field of our normal being, conscious ness and action. For “there is a dynam ism proper to the spiritual c o n s c io u s n e s s w h o s e n a tu re is L ig h t, P ow er. A n a n d a ,

Peace, Knowledge, infinite W ideness, and that must be p o s sessed and descend into the whote being. Otherwise one can get m ukti but not perfection or transform ation {except a relative psycho-spiritua! change)." The descent of the spiritual potencies and forces of the higher places (from the H igher Mind to the Overm ind) is thus the third necessary motion following the other two of ascension and perma nent stationing above. In this process of percolation, downpour or influx, occur “an increasing inflow from above, an experience of reception and retention of the descending spirit or its powers and elem ents of consciousness." W hen this phase is more or less com pleted, we say that the being and nature has undergone spiritual transform ation, a transform ation that links the m ani fested existence with what lies beyond and above it. But even this is not enough for our goal. For, the process of spiritualisation brings about m ostly a subjective transform ation, the instrum ental Nature remaining as before full of many disabil ities and deficiencies. Even the O verm ind, the sum mit-reach of our spiritual m ind-range, fails to effectuate a com plete change of Nature, for this too is “subject to lim itations in the working of the effective Knowledge, lim itations in the working of the Power subject to a partial and lim ited Truth.” For the full and radical transform ation what is indispensable is the direct intervention and the unveiled action of the supramen tal Gnosis in our earth-existence and earth-nature. But that can come about only when a prior ascent to the plane of Supermind is followed by the supram ental descent in the field of terrestrial manifestation. But what precisely are the difficulties offered by our present being and nature, that cannot be satisfactorily met even by the highest spiritual-m ental powers? W hat are the lacunae involved in the process of spiritual transform ation? The essential d iffi culty com es from the fact that we are evolutionary creatures. Our evolution has started from the apparently blank bosom of In

con science and this dark heritage of original Nescience is still weighting very heavily upon our nature. O ur normal being is al most wholly moulded out of the Inconsceince and “it is this su b stance of nescience that has to be'transform ed into a substace of superconscience, a substance in which consciousness and a spiritual awareness are always there even when they are not active, not expressed...Till that is done, the nescience invades or encom passes or even ceils up and absorbs into its oblivious darkness alt that enters into it; it compels the descending light to com prom ise with the lesser light it enters: there is a mixture, a dim inution and dilution of itself, a dim inution, a m odification, an incomplete authenticity of its truth and power.” It is because of this blind opposing Necessity, this dark attachm ent to the already established an seem ingly inexorable Laws of the Ignorance that the higher spiritual lights and powers, even those of the O verm ind, coming down into the obscurity of our physical conseiousness lose much of their transform ing po tency and become instead mutilated, circum scribed and not al together dynam ically effective. Thus a perfect transfiguration of our lower nature is a far cry if we would rely on the spirituat-m ental powers alone. We may feel indeed our inner consciousness luminous and liberated and ecstatic, but our outer being and nature will still go on in their old unregenerate way, bringing in periods of dull obscurations and unwanted reactions due to the play of the gunas. “The pow er of divinely illumined mind may be immense compared with o rd i nary powers, but it will still be subject to incapacity and there can be no perfect correspondence between the force of the ef fective will and the light of the idea which inspires it. The infinite Presence may be there in status, but dynam is of the operations of nature still belongs to the low er Prakriti, must follow its triple modes of working and cannot give any adequate form to the greatness within it. This is the tragedy of in effectivity, of the hiatus between ideal and effective will...."

This is the reason why it has been always found that a sub jective spirituality concentrated on the change of the inner being alone, leaving the outer nature to go its old way, is much easier to accom plish than to objectivies this spirituality in the dynam ic life of a free w qrld-action. In the course of our Spiritual Sadhana, our totality of existence very soon and very easily dissociates into two fields, an inner one and an outer one. The inner being and nature has always a much less fettered gait: it awakens easily enough, receives freely the higher spiritual influences and gets more or less transform ed. But the external surface self and nature are m ostly m oulded by the forces of the established Igno rance and the original Nescience. And hence they are tardy in awakening, sluggish in receiving and im pervious to uninhibited assim ilation, it is, fo r this reason, “always easier to spiritualise the inner self-sufficient parts than to transform the outer action; a perfection of introspective, indw elling...spirituality aloof from the world or self protected against it is easier than a perfection of the whole nature in a dynam ic, kinetic spirituality objectivised in the life, em bracing the world, m aster of its environm ent, sov ereign in its com m erce with w o rld-nature" But w hether easy of fulfillm ent or not, this is what we have placed before us as our goal: an integral transform ation of our outer being and nature as well as that of the inner one, entailing the divinisation of our w aking physical existence and of the dy namic life of action. And as we have m entioned before, it is only the overt intervention of the divine superm ind in our earth-nature that can negative the dark N ecessity of downward pull of our present evolutionary existence and usher in the establishm ent of the Life Divine. And for that an ascent out of the lower hem isphere topped by the Overm ind onto the plane of supramental Gnosis becomes the first necessity. For, the dynam ic as well as the static reali sation of Sachchidananda cannot be inseparably and sim ultane ously had except through the Superm ind, the Truth-Consciousness of the divine Reality. “The universe is dynam ism , m ove

ment-the essential experience of Sachchidananda apart from the dynam ism and m ovement is static. The full dynam ic truth of Sachchidananda and the universe and its consequence cannot be grasped by any other consciousness than the superm ind, because the instrum entation in all other [lower] planes is inferior and there is therefore a disparity between the fullness of the static experience and the incom pleteness of the dynam ic power, knowledge, result of the inferior light and power of other planes, this is the reason why the consciousness of the other spiritual planes, even if it descends, can make no radical change in the earth-consciousness, it can onfy m odify or enrich it,” So we see that this sublime ascent from below, from out of the spiritual m ind’s sphere, into the supram ental plane of being and consciousness, is the first radical step on the way to the fulfillm ent we have been seeking in our Yoga. But his ascension is not enough: it has to be com pleted by a supreme descent from above, the descent of the Superm ind in earth-nature. For, it is only in the divine Truth-Consciousness or Supermind that the pow er of dynam ic transform ation can be integral and a bso lute. As a m atter of fact, only the superm ind can thus descend without losing its full power of action; for its action is always in trinsic and autom atic, its will and knowledge identical and the result com m ensurate: its nature is a self-achieving Truth-consciousness... Only the supramental Force can entirely overcom e [the] difficult of the fundam ental Nescience; for with it enters an opposite and luminous imperative N ecessity which underlies all things and is the original and final self-determ ining truth-force of the self-existent Infinite. This greater lum inous spiritual neces sity and its sovereign imperative alone can displace or entirely penetrate, transform into itself and so"replace the blind Ananke of the lnconscience." So, this is the second capital movem ent: the descent of the Superm ind in earth-existence and earth-nature. But som ething

much more has to be achieved before our goal of divine and dynamic life upon earth becomes a realised fact of existence. The involved S uperm ind as to em erge to m eet the descending Supermind. As a m atter of fact, even now, the supramental principle is here secretly lodged in all existence, even behind the grossest materiality. It is the Superm ind that is sustaining and governing this manifested lower worlds by its self-concealed power and law. But at present the Supermind is involved and hidden behind this lower triplicity of mind, life and matter: it cannot act overtly or in its won intrinsic power, because of the absence of proper instrum entation in the earth-nature. Its "power veils itself and [its] law works unseen through the shackled limitations and limp ing deform ations of the lesser rule of our physical, vital, mental Nature." Now if the supram ental change of the whole substance of our being and of all its modes and movements has at all to be made perfect and integral, this involved Supermind in Nature must be liberated upon earth, join with the descending Supermind, prepare the ground for the divine dynam ic play of Supernature (para prakrti) and act as “an overtly operative power in the te r restrial workings..., - in the same way in which thinking Mind has been established through the human evolution as an overtly op erative power in Life and Matter, This would mean the appear ance in the evolution of a gnostic being or Purusha and a gnos tic P ra kriti, a g n o stic-N a ture . T here m ust be an em ergent supram ental C onsciousness-Force liberated and active within the terrestrial w hole and an organised supram ental instrum enta tion of the Spirit in the life and the body..." It is in this way that the spiritual penury of our waking exist ence can be radically remedied and one can enjoy a divine life here upon earth itself, even in the physical embodied existence, without any “need to shun existence or plunge into the annihila tion of the spiritual Person in some self-extinguishing Nirvana."

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Chapter-7

The Conquest

The S p irit’s tops and nature's base shall draw Near to the secret o f their separate truth A nd know each o th e r as one deity, the S pirit shall look o ut through M atter's gaze A n d M a tte r sh all reveal the Spirit's face Then man and superm an sha ll be at one A nd a ll the earth becom e a single life. (Sri Aurobindo, Savitri, Book XI, Canto I, p. 709z) A m anifestation o f the S uperm ind and its truth-consciousness is...inevitable; it m ust happen in this world sooner or later. But it has two aspects, a descent from above, an ascent from below, a self-revelation o f the Spirit, an evolution in Nature (Sri Aurobindo, The S upram ental M anifestation, p. 80) A s the psych ic change has to ca ll in the spiritual to com plete it, so the first spiritual change has to call in the supram ental transform ation to com plete it...This then m ust be the nature o f the third and final transform ation which finishes the passage o f the soul through the Ignorance and bases its consciousness, its life, its p o w e r and form o f m anifestation on a complete and com pletely effective self-know ledge..So m ust be created the supram ental and sp iritu a l being as the first unveiled m anifesta tion o f the truth o f the S e lf and S pirit in the m aterial universe. (Sri Aurobindo, The Life Divine, pp. 917-18) V V e have alm ost come to the end of our long dissertation on how to remedy the spiritual penury of our waking physical existence. Not an escape or at the least a quientistic w ithdrawal from the world-consciousness, but rather the integral and victori ous em bracing of the life of action and creation a and the divine transfiguration of the whole of our existence, is what we have

place before us as our goal. But a further point remains to be elucidate here. A well estab lished line of spiritual experience shows that whenever our soul gets involved in action,it loses hold and becomes nescient of its immobile, passive and so-called true status, whereas a w ith drawal from dynam ism and an involution into passivity makes it totally oblivious of it is active status w hich thus appears to be just a false superim position upon the freedom and bliss of the soul. Now, if this experience is the only or the ultimate experi ence possible, then we have perforce to admit that an active life cannot be com patible with the conscious experience and enjoy ment of the soul-status. But fortunately this is not so. This alterna tion in the nescience of the active and the passive statuses occurs because it is only apart of our being na dot the totality of it that shifts it centre and makes the alternative movements. But in reality there are not two distinct and separate statuses: there is instead only a unique dual status, a status em braces at the same time both the aspects, the static one and the dynamic one. We have already spoken of the active Brahman and the pas sive Brahman, but there are not two independent realities, one immobile, the other mobile. “The Reality is neither an eternal passivity of immobile Being nor an eternal activity of Being in movement, nor is it an alternation in Tim e between these two things. N either in fact is the sole absolute truth of Brahm an’s reality...There is not a passive Brahman and an active Bahman, but one Brahman, an Existence which reserves Its Tapes in what we call passivity and gives itself in what we call its activity. Fort he purposes of action, there are two poles of one .being or a double pow er necessary for creation...Brahm an does not pass alternately from passivity to activity and back to passivity by cessation of its dynam ic force of being....Integral Brahman pos sess both the passivity and the activity sim ultaneously and does not pass alternately from one to the other as from a sleep to a waking.”

The analogy of sleep and waking is a very apt one here. For, what we norm ally find is that in our waking state we forget about our steep status and while in the sleep-state we become oblivi ous of our w aking existence. But this is so only because a small part of our being makes the transition and oscillates between the two states of awareness. And since this part cannot em brace the totality of our existence, it becomes nescient of one or the other of the two statuses, depending on its particular station at the tim e. But through a proper self-discipline on can so widen the scope of one’s conscious discernm ent that one has no more to make this abrupt and all-forgetting change-over, but can in stead hold both the states in a single uninterrupted gaze. It is the same thing with the experience of Brahman. Action and creation need not and should not externalise the conscious ness and make one lose the silent freedom of the passive Brah man nor should the experience of the immobile Brahman be in com patible with the free possession of its mobile status. The apparent incapability arises from the fact that ordinarily we iden tify ourselves with only apart of the totality of our conscious ness- the mental or at its highest the spiritual-m ental part of it and seek to realise the Divine through this limited part alone. And since this just apart and not the integral conscious ness, it cannot sim ultaneously embrace both the aspects. Thus dynam is obliterates the self of status from its awareness and passivity loosens its hold on the self of action. W hen this pas sivity becom es entire, our m ind-consciousness falls asleep, so to say, enters into the trance-state of Samadhi or else is liber ated into a spiritual silence. But evidently this is not the line which we would like to follow. For "though it is a liberation from the ignorance of the partial being in its flux of action, it is earned by putting on a lum inous nescience of the dynam ic Reality oraluminous separation from it: the spiritual mental being remains self-absorbed in a silent essential status of existence an be comes is the incapable of active consciousness or repugnant to all activity."

But our goal is the integral fulfillm ent of our integral exist* ence, the integral and simultaneous possession of both the static and d y n a m ic a s p e c ts o f the D iv in e , as is the case w ith Sachchidananda Himself. But this is possible only if we p o s sess the integral consciousness. And this integral conscious ness com es only with the attainm ent of the supram ental Gno sis. For, as we have m entioned before, this G nosis is twofold Truth-Consciousness, an inherent and integral self-knowledge and at the sam e time an intimate and integral consciousness of the m anifestation. As a m atter of fact, Suferm ind is none other than Sachchidananda s power of self awareness and world-awareness, and thus the dynam ically integral liberation and fulfillm ent that we are seeking after can be achieved only in and through this supram ental Vijnanna, We have seen how to retain the consciousness of the pas sive Brahm an w hile at the sam e tim e p a rticip a tio n gin the consciousness of the active aspect of it. But that does not auto m atically signify that our nature-part as distinct from our inner soul*existence will also get transform ed and be moulded in the image of the Divine. But this is what we precisely need for the fulfillm ent of our goal. For it isn’t merely the liberation of our soul, but the liberation and the divine transfiguration of the whole of our Nature, prakrti-m ukti, prakrit-rupantara, enabling the es tablishm ent of a Life Divine upon earth, that is the total content of our aim. Let us now proceed to show how this Prakriti Mukti and Prakriti-R upantara can be integrally achieved through the Supermind. But what is meant by soul or by Nature, by Purusha and his Prakriti? Any relatively profound psycho-spiritual inquiry makes us aware of two elements of our being, a soul and a Nature. Purusha or soul, individual or universal, is the observing and experiencing conscious existence seem ingly inactive but in re lation with its becoming, while Prakriti or Nature, again individual or universal, s the principle and the powers f the becoming, ap pearing as an executive Force or an energy of Process which is

seen to constitute, drive and guide all conceivable activities and to create a myriad forms visible to us and invisible and use them as stable supports for to incessant flux of action and creation." Apparently, Purusha and Prakriti seem to be two different and distinct Principles. Not only that: in the ordinary status of conscious existence, the action and influence of Prakriti seem to be deleterious to the progress of the soul. As a m atter of fact, as Sri Aurobindo has so beautifully put it, the whole problem of life resolves itself into this one question: "What are we to do with this soul and nature set face to face with each other, this Nature, this personal and cosmic activity, which tries to impress itself upon the soul, to possess, control, determ ine it, and this oul which feels that In some mysterious way it has freedom , a control over itself, a responsibility for what it is and does, and tries therefore to turn upon Nature, its own and the w orld's and to control, possess, enjoy, or even, it may be, reject and escape from her? It is because of this apparent tendency of the Purusha to et involved and self-lost in the obscuring action of Prakriti that the self-recovering soul feels a sort of aloof detachm ent if not total repugnance for the play of Nature and seeks to stand back from it and destroy all earthward tendencies so that it may securely possess its static infinity. But this antagonism between Soul and Nature is more appar ent than real, for in reality, they are not distinct and different Principles; t;he trenchant duality is fictitious, they represent in fact, the Two-in-One or rather the One-in-Two, thus, “There are two show are Once and play in m any worlds: In Knowledge and Ignorance they have spoken and met And light and darkness are their eye's interchange. Thus have they made their play with us for roles: Author and actor with him self as scene,

He moves there as the Soul, a Nature she. This whole wide world is only he and s h e " Thus, the Purusha-Prakriti duality, although separate in a p pearance, is in fact inseparable. W herever there is Prakriti, there is Purusha; wherever there is Purusha, there is Prakriti. Even in his inactivity he holds in him self all her force and energies ready for projection; even in the drive of her action she carries with her all his observing and m andatory consciousness as TO whole support and sense of her creative purpose." But why is this so? Because, in their essential nature and original aspect, Purusha and Prakriti arise from the being of di vine Sachchidananda. As a matter affect, "Self-conscious ex istence is the essential nature of the Being; that is Sat or Purusha: the Power of self-aware existence, w hether drawn into itself or acting in the w orks of its consciousness and force, its know l edge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the un ion of this conscious being and its conscious force w nether ab sorbed in itself or else deployed in the inseparable duality of its two aspects, unrolling the worlds and viewing them, acting in them and upholding the action, execution works and giving the sanction without which the force of Nature cannot act, executing and controlling the knowledge and the will and knowing and c o n tro llin g the d e te rm in a tio n s of the kn o w le d g e -fo rce and welfares, m inistering to the enjoym ent and enjoying,-the Sou! possessor, observer, knower, lord of Nature, Nature expressing the being, executing the will, satisfying the self-knowledge, m in istering to the delight of being of the soul.There we have, founded on the very nature of being, the suprem e and the universal re/ation o f P rakriti with Purusha. The absolute jo y o f the soul in itself and based upon that, the absolute jo y o f the soul in Nature are divine fulfillm ent of the relation,” Thus the apparent duality vanishes and the Two-in-One re

veals Him self or Herself in the divine Sachchidananda, the SatChitananda, for Sat is the Being, the Purusha, Chit is the con scious executive force or Prakriti and Ananda is the halo and aroma of their indissoluble union, But this essential unity and union of Purusha andprakriti are not overly realised on the lower planes of existence, the lower planes of m anifestation of the Spirit. The true intrinsic relation ha been perverted there and a pram atic division and separation with all their undesirable consequences have developed along side. After ail, what is a plane of consciousness, a plane of exist ence? A plane is nothing else than 'a general settled poise or world of relations’ between Purusha and Prakriti, between the Soul and Nature. Now with the progressive involution or self concealm ent of Sachchidananda, has ensued the progressive self-hiding of Soul and Nature, one from he other, the result be ing that the self-possession and the w orld-possession, svarajya and samrajya, have become difficult to achieve at the same time. Now, depending on the nature of the dom inant cosm ic Principle and power of being around which the Soul and the Nature decide to weave their game of hide and seek, we have different planes of consciousness and existence. Thus we have, in ascending order, a m aterial plane, alife-plane and the ptanes of mind. But even on the highest rang of spiritual-m ind planes, the absolute harm ony of the union of Purusha-Prakriti is not fully recovered. Thus even though the separate liberation and static release of the soul become feasible there, the latter cannot freely possess Nature, becom e its conscious Lord and transform it into an effective and flawless instrum ent of divine m anifesta tion. For that we have to reach the plane of supermind, the vij±and or gnosis of Sachchidananda, which is not only the concentrated consciousness of the infinite Essence, [but] also and at the same time and infinite knowledge of the myriad play of the Infinite.

In the gnosis the dualism of Purusha and Prakriti, Soul and Nature, disappears in their biune unity, the dynam ic m ystery of the occult S uprem e.The Truth-being is the Hara-Gauri of the In dian iconological sym bol {the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half fem ale); it is the double Power m asculine born from and sup ported by the suprem e Shakti of the Supreme." But eventhen a last point remains. For, we do not want to withdraw from the material plane of existence into the Supermind’s self-existent realm: we want instead the supram ental union of Soul and Nature in the very bosom of the physically embodied existe nce here upon earth . Thus, w hat is e ssential fo r the fulfillm ent of our objective is not m erely the ascent into the supram ental Gnosis but the eventual transform ing descent of its Consciousness Force into our entire being and nature and a con com itant or subsequent em ergence of the concealed Supermind at present involved here below. This influx from above and the unveiling from below will between them remove what is left of the nature of the Ignorance. The rule of the inconscient will disap pear: for the e the In conscience will be changed by the outburst of the greater secret C onsciousness within it, the hidden Light, in to w h a t it a lw a y s w as in re a lity , a re a s of th e s e c re t Superconscience". The supram ental being, the gnostic soul, the Vijnanamaya Purusa, thus appearing in earth-existence will be the fist un veiled manifestation of Sachchidananda in the material universe. Not a self-oblivion in the infinite, but an integral self-possession and world-plssession in the Infinite will be its characteristic move ment. It will be the first to participate in w orld-action not only in the freedom, but in the power and sovereignty of the Ternal. For it recives the fullness, it has the sense of plenitude of the God head in its action it shares the force, splendid and royal march of the Infinite, is a vessel of the original knowledge, the im m acu late power, the inviolable bliss, transm utes all life into the eter

nal Light and the eternal Fire and the eternal W inds of the nectare. It possesses the infinite of the Self and it possesses the infinite of Nature... The gnostic soul is the child, but the King-child; here is the royal and eternal childhood whose toys ark the worlds and all universal Nature is the m iraculous garden of the play that tires never....This biune being of Purusha-Prakriti is as if a flam ing Sun anybody of Divine Lights self-carried in its orbit by its own inner consciousness and power at one with the universe, atone with a suprem eTranscendent. Its madness consciousness and pow er vibrating with an infinite sense of freedom and inten sity in its divine life-m ovem ent....-a dance this also, a whir! of mighty energies, but the M aster of the dance holds the hands of His energies and keeps them to the rhythmic order, the self traced harm onic circles of His Rasa-Lila.” Thus, with the supram ental transform ation of our being and nature, this earthly life will flow er into the Life divine and our waking physical existence w ill be adivinised existence of inte gral consciousness and dynamis. N either will one then have to plunge into the superconscient trance-state in order to experi ence the Absolute Existence or non -Existence, nor to content oneself with the Jivanm ukti-status waiting all the while for the final release in Videha-M ukti. Because, then Nature shall live to m anifest secret God, The Spirit shall take up the human play, This earthly life become the life divine. In the words of the Mother: "In the supramental creation there will be no more...what men now call gods. ' "These great divine beings them selves will be able to par ticipate in the new creation, but for that they us put on what we may call the supram ental substance on earth. And if there are some who choose to remain in their world, as they are, if they do decide not to m anifest them selves physically, their relation with the other beings of the supram ental world on earth w ill be rela

tion of friends, of collaborators, o f equal to equal, because the highest Jivine essence will have m anifested in the beings o f the new supram ental w orld on earth. “When the physical substance will be supram entalised, to be born on earth in a body w ill not be a cause of inferiority, rather the contrary, there w ill be gained a plenitude which could not be obtained otherwise". But the question is: W hen is this divine Superm ind going to descend into the earth-existence or the involved Superm ind go ing to emerge? The answer is that it is no longer a question of when in the future, it is already an established fact. The divine Superm nd has descended n the year 1956 and a new world s already born, although not yet m anifest to the gross physical consciousness of man. The Mother who alone with Sri Aurobindo has ‘lum inously laboured' for decades for the descent of the Superm ind her Herself vouchasafted us this assurance: ‘T h e greatest thing that can ever be, the m ost m arvelous thing since the being of creation, the m iracle has happened". "The manifestation of the Supramentai upon earth is no more a prom ise but a living fact, a reality. It is at w ork here, and one day will com e when the most blind, the m ost unconscious, even the most unwilling shall be obliged to recognize it.” Only, the involved Superm ind has not yet emerged. "The em ergence is for the future, but, of course, now it is m erely a question of tim e: the process is natural and inevitable."

Chapter-8

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The Works of the A uthor of the Vartika We now begin the examination of the Vartika school. All critics agree th a t th e V a rtik a s on Sri' S a n k a ra 's T a ittiriy a and Brhadaranyaka Commentaries were composed by S ri Suresvara, as well as the Naiskarm ya Siddhi. O ur study here will therefore be confined to these works.The commentary on the Daksinamurti Stotra called the M anasollasa and the Balakar'ida Com m entary on Yajnavalkya Smrti, which are said to have been composed by a person called V isvariipa Acarya, cannot be accepted as be longing to the Vartika school, not only because scholars are divided about their authenticity, but also because they advance views in contradiction with the teaching of the Vartikas. The PaficTkarana Vartika is also left out of account for the same reasons. Therefore we shall try to determ ine the nature of the Vartika teaching with the help of the earliest mentioned three works only. The close connection between the Brahma Siddhi and the Sambandha Vartika We have already m entioned at the beginning of the chapter on Mandana (M.V. 91) how, in the m atter of the refutation of opponents’ views, there is much sim ilarity in the line of thought of the Brahma Siddhi and Suresvara's Vartika. This is especially true in the case of the Brahma Siddhi and the introductory por tion of Suresvara’s Brhadaranyaka Vartika, called the Sambandha Vartika. This them e will be developed a little further here to help those who would like to make com parison of the two schools. The course of trying to explain how the Absolute can only be known th rough the Veda, sketches in various theories of the re

lation between the ritual-section and the knowledge-section of the Veda and relutes them . Those sam e theories are also sum marized tor refutation in the sam e way in the Vartika, mostly on the same words. For example: (1) The D octrine o f the Elim ination o ff the Universe o f D es tinations: Everywhere in the Veda there is taught the elim i nation of som e distinction somewhere. Thus the ritualistic in junctions are held to be auxiliaries towards aptitude for knowledge of the Self through the visible result of elim inat ing differences. B.Sid. p.27; S.V. (verses) 378-83. The refu tation: B. Sid. pp.28-30; S.V. 384, 389, 424-6. (2) The Doctrine that Pleasure-desire is elim inated through Indulgence: It is held that the ritualistic section of the Veda promotes aptitude for knowledge of the Self by making every pleasure-desire available. B.Sid. p.27; S.V. 343-4. The refu tation: B.Sid. p.30; S.V. 345-54. (3) The Doctrine o f the D ischarge o f the Three Debts: It is held that ritualistic injunctions prepare one for knowledge of the Self through securing discharge of the three debts, beginning with that to the gods. Statem ent and refutation: B. Sid. p. 36; S.V. 436. (4) View that knowledge o f the■S e lf enters the Sphere of Ritual through purifying the perform er o f Ritual: B. Sed. p.28. The refutation: B. Sid. p.31; S.V. 427-35. (5) The Doctrine that the Whole Veda is concerned with Acts to be Done: B.Sid. p.23 and the whole of Section Three (Niyoga Kanda); S.V.477-541.The refutation: B.Sid. pp. 2 5 6; S.V. 540-760. (6) Doctrine that R itual m ay help the Rise o f Knowledge be cause its Results differ according to M otive with which it is perform ed: B.Sid. p.27. Accepted S.V. 322. Accepted with a qualification, B.Sid. p.36.

(7) Two Views according to which Rituals are either for P u rification o r else Parts o f the Discipline o f Know ledge: Ac cepted at B.Sid. pp.27-8,36. Doctrine that rituals are for awakening the desire lo r knowledge, but that they must be given up for the actual attainm ent for the Absolute: S.V. 14, 322. Acceptance of the doctrine that rituals are for purifica tion: S.V. 87,192,301. (8) R efutation o f Difference: B.,Did. The whole of Section Two (Tarka Kanda) : S.V. 917-86. In these, and in other places where rival schools are exam ined, the two w orks show a striking similarity, not only of m ean ing but even of words. The Rival D octrines Exam ined in the Sam bandha Vartika The following is a list of some other views described for pur poses of refutation in the Sambandha Vartika which are not noticed in the Brahma Siddhi. (1) The doctrine that sym bolic m editations are enjoined for the sake o f liberation. S.V.20. (2) The doctrine that libera tion, understood as abiding in one’s nature as individual soul, arises from ritualistic action. S.V.32. (3) Various forms of the doctrine that knowledge and action are to be combined in three ways for liberation. S.V. 357. (4) Doctrine that there is an in ju n c tio n to p e rfo rm re p e a te d m e d ita tio n (prasankhyana). S .V 7 6 1 . (5) The doctrine that knowledge is for the sake of meditation which will turn lead to libera tion, S.V.438. (6) Doctrine that knowledge that all is the one Self is only a piece of sym bolic meditation. S.V.439. (7) Doctrine of uppression of the im pressions of the waking and other states. S.V.441-2. (8) Doctrine of the suppres sion of the mind. S.V.443. And there are other doctrines of the same king. Why Mandana does not refer to them while Suresvara does is not clear.

Refutation of M andana's Positions in the Vartika The question of w hether Mandana and Suresvara were the same person is much disputed that they were both Advaitins and that they each quoted fo r their own work than same argum ents against the dualists that are to be found in the work of the other. It is also noticeable that in M andana's book one occasionally finds the argum ents and even the words of the revered Com m entator S ankara. From this one m ay con je ctu re th a t the Advaitins had been using these same argum ents with slight changes for a long time. Then came S uresvara Acarya, who ac cepted and borrowed the arguments used by Mandana and other forerunners against other schools where such arguments did not contradict his own system . But he refuted the contractions even of m em bers of his own school if they did contradict his own system . And it appears likely that he did so at the com m and of his Guru.This can be substantiated by a glance at his Naiskarmya Siddhi. (1) It is in obedience to the com m and of my Guru that I expound the secret doctrine hidden in the heart of the Upanishads, which ends transm igration and takes one to im m ortality. I am aware that it has also been explained by others. {N.Sid. I. 3) This book is written neither to gain fam e, nor wealth, nor deferential treatm ent, but in order to test the metal of my own knowledge at the touch-stone of the G od-realized sages. {N.Sid.

I. 6) From a consideration of these two verses one might conjec tu re th a t w hen A ca rya M a n d a n a ’s fam e had spread w ide Suresvara Acarya com posed an independent treatise called the Naiskarm aya Siddhi. Its name was a faithful reflection of its contents, since it was written to help people to establish them selves in the actionless Self though knowledge alone. It was com posed also with a view to refute M andana, who counselled

the one desirous of liberation to practise a combination of knowl edge and action (in the form of repeated affirm ation of know l edge through meditation, M.V. 98,4, a d fin.}. The refutation was accomplished by showing that knowledge and action were in total contradiction. Typical of the teachings that Suresvara combated in this con text were the following two points. Knowledge derived from words is inevitably indirect, and only he attains liberation who has risen to immediate awareness of the Self through meditation and other active measures (M.V. 101, 5, note); the false appearances that persist even after knowledge off the Self can only be brought to an end by repeated meditation on one’s vision of the reality allied to perform ance of sacrifices and other caste duties (B.Sid. p.35, M.V. 100,1) This had already been contradicted by Sri Sankara, as the following text shows. (2) The knowledge that one is (in truth) ever liberated comes from the holy texts and from no other source. And know l edge of the meaning of a text is not possible without first calling to mind the meaning of its com ponent words. It is certain that the meaning of a word is called to mind on the basis of agreem ents and differences (in the way one has heard the word used and in the m eanings for which it is made to stand). In this way one comes to know oneself as the pure transcendent Self, beyond pain and action. The clearest from of authoritative knowledge of the inmost Self (i.e. immediate awareness based on identity-feeling) arises from such texts as T h a t thou art', just as it did from T hou art the tenth' (cp. M.V. 59, 14). (U.S. (verse) X V III,190-2. It was by quoting these words of his Guru as his authority that S uresvare refuted the doctrine of repeated m editation (Prasankhayana Vada; N.Sid. IV. 31 -3; S. V. 206-8) and also that of liberation through a com bination of action and knowledge in his Vartika and Naiskarmya Siddhi.To refute this doctrine of com bination he wrote some verses in his Brhadaranyaka Vartika,

beginning with one saying that only he who was without attach ment tor the enjoym ent of anything in this world or the next was a fit candidate for liberation. (3) 'Children run after external p le a s u re s .. .’ (Katha II. i. 2) and again1'H e who desires pleasures and dwells on them is reborn' (Mund. III. ii.2) and again ‘He who has no desires. . . (being nothing but the Absolute, he dissolves in the Ab solute’ , Brhad. IV. iv. 6). (Having thus declared that only he who is indifferent to the enjoym ent of objects in this world and the next qualifies for metaphysical ignorance, nothing is required but metaphyscial knowledge, Sri Suresvara con tinues : ) To remove metaphysical knowledge. And to give rise to such knowledge, nothing else is required except the virtues beginning with inner and outer control. In order to acquire these virtues, nothing is required but purification of the mind, and for purification of the mind nothing is required but the perform ance of the obligatory daily ritual as a duty. Since thought, word and bodily deed arise soiely from igno rance of the Self (read atm a-ajnana}, when that has been cancelled by knowledge of the Self, how could there be de pendence on action afterwards? (B.B.V. I. iii. 97-100) One may note two fu rth e r doctrines of the Brahma Siddhi that were refuted by Suresvara. Mandana argues as follows. Every m eaningful sentence com m unicates a particular not previously known to the hearer. In the Vedic texts proclaiming the Absolute, we find the universal notion ‘cause’ and the universal notion ‘being1 conveyed by phrases such as T h a t from which (these creatures are born)' (Taitt. III..1) and 'Not g ro s s .. .'.These ideas (in them selves universal) acquire a particular meaning not known through other means of knowledge when their universal meaning is nar rowed down by the meaning of other words in the sentence, either by way of association or of exclusion; and this particular m ean ing is the burden of the text (B.Sid. p. 157, cp. M. V. 99, 1), Or again the elimination of plurality may be effected through revela tion. The meaning of the term 'plu ra lity' (read prapanca-pdartha)

is already known. And the meaning of ‘non-existence' is also known. The non-existence of plurality is the new truth com m u nicated as a sentence-m eaning by the association these two w ord-m eaning (B.Sid. p. 157, cp. M.V. 99,1). These two theories are refuted by Suresvara. He remarks again and again that there is no association or exclusion of wordmeanings in texts teaching the identity of the true Self with the Absolute, because the inmost non-dual Self cannot be the mean ing expressed by any sentence (N.Sid. III.25, 26;76. S.V. 902,909 10; B.B.V. I. iv. 1406-8, 1431; lll.iv. 29,33,46; lll.v. 100, 184,190). In explaining the text T h e Infinite, verily, remains (Brhad.V.i.1) he expresses him self thus: (4) Realiity, which does not admit of any distinction between God and the individual soul, appears through Ignorance to include this distinction. When Ignorance is abolished through the knowledge that says “neither this nor that’, only the Self remains. There is seen to be no association or exclusion of w ord-m eanings to form a sentence-m eaning, no even a negation - when Ignorance, the root of all these false no tions, is abuiished through authoritative knowledge derived from the Veda in the m anner explained. (B.B.V. V,i. 21-2) The Treatm ent of the Doctrine of Bhartrpraanca in the The Vartika We have spoken so far as if the principle doctrine to be re futed in the Naiskarm ya Siddhi and the two Vartikas was that of Mandana Misra. But it should be remembered that what has been described above could equally well have been intended to refute Bhartrprapahca. And there are some strong reasons for suppos ing this to have actually been the case. Because Bhartrprapahca was an exponent of the doctrine of Duality in Non duality, he accepted the doctrine that the meaning even of the supreme texts of the Veda was based on the mutual association and exclusion of the word-m eanings to form a sentence-m eaning.

