Arthur Avalon, Sir John Woodroffe - Shakti and Shakta

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Shakti and Shâkta

by Arthur Avalon (Sir John Woodroffe),

[1918]

http!!"""#$a%red&te't$#%o!tantra!$a$!inde'#ht

Title Page

Chapter One: Indian Religion As Bharata DharmaChapter Two: Shakti: The World as Power

Chapter Three: Tantra Shastra and Veda

Chapter For: Tantra Shastra and VedaChapter Fi!e: The Tantras and the Religion o" the Shaktas

Chapter Si#: Shakti and Shakta

Chapter Se!en: Is Shakti For$e%Chapter &ight: Cina$ara 'Vashishtha and Bddha(

Chapter )ine: The Tantra Shastras in China

Chapter Ten: A Ti*etan Tantra

Chapter &le!en: Shakti in TaoismChapter Twel!e: Alleged Con"li$ts o" Shastras

Chapter Thirteen: Sar!anandanatha

Chapter Forteen: Cit+Shakti 'The Cons$iosness Aspe$t o" the ,ni!erse(

Chapter Fi"teen: -a.a+Shakti 'The Ps.$ho+Ph.si$al Aspe$t o" the ,ni!erse(Chapter Si#teen: -atter and Cons$iosness

Chapter Se!enteen: Shakti and -a.aChapter &ighteen: Shakta Ad!aita!ada

Chapter )ineteen: Creation as &#plained in the )on+dalist Tantras

Chapter Twent.: The Indian -agna -ater

Chapter Twent.+one: /ind RitalChapter Twent.+two: Vedanta and Tantra Shastra

Chapter Twent.+three: The Ps.$holog. o" /ind Religios Rital

Chapter Twent.+"or: Shakti as -antra '-antrama.i Shakti(Chapter Twent.+"i!e: Varnamala 'The 0arland o" 1etters(

Chapter Twent.+si#: Shakta Sadhana 'The Ordinar. Rital(Chapter Twent.+se!en: The Pa2$atatt!a 'The Se$ret Rital(Chapter Twent.+eight: -atam Rtra 'The Right and Wrong Interpretation(

Chapter Twent.+nine: 3ndalini Shakta '4oga(

Chapter Thirt.: Con$lsions

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Shakti and Shâkta

$$ay$ and Addre$$e$ on the Shâkta tantra$hâ$tra

by

Arthur Avalon

(Sir John Woodroffe),

London: Luzac & Co.,

[1918]

*hapter +nendian -eli.ion A$ /harata 0hara

A FRI&)D o" mine who read the "irst edition o" this *ook sggested that I shold add to it

an opening Chapter5 stating the most general and "ndamental prin$iples o" the s*6e$t as

a gide to the nderstanding o" what "ollows5 together with an otline o" the latter inwhi$h the relation o" the se!eral parts shold *e shown7 I ha!e not at present the time5 nor

in the present *ook the spa$e5 to gi!e e""e$t to m. "riend8s wishes in the wa. I wold ha!e

desired5 *t will not altogether negle$t them7

To the Western5 Indian Religion generall. seems a 96ngle9 o" $ontradi$tor. *elie"samidst whi$h he is lost7 Onl. those who ha!e nderstood its main prin$iples $an show

them the path7

It has *een asserted that there is no s$h thing as Indian Religion5 thogh there are man.

Religions in India7 This is not so7 As I ha!e alread. pointed ot (Is India Civilized?) thereis a $ommon Indian religion whi$h I ha!e $alled Bharata Dharma5 whi$h is an Ar.an

religion 'Ar.adharma( held *. all Ar.as whether Brahmani$5 Bddhist or aina7 These

are the three main di!isions o" the Bharata Dharma7 I e#$lde other religions in India5

namel.5 the Semiti$ religions5 daism5 Christianit. and Islam7 )ot that all these are prel. Semiti$7 Christianit. *e$ame in part Ar.ani;ed when it was adopted *. the