When, in the passage just quoted above, the Vartika said 'There is seen to be no association or exclusion of w ord-m eanings to form a sentence-meaning, not even a negation’ (B.B.V. V. i. 22) — that a occurred in the course of a refutation that followed a sum m ary of Bhartrprapahca's interpretation of the text T h a t is infinite...’ Like Mandana, Bhartrprapanca advocated a combination of knowledge and action for liberation (M. v. 87). Also like Mandana, he accepted that for liberation there had to be a new form of immediate knowledge, different from that conveyed orally by the texts (M .v. 84). Again, it is true that Suresvara refers (as if speaking of Mandana) to the doctrine of those who say T h e knowledge “ I am the Absolute" arising from the upanishadic texts depend son the association of the m eanings of its different component words and hence does not penetrate to the real (non dual) nature of the S elf’ (N.Sid. I. 67, prose intro.). Neverthe less, he attributes this teaching to those who set store on the injunction ‘Once the w ise man has acquired knowledge of the Self alone, he should practise repeated affirm ation' (Brhad. IV. iv. 21). And he does to anywhere take notice of the alternative to obedience to this text advocated by Mandana in the words: ‘Or alternatively it could be maintained that an injunction would be useless here, as the desirable end which it promised would already be attained. Prolonged brooding on som ething in one's mind may give rise to immediate apprehension of it, and that is a result already attainable in this very life’ (B.Sid. p. 154, M. V. 98.4). And there is another point. The whole tenor of Sri Sankara's com m entary on the Brhadaranyaka Upanishad is for him to establish his own method of interpretation while refuting that of Bhartrprarica.There is every reason to suspect that accom plish ing this was the main reason for the com position both of the com m entary and of Suresvara’s Vartika explaining it. And we have described at length in Chapter V above on Bhartrprapanca how both the com m entary and the Vartika establish their own

view of the meaning of the text of the Brhadaaranyaka after refuting that of Bhartrprapaaca at every step. But we find no elaborate refutation of Mandana of this kind either in the com m entary or the Vartika. And we find the foiiowing remark inthe commentary, referring to Bhartrprapanca: 'therefore, all those who are clever at thinking up different interpretations of the Veda explain the meaning of the upanishadic text differently. Even so, I would accept anything that retext differently. Even so, I would accept anything that represented the true meaning of the Veda. I have nothing against them personally’ {Brhad. Bh. II. iii. 6, cp. M.v. 10, III, not, p. 26). (1) They say (that is, B hartrprapanca says,) ‘One should always m editate intensely on the Absolute, the real, in its suprem e form as the whole, both as a collective whole and as a system of inter-related pa rts’. Sometimes he speaks of the Absolute’s constituting a w hole as im plying a series of states, along with a certain being assuming those states; som etim es he describes the Absolute in terms of a cause associated with its effects. Som etim es the great thinker describes it as a whole divided into different parts, as a wheel is divided into hub, feiiy and spokes. Did he learn that, I wonder, from the true tradition? (B.B.V. I, iv. 948 50)... There is a (so-called) great expert in the tradition who holds, for sooth, that plurality and unity are one and the same. He said that name, form and action are both different and nondifferent from the Absolute (B.B.V. I. vi. 46) . . . And there are more passages in this vein, such as: 'There is another of these great lum inaries (Bhartrprapahca ) who explained he relation as follows . . .’ {B.B.V. Il.i.21). ‘S tu dents must examine these two views (those of Sankara and Bhartrprapanca ) and accept whichever seems to them best' (B.B.V. II.i.255). ‘A certain person who regarded him self as a great expert inthe Upanishads invented an interpretation

of own, with great ingenuity, and spoke as follows, quite without any understanding of what the Upanishads actually mean’ (B.B.V. II.if.90). T h e re is another Absolutist (brahmavadin) who explains the example (of the spokes, hub and felly of a well given at Brhadaranyaka II. v.15) differently in order to suit his own dogmas about the Self constituting a whole and so forth' (B.B.V. Il.v.67, cp. M.V.86,4). ‘Here, a certain great genious taught, as a special piece of wisdom supplied free by Vaisvanara, that a person is not finally lib erated even when he has been liberated from his two bodies (B.B.v. Ill.ii.41). "Therefore the whole doctrine that the Abso lute is both one as a collective unity and many as the differentiated parts is a mere superstition. It may be a special piece of wisdom supplied free by Vaisvanara, but it does not obey the rules of reason (B.B.V. IV. iii, 1107). Depending (not on reason but) on a free donation of wisdom from Vaisvanara... {B.B.V.IV. iv. 391). This was the explanation given by that august sage, the great Bhartrprapanca, sup ported neither by the Veda nor by reason (B.B.V. IV. iv.412). He explained it otherw ise with marvellous ingenuity . . . (B.B.V.V.i.28), In these and other passages, the doctrine of Absolutism as infected with plurality, and the doctrine of liberation through a com bination of knowledge and activity were tirelessly mocked and criticized in hundreds of ways. When Suresvara repeatedly specified the true nature of the Self or A bsolute as neither transcendent nor immanent he probably had Bhartrprapanca in m ind— Bhartrprapanca who held that the Absolute was a unity as a collective whole and a plurality as a system of interrelate ad parts (B.B.V. I.iv. 529, 656, 1445; ii.i.88, 361; ii.iii.12; ll.iv.1B; II.iv.411,473; lll.ix. 156; IV.iii.368; IV.iv.569,846-7,1298; V.i. 10). Putting all this together, it seems more reasonable to sup pose that Bhartrprapanca was singled out as the chief opponent to be refuted. And there is another related point that requires investigation. If Bhartrprapanoa’s vrtti on the Brhadaranyaka was

so well known in Mandana’s day, why is it that meticulous philoso pher did not so much as vouchsafe it a glance? As I am not mysetf able to settle this doubtful question, I just raise it and offer it to philologists and historians, while we ourselves will carry on with the m atter in hand. Because the unity and sole reality of the self expresses itself by nature as awareness, it is self-evident The revered Com m entator pointed out that the Self was self trevident. He said, T h e Self is not a thing that a supersedes anything else; for it is self-established and self-manifest. The means of knowledge belong to it. It does not depend on them to establish its existence (B.S.Bh.ll.iii.7, M.V.28,3).’ We do not base our doctrine of the unity and sole reality of the Self on the author itative means of knowledge, since the Self is bare immediate awareness by very nature. So we shall show later that no means of knowledge apply to it. The means of knowledge themselves rest in and depend on awareness -this text of Suresvara (N.Sid. 1.89) shows that his teaching fully agreed with Sri Sankara on this point. In many places in the Vartika it is pointed out that the presence and also the absence of means of knowledge can only be established by the Self as awareness, and that the Self is self-evident. For instance there is the verse Knower, knowledge, known and certitude all depend for their establishment on the presence of the Self. On what, then, could the Self depend for its own establishm ent? (B.B.V, I.iv.870), and there are many other s im ila r te x ts (e .g . B.B.V. I I . i. 552, lll.iv .9 1 , IV ii i . 1 9 1 -6 , IV.i i i .891...). Metaphysical Ignorance in Suresvara The revered Commentator, it is well known, said: ‘Superim position thus defined the wise call Ignorance’ (B.S.Bh.l.i.1, intro., cp, M .V .p .1 9 ). M a n d a n a , fo r his p a rt, sp o ke of n a tu ra l (beginningless) metaphysical Ignorance in the individual souls

(B.Sid. p. 12). But he posed the alternative, either non-apprehen sion or false apprehension (B.Sid. p.9), and then expressed a preference by saying Ignorance is positive error (B.Sid. p.11, cp, M.V. 92), He also said, Because both Ignorance and the indi vidual soul are beginning less, like the cycle of seed and sprout, it follows that the question of circular argum ent does not a rise’ (B.Sid. p.10, cp. M.V,94,1). Bhartrprapanca said, ‘Ignorance is failure to realize “ I am aH’’ ‘ (M.V.820. It arises ol its own accord, like desert places on parts of the surface of the eart (M.V.. 79, 1, note). The sentences referred to in Sri Sankara's Commentary when he was considering B hartrprapanca's doctrine have been given in very sum m ary form here. But they are clearly reported in Suresvara’s Vartika and quoted in the sub-com m entary there. 'Ig n o ra n c e is a p o w e r o f the Lord, even tho ugh “n a tu ra l (uncaused)”. Therefore, when it is manifest, it affects only a p a rt of the Lord and has its seat in this individual s o u l’ (Anandagiri on B.B.V. II. Hi.122). 'As deserts and the like occupy som e places on the earth only, and are not universal attributes characterizing the whole surface o f the earth everywhere, so Ignorance is not an attribute o f the suprem e P rin c ip le ’ (A nandagiri on B.B.V, li.iU.124). Suresvara, however, says that metaphysical Ignorance is absence of knowledge and the effects of that. It is established through one’s own direct experience, not through means of knowl edge or proof. Since it is established through im m ediate experi ence alone, it escapes the grip of the various means of know l edge. For it is 'esta blished only through lack of reflection'. Suresvara says this repeatedly.'Failure to realise that one’s own Self is the sole reality is called Ignorance. Its seat is the Self, as im m ediate experience. It is the seed of transm igration. Its de struction constitutes the liberation of the soul' (N.Sid. L7). T h e effects of Ignorance are “established only through luck of reflec tion" even like Ignorance itself.Therefore, when Ignorance is de stroyed, the whole world is destroyed and is turned into pure

C onsciousness' (B.B.V. i.iv.1329). ‘As metaphysical Ignorance is established through im m ediate experience only, just like the immediate experience “I am the Absolute", so, when destroyed through the rise of an authoritative cognition, it dissolves and turns into the Self' (S.V.117).These texts show that Ignorance is occasionally declared by Suresvara to be subject to cancellation through the authoritative means of knowledge. We shall here quote som e fu rth e r verses from the Vartikas to throw light on this. (1) The sole cause here is im perm anent Ignorance, which means ‘ I do not know’. It is established {not by any authori tative means of knowledge but) only through one’s own ex perience of it, like the owl's experience of night of day, (T.B.V 11.176) The phrase ‘cause h e re ’ means the cause o f apparent de lim itations superim posed on the Self. (2) He who would wish to see Ignorance wit the sight pro duced by the authoritative means of knowledge is like one hoping to see the darkness in the depths of a cave with a lamp. W hatever appears here in the world as ‘not-self’ is a result of Ignorance. Hence it is also called Ignorance. But knowledge has only one form, that of the Self. Ignorance has no other nature but failure to apprehend the Self. Igno rance is non-knowledge' in the sense of ‘the opposite of knowledge', as a ‘non-friend’ is the opposite of a friend. The conception wilt always be intelligible in this sense. (T.BV 11.177-9). The nature o f Ignorance as n ot-self is sim ply non-percep tion o f the Self. N on-perception o f the S e lf is called Igno rance (avidya, literally non-knowledge) because it is the con tradictory o f knowledge (as ‘n on -cat’, in logic, is the contra dictory o f ‘c a t’). (3) Nor can the theory that Ignorance arises spontaneously from the suprem e Seff, like desert places appearing here

and there on the surface of the earth, be correct. If Igno rance arose from the suprem e Self, it would mean that lib eration would be impossible. Or if Ignorance were destroyed, then on this theory it would imply the destruction of the Self,, the erroneous doctrine of the Buddhists. (B.B.V. Il.iii. 130-1) These two verses were com posed to refute Bhartrprapanca. Objections and answers on the subject of Metaphysical Igno rance In the course of reflecting on the topic of the cessation of Igno rance, the following hypothetical objection was raised in the Brahma Siddhi. (1) Since the Absolute is eternal, its essence is indestruct ible. Ignorance, therefore, (which requires to be destroyed) cannot be of the nature of the Absolute. Ignorance must either be or not be different from the Absolute, If it is not different, what could there be in it that could be destroyed? So let us say that Ignorance is mere non-apprehension. It could not then be anything different from the Absolute. . . . But knowledge which puts an end to Ignorance, is eternally present in the Absolute. And nothing else apart from the Absolute exists... If, on the other hand, m etaphysical Igno rance were positive wrong apprehension, then how could it be brought to an end? For we have now pointed out how such a theory has defects, whether Ignorance be taken as being of the nature of the Absolute or not of its nature. (B.Sid. pp. 8-9, summarized) The answer given to this objection was as follows, (2) ignorance is not part of the nature of the Absolute, nor is it a second thing over against it, nor is it altogether unreal, nor is it real. That is why this Ignorance is called Maya and a false appearance. If it were the nature of anything, then, w hether different from that thing or not, it would be perfectly

real and so would not be Ignorance. But if it were totally unreal, like a flower supposed to be growing in the sky, it would not enter into experience. So it is indeterm inable (ei ther as real or unreal, B.Sid. p.9)... If the matter is con ceived thus, Ignorance may be taken as belonging to the individual souls, regarded as different from the Absolute, without the defects com plained of by the opponent, (B.Sid. p.10, summarized) On the same topic, an objection is quoted from the Sloka Vartika of Kumarila. (3) If ignorance were the true nature of anything, it could not be extirpated ever. For what exists naturally can only be destroyed by the advent of some different external factor. But those who claim that all is the one Self cannot admit th e a d v e n t of an y d iffe r e n t e x te rn a l fa c to r. (S.V. Sam bandhnksepa Parihara 85-6; cp. M.V.95, intro.) The refutation of the objection by Mandana is through appeal to the in determ inability of Ignorance. But Ignorance is never found referred to as indeterm inable anywhere in Suresvara's Vartika. It is there accepted as being of the nature of non-appre hension, expressed as the feeling 'I do not know’. So we must think how this objection would have been met by Suresvara. In this connection, the following verses are worthy of considera tion, (4) Though this metaphysical Ignorance is natural, it is mani fest only on account of the Self as immediate experience. It is ousted and destroyed by knowledge, as darkness is de stroyed by the rise of the sun. Beginningless Ignorance is seen to be destroyed in an instant by m etaphysical know l edge, which has beginning in time. We do not accept that such knowledge requires reaffirm ation. Though his our in most Self is thus self-lum inous and is the W itness of all Ignorance and its effects, yet it is not properly known be fore m e ta p h ysica l know le d g e has a risen th ro u g h the

upanishadic discipline, as our won immediate experience (of ‘ I do not know'} indicates. (S.V. 1088-90) Here is what the passage means. Ignorance is natural, for we have the immediate e xp e rie n ce ‘ I do not know’. And we see everywhere in experience how prior absence of knowledge is re moved once and for all through adventitious knowledge, without there being any question of the need for re-affirm ation of such knowledge. Nor should one raise the objection ’How could there be Ignorance in the Absolute, which is knowledge by nature?' For before the rise of m etaphysical know ledge through the upanishadic texts as adm inistered by a Teacher, the Self can appear (through Ignorance) both as the ignorant one and as un known, though itself the W itness of all knowledge and Igno rance. And so in this wayour metaphysical Ignorance, even though natural (and so begtnningless), is brought to an end buy the ad ventitious m etaphysical knowledge arising from the Vedic texts. Nor should one raise the objection, ‘How car, this be so, it noth ing apart from the Absolute exists?’ For we accept all experi ence as it comes before the rise of m etaphysical knowledge. Very well. But how do we explain how Ignorance could be established by immediate experience? And if it can be shown that it is so established, how could it be that defects are not introduced into the Absolute through contact with Ignorance and its effects? And how could it, if established by immediate expe rience, be brought to an end? On this subject we have the follow ing verses. (5) Everyone, even children, will express their natural Igno rance based one experience when asked about som ething of which they have no knowledge. They will say. 'I do not know anything about it'... In regard to things that are en tirely beyond the range of experience, like things on the roof of the Himalayas, waking experiences thus no different from dream less sleep. There is no break here in experience it self, as we have the experience “ ! do not know'. And when

we see som ething that form erly we did not see, {there must have been experience of not seeing since) we know after wards ‘ Form erly I did not know it'. (S.V.993, 995-6). In things that are totally beyond the range of experience, one knows from one's own experience o f ‘I do not kn o w ’that they are not known. This is established first, and then Suresvard goes on to show how a person m ay say o f som ething he now eyes, ‘Up to now, I did not know it 1. The idea is the show that a ll ignorance is establishes by experience. (6) Ignorance is established by one’s own experience, even though the Self is free from Ignorance. Before the rise of the knowledge that all is the one Self, we have the expert* ence ‘I donot know ’. {B.B.V. I.IV.216). In that which, because it is of the very nature o f im m ediate awareness, there can be no Ignorance, there is nevertheless, before the rise o f m etaphysical knowledge o f the Self, the notion established through im m ediate awareness 'I do not know my s e lf. (7) That principle (the Self) is self-revealed.Therefore it is ever free from Ignorance. That which is ever free from Igno rance is free also from the impurities that spring from the latter. (B.B.V. I.iv.213). The m eaning is that the Absolute is not touched by Igno rance o r its effects because it is ever self-evident to itself. (8) He who has known the Seit in its true nature knows that its connection with Ignorance im possible in past, present or future. It is then seen that the notion that the pre Self was connected with anything else was only established through lack of reflection. (B.B.V. l.iv.217) The enlightened one who knows the S elf in im m ediate expe rience has the conviction 'Ignorance is im possible in me in p a s t, present o r future'. The notion o f connection with Ignorance was

establish only through lack o f reflection - that is the meaning. The fact that Ignorance and its effects are established only through lack o f reflection is often m entioned in the Vartika, for exam ple in such places as: B.B.V. t.iv.1170, 1329, 1341; ll.iii.192, 224; III.iv. 131; lll.v i.4 2 ; ltl.viii.3 1 ; fV.iv.307. (9) Merely from the rise ot the correct idea from the text ‘That thou a rt’ one find that Ignorance, together with its e f fects. never existed in the past, does not exist now, and wil! never exist in the future. And so it is not possible to show by authoritative means of knowledge that Ignorance belongs to the Self, or to explain its nature or indicate its source. For its sole existence is our experience of it. He who is afflicted with Ignorance cannot determ ine the truth about that Ignorance. It is only one who has experienced the final reality who can make the discovery, by reference to that, 'Ignorance does not exits’. (S.V. 183-4, 179). The cessation o f Ignorance is on ly intelligible if Ignorance is seen to be established on ly through lack o f reflection. It is only through the vision o f one who has know n the S e lf that one can say ‘It does to exist', because only a fte r such vision w ill one have seen that, unlike the Self, Ignorance is not self-established. A n d so, from he s tandpoint o f vision o f the final truth, questions such as ‘What is the nature o f Ig n o ra n c e ? 'o r'W h e re did it come from ?’ are sim ply not raised (as it is know n that Ignorance had no existence). In the view of Suresvara, lack of m etaphysical knowledge is the cause of trans migratory experience. Thereto re he lays it down: 'Failure to realize that one's own Self is the sole reality is called m etaphysical Ignorance. Its seat is the Self as immediate e xpe rience, It is the seed of transm igration. Its destruction co n sti tutes the liberation of the soul’ (N.Sid. 1.7). On this p’ oint, the Mim am sakas and others raise an o bjec tion. ‘Absence of authoritative knowledge may assume one of

three forms - wrong knowledge, absence of knowledge or doubt. Two of these, (wrong knowledge and osubt), being positive reali ties, are explicable as due to some defect in the factors of k n o w l edge' (Kumarila, S.V. Codana Sutra 54). Basing them selves on this text from an acknowledged authority,they hold that e rro n e ous knowledge, being a positive reality, can functions a ca u se , but that mere lack of knowledge cannot be regarded as the cause of tranm igratory experience, because it is not a positive reality. This was probably the reason why Acarya Mandana laid th e main emphasis on positive erroneous knowledge as the nature of Ig norance, rem arking, ‘ N on-apprehension, being a n o n -e n tity (abhava), cannot be the cause of anything' (M .v.92, in tro ,). Against this, Ssuresvara argued as follows: (10) Are you saying that, in the case of error, what is ne gated by an authoritative means of knowledge is re a lity ? If reality were negated thus, what would be left for an a u th o ri tative means of knowledge to know?... How could false knowledge to be reality? The false is not the real. To speak ol knowledge being false and it being reality - that could only come from a great genius like Kumariia. g ven jf erroneous notion of a snake or the like in regard to a rope were taken as a reality in itself, it would still be unreal ap pearance when identified with the rope, and, as such, would be contradicted and cancelled by knowledge of the la tter. If erroneous knowledge had a cause, as it does in K u m a rila ’s theory, then he ought to be able to state that cause. If he were to say it was a real effect but had no cause, that w ould be laughed out of court even by children... The fact is that in the triad ‘absence of knowledge’, ‘wrong knowledge* and ‘doubt’ , ‘absence {B.B.V. I.iv.423, 425-7, 1368} What is argued here is that erroneous knowledge is an unre ality ju s t like (that non-entity) o f knowledge. That is why it c a n be contradicted and cancel absenceed by authoritative knowledge. Since erroneous knowledge can only arise as a result o l a b

sence o f knowledge, the M im am sakas’ objection was in c o rre c t The treatm ent of Ignorance by Sri Sankara and Suresvara Compared In the introduction to his Brahma Sntra Commentary, Sri Sankara declares that erroneous cognition is superim position. He says: ;'And yet, though these two principles (Self and non self, pure subject and object) are utterly distin ct in nature, there is a failure to distinguish one from the other, and each, together with its attributes, is superim posed on and identified with the other. And from that there results this natural worldly experience, based on erroneous knowledge and involving a synthesis of the real with the false, which expresses itself as “ I am this” and "This is mine’” (M.V. 22,4). He also says ‘Superim position is of the nature of a false idea’ (B .S .B h.l.i.1, intro, ad fin,). And he declares metaphysical Ignorance to be that very erroneous cog nition, synonym ous with superim position. In Suresvara’s Vartika, however, m etaphysical Ignorance is said to be non-discrim ination, of the nature of lack of or absence of knowledge. For example, we have: T h e relation between the Self and Ignorance of the Self is held to be that between ‘the S elf’ and 'being constituted by the Self w ithout being aware of the fa ct1. This fundam ental failure of discrim ination, called Igno rance of one’s true Self, is said to be the cause of (the apparent existence of all) the creatures of the w orld' (B.V, l.iv.381). A further verse was added to indicate that absence of knowledge was the one core of erroneous knowledge. ‘Absence of know l edge, constantly present as it is, is identical with erroneous knowledge; as cause and effect, they are constant conem itants’ (B.B.V. I.iv.386). An he makes his view clear with the verse, ‘From doubt we deduce absence of knowledge. From wrong knowl edge we deduce the same. If we are asked, ‘W hat is the essence of doubt and wrong knowledge?' we reply T h e ir essence is ab sence of know ledge’ {B.B.V, l.iv. 440).

The revered Commentator Sankara had declared openly that the sole purpose of the Upanishads was to put an end to super imposition, saying,’ And the entire upanishadic teaching is be gun to com m unicate knowledge of the sole reality of the one Self, and thus to put an end to this superim position, the cause of all evil' (B.S.Bh.l.i.1, intro, ad fin.) But Suresvara reversed this view and stated his own view very clearly as follows: ‘When right knowledge arises it cancels and contradicts absence of knowl edge. When that has been cancelled, there is no need for further efforts to cancel positive erroneous cognition. The fact that a false cognition can be cancelled is only so because it implies absence of knowledge. How can false cognition harm us when its root has been destroyed?’ (B.B.V. l.iv.437-8) So the question arises which view is between, and I shall explain what appears to me to be the truth in this matter. The revered Com m entator said that failure to discrim inate the S elf and the n o t-s e lf w as th e ca u se of th e ir m utual superim position. But in saying this he was only concerned with the mind functioning as the basis of empirical experience. For he says, ‘through the failure to distinguish one from the other (Self and not-self),.. there results this worldly experience based on wrong knowledge' (B .S .B h.l.i.1, intro.). In his Gita commentary, too, we find the words, ‘a “conjunction” which is infact (not a feal conjunction but) a mere mutual superim position of the Field and the Knower of the Field (M.V. p. 35) together with their attributes, a superim position that is conditioned by a failure to discrim inate two utterly distinct entities one from the other’ (Bh.G .Bh.Xlll.26, cp. M.V.251,6). In ordinary worldly experience, superim position of silver onto a piece of shell occurs when there is failure to discriminate between the two phenomena, shell and silver. When the revered Com m entator said that our mutual superim position of Self and not-self was conditioned by a failure to distinguish between the two, he was assuming for purposes of exposition that the same thing that happens in the case of the shell-silver error happens also in the case of that superim position of Self

and not-self that conditions all empirical experience. But the two cases are not the same. In the case of the worldly example, the one who saw the silver was already established as individual em pirical experience before he saw it. In the case of the mutual superim position of the Self and not-self, however, the Self is not already established as an individual experience before that su perim position is made. The Self, at that stage, is not (yet an individual experiencer and so into) yet in a position to ‘fail to discrim inate Self and not s e lf’ . So we cannot speak of any such failure to discrim inate as the cause of the mutual superim posi tion of Self and not self. For the teaching is that becoming an individual experiencer can only occur through the said superim position. It follows that (in the case of this initial superim position that m akes all others possible) it was not intended to assert real tem poral sequence between non-discrim ination and superim po sition, but only logical sequence according to the conceptions of the human mind-the conception of superim position implies the conception of non-discrim ination as its logically prior condition. As for the objection that there are no exceptions to the rule that absence of knowledge is the cause of all empirical phenome na, because wrong knowledge is its effect— this objection may be answered on sim ilar lines as follows. The whole notion of cause and effect, we may say, falls within superim position. For until superim position had itself already come into being, it could not set up tem poral or causal sequence, w hich depend on superimposition. Hence our own view is that, in relation to the Self, all ap pearance of non-apprehension, doubt and wrong-apprehension itself superim position, and that in this context there is no occa sion to enquire into the nature of its material or efficient cause, as there might be in the case of the incidental superim positions that occur in the course of empirical experience. For the reversed Com m entator says, 'Thus this natural (i.e. uncaused) beginning less and endless superim position, which is of the nature of false

supposition..,’ (B.S. Bh.l.i.1, intro, ad fin.) And Suresvara accepts this same view, but expresses it in a different way by saying 'Absence of knowledge, constantly present as it is, is identical with erroneous know ledge’ (B.B.V,l.iv,386, cp. M.V. p.311). So one should not suppose that there is any fundam ental difference between the two systems on this head. W hen the m a tte r is exam ined in this light, it is fair to see Suresvara’s treatm ent of non-apprehension and false apprehen sion as directed only to refuting a particular form of the theory that m etaphysical Ignorance was erroneous cognition— the form in which that doctrine was advanced by another school (that of Mandana). But wrong apprehension, non-apprehension and doubt can only occur in the case of an individual experiencer (i.e. within the realm of superim position). Such is our own view of the m at ter. Enquiry into the seat of ignorance and the object with it con ceals The Brahma siddhi raises the question ‘To who does m eta physical ignorance belong?’ and answer ‘We say “it belongs to the individual souls”' (B.Sid. p,10). We have already examined this view (M.V.94;95). Bhartrprapahca held that metaphyscial ignorance springs spontaneously from the Absolute, and, m odi fying a portion of the latter, has its seat in the individual soul. It is, however, a characteristic of the not-self. Listen now to the words of Suresvara. (1) Now, Ignorance cannot exist in the void. It must always be Ignorance of someone about something. Further, we have already established that two categories exist, and only two. the Self and the not-self. From this it follows that the seat of Ignorance {the conscious being which Ignorance affects) cannot be the not-self. For the very nature of the not-self is Ignorance, and Ignorance cannot affect Ignorance. Even if it could, what difference would the rise of Ignorance in Igno-

ranee bring about (that we could say that it was an event at all?) Nor is the attainm ent of knowledge possible in the not-self, that one could argue that there must have been some contradic tory Ignorance in the not-self (for it to negate). Further, the notself is born of Ignorance. It is absurd to suppose that which is logically and causally prior can only exist supported by and de pendent on its own effect. Nor, again, has the not-self any form independent of and different from Ignorance, whereby it could serve as its seat and support. These arguments (which refute the possibility of the not self serving as the seat of Ignorance) also show that it cannot be the object concealed by Ignorance either. Therefore the not-self is neither the seat of Ignorance nor the object concealed by Igno rance. Hence we conclude, as the only remaining alternative, that it is the Self alone which is both the seat of and the object con cealed by Ignorance. All of us have the experience "I do not know’, and in the Veda we hear ‘i am only a knower of the man tras, my lord; I do not know the S e lf’ (Chand. V III.i.3). (Nor do the arguments which tell against the not-self as seat of Ignorance apply to the Self.) The Self, indeed, is not identical with Ignorance, since its nature is pure Consciousness. M oreo ver, (the rise of) Ignorance in the Self produces a difference in the form of an obstruction of knowledge. And attainment of knowl edge is possible because the Self is the source of knowledge. Nor has the Self the characteristic of being an effect of Igno rance, (which, as we have seen, prevented the not-self from func tioning as its seat); for it is rock-firm and raised high above all change by nature. And finally, the conscious Self has a form and existence independent of those of Ignorance, whereby it can serve as a seat for the latter. Hence we conclude that it is the Self alone that is affected by Ignorance.

What, then, is the object concealed by this Ignorance per taining to the S e lf/T he Self is that object. But is it not a fact that Ignorance is incom patible with the Self, since the latter is of the very nature of knowledge, and is without differentiation (so that it cannot serve as a seat for Ignorance, which would imply a dis tinction between the seat and the thing seated)? And is it not the case that the Self gives rise to knowledge, and is contradictory to Ignorance in other way too? To this objection we reply that Ignorance is com patible with the Self. For in reality the Self remains undifferentiated. It ap pears to become differentiated into knower, knowledge and known through mere Ignorance alone, just as it is through mere Igno rance that the rope appears to become a snake— the Self and the rope remaining in reality quite unaffected. Hence when Igno rance is shaken off there is com plete absence of all the evils of duality. (N ,S id.III.1, intro.) And Suresvara’s view is that from the standpoint of the highest truth there is no Ignorance for anyone. (2) No.The notion that Ignorance has its seat in the Abso lute and belongs to it is itself only imagined in Ignorance. From the standpoint of the Absolute, Ignorance can into way exist. (S.V.176). W hat is here said is that there is no other metaphysical Igno rance, with its seat in the not-self, over and above the Ignorance seated in the Self that obscures the Self. But this does not mean that one can interpret Suresvara to be saying that there is no other Ignorance at the empirical level, such as Ignorance of shell in the shell-silver error. That would disagree with his arguments m entioned several tim es in the previous section (M.V.112) and supported with the usual exam ples like the rope-snake, about absence of knowledge being a factor (and the fundam ental fac tor) in error, over and above the erroneous cognition itself. But from the standpoint of the highest truth, there is only one Igno-

ranee, which has the Self for its seat and also for the object which it conceals. There are not really two different kinds of Ig norance. And that is all he wished to say. This will be made clear at M.V.115 (where he denies all reality to the silver ereor). We have already referred at M.V. 69,9 to his refutation of the d o c trine of two kinds of Ignorance. That was said in the course of introducing a refutation of the Prasankhyana Vadins (exponents of the doctrine that liberation comes through repeated meditation on the texts), whose doctrine was as follows: (3) They (the Prasankhyana Vadins) hold that there are a two kinds of ignorance, natural and adventitious. The a d ventitious kind applies to worldly objects, the natural kind to the Self. Adventitious Ignorance disappears through the rise of knowledge occurring once, as in the case of the prince brought up as a fcrest-dw eller and thinking himself to be such, and who rem embered he was a prince when a m inis ter came to tell him, ‘You are to a forester, you are a prince'. Natural Ignorance, though it may be removed through these of knowledge occurring once, nevertheless returns, as we see from exam ples of attachm ent and other defects arising from Ignorance once more, even in the case of those who have known the metaphysical truth. (B.B.V. IV.iv. 881-3) This confirm s our thesis, as it shows that Suresvara was aware of the doctrine of two kinds of Ignorance and rejected it. In the same way, in the system of the revered Com m entator himself, by whom ignorance is identified with superim position, the Self is the seat of ignorance ju st as it is felt to be in practical experience (in the form ‘i do not know'). But there is no occasion for subtle theories about it. For the whole notion of knowledge and ignorance itself belongs to the sphere of ignorance. On this we might quote the following. (4} If you ask T o whom does this Ignorance belong?' we reply ‘To you who ask this question’ . If you then ask, ‘But

does not the Veda say that I am the Lord?’ we reply, 'If you are awake to this (you will see that) there is no Ignorance for anybody'. (B.S.Bh.lV.i.3.) (5) It may be asked, ‘W hose is this Ignorance’VThe reply is, 'It belongs to him to whom it appears to belong’. (Bh.G.Bh X lii.2 ) (6) The Teacher says: You take that which is the supreme Self and which is not subject to transmigration wrongly, and have the conviction 'I am subject to transm igration’. You take that which does not perform action as a perform er of action, you take one who does not enjoy empirical experi ence as the empirical experiencer, you take that which alone really exists as if it were non-existent. That is metaphysical Ignorance. (U.S. (prose) section 50) Here also we see that the teachings of Sri Sankara and Suresvara are essentially the same. Both take absence of knowl edge and erroneous superim position as fundam entally one. The Operation of the Means of Knowledge The fact of objects being unknown is not established by the means of knowledge (perception, inference, revelation, etc.,) because it is the invariable pre-condition before a means of knowl edge can be applied. If it could be established by a valid means of knowledge that an object was unknown, this would imply the absurd result that the state of a thing as unknown would persist for ever (whereas we know that things previously unknown some tim es come to be known, cp. M.V.114,2 and 3). For the same reason, it cannot be established by the valid means of know l edge that things are in doubt or erroneously represented (since valid know ledge rem oves the doubt and m isrepresentation, S.V.688). Indeed, the means of knowledge only appiy to what is totally unknown (B.B.V, l.iv.258). Perception and the rest are means of knowledge precisely because they put an end to igno-

ranee of pots and other objects, which latter are them selves re vealed as unknown only in and through (the Self as) immediate experience. Therefore the means of knowledge never bear on the not-self without also bearing on the suprem e Self (S.V. 1002). Pots and other worldly objects are known only through an au thoritative means of knowledge, and do not lose their condition of being unknown without one.The Self, however, being the self established reality, may be understood to lose its condition of being unknown directly through the means of valid knowledge (the Vedic text) and without an act of cognition producing as resultant cognition. (S.V.1004). A nanda giri explains this verse o f Suresvara differently. He says: T h e S elf cannot be known without the help of a cognition through the means o f valid knowledge (i.e. the Veda), on account o f its very nature as in m o st S e lf and reality. F o r it is only consciousness in the form o f a cognition through a means of valid knowledge (as opposed to the Self as pure Consciousness) that contradicts Ignorance. Consciousness in its pure form does to do so (since it co-exists with it as its W itness) ’ This is not in contradiction with the true teaching o f the sy s tem. Nevertheless, I subm it that what Suresvara is really saying in the pre sen t verse is as follows. Pots and other worldly objects established by the em pirical means o f knowledge depend on the self-lum inous cognition resulting from the m eans o f valid know l edge to lose their state o f being unknown. The Self, however, loses it directly through the Vedic text (M.V.116). It does not depend on a self-lum inous 'resultant cognition’from the applica tion o f one o f the means o f knowledge to lose its state o f being unknown. For it is non-different from right-know ledge by nature. In truth, however, what was really not-self could not even reach the stage of being unknow n.The great philosophers of alt schools hold that in practical experience objects like pots are unknown before the rise ot the cognition through which they come to be known (B.B.V IV.iii. 158). However, there are no distinctions

in reality. Hence the word 'being' on refer to only one entity, and it is that and that aione w hich is unknown. The individual expereincer and the means of knowledge at his disposal are both experienced as appearances of a self-lum inous entity. And it is that entity which is Being, and (because it is the only reality) it is that and that alone which is unknown (N.Sid. III.7-8). Again, a means of knowledge establishes an object, like a piece of shell that is already existent before that means of knowl edge is applied. It does not establish the existence of anything totally non-existent. But it would have been wrong to have said that the illusory silver for which the shell was mistaken was existent but unknown, like the shell was. And it would have been wrong to have said that the silver was eternally existent but un known, like the Self. Therefore it is wrong, in the case of illusory silver, to say that a means of knowledge is applied to remove a special increm ent of Ignorance concealing the silver, over and above the ignorance that conceals the Self (B.B.V. IV.iii. 166-7). It is the unknown shell that is wrongly interpreted as silver. In the same way the Self is wrongly interpreted as the not-self by those who have not gained metaphysical knowledge. In the example, knowledge of the illusory silver is not knowledge through a valid means of knowledge, as here the existence of silver independ ent of the illusory cognition is netfer established. Nor is the silver-illusion based on the application of a valid means of knowl edge to the shell, as Ignorance of the shell is not removed (B.B.V. IV.iv.904). In the case of erroneous knowledge of the Self, the phenom enon that the silver-illusion example was intended to illustrate, no cognition bearing on the not-self are examples of the applica tion of valid cognition. The not-self can neither be known nor unknown, any more than the illusory silver can (because it does note exist). Nor can the Self be known through a valid cognition bearing on the not-self; for a cognition bearing on the not-self will not destroy the Ignorance relating to the Self. From the empirical

standpoint, however, the various means of knowledge give rise to valid knowledge in their respective spheres. The application of a valid means of knowledge results in cognition (prama), which, because it is of the nature of immediate experience, is itself identical with the Self. Hence (from the em pirical standpoint in which they have their play) all the means of valid cognition {ap pear to) com m unicate knowledge of that Self which is revealed in the Upanishads. But that,being self-established neither comes nor goes. It does not stand in deed of a valid means of know l edge to reveal it {T.B.V. 11.5 26). We are familiar, however, in prac tical experience with the feeling 'I do not know’ in relation to it. In this sense we are ignorant of it, and the valid means of cognition called the Veda liberates us from this Ignorance. Thus when the Ignorance that causes practical experience of an individual experiencer and his means of knowledge has been destroyed by the knowledge arising from the Veda, all the means of valid cog nition cease to be such any longer. And this means the realiza tion of m an’s true end (S.V. 162,10007). Here we subjoin a few verses from the V artikas illustrating Suresvara's way of exam ining the valid means of knowledge. (1) T h e m ea n s of v a lid k n o w le d g e do not p ro d u c e ‘ un kn o w n e ss’ fo r the very reason th a t they produce ‘knownness’ it they produced ‘unknonness’. what function would valid knowledge fulfil? (B.B.V. I.iv.295). (2) Our ignorance of anything is a matter of immediate aware ness, and invariably precedes valid cognition and ceases with it. It cannot, therefore, be established by the means of valid cognition. (S.V.686). (3) If ignorance of a thing were accessible to the means of knowledge, like objects such as a pot, it would be real, and what was at any time unknown would be unknown for ever. (S.V.687). (4) We have already stated the rule which shows that erro-

neous cognition and doubt can no more be known through valid cognition than ignorance can. (The rule, namely, that what is brought to an en d b y a valid cognition cannot be an object revealed by that valid cognition). (B.B.V.I.iv.257). (5) Pots and other objects in the world are known only through the valid means o f em pirical knowledge such as perception, etc. U ntil they are so known, they remain unknown. But the Self, because it is a self-evident reality, must become known without the help o f an a ct o f cognition. (S. V. 10004) (6) That (the Self) without taking cognisance of which even the em pirical means of knowledge could not rightly deter m ine the not-self*how can the ritualists deny that the Upanishads can communicate knowledge of it? {S.V. 551). (7) Since every object is unknown before the idea of it first arises in our minds, and since {even as unknown), it exists by the power of the one reality (sat), it is that reality which is (ultim ately) the thing that is unknown. The Self, which is the reality manifesting itself in both the knower and the means of knowledge when an em pirical cognition is being sought, and which is revealed by its own power - that is (always) the entity concealed by Ignorance {N .S.II.7,8). (8) In the case of the illusory cognition of silver in what is really a piece of shell, the valid means of knowledge ex presses its validity by revealing the shell and showing that the latter existed before the means of cognition was ap plied. But no valid means of knowledge bears on the silver, which is not shown to have existed at all. When illusory silver is erroneously perceived in a piece of shell, there is no silver being revealed by valid cognition to exist in the same way that the shell does. There is no silver as a reality at ail, either previously unknown, like the shell, or previ ously known (though im perfectly) like the Self, the real. (B.B.V. IV.iii. 166-7)

(9) The illusory silver is only known when the shell is not known. In the same way, the not-self can only be known when the Self, as immediate experience, is not known (in its true nature). Illusory silver cannot be the object of a valid cognition, as its existence, unlike that of the shell, cannot be established apart from the cognition by which if is known, since it is never established as known in other circu m stances. Since the illusory silver-cognition does not reveal the shell as an object of valid cognition, it cannot be a means of valid cognition at ail, for lack of an object. The illusory silver cognition cannot be a means of valid cognition for the shell any more than it can for silver, as it does not cancel Ignorance of the shell or assume its form. And it should be understood that, as in the case of the illusory silver-cogni tion, all apparent means of valid cognition that bear on the not self are not valid means of cognition at all from the stand point of the highest truth). The only exception is that (i.e. the suprem e m etaphysical texts of the Veda) which bears on the inmost Self. A person’s inmost Consciousness is experienced herein the world as unknown until he is enlight ened by the (appropriate) means of knowledge (the supreme Vedic texts). (B.B.V. IV.iv.901-6) (10) But where the cognition is (not of the not-self but) of the form and nature of the Self, being pure Consciousness excluding all else, there is no dependence on any further means of cognition. Once this knowledge rises, it never sets. (T.B.II.526). (11) It is not the case (that if the Upanishads taught the sole reality of the transcendent Self the Vedic texts enjoing in rituals would be contradicted). All valid means of know l edge retain their validity till knowledge of the Self, For all culm inate in, but end w ith, that. (S.V.162). (12) The Ignorance that gives rise to the whole play of knower,

knowledge and known is cancelled by enlightenment, which is of the nature of identity with the one infinite Self, arising from upanishadic texts like T h a t thou art'. {S.V. 1006) (13) Therefore the Veda is a valid means of knowledge in that it destroys Ignorance of the Self. And this is m an’s highest goal. Such is the view of the wise. {S.V.10007) CANCELLATION OF ILLUSION In the course of refuting the (M im am saka) theory that per ceptual errors arise from failure to perceive a distinction (akhyativada), Acarya M andana goes onto state his own doctrine as fol lows: (1) There could not be the correcting-cognition 'this is not silver if error had been mere non-apprehension, since noth ing positive can result from a non-apprehension; a non-ap prehension cannot give rise to any idea, as it is a non-exist ence. On the other hand a positive erroneous cognittorf 're vealing’ silver, that did not in fact exist, in a nearby percep tible object, or a cognition ‘revealing’ (distance) silver as if it were close, would give a positive result (in the form of an idea subject to cancellation)... We do not hold that the cor recting cognition ‘this is not silver’ m erely negates the ex istence of silve r or of an object in contact with the sense of sight. We hold that it either denies that the thing in contact with the sense of sight is silver, or else denies that it is Silver that is in contact with the sense of sight. A non-ap prehension cannot stand as the object of either of these negations, from the mere fact of being no more than a fail ure to apprehend. One must therefore necessarily resort to the theory of positive erroneous cognition (virprita-khyati) if one is to account for the fact that there is anything positive to negate. (B.Sid. p .143) And Mandana clearly says that the shelf is the object of the rr°nsous silver-cognition.

(2) In erroneous cognition, it is not in its true form as shell that the shell stands as object of the silver-cognition, for the shell would prom pt no activity in its true form, it stands in the form of silver, as there is an activity of picking up founded on that. {B. Sid. p. 147). In Suresvara's Varikta Ignorance is taken as a non-entity (abhava). Nevertheless, the doctrine of erroneous perception posi tive erroneous cognition is clearly approved under a different form, as is shown at the beginning of the verse quoted above. The illusory silver is only known when the shell is not known... {B.B.V. IV.iv.901. M.V.251,6). No clear statement is forthcoming from Mandana on the ques tion whether or not the illusory silver actually exists. But there are verses in the Vartika clearly showing that the silver is a mere apparition which has no real existence anywhere. (3) The notion ‘this silver' does not refer to any real entity anywhere. It turns there was genuine knowledge of silver existing in the shell and that the silver was to a genuine ■this’ (not a genuine object existing in front of us). Some say that, in the sitver-illusion, because neither ‘stiver’ nor ‘th is ’ (as associated with silver) can be shown to anywhere else they m ust exist in the W itness or in the mind. But his also we deny. There is no knowledge of any object at all here. There is a mere apparition caused by false knowledge. (B.B.V. l.iv.275-6). The existence anywhere of a false notion or object cannot be proved by valid cognition. The illusory object, the illusory cog nition, Ignorance itself, the individual experiencer and so on— all these are established not by valid means of cognition but by the immediate experience of changeless consciousness. (4) Therefore an appearance like a m em ory arises in the mind that bears the im pressions of previous e xp e rie n c e s of silver. But it manifests only through the eternal, changeless

and unitary light of the suprem e Self. In Ignorance there is only the individual experiencer and his experience— there is no real object o f valid cognition beyond them. Hence Igno rance and its individual experiencer are objects of the im m ediate apprehension of the Witness. There could not even be an individual experiencer and his em pirical experience without the support of pure consciousness (sam vit). For, in their true nature, the individual kn o w e ra n d his knowledge and its objects, which together constitute the not-self, are nothing but pure Consciousness. (B.B.V. l.iv.279-82). Thus for S uresvara the point of introducing the example of perceptual illusions like illusory silver was to show that the whole vision of the world was a mere illusion. The illusory appearance of the world rises up in the Self when the latter remains unknown. Even Ignorance cannot m anifest except through the support of self-evident pure C onsciousness. Such m anifestation occurs in the absence of deep m etaphysical reflection. On this point there are the following verses in the Vartika. (5} Therefore all our fam iliarity with valid em pirical knowl edge, with apparently valid em pirical knowledge and with invalid knowledge (error) — as also with metaphysical Igno rance is made possible by that special means of knowl edge (the Self) which requires nothing else to illum ine its object. This w hole universe of objects that com e into being and pass away can only be known through this special in ternal verifiable principle, which is self-evident and independ ent of any other means o knowledge. (B.B.V. l.iv.272-3) i The internal verifiable principle is the ‘S elf-not-yet-know n‘. 'Ananyam am ' m eans ‘self-established and independent o f any other means o f knowledge'. (6) This erroneous cognition cannot be correct knowledge corresponding to any object, as it does not relate today ob ject of valid cognition. Because it is known, it cannot said

not to exist at all. Because it is directly perceived as som e thing actually present, it is not adm itted to be a memory. (B.B.V. I.tv.274) The erroneous cognition is not an idea corresponding to a real object, nor is it absence o f knowledge, n o r is it a memory. The teaching o f this verse is like S ri Sankara's phrase ‘the false appearance at one place o f what had previously been seen at another place, o f the nature o f (but not identical with) m em ory' (B .S .B h .ll.i.l, intro..). Authority of the Veda: Role of N egativeTexts In this way, because the Self has thus been shown to be the only entity that is unknown, it must undeniably be accepted as being the one thing that has to be known. Thus the Vedanta phi losophy has a settled and well-dem onstrated object of enquiry, while other philosophies do not. The fact that the Self as im m e diate experience is a verifiable reality is dem onstrated by all the means of cognition.That very C onsciousness which is accepted as the resultant-cognition following upon perception and the other valid means of knowledge being applied to external objects— that very Consciousness is accepted as the subject-m atter of the Upanishads, which they com m unicate to the hearer with the authority of a valid means of knowledge. It is for this reason that we do not accept the Vedic texts to be authoritative ju st because they are Vedic texts. They are accepted as authoritative because doubt and wrong knowledge and so forth are im possible in the Self as immediate experience, knowledge of which they effectively com m unicate. Since m eta physical Ignorance and its effects are only established ‘through lack of deep m etaphysical reflection’ , it can be rem oved solely by knowledge arising from the texts. Nor should one raise the objection, 'Because the Self is of the nature of knowledge it can elim inate Ignorance on its own.

What is the need of any further factor such as Vedic texts?’ For what rem oves Ignorance? It is always a valid means of cogni tion, which provides a resultant-cognition which in turn removes the 'unknowns' of its object. But the Self is not contradictory to metaphysical Ignorance, for as constant and eternal awareness it rem ains im perm anent co— existence with Ignorance. So what destroys m etaphysical Ignorance-and it is the only thing that destroys it-is the Self when it has been immediately experienced in its true form through the Veda as means of cognition. Nor should one think, 'The true nature of the Self has to be settled through logical argum entation, employing the method of agreem ent and difference. Why appeal to the Veda?’ For it is only in relation to Ignorance that the Self appears to m anifest as cause and effect. It true nature cannot be discovered in its m ani festation either as effect or cause. So logical enquiry by the method of agreem ent and difference, which treats of effects and causes, will not awaken us to a knowledge of the true nature of the Self. Again, the Self is the Absolute and the Absolute is the Self their identity is the special theme of the upanishadic texts. That is not a subject that can be approached by any other means of knowledge apart from those texts. Nor should one raise the ob jection: ‘If the m eanings of the words “Absolute" and "S elf” are within normal human com prehension it means that they must be known through som e other means of knowledge apart from ver bal revelation, and then verbal revelation could not be an authorita tive means of know ledge-orelse the meanings of the words must be beyond normal human com prehension, in which case the words “absolute” and "Self" would be ineffective for lack of any acquaintance with their meaning. In either case their meaning annot constitute the theme of the upanishadic teaching’. Such an objection is not right. For infact the meaning of the word ‘S e lf’ is fam iliar as referring to the essence or true nature of anything while the term Brahman (the Absolute) is fam iliar as expressing agmtude. A Vedic text can therefore very well employ those

words to communicate a meaning that transcends normal human com prehension, namely the identity ol the Absolute and the Self. We have knowledge of the deities and heaven another super natural m atters through the texts of the Veda in just the same way. In this connection we find texts like ‘T hat thou art' and ‘I am the Absolute' having pairs of words in subject-predicate relation. From this we conclude that the m eanings of the words in each such pair stand as qualified and qualifier. By the process of quali fication the elem ent ‘the sufferer' (the individual experiencer) is elim inated from the m eaning of the word 'thou', and the elem ent ‘not directly known’ is elim inated from the meaning of the word ‘that’. Hence the properly prepared student acquires through these texts knowledge of the identity of the Self, indirectly indicated as the m eaning of the word ‘tho u s’ through knowership and egohood (which point to the Consciousness of the hearer), with the Absolute, the indirectly indicated meaning of the word ‘th a t’ . This knowledge is im m ediate experience ol that (transcendent principle) which is not the meaning of (i.e. which cannot be di rectly denoted by) any sentence; it is not com m unicated either by the exclusion or association of word-m eanings to form a sen tence-m eaning. Here there is no need of the application of any fu rth e r means of knowledge (once the text has been properly understood), since the reference is to Consciousness as the Real, and Consciousness in its true nature is super-terrestrial (alaukika), and Reality is of the nature of absolute awareness. There can only be dependence on knowledge from some other quarter or on som ething other than the Vedic text in a case where the thing to be known is w ithin the scope of some other means of knowledge. In this connection, the following verses from the Brhad aranyaka Vartika are relevant. (1) That which has ultim ately to be known, which is initially unknown and which transcends the individual knower and his knowledge and its objects - that can be known in this

world from the Veda and from no other source. (B.B.V. I.iv.339). (2) That which has to be known here, and known through the Upanishads as the means of valid cognition, is pure Con sciousness, which manifests also as the resultant-cognition when the em pirical means of cognition are applied to external objects. (S.V.159). (3) Nor do we maintain that the reason for faith in the Veda is its own statement that it is of superhuman origin (at Brhad. II. iv.10); the reason is the im possibility of the usual causes of invalidity of statem ents (human origin, w hich implies fa l libility, being accessible to other means of knowledge, etc.) in the statem ents of Veda. {B.B.V. Il.iv.325). (4) Metaphysical Ignorance and its effects cannot be proved to exist, either if take as identical wit the Absolute or as different. Hene we say that it is only established at all ‘for lack of reflection’ . The option that the ether of the sky is blue like a lotus-petal by day and then changes to become black like the belly of a bumble-bee at night is only accepted for lack of reflection. One should see that the whole notion of the existence of m etaphysical Ignorance and its effects is an illusion of the same kind. (B.B.V, l.iv.332-3). So we see that m etaphysical Ignorance and its effects are indeterm inable either as the real or as anything different, and they are established (accepted) only for lack o f deep critical reflec tion. (5) Though enlightened by nature, the Self accepts and to l erates not being known, being the only entity able to do so, since it is the only entity that is real. It does not destroy Ignorance without the aid of a valid cognition. The Self de stroys its own Ignorance only when mounted on the pedes tal of a means of valid knowledge, and not otherwise. The means of valid knowledge destroys ignorance, in alliance

w ith'th e Sell, when it bears o nreality. (B.B.V. IV.iii.181-2} The S elf as im m ediate experience is not o f itse lf in contra diction with m etaphysical Ignorance. N or is a mere means of valid cognition on its own able to contradict Ignorance, uniess it is applied to its object and issues in a resuitant-cognition (cp. M. V. 29,5). That is the meaning. (6) Because cause and effect owe their origin to mere rela tive cognition, one cannot find reality in either of them. Hence reasoning by agreem ent and difference, which operates in the realm of cause and effect, cannot throw light on the reality taught in the Upanishads. The final reality can be known only through the upanishadic texts, the sole means for knowing it. (B.B.v. IV.iii. 400-1) The S elf is non-dual, so cause and effect are not real. Hence there cannot be knowledge o f the S e lf through reasoning by the m ethod o f agreem ent and difference. (7) The fact that the a true Self is identical with the Absolute and the Absolute identical with the true Self is the special topic of the metaphysical texts in the Upanishads like T h a t thou a rt’; and it cannot be known through any other means of knowledge... The use of the work ‘s e lf’ is current in the world and not restricted to that of the m etaphysical term ‘Self'. Equally, the idea of 'magnitude', conveyed by the term used for the Absolute (Brahman, from root brh, to swell), is fam iliar from current use. Thus the m eanings of the indi vidual words of the text ‘ I am the A bsolute’ are known from worldly experience. What, then is the obstacle to the form a tion of a sentence-m eaning that transcends sense-experience from these words as juxtaposed in a sentence in the Veda? Even the m eanings of such technical term s used by the ritualists as ‘unprecedented’ (i.e. the occult power of the ritual), 'deity' and 'heaven' are known from worldly experi ence. But in their case, too, a special meaning the tran

scends sense-experience is learn from the Vedic text. (B.B.V IV.iii.115, followed by S.V. 861-3) (8) On our view, that which is not the direct meaning of any sentence (viz. the Seff or Absolute, which cannot be di rectly denoted by any sentence), is known through im m edi ate apprehension as the meaning of ‘that’ and ‘thou’ through the exclusion (of the mutually contradictory parts of the wordmeanings) that arises through the words being placed in subject-predicate relation. It is the same process as that which occurs in the sentence ‘Verily, the either in the pot is the same as the ether into sky’. (N. sid. III.9) 'The there in the p o t is the sam e as the ether in the sky', in this sentence the words ‘p o t-e th e r’ and ‘sky-ether’ are placed in subject-predicate relation, so that their meanings qualify one another and the m utually contradictory elements are eliminated. The sentence-m eaning that results is a reference b y indirect in dication to bare ether (not lim ited either as potother or sky-ether). the text ‘That thou a rt' should be understood in the sam e way. ‘N ot the direct m eaning o f any sentence’ means that what the sentence indirectly indicates is (som ething infinite and) not a sentence-m eaning that arises from exclusion or association and so on (among the word-meanings in the m anner o f norm al speech dealing with finite defects). (9) the fact that the meaning of the word 'thou' is not the individual soul (lit. ‘the sufferer') is conveyed by its being qualified as the Absolute, which is the meaning of the word 'th a t1; and the fact that the (transcendent) Absolute, the meaning of the word ‘tha t’, is intim ately known as one’s in m ost Self is conveyed by the presence of the word ‘thou’ next to it. (N.Sid. 111.10). Because o f the m utual qualification o f the meanings, the contradictory elements are eliminated. (10) The C onsciousness and inferiority of the Self, raised

high above all change like a fixed mountain peak, are not accidental characteristics introduced from without. They are w h a t e na ble s the sou l to fe el its e lf as an in d iv id u a l experiencer and an ego. Therefore the Self is indirectly indi cated by appeal (through the use of the word 'thou') to the soul's sense of being an individual experiencer and an ego. (N. Sid. III. 11) Explanation of the Mechanism of the Negative Text Given in the Varatika Here we may take up the explanation given in the Vartika of the m eaning of the words in the negative m etaphysical texts of the Veda. Initially we have an account of a them e found in Sri Sankara’s com m entaries, the theme, namely, that all this realm of name, form and action will have to be negated. And this is followed by its actual negation through the word ‘;not’ In this context, we should not suppose that once form , etc., have been negated of the Self they might persist elsewhere, as ‘existence’, for instance, when negated of 'pot' may persist in relation to ‘cloth1. This agrees with worldly experience, too, where no form is found to subsist in separation from that of which it is a form. And when metaphysical Ignorance of the suprem e Self has been negated, none of its effects and found to persist anywhere. Again, the things that have to be negated are not invariably present together with one another, whereas the presence of the inmost Self never fails. Hence it is first taught that all this world of name.form and action is erroneously superposed on the Self, and then its exist ence in the Absolute is denied, the Absolute itself being (unenvi able because) self-established as immediate experience.The word 'not' can only negate what has to be negated on the basis of accepting the existence of the Self. For the Self as pure Con sciousness is inseparable from any negation. All that has to be negated is dependent for its (apparent) existence on the Self, which cannot be negated. Negation, therefore, does not imply total non-existence of anything, as non-existence itself falls within

the realm of that which has to be negated. The upanishadic ne gation 'neither this nor that’ , however, extends universally, it ne gates whatever is found, except the Absolute or Self, the W it ness of all, which latter persists untouched {B.B.V. ll,iii/183-207). But the text ‘neither this nor that' is also explained by Sures vara in another way. On the second view, although this text has the form of a negation, it is not actually a negation. For before the occurrence of the text 'And so there is the teaching “neither this nor that’” (B rhad.ll.iii.6), the Absolute had already been es tablished as transcending the gross and subtle elements {the entire realm of the em pirically knowable, cp. T.N. at M.V. 79,1). A nd in th e te x t ‘ T h e re a re tw o fo rm s o f th e A b s o lu te ’ (B rah ad .ll.iii.1), the word ‘o f1 implies that the Absolute is differ ent from (transcends) the two forms. From the mere fact that the not-self is not regularly present together with the Self (e.g. in dream less sleep), it on-existence in the Self has already been proved (so that the purpose of the text ‘neither this nor that' cannot be a repeat that proof, which would am ount to a mere tautology). And there are other reconsideration which show that the text ‘neither this nor that' need not and should not be taken as a negation. There is a sense in which the not-self, since it is established by perception another means of valid cognition, can not be negated. Even if we accept that in some sense it coutd be negated, a m ere negation is the itself fru itle ss. If the text (Brhad.H.iii.S) were taken thus, it would not fulfill its promise of positive teaching (adesa), a form ation of the Absolute. So the correct was to analyses the meaning of ‘neti’ {= na + iti) is to take 'na (not) as an indirect reference to self-established Self (as that in which the empirical knower, knowledge and known are not present, B.B.V, ll.iii.229}, and to take ‘iti’ as having the force of identifying the inmost Self with the Absolute (thereby bringing the Absolute within the scope for the possible experience of the hearer in the same way as T h a t thou a rt’ , B.B.V,ll.iii.233). This is Suresvara’s teaching at Brhadaranyaka Vartika ll.iii.214-34.

Here we quote a few more verses illustration go their points made in the Vartika. {10) That the Absolute is different from the gross an subtle aspects of the world (the 'two forms’) has already been estab lished before the promise of positive teaching (adesa, Brhad. II.iii.6 ).Therefore this teaching is given to enable the hearer to have direct apprehension that he is the Absolute (B.B.V. II.iii.214). The negative text 'neither this nor that’ is not primarily con cerned with negating what has to be negated (such as the gross and subtle aspects of the universe) but with an indirect method of com municating the true nature of the hearer. If the text merely negated the universe in its gross and subtle aspects, and the Absolute were not established by some other positive cognition, the result would be a void... (B.B.V. II.iii.215). The elem ent ‘na’ (not) in 'na + iti = neti’ indicates indirectly that principle of Consciousness which is self established without need of a separate means of cognition, in which the individual knower, his knowledge and its objects do not exist, and which is kn o w n th ro u g h a w a k e n in g to o n e ’s ow n tru e n a tu re .. (B.B.V.II.iii.229). The word ’na’ (not) indicates that which has ultim ately to be known (the Self) is self-established by its own power, (it is that which is not known through the em pirical processes). The word ‘na1{not) is augmented by 'iti' {this) to form 'neti’ to show that the Self is the Absolute. The Absolute is here indicated by the term ‘iti’ (because the term 'this’ allied to not' negates the gross and subtle aspects of the world which appear to characterize the absolute, leaving the Absolute in its pure form identical with the W itness - so Anandagiri). {B.B.V. Il.iii.233). Here it might appear that an objection could be raised. If the two form s of the Absolute, the subtle and the gross aspects of the universe, are denied, why sould I that be thought to leave the

Absolute a void? The mere fact that it is beyond the scope of all other means of knowledge would not render it a void, since it self-revealed. Even though it is self-revealed, m ight we not w on der if the Vedic texts would not be needed to cancel metaphys ical Ignorance? But the Vedic text ‘ neither this nor that', which negates all that is superim posed, exists precisely lo r this pur pose. But has not Ignorance been proved to be a distinct principle, the cause of what has been superim posed, so that it cannot be thus negated? No, we do not accept this. The method for ex pounding the Absolute is that of negating everything that has been im agined in regard to it. It is like com m unicating the true nature of the rope by negating the snake and all else that has imagined in it. Knowledge of the true nature of the Absolute arises sim ultaneously with the understanding the negations, so we can not admit that anything further requires to be done for knowledge of the Absolute once the negations any understood.To us, there fore, it seems to be mere obstinacy to claim that there requires to be special further negation of Ignorance over and above nega tion of wrong knowledge. O r again, we could happily concur with Anandagiri’s gloss on Brhadaranyaka Vartika II.iii.233, when he says, 'the expression "neti” is the proof to show that the Witness, indicated by the word "not” (i.e. not the individual knower or any factor in the empirical personality), is the Absolute’ . But enough of ail these subtleties; All the various ways here discussed fo r accounting for the valid ity of the suprem e negative texts follow the method of false attri bution follow ed by subsequent retraction, and hence area ac ceptable. Perception, etc., Cannot C ontradict the Veda We have already m entioned above (M.V. 105) that, like Mandana, Suresara refuted the notion of difference in order to answer the objection that the m etaphysical texts of the Veda

could into be an authoritative means of knowledge since they stood n contradiction with other valid means of cognition that conveyed a knowledge of duality. O ur own view is that Suresvara only raised this objection when arguing his position on the basis of deliberate concessions to the view of others. For elsewhere he refutes in clear term s the doctrine that the different means of knowledge could contradict one another (S.V. 1076-81; N.Sid. Hi.86). He also refutes the doctrine that the various means of knowledge could contradict one another on the topic of the unity and sole reality of the Self in the course of explaining Sri Sankara's Brhadaranyaka C om m entary {B.B.V.II.i.588-94;cp N.Sid. til.96). *Such an author could not seriously admit that the m etaphysical texts of the Upanishads could stand in contradiction with the deliverances of other means of knowledge. He also held that even the Veda was an authoritative means of knowledge of the Self only through negating Ignorance, not that it could com m uni cate it directly. For, as reexplained at Sam bandha Vartika 999, his view was that the existence of the individual experiencer and his knowledge and its objects, along with tim e and other condi tions, depended entirely on the immediate experience supplied by the Self. How could any of them affect the Self in any way? * (Cp. NStD. 111.96, intro.: W e speak thus (of the possibility of a conflict between Vedic revelation and perception) on the basis o f a deliberate concession. Otherwise, we have more than once rem arked that one m eans o f cognition cannot be contra dicted by another’, T.N.) Treatment of the Topic of Cause and Effect As in Sankara's Brahma Sutra Commentary, so in Suresvara's Brhadaranyaka Vartika, the subject cause and effect is intraduce only in order to refute the whole notion of cause and effect. There are places in the Vartika where Suresvara appears to take Igno rance as the material cause of the world, but this is only a super ficial view that might occur at first sight to one unable to give due consideration to w hat the V artikas and Naiskarm ya Siddhi

really intended to say. No real existence of cause and effect is in fact adm itted, as a study of certain parts of Suresvara’s works would show. Indeed, he states it openly, and also refutes the whole conception of cause and effect. (1} And the whole uncritically accepted world of duality is p e rs e endless, in that it rests on bare Ignorance of the non dual Self, as the fancied Silver rests on Ignorance of the s h e ll. Hence it is Ignorance of the Self which is ultim ately the cause of alt evil. (N.Sid. 1.1,intro.) Here it m ight appear at first glance as though Ignorance of the S elf were being taken as the m aterial cause of duality. In reality, however, it is clear from an exam ination o f such texts as ‘Ignorance, which means “I not know '" (T.B.V.II.176, cp. M. V. 110, 1;). 222,1. note that Ignorance is a nonentity (abhava) and could not p ossibly be a m aterial cause. (2) Further, the not-self is born of Ignorance. (N.Sid. 11L i , intro., cp. M.V.113, 1). Here again, one m ight make the m istake of supposing that it was being said that Ignorance was the m aterial cause of the notself. But infact the preceding sentence has clearly denied the exis fence o f any Ignorance contradicting knowledge in the words, 'Nor is the attainm ent of knowledge possible in the not-self that one could argue that there m ust have been som e contradictory Ignorance (in the not-self fo r such knowledge to neg a te ’, cp. M.V.113. 1). (3) For Ignorance is nothing but absence of knowledge, and, since the latter is a non-entity by nature, it cannot stand as the cause of transm igratory experience. The existent can not spring from the non-existent. (N .S id.III.7, intro.) Here an objector suggests that ignorance cannot be the cause for transmigration. (4) Since every object is unknown before the idea of its arises in our minds, and since (even as unknown) it exists by the

power of the one reality (sat), it is that reality which is ulti mately the thing that is unknown. (N. Sid. III.7, cp. M.V. 114, 7, a d init.) This verse is com posed to explain, against the previous objection, in which sense Ignorance is a cause, although it is a non-entity. The essence o f the reply is that the objection is be side the point, because the actual cause is reality, the Absolute, as unknown. One should ignore the alternative explanation sa y ing 'The S elf is concealed by Ignorance as a positive force d if ferent from mere absence of knowledge’ offered by the com m en tator jna nottam because in contradicts Suresvara's meaning. (5) Ignorance of the Self is the precondition for the appear ance of this magic show of duality, and the Absolute is called the cause imm ediately through that. (B.B.V. Liv.371). D uality is here taken as a magic show in the sense o f being an erroneous superim position. Ignorance is its cause only in the m anner above explained. The A bsolute alone is the cause, through the medium o f Ignorance; that is the meaning. One should recall here what has been said earlier about the sense in which ignorance is the cause o f erroneous knowledge (M.V. 111, 10; 112; 113, 2, note; 113,3). It is clear that the explanation of this verse given by A nandagiri in his sub-com m entary on this verse goes against the original meaning when he says, ‘Duality, which, like a m ass-hym nodist's m agic show, is accepted as real only for lack o f reflection, m ust have for its cause som ething which is not a non-entity (as a non-entity cannot function as a cause). It requires a m aterial cause corresponding to itself (in reality-grade, i.e. indeterm inable reality-grade) and has one is m etaphysical Ignorance. The Absolute stands as a cause (only) through re sorting to th a t’. (6) Thus cause and other such notions are set out only for the sake of proving the existence of the transcendent Self. They are a device to make the Self available, as one who

knew the truth proclaim ed (G.K. 111.15, cp. M.V.33,3; 75,10). The negation of all notions such as cause does not suffice to establish non-duality. The negation itself requires to.be negated by the awakening to the hom ogeneous unity and sole reality of the Self. First there is a thorough dem onstra tion that all this appearance of plurality has Being for its true nature. Then it is taught how Being itself melts into infinity as pre Consciousness. (B.B.V. l.ii.27-9} Cause and effect and so forth are only established provi sionally with a view to establish the unborn non-dual self, which is neither cause n o r effect nor absence o f cause and e ffe c t It is not intended to establish cause and effect as real from the high est point o f view. No is it intended to say that non-duality is sim ply the absence of cause and e ffe c t For one becomes awake to the self-revealed principle which is different from any non entity through negating negation itself, by awakening to the setfestablished reality that is its opposite. F irst it is shown, by re sorting to the hypothesis o f causation, that the real (sat) is the cause o f all. Then even the notion o f reality (sattva) is elim inated in the non-dual hom ogeneous principle. So the teaching about cause and effect is not fo r the purpose o f affirm ing the existence o f cause and effect. (7) Ignorance, merit and demerit snd the impressions of past actions lying unevolved in the elem ents fire, water, earth and wind, and dissolved in ether, remaining as existent but not manifest - these, together with the Self, form T h e Unde veloped P rinciple’.... It is Ignorance that m anifests in the form of the objective universe of material objects (visva), as it is the n a tu re of Ign oran ce to do so. H ence the Upanishad says, T h is universe as then (before the projec tion of the world) undifferentiated (B rhad.l.iv.7). (B.B.V. l.iv.205-7) First the nature of ‘the U ndeveloped’ is explained. Then it is declared that it is Ignorance only that appears as the m anifest

and the unmanifest. Hence it is that the Undeveloped Principle in som etim es called Ignorance in the ancient texts and, when the word Ignorance is used in this special sense, m aterial cau sality can be found attributed to 'Ignorance'. The notself, too, is another form assum ed by Ignorance. But here the clue is given by the phrase 'Hence it (not-self) is also called ignorance (T.B. V. //, 178. M. V.251,6). This also is only a m etaphorical use of the term Ignorance. (8) If viewed from the standpoint of the final truth, Igno rance and its effects cannot be established as existing ei ther through its sown power or through that of another. From the standpoint of Ignorance it is som etim es referred to by the term ‘the Undeveloped’. W hen we reflected on our expe rience on waking from dreamless sleep we say'I knew noth ing'. which shows that C onsciousness is reflected in Igno rance. The origin, m aintenance and dissolution of the world take place in the Self as reflected in Ignorance. The Self, as associated with Ignorance, is the cause of bodies w here Ignorance predominates, and of conscious being where Con sciousness predom inates. All such distinctions are condi tioned by past though t, m editation and activity (B.B.V. l.iv,340-2). (9) Ignorance is confusion and unconsciousness appearing in the reality, the self, which is in truth ever enlightened. As contusion and unconsciousness are found in the not-self, this whole world is called ‘death’. (B.B.V. IV.iii.457). The text (at Brhad. IV.iii. 7) as spoken o f ’the forms of death', where ‘de a th ’ m eans 'Ignorance'. E arlier it had said. 'Darkness (Ignorance) is death' (Brhad.I.iii.28). S u resvara’s present verse follows on from th a t Confusion and unconsciousness are the nature o f Ignorance. A nd the fact that both o f these appear even in the not-self is an expression o f ‘death’, the verse explains how the term ‘Ignorance’com e to be applied to the not-seif. (10} The te rm ‘ Ignorance’ does not m ean anything but 'non-

c o n s c io u s n e s s ’ . T h is is c o n firm e d by th e V eda (at Brhad.lV.iv.3 and 4) where the text runs 'having sent this body to ‘Avidya’ (= unconsciousness)’ . {B.B.V. I.iv.256). In this verse Suresvara declares that on-consciousness is the essential nature o f Ignorance in order to bring out how enlight enm ent and ignorance are contradictors as Consciousness and non-consciousness. His idea is that the Veda intended to teach that Ignorance was non-consciousness when it said, 'Having struck down its previous body and sent it to unconsciousness, the soul proceeds (after death) to a new body'. Here again, Igno rance is clearly identified with the not-self. (11) Texts like ‘Darkness (Ignorance) is death (light is im m ortal)' {B rhad..l.iii.28) and ‘In the beginning, this universe was w ater’ Srhad.V.v.1) show that m etaphysical Ignorance is continually at work, either in manifest or unmanifest form. (B.B.V. I.ii.136). The text ‘Darkness is death, light is im m o rta l’ (Brhad. I. Hi.28) refers to Ignorance, evolved and m anifest as natural knowledge and action. In the text ‘In the beginning, this universe was wafer' (Brhad.V.v. 1), the word ‘w ater’ also refers to Ignorance, but this time the reference is fo Ignorance in its unm anifest form. That is the m eaning o f the verse. One cannot here a ccept the statem ent o f A nandagiri, 'It is Root Ignorance only that is re ferre d to b y the word "darkness" used to explain the term “dea th"’. For it is said that Ignorance displays its e lf e ith er in m anifest o r in unm anifesst form. This im plies that R oot Ignorance, identified with the Unm anifest Prin ciple, is its e lf a creation o f Ignorance. A nd the doctrine o f R oot Ignorance as accepted by o the r schools o f Advaita is nowhere found in the Varikta. The word ‘R o o f in the phrase ‘Root Ignorance displays its e lf m ust have entered the received text through a m ishearing on the p a rt o f som eone in error, who was evidently introducing his own pe cu lia r theory, paying no attention to the loud and cle a r state

m ents elsewhere that Root Ignorance was but a p a rticu la r form assum ed b y Ignorance, nam ely the U nm anifest Principle. N ei ther was any attention p a id to the description o f ignorance given in the words ‘Ignorance is the feeling "I do not know ”’ (cp. T.B-V. 11.176). We m ay pass this by as incidental. But the follow ing should here be noted. W herever in the Vartika there is a reference to Ignorance as a m aterial cause, this is p red ica ted o f Ignorance considered as having assum ed its form as the non-conscious Unm anifest Principle. It is not a reference to it in its own charac teristic nature as confusion. For the whole conception o f cause and effect is only m entioned in the Varikta a t a ll to show that its is created by Ignorance. From the standpoint o f p ractical experi ence, on the other hand, causality can be accepted where ever it is found. (12) Ths illusion (maya) which, though utterly real, m ani fests as name, form and action - its subtlest form is called ‘ Death’. (B.B.V. I.iv.135). * Ignorance displays its e lf here in the w orld as name, a form and action. Its subtlest form, which m ay also be called Maya, is called ‘D eath’. It had been said earlier in the Vedic passage un der comment, ‘This was covered over b y D eath’ (B rh a d .,iii. 1). Here again, it is only Ignorance in its form as seed-state o f the not-se lf consisting o f name, form and action that is referred to by the w ord ‘M aya’. A nd this agrees with num erous texts in S ri S ankara’s com m entaries, such as ‘Name and form, im agined through Ignorance as if th e y were the very nature o f the om nis cient Lord, indeterm inable either as the real principle or as a n y thing different from it, the seed o f transm igratory experience and the differentiated world, are spoken o f in the Veda and S m rti as "The P o w e r o f M a ya b e lo n g in g to the O m n is c ie n t L o rd '" (B .S.Bh.ll.i.14, cp. M.V.4S, 1). Anandagiri's rem ark in his sub com m entary here, T h e w ord M aay is introduced to refute those who distinguish betw een Ignorance and M a ya ’, was m ade with

out a p roper understanding o f the meaning o f the verse on which he was commenting. (13) In this context {of teaching that the world-appearance arises from absence of knowledge of the Absolute) we find the clear verse of Gaudapada, which begins, well supported by analogies, ‘As a rope im perfectly perceived... {in the dark is variously im agined as a snake or a stream of w ater or in other ways, so is the Self w rongly imagined as this and that' {G.K, 11.17, cp. M.V.23). That which as no name or form manifested (at the beginning of the world-period) through bare Ignorance. (B.B.V. Uv.389-90). What the auth or is saying is: ‘One the topic o f m anifestation proceeding from the Undeveloped Principle, one should see from the explanation o f creation given b y Gaudapada, with examples, that the notion o f the world and the Absolute as effect and cause must be interpreted as agreeing in every way with the analogy o f the illusory snake m ispercelved in the rope'. In the sam e way, the author later (B.B. V. Liv.443) quotes Bhagavatpada S ankara’s Upadesa S ahasriX V III.46: ‘Just as the rope-snake, (though unre al), possesses being by virtue o f the rope until discrim inated from it, so also does the com plex o f the Self, the reflecting me dium and the reflection possess being by virtue o f the change less Self, (until it is discrim inated from it', cp. M.v, 144, 10). {14) Transmigratory experience is taught to be an erroneous superim position on the Self. And, according to the general worldly view , there cannot be erroneous superim position without a cause.Therefore, to explain what is the cause, Sri Sankara says in his brhadaranyaka Commentary ‘That (Self) which is the cause of the whole universe..’ But has not the cause already been declared to have been the superim posi tion on the Self, through natural Ignorance, of the notions of being one who acts, along with action and its results? Yes. But the teaching is repeated in a special form intended to refute the Sankhya doctrine that Nature {non-conscious and