Western Ar.ans5 as also happened with Islam when a$$epted *. s$h &astern Ar.ans as

the Persians and the Ar.ani;ed peoples o" India7 Ths S"ism is either a "orm o" Vedantaor inde*ted to it7

The general Indian Religion or Bharata Dharma holds that the world is an Order or

Cosmos7 It is not a Chaos o" things and *eings thrown hapha;ard together5 in whi$h there



is no *inding relation or rle7 The world+order is Dharma5 whi$h is that *. whi$h the

ni!erse is pheld 'Dhar.ate(7 Withot Dharma it wold "all to pie$es and dissol!e into

nothingness7 Bt this is not possi*le5 "or thogh there is Disorder 'Adharma(5 it e#ists5and $an e#ist onl. lo$all.5 "or a time5 and in parti$lar parts o" the whole7 Order howe!er

will and5 "rom the natre o" things5 must ltimatel. assert itsel"7 And this is the meaning

o" the sa.ing that Righteosness or Dharma pre!ails7 This is in the natre o" things5 "orDharma is not a law imposed "rom withot *. the ,kase o" some Celestial C;ar7 It is the

natre o" things< that whi$h $onstittes them what the. are 'S!alakshana+dharanat

Dharma(7 It is the e#pression o" their tre *eing and $an onl. $ease to *e5 when the.themsel!es $ease to *e7 Belie" in righteosness is then in something not ar*itraril.

imposed "rom withot *. a 1awgi!er5 *t *elie" in a Prin$iple o" Reason whi$h all men

$an re$ogni;e "or themsel!es i" the. will7 Again Dharma is not onl. the law o" ea$h *eing

*t ne$essaril. also o" the whole5 and e#presses the right relations o" ea$h part to thewhole7 This whole is again harmonios5 otherwise it wold dissol!e7 The prin$iple whi$h

holds it together as one might. organism is Dharma7 The parti$lar Dharma $alls "or s$h

re$ognition and a$tion in a$$ordan$e therewith7 Religion5 there"ore5 whi$h et.mologi$all.

means that whi$h o*liges or binds together5 is in its most "ndamental sense therecognition that the world is an Order5 o" whi$h ea$h man5 *eing5 and thing5 is a part5 and

to whi$h ea$h man stands in a de"inite5 esta*lished relation< together with action *asedon5 and $onsistent with5 s$h re$ognition5 and in harmony with the whole $osmi$ a$ti!it.7

Whilst there"ore the religios man is he who "eels that he is bound in !ar.ing wa.s to all

*eing5 the irreligios man is he who egoisti$all. $onsiders e!er.thing "rom the standpointo" his limited sel" and its interests5 withot regard "or his "ellows5 or the world at large7

The essentiall. irreligios $hara$ter o" s$h an attitde is shown *. the "a$t that5 i" it

were adopted *. all5 it wold lead to the negation o" Cosmos5 that is Chaos7 There"ore all

Religions are agreed in the essentials o" moralit. and hold that sel"ishness5 in its widestsense5 is the root o" all sin 'Adharma(7 -oralit. is ths the tre natre o" man7 The

general Dharma 'Saman.a Dharma( is the ni!ersal law go!erning all5 6st as the

parti$lar Dharma 'Vishesha Dharma( !aries with5 and is pe$liar to5 ea$h $lass o" *eing7It "ollows "rom what is a*o!e stated that disharmon. is s""ering7 This is an o*!ios "a$t7

Wrong $ond$t is prod$ti!e o" ill5 as right $ond$t is prod$ti!e o" good7 As a man

sows5 so he will reap7 There is an Immanent sti$e7 Bt these reslts5 thogh the. ma.appear at on$e5 do not alwa.s do so7 The "rit o" no a$tion is lost7 It mst5 a$$ording to

the law o" $asalit.5 whi$h is a law o" reason5 *ear e""e$t7 I" its athor does not s""er "or

it here and now in the present li"e5 he will do so in some "tre one7 Birth and death mean

the $reation and destr$tion o" *odies7 The spirits so em*odied are in"inite in nm*er andeternal7 The material ni!erse $omes and goes7 This in Brahmanism has *een said 'see