independent of Spirit) is the material cause of the world. The cause of the world Is the Self, unknown through Igno rance. It is not the three 'constituents’ (guna) making up Nature spoken of by the Sankhyas (B.B.V. l.iv.478-80) This is an explanation o f the passage in S ri Sankara's Com m entary on the Brhadaranyaka (i.iv. 7 a d init.) which begins, ‘This Self, for the sake o f which ail the traditional texts cam e into being, on which the notion o f being one who acts, along with that o f action and its results, are superim posed through natural Ignorance, that which is the cause o f the whole world, that which is the true nature o f nam e any form...'. There is m ention here of transm igration, consisting o f the feeling that one is acting, a and associated with action and its results, as being ‘superimposition'. The word 'superim position' is used here to m ean the result o f superim position, not the act, according to the interpretation 'A superim position is w hat is superim posed'. The reference (in S uresvara’s verses) to (the worldly view that there must be) a cause o f superim position refers to the real substratum on which an im agined entity m ust rest. S uresvara takes the phrase 'through Ignorance' from S ri S ankara’s Commentary, interprets it according to his own sy s tem as m eaning absence of knowledge, and then refers to the objection that m ight be raised, 'There cannot be superim position without a (positive) cause'. On his own view, the statem ent ‘A b sence o f knowledge is the cause o f all the w o rld 'd o e s not refer to absence o f knowledge alone as the independent cause, The cause is the S elf as unknown. This, a t least, is m y own under standing o f the verses. A nd then the reply comes, saying that there was no occasion for the objection that was raised. On the system o f the revered C om m entator himself, there is no problem about the falsity o f transm igration, consisting in the feeling that one is acting, associated with action and its results. For he says, ‘Transmigration is set up through natural Ignorance in the form o f erroneous knowledge'. Where he said, 'That S elf

which is the cause o f alt the universe', that was only to show that because the whole universe is m erely imagined, the A bso lute can only be the cause in the sense o f being the real substra tum on which the im aginations are made. There is to this extent a difference between the explanations o f Ignorance offered by S ri Sankara and Suresvara. The two explanations agree basical ly, however, as we have already explained a t M .V.112. (15) If the effect were taken as different from the cause, how could they because and effect? They would be known as separate, unconnected entities, like the Himalayas and the Vindhya mountains. But if the effect were taken as nondifferent, then, since there would be identity, there could not because and effect. W hat is actionless cannot function as a cause. That which is not the object of action should not be called an effect. And that which is void of action cannot be a factor of action. Time and action could not be causes, as they them selves only exist through that (the Self} in which they are due to dissolve. It is evident that what can not even bring itself into being could not bring anything else into being, whatever its efforts. (B.B.V. II.i.399-402). Here the whole conception o f causally is rejected as ration ally indefensible. A few verses la te r Suesvara sums up. ‘And so the creations and withdrawals o f the universe down the ages are imagined, ju s t as the distinctions o f time and space are. When you have seen reality, you know that the creation, maintenance and withdrawal o f the universe are Im possible' (B.8. V,. 11.1.411, M.v. 129,8). A nd so Sresvara keeps to that tradition of the true experts in Vedanta, which says that the causality supposed to produce the world is illusory. The Treatm ent of Universal and Particular Thus the treatm ent of cause and effect in Suresvara’s works is not introduced to show that the Absolute is the cause of the world. Its purpose is actually to refute the whole conception of

causality by first superim posing the notion of causality onto the Self in order to teach and existence of the latter (the Self, read atmano ‘stitvam), and then refuting causality in the light of the Setf in its true nature. The case with the teaching of universal and particular is similar. The first step is to teach the existence of the Self by superim posing onto it the notion that it is a univer sal, in order, in the end, to be able to deny that it is characterizable either as a universal or as a particular. Here too, Suresvara fol lows the method of the revered Commentator. Indeed, in the pre lim inary false attribution of the notions of universal and particu lar, he follows the method of the Upanishad itself, as we can now see. As the particular beats in a drum-roll cannot be heard sepa rately from the drum -roll itself, even so the things whose exist ence depends on the Self cannot be perceived separately from he Self (B.B.V. IUv.267-8, condensed). Fist one has the general perception, T h o s e are the sounds of a drum ’, or one may hear them in a more specific, but still general, form as T hose sounds arise from the striking of a drum in a special way'. But any rela tively specific sounds, or particular sounds, are only heard as part of their universal, the general drum -roll (cp. B.B.V. Il.iv.27580). Again, first one has the general indeterm inate perception ‘pot’, after that the specification ‘is’, yielding ‘existent pot'. And so the original general perception is fu rth e r specified inexperi ence by sub general perception is further specified in experience by subsequent particularization (having a long spout, existing at such and such a place and time, etc.: B.B.V. Il,iv,281). Again, each further specification in our knowledge of a universal and to the accom panim ent of it. And, in the same way, every genus or particular is itself known as accompanied by Consciousness (cit) im perfectly known. It is superim posed on the Self through ab sence of knowledge of the latter. But the inmost Self does not require any external support to establish its own existence. The Self beholds the not-self only when its puts on the livery of being an individual experience. But if experiences itself as independ*

ent Consciousness in its true state only. Examples such as the sounds of the conch and lute are also given to illustrate the dissolution of all particulars everywhere into the one great uni versal. ‘Being’. And y e t one m ust rem em ber that in reality no distinction into universal and p a rticu la r exists. For though the universal is in variably found in the particulars, the particulars are not invari ably found in the universal. But the universal cannot be perceived separately and without being in som e way related to the p a rtic u lars. Even if one adm itted that universal som ehow existed in isolation from particulars, they w ould then become particulars themselves, like ‘that p articular short-horned cow ' within the gen eral species cow. And if one cannot establish the existence of universals one cannot establish the existence o f particulars ei ther. When one cannot establish the existence o f either univer sals or particulars, it is vain to talk about a p a rticu la r falling within a universal. For the relation o f container and contained implies two terms. A nd no relation o f distinction or o f any other kind can be established as holding between universal and p a r ticular. This is the line taken by Suresvara in his retraction. In this connection the following verses are worthy of note. (1) The sound of the drum in general is mentioned to exem plify the broad universal as such. The ’drum -roll’ refers to the particulars conceived as the universal in its other (i.e. particularized) form. And the reference to 'external sounds' (Brhad.II.iv.7} refers to the (im possibility of hearing the) par ticulars alone (conceived as som ehow separate from the universal). These are the three examples that the Upan is had gives (to show that sound in a p a rticu la r form is dependent on sound in a more gene ra l form both to exist and to be known, so that particular Being,'also, depends on more g en eral Being both to exist and to be known). (B.B.v. Il.iv.2889) (2) Nothing whatever can be established by the means of

valid cognition independently of the notion ol Being, whether regarded as the same as Being through invariable concom i tance, or as different from it through independence, or as of the nature of non-being. Because there cannot be anything separate from Being, there cannot be anything in relation with doing. And one should understand that, whatever is the case with Being, exactly the same is the case with the in most Self, the reality of which is self-revealed, and does not have to be established by any separate means of cogni tion. (B.B.V. Il.iv.290-1} No reality separate from Being conceived as a universal can be established either as in constant concom itance with Being o r as independent o f Being, o r as non-being. This is what the exam pie o f Being conceived as the highest universal shows. So the point is proved by the example o f Being conceived as the high est universal that there cannot be any relation o f Being with any thing else taken as separate. The m eaning is that the sam e non duality obtains inter case o f the self-revealed S elf (which is not, from the highest standpoint, a universal). (3) The pot is perceived as existent, as having a long spout, as situated at a certain place, as existing at a certain time. No new object is perceived each time there is a further de term ination. (B.B.V.II.iv.281). This is an example to show how a ll the later determ ination are contained im plicitly in the first indeterm inate perception. (4) In the same way, everything that is perceived is super imposed on pure Consciousness, as it is invariably perceived accompanied by that. Everything in the world, w hether a universal or a particular, has ignorance of pure C onscious ness as its cause. (B.B.V. It.iv.282). (5) There is no other source for the establishm ent of the inmost Self apart from the (self-revealed) inmost Self itself. In the case of the not-self, means of valid cogmtion are

required. Even then, the not-self is only known through the individual knower, who depends for his own existence on the Self, (B.B.v. Il.iv.283, with gloss). The inm ost S elf is its own means o f valid cognition. The not se lf is only established a t all through the S elf as means o f cogni tion. (6) The Self can only behold the not-self when it does the livery of an individual able act and experience. As pure Vi sion raised above change, it does not behold itself in the same way. The not-self, being complex, is known through perception. The Self, being simple, is known through itself in the form of knowledge bearing inwards. (B.B.V. Il.iv.2845). The S elf as an individual capable o f action knows the notse lf through applying one o f the means of valid cognition, The S elf in its true transcendence knows itself in im m ediate experi ence without recourse to any external means. Moreover, the notself as known by the individual know er through his means of knowledge is a com plex entity. But the S elf does not enter into com position with any other being. It is known through its own S elf in the form o f knowledge bearing inwards. (7) (The whole conception of universal and particulars is unintelligible.) The universal can no more be identical with the particulars than they can with it. But if the universal be taken as distinct from the particulars there can be no uni versal (and hence no particulars either). It a universal were taken p e r im possible as not being in constant a concom i tance with its particulars (and so as not being identical with them), the universal and its particulars would be distinct, like an eiephant and a rat. But then what we call a universal would be a particular among particulars, like a short-horned cow in a herd of others (B.B.V. li.iv. 269-70, cp. M.V.130,3) 'Among p a rticula rs' - that is, it would either be a particular

sub-species am ong species, o ra p a rticu la r am ong particulars. The treatm ent of the Discrim ination of the Five Sheaths The view of Suresvara expressed in his Vartika is that the teaching about the Five Sheaths (cp. M.v. 39), too, is introduced in the Upanishads in order to bring out the nature of the Self as the A bsolute by first attributing to it possession of the Five Sheaths, but only with a view to denying them afterwards. This m ethod of teaching may be briefly sum m arized as follows. The notion that we are in deitical with the sheats is implanted in us by an im pressions arising from beginningless Ignorance. In Vedanta, the sheaths are initially accepted as a device through which to introduce the idea of the inmost Self existing within them (T.B.V. II.232-3). The inmost Self, though only one, ap pears through Ignorance as if lim ited by the Five sheaths in two ways, tht is, on the individual plans and on the cosmic plane (T.B.V.. II,234-5). The sheaths, beginning with the sheath made up of food (the physical body) are effects. They each have to be first dissolved into their material causes, food and so on. Then each earlier one in turn has to be dissolved into the next in the series, until the Self is left as the suprem e cause, and then even the notion that it is a cause is cancelled by the knowledge aris ing from the upanishadic texts, and it finally remains over as the Absolute in its true form (T.B.V, 236-7). (First one m ust m editate one one's own individual body as being nothing over and above 'food', the m atter of the cosmos, until it is finally felt to be so (T.B. V 11.253). The none m ust m edi tate one's own vital energy till it is felt to be one with the cosm ic vital energy (T.B.V, 11.254), on o n e’s m ind (manas, M.v.25,8) as to cosm ic m ind (expressed as the Veda, TB.V.U.306), on one's intellect (buddhi, M. V.25,8) as the cosmic intellect (hiranyagarbha, the one who ‘h a s’ and realizes the ideas in the cosm ic mind, T.B.V. IL30S (.), and on the jo y arising from the m erit o f one's rituals and prescribed m editations (T.B.V. 11.320-22; 342-5) as

constituting a sheath of the Absolute (the anandam aya-kosa) which is a false appearance o f the A bsolute (TB.V. it.340-2), though its true nature is nothing other than the Absolute (T.B. V. it.341). T.N.) If (no account were taken of the cosm ic plane and) only the sheaths of the individual piane were dissolved, the result would be the knowledge of a 's e lf individualized by its own body and mind, in the manner of the Sankhya teaching (T.B.V. II.268), Each later sheath that is mentioned in the series is spoken of as some thing separate from the earlier ones. It is regarded as ‘another internal s e lf’ according to the form ula 'it (the preceding self) is filled by that (the later one)’ . As the series progresses, each sheath is said to be filled by the next one following it, which constitutes its true ’se lf’. So we see that the sheath made up of food is accom panies by the remaining four, beginning with the sheath made up of the vital energy. The sheath made up of the vital energy is accom panied by the remaining three, beginning with the sheath made up of mind (i.e. the sheaths made up of mind, intellect and bliss). On this basis, all effects have to be dissolved in the suprem e cause by not noting that the later sheaths are in constant concom itance with the earlier ones of the series, while the earlier ones are not inconstant concom i tance with the later ones (T.B.V. II.269). The reality that has to be com m unicated by this device is the Absolute. It is taught in the second Section of the Taittiriya Upanishad (the Ananda or Brahmananda Vaili), And the third Sec tion (Bhrgu Valli) explains how the existence and nature of the Absolute has earlier been taught by pointing to the mutual con com itance and non-concomitance amongst the various sheaths, so that the two Sections agree. There is only this small differ ence that in the third Section the Absolute is taught as being pure Bliss in its true nature through the negation of the Five Sheaths which are effects of Ignorance, as is im plicit in the text ‘He had the knowledge “The Absolute is bliss”' (Taitt.lll.6). (See

T.B.V. II.332-5). And, in the same way, the meaning of the text ‘A person becom es non-existence (if he thinks the Absolute to be non existence)' (Taitt.ll.6) is found to be the same. For it says that if a man thinks of the Absolute, which is in fa ct real as his own Self, as being one of the sheaths and therefore unreal, he be comes him self unreal. The knowers of the Absolute hold that he alone is real who knows himself as the real Absolute,-beyond the sheaths.Therefore one should negate all the sheaths, which have been imagined through Ignorance and realize that one is the su prem e Self, not subject to change {T.B.V. 11.353-6). In this context, these are the verses of the Taittiriya Vartika most worthy of C onsideration. (1) The mind has becom e deeply im pregnated with im pres sions in this beginning less realm of transm igration. It can, however, be turned towards the inm ost Self by a device, and so this device is now set forth. In truth, the one inmost Self has no contact with duality. It only undergoes bifurca tion into inner and outer, subject and object, by way of illu sion through Ignorance. On the subjective side, there are the five sheaths beginning with the sheath made up of food (the physical body), along with the inm ost Self; on the ob jective side, there are food and the remaining material causes of the five sheaths (i.e. earth, water, fire, air and ether). Having dissolved the five individual sheaths into their cos mic counterparts by meditation, one should m editate on the five cosm ic counterparts of the five sheaths, taking each succeed ing one as the inner ‘s e lf’ of its predecessor. Having thus dis solved the whole notion that one is in any sense an effect, one should rest in the notion that one is the cause. And then finally one should dissolve that notion through the supreme Vedic texts, and attain to the Absolute as one's real Self. (T.B.V. I).233-7). (2) Though the Self cannot be identical with the Five Sheaths,

it appears to be so through Ignorance, as the rope-snake ap pears to be identical with the rope. And it appears to suffer in tune with the sheaths. (T.B.V. II.250). (3) As each effect in turn is of the nature of its material cause, the Absolute is infinite, and the Sankhya dualism between Nature and Spirit is avoided. Each material cause in the series exists independently of its effect, which pre cedes it in the series {as the cosm ic vital energy exists independently of food and is the source from which food proceeds). And yet it invariably accom panies its effect. Hence our thesis that the effect is nothing over and above the material cause can be supported by arguing from inde pendent existence and invariable concom itance (vyatireka and a n v a y a )... all four of the other (and higher) sheaths are present in the sheath made up of food.The three other higher ones are present in the vital energy, two in the mind (intel lect and bliss), one (bliss) in the intellect. (T.B.V. II.268-9 271). (4) The Absolute was taught in the second Section of the Taittiriya Upanishad.To explain the method how it has to be learned, the third Section of the Upanishad recounts (Taitt. (II.1. etc.) how Bhrgu said to Varuna, 'Holy one! Teach me Brahman! W hen the goal has first been explained, it then rem ains to explain the means. The means are the Five Sheaths, for one reaches the Absolute through (meditating on) them (as taught). It is clear that they are the means, because the Self is seen through them when they are analyzed and meditated on according to the laws of univer sal concomitance (anvaya) and independent existence (vya tireka). (T.B.V. 11.333-5). After explaining Sri Sankara's interpretation o f the word ‘tapas’ (austerity) given in his com m entary on Taittiriya III. 1, Suresvara adds his own, which runs: ‘Tapas is pondering according to the laws o f constant concom itance and independent existe n ce ;’

(T.B. V. III. 19). The present passage should be understood in the light of that. {5) It a person identifying himself with the sheaths, thinks that the Absolute is unreal, although in fact it is real as his own Self, he him self becomes unreal in this world...This being so, one should rise above the sheaths that have been imagined through Ignorance. One should take refuge in the suprem e Self, beginningless, endless and not subject to modification. (T.B.V. 11.353, 356). 121 The D istinction Between Subject and Object The Self in its true nature as seen from the standpoint of the highest truth is also taught by the method of first falsely at tributing to it the character of an individual experiencing subject and then retracting the teaching. For exam ple, we find the pure Consciousness that constitutes the true nature of the Self fig u ratively referred to at various places in the U panishadsas the perception of the individual and as the individual perceiver.This Consciousness, which in its true nature is one, appears as many through Ignorance. And then C onsciousness in its true form as one is contrasted with the empirical consciousness arising in the course of the activity of the individual experiencer; ;and in this form it is referred to as Consciousness 'in its true nature’ to ensure the contrast. Empirical consciousness comes into being and suffers the six changes of state {com ing onto being, existence, growth, developm ent, decline, destruction) undergone by everything in the tem poral realm. But it is pervaded at every stage by un changing pure C onsciousness in its true form . We have the upanishadic text, too, T h e Absolute w hich is directly and im m e diately evident is the Self, present within all’ {Brhad. Ill.iv.2). The word 'directly' (evident) might suggest that it was the indi vidual subject which was being referred to. So the words 'and im m ediately’ are added to set at rest any suspicion that the ref

erence was to perceptual knowledge arising from the division into knower, knowledge and known. The details are given at Brhadaranyaka Vartika lll.iv.15-18 (see M.V.121,5 below). C onsciousness in its true nature only exists w here the divi sion into knower, knowledge and known has been transcended. The sequel to the passage ‘You cannot see the seer of seeing' (B rhad.lll.iv.2) shows that the Self is the W itness of the complex form ed by the individual knower with his knowledge and its ob jects. It is not itself an object of cognition, and we know from the very fact of its being the real in its true nature (which transcends all distinctions, including that into subject and object). Thus it is said that the Self cannot be an object of em pirical perception. There exists a W itness in the light of which alone the experience ‘ I see’ and 'I do not see’ is possible. That W itness must be indetified with pure Consciousness. It can only be known through its own light. It cannot becom e the object of em pirical percep tion. The individual knower and his knowledge and its objects are non-conscious by nature. Being a com plex, they exist for the sake of another a {cp. U.S. (prose) section 56). They cannot provide knowledge of the vision of the inmost Witness. They can not even know each other unaided. They depend on the con sciousness of the W itness to establish them selves at all. How could they possibly see the seer of all? On this subject,one should consider the following verses. (1) That Seer (the W itness) is itself the sight. It is not one of a com plex of actors in an action. For sight is here claimed as a characteristic of the Seer. (B.B.V, IV.iii.1435) On account o f the attribution o f seeing to the S eer as an essential p ro pe rty (not as a mere tem porary activity) in the upanishadic phrase '(There is no break in) the seeing o f the Seer' we understand that seeing is to be taken as the essentia! nature of the Seer. So the S elf is not an agent carrying out an act of Seeing.

(2) Consciousness is one only svery where. It is different from all the not-self. This one Consciousness undergoes illusory manifestation in many different forms through causes arising from Ignorance of it. (B.B.V. Ill.vii.60). (3) Consciousness, which is action less, assumes this fa m iliar form of empirical knowledge, divided into individual subject, act of knowing and object. But Consciousness it self is without this division. Because it is one and the soie reality, the fam iliar empirical form only arises as an appear ance, ever pervaded by Consciousness in its true form. It is only when pervader and pervaded are exhausted in that re lation that we have pervasion in the true sense, as in the case of the pervasion of the rope-snake by the rope. There cannot be pervasion in the full sense between things that are differentiated by space or time, like the Him alayan and Vindhya ranges.-(B.B.V. lll.iv.96-8) Because vision, as an action explicable through the factors of action, is invariably accom panied by C onsciousness in the true sense, which is not a factor in an y action, we say that em p irica l vision arises ‘p ervaded b y 'p u re Consciousness, and this implies that it is pervaded by it in the sam e sense that a ropesnake is pervaded by the rope. This alone is pervasion in the stric t sense. When we say, for instance, that the p o t is 'per vaded' (encom passed) by the light o f a Lamp, that is loose us age. (4) This em pirical vision on the part of the Self depends on the individual expereincer and other illusory factors. But know th a tlh e Consciousness of the inmost Self is real in the high est sense. It is only through the presence of real Conscious ness, and pervaded by it, that the em pirical vision en joyed by the Self comes and goes and suffers the six stages of developm ent typical of all tem poral being {coming into be ing, etc., cp, above, M.V. p.344). The lim itations thereby imposed on the universal Consciousness are but apparent

lim itations, like the apparent lim itations in space introduced by the production of apot {cp. M.V. 27,1) {B.B.V. Ill.iv.99100). {5) And in case the characterization ‘directly evident' sug gests an active seer, the phrase 'im m ediately evident’ is added to prevent this supposition (Brah.!ll.iv.1)...The phrase ‘im m ediately evident ‘ (aparoksad) is used to negate the dis tinction into individual subject, known object, and know l edge, and to convey a reality that is without distinctions. When the distinction itno subject, object and knowledge is negated, the self-revealed W itness alone remains over as established, revealed by the characterization ‘immediately evident’. {B.B.V. III.IV .15,17-8). (6) It is said (by the revered Com m entator) that, since the individual subject and his knowledge and its object only exist relatively to one another, it is the true and eternal nature of the Self to be the W itness... If, with that vision whereby you are able to say ‘I know’ and ‘ I donot know' you are able to turn round and see that very vision itself (as if it were an object) - then please speak out (and luck to you!)... Those who say that, when the W itness of all the m odifications of the mind is established as self-revealed experience, there still rem ains something to be brought about by action, will have the difficulty of explaining with what instrum ents the W itness could perform in action. B.B.v. Ill.iv.82; 80; l.iv.320. The operation o f the valid m eans o f cognition depends on the p rio r establishm ent o f the Consciousness that is Witness of alt. This, being self-revealed, does not depend on anything else. No contribution to that which is the W itness by nature can be given for activities appropriate to that which is m erely the known. /4s the p o w e r o f a tamp to s h e d lig h t cannot be in creased byanyother Lamp, so the lamp o f im m ediate experience is in ca pable o f being increased by any o the r im m ediate experience. This being the case, those who say that a im m ediate experience

is som ething that has to be brought about by action will have the difficult task of explaining how, with what instruments, and for what end, immediate experience could be produced. That is the meaning. What has been said so far has been said Irom the standpoint so of false attribution. Now we begin the corresponding retrac tion. The S e lf’s unconditioned Vision stands prior to all activity either of seeing or of any other kind. It is not subject to increase or dim inution. It is not a factor in any action. It is the Self in its true form. It becomes a W itness only through association with m etaphysical Ignorance. And the very notion of association with Ignorance is itself a creation of Ignorance. In its true nature, the unconditioned Vision raised above all change can no more be a W itness than the non-conscious can. Pure Consciousness can not be a W itness for lack of a connection with any object capable of being witnessed, w hile the non-conscious cannot be a W it ness even when a connection with such objects exists. The su preme Self as Consciousness is therefore only a Witness through the medium of its reflection in Ignorance. On this view, all d iffi culties can be solved. (7) The inmost Consciousness has stood eternally without ever rising or setting, the prior condition for the possibility of the activity of an individual expereincer, itself not a factor In any action, transcendent (relationless). This is the true form of the Self, not of the nature either of a cause or of an effect, eternally m anifest, homogeneous, void of all d a rk' ness and all distinctions. It assum es the form of a W itness only through connection with m etaphysical Ignorance. And the notion of connection with ignorance is itself due only to Ignorance. (B,B.V. lll.iv.83-5). (8) The unconditioned vision raised above all change can no more be a W itness than what is non-conscious can. The unconditioned Vision has no connection with any object ca pable of being witnessed: the non-conscious is not capable

of being witness even when such an object is at hand.There fore the suprem e becomes a W itness of its own reflection in Ignorance (in the form of the individual knower, knowledge and known). For the reflection of C onsciousness in Igno rance (is an object capable of being witnessed, since it) is a com pound im plying relationship between effect and cause. (B.B.V. Ml.tv.89-90). 'E ffe ct'h ere means the intellect and so on/. 'C ause’ m eans consciousness as unknown. (W hatever is com pounded (sam hata) has been brought into being by another and exists for the sake o f another and is there fore an object capable o f being witnessed. On ‘com pounded’ in this sense, cp. U.S. (prose,) section 56. T.N.) (9) The Self has no second thing over against it, as it is raised above all change and has only Ignorance for its a p parent conditioning adjunct. Nevertheless, the false idea that it is a W itness is superimposed upon it by dense souls whose minds have been blinded by Ignorance. (B.B.V. I.iv.372). The notion that it is a W itness is a false superim position, conditioned b y the lim iting adjunct o f bare Ignorance. (10) The individual knower, stationed in the intellect and iden tified with it, convinces him self of the presence of Ignoranee and its effects in the Setf, though in truth it is not present, through his own extroverted gaze - as simple souls attribute blue colour to the colourless ether of the sky. (B.B.V. I.iv.298) The only source o f our conviction as to Ignorance is our own im m ediate experience 'I do not kn o w ’. Even that experience oc curs only through an extroverted gaze. But if we look with a purely introverted gaze, Ignorance does not exist. It is likekthe case o f the blue colour experienced when looking a t the ether o f the sky. Even at time it is being experienced it does not actually exist. It is the sam e with Ignorance.

Teaching by Examination of The Three States of Waking, Dram and Dreamless Sleep The exposition of the three states of waking, dream and dream less sleep is not aim ed at teaching that those three states ready exist. The purpose of the author of the Vartika is only to com m unite the true nature of the Self by first teaching it through superim posing on it the three states, and then, by a critical ex am ination of the latter, to reveal in im m ediate experience the eternal Self free from all changing states. Briefly, the practical method followed form alizing the ‘Fourth’ (M.V. 23, intro.) or final reality is this. W hile still in the state where he is subject to false superim position, the student must indidty, he must then realize the identity of the body of the uni verse with the cosmic midn (Hiranyagrabha). He must then d is solve that in the Self as cause, called Prajna. And finally, he must em erge in his own true nature, beyond cause and effect, as ‘neither this nor that'. The details of this process are explained in the Vartika on the section of the Brhadaranyaka Upanishad dealing with light (jyotih,Brhad.IV.iii.1 ff,).T h e individual soul as the Spirit viewed under adjuncts with intellect predom inating (M.V. 44, 5, note) is of the nature of tight. Through Ignorance he enjoys waking expe rience when the intellect is awake, and when il is asleep he sees dream s (B.B.V. IV. iii. 448). This individual soul, a false appear ance com posed of im pressions and consisting of an individual subject and his means of cognition, is said to pass into the dreamstate when the mind becom es its won object as light, and in that dream-state also the soul is self-luminous light only. But in dream less sleep the only conditioning adjunct is m etaphysical Igno rance. The Self here is the cause which will later produce waking and dram as its effects (B.B.V. IV. iii.979). In the waking state the sou I performs actions through its body and organs and expe riences pleasure and pain. In the dream -state, with the intellect for conditioning adjunct, it sees dream s under the impulse of

desire. In dream less sleep its adjunct is Ingornace alone, and it there stands as the cause of the mind and other factors of the individual organism ; ;that is the difference between the slates of dream and dream less sleep (B.B.V. IV.iii.1528). In this connection, S uresvara follow s the method of the Upansiahd and the reversed Com m entator in using the example of a great fish. The fish stands, in his exposition, for the Self, different both from the body and the organs of the waking state, known as ‘death’, and from the desire and activity that prompt the further existence of the physical body. And so it can be shown that the notion that the Self undergoes transm igratory experi ence is due to metaphysical Ignorance (B.B.VIV. iii.1 148-51). In dream less sleep the soul stands as 'the Self unknown' the cause of waking and dream experience, and, being void of name and fo rm , is v e rily the A b s o lu te . For, as re m a rk e d at Brhadaranyaka Vartika II.i. 451 -2, we have the upanishadic texts, ’All these creatures go daify tot he realm of the Absolute but are carried away by delusion and do not know it’ (C hand.V lll.iii.2) and ‘Thus all things here return to the supreme S e lf {Prasna IV.7). The upanishadic text giving the example of the hawk, too, (Brhad.IV.iii.19, cp. M.V. 83 ,1 2 , note) is intended to expound the true nature of the Self as eternally pure, conscious and liberated {B.B.V. IV.iii.1158). The phrase 'folds its wings' refers to its re maining in Ignorance. The phrase' (is borne down) to the nest' refers to the fact that in dream less sleep even the reflection of Consciousness rests in the form of pure Spirit (B.B.V. IV.iii.11723 ).That, therefore, which, in the two states of waking and dream was associated with Ignorance in the sense of having apparent conditioning adjuncts that were effects of Ignorance, now in d re a m le ss sleep stands separated from Ignorance (B.B.V. IV.iii.1174-5). This is the true form of the soul, free from Igno rance, desire and action. But in waking and dream there is an extraneous conditioning adjunct, caused by Ignorance (B.B.V. IV.iii.1205-6). One must, however, rem ber the other point that although, as explained, desires cease when waking and dream

cease, nevertheless they do remain in dream less sleep in the form of a latent im pression, and they m anifest again in the case of one who has awoken from sleep. They are never com pletely elim inated till meta physical knowledge of the Self dawns (B.B.V. IV.iv.378). In dream, the Self is defiled by desire and merit and demerit. Yet it is parity luminous, because unrelated to the external world, and it conform s to and illum ines the objects created by mental im pressions under the im pulse of desire. On the other hand, in dream less sleep the Self stands alone, conditioned only as the cause, and assumes perfect tranquillity. Hence dream less sleep is called perfect peace (samprasada, B.B.V. IV.iti.976-8). We admit absence of knowledge in dream less sleep in a certain sense. There is absence of internal knowledge of the form T h is am I’, and also absence of external knowledge of the form 'these crea tures'. But this absence of knowledge comes from being in iden tity with the suprem e Self as the ‘conscious One' (prajna). It is quite different from the absence of knowledge that occurs in dram and w aking, which is due to apparent conditioning adjuncts. And this is taught in the Upanishad with the help of the exam ple of the man em bracing his wife (B .B .V IV.iii.1309-10). But how do we know that this absence of knowledge in dream less sleep is due to attaining identity, and not to a natural ab sence of consciousness? Absence of knowlege is, after all, the typical characteristic of non-conscious beings (B.B.V.IV.iii. 1384). It is to answer this objection that the Upanishad says, ‘Verily, when there (in the state of dreamless sleep) he does not see, he is, verily, seeing, though he does not see. For there is no break in the seeking of the seer’ {Brhad.IV.iii.23). Desire, action, ignorance and the like the not the nature of the Self, as Consciousness is. And the Upanishad tells us that the soul is unattached and is not followed in waking by the ef fects of its experiences when dreaming (B rhad.IV.iii.15-6, cp, M.V.40,3). The relation of the Self with m etaphysical Ignorance

is beginningless, (in the sense of tim eless), no doubt. But it is accepted that its relation with such effects of Ignorance as posi tive acts of erroneous cognition, desires and so forth has a be ginning (B.B.V. iii.1408-9). But what is the connection of one who is the victim of ab sence of knowledge and erroneous knowledge with the m eta physical teaching (B.B.V. IV iii.1410)? To answer this question dream less sleep is expounded as a state free from ignorance, desire and action. Even in the dream -state thesense-organs dis solve into the vehicle of the impressions, as we know from the text, 'Him self not sleeping, he looks down on the sleeping senseorgans’ (B rhad.Iv.iii.11), How could the organs be present in dream less sleep when not even their im pressions are present (B.B.V. IV.iii.1416)? So, since the action of seeing and its fac tors and results are alike impossible, a person does not see in dream less sleep. And (in another sense) he does see, since he is Consciousness by nature (B.B.V, IV.iii1417). From the feeling ‘I did not see (anything)’ on the part of one who has woken up, we know that, in dreamless sleep, the ab sence of the individual subject and his knolwege and it objects has been directly experienced in that state by Consciousness in its true nature (B.B.V, IV.iii.1420). If there had been any break in the vision of consciousness one would not be aware of dream less sleep, as it w ould not have been experienced (B.B.V. Iv.iii.1438). The present participle ‘seeing’ in the phrase, '...al though seeing, He does not see. For there is no break in the seeing of the seer...’ (brhad.IV.iii.23) does not mean that there Is an individual subject enjoying experience. For that is impossible in dream less sleep. You have to be content with the explanation that the l-notion of dreamless sleep {‘remembered' retrospec tively in subsequent waking experience) represents the Self in its true nature. It is the subject of the participle ‘seeing’ in the same sort of (m etaphorical) sense (not implying action) that we speak o f space as 'giving' rooms (B.B.V. IV.iii./1442).

One should not raise the objection, 'How can the Self see at all if it has no factors of action at its disposal?’ For even in world we do not see the factors of action at work before an action. W hether there is action to be done or not, before an action. W hether there is action to be done or not, factors of action as a pre-condition can be ruled out in either case (M.V. 122, 15). Moreover, in the case where seeing is constant, it is impossible to establish a relation of tem poral sequence between an action and its result, so that it is im possible toestablish the existence of an end and means (and hence im possible to think of the see ing of the W itness as an action, B.B.V IV.iii. 1449). The distinc tions that set up the appearance of an individual seer, his see ing and its results are shown to arise through Ignorance (B.B.V. IV.iii.1450). There is dependence on Ignorance for relation with knowledge of the not-self; but there is no such dependence or Ignorance, or the factors of action which are a mere appearance deriving from it, when it is known that only the Self exists (B.B.V. IV.iii.1451-2). Thus in dream and waking the Self appears through Igno rance to undergo distinction according to the distinctions of name and form. But this is to the case in dream less sleep, so that in that state one does to see duality, as one does in waking. In dreamless sleep, everything has assumed the form of the change less Self. There is then neither Ignorance, no its effects, nor absence of Ignorance, for there is then nothing apart from the Self for the Self to w itness as its object (B.B.V. IV.iii.151B-23). Therefore, in dream less sleep the Self knows nothing, without thereby giving up its nature as Consciousness. Thus all difficul ties can be explained. The Upanishad sums of the final truth about dreamless sleep in the passage beginning '(In dreamless sleep) the see is one, transparent like w ater’ (Brhad. IV.iii.32), cp M.V.44, intro.). Here is the meaning. W ater is pure. In the state of dream less sleep there is no awareness of cause and effect because Ignorance

and its effects cannot penetrate that which is eternally conscious by nature. It is one, without internal distinctions, and not itse lf standing as an individual within a class. That is, it is one only, without a second. It is not a seer (in the em pirical sense o f one perform ing the a ct o f seeing). For it is b y nature void o f the factors o f action, and there is nothing for it to see. It is also non d ual because it transcends In Ignorance and its effects (B.B. V. Hi. 1798-1806). It is ever im m ediately evident. The realm o f the Absolute is no, p roperly speaking, either transcendent or im m a nent. It is that [sta te ] (loka) which is the Absolute. The im plica tion is that the true nature o f the S elf is the Absolute. This is known from the highest texts o f the Upanishads, where the subject-predicate relation o f the words, and the mutual qualification of the w ord-m eanings gives rise to a sentence which can only express an indication (and not denote a definite meaning, B.B.V. IV.iii.1819-21). this is the highest state of the soul, which puts an end to all other states (B.B.V. IV.iii.1828). It is his supreme possession, his unsurpassable state of glory. It is the highest reaim to w hich he can attain, for it is indestructible. It is his suprem e bliss. For it exceeds all other bliss, and ‘all other crea tures subsist on a fraction of the bliss' (B.V.V, IV.iii. 1828,-32, 36, -40). Thus from an examination of the states of waking, dream and dream less sleep we can establish that the self is real, that it transcends ail the not-self, that it is unalloyed, that its nature is unsure passable bliss, that it is a pure unity, that it is C onscious ness and nothing else and that it is without a second. The most im portant verses to consider in this regard are the following. (1) The seeker of liberation {having identified himself with Vaisvanara, the Self as associated with the cosmos in its objective form, cp. M.V.43,6), proceeds on from Vaisvanara and identifies himself in his heart with its inner self, Taijasa or Hiranyagarbha {M.V.23; 43,6).Then he dissolves this into

its inner self, the Cosm ic Vital Energy. The term ‘Vital En ergy’ as used in this context means the Self as cause (viz. the Self qua unknown). It is the seed of every effect and is also ;known as ‘the Conscious O ne’ (prajna, M.v. 23 and 43). Effects cannot dissolve anyw here except into their material cause. Therefore,when the seeker of liberation has reached the cause of all, he should proceed on to the Abso lute in its true nature, which is not a cause, by thinking ‘neither this nor that’ . (B.B.V. IV. ii.82-4). (2) Just as, when the mind is awake, one identifies oneself with it falsely and feels ‘I am awake’, so, when the mind is dreaming and one is witnessing the dream, there is the false idea whereby one identifies oneself with the dream. (B.B.V. IV.iii,448). (3) The Self as cause is indeed the inmost principle, but viewed under the adjunct of bare Ignorance. The effects which, as such, it produces are called waking and dream. (B.B.V IV.iii.979), (4) Ignorance is the cause of the mind. The mind is the condition of the individual experiencer. It is only in the realm of the body that one experiences pleasure and pain. All is caused by Ignorance of the inmost Self. (B.B.V. IV.iii.1528) (5) The true form of the Self as pure and conscious and so on is set forth an example (at Brhad.IV.iii.19) by the use of the words ‘as a hawk’ . {B.B.V. IV.iii.1158). (6) By the image of the folding of the wings the upanishadic text teaches that, even here in this world, the creature that has sprung from Ignorance of the Self rests in its {i.e. in the Self in dreamless sleep). By the words ‘is borne down to the nest’ it refers to the pure form of the inmost Self assumed by the reflection of the inmost Consciousness in Ignorance when the soul comes to the inmost Self (in dreamless sleep). (B.B.V. Iv.iii. 1172-3).