Sanatana Vaidika Dharma *. Bhaga!an Das( to *e 9the S.stole and Diastole o" the one

,ni!ersal /eart5 Itsel" at rest ++ the mo!eless pla. o" Cons$iosness97 The appearan$eand disappearan$e o" the ,ni!erse is the natre or S!a*ha!a o" That whi$h it ltimatel.

is7 Its immediate $ase is Desire5 whi$h Bddhism $alls Trishna ++ or Thirst5 that is desire

or thirst "or world+en6o.ment in the ni!erse o" "orm7 A$tion '3arma( is prompted *.desire and *reeds again desire7 This a$tion ma. *e good 'Dharma( or *ad 'Adharma(

leading to en6o.ment or s""ering7 &a$h em*odied sol 'i!atma( will *e re*orn and

re*orn into the world ntil it is "reed "rom all desire7 This in!ol!es the do$trine o" Re+

in$arnation7 These mltiple *irths and deaths in the transmigrator. worlds are $alled



Samsara or Wandering7 The world is a D!and!a5 that is5 a $omposite o" happiness and

s""ering7 /appiness o" a transitor. kind ma. *e had therein *. adheren$e to Dharma in

"ollowing 3ama 'desire( and Artha 'the means( *. whi$h law"l desires ma. *e gi!ene""e$t7 These $onstitte what Brahmanism $alls the Tri!arga o" the Prshartha5 or three

aims o" sentient *eing7 Bt 6st as desire leads to mani"estation in "orm5 so desirelessness

leads awa. "rom it7 Those who rea$h this state seek -oksha or )ir!ana 'the "orthPrshartha(5 whi$h is a state o" Bliss *e.ond the worlds o" $hanging "orms7 For there is

a rest "rom s""ering whi$h Desire 'together with a natral tenden$. to pass its right

limits( *rings pon men7 The. mst5 there"ore5 either li!e with desire in harmon. with theni!ersal order5 or i" desireless5 the. ma. '"or ea$h is master o" his "tre( pass *e.ond

the mani"est and *e$ome That whi$h is -oksha or )ir!ana7 Religion5 and there"ore tre

$i!ili;ation5 $onsists in the pholding o" Dharma as the indi!idal and general good5 and

the "ostering o" spirital progress5 so that5 with 6sti$e to all *eings5 tre happiness5 whi$his the immediate and ltimate end o" all /manit.5 and indeed o" all *eing5 ma. *e

attained7

An.one who holds these *elie"s "ollows the Bharata Dharma or $ommon prin$iples o" allAr.an *elie"s7 Ths as regards 0od we ma. either den. /is e#isten$e 'Atheism( or a""irm

it 'Theism( or sa. we ha!e no s""i$ient proo" one wa. or another 'Agnosti$ism(7 It is

possi*le to a$$ept the $on$ept o" an eternal 1aw 'Dharma( and its san$tions in a sel"+

go!erned ni!erse withot *elie" in a personal 1ord 'Ish!ara(7 So Samkh.a5 whi$h pro$eeds on intelle$tal proo" onl.5 doe not den. 0od *t holds that the *eing o" a 1ord

is 9not pro!ed97

There are then *ased on this $ommon "ondation three main religions5 Brahmanism5

Bddhism and ainism7 O" the se$ond5 a great and ni!ersal "aith5 it has *een said that5with ea$h "resh a$=irement o" knowledge5 it seems more di""i$lt to separate it "rom the

/indism ot o" whi$h it emerged and into whi$h 'in )orthern Bddhism( it relapsed7This is o" $orse not to sa. that there are no di""eren$es *etween the two5 *t that the.share in $ertain general and $ommon prin$iples as their *ase7 Brahmanism5 o" whi$h the

Shakta do$trine and pra$ti$e is a parti$lar "orm5 a$$epts Veda as its ltimate athorit.7