(7) When all the effects of Ignorance, including the mind are withdrawn, the reflection of Consciousness is also with drawn, as the reflection of the sun in w ater disappears with the disappearance of the reflecting medium. Before dream less sleep, the Consciousness associated with Ignorance was identified with the effects of the latter (in waking and dream ).The distinction between Consciousness and its sup posed reflection arises from Ignorance. (B.B.V. IV.iii.1 174 5). The true nature of the reflection o f Consciousness in the m ind is the inm ost Consciousness itself. In the states other than dream less sleep, it appears to be distinct from the inm ost Con sciousness, but only through Ignorance. In dream less sleep, however, the case is otherwise. Here it rests in its own true na ture as pue Consciousness, as the reflection o f the sun in water returns to its original, the sun, when the reflecting medium is removed. (8) This is the true form of the soul that is here described, free from Ignorance, desire and action in dreamless sleep' One should know that the other form of the soul, undergoing waking and dream, is due to an extraneous cause, that sole cause being Ignorance of the Self. (B.B.V. IV.iii.1205-6), (9) In dreamless sleep, when waking and dream have disap peared, all men’s desires disappear with them. They just remain in the form of latent impressions. The upanishadic text (Brhad.IV.iv.7) specifies all desires, to show that, for immortality, even the latent im pressions of desire have to be neutralized. When Ignorance, the cause of desire, has been eradicated, no latent impression remains over, or any thing else either, as Ignorance is the root of every phenom enon in the empirical world. (B.B.V IV, iv. 378-9). It is only from the standpoint o f em pirical experience, ac cording to Suresvara, that Ignorance and its effects are said to leave im pressions (reading samskara-sesatva).

(10) The nature ot the Self is pure Consciousness: it is not desire, action, (psychological) ignorance and the rest. For we know from the texts 'unattached' and ‘not flowed (in wak ing by its experiences that it had when dream ing)' {Brhad, IV.iii. 15) that desire and the rest are illusory. Pure Conscious ness, raised above all change, is the true nature of the Self. Its association with metaphysical Ignorance is beginingless, w hile its association with desire and other effects of Igno rance is regarded as having a beginning. When the soul is afflicted by Ignorance of the Self and conse quent positive m isconception, what is the teaching to which t has to turn for knowledge of the truth? This the Upanishad ex plains when it says, Verily, when there (in the state of dream less sleep he does not see, he is, verily, seeing, though he does not see {for there is no break in the seeing of the seer' (Brhad.IV.iii/ .2 3 ).{B.b.V.IV.iii.1408-10). (11) The text (Brhad. IV.iii.230 syas, 'He does ot see’ be cause there cannot be te facotrs of action in dreamless sleep. It says ‘although seeing’ in relation to the true state of affairs (namely the presence of the universal C onscious ness). (B.B.V. IV.Ui.1417). (12) (The Self can be known w ithout dependence on one’s individual subject-object cognition yielding empirical knowledgo.) For it is after first beholding reality {in dreamless sleep), unattained by the triad of knower, knowledge and known, that one afterwards (is aware of that absence of the triad and) says 'I did not (then) see (in dream less sleep)’. This absence ot seeing is w itnessed by the Self in its pure form as Consciousness, just as what is seen is also so witnessed {so that the Self as Consciousness is established as constant and eternal). (B.B.V. iv .iii.1420). (13) If there were any break in the seeing of the seer in dream less sleep one would not have the feeling of know l edge one had been to sleep.Therefore the vision of the su-

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preme Self is void either of origin or dissolution (B B V IV.iri, 1438). * ‘ * (14) As one may use the participle of a verb and refer m etaphorically to the actionless ether of space as ‘giving space', so m ay one refer m etaphorically to the actionless Self as ‘seeing'. (B.B.V. IV.iii. 1442). (15) Because no factor of action is found at work before an act is begun, factors of actions must be deemed universally inoperative at this stage... If there is no action to be done, there can be no factors of action. And even if there is an action to be done, the notion of factors of action leads to infinite regress (as one would have to assume new factors of action to set the original ones in motion and so to infin ity). It is thus hard to show how factors of action operate at all. Moreover, in a case (like that of the constant 'seeing' of the Self), where it is im possible to establish a temporal sequence between an act and its result, it is im possible to establish the existence of an end and means either. But if Ignorance is accepted as the cause, all these difficulties become explicable. Every thing is a mere appearance resulting from Ignorance. There is nothing incorrect. (B.B.V, IV.iii.1444, 1448-50) The assertion that, even accepting factors o f actions from the em pirical standpoint, there is nothing wrong, appears to be no more than an artificia l augm ent based on an unnecessary concession to the oppon ent’s case (because Suresvara has shown a t length that there cannot be factors o f action at work in the case o f the ‘see ing ’of the Seer). Hence one need to examine this argum ent too close ly But students m ay find a passage at the end o f the introductory p a rt o f S ri S ankara’s Com m entary to Bhagavad Gita XVI11.67 o f interest. It begins ‘No. for that would make w hat d id not a c t in to a p e rfo rm e r o f a c tio n .,,' (See Bh,G,Bh.XVIII.67. trans. A. M ahadeva S astri p. 515 )

(16) where a connection of the Self with the not-self is taught, there the reference is to be a connection based on Igno rance, form ing the notion, based equally on Ignorance, of an individual able to act, and of factors of action at his dis posal, etc. But when for the man of wisdom then notion "All is the (actionless) S e lf’arises, this idea is based on reality. It does not, like the notion of a not-self, depend on Igno rance and its effects. (B.B.V. IV.iii. 1451-2). (17} W here there are distinctions (as in waking and dream) there is the appearance of Ignorance (in the form of ‘ I do not known’ . But there are no distinctions whatever in dreamless sleep (and consequently no feeling ‘I do not know ’ and no Ignorance, cp. M.V.122,19). ignorance belongs to the mind, as that is where it is consistently found. It does not belong to Consciousness in the state of dream less sleep (prana). In the one undivided Consciousness raised above all change an (apparent) distinction arises through vision based on Ig norance, a distinction which com prises thousands of fu r ther distinctions through name, form and action. But in dream less sleep that duality is not found. Ignorance, the cause of evil, is not present.There is than no duality for the soul to perceive through distinction into individual subject, em pirical knowledge and objects, as there is in the waking and ream states. To speak of the absence of Ignorance and its effects is to affirm the sole existence of the Self, eternal and raised above all change, as the only reality. To affirm the sole existence of the Self, the cause, in dreamless sleep is to the existence of the effect as a reality. (B.B.V.IV.iii. 1517-20). We now show the method of the negation of the three states. Ignorance of the Self is nothing real. O ur certitude as to its existence rests only on the feeiing ‘I do not know' that arises in the course of empirical experience (T.B.V. 11.176). The soul, centred in the mind and looking not inwards but outwards, convinces itself of its ignorance of the Self, as one convinces oneself of the blue

colour of the (colourless) ether of the sky. But if it turns its gaze inwards, it finds neither ignorance nor doubt nor wrong knowledge in waking, dream or dreamless sleep (B.B.V. l.iv.298-9), And one should not raise the objection that one has to accept that Ignorance was present in dreamless sleep one account of the memory 'I knew nothing’ that is supposed to occur to no who has awoken from it. For in dreamless sleep one does not in fact have the experience ‘I do not know'. And it is not right to say that the feeling ‘I did not know' (that comes to one after he has woken up represents a memory. When Devadatta remembers 'I knew that then’, he re members what he had previously experienced according to its proper details of time and place. But one cannot say that this Self looks back over what it had previously experienced in this way. For, since the Self is the Witness of time, space and causation, it cannot undergo determination by time, space and causation (since it witnesses these as objects and therefore as distinct from itself}. Ignorance, again, does not exist for its own sake. (That which exists for the sake of another is non-conscious, cp.U.S.(prose) section 71. That for which it exists m ust be conscious and selfexistent, in short the one S elf taught in the Upanishads. Whai exists for the Self has no existence independent o f the S elf and is reducible to a tem porary illusion arising on the substratum o f the Self, cp. (A)nandagirion B.B.V. I.iv, 301, IV.il.25. T.N.) ignorance is an illusion arising in the Self and appearing before it, like the illu sion of a rope-snake and so on. It is thus correct to dismiss it as mere false imagination. As the rope-snake is faisely imagined in the rope and is nothing other than the rope, so Ignorance is imag ined in Consciousness, and, being in its true nature Conscious ness, manifests there. And when the eternal Consciousness raised above all change is known, Ignorance and its effects are canceled. (B.B.V. I.iv.300-6). It is true that at Naiskarmya Siddhi III.58 (prose introduction) Suresvara makes a case for the existence of Ignorance in dream less sleep, saying, ‘ In dreamless sleep there is present that very

Ignorance of the Self that is the cause of all evil’. But there is nothing wrong here. For this was said on the assumption that eve ryone accepts Ignorance at its face value until it is finally cancelled through metaphysical knowledge derived from the holy texts. Nor should one think that this implies that there is no experience of the Self in dieamtess sleep, which might imply, in turn, that it did not then exist. For we have to accept that the Consciousness which was infallibly present to enable us to say ‘I knew nothing (in dream less sleep)’ is in fact the Self, of the nature of immediate experi ence (B.B.V.Iti.iv. 103). In its true nature the Self is totally devoid of Ignorance, not only in dreamless sleep but in waking and dream as well. It is not active. It is interior to all. It constitutes all. It is the true nature both of itself and of anything else. So the Upanishad was correct to say that when it does not see, in dreamless sleep, yet it is seeing when it does not see, Brhad,IV.iii.23. It no more sees (in the sense of an activity) in waking and dream than it does in dreamless sleep. And there is no more any break in its real Consciousness in dreamless sleep than there is in waking and dream (B.B.V IV.iii. 1493-5,1907-8). It can be proved by reason that the states of the Self are false appearances. The state of waking is a false appearance simply because of its form as waking experience, and because it has a beginning and an end, like the (admittedly illusory) appearance (to the dreamer) of being awake in dream. The effects of Ignorance that lie before us are apprehended as non-conscious, and they have no independent existence of their own, like the water seen in a mirage (B.B.V.IV.iii. 1072-3}. Again, waking and dream do not per tain to the true Self. For they are only found belonging to the indi vidual soul, as apparently delimited by the mind, itself associated with psychological ignorance and desire. They do not in any way belong to the inner W itness of the individual soul. For the Witness, from the very fact of being the Witness, cannot be organically con nected with what it witnesses (since the subject can never be the object nor the object subject, B,B.V.IV.iii.905). And again, all the

not-selves are false appearances, as they exclude one another mutually, like the snake, stick, trickle ol water, etc., falsely imag ined in the rope (B.B.V. l.iv.1496-7). And in dreamless sleep and coma they (not merely exclude themselves mutually but) all com pletely disappear from view (B.B.V.II.iii.222). But the Self as Con sciousness is never lost (B.B.V,II,iv. 126), as it is the Witness both of the feeling 'I know' and 'I do not know’ (B.8.V.ll.iv.129). Thus from the standpoint of the final truth, neither waking nor dream nor dreamless sleep belong to the relation less Self. These states are only illusory experiences arising from metaphysical Ignorance, like the experience of the rope-snake and the rest (B.B.V. ll.i.264-6). Thus in all circumstances the Self is pure Consciousness. It is non-dual, and does not undergo different states. The whole doctrine that the self passes through different states is taught (and then later denied) only to bring out how the supreme reality is free from such states. It is only from the texts of the Upanishads that one can know that the supreme reality is free from such states. It is only from the texts of the Upanishads that one can know that the supreme reality is the Absolute, not from logical investigation of the implications of the three states and from that alone (B.B.V. IV.iii.1112-5). That is the teaching of the Vartika. Here are the chief verses worthy of consideration on these topics, (18) Ignorance of one's own Self is a false appearance, alike in waking, dream and dreamless sleep, that comes into the field of practical experience, witnessed by the Self that is self-revealed.... It is only when the Conscious One, seated in the mind and identi fied with Ignorance, turns its gaze outwards that it fails to appre hend its own true Self and accepts Ignorance and its effects as reat, like a child accepting as real the blue colour of the sky. It does not do so through its own true nature. But when its gaze is turned inwards, it finds neither ignorance, nor doubt nor wrong knowl edge in waking, dream or dreamless sleep. (B.B.V.iii.1293, l.iv.2989>(19) One who awakens from dreamless sleep has the memory

‘I did not know anything’. But that is not a genuine cognition bear ing on the state of dreamless sleep. For nothing that belongs to the Self can pertain to the past, since the Self is undifferentiated by time, space or other factors. (B.B.V.I.iv 300). (For the whole notion ‘Ignorance residing in the Self was expe rienced in the past ‘makes no sense (since neither the Self nor metaphysical Ignorance falls within time.) (20) The innermost Self is not accepted as being touched ei ther by past time or by future time. Whatever exists for an other exists as an illusion appearing on the substratum of that which is self-existent. Hence it is traditionally taught to be false imagination. The fact that a thing belongs to the past cannot be known through perception, and the fact that a thing lies in the future cannot be known through any means of valid knowledge. Hence all notions of past and future are false knowledge... Ignorance manifests in the Self, but in truth it is only pure Consciousness. Since it is dependent on the inmost Self raised above all change, this imagined cause can be can celled, together with its effects, (through a realization of one’s true nature as the inmost Self). (B.B.V.I.iv.301-3,6) (21) if Consciousness as immediate experience was not in variably present in dreamless sleep, how do you explain how the one who awakens from it can have the idea ‘I knew nothing in dreamless sleep’? (B.B.V. IILiv. 103) (22) The Seif in dreamless sleep 'is seeing though it does not see' because it has none of the factors of action, because it is interior to all, because it is all, and because it is the true na ture of all else, it does not see in dreamless sleep for the reason mentioned (namely that it has none of the factors of action, so that it is present shining but does not perform any act of seeing); but one should understand that it does not see in waking and dream either, for the same reason. And just as Consciousness is unbroken throughout dream and waking, so is it a ls o in d re a m le s s sle e p , fo r the re a s o n s g ive .

(B.B.V.iii.1493-5) (23) This Self has unbroken vision. This has already been declared to be the case in dream and waking. But It is true in the case of dreamless sleep also, as the text ‘When there in the state of dreamless sleep....’ Brhad.IV.iii.23 shows. And just as the Self transcends the factors of action in dreamless sleep as bare eternal Consciousness raised above all change, so does it also transcend the factors of action in dream and waking. (B.B.V. IV.iii.1907-6). (24) This state of waking is unreal, simply on account of the fact that it is a state of waking. For it has a beginning and comes to an end, like the state of waking that appears (to the dreamer) to occur in dream. The waking state is a mere ap pearance arising from Ignorance. Its objects (since they ap pear before the Witness) are invariably non-conscious, and have no independent existence of their own, like the water seen in a mirage. (B.B.V, IV.iii. 1072-3) (25) It is the mind that acts, afflicted by ignorance and desire. Sleeping and waking belong to the mind; they do not belong to the Witness of the mind, pure Consciousness. (B.B.V, IV.iii.905) (26) When a garland is misperceived as a snake, it cannot be misperceived as a stick or in other ways at the same time. Similarly, when the inmost Self s misperceived as undergoing one of the three states of waking, dream and dreamless sleep, it cannot be misperceived as undergoing one of the others at the same time. Even under metaphysical Ignorance, the vari ous not-selves (are seen to be unreal because they) exclude each other mutually. How much more clearly will their unreal ity be revealed when all Ignorance is dissolved without re mainder in the inmost Self’!. (B.B.V. I.iv. 1496-7} (27) The various manifestations of the not-self (are known to be unreal because they) exclude one another mutually. And in dreamless sleep, swoon, trance and other such states the

Self as Witness reveals the complete disappearance of the not-self’. (B.B.V. Il.iv.222) (28) In dreamless sleep the individual subject and his knowl edge and its objects disappear, but pure Consciousness does not disappear. However, all other things in the world apart from Consciousness exclude one another mutually and disappear altogether in dreamless sleep... Whenever there arises the notion ‘I do not know’, this is witnessed by the Self. How much more evidently is this the case with the feeling 'I know’? P ure C o n s c io u s n e s s , th e re fo re , n e v e r d is a p p e a rs (B.B.V.II.iv.126,129) (29) The relationless Self does not undergo either dreamless sleep or waking. How could it then undergo the stare of dream? Waking, dream and dreamless sleep are but natural (uncaused, beginningless) Ignorance of the Self. The imaginationary idea that the Self is asleep or awake or is dreaming belongs only to creatures asleep in the night of Ignorance. This whole uni verse consisting of the moving and the fixed is a mere illu sion. The Supreme is its true nature, as the rope is the true nature of the illusory snake. (B.B.V. II.L264-6) .(30) The notion that the Self passes through the three states of waking, dream and dreamless sleep arises from other (secu lar) means of knowledge. The vedic teaching appearing to confirm the existence of the three states (does not constitute valid authoritative teaching but) is only given to conform with (false) knowledge derived from other sources (secular experi ence). But the fact that the one who appears to be passing through (repeated cycies of) waking, dreaming and dreamless sleep is really the Absolute can only be known from the upanishadic texts. Hence it is that which they are concerned to communicate as valid knowledge. The purport of ‘That thou art' and other metaphysical texts of the Veda is to teach that the true nature of one's own Self is the Absolute, and the true nature of the Absolute one's own Self. (B.B.V. IV.iii.1113-5)

Can There be an Injunction for Knowledge There is a text in the section of the Brhadaranyaka Upanishad containing the teaching given to Maitreyi which runs: ‘The Self, indeed, should be seen, heard about, pondered over and subjected to sustained meditation, Maitreyi Verily, through seeing the Self, through hearing about it, through thinking of it and through knowing it, all this (world) becomes known' Brhad.II.iv.5. In this connection, the question whether or not the seeing and so on were enjoined has been a subject for dispute among philoso phers, For example, Acarya Mandana wrote: 'The phrase “should be subjected to sustained meditation" is part of one long connected passage that begins “For the sake of the Self" and ends “All this is but the Self” Brhad.II.iv,5-6. The purpose of this passage is to expound the true nature of the Slef.The phrases occurring within it, "should be seen”, “should be heard about" and “should be subjected to sustained meditation", though expressed (in imperative form) as gerundives, are not separate injunctions, but (belong to the main passage expounding the Absolute and) are intended for eulogy. For the gerundive termination is said to have other meanings apart from command, such as ascribing worth or value (cp. Panin ill.iii.169, quoted above, M.V. p,19). The text therefore only means ‘‘The Self is worthy of being seen, etc.” ). We have such examples of this as "Visnu is worthy of being offerer (lit. “should be offered” , gerundive) the Upamsu Sacrifice" (T.S.II.vi.6), which occurs amongst the texts about offering the Uapassu B.Sid. p.155; see also sabara, P.M. Bhasya ll.ii.10). Suresvara, however, makes three distinctions in treating this problem. He says that ‘should be seen' cannot be an injunction, as it refers to knowledge conditioned by reality.‘Should be heard about’ and 'should be pondered over’ are injunctions, since they refer to actions dependent on the human will. “Should be subjected to sus tained meditation’ is not an injunction. For sustained meditation nididhyasana is not an action but that immediate experience of

one’s own true Self that constitutes the goal of the Vedantic spir itual discipline. ‘It should be seen’, then, is not an injunction. Why not? In the phrase T h e Self should be seen’ the work ‘Self’ refers to one's inmost Self, and knowledge of one’s Self is already one’s own by nature. Again, the knowledge expressed here by the verb ‘seen’ cannot be enjoined, as it is conditioned by reality. When the word ‘knowledge’ is used to refer to symbolic meditations (such as ‘Woman, O Gautam, is the sacrificial fire’ , Chand, V.viii.1) it stands for something that can be enjoined, but symbolic meditation is not the topic of the present passage. Again, there is no other seer apart from the inmost Self. And where the seer and that which has to be seen are the same there can be no injunction of the form ‘It should be seen’. For there cannot be an injunction to an act of seeing where the seer, acting on himself, is performer and object of the same act. Therefore the teaching ‘All this (world) is but the S e lf (Brhad.ll.iv.6) is given by the Veda after it had first used the formula ‘neither this nor that’ (Brhad.II.iii.6) to negate the notion that the Self had assumed the form of the not-self. And so the real force of the apparent injunction ‘the Self should be seen’ is to give some information about something the hearer did not previously know. This is the gist of Suresvara’s refutation of the possibility of there being an injunction for seeing. Objections raised by opponents are disposed of as follows. One should not object that the Vedic texts making metaphysi cal statements are no more authoritative than casual worldly re marks like T h ere are five fruits on the river bank’. Nor should one object that the words cannot be properly interconnected to form a sentence for lack of a verb. For the Veda will be an authoritative means of knowledge if it can awaken anyone to the truth of the sole reality of the one Self, a truth inaccessible to any other means of knowledge. And the Vedic text can perform this function even when the connections of the words with their meanings are not appre hended, as in the case of sentences that awaken sleepers. Nor do

the metaphysical texts ever lack verbs, as forms of the verb 'to be’ can always be understood and supplied. The remark about there being fruits on the river bank concerns a matter which can be known from sources other than the spoken word. It does not concern a matter that can only be known through verbal revelation, so it was an irrelevant example. Here are the chief verses to consider. (1) In the phrase T h e Self that should be seen' (Brhad.II,iv.5) the word ‘Self’ refers to the inmost Self, as the Self is invari ably experienced as that which is inmost. The words ‘should be seen’ refer to a correct knowledge of that through the Veda. It is true that everyone is naturally aware of their own Self. But what they do not know is that it is the Self of all. It is that idea that is affirmed by the Veda as something new that has to be known. This text, however, could only be an injunction to act if the knower and the thing to be known were different. In the present context there can be no injunction to act, for lack of any difference between what was enjoined and the one on whom the injunction was laid. (B.B.V. ll.iv.95-7) (The idea is that, because one does not know that all this is one’s own Self, it is correct to suppose that this is what the text affirms. But there is no command to perform any act here, since, although the text assumes the grammatical form o f an injunction, there is no distinctionbetweenwhat is enjoined and the one on whom the injunction is laid. What we have, rather, is the communication of a p ie ce of hitherto unknown information.) (2) The idea “All this is the Self’ is valid knowledge conditioned by the object known. Only if it had been the idea of something already familiar from worldly experience, like fire, could it have arisen in dependence on the arbitrary will of the individual knowing subject (and only in such a case could it have been the object of an injunc tion, for instance an injunction to meditate, as is implicitly the case in the text 'Woman, O Gautama, is the sacrificial fire’, (Chand. V.viii.1, cp.M.V. p.361}. So there cannot be an injunction for meta

physical knowledge of the Self, as il is not idea that arises in de pendence on the will of man. But actions like reasoning over the meaning of the words of the texts by the method of agreement an difference are enjoined, since they are dependent on the will of man. (B.B.V. ll.iv.120-1) (3) When subject and object are different, there is pervasion of the object by the subject in order to know it, as in the case of perception of a pot. But the Self cannot actively pervade itself to have knowledge of itself in this way. There cannot be pervasion where there is non-difference, for the very reason that pervader and pervaded would already be identical. (B.B.V ll.iv.135} Unlike a material object like a pot, the S elf is not capable o f being pervaded through the activity o f the individual knowing sub je c t in the form o f seeing. N or can the S elf’s own vision (act on and) pervade itself. (4) Nor is there any other subject who could see the Self as an object, for this is specifically denied in the text ‘There is no other seer....but He’ (Brad.lll.vii.23). And, indeed, we do not find in the world two subjects playing between them the roie of subject and objecf. {B.B.V.II.iv.136) When the Vedic text says ‘There is no other seer...but He'it means that, from the standpoint o f the highest truth, the Self is not an object that can be seen. Even from the standpoint o f worldly experience, one subject is never the object o f the vision of another subject. (5} If the seer were able to see itself, that would be a contra diction of the laws of action. And if (by some strange chance) it could do so, it would always be doing so, so that the injunc tion to do so would be rendered useless. (B.B.V.II.iv.137) The contradiction o f the laws o f action would consist in the fact o f the one doing an action being him self the object o f that action. The implication o f the verse is that there cannot be an injunction to

see one's own Self, whether such vision be o f the very nature of the seer or whether it be associated with an individual knowing subject. (6) Here, too, in the B rhadaranyaka as well as in the Chandogya, the text accepts on the basis of common experi ence all that it has negated as not being of the nature of the inmost Self in the words 'neither this nor that' (Brhad.II.iii.6) and affirms 'All this (world) is the Self’ (Brhad. Il.iv.6).....The injunction here T h e Self should be seen' (Brhad.Il.iv.5,6) is therefore no more than the communication of hitherto unknown information (i.e. T h e Self should be seen' = ‘See that, namsly, I am telling you that, the Self is as here taught’, cp.M.V.125,2). The text' the Self should be seen' could not be intended as an injunction to act addressed to one not yet acting, as action is impossible in the case of the Self. (B.B.V.If.iv. 104 and 115) (7) It is not correct to say that all the texts of the Upanishads have to be interpreted as injunctions, on the ground that state ments of fact are never authoritative, since they depend for their validity on knowledge gained from other sources. For the metaphysical statements of the Upanishads are an author itative means of knowledge, since they awaken one to the sole reality of the Self, not knowable from any other source, as words are used to awaken a sleeper. (B,B.V,ll.iv.148) (8) There is no rule that a verb must appear overtly in a sen tence before the words can be connected. In the m etaphysi cal texts, verbs like ‘art’ and ‘am’ can very well be under stood and supplied even when not overtly expressed. It is true that there is dependence on other sources of knowledge in the case of the casual remark T h ere are fruits on the river bank', because there the things denoted by the words 'fruits' and ‘river bank’ are accessible to another means of knowledge, namely perception. (B.B.V.IV.ii.161-2)

Can Three be injunction for hearing, pondering and Sustained medi tation? It is correct to hold that hearing, pondering, inner and outer control and other such parts of the spiritual discipline can be en joined , as they fail within the scope of human will, and are indis pensable auxiliaries to that rational examination of the meaning of the words of the metaphysical texts of the Upanishads which is necessary for a comprehension of their meaning. As sri) Sankara said in his Upadesa Snhasi): (1) The knowledge that one is (in truth) ever liberated comes from the Vedic texts and from no other source. And knowledge of the meaning of a text is not possible without first calling to mind the meaning of its component words. It is certain that the meaning of a word is called to mind on the basis of agreements and differences (in the way one has heard the word used and the meanings tor which it is made to stand), in this way one comes to know oneself as the pure transcendent Self, beyond pain or action, (U.S. verse XVII LI 90-1, cp.M.V.107,2) Let us examine this further in the context. In the Brhadaranyaka, the words ‘it should be heard about’ are added to show that the earlier words ‘(The Self) should be seen' do not imply that one should resort to all the valid means of cognition, but only to the texts of the Upanishads. As for the further phrase 'it should be pondered over’, this includes resort to the various methods for determining the meaning of the Vedic texts, such as testing by the Six Forms of Evidence (M.V.p.23), as well as reasoning in consonance with the Veda. On the other hand the phrase 'it should be subjected to sus tained meditation’ is declared to referto the immediate experience in which hearing and pondering ought to culminate. When there arises that immediate intuition of one’s own true nature which de pends on no external factor, then there is nothing left that one has to do. When the non-dual Self has been perceived as a result of hearing and pondering ohe has the conviction T here is no further

knowledge left to arise, there is no Ignorance left that has not been burnt up’ . One should not raise the objection that the work ‘nididhyasana must mean meditation. For the meaning of the term 'nididhyasana has been expressed by the term ‘immediate intuition’ (vijnana) in the passage, Verily, through seeing the Self, through hearing about it, through thinking of it and through knowing it (in immediate intuition, vijnana), ail this (world) becomes known’ (Brhad.II.iv.5). That meditation (dhynna) is a prerequisite of imme diate intuition is not denied. But it is immediate intuition, and not meditation and the rest of the discipline, that is ultimately required to realize the goal of liberation. Nor should one object that liberation must be impermanent if it is the result of immediate intuition. For liberation in the sense of being the one universal Self is always, and for everyone, a fact. All that has to be effected by immediate intuition is the practical negation of our Ignorance that we are the one universal Self. Liberation is in no way distinct from immediate intuition of the Self, One should understand that, if liberation is spoken of as the result of immediate intuition, this is only a figure of speech. On this topic, the following verses should be noted. (2) So there cannot be an injunction for metaphysical knowl edge of the Self, as it is not an idea that arises in dependence on the will of man. But actions like reasoning over the mean ing of the words of the texts by the method of agreement and difference are enjoined, since they are dependent on the will of man. In the same way, a person can decide whether to carry out hearing and pondering as well as inner and outer control and the other parts of the spiritual discipline - so all these practices are enjoined. (B.B.V,ll.iv,121-2) (3) One might suppose that all the means of valid cognition revealed the Self in that the cognition resulting from them de pended on it intimately for their light. But the Brhadaranyaka Upanishad says ‘ It must be heard about', pointing thereby to the upanishadic texts. (B.B.V.II.iv.212)

One m ight suppose that the Self should be seen through all the valid means o f cognition, because the S elf as C onscious ness constitutes the resultant-cognition o f each. But the force of the words ‘It m ust be he a rd a b o u t' is to sh ow that it is the upanishadic texts that are the authoritative source of knowledge of the Self, since it is only through them that m etaphysical Igno rance of the S elf (reading atm a-ajhana)can be brought to an end. (4) It is the application of the Six Forms of Evidence (M.V. p.23) that brings out the true force of the words. Then the text says 'It (the Self) m ust be pondered over’ to determ ine the true meaning of the traditional texts com m unicating it. It is clear from the command ‘It must be pondered over’ that what is being taught here is reality in its true nature. In Woman is the sacrificial fire' (B rhad.V I.ii.13), we do not find any injunction to ponder over the meaning. (B.B.V. ll.iv.214-5). He ju s t rem arks in passing that the injunction saying that there has to be pondering show s that the text here is concerned with final vision, not with prelim inary meditation. (5) Reasoning in conformity with the words of the Vedic texts is also enjoined, for this is what enables one to determ ine accurately what the words mean, (B.B.V. Il.iv.216). Reasoning is o f help, for instance, to find out how the m ean ing o f the word ‘Thou’ in T h a t thou a rt’ m ust be the W itness and cannot be anything else. (6) Awakening to immediate knowledge of the supreme Self depending on no external factor is called Nididhyasna. !t is m entioned after seeing and hearing to show that a they cul minate in that.... O ne’s first knowledge of the Self is through hearing, and then one ponders over what one has heard. When hearing and pondering are com plete, one comes to have immediate knowledge of the Self... Because the use of the word ‘Niddidhyasana’ (fit.‘sustained meditation') might lead the hearer to suppose that m editation was meant, the Upanishad deliberately uses the term ‘immediate intuition'

(vijnana) as a synonym for it at Brhadaranyaka ll.iv. 5, to show that m editations not here meant. I already mentioned earlier how m editation and other practices are a means to im m ediate experience. But immediate experience does not exist for the sake of anything else. It is taught to be just lib e ra tio n , a tta in m e n t o f the fin a l goal of all (B B V II.iv.217, 2 2 0 ,233-4). ' ' ' ' {7) Hearing and the rest are the means to that immediate intuition w hich depends on nothing apart from itself. When this has arisen, nothing more is required apart from that im m ediate experience of the Self already attained... There is no other result of knowledge that our Self is the sole real ity except the eradication of our ignorance of the fact. For this is ever by nature our true state... The one inmost Self is the reality of which cause and effect are mere false ap pearances. W hen that Self is known, how could Ignorance fail to be destroyed? Tell me, pray, how there could ever be Ignorance of the Self again. (B.B.V, ll.iv.221, 235, 231). I have given the form ‘a jh an a‘ (‘Ignorance’) at the end o f the last verse ( Ignorance o f the S elf') follow ing A nandagiri But if (as would also be legitimate) the word were read as 'jnana‘( ‘knowl edge ’), then we w ould have ‘On account o f knowledge o f the inm ost Self, no other knowledge needs to be acquired’. The p a s sage would then agree with the end o f the preceding verse (B B v. IUv.230), which says 'there is (then) no knowledge that has not been acquired; there is no Ignorance that has to been destroyed’.

Comparison of Sri Sankara and Suresvara on the Topic of Hearing and the Rests At first sight there appears to be a certain disagreem ent beween Sri Sankara and Suresvara on the question of w hether earing and the rest can be the subjects of an injunction. Sri ankara makes an opponent ask ‘what do these apparent injunc tions mean, texts like "The Self, verily, should be seen, heard

about..." and so forth?’ {B.S.Bh. I.i.4, cp. M.V.68.3). On account of his use of the phrase apparent injunctions, it might seem that he did not admit that hearing and the rest could be subjects of injunctions. But at another a place he seems to adm it that hear ing and therest can be enjoined. He says:'R epetition of the a ffir mation must be carried out. Why? Because it is taught repeat edly, the repeated teachings like “The Self must be heard about, pondered over ad subjected to sustained m editation" point to a repetition of the affirm ation' {B.S.Bh.IV,i.1). For he would into say that anything had to be done unless thee were an injunction on the subject in the Veda. In Suresvara’s Vartika, on the other hand, there is no refer ence to injunctions for hearing and the rest as ‘apparent injunc tions. On the contrary, he says openly and em phatically that these practices are enjoined, in the words ‘A person can decide whether to carry out hearing and pondering... so all these prac tices are enjoined' (B.B.V.ll.iv.122, M.V.124,2). And there is another apparent point for difference. In Sri San kara's Brahma Sutra Commentary, the text ‘the Self should be subjected to sustained m editation’ (Brhad.II.iv.5) is accepted as referring to a duty that has to be perform ed. For it is treated as an act.as is shown by the passage 'And m editation (upasana) and sustained m editation (nididhyasana) are said to constitute one act that entails repetition (B.S. Bh. IV.i.1, cp. M.V.56, 8, note). There are grounds for supposing that he regarded sus tained m editation (nididhyasana) as a species of m editation {upasana) because in the next passage he gives as examples of it ‘He assiduously m editates on (or attends on) his Guru’and ‘She w hose husband is abroad dwells on him fixedly’ (B.S.Bh.lV.i.1). On the other hand, in the Vartika of Suresvara ‘awakening to im m ediate knowledge of the suprem e Self depending on no ex ternal fa c to r’ is clearly said to be the m eaning of the term ‘nididhyasana’ (B.B.V. ll.iv.217, M.V.124,6). And having said this, S u re s v a ra g o e s on in th e e q u a l to d e n y th a t th e te rm

'nididhyasana’ refers to an act that has to be performed. He aims to dem onstrate that the term ‘nididhyasana’ did not refer to medi tation (dhyana) because the text uses the term ‘im m ediate intui tion’ (vijnana) as a synonym for it (B.B.V. Il.tv.233 M.V.124,6). Do the two system s, those of Sri Sankara and Suresvara, agree - or do they contradict one another on these points? If they do in fact contradict one another, which is the better? It is a point worth considering. My own view is the follow ing.Sri Sankara spoke of the ap pearance of an injunction in a particular context. His purpose was to refute the contention of the authors of the earlier com mentaries (vrtti) on the Brhama Sutra that the m etaphysical texts of the Upanishads were authoritative only if regarded as subordi nate to an injunction to acquire m etaphysical knowledge.He did this by asserting that m etaphysical knowledge is som ething conditioned by reality, and different from meditation. Here is his text as he him self set it out. (1) The ideal of fire, when one is in the presence of that well known object, is not dependent on an injunction, nor is it a mere creation of the human mind. It is in fact a piece of knowledge, conditioned by the nature of the object perceived. It is not an act. And it is the sam e with all objects of the various means of knowledge (such as perception inference, etc.). This being so, knowledge of the Self in its true form as the Absolute cannot be dependent on an in junction to act. Im perative and sim ilar form s applied to it, even in Vedic texts, lose there im perative force and becom e blunted, as razors becom e blunted if used against hard objects like stones. For here the object to which they are applied is some thing not subject to rejection or acquisition. (B .S .B h.l.i.4, cp. M.v,68,2) ' Thus a view is tentatively advanced by an opponent (and refuted by Sri Sankara). According to this view the Absolute can

only be taught through injunctions involving some duty to be done. But the whole theory is wrong. For there is also such a thing as knowledge of the Absolute conditioned by its true nature-that is the gist of this passage in the commentary. And it goes on to ask, ‘But w hat do these apparent injunctions means (where the reference is to passages which say that the Self should be 'seen' or ‘heard about' and so on). T he very fact that this question is raised also implies that knowledge cannot be the subject of an injunction. Consider, too, the refutation of the oppo nent. It runs: ‘But when such a person com es to desire the s u prem e human goal, texts like “The Self, verily, is to be seen" and so on turn him away from the natural concern with the psycho physical organism and its affairs, and engage him in continuous rem em brance of the inm ost S e lf (cp. M.V. 68,3). It does not say anything about w hether hear ing land the rest are or are not able to be enjoined, as that is not the question a tissue (which is the refutation of the view that knowledge can be enjoined). No doubt there is the im plication that there is also a certain elem ent of enjoining a duty in places where gerundive expressions like ‘should be s e e n 'o r's h o u ld be heard a bout’ areused; for only so will the gerundive ending in the suffixes -ya, -tavya and -aniya, which denote a duty to act, having meaning. But this does not mean that one has the right to insist that knowledge also can be the subject of an injunction, as the passage is only intended to strengthen the argum ent in hand (nam ely the refutation of the opponent’s view that knowledge can be enjoined). There is an other passage in Sri Sankara's C om m entary that expresses the sam e idea. (2) Texts in the form of a com m and such as ‘The Self should be seen1, which are found in the sections dealing with the highest knowledge, are fundam entally for the purpose of turning the hearer in the direction of knowledge of the S elf” and are not prim arily to be regarded as injunctions to be come aware of the real. Even in the world, when people give a command and sa y'L o ok here’ o r ‘Listen to this’, the m ean

ing of such phrases realy is 'Pay attention', and not ‘Acquire a piece of direct know ledge’. W hen anyone is in proximity with a knowable object, knowledge of it som etim es arises and som etim es does not. Therefore, anyone who wishes to acquaint someone with an object should show it to him. When it has been shown to him, knowledge will arise according to the nature of the object and the means of cognition applied. (B.S. Bh. Ill.ii.21, cp. M.V. 68,4). Thus the force of the injunctions’ apparently enjoining hear ing and so on is not actually to enjoin immediate knowledge through these disciplines. Their force, as the revered Com m en tator concludes by saying, is to inculcate attention to the Self. There is no contradiction with w hat is said at Brahma Sutra Com mentary IV.i.1, as it is taught there that it is just this attention to the Self that has to be repeatedly practiced. Suresvara also maintains in his Brhadaranyaka Varika that only that which is w ithin the scope of free human will can be enjoined. He doe snot insist on denying that knowledge can arise from one act of hearing and so on. His words are 'the action of hearing and so on must be continued here diligently until the immediate intuition we have spoken of arises in all its g lory’ (b.B.V. Il,iv.218). So there is no difference between the two sys tems in regard to the teaching that hearing and pondering are opens to injunction. Suresvara does give the appearance of saying that no one could attain direct and immediate intuition of the Self merely from hearing. For one of the verses of the Vartika beings 'Ac quaintance with the Self is first through hearing, ad then one ponders over what one has heard’ (B.B.V. Il.iv.220, M.V. 124, 6). On the other hand Sri Sankara says in his Brahma Sutra Com mentary, ‘Repeated resort to hearing, pondering and sustained meditation would indeed be useless in the case of the person who gained im m ediate experience of the fact that his true Self was the Absolute m erely from hearing the text "That thou a rt”

Spoken once' (B.S.Bh.lV.i.2). How could there be such a contra diction? In this case, too, we reply, there is nothing more than a superficial appearance of disagreem ent.For Sursvara w rote in the Naiskarm aya Siddht: ‘Of the (four different kinds of hearers of the text "That thous are"), there is one who knows “that which is not the meaning of any sentence" in his inmost Self. For him, alt the not-self has com e to an and. As all his im pedim ents have been destroyed, there is in his case nothing more to be said. Nor is there anything fu rth e r to be said about the one who acquired realization merely from hearing the text (that is, without having to reason over it at all). He, also, is in possession of som e su pernatural power’ (N.Sid. 111.64, prose intro.). Thus when it was said in the Brhadaranyaka Vartika ‘One’s first knowledge of the Self is through hearing’ and so forth, this was only said with reference to those who are unable to apprehend the meanding of the text and realize that theirow n true Self is the Absolute merely through hearing it once. So there is agreem ent between the s y s tem of Sri Sankara and Sursvara in m aintaining that im m ediate knowledge can arise through mere hearing. Let us therefore turn our attention to the apparent contradic tion on the subject of ‘sustained m editation' (nididhyasana). In Sri Sankara’s Brahma Sutra Commentary, ‘sustained m editation' (nididhyasana) is seen to be a kind of spiritual practice and to be enjoined. Speaking of the term ‘sustained meditation’, for instance, he says clearly that when we are using it we are talking of an act that entails repetition’ (B.S.Bh.lV.i.1, cp. M.V.56, 8, note). And he says also, 'Pondering ad sustained m editation too, like hear ing, are (or the sake of direct experience’ (B.S. B h.l.i.4).T hus he refers to ‘sustained meditation som ething different from im m edi ate intuition, as som ething to which one has to apply oneself for the sake of immediate intuition. So we conclude that for him sustained meditation was a kind of practice that could be en joined. He also held that ‘sustained m editation’ (nididhyasana) was not different in kind from meditation in general (upasan). For

at some places he uses the term ‘upasana1to stand for it, as when he say ‘Meditations (upasana) aimed at right intuitive knowl edge have to be performed until the final end is achieved, like pounding the paddy to extract the rice’ {B.S.Bh.lV.i.12, M.V.56,8). And yet there is a certain difference between 'sustained m editation’ (nididhyasana) and m editation as described by Sri Sankara in the following passage: 'C onsider the texts, “Man, 0 Gautama, is the sacrificial fire” and “Woman, 0 Gautama, is the sacrificial fire" (Chand. V.vii. 1, V.viii.1). Here the identification of man or woman with the sacrificial fire is a mental idea. It is an act owing its origin solely to the injunction to meditate a thus. It is therefore an action, and one that is freely determ ined by the human w ill’ (B.S.B.I.i.4). Sustained meditation (nididhyasana) as conceived by Sri Sankara differs from meditation as described abovs in that it does not owe it origin solely to the injunction to meditate. For hearing about the Self, pondering over it and sub jecting it to sustained meditation are for the sake of something which can experienced here in his world, and for realizin one's identity with the Self. This is shown in such a passage as T h e Self comes to be seen through the disciplines of hearing, pon dering and sustained meditation resolutely pursued. Right knowl edge of the Absolute as the sole reality only dawns when these three disciplines of hearing, pondering and sustained meditation are funded into one, and not otherwise, for example through hearing alone’ (Brhad,Bh.II.iv.5). It follows also from the passage: B u t in any case pondering must be carried out by reasoning in accord ance with what is laid down in the Veda. And sustained m edita tion must be perform ed on what has been pondered reationally, on what has been ascertained through revelation and reason (B rhad.B h.ll.v.1, intro.) Even though this discipline is referred to by the term ‘upansana' it is evidently different from such m edita tions as those prescribed in the texts speaking of woman as the sacrificial fire, which are for the sake of a result not to be per ceived in the present life nam ely the accum ulation of spiritual merit through meditation. For the notion that woman is he sacri

ficial fire is not a notion based on the true nature of reality. It is form ed only through obeying the injunction to meditate on this them e, and it brings its results not here in this like life but in other worlds, (to be attained after death). But after death). But the case with sustained m editations different. That which one subjects to sustain meditation one perceives here in this very iife. It is a case of sustained attention and nothing else. That is the difference between meditation (upasana) and sustains m edi tation (nididhyasana) in the system of Sri Sankara. It is well known that words like ‘vision’, ‘knowledge’ and so on may be found used by Sri Sankara quite appropriately either to designate knowledge of the real or else to designate a certain form of deliberate arbitrary mental activity; for they may be used in different senses according to whether they are addressed to fit candidates for the higher or for the lower form of knowledge of the Absolute (the latter being not so much knowledge of the A b solute as meditation on it under prescribed forms.) And we should understand that, in the sam e way, phrases such as 'one should m editate’ or ‘one should practice sustained m editation’ may ei ther refer to the mere cherishing of a mental idea (bhavana) or else to sustained attention to previously attained right know l edge - according to the context. That is how we explain the use of the term ‘sustained m editation’ in Sri Sankara’s system. Now let us consider Suesvara’s Vartika. He says,' Awaken ing to immediate knowledge of the suprem e Self depending on no external factor is called nididh ya san a’ (B.B.V. Il,iv.217), M.V, 124,6). From this clear statem ent one deduces that for him the term nididhyasana cannot refer to any activity of the form of cherishing a mental idea (bhavana), although he does not deny that meditation is required as a prelim inary discipline for right metaphysical knowledge. We learn this from the sequel, when he says 'I already mentioned earlier how meditation and other prac tices are a means to im m ediate experience. But im m ediate experience does not exist for the sake of anything else. It is

taught to be ju st liberation, attainm ent Of the final goal of all” (B.B.V. II.i.234, M .V.124,6).This shows that though Sri Sankara and Suresvara understood the term 'nididhyasana' in a different sense, their system s agree in m unching that meditation is an activity and a prelim inary discipline for knowledge. However, suresvara does insist on the point that because the Upanishad uses the term ‘im m ediate in tu itio n ’ (vijnana) in the sequal (Brhad.II.iv.5) as a synonym for the 'nididhyasana' referred to just before, one should not suppose that it had meant ‘m edita tion’ by ‘liididhyasana' (B.B.v. Il.iv.233, M.V.124,6). 'Niddidhyasana' is placed here in the Upanishad in apposi tion with hearing and pondering, so it is proper to suppose that it represents an activity. And we find the equivalent of ‘vijnana' in the form of a verb used elsewhere to denote action for the sake of immediate intuition, as in 'That one should investigate, that is w h a t one s h o u ld d e s ire to k n o w in im m e d ia te in tu itio n ’ (Chand. V i 11. i. 1, vii. 1;; cp. M,V.52,9 and note). In the present text (B rh a d .Il.iv .5 ) too, we can very w ell accept th a t the term 'nididhyasana' means meditation for the sake of direct vision. For Suesvara him self accepts such meditation as the cause of d ire c t vis io n . And if one takes 'T he S elf should be s e e n ’ (Brhad.11,iv.5) to refer to immediate experience conceived as the result of seeing, then there would be nothing wrong in taking hearing, pondering and sustained meditation (nididhyasana) as being a threefold activity enjoined for the sake of that result. It seems, therefore, that the revered C om m entator’s explanation of the term ‘ nididhyasana’ is the better one. O therwise (i.e. on Suresvara's view) it appears that useless repetition would be attributed to the Upansiahd when it says ‘drastavya’ (should be seen) followed later by 'nididhyasitavya’ (interpreted by Sures vara as ‘should be seen in immediate intuition'). In any case, there is no disagreem ent between the two authors on the ques tion of what are the means to m etaphysical knowledge, so that no serious difficulty arises.

The Injunction for Inner and Outer Control and the other dis ciplines The text 'This is the eternal glory of the one who has realized the Absolute' (B rhad.Iv.iv.23, cp. M.V.53,7) means that the per son who has gained enlightenm ent has the eternal glory of real izing the undifferentiated realty expressed as 'neither this nor th a t’. A verse quoted in the text expresses the nature of the glory of the enlightened person by saying 'He is not trained by action, which is evil' - meaning that the result of his exalted state is to place him beyond the ‘taint’ of karmic merit or de merit. Suresvara first explains the term 'one who know this state’ (pada-vit) accord in to Sri Sankara’s Commentary, and then goes on to suggest an alternative meaning of the term as ‘o re who knows the meaning of the words’ {padartha-vit, B.B.V. I.,IV 1190). On this view ,there would be an injunction to discover the m ean ing of the individual words of the m etaphysical texts, and the reward for obeying it would be a knowledge of the meaning of the sentences which they com posed. The upanishadic text continues, ‘Therefore, possessed of inner and outer control, abandoning all action for personal ends, strengthening himself by voluntary resistance to discom fort, and concentrating his mind, he sees the Self here in the midst of this life in the present body’ {B rhad.IV.iv.23). Suresvara explains that this passage, as connected with what went before, implies the idea 'Because knowledge has this result, therefore he who knows thus becomes possessed of the disciplines of inner and outer control and the rest and comes to know the m eaning of the word ‘■glory"' (B.B.V. IV.iv.1192-3). it is said that such an one, possessed of the fourfold means to liberation (discrimination, dispassion, the sixfold spiritual equip ment * (see the qualities m entioned at M adhavananda, p. 766) and desire for liberation), that is, having inner and outer control and the other spiritual prerequisites, having distinguished the

Self from the not-self through reasoning by the method of agree ment and difference, finally comes to see ‘All is the S elf’ (B.B.V. IV.iv.1201-2), In the modern printed editions of Sri Sankara’s Com m entary at this point we read (Brhad. Bh.lV.iv.1201-23). '“ Possessed of inner control" (santa) means "desisting from the activities of the external sense-organs" and “possessed of outer control" (danta} means “free from mental thirst’” One must presume that these term s (santa and danta) have been written the wrong way round due to the carelessness of som e copyist. For elsewhere we find an explanation running "‘ Inner control" means "the coming to rest of the mind’" and "‘outer control" m eans” the com ing to rest of the external senses"' (Bh.G. Bh.XVI.1). An in line with this we find Suresvara saying in the present passage of the Vartika. ‘First he becomes possessed of outer control, then possessed of inner control, and afterw ards he w ithdraws from all activity for per sonal eds.For in interpreting the sequence the rational order in which the qualities would have to be developed must take prec edence over the literal order in which they happen to be m en tioned in the text under com m ent' {B.B.V. IV.iv. 1203-4). S uresvara next addresses him self to the question. ‘Why should there be an injunction for inner and outer control and the rest, when the desire thou pursue them arises naturally? He says that human actions are of four kinds, based respectively on trans gression of the law, personal desire, unthinking instinct and duty (B.B.V. IV.iv. 1208). It is clear that the seeker of liberation cannot indulge in the first three. But how could a man of understanding want to pursue even duty when he sees that it leads to the same evil (namely rebirth) as non-performance of it? (B.B.V. fV.iv.1213). Therefore, when a person is acting for duty’s sake his mind natu rally becom es purified, and he comes to feel that he must give up even this form of action, so that the desire for inner and outer control leading on to the capacity for withdrawal from all action for personal ends arises naturally. We find teaching to the same effect in the Smrti: ’The w ise person should apply himself con

tinuously to the broad m oral principle (yama, cp.Yoga Sutra li.29.f.), but he should not apply him self to the particular daily duties 4(niyama,Manu sm rti IV.204), If you argue in this m anner and ask why inner control and rest are enjoined, the reply is that, even though these practices might be prompted naturally, the function of the upanishadic text is to enjoin them specifically as means to knowledge of reality. Or again, it might be that the mere idea of withdrawal from activ ity for persona lends might arise naturally, without the idea of duty, expressed in the feeling ‘ I must actually carry that w ith drawal o u t’. That duty of carrying out to the practices is what is enjoined here (B.B.V. IV,iv.1220). Nor would it be correct to raise the objection. T h e mention of inner and outer control would have been quite enough, since all action is given up through them. W hat was the need for specifying withdrawal as well?’ For in sound exegesis, the positive injunction to perform daily duty will prevail over a mere general negation, which is always open to exceptions, so that the upanishadic text enjoining withdrawal has to be supplied to bring about the definitive abandonm ent of the daily duties {B.B.V. IV.tv. 1233-6). One should not raise the objection ‘Hearing and cogitation and so on involve disturbance of the mind just as much as per form ance of the daily duties. Why is no effort made to discour age them ?’ For it would be wrong to give them up, since they are predom inantly helpful to the attainm ent of withdrawal (B.B.V. IV.iv.1238), The discipline of strengthening oneself through voluntary resistance to discom fort im plies acquiring the power to endure the pairs of opposite (heat and cold, pleasure and pain and so forth). The upanishadic text adds 'concentrating his mind'. This is to enjoin the renunciation even of those activities, such as casual fantasies, in regard to which man is not naturally free. ‘With faithful his (sole) w ealth’ (Brhad.IV.iv.23, Ma dhyandina recension) enjoins the total renunciation of ail action (B.B.V,

IV.iv.1269). Thus with the help of these auxiliary disciplines a person should come to see the Self even while alive in the present body, through reasoning by agreem ent and difference. Then he comes to see all as his own Self (B.B.V. IV. iv.1278).That is the m ean ing of brhadaranyaka Upanishad lv.iv.23. One should observe the following verses of Suresvara, (1) First one should acquire outer control, then inner control, and finally the capacity for withdrawal from all activity for personal ends. For the logical order in which the qualities have to be developed takes precedence (in interpretation) over the order in which they happen to be mentioned in the text under comment. (B.B.V. )V.iv. 1203). (2) Yes, it is true that there can be no injunction for inner control and the rest, since they are prompted in the natural course. They are prom pted naturally, it is true. But what the Vedic text does is to lay down authoritatively that they are the specific means leading to correct knowledge of the in most Self. (B.B.V 1V.iv. 1218). (3) Or else we may say that the idea of abandonm ent of action comes naturally, as explained, but that the notion that it is a duty that one has to carry out (if one wishes to attain enlightenm ent ) does to arise naturally. Hence it is enjoined, (B.B.V, 1V.iv. 1220). (4) The injunction to perform the daily obligatory ritual all one’s life will certainty be a more powerful authority and pre vail over any general injunction to give up action (as the particular injunctions to kiil at a sacrifice prevail over the genera/prohibition ‘One should not harm any living being'). For the injunction to do the daily obligatory ritual all one's life is only concerned with keeping one’s body alive (and to with m inistering to and encouraging the egoistic passions). Since the general injunction to inner and outer control and

so on will not suffice to annul the injunction to do the daily ritual all one’s life, the text takes the further step of specificaily enjoining the abandonm ent of all actions for personal ends {uparati}. (B.B.V. IV.iv. 1225-6). (5) If the performance of the obligatory daily ritual is prohibi ted because it creates disturbance, wandering about to beg for one’s food and other activities of the monk also create a great deal of disturbance. Why are they not prohibited too? Hearing and pondering over the upanishaic texts, too, cause a good deal of disturbance. Why are not these activities also prohibited by the Veda, as well as the rituals? But this objection is wrong. For these activities contribute to the chief goal. W andering about to beg for alms and the rest are to prohibited as they are engaged in for the sake of that qoal (B.B.V. IV.iv.1235-7). (6) and now, by saying ‘c o n c e n tra tin g his m ind', the upanishadic text enjoins continual reduction to a minimum of those actions which one is not free to abandon entirely (B.B.V. IViv.1246). There m ust be the strictest control over those activities o f the m ind a nd the senses which we are not free to abandon en tirely, such as seeing, hearing, m ental fantasy a n d so forth. Where concentration is enjoined, it means that one should a b sorb the senses in the m ind and the m ind in the S e lf (through meditation). (7) One should not suppose that the reading (of the Madhyand in a recession) W ith faith for his (sole) w ealth’ is otisoe, on the ground that total renunciation has already been pre scribed. For the enlightened person still has som e action to perform in the realm of perceptible objects (in the form of maintaining the body and so on). The purpose of the phrase is to enjoin there ling quishm ent of any feeling of ’mine’ in regard to the instrum ents or materials of these acts (B B V IV.iv.1268). ‘ ’

The pu rpose o f the text 'With faith for his (sole) w ealth’ is to enjoin the abandonm ent of feelings o f possession even towards objects like the begging bowl. (8) Faith is his only possession. Because he has nothing else, the one who has abandoned all actions is called 'One who has faith for his (sole) w ealth’ . (B.B.V. IV.iv.1269). (9) He should see the Self while he is yet in the body, separat ing it from the whole mass of the not-self through reasoning by agreem ent and difference supported by the spiritual dis ciplines m entioned above. O r the reading may be just ‘He see...’ . (B.B.V. IV.iv.1272-3), To read 'He should see...' would be to follow the reading of the M adhyandina tradition. How action and Meditation Relate There is a passage in the Varitka which explains the order in which the various disciplines ieading to the rise of metaphysical knowledge have to be practised and describes the method of these practices. (1) Only m etaphysical knowledge is required for the eradi cation of metaphysical Ignorance. Only inner control and the other spiritual disciplines are required for metaphysical knowledge. Only purification of the mind is required for the acquisition of inner control and the other spiritual disciplines. Only the performance of the daily obligatory ritual is required for the purification of the mind. Metaphysical Ignorance of the Self is the sole cause of action, mental, vocal orphysical. When that (metaphysical Ignorance) has been cancelled by knowledge of the Self, how could there be any further de pendence on action? (B.B.V. I.iii.98-100). It is also said in the Naiskarmya Siddhi: From perform ance of the obligato ry daily rituals com es

m erit;from merit com es destruction ol (the karm ic effects of) sin; from this comes purity of mind; from this comes a correct evaluation of transm igratory life; from this comes indifference to it; from this comes desire for liberation; from this comes the search tor the means to liberation; from this comes renunciation of all ritualistic action and its accessories (the sacred thread, etc.}; from this com es practice of Yoga; from this the focusing of the mind within; from this a Knowledge of the meaning of the metaphysical texts like T h a t thou art’ ; from this the eradication of metaphysical Ignorance; from this establishm ent in one's own Self alone, according to the texts, ‘Verily, being nothing but the Absolute, he dissolves in the A b so lu te ’ (B rhad.IV .iv.6) and Though already released, he acquires final release’ (Katha ll.ii.1). (N.Sid.1.52, prose intro., cp.M.V. 60,2 and 3) M editations, it is clear, each have their stated reward like rituals. And just as the perform ance of the obligatory daily ritual is enjoined as prelim i nary contributing to the rise of knowledge, or even as all ritual is laid down as a means to the awakening of the desire for know l edge, so in the section of the Veda devoted to knowledge and meditation, the m editations are laid down as a means to prepar ing one to become fit for knowledge. For we have texts like, 'W hen you are released from here, where will you go?’ (Brhad, IV.ii.1) And we know that m editations are useful on the path of gradual release, because they are taught in connection with the Path of the Flame and elsewhere. (On the Path of the Flame, see Deusssen, 1912, C hapterX X X . T.N.) (3) W hatever is taught on the subject of m editations in the Knowledge-Section of the Veda is only for the sake of p re paring oneself for the knowledge that all lis the one Self. We know from the text ‘When you are released from here where will you go’7 (Brhad.IV.ii.1) and from re fe re n c e to the Path of the Flame that m editations are not lim ited in their results to the rewards prom ised for them (but may also lead to gradual release). This shows correctly the relation between

the Rituals-Section and the Knowledge-Section of the Veda, and there are no grounds for asserting any different rela tion. (S.V. 329-31). M editations:; The reference is to those m editations taught in the Knowledge-Section of the Veda a nd dissociated with the Path o f the Flam e and other teachings about release b y stages. The reference is n o t to a ll m editations throughout the Veda in gen eral. Not lim ited in their results tote rewards promised for them : It m eans that they are not m erely concerned with m editation and worship, but are also a means to knowledge. No attention should be paid to the claim o f A nandagiri that the purpose of the m edi tations is liberation and that this purpose cannot be achieved except through a succession o f stages. There are no grounds for it. (4) W hat Sri Yajnavalkya asked King Janaka was {not about entry into the world of a deity at death through meditation, about which the king knew, but) 'W hen you leave the first plane of existence, what is the second to which you will go?'T his was to show that m editation on deities and purifi cation of the mind through sim ilar practices are also a means to the (gradual) attainm ent of knowledge. Sri Yajnavalkya’s question, 'W hy you are released from here, where will you go?' really m eant ‘Do you believe that, in the case of one fit for the highest knowledge, all the m editations prescribed in the Upanishads lead to liberation by stages?'(B.B.V. IV,ii.1213, cp. M.V. 83,5). A lt such m editations m ay result in release by stages: the incidental im plication here is that they retain their low er purpose for those who are to fit for im m ediate liberation. F o r it is only here, and th e re in the Upanishads that the teaching o f the A bso lute in its highest form is exhibited, as indicated, for instance, by c e rta in p h ra s e s in the c o n v e rs a tio n b e tw e e n G a rg ya an

dAjatasatru, or in that between KingJanaka and S ri Yajnavalkya, such as: ‘“It cannot be known if there is no more knowledge than that" sa id Ajatasatru. "Then le t me com e to you as a p u p il”, said G argya' ( B rh a d .Ill 14) and '“Very well", sa id S ri Yajnavaikya, “I will tell you where you wilt go (i.e. nowhere, because the king had already reached the state beyond fe a r)"' (Brhad.IV.ii. 1; see B.B.v. IV.ii.31 ff.). There is no other Liberation Except Eradication of ignorance There is a text in the Brhadaranyaka which runs: 'I am in touch with the subtle, far-roaching ancient path, having finally discovered it. By this path the w ise who have known the A bso lute go to the sh in in g realm a fte r lea vin g here, re le a s e d ’ (Brhad.lV.iv.8). Here the knower is not different from the known, the Absolute, so the phrase 'I am in touch w ith' is used (B.B.V. IV.iv.549). ‘scovered it’ means ‘have found it through the teach ings of the Veda and the Afcarya’ (B.B.V. 1V.iv.550). Having turned their backs on Ignorance by following this path, and having at tained to the Absolute, they go. Those who have known the Ab solute ‘dissolve in the A bsolute’, this is the meaning of ‘go to the shining realm after leaving here’ (B..V. IV.iv.552). 'After leaving here’ does not imply that they have to wait for the death of the body before they attain the Absolute. For the eradication of meta physical Ignorance, the cause of illusory em pirical experience, they have to wait for m etaphysical knowledge only, and for noth ing else (B.B.V. Iv.iv.554). The passage agrees with and co n firm s the other text w hich runs ‘Verily, being nothing but the Ab so lu te , he disso lve s in the A b so lu te ' (B rhad.IV .iv.6), says R uresvara, com m enting on a la te r p a rt of the text (B.B.V. IV.iv.560). The follow ing verses should be noted. (1) Because it would be im possible for the Absolute not to include me, therefore ii is said ‘ I am in touch wit the path . This path, as described, has come to me. I discovered it

myself, follow ing the teachings of the Veda and the Acarya. In Knowledge of the inmost Self, the subject is not different from the object. (B.B.V, IV.iv.550). (2) This 'shining realm ’ (the Absolute, not 'heaven’) was what was really m eant before by the word ‘svarga', even in the phrase ‘He who wants svarga should offer sacrifices'. For that which is established by the knowledge arising from the upanishadic texts cannot be reached through rituals (B B V. IV.iv.555). ‘ ‘ ' Even in the e arlie r remark, ‘He who wants svarga should of fer sacrifices', the real reference was to the ‘A bsolute as a shin ing re a lm , not to heaven' as a happy abode. In any case, it is only the A bsolute (appearing as heaven) under a conditioning adjunct that can be reached through rituals. (3) The word ‘svarga’ is used here only to mean ‘the highest bliss'. Because it occurs in the context of teaching libera tion, it is something eternal. Hence it cannot here mean what comse as the result of perform ing rituals. (B.B.V. IV.iv.556). (4) On the (false) theory that liberation depended on the death of the body, it would depend on dissolution in the cause. But after the eradication of the cause of all, enlightenm ent su persede s autom atically, and nothing else is needed. (B.B.V. IV.iv.558). It would depend on dissolution in the cause: It means disso lution in the A bsolute as y e t unknown, assum ing some such other apparent form as the cosm ic vital energy. After the eradication of the cause of all: This means a fte r the eradication o f m etaphysical Ignorance. (5) No other obstacle to liberation is adm itted except Igno* ranee. Accordingly, when Ignorance has been destroyed, then, a person (nr) is liberated already in this life even be fore he is finally liberated from rebirth at the death of the body. The Upanishad has already taught this earlier in the

text 'Being thing but the Absolute, he disolves in the A bso lute’ (Brhad.lV.iv.6) No later upanishadic passage, therefore, could make us believed that liberation depend on the death of the body. (B.B.V. IV. iv.559-60). Liberates already...before one is,..liberated from rebirth: This is a rem iniscence o f Katha U panishad li.ii.1. All Duality is Im agined Through Ignorance In the system of S u re sva ra , all d u a lity is an e ffe c t of Ignorance. T here is th e re fo re n oth ing e lse to be denou nce Ig no ra n ce has been e ra d ic a te d .T h e d is tin c tio n betw een the S elf and the n o t-se lf, the d is tin c tio n be tw een known and u n know n, the d is tin c tio n betw een real and unreal, the d is tin c tion betw een being and not being in d ivid ua l know ing su b je ct all these d is tin c tio n s a ris e th ro u g h Ig no ra nce . Five 's h e a th s ’ encasing the individual and five corresponding cosm ic sheaths standing as th e ir causes are d istin g uish e d only through Igno ran ce. O th e r d is tin c tio n s like th a t b e tw e e n m a n ife s t and un m a nife st, e ffe ct and cause w hole and p arts, a ctio n and it co m p on en t fa c to rs and results are a lso set up by Ig n o ra n ce alone. The W itness, the Lord, creatio n, m aintenance and w ith draw al of the universe, the three states of w aking, dream and dream less sleep, and, in a w ord, the very re la tio n sh ip of the S e ll w ith Ig n o ra nce its e lf, is all the w o rk of Ignornace alone. T h e re fo re when v is io n of the inm o st p rin c ip le is a tta in e d and Ig n o ra nce b ro u g h t to an end, all b ondage to tra n s m ig ra to ry e x p e rie n ce ceases im m ediately. T he m a n ife sta tio n of Ig n o rance and its la te r eradication have no e ffe ct w h a ta ve r on the Self, the p rin c ip le of reality, any m ore than the im a g ination of a snake in a rope and the la te r c e s s a tio n of that im agination have any e ffe ct on the rope. H ere also, as in the syste m of the revered C om m utator, the m ethod of false a ttrib u tio n fo l low ed by s u b s e q u e n t re tractio n is c o n s is te n tly fo llow ed e ve ryw he re , T his w e have to accept.

(1) C lothed in the livery of being an in d ividua l know ing subject, the S elf be ho ld s the not-se lf; but it cannot b e hold the S e lf as an object in this way, as the S elf is the pure ligh t of C o nscio usn e ss and nothing else. {B.B.V. I.iv.734). (2) The d istinctio n betw een know n and unknown, the d is tin c tio n betw een a pp e a rin g as know ledge and as Igno rance, and the d is tin c tio n betw een being and not being an in d ivid ua l subject enjoying know ledge - none of these d is tin c tio n s being to the Self. For they are not se lf-e sta biish e d . T h e y depend on the W itness. {T.B.V. II.666). (3) Texts like 'D a rkn e ss {Ignoran ce) is death, {lig h t is im m o rta l)’ {B rh a d .I.iii,28) and 'In the b eginning, this u n i verse was w a te r’ (Brhad.V.v.1) show that m etaphysical Ignorance is c o n tin u a lly at w ork, e ith e r in m anifest or u n m a n ife s t fo rm . ‘ E m e rg in g fro m th e s e e le m e n ts ’ (B rhad.II,iv,12), the Lord, though raised above all change, appears th ro u g h Ignornace as the K now er o f the Field (M.V, p.35), through of a illu s o ry appea rance of H im self as the n o t-se lf. (B.B.V., I,ii,136-7, cp M .V .118,11 and note) (4) T hat w hich is n e ith e r a cause nor an e ffe ct assum es the a pp e a ra n ce o f cause and effe ct through Ignorance. Hence the Veda w orks fo r the e ra dica tion of the la tte r... Ignorance of the S elf m an ifests e veryw here as cause and e ffe ct, though it has for its true nature that (the Self) w hich is not e ith e r a cause or an effect. It is w itnessed as an object by its own true Self. {B.B.V. I.it.130 .l.iv.309). (5) T he notion w hich we have here in the w orld of w hole and p a rts belongs to the plane of Ignorance of the in most Self. It does not belong to the suprem e S elf, iVi w hich all Ignorance (lit. b lind ess) is negated by 'n e ith e r th is nor th a t’. (B .B .V .l.iii.2 6 9 )

(6) True Being does not u ndergo and is not a cause. It a ppea rs as a c a u se through Ig n o ra n ce , and also as a c tio n and all its com ponen t fa ctors and results, (B.B.V. I.ii.128). (7) T h a t suprem e p rin c ip le of reality, w hich is in d ica te d b y th e n e g a tiv e te x ts s u c h a s ‘ N ot g r o s s . . . ’ (B rh a d .llt.v iii.8 ), w hich in its true natu re lies d ive ste d of Ignorance and its e ffects, appea rs as ‘the W itn e s s ’ and 'the Inner R uler' when a pp aren tly lim ite d by the a d ju n ct of Ig n o ra n c e , its own illu s o ry m a n ife s ta tio n . (B.B.V. i.iv .1 51). (8) And so the cre a tio n s and w ith d ra w a ls of the unive rse down the ages are im agined, ju s t as the d istin ctio n s of tim e and space are. W hen you have seen reality, you know that the c re a tio n , m a inte na n ce and w ith d ra w a l of the universe are im possible. (B.B.V. ll.i.4 1 1, cp M.V. 118. 15 and note) (9) The im a g in a ry idea that the S elf is asleep or awake or is dream ing b elon g s only to cre a tu re s asleep in the n ight of Ignorance. (B.B.V. Il.i.2 6 5 , M.V, 122,29) (10) The in d ivid u a l knower, sta tio n e d in the in te lle ct and id e n tifie d w ith it , co n vin ces him se lf of the presence of Ignorance and its e ffe cts in the S elf, th ough in tru th it is not p resent, th ro u g h his own e xtra ve rte d gaze - as sim ple sou ls a ttrib u te blue c o lo u r to the c o lo u rle s s e th e r of the sky. (B.B.V. I.iv.298, M .V .121,10) It s h o u ld be u n d e rs to o d that c e rta in verses th a t have a l re a d y been q u o te d a b o ve in d iffe re n t c o n te x ts have be e n re in tro d u c e d in the p re s e n t se ctio n to s h o w th a t S u re sva ra a p p ro v e d the m e th o d o f te a ch in g th rough fa ls e a ttrib u tio n fo l lo w e d by s u b s e q u e n t re tra ctio n .

The form of N o n -D u ality A pproved in the Vartika T he V a rtik a of S uresvara acce pts that the tru e S elf, as the absolute, innon-du al. It is a ccessible when meta physical Ignorance, the source of the w hole im agin ary netw ork of d u ality. has been eradicated through the texts of the Upanishads. T h is is w h a t o n e le a rn s fro m the s tu d y of the V a rtik a . S u re sva ra ca rya refuted all the e xistin g system s of A d va ita opposed to his own. He did so on the a u th o rity of Vedic re v elation, backed by reason and his own d ire ct in tu itio n , as we have had o ccasio n to note at the point w here we exam ined the d iffe re n t va rie tie s of the e a rly pe rio d of the teaching (cp. M.V. 90, in tro .) We have also explain e d here and there in the prese nt ch a p te r som e of the d iffe re nces between the system of A carya M andana and that of the V a rtika . V arious th e o rie s of A dva ita accep ted or to le ra te d by M andana are re fu te d by S u rsva ra : w e m ight re fer to the th e o rie s o f N on-D ualism of the W ord (S abdad vaita, cp. M.V. 102,3), N o n-dualism o f Be ing, w here Being is co nce ived as a u nive rsal (sa ttadvaita, cp. M .V. 102, 4) and N o n -D u a lis m of P o s itiv e B e in g (bh a va d va ita , cp. M.V. 102, 5). We sha ll clo se this ch a p te r w ith a few verse s on these topics. (1) That which has in truth no name or form manifested as name and form, depending solely on Ignorance (i.e. manifested at the beginning of the world period). Statement, in general, is called 'name' (nama); the stated, in general, is called 'form’ (rupa). Through these two categories the Lord is able to mani fest Himself for all creatures born in the realm of manifesta tion; if He had stayed in his unmanifest form this would not have possible. (B.B.V.I. iv. 390-2) For the Non-Dualism o f the Word adopted by Mandana, one should consult Brahma Siddhi pp. 17-19 (cp. Potter, 1981, pp. 356 8).

(2) Therefore (i.e. because mental repetitions traditionally rated higher than oral repetitions of the texts) the true nature of the Yajur Veda (and of all vedic texts) is to be divine knowledge implanted in the mind. In this way the eternality of the Vedas can be rightly explained (since eternal Consciousness pervades the mind). Their power to communicatae can be established if they are not taken as physically spoken words (but as ideas); it cannot be established if their absence is supposed to be the (assumed) eternal principle (sphota) latent in the spoken word. (T.B.V. 11.297-8). For Mandana's views on ’Sphota', one should consult his work the Sphota Siddhi (see Bibliography, under Biardeau). (3) Here in the upanishadic text the term ‘the Absolute' is used in its direct meaning as he reality that is neither transcendent nor immanent, neither a universal nor a particular. (B.B.V. IV.iii. 1815). The Absolute is described in these terms throughout the Vartika, as a t B.B.V. I.iv. 656, 745, 1073, 1272, 446; H.i.371; IUii.12, 240; tl.iv.14; tli.iv.38 and so forth (cp. also M.V. 119,6). But Mandana understood the Absolute to be the universal called Being (satta), see Brahma Siddhi p. 3 7 (M.V. 102,4). (4) The inmost principle, raise above all change, remains con templating itself as the light {lit. result) in every cognition, wit nessing all knowledge of being and non-being. It is itself that immediate experience that is not experienced by another. And so when the individual knowing subject and his knowledge and its objects cease, then the inmost Self establishes itself as the sole existent by its own inherent power. When the fact that the individual subject and his knowledge and its objects do not exist is established through awakening to one's true Self, then the notion of ‘not’ indicates that which is eternally luminous and not knowable by any exterior means of knowledge. (B.B.V. ll.iii.227-9).

The implication o f this is that the notion of 'not'does not apprise one of non-existence. And this refutes the Non-Duatism o f positive Being (bhavadvaita). But Mandana accepts it. See Brahma Siddhi p .4 *

‘(At B. Sid. p.4, cp. M. V. 102, 5, Mandana makes an opponent remark that the Absolute cen be associated with positive attributes (e.g. bliss) an negative attributes (e.g. absence of the world or of Ignorance). As Mandana does not contradict this, he was taken by later authors as having accepted the view that the Absolute could have the negative attributes of absence of the universe'or 'cessa tion of Ignorance' (cp. B.Sid., ed. Kuppuswami, English intro, pp. xi-xv). It is non dual in its positive aspect (bhSvSdvaita), but tolerates a kind of duality in that it has negation of various kinds for its ‘negative attributes'- BhSvSdvaita, which rests on the error of reifying negations and setting them up as a strange kind of reality, reappears in such la tar Advaita authors as Vimukt&tman (cp. M. V. 234) and Anandabodha (cp. M. V. 275). No such reification Is found In Suresvara. For him the word 'not' merely indicated the Absolute in its true form. T.N.)