B. this5 in its "orm as the "or Vedas5 is re!ealed the do$trine o" the Brahman5 the 9All+ per!ader59 the in"inite S*stan$e whi$h is in Itsel" 'S!arpa( Cons$iosness 'Caitan.a or

Cit(5 "rom Whi$h $omes $reation5 maintenan$e and withdrawal5 $ommonl. $alled

destr$tion 'thogh man5 not 0od5 destro.s(5 and Whi$h in Its relation to the ni!ersewhi$h the Brahman $ontrols is known as Ish!ara5 the Rling 1ord or Personal 0od7 Veda

*oth as spirital e#perien$e and the word 9whi$h is heard9 'Shrti( is the warrant "or this7

Bt Shrti5 as the ltimate athorit.5 has re$ei!ed !arios interpretations and so we "ind

in Brahmanism5 as in Christianit.5 di""ering s$hools and se$ts adopting !ariosinterpretations o" the Re!ealed Word7 Veda sa.s: 9All this 'that is5 the ,ni!erse( is

Brahman79 All are agreed that Brahman or Spirit is relati!el. to s5 Being 'Sat(5

Cons$iosness 'Cit( and Bliss 'Ananda(7 It is Sa$$idananda7 Bt in what sense is 9This9'Idam( Brahman% The -onisti$ interpretation 'Ad!aita!ada(5 as gi!en "or instan$e *. the

great s$holasti$ Shamkara$ar.a5 is that there is a $omplete identit. in essen$e o" *oth7

There is one Spirit 'Atma( with two aspe$ts: as trans$endent spreme 'Paramatma(5 andas immanent and em*odied 'i!atma(7 The two are at *ase one when we eliminate A!id.a



in the "orm o" mind and *od.7 A$$ording to the =ali"ied -onism 'Vishishtad!aita( o" the

great s$holasti$ Raman6a5 9This9 is Brahman in the sense that it is the *od. o" the

Brahman5 6st as we distingish or *od. "rom or inner sel"7 A$$ording to the Dalists'D!aita!ada( the sa.ing is interpreted in terms o" nearness 'Samip.a( and likeness

'Sadrish.a( "or5 thogh 0od and man are distin$t5 the "ormer so per!ades and is so

ine#tri$a*l. in!ol!ed in the ni!erse as $reator and maintainer5 that the latter5 in thissense5 seems to *e Brahman throgh pro#imit.7

Then again there is the Shddhad!aita o" that *ran$h o" the Agamas whi$h is $alled

Shai!asiddhanta5 the Vaishna!a Pa2$aratra do$trine5 the Ad!aita o" the 3ashmirian

Shai!a+gama 'Trika(5 the "ollowers o" whi$h5 thogh Ad!aitins5 ha!e !er. s*tl.$riti$i;ed Shamkara8s do$trine on se!eral points7 Di""eren$e o" !iews pon this =estion

and that o" the natre o" -a.a5 whi$h the world is said to *e5 ne$essaril. implies

di""eren$e pon other matters o" do$trine7 Then there are5 with man. resem*lan$es5 somedi""eren$es in rital pra$ti$e7 Ths it $omes a*ot that Brahmanism in$ldes man.

di!isions o" worshippers $alling themsel!es *. di""erent names7 There are Smartas who

are the present da. representati!es o" the old Vaidik do$trine and rital pra$ti$e5 and onthe other hand a nm*er o" di!isions o" worshippers $alling themsel!es Shaktas5 Shai!as5

Vaishna!as and so "orth with s*+di!isions o" these7 It is not possi*le to make hard and

"ast distin$tions *etween the se$ts whi$h share m$h in $ommon and ha!e *een

in"len$ed one *. the other7 Indeed the ni!ersalit. o" m$h o" religios do$trine and pra$ti$e is an esta*lished "a$t7 What e#ists in India as elsewhere to+da. has in other times

and pla$es *een in !ar.ing degrees anti$ipated7 9In Religion59 it has *een said (Gnostics

and 1heir emains! !iii( 9there is no new thing7 The same ideas