Chapter-9

The M&stery of the Nights

Sadhana can go on in the dream o r sleep state as well as in the waking. (Sri Aurobindo,-Letters on Yoga, p. 1481) To make use o f the nights is an excellent thing, it has a double effect: a negative effect, it prevents you from falling back ward, losing whatever you have gained — that indeed, is painful — and a positive effect, you m ake som e progress, you continue yo u r progress. (The Mother, Bulletin, Vol. XII, No.4,p.91) T h e Integral Yoga of Sri Aurobindo has for its goal the total transform ation of our nature as well as the complete liberation of our being. But in our normal waking state we are conscious only of a very restricted field and action of our nature, the rest of it remaining and functioning behind the opaque veil of our surface personality. But. since all that we ‘becom e and do and bear’ in our outer life is prepared and governed by these concealed zones of activity subconscient and sublim inal to our waking awareness, it assum es an “ immense im portance for a yoga which aim s at the transform ation of life to grow conscious of what goes on within these domains, to be m aster there and be able to feel, know and deal with the secret forces that determine our destiny and our internal and external growth or d e clin e " Now, as we have noted before, sleep like yogic trance opens the gate to these sublim inal worlds and allows us an entry into the more significant realms of our existence. And although it is a fact that in the ordinary undeveloped state of our consciousness most of our sleep-experience remains unknown to our cognition and even the little that manages to reach our recording surface does so in the form of dreams and dream figures and “not in that

condition which might be called an inner waking and which is the most accessible form of the trance state," through a proper and m ethodical self-disciplining we may grow in consciousness in sleep itself so much so that in the end we may follow in uninter rupted awareness our passage through various realms of our in ner being and the return journey therefrom ." At a certain pitch of this inner wakefulness this kind of sleep, a sleep o f experience can replace the ordinary subconscious slumber.” It is then that we have veridical dreams, dream -experiences of great value, conveying truths that are not so easy to get in our ordinary waking state. Thus problems are solved in our dream consciousness, which our waking consciousness could not pos sibly cope with; we are provide with warnings and prem onitions and indications of the future and with “ records of happenings seen or experienced by us on other planes of our own being or of universal being into which we e n te r” O ur sleep-existence, if we are conscious in it, renders us another valuable service in the exploration of our subconscient nature that contains much that is obscure in us but not distinguishably active in the waking state. A conscious pursuit of the subconscient wanderings of our sleep-consciousness brings to our notice a class of dreams that “arise from the revenge of our inner being freed for a moment from the constraint that we im pose on it. These dreams often allow us to perceive some of the tendencies, tastes, impulses and desires of which we would not otherwise be conscious so long as our will to realise our ideal held them down, hidden in some obscure recess of our being.” For it is one of the m ost disconcerting discoveries made in Sadhana that what we have thought to have settled and done away with in the upper layers of our consciousness are obsti nately retained by our glutinous subconscient. And just for that reason, as Sri Aurobindo has pointed out, these dreams provide us with a useful indication, for “they enable us to pursue things to their obscure roots in this underworld and excise them."

Hence we see that the fields of our sleep if properly culti vated can yield us a great and effective aid on our road towards self-knowledge and self-mastery, also in the pursuit of our na ture-transfo rnnation. But how to acquire a cognition of the activi ties of our nights? How to transform the nature of our sleep? The procedure to deal with sleep and the dream land may be said to have three main limbs: (i) how best to enter the state of sleep? (ii) how to remain conscious in sleep itself? and (iii) how to retain the memory of our dream -experiences even when we come back to the waking awareness? In our quest for the answers to this triple query, to whom else would we turn than to Sri Aurobindo and the Mother, the suprem e masters of the fourfold worlds of our being, jagrat, svapna, susupti and turiya? So we make no apology for quoting in extenso from their luminous writings in an attem pt to offer some hints to aspiring seekers.

How Best to Enter the State of Sleep? “You must lie flat on your back and relax ail the muscles and nerves....to be like what I call a piece of cloth on the bed, noth ing else remains. If you can do that with the mind also, you get rid of all stupid dreams that make you more tired when you get up than when you went to bed. It is the cellular activity of the brain that continues without control, and that tires much. There fore a total relaxation,a kind of com plete calm, without tension in which everything is stopped. But this is only the beginning. "Afterwards, a self-giving as total as possible, of all, from top to bottom, from the outside to the inmost, and an eradication also as total as possible of all resistance of the ego, and you begin repeating your m antra — your mantra, if you have one or any other word which has power over you, a word leaping from the heart, spontaneously, like a prayer and that sums up your aspiration. A fter having repeated a few times, if you are accus tomed to it, you get Into trance.And from that trance you pass

into sleep. The trance lasts as long as it should ^n d quite natu rally, spontaneously you pass into sleep. But when you come back from this sleep, you rem em ber everything, the sleep was but a continuation o f the trance. "Fundam entally the sole purpose of sleep is to enable the body to assim ilate the effect of the trance so that the effect may be accepted everywhere, to enable the body to do its natural function of the night and elim inate the toxins. And when it wakes up, there is no trace of heaviness which com e from sleep, the effect of the irance continues. “Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into steep. But there must be a life in the words, I do not mean an intellectual signification, nothing of that kind, but a vibration.And on the body its effect is extraordinary: it begins to vibrate, vibrate, vibrate...and quietly you let yourself go as though you wanted to get into sleep. The body vibrates more and more and still more and away you go." How tc Retain the Awareness of Dreams? The first part of this discipline should naturally deal with the question now to recognise our dreams and, above all, to distingu ish between them; for as we have noted before, they vary greatly in their nature and quality. Often in the sam e night we may have several dreams which belong to different categories and thus have different intrinsic value. Now, as regards the procedure which we should adopt to retain the memory of our nights. Let us listen to the words ot the Mother; “ ....There is almost always a considerable divergence be tween what our mental activity actually is and the way in which we perceive it, and especially the way in which we remain con scious of it. In its own sphere, this activity determines what vibra tions are to be transm itted by repercussion up to the cellular system of our cerebral organ, but in our sleepy brain, the subtle vibrations from the supersensible domain can only affect a very

limited num ber of cells; the inertia of most of the organic sup ports of cerebral phenomena reduces the number of th eiractive elements, im poverishes the mental synthesis and makes it unfit to reproduce the activity of the internal states other than by im ages. oftenest very vague and inappropriate.... "The cerebral rendering of the activities of the night is at times so much distorted that a form is given to phenomena which is the exact opposite o f the reality... [But] if one knows how to translate in intellectual language the more of less inadequate images by which the brain repro duces these facts, one may learn many things which the too limited physical faculties do not perm it us to perceive. "Some even succeed, by a special culture and training, in acquiring and retaining the consciousness of the deeper activi ties of their inner being independently o f their cerebral transcrip tion and are abie to recall and know them in the waking state in all the plenitude of their faculties... ‘ How [then] to cultivate this field of action? how to acquire a cognition o o u r activities o f the night?... "The same discipline o f concentration which enables a man no longer to remain a stranger to his inner activities in the w ak ing state, also furnishes him with the means of removing the ignorance of those, still richer, of the diverse states of sleep. “Usually these activities leave only rare and confused memo ries behind them. “One finds however that at times a fortuitous circum stance, an impression received, a word pronounced is enough to reawaken suddenly to consciousness the whole o f a long dream of which the moment before there was no recollection. “From this simple fact we may infer that our conscious activ ity participates very feeble in the phenomena of the sleeping state, as in the normal state of things they would remain lost for ever in subconscient memory...

"One who wishes to recover the memory of a forgotten dream should in the first place fix his attention on such vague im pres sions as the dream might have left trailing behind it and follow the indistinct traces as far as possible. “This regular exercise would let him go farther every day towards the obscure retreat o f the suconscient where the forgot ten phenom ena of sleep take refuge and thus ark out a route easy to follow between the two domains of consciousness. "O ne practical remark to be made from this point of view is that the absence of m emory is very often due to abruptness with which the return to consciousness takes place. At this moment, in fact, new activities break into the field of consciousness, drive out forcible all that is foreign to them and afterw ards make more difficult the work of concentration necessary to recall the things thus expelled. This is facilitated, on the contrary, whenever cer tain mental and even physical precautions are observed for a peaceful transition from one state to another.” Thus, the slipping away of the memory of our nights can be greatly remedied and a power developed of going back in memory from dream to dream, from state to state, till a sufficiently coher ent knowledge of our sleep life is built up. But this training of the faculties of memory, as we shall pre sently see, does not prove sufficient to link the totality of our sleep-existence with our waking awareness. For that we have to grow conscious in the state of sleep itself. How to Grow Conscious In Sleep The training of our physical memory to follow back the thread of our dream -activities fails to give its full dividend for the sim ple reason that in this way we are “able to transform into conscious phenom ena of the w aking state those alone which were already so, be it most fleetingly, during sleep. For where there was no consciousness, there can be no m em ory:

We should therefore seek, in the second place, to extend the participation of consciousness to a greater num ber of activi ties in the sleeping state. Now, “the daily habit of going with interest over the various dreams of the night, this transform ing their vestiges little by little into precise memories as well as that of noting them down on waking are very helpful from this point of view. "By virtue of these habits, the mental faculties will be in duced to adapt their m echanism to the phenomena of this order and to direct upon them their attention, curiosity and power of analysis. “ It w ill th e n p ro d u c e a s o r t o f in te lle c tu a lis a tio n o f dream,achieving the double result of interspersing the conscious activities more and more intim ately in the pfay, hitherto disor dered, of the activities of the sleeping state and of augmenting progressively the scope of these activities by making them more and more rational and instructive. “ Dreams w ould then take on the character of precise visions and, at times, of dream revelations.” But along with this participation of mental consciousness, this revelatory intellectualisation of dreams, we must try to culti vate a still higher and deeper mode of consciousness in sleep. In fact, our sleep-life should be as much a part of Sadhana as the waking one, and the developing consciousness that we at tain in our waking state through spiritual endeavor and aspiration should extend itself fully and continuously also to the sleep state. It is true that at the beginning and for a long time it becomes difficult to maintain the consciousness at the same pitch at night, for "the true consciousness comes at first in the waking state or in m editation, it takes possession of the mental, the vital, the conscious physical, but the subconscious vital and physical re main obscure and this obscurity comes up when there is sleep or an inert relaxation.” But with the growth of an intense Sadhana in our waking state, when we develop our inner being, live from in

without and our subconscient is enlightened and penetrated by the M other’s light, this disparity and this dislocation of conscious ness disappears, and our “sadhana goes on in the dream or sleep state as well as in the waking.”

The Lure of the Dream-Consciousness At this point of our discussion we would like to address a note of warning to the seekers after the m astery of their nights. Through a proper cultivation of the fields of sleep-existence, when the inner sleep consciousness begins to develop and along with it appear dream experiences as distinct from ordinary dreams, there is often an irresistible pull on the consciousness to w ith draw from its waking status, go within and follow the develop ment there even when there is no fatigue or need of sleep so alluring are the experiences of dreanrvconsoiousness, so over whelm ing is the charm thereof! But this attraction of the sleep-world must not be allowed to encroach on the waking hours and the "wanting to get back to som ething interesting and enthralling which accom panies the desire to fall into sleep’’ shouid be effectively curbed. Otherwise there may be an undesirable unbalancing and “a decrease of the hold on outer realities.”

Chapter-10

The Vision of the Divine Body

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The Light now distant sh all grow native here. The S trenght that visits us our com rade power; The Ineffable shall find a secret voice, The Im perishable burn through M atter's screen Making this m ortal body godhe ad’s robe (Sri Aurobindo, S avitri,Book II, Canto II,p.110) Past and gone are three m ortal generations: the fourth and last into the Sun wit! enter. (R ig -V e d a y III. 102.14) if the transform ation o f the body is complete, that m eans no subjection to death — it does not m ean that one will be bound to keep the sam e body for a ll time. One creates a new body for oneself when one wants to change... (Sri Aurobindo, Letters on Vbga.p.l 1)

X h e Integral Yoga of Self-Transformation as revealed to man by Sri Aurobindo and the Mother has for its aim, in contradistinc tion to the attem pts mentioned in the foregoing chapter, the crea tion of a divine body, here in the conditions of earth and matter. It does not want to be contented with a cinm ayadeha,or tran scendental body, as in the case of the Vaishnavas, nor with the possession of a post-m ortem ‘pneum atic’ body of Pauline con ception. For, this Yoga aims not at a release from em bodied exist ence {as even the Tantra and Vaishnavism do at the end), at a departure out of the world into some supraterrestrial world of bliss and spiritual enjoyment, but at a change of earthly life and existence, ai a divine fulfilm ent of life here upon earth, and that,

and that too "not as something subordinate of incidenta', but as a distinct and central object". Also, "the object sought after [in this Yoga] is not an individual achievement ol divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here.’’ Now, in this fram ew ork of the goal of a divine fulfilm ent of terrestrial life, the im portance of the body is indeed obvious. For, as Sri Aurobindo him self has decared: “A total perfection is the ultim ate aim which we set before us, for our ideal is the Divine Life which we wish to create here, the life of the Spirit fulfilled on earth, life accom plishing its own spiritual transform ation even here on earth in the conditions of the material universe. That cannot be unless the body too under goes a transform ation, unless its action and functioning attain to a suprem e capacity"and “the physical consciousness, and physi cal being, the itself...be suffused with a light and beauty and bliss from the Beyond and the life divine assum e a body divine." Elsewhere Sri Aurobindo sounds a note of warning: “It is be cause he has developed of been given a body and brain capable of receiving and serving a progressive mental illum uination that man has risen above the animal. Equally, it can only be by d e veloping a body or at least a functioning of the physical instru ment capable of receiving and serving a still higher illumination that he w ill rise above him self and realise, not merely in thought and in his internal being but in life, a perfectly divine manhood. O therw ise either the prom ise of Life is cancelled, its meaning annulled and earthly being can only realise Sachchidananda by abolishing itself, by shedding from it mind, life and body and returning to the pure Infinite, of else man is not the divine instru ment, there is a destined limit to the consciously progressive power which distinguishes him from all other terrestrial exist ences and as he has replaced them in the front of things, so another must eventually replace him and assume his heritage." But fortunately for earth-life and for man neither of these

altenatives need be envisaged. For man has convincingly shown by his past achievement that he is capable in all parts of his being of exceeding ad infinitum the bounds of his actuality. Thus there is no inevitability of logic why he him self should not at the glorious prospect of divine manhood, by opering all his m em bers, — his mentality, his life, and, the last but not the least, his body itself, — to the unveiled action of the Supermind and allow ing them to be integrally moulded and transfigured by th a t‘greater term of the Spirit manifesting in Nature.’ For, it should be clearly borne in mind that the divine body thus envisaged can come into existence and its physical im m or tality be achieved and assured, not through the paltry efforts made by science, nor through the occult-spiritural influences that seek to act upon Witter through the sole agency of the powers of consciousness so far organised in earth-nature, but through the action of the Supramental Power, the power of “the fall TruthConsciousness of the Divine Nature".This Truth-Consciousness, rta-citAhe Superm in as Sri Aurobindo term s it, is “a dynamic and not only a static Power, not only a Knowledge, but a Will accord ing to Knowledge." that can "manifest direct its world of Light and Truth in which all is luminously based on the harmony and unity of the One, not disturbed by a veil of Ignorance” . Also, when this Supramental Power overtfy intervenes in the field of body and Matter, its working w ill be "not an influence on the physical giving it abnorm al faculties, but an entrance and penetration changing it wholly into a supram entalised physical". Now, as re g a rd s th e n a tu re and c h a ra c te r o f th is supramentalised physical making possible the appearance, here upon earth itself, of a w holly transfigured divine body, Sri Aurobindo has written in great detail in the penultimate chapter of The Life Divine and, more exhaustively, in his last work The Supram ental M anifestation upon Earth. The limited span of the present work does not permit us to discuss in full the nature of this apotheosis of the material body of man, as envisaged in the Yoga-Philosophy of Sri Aurobindo and the Mother, nor can we indicate how for and-jn what way the

insistent problems of food and sleep, fatigue and inertia, d is ease and decay, unregenerated impulses and appetites are go ing to be solved in the transform ed divine body to appear in time. We content ourselves with picking up here one theme, the theme, we might as well say, of the Sphinx-like problem of death sn dissolution of the individual’s physical body. For, we have been assured by Sri Aurobindo and the Mother that as a crowning achievement of the Supramental Manifestotion upon Earth, there will com e w ill come about ‘the physical co n quest of death, an earthly im m ortality', — “in the sense not of attachm ent or of restriction to our present corporeal fram e but an exceeding of the law of the physical b o dy” For, "from the divine Bliss, the original Delight of existence,the Lord of im m ortality com es pouring the wine of that Bliss, the m ystic Soma, into there jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transfor mation of the being and nature". And thus will be realised for man his age-old yearning, "the consum m ation of a triple immortality, — im m ortality of the na ture com pleting the essential im m ortality of the Spirit and the psychic survival of death," — which will be "the crown of rebirth and a mom entous indication of the conquest of the m aterial inconscience and fgnorance even in the very foundation of the reign of M a tte r,... a tem poral sign of the spirit's victory here over Death and Matter” , But before this vision of the conquest of Death, can be real ised in the life of man, the m etaphysical necessity for its exist ence and away so far has to be adequately met and abrogated. So our task now is to proceed to the study of the m etaphys ics of death and indicate the condition necessary for the attain ment of a physical immortality.

Chapter-11

The Conquest of Sleep

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Thine is the shade in which visions are made; sped b y thy hands from celestial lands com e the souls that rejoice for ever. Into thy dream -worlds we pass or look in thy m agic glass, then beyond thee we climb out o f Space and Time to the p e a k o f divine endeavour, (Sri Aurobindo, C ollected Poems and Plays, Vol. 11,p. 122) He has seen God's slum ber shape these m agic worlds. He has w atched the dum b God fashioning M atter's frame, Dream ing the dream s o f its unknowing sleep, A n d w atched the unconscious Force that built the stars. He has le a rn t the Inconscient’s workings and its law... Its som nolence founded the universe, Its obscure waking m akes the world seem vain... He m ust call light into its dsrk abysms, Else never can Truth conquer Matter's sleep A nd a ll earth look into the eyes o f God. (Sri Aurobindo. Savitri, Book VI, Canto II, pp. 449-50)

W e have seen in the course of our study of longue haleine on the occult nature and function of sleep that the periodic spells of dorm ancy of our body need not prove to be an unavoidable evil nor a handicap to our spiritual growth. In any case, our physi cal sleep does not necessarily mean an abeyance of conscious ness of the whole of our dynamic being, nor a nightly falling down, nor even an interruption in the pursuit of our Sadhana. On the other hand, this may be transform ed, if we know how to do it. into a sleep o f experiences giving us an access to the inner dom ains of our being.

But whatever may be the value of the sleep-existence, to live in the dream -world at the price of the suspension of our waking awareness cannot be considered a laudable achievement in the Yoga of Transformation of Life. We have to bring out and c a ll dow n th e re a c h e s fro m o u r s u b lim in a l d e p th s and superconscient height and make these an acquisition of our waking life. Our physical consciousness has to be "spiriturally awake" and “as open in the waking consciousness as in sleep.” We have some how to “arrive at a point when one remains out w ardly conscious and yet lives in the inner being and has at will the indrawn or the outpoured condition ” It is thus evident that the irresistible bouts of unconscious ness of sleep to which our body’s waking status occasionally succum bs cannot but be viewed as a sign of im perfection in the prevailing organisation of our physical being. W hat is then nec essary is that — and this m ust constitute an essentia! elem ent in the total transfiguration of our bodily existence — sleep m ist be raised from the level o f necessity to that of a free accept ance, as and when so willed, as an indrawn absorption of our consciousness. Thus the mastery over our nights should be followed by the attem pt at an absolute conquest of sleep. But is this total vic tory over physical sleep at all feasible in the present human body? And, if not, what are the essential conditions that have to be met before this prospect for bodily life enters the field of realisable possibilities? By way of answering these crucial questions we propose to put forward two related problems and venture some tentative solutions thereof. How to Reduce the Hours of Sleep? On the purely physical-vital plane, sleep has for its essen tial function the restoration of the nervous physical energies of our fatigued bodily system. But for an effective fulfilm ent of this function, it is absolutely necessary that our sleep-life should be

calm and reposeful, relaxed and luminous. But very rarely do our nights measure up to this criterion: these are, more often than not, more fatiguing than even our days for reasons which often escape us. But the M other has warned us that if we get up not so well refreshed in the morning, it is because of a form idable mass of Tamas, “It is Tamas which causes bad sleep. There are two kinds of bad sleep: the sleep that makes you heave, dull, as though you lose all the effect of the effort you put in during the preced ing day; and the sleep that exhausts you as if you were passing your time in fight. "...Two things you m ust elim inate: falling into the torpor of the inconscience, with all these things of the subconscient and of the inconscient that rise up, invade you, enter into you; and a vital and mental superactivity where you pass your tim e in fig h t ing literally terrible battles. People come out of that state bruised, as if they had received blows — and they did receive them , it is not ‘as if'!" (A) R elaxation: Now, since the total time interval needed for the recuperation of our energies is in inverse ratio to the quality of repose that we attain in our sleep, the very first procedure we must adopt to cut down the duration of our nightly sleep ts to practise the art of com plete relaxation of body and mind, a short period of which proving to be more refreshing than hours of rest less sleep. In the recom m endation of a Buddhist author: “Relax each portion of the body deliberately and consciously; then close the eyes and try to visualise utter darkness. Feel yourself flo a t ing in a siient void, and deliberately empty the mind of every th o u g h t and fe e lin g by im a g in in g s u c h a c o n d itio n as Swinburnes's “Only a sleep eternal in an eternal night.” And the author concludes that, once the proper knack is abundance of fresh energy and a clean-sw ept invigorated mind. Be that as it may, this negative method of relaxation cannot take us very far on our road to the conquest of sleep. It should

from rather the essential prefim inary step to a for more effective and spiritually beneficial one: to become conscious in our sleep and deliberately utilise our nights for progress. (B) Conscious utilisation o f nights: At this point we would like to dispel a possible m isunderstanding that may arise in connection with this suggestion for a conscious utilisation of our nights. There may be a lurking fear in some minds that this at tem pt at the cultivation of the vast fields of our nights, instead of bringing in a more reposeful and therefore a more invigorating, sleep would on the other hand affect its depth and detract from the efficacity of our nightly rest which is so salutary and indis pensable for our physical health. But this fear and doubt have got no basis in fact. For, as the M other has assured us. it is only the useless and uncontrollable and mostly subconscious activities in our sleep that make our nights more fatiguing than the day. On the contrary, "if our night granted us the acquisition of new knowledge, the solution of an absorbing problem, the establishment of contact in our inner being with some centre of life or of light, or even the accom plishm ent of some useful work, we should always get up with a feeling of vigour and w ell-being. !t is the hours wasted in doing nothing useful o f good that are the m ost fatiguing.” This conscious cultivation of our sleep-existence for reaping fruits for our inner growth is then the second essential element of our endeavour to make the state of physical sleep a real re storer of our energies. But the gain acquired even in this way seems to be lim ited in its scope so far as our main problem of drastically reducing the hours of sleep is concerned. For that we have to becom e con scious masters of another significant phenomenon of our sleeplife: the possibility of entrance into the “susupti of Brahman of Brahmaloka." (C) A ttainm ent o f Sachchidananda im m obility; Once before we have already made a passing reference to this state of lum i

nous rest in sleep. As a m atter of fact, for sleep to be at all worth the nam e fulfilling its role of the restorer of energies, it must be either one “in which there is a luminous silence" or else one "in which there is Ananda in the cells.” The rest of our sleep* life is an attem pt a t sleep, not sleep itself. To quote from the M other a passage to w hich we have already referred: There is the possibility of a sleep in which you enter into an absolute silence, im m obility and peace in all parts of your being and your consciousness m erges into Sachchidananda. You can hardly call it sleep for it is extrem ely conscious. In that condi tion you may rem ain fo r a few m inutes, but these few m inutes give you m ore rest and refreshm ent than hours o f ordinary sleep" Sri Aurobindo too has treated this topic on num erous occa sions. Thus, to quote from him only one passage: “ In sleep one...passes from consciousness to deeper con sciousness in a long succession until one reaches the psychic and rests there of else from higher to higher consciousness until one reaches rest in som e silence and peace. The few m inutes one passes in this rest are the real sleep which restores, — if one does not get it, there is only a half rest.” * But, as a m atter of fact, this brief Sachchidananda period of “luminous and peaceful dream less rest"th at “gives sleep all its restorative value cannot be had "by chance; it requires a long tra in in g " Indeed, our ordinary sleep, even when it is of the best variety, is m ostly taken up with our actual travelling towards this state of Sachchidananda im m obility and our return journey to the waking awareness, without very often ever reaching the state at all. And even if we reach this state on some rare occasions, "it is done unconsciously as it is. If one wants to do it consciously and regulate it, one has first to becom e conscious in sle e p " And then alone can the prospect possibly open up before us of reduc ing the hours of sleep to a bare minimum.

But even this cannot altogether elim inate the necessity of sleep. The reason is twofold, physiological and occult-spiritual, to w hose consideration we now turn. How to Elim inate the Necessity of Sleep? P hysical precondition: On the purely physico-physiological plane, since sleep is the body's unavoidable response to its overstrain and exhaustion through an ill-balanced expenditure of energy, what is needed is the total annulm ent of all possibility of our body’s fatigue. And this brings us to the general problem of incapacity and inertia of our present physical organisation. For, although it is a fact that “either the yogic or the vital energy can long keep at w ork an overstrained or declining physical system , a time comes when this drawing is no longer so easy nor per haps possible” and the bad results long held back from m ani festing explode all at once and a breakdown ensues. * So the problem of incapacity has to be tackled and soved on the plane of the body itself. For "the body is the key, the body the secret both of bondage and of release, of animal weakness and of divine power, of the obscuration of the mind and soul and of their illum ination, of subjection to pain and limitation and of selfmastery, of death and of immortality." But what is the inherent reason for this fatigue of our body? Why does our physical system get periodically tired? W hy can it not work in a continuous way? In the words of the M other;” The fatigue of the body comes from an inner disharm ony. There may be many other apparent reasons, but all am ount to that fundam ental circumstance," W hat is this want of harm ony due to? The answer lies in the fact of a lim ited life-force, lodged in the confines of a limited and egobound individualised existence, contending in vain with the universal All-Life and All-Force that seeks constantly to govern and m aster it. in the evolutionary em ergence and developm ent

of life in material form s, it is true that as consciousness devel ops more and more, “as the light of its own being emerges from the enert darkness of the involutionary sleep, the individual ex* istence becom es dim ly aware of the power in it and seeks ferst nervously and then m entally to master, use and enjoy the play."4 But, even at our best, we mental beings are bound are bound by a poor and limited life power w hich is all that our body can bear or to which it can give scope. And” in the consequent interchange and balancing between the m ovement and interaction of the vital energies norm ally at w ork in the body and their interchange with those which act upon it from outside, whether the energies of others or the general Pranic force variously active in the envi ronment, there is a constant precarious balancing and adjust* ment which may at any moment go wrong "s Thus, in the very nature of things, our individualised life and force in the body cannot m aster the All-Force working in the world. On the contrary, the resistance which it offers through blind ignorance to the m ovement of the infinite universal Life “with whose total will and trend its own w ill and trend may not im m ediately agree",1subjects it to the law of incapacity and fa tigue, one of the basic characteristics of individualised and di vided Life in the body. Hence to cure our physical system of all liability to fatigue, the lim itation of ego has to be totally abrogated not only in the inner parts of our being, but in the very physical consciousness and the m aterial organisation of the body. O ur body has to be brought into com plete harm ony with the dem ands of our own inner consciousness and with the infinite cosmic rhythm. But “that m eans", in the words of the Mother, “ a work in each cell of the body, in each small activity, in each movement of the organs... You have to enter into the disposition of the cells, your inner physical organisation if the body is to answer to the Force that descend.. You must be conscious of your physi cal cells, you must know their different functions, the degrees qf

receptivity in each, which of them are in good condition and which are not." But this cannot be attem pted with the help of the insufficient and inefficient light of m ind-consciousness. It is only through the descend and concom itant em ergence of the divine Gnosis, Supermind, here in the midst of the evolutionary Becoming, that M a tte r and m a te ria ! body can be rid of th e ir in e rtia and inconscience and a proper equation established between he Sifeenergy playing in an individual form ation and the surges of the em barking All-Force. For in the Superm ind “alone is the con scious unity of all diversities; there alone will and knowledge are equal and in perfect harmony; there alone C onsciousness and Force arrive at their divine equation." It is through the supram ental transform ation of our physical body,— that “is still a flow er of the m aterial Inconscience.'’4— down to its very cells and functioning that the law of incapacity and consequent fatigue will be finally abrogated and with it the physiological com pulsion for sleep. But there remains a final hurdle, the occult-spiritual neces sity of sleep, but that too w ill be com pletely annulled with the gnostic transform ation of our waking existence. O ccult-spiritual precondition: We have seen that in its es sential nature our body's sleep is the response to the demand of the individual consciousness to go inward and awake in planes of existence not at present accessible to the waking awareness which is still in the grip of an involutionary half-sleep. So, unless and until his spiritual slum ber is totally elim inated from all parts of the being including our very physical consciousness, mother Nature w ill constrainour body to fall occasionally into the swoon of sium ber so that the portals of the inner and higher life can open. Now, when Superm ind or Gnosis, the Truth-Consciousness of Sachchidananda, overtly emerges in the field of evolution to

become the governing principle of our embodied material exist ence, the m anifested being will be in secure possession of an integral Consciousness and an integral Sight, so that there will be no more a state of sleep in opposition to the state of perm a nent waking, nor for that m atter a line of dem arcation separating the inner and outer dom ains of existence. The evolving being will then be fully aroused from the self-oblivion of an involutionary sleep and, along with it, the spiritual compulsion behind the sleep of our body will altogether lose its occult support. In that foresble Golden Dawn, the body will thrill with the fulfilm ent of its uestiny, it will participate in full awareness in the glories of a divinised life upon earth and the law of the inexora ble necessity of sleep w ill be for ever lifted from its head. But in the meantime let us not forget even for a moment the great role that sleep can play in the present organisation of our life and being; for, does it not open to us the doors of the dream land, the Yogic dream -world, if we only know how to put it to service? And who can be little the infinite charm and beauty and bliss that the M other of Dream s may bestow upon us, if we only know how to court Her favour?

APPENDIX THE MOTHER O F DREAM S* SRI AUROBINDO Goddess suprem e, M other of Dream, by the ivory doors when thou standest, Who are they then that com e down unto men in thy visions that troop, group upon group, down the path of the shadows slanting? Dream after dream , they flash and they gleam with the flame of the stars still around them; Shadow s at the side in a darkness ride where the wild fires dance, stars glow and glance and the radom m eteor glistens; there are voies hat cry to their kin who reply; voices sweet, at heart they beat and ravish the soul as it listens. W hat then are these lands and these golden sands and these seas more radiant than earth can imagine? W ho are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which m ystery muses, Lapped in m oonlight not of our night or plunged in sun shine that is not diurnal? Who are they com ing they Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances? W hy do they join in a m ystic line with those on the sands linking hands in strange and stately dances? Thou in the air, with a flam e in thy hair, the whirl of thy wonders watching, * Sri A urobindo , C ollected Poems (centenary E d itio n ), V o l.-5 . pp. 6 7-6 8

Holdest the night in thy ancient right, M other divine, hyacinthine, with a girdle of beauty defended, Sworded with fire, attracting desire, thy tine bours kingdom thou keepest, Starry-sw eet, with the moon at thy feet, now hidden now seen the clouds between the gloom and the drift of thy tresses. O nly to those whom thy fancy chose, 0 thou heart-free is it given to see thy wetch craft and fell they caresses. Open the gate where thy children wait in their world of a beauty undarkened. High-throned on a cloud, victorious, proud I have espied M aghavan ride when the arm ies of wind are behind him; Food has been given for my tasting from heaven and fruit of im m ortal sweetness; I have drunk wine of the kingdom s divine and have heard the change of music strange from a lyre which our hands cannot master; Doors have swung wide in the cham bers of pride where the Gods reside and the Apsaras dance in their circles faster and faster. For thou art she whom we first can see when we pass the bounds of the mortal, There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving. From thee are the dream and the shadows that seem and the fugitive lights that delude us; Thine is the shade in which visions are made; sped by thy hands from celestial lands com e the souls that rejoice for ever. Into thy dream -worlds we pass or look in thy magic glass, then beyond thee we clim b out of Space and Time to the peak of divine endeavour.

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Attempts at ‘Kayasiddhi’ and Rejuvenation

T he n m a n w as b o rn a m o n g th e m o n s tro u s s ta rs D ow ered with a m ind a n d h e a rt to conquer thee. (Sri Aurobindo, Savitri, Book IX, Canto II, p. 594) The Ars magna, that royal and sacerdotal science o f the alchem ists, is verily a science o f regeneration... Many a se e ke r on the ways o f the Divine has undergone spiritual regeneration. But very few are they who have known the m ystery o f corporal renewal. (D.Eckhartshausen, La Nuee sure Le Sanctuaire) S enescence and natural death, ‘la m ort naturelle’ , are thus seen to be not at all necessary and intrinsic attributes or accom panim ents of incarnate life. Hence have arisen on the part of man various deliberately planned attem pts at the physical and practised in the modern West, — this battle for the victory over senile decay and the body’s death is no longer considered to be farcical and futile, but rather as a veritable scientific problem and proposition. Already in the year 1924, S. M etalnikov of the Institute Pasteur (Paris) wrote: “All efforts of the biologist and medical men to wage a successful battle against the onset of senescence and restore youth to the aged and decadent ought to be considered as practically possible and scientifically m oti vated (prejudgem ent possibles et scientifiquem ent m o tive e sj' Here we may briefly state them a in attempts, both scientific and occult-spiritual, that have been so far made for the physical conquest of death. (A) Rejuvenation P rocedures: Indeed, in recent years, sci ence has proceeded in right earnest to tackle the problem of aging and death, starting from the lower end of the range of our being.

It has sought to form ulate theories, and act effectively, on the underlying physico-chemical factors and processes that govern the phenomenon of progressive senescence of the body-locked soma-cells and have for their ultimate and inexorable consequence the som atic death of the individual organism. In our time much valuable work has been ne in this specialized field of biology and the interested reader may consult appropriate publications for relevant information. In brief, we may state that many are the theories that have been put forward to explain the onset of the phenomenon of se nescence (e.g., those of Maupas, Hertwig, Mainot, Koltzoff, Metchnikof, Weissmann and others), and numerous have been the attem pts to achieve rejuvenation of the aging body and lengthen the span of life 1 by various surgical alterations of certained endocrinal organs, particularly the essential organs of sex. Indeed, it has often been thought that aging is brought about by the failure of one or other of the endocrine glans and attempts have been made to rejuvenate an aging body by grafting to it appropriate glands or injecting into it glandular extracts. But, from the fundam ental point of view, these have by no means solved the problem at its base. For, on the one hand, no theory of sineil decline so far put forward can be regarded as entirely satisfactory or as generally established by the evidence. Also, “most of them suffer from the logocial defect of setting up some particular observed attribute or elem ent of the phenom enon of senescence itself, such as protoplasm ic hysteresis, slowing rate of m etabolism (meaning essentially only reduced activity), etc as the cause of the whole”. One the other band, whatever may have been the immediate p h y s ic a l and p s y c h o lo g ic a l e ffe c ts of th e p ro ce d u re s of rejunvenation, these have proved to be no more than temporary heightening of some gland activities, altogether “transient results" as one distinguished biologist has term ed them .T here is as yet

no evidence whatsoever that these medico-scientific procedures help to increase in any way the basic potential specific longevity of the individual. In the words of Prof. Vernon T. Schuhardt, an authority in the fietd: “Although loudly proclaimed, these procedures were not well founded in theory and have not with stood the exacting the critical tests of time and confirmation. No evidence has been discovered that a the aging the body as a whole is depend ent on either the activity or the failure o the sexual glands, p e r se . . . The effects were tem porary and did not offset the slow decline of old age. Indeed, some danger is involved in such a one-sided stim ulation of the senile since the o r ganism as a whole may not be physically constituted to withstand the sudden and abnormal stress...The hormones may alter the background of physiological reactions and modify that structural integrity of the cells and tissue, but they have little lasting effect on the prim ary causes of aging the senility...T hus while the germinal elements becom e the source of posterity, the body seems predestined to weaken, grow old and die. And by the latter 1950's nomeans have been found to seriously alter this decline.1' So we see that the scientific attempts at preventing devitalisation and prolonging the individual life-span of man have so far proved futile and illusive, and we on our part venture to assert that these wiil prove equally so even in the future; for, the root of the malady lies som ewhere else and is too deep and inscru table for science to probe or to find the remedy thereof. To anticipate the tine of suggested solution, we may state forthwith that “even if Science -physcial Science or occult Science— were to discover the necessary conditions or means for an indefinite survival of the body, still, if the body could not adapt itself so as to become a fit instrument of expression for the inner growth, the soul would find some way to abandon it and pass on to a new Incarnation. The m aterial or physical causes of death are not its sole or its true cause; its true inmost reason is the spiritual

necessity for the evolution of a new being." (B) Kayasiddhi procedures: Leaving behind the field of s c i entific achievem ents as well as failures,we pass onnow to a surrm ary consideration of som e of the attem pts made by man, starting from the other, the higher, end of the range of our being. These occult-spiritua! attempts at dehasiddhi, the attainment of perfection of the material body of man, have in the majority of cases com e down to us in the form of traditions and a lore whose sources som etim es have been lost in the obscure and remote past of the race. Thus, in the words of the Mother, “in a very ancient tradition, preceding even the Vedi and Chaldean traditions, there was already lhe question of a glorious body which would be plastic enough to be constantly remodelled by the deeper consciousness, a body expressing this consciousness. There was the question of lum inosity: the m atter constituting the body being able to be com e luminous at will. There was the question of a kind of light* ness being possible which would enable the body to move about in the air by mere will-force and some procedure of handling the inner energy on so on." Some Buddhist traditions speak of the Buddha's tem porary victory over death, M rtyum ara. These are based on a Buddhist belief that ust as an arhat can abandon the ‘coefficients of life,' so he can also stop them {sth a p a ya ti). “A ccording to the Vaibhasikas, the saint says: 'May [the action that is to ripen for me in enjoym ent ripening life!' By its nature, life is 'ripening* ( vipaka), and it can replace any enjoyment which normally ought to ripen from a former merit, and which the saint no longer desires and has escaped by his sainthood. By this process, ‘vanquish ing death', the Buddha prolonged his life three months for the salvation of men, and the disciples employ this to assure the duration of the dhamma . This term of three months seems to be given as a maximum, ad as the mark of the victory of the Buddha over M rtyumara, 'Mara, who is death’ .*’1

This question of a possible m aximum limit to the postpone ment of death is very significant and highly germane to the prob lem we have been discussing. For, although there have been in the past “seem ingly allied ideas and anticipation— the perfect ibility of the race, certain Tantric sadhanas, the fort after a com plete physical siddhi by certain schools of yoga, "th e s e have been attempted for the most part as indiviudal personal achieve ments, im perfect and precariously maintained by the help of Yogasiddhis, and not as a dharma, natural law, of the transformed pbyscial nature. But “mental or vital occult power", warns Sri Aurobindo, "can only bring siddhis of the higher plane into the indiviudal life— like the Sannyasi who could take any poison without harm, but he died o f a poison after all when he forgot too observe the conditions of the s id d h i" Among the various attem pts in the past falling into this cat egory, mention may be made of: (i)

attem pts at dehasiddhi through kaiabahcana, conquest of Tim e, by certain schools of Hathayoga;

(ii)

attem pts at the attainm ent of a rasam ayi tanu, body with divinessence, by the Raseswara sect;

(iii) attempts at skandasiddhi made by certian Mahayani Tantric schools among the Buddhist?; (iv) attem pts at kayasiddhi by Nathayogis like Matsyendra. Goraksha, Jaiandharanath and others; (v) attem pts at the elaboration of a bhavadeha by Sahajiya Vaishnavas. But none of these attempted Siddhis became intrinsic to the material body and hence cold not be made to endure. As a m at ter of fact, as we shall see in the course of our study, "there can be no im m ortality of the body without supramentalisation; the potentiality is there in the yogic force and yogis can live for 200 or 300 years or more, but there can be no real principle of its without the supram ental."5

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Chapter-13

The Mystery of Life and Death

Birth is the first spiritual m ystery o f the physical universe, death is the second which gives its double p o in t o f perplexity to the m ystery o f birth; for life, which would otherwise be a selfevident fact o f existence, becom es itse lf a m ystery by virtue of these two which seem to be its beginning and its end and y e t in a thousand ways be tray them selves as neith er o f these things, but rather interm ediate stages in an occult processes o f life, (Sri Aurobindo, The Life o f Divine, p.742) O ur m orta lity is only ju s tifie d in the light o f our immortality.. (Ibid., p.681) Im m ortal life breathe in that m onstrous death. (Sri Aurobindo, Last Poems, p.43) Although Death walks beside us on L ife ’s road, A dim bystander a t the body's start... O ther is the riddle o f its am biguous face: Death is a stair, a door, a stum bling stride The soul m ust take to cross from birth to birth, A grey defeat pregnant with victory, A whip to lash us tow ards our deathless state. {Sri Aurobindo, Savitri, Book X, Canto I, pp.600-01) To make a terror o f death Who sm iling beckons us to farther life, A nd is a bridge for the persisten t breath, [Is ] bom o f folly... (Sri Aurobindo, More Poems, p.18) W e now com e to the question of questions, p ra sn a m uttamam, the ultimate problem that all em bodied life has to face:

W hat is the raison d'etre of death, this cruel and monstrous jest played with im m ortal life by some m ysterious necessity of things, or by some diabolical Power, as some in their exaspera tion would like to declare? Nachiketas, the young aspirant of the Kathopanishad, asked Yama for the solution to this problem of death-Yama “the knower and keeper of the cosm ic Law through which the soul has to rise by death and life to the freedom of Immortality." Even when asked by Yama, the Lord of Death: “Another boon choose, O Nachiketas; im portune me not, nor urge me; this, this abandon,"the seeking soul of Nachiketas stood firm and declared: “This of which they thus debate, O Death, declare to me. even that which is in the great passage; than this boon which enters in into the secret that is hidden from us, no other chooses Nachiketas.” And G ilgam esh of the ancient Babylonian lore, who set out on the quest after the Plant of Everlasting Life but tailed in his attempt, raised the same insistent cry to the departed soul of Enkidu: ‘ Tell me, my Friend, tell me, reveal to me, the m ystery of death.” As the Mother has remarked: "Why is there death'1 This ques tion has been put at least once in their life by all persons whose consciousness is awakened in the slightest degree. In the depth of each being there is such a need to prolong, develop, perpetu ate life that contact with death produces a shock, a recoil; in some sensitive beings it produces horror, in others, indignation. One asks: ‘What is this m onstrous farce in which one has to take part without wishing for it or understanding it? Why to be born, if it is to die? Why all this effort for growth, for progress, for the developm ent of faculties, if it is to arrive at an im poverish ment and finally at decline and decom position?’ Some submit passively to a fate that seems inexorable, others revolt or, if they are less strong, despair." W hile discussing the necessity and justification and the cul mination and self-fulfilm ent of the process of death, we must at

the very outset try to get rid of a basic and besetting error of perspective that tends to vitiate a proper and unbiased evalua tion of the phenom enon of death. For, if we can contemplate this som bre phenom enon, not from the lim ited and necessarily dis torted angle of vision of the finite terror-struck ego-bound indi vidual, but from the perspective of cosmic Becoming, we cannot fail to discover that death and dissolution is not such an unmiti gated evil as it appears at first sight to be. As a m atter of fact, death as death has no separate or intrinsic reality; it is there solely to serve the purpo se o f life. We can even go farther and state that death is a process and phase of life itself and that the latter, and by no m eans death, is the fundam ental all-pervading truth of existence. But what is Life, what are its criteria? Biological sciences know no definite answ er to these questions. As a m atter of fact, the more profoundly men of science have sought to probe the mystery of the essence of life, the more it has eluded their grasp, so much so that life at tim es appears to them to be immanently present everywhere, its overt manifestation depending upon some favourable conditions which alone Science can hope to study and specify. To m odern biological thought there are no univer sa lly valid criteria of life. Baffled with the task of defining what a living organism is, biology seeks at times to proceed in a rounda bout way, as in the following definition offered by Prof. George E. Hutchinson: "The necessary and sufficient condition for an object to be recognizable as a living organism , and so to be the subject of biological investigation, is that it a discreet mass of m at ter, with a definite boundary, undergoing continual inter change of material with its surroundings without m anifest alteration of properties over short periods of time and, as ascertained either by direct observations or by analogy with other objects of the same class, originating by some proc ess of division or fortification from one or two pre-existing objects of the same kind."

To cite a few observations reflecting the sense of biological predicam ent before the task of delim iting the field of Life and of Mind: (i) “While there is little-difficulty in telling w hether a higher organism is alive, there is no agreem ent as to what char acteristics would be required fo r the most prim itive or ganism s in orde r to call them living," {Prof. Stanley L.Miller.) (ii) In recent years, the “study of viruses has becom e inten sive, leading to a blurring of the conception of the ’vita l’ phenomena. It is still doubtful w hether a virus can be described as living and, indeed, as to what we mean by liv in g " (Prof. Charles Singer) In fact, as the faint glim m erings of recent scientific research suggest and s p iritu a l experience and vision certify, “Life reveals itself as essentially the same everywhere from the atom to man, tha atom containing the subconscious stuff and movem ent of being which are released into consciousness in the animal, with plant life as a midway stage in the evolution. Life is really a universal operation of C onscious-Force acting subconsciously on and in Matter; it is the operation that creates, maintains, d e stroys and re-creates form s or bodies and attem pts by play of nerve-force, that is to say, by currents of interchange of stim u lating energy to awake conscious sensation in those bodies. In this operation there are three stages; the low est is that in which the vibration is still in the sleep of M atter entirely subconscious so as to seem wholly m echanical; the middle stage is that in which it becom es capable of a response still subm ental but on the verge of what we know as consciousness; the highest is that in w hich life d e ve lo p s c o n s c io u s m e n ta lity in the form of am entally perceptible sensation which in this transition becomes the Sasis for the developm ent of sense-m ind and intelligence. It is in the middle stage that we catch the idea of life as distin guished from M atter and Mind, but in reality it is the same in all

the stages.” Thus, "there is no break, no rigid line of demarcation between the earth and the metal form ed in it or between the metal andthe plant and...there is none either between the ele ments and atoms that constitute the earth or metal and the metal or earth that they constitute. Each step of this graded exist ence prepares the next, holds in itself what appears in that which follows it. Lite is everywhere, secret or manifest, organised or elem ental, involved or evolved, but universal, all-pervading, im perishable; only its form s and organising difter." It is this prano sarvayusam "the om nipresent Life that has manifested and inhabits the material universe" that the Mother has in view when she refers in one of her articles to " a few fundam ental notions...needed to help us in our endeavour: to conquer the fear of death. As she says; ‘‘The first and the most im portant thing is to know that life is one and immortal. Only the form s, countless in number, are transient and brittle. This knowledge one must establish securely and perm anently in the mind, and as far as possi ble, one must identify one’s consciousness with the life ev erlasting that is independent of any form but manifests it self in all forms. This gives the indispensable psychological basis from where to face the problem. “Life then does not die; but the form s are dissolve, and it is this dissolution that physical consciousness fears. And yet the form changes constantly and there is nothing that de bars this change from being progressive. This progressive change alone can make it possible that death would no more be inevitable. But since, due to reasons that we shall presently explore, this progress change ol the body and the physical being of man, responding fully to the demands made upon it by the divine In habitant in His infinitely progressive silf-becom ing, could not be so far effectuated, death has been put forward and made to play its role as an agent o f life itse lf to serve the ends o f cosm ic

wisdom. That death is no more than a temporary curtain placed against eternal life - more janua vitas - or that death is but the obverse of the coin of Life, as hinted by the Osirian Mysteries, has been known to the mystics throughout the ages. This knowledge has been variously given literary expressions of which a few repre sentative ones may be cited here: (i) “Death is life.’* (Novaiis) (ii) “Life is death and Death is life." (Euripides) (iii) “All Death in Nature is Birth, and in Death itself appears visibly the exaltation of Life." (Fichte) (iv) “For birth hath in itself the germ of death, But death hath in itself the germ of birth... For they are twain yet one, and Death is B irth " (Francis Thom son: “Ode to the Setting Sun ) (v) “Life and Death - two com panions who relieve one another in the leading of the soul to its journey’s end." (Paul Richard) (vi) “Life [is] a figure of death and Death of life." (Sri Aurobindo, Eight Upanishads, p.51.fn.) So we see that the opposition that our m entality makes be tween life and death is no more than an error of perspective brought about by the superficial view of things deceived by the appearances. As a m atter of fact, death is there sim ply to serve the purpose of life, and disintegration of substance no less than renewal of substance, change of form no less than maintenance of form are the constant process of life itself. Death is the vault* ing-board that life has chosen in order to pass from birth to greater birth, till the hour com es when there will be “The end of Death, the death of Ignorance.” (Savitri, Book XI, Canto I, p.708

Death at the Service of life t have given three thy aw ful shape o f dread A nd thy sharp sw ord o f terror and g rie f and pain To force the soui o f man to struggle for light On the brevity of his half-conscious days. Thou a rt his spur to greatness in his works, The whip to his yearning for eternal bliss, His poignant need o f im m ortality Live, Death, awhile, be stilt my instrument. (Sri Aurobindo, Savitri, Book X, Canto IV.p.666) This world was built by Death that he m ight live. Wilt thou abolish death? Then life too w ill perish. Thou can not abolish death, but thou m ay transform it into a greater living. If Life alone were and not death, there could be no im m oral ity... Death transform ed becom es Life that is Immortality... (Sri Aurobindo, Thoughts and Aphorisms) When the earth will not need to die in order to progress, there w ill be no more death. (The Mother, Bulletin, Vol.XV, No.3, p.47) ' I am Im m ortality as welt as Death. (Sri Krishna in Bhagavad Gita , IX. 19) The body’s death is a veritable instrum ent serving the inter ests of perpetually evolving life. Indeed, as we shall see in the course of our study, given the im perfect and limited seif-cabined instrumental capacity and capability of man, the process of death has becom e necessary as a means and salutary in its effect, because “eternal change of form is the sole immortality to which the finite living substance can aspire and eternal change of ex perience the sole infinity to which the finite mind involved in living body can attain. This change of form cannot be allowed to remain merely a constant renewal of the same form -type such

as constitutes our bodily life between birth and death; for unless the form -type is changed and the experiencing mind is thrown into new form s in new circum stances of time, place and environ ment, the necessary variation of experience which the very na ture of existence in Tim e and Space demands, cannot be effec tuated. And it is only the process of Death by dissolution and by the devouring o f life b y Life, it is only the absence of freedom, the compulsion, the struggle, the pain, the subjection to som e thing that appears to be Not-Self which m akes this necessary and salutary change appearterrible and undesirable to our mo ratal mentality So we see that the shole perspective of our discussion of the problem of death has changed, and we are led to the conclu sion that in the as yet im perfect status of Life so far evolved and elaborated upon earth, death cannot be viewed as "a denial of Life, but as a process of Life". Indeed, Life, in its still imperfect manifestation, requires the spur of death in order to evolve to progressively higher and higher forms of existence. In the words ot Sri Aurobindo: “Death is the question Nature puts continually to Life and her rem inder to it that it has not yet found itself. If there were no siege of death, the creature w ould be bound for ever in the form of an im perfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility." As a m atter of fact, death has proved to be highly salutary, certainly to the evolution of their types of species, but also to the individuals constituting the species, thanks to the spiritual phenomenon of soul-rebirth. Death serves a beneficial role for the individual creature, be cause it is an indispensable means to awaken in the latter's con sciousness the need of perfection and progression. Indeed, “with out it, creatures would remain contented indefinitely in the condi tion where they are,” and it would have been well-nigh impossible to break the “dead resistance in the m ortal’s hear"1and “his slow

inertia as of living stone "In the luminous words of the Mother: “Opposites are the quickest and the most effective means of fashioning M atter so that it may intensify its m anifestation.... In view of this, there is evidently an analogous experience in re spect of what one calls life and death. It is this kind of 'over shadowing' of constant presence of Death and the possibility of death, as it is said in Savitri: you have constant companion throughout your journey from cradle to grave; you are cease lessly accom panied by the menace or presence of Death. And along with this there is in the cells an intensity o f the ca ll for a Power of Eternity which would not be there but for this constant menace. Then one understands, one begins to feel in quite a concrete m anner that all these things are only ways o f intensify ing the M anifestation, m aking it progress, m aking it more and m ore perfect. And if the ways are crude, it is because the M ani festation itself is very crude. And as it perfects itself, as it becomes more fit to m anifest that which is eternally progres sive, cruder means will be left behind tor subtler means and the world will progress, without the need of such brutal oppositions. This is so. sim ply because the world is still in its childhood and human consciousness also is altogether in its childhood". From a more practical point of view too, the dispensation of 'natural' death comes indeed as a boon to the life-weary indi vidual m his present status of ego-bound ignorant conscious ness. Did not the grandfather of Edison find life too long after a century and die because he wanted to? It is only divinised con sciousness and life that can find sources of perpetual interest to keep them going on. For the ordinary tim e-bound limited 1" of the individual, the very prospect of physical im m ortality would prove to be a damnable curse. In the picturesque words of A.W.Momerie: "Think of the kind of life which these immortals would have to live. Century after century, m illennium after m illennium they would see the same everlasting faces, confront the same ever-

recurring phenomena, engage in the same worn-out exercises, or lounge idly in the same unchanging stagnation. They have drained every spring of knowledge. They have exhausted every source of enjoyment. No dim marvels, no boundless hopes, bckon them towards the future. They have no future. They have noth ing but never-ending now. The incessant repetition, the unm iti gated sam eness, the eternal monotony of things would grow horrible and appalling to them. The world would become a hate ful dungeon, and life an awful doom. What would they not give to migrate to some untried existence! They would be thankful even to lie down for ever in the attractive unconsciousness of the to m b " The process of death has served the interests not merely of the individuals as individuals but of the species as well. Was it not Goe the who declared: “Death is Nature's expert contrivance to get plenty of life"? Indeed, the deathlessness of the constitu tive individuals would prevent others of the sam e species from being alive at all. A sim ple calculation would show that the descendants of Adam, endowed with physical immortality, would have doubled every tw enty-five years and in that process pro duced. in less than a hundred generations, many trillions of hu man beings so much so that their bodies, packed two or three deep, and conglom erated into one solid mass, would have cov ered the entire surface of the planetl As a m atter of fact, the remarkable truth that "the natural individual is a m inor term of being and exists by the universal" and that "the individual life is compelled, and used, to secure perm anence rather for its species than for itself" is borne out by biological evidences that have been specific and manifold, The opinion has even been expressed that all living matter once pos sessed potential im m ortality and death as a condition, non-ex istent in the beginning, was eventually adopted for the simple reason that “just such a safety valve was necessary to permit of their perpetuation of the race". Instead of going into an unneces sary elaboration of the evolutionary evidences in support of this

hypothesis, we may well quote from the writings of a few sa vants, thus bringing into focus the consensus of opinion held by contem porary men of science. "Life was described by Bichat as 'the sum of the functions which resist death’, but this is a one-sided emphasis. For, while it is characteristic of organism s that they are continually at work in securing the persistence of their specific organization, it is equally characteristic that they spend themselves in securing the continuance of their kind. (Instead of seeking to avoid death, to speak m etaphorically, they often rather invite it, sacrificing them selves in producing and providing for the next generation.” "From the standpoint of survival value of the species, it is desirable for the individuals of today to give place eventually lo those of to-morrow, because environing conditions are never constant for extensive periods, and it is only by giving the repro ductive variants a change that new fitness may be established and prolonged survival be made possible, insurance of the wel fare of the species is the all-im portant accomplishment.” i f we could produce two societies or two groups of animals, one of them being form ed of im m ortal individuals and the other of individuals growing old and being progressively replaced through death by new and younger ones, it is without a shadow of doubt that the second group would be the hardier and stronger of the two." “ From the point of view of evolutionary history, death has not been the primary phenomenon; it is rather a late-com er on the scene, appearing not so much as an intrinsic and absolute ne cessity inhering in the very essence of living matter, as through a process of progressive ‘selection’ in adaptation to the welfare of the species. A hidous and dreadful evil for the individual, death has proved salutary for the species, since, thanks to its agency, the species can continually renovate and revitalize itself through the introduction of younger and more robust individuals replac ing the worn-out ones.”

W e are here discussing the benefit that accrues to the spe cies through the general process of death of the constituting individuals. But modern biological thought has gone further to suggest the astonishing view that the 'specific potential life-span' of the individuals forming a particular species does not depend solely, or even primarily, upon the physiological factors arising in the individuals taken in isolation, but is rather governed by the global necessity of the species. Thus, in the view of Prof. J.Arthur Thomson, "natural death is not to be thought of as like the run ning down of a clock. It is more than an individual physiological problem ; it is adjusted in reference to the welfare of the spe cies... There is good reason for regarding occurrence of death at a particular time as adaptive M etalnikov expresses the same idea when he declares that "the individual cells are as a rule potentially immoraf, but the limitation of this principle of im m ortality in the case of the higher forms of organism s apparently occurs not so much due to indi vidual physiological exigencies as to some unspecified supraindividual causes (c a u s e ssurindividue lles" Dr.J.A.V. Butler seeks to specify this supra-individual cause of natural decay and death in the following terms: "It would seem that the life span is determ ined by the inter play of two effects- the necessity of living long enough to start off the new generation and, having perform ed the task, the fact that a further lifetime is unnecessary and, in many respects, harmful to the well-being and development of the species. It is quite possible that mechanism s exist in organism s which bring about this limitation of the life period, when the biologically use ful period is over, but we do not know what these mechanisms are," If these views represented the whole truth of things, there could be no possibility w hatsoever of increasing the life-span of man, not to speak of indefinitely prolonging his life. But although the aforesaid biological conclusion is probably valid in the case

of all infra-hum an species, it is not at all so in the case of man. For, as has been noted and com m ented upon by some observ ers, man is unique among living beings in having a dispropor tionately long, and from one point of view biologically useless, post-reproductive phase in the life-cycle. The im plication is ob vious: the individual man is not there solely to fulfil the interests of the race. Indeed, with the appearance of man upon the earthscene the evolution has decisively changed its process and course. Up till the advent of man the organic evolution was ef fected through the automatic operation of Mature without the con scious participation of any living being, in the form of its selfaware will or seeking, aspiration or endeavour. But in man the living creature has for the first tim e becom e awake and aware of himself; he has felt that there can be a higher status of con sciousness than his own; the aspiration to exceed and transcend him self is 'delivered and articulate’ in him. It has thus become a practical proposition that in man a conscious evolution may re place the subconscious and sublim inal evolution so far adopted by Nature. The appearance of man on the earth-scene has been indeed a unique event in the great process of cosmic Becoming, and his role in the universe is verily capital. For, “to the Life-Spirit, the individual in whom its potentialities centre is pre-eminently Man, the Purusha. It is the Son of Man who is suprem ely capa ble of incarnating God. This Man is the Manu, the thinker, the Manom aya Purusha. mental person or soul in mind of the an cient sages. No mere superior mammal is he, but a conceptive soul basing itself on the animal body in Matter. He is conscious Name or Numen accepting and utilising form as a medium through which Person can deal with substance." Also, “the ascent to the divine Life is the human journey, the W ork of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without w hich he would be only as insect crawling amoung other ephem eral insects on a speck of surface mud and water which

has managed to form itself amid the appalling immensities of the physical universe." And this adds for man a new dim ension to the problem of death and earthly immortality. For, although we have seen that the natural opposition we are apt to make between life and death is an error of the habitual myopic consciousness of man, an opposition “false to inner truth though valid in surface practical exp e rie n c e ", and also that “death has no reality except as a process of life” , yet, the question remains: if death is not the fundam ental truth of experience, if it is to be regarded as a proc ess of life itself in the latter’s still imperfect status of selt-urffolding, does not man, so far the highest em bodim ent of evolving life, possess the capacity and capability of outgrowing that im perfect status, and thus rendering the process of death no longer a practical necessity and hence elim inable from his individual life? After all, a m ovement of progress that needs to be accom plished through repeated and radical shuffling of mortal forms, thus necessitating the appearance of death, is not a ‘game’ that is fundam entally constructive or intrinsically desirable. As the Mother has observed while discussing the question of the ne cessity of death: “She [Nature] loves her m eanderings, her successive trials, her defeats, her recomm encem ent, her new inventions. She loves the caprices of the way, the unexpectedness of the expe rience. One might alm ost say that for her the longer the time it takes, the more it is amusing. “But you get tired even with the best of games. There comes a time when one has need to change. “And you dream of a game in which it will no longer be nec essary to destroy in order to progress" And since we are assured by Sri Aurobindo and the M other that, given the fulfilm ent of a certain set of conditions, death can

be done away within the life of the individual, and cosmic Life can fulfil itself in a continuously progressive way, we seek to find out the basic metaphysical factors that render the advent of death inevitable in the life of a human being. And for that we may very well start with the suggestive conclusions arrived at by contem porary scientific researches in this field, not indeed as probative but only as illustrative of the nature and process of Life and Death. This approach is not altogether unjustified; for as Sri Aurobindo has so clearly pointed out: “Science and metaphysics (whether founded on pure intel lectual speculation or, as in India, ultim ately on a spiritual vision of things and spiritual experience have each its own province and method of inquiry. Science cannot dictate its conclusions to metaphysics any more than m etaphysics can impose its conelusions on Science. Still if we accept the reasonable belief that Being and Nature in all their states have a system of corre spondences expressive of a common Truth underlying them, it is perm issible to suppose that truths of the physical universe can throw some light on the nature as well as the process of the Force that is active in the universe - not a complete light, for physical Science is necessarily incom plete in the range of its inquiry and has no clue to the occult movements of the Force.”1

Chapter-14

Metaphysical Factors of Death

A lthough God m ade the w orld fo r his delight. An ignorant Power took charge and seem ed his Will A nd D eath’s deep falsity has m astered Life. (Sri Aurobindo, Savitri, Book X, Canto III, p. 629) Death is the constant denial b y the A ll o f the ego's false se lf lim itation in the individual fram e o f mind, life and body. (Sri Aurobindo, Isha Upanishad, p. 103) It was the conditions o f m a tte r upon earth that have made death indispensable. The whole sense o f the evolution o f M atter has been a growth from a first state o f unconsciousness to an increasing consciousness... A fixed form was needed in order that the organised individual consciousness might have a stable support. A nd yet it is this fixity o f the form that made death inevitable. (C onversations o f the Mother, p. 58) H ow could that escape death which lives b y death? (Paul Richard, The courage o f Christ, , p. 186)

A. First Factor ; The Part against the Whole The individual life, emerging as a finite and ephemeral wave in the bosom of the ‘All-Force’ that is governing the world, has constantly to bear the disrupting impact of the latter. In order to secure permanence for itself, it has perforce to contend with this All-Force and establish its harm ony with it. But although it is a fact that Life is power, vayuragni, and that the growth of the individual life brings in its wake a corresponding increase of the

individual power, still, in the nature of things, "it is im possible for a divided and individualised consciousness with a divided, indi vidualised and therefore limited power and will to be m aster of the All-Force; only the All-W ill can be that and the individual only, if at all, by becoming again one with the All-W ill and there fore with the All-Force. O therwise, the individual life in the indi vidual form must be always subject to the three badges of its lim itation, Death, Desire and Incapacity."

6 . Second Factor: The Part against All Other Parts The divided and individualised life represents but one vortex am ongst a countless num ber of sim ilar vortices put forth by the All-Force, sarva-kratu, manifesting inthe universe. It is no better than “a particular play of energy specialised to constitute, main* tain, energise and finally to dissolve when its u tility 1?! over, one of the myriad form s which all serve, each in its own place, time and scope, the whole play of the universe." Now, in this wetter of mutually jostling fragmented life-forces, the energy of life imprisoned in a particular individual frame has constantly to withstand the m utlipronged attacks coming from all around. Indeed, for each individual life it turns out to be a ruthless battle of one against all. And the cosm ic movement seems to take the form of a Great Hunger, mahabubhuksa, wherein each separate life is trying to prey upon the energy of other iives by feverishly seeking to devour and feed on them. But in the occult dispensation of things, a limited existence cannot be an 'eater,' armada, all the white, without at the same time serving as 'food’, anna to others. Thus, “the life organised in the body is constantly exposed to the possibility of being broken up by the attack of the life external to it or, its devouring capacity being insufficient or not properly served or there being no right balance between the capacity of devouring and the capacity or necessity of providing food fo r the life outside, it is unable to protect itself and is

devoured or is unable to renew itself and therefore wasted away or broken; it has to go through the process of death for a new construction or renewal." C. Third Factor :Action and Reaction Life by its very nature is self-expansive and the individual life form s no exception to this rule. Thus, even though limited in capacity and deficient in resources, it attem pts, consciously or subconsciously, to extend its sway over the environment. But this environm ent is not a mere vacuum , nor is it a mass pas sively yielding to any pressure from outside. O ccultly viewed, this looks like an arena swarm ing with innum erable entities and powers that too in th e ir turn are constantly seeking to self-expand, and hence become “intolerant of, revolt against and attack the existence which seeks to m aster them." In this way. a very adverse reaction is set up in the milieu against the encroaching and impacting individual life and "how ever strong the mastering life, unless either it is unlimited or else succeeds in establishing a new harm ony with its environment, it cannot always resist and triumph but must one day be over come and disintegrated.” D. Fourth Factor: Life the Consum er W hat is the relation between the substantial forms and the pervading life that creates and maintains them? In the language of the Upamshad, the life-force act as the anna, food, of the body, and at the sam e time it uses up the body as its own food. In other words, the life-energy in the individual creature con tinually provides the necessary stuff and m aterials with which the form s are being built up, maintained and renewed through a process of dynamic equilibrium. But at the same time, as a reverse operation, the self-imprisoned life-energy in the limited individual draws upon the substantial stuff of its own creation, in an at tem pt to replenish its own fund.

Thus, in the matrix of the individual body, there is a constant and continuous two-way flow ot energy: life-force supporting the physical stability, and the material body supplying the needs of life. But this is not always done in harmony; rather, life and body often act as "co-wives", sapatnativyadhino, battling against each other to the detrim ent of both. The aforesaid state of reciprocal m aintenance constitutes therefore a highly unstable state of equilibrium , apt to be easily disturbed and broken because of this lack of inner harm ony and also owing to the essential lim i tation of the life-energy in the ego-bound separative individual existence. Now, “if the balance between these two operations is im per fect or is disturbed or if the ordered play of the different currents of life-force is thrown out of gear, then disease and decay inter vene and com m ences the process of disintegration. Over and above this, when appears on the scene and seeks to grow and develop in the individual fram e, it creates an ad d i tional strain on the body and the m aintenance of life becomes proportionately precarious. For, “there is an increasing demand of the life-energy on the form, a demand which is in excess of the original system of supply and disturbs the original balance of supply and demand, and before a new balance can be estab lished, many disorders are introduced inimical to the harm ony and to the length of m aintenance of the life.”

E. Fifth Factor: War of the Members To a superficial view of things, the individual man seems indeed to be a single whole, undivided in consciousness and integrated in will. But a deeper probe reveals the disconcerting fact that, in the present state of his evolutionary development, man's being and nature is not all ‘of one kind, of one piece,’ but rather a complex and heterogenerous amalgam of many elements, not all of them harm onised and co-ordinated in their urges and

pulls. Thus it is that in the com pass of an individual existence, there exists an acute discord and disparity in the contrary self drives of the three evolutionary formations, Matter, Life and Mind. Instead of being anyonyabaddhabahu, each one offering the oth ers its helping hands, and grhiakantha, all seized and governed by the divine Lord inthe suprem ely harmonious cosmic Dance, rasalita, they try to go their own separate ways, in total disregard of the stresses and strains they are apt to inflict upon the other parts, in their whim sical separate swirls. In particular,— and this is very much pertinent to our discus sion,— “the Life is at w ar with body; it attem pts to force it to satisfy life's desires, impulses, satisfactions and demands from its lim ited capacity what could only be possible to an immortal and divine body; and the body, enslaved and tyrannised over, suffers and is in constant dumb revolt against the demands made upon it by the L ife " The mind on its part is engaged in w ar both against the life and the body. And the consequences of this battle of the m em bers, this internecine war of attrition into he being, cannot but be disastrous for the prolonged m aintenance of the em bodied life. F. Sixth Factor: Im perfect Poise of Consciousness and Force The individual self or being is in essence one with the Divine and is secretly aware of its divine potentialities, in manifestation it assumes the aspect of Purusha or conscious being supporting the Prakriti or Nature that is the executive side of Chit-Shakti. This one and unique Being projects itself on each plane of nature, into he form of a representative Prusha or being that is proper lo that particular plane. Thus, in man, there is a mental being corresponding to the mental nature, a vital being corre sponding to the vita) nature and a physical being answering to

the physical nature. Now in the evolutionary em ergence so far effectuated here upon earth, the dual aspect of C hit-Shakti— the aspect of con sciousness and the aspect of force— have not quite marched in step, thus creating a deleterious division between the demand of the conscious being, Purusha, and the capacities of the force of nature, Prakriti-Shakti. In man, lo r example, there is not only a division and conflict between the diverse dem ands and pulls of the mentai, the vital and the physical beings, but what is worse, each of them is also divided against itself. Thus, “the capacity of the body is less than the capacity of the instinctive soul or conscious being, the physical Prusha within it, the capacity of the vital force less than the capacity of the im pulsive soul, the vita) conscious being or Purusha within it. the capacity of the mental energyless than the capacity of the intellectual and emotional soul, the mental Purusha within it. For the soul is the inner consciousness which aspires to its own com plete self-realisation and therefore always exceeds the indi vidual form ation of the moment, and the Force which has taken its poise inthe form ation is always pushed by its soul to that which is abnorm al to the poise, transcendent of it; thus con stantly pushed it has much trouble in answering, mode in evolv ing from the present to a greater capacity." Now the question is: how to solve this problem of division between consciousness and force? Mind, as it grows, tries in its own limited way to resolve the resultant conflicts, mostly through a process of makeshift com prom ise. But this ad hoc solutions no solution at all, and mind fails miserably in the end. As a matter of fact, the problem cannot be solved on the plane of the mind, for essentially this is a question of satisfying in full the infinite aspiration of an im m ortal being,— the secret godhead, the em bodied Divine— lodged in the confines of a m ortal life and body. Hence, the mind of man, baffled by the im m ensity of the task, gives up the attempt in a mood of desperation "either by subm is

sion with the m aterialist to the m ortality of our apparent being or with the ascetic and the regionalist by the rejection and condem nation of the earthly life and withdrawal to happier and easier fields of existences, G. Seventh Factor: The Infinite as a Sum m ation of the Finite Now we come to the last fact,— indeed, the most crucial and fundam ental of all,— that necessitates and justifies the presence of Death inthe actual state of evolutionary progression. For, it arises from the basic “necessity of the nature and object of embodied fife itself, which is to seek infinite experience on a finite b a s is ” Indeed, this stupendous cosm ic Becoming has for its secret purpose and goal the discovery and enjoym ent, in Space and Time, ot all that already exists beyond Tim e and Space. And in this cosm ic Drama, visva-tila, The The The The

soul is a figure of the Unmanifest, mind labours to think the Unthinkable, life to call the Immortal into birth, body to enshrine the lllium itable.

But, in the as yet im perfect elaboration of evolutionary pos sibilities, the form and the basis through which and upon which the individual soul spurred by its secret sense of divine infini tude seeks to build up its infinite experience, is by its very o r ganization limited and rigid, thus circum scribing the possibility of experience, tn the conditions of existence as at present p re vailing, this infinite experience on a finite basis becomes at all feasible only through the successive assumption and dissolu tion of an infinite series of forms. In the words of Sri Aurobindo: ‘T h e soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Tim e-experience which it calls its past; in that Time

it moves through successive fields, successive experiences or lives, successive accum ulations of knowledge, capacity, enjoy ment, and all this it holds in subconscious or superconscious mem ory as its fund of past acquisition in Time. To this process change of form is essential, and for the soul involved in indi vidual body change of form means dissolution of the body,"1 We have completed our study of the m etaphysics of Death; we have seen the necessity and justification for this process of Nature, not indeed as a denial of Life, but as the process of Life itself. For to repeat in part what we have quoted before, “death is necessary because eternal change of form is the sole im m or tality to which the finite living substance can aspire and eternal change of experience the sole infinity to which the finite m ind involved in living body can attain." Such is then the problem of death; and once the problem is known in its fundam ental nature, the solution must be forthcom ing inthe march of the spirit. Indeed, the italicised portions of the above citation already suggest the possible clues to it.

Chapter-15

The Physiology of Senescence and Death

On life was laid the haunting finger of Death. (Sri Aurobindo, Savitri, Book II, Canto VII, p. 203) A breath o f disillusion and decadence C orrupting w atched for L ife ’s m aturity A n d m ade to rot the fu ll grain o f the soul: Progress becam e a p u rve yo r o f Death (Ibid., Book II, Canto VII, p. 204) "This is the scientific view o f death. But it leaves death with a ll it mystery, with a ll its sacredness; we are not in the least able to the present tim e to say what life is — still less, perhaps, what death is. We say o f certain things — they are alive; o f certain others — they are dead; but what the difference may be, what is essential to these two states, science is utterly unable to tell us a t the pre se n t tim e.” . (Dr. Minot, Age, Growth and Death)

T h e phenomenon of senile decay and natural death has rem ained till this date an insoluble riddle to science. We have w illy-nilly com e to accept the fact that all things born m ust live for a while, grow old with time and eventually die. But physiology knows no reason why the body should ineluctably wear out in this way. As Dr, Maurice Vernet has so trenchantly pointed out. “ Biologically speaking and in natural conditions, that is to say, accidental violence being excluded, there should not and need not have be end eath at ail...Viewed from the aspect of the body, death seems to us to be altogether meaningless (un non-sens absolu)"

The same idea has been expressed in different ways by some other eminent medical authorities as well: e.g., “There is no physiological reason at the present day why men should d ie " (Dr. W illiam A. Hammond) “Such a machine as the human fram e, unless accidentally depraved or injured by some external cause, would seem formed for perpetuity. (Dr. G erm an M edical Prospectus) ■ (i) Law o f organisation— All life realises in time and in space a specific organisation when a characteristic of the species con cerned, of course under normal conditions. (ii) L zw o f assim ilation— A living organism has the power to transform and make sim ilar to its own substance the materials that it borrows from its environm ent as its nutrition. (iii) Law o f regulation—W hatever may be the quantity or the quality of exchange operations that a living organism sets up with the surrounding world an incossant regulation intervenes to maintain the organisation in the specific equilibrium of its rhythms, founctions and tissue com position. (iv) Law of reproduction — Even living being, under norma! conditions, possesses the pow er to self-reproduce itself in entically. (v) Law o f specificity — Every living form is, in its funda mental excitability (response), specifice to the species to which it belongs. (vi) Law o f reversibility — For every new existence, there oc curs a cyclic return to the state of indifferentiation, and, through out the course of life, there m anifests a tendency tocome back to the fundam ental equilibrium state of the species. W ithout seeking to elucidate these laws of life in term s in telligible to non-scientific readers, let us concentrate on the second law alone. For, it is this law of assim ilation that proves sufficient by itself to characterise a living body, and it is perphaps some

Encyclopaedia of Tantra Vol. I-V

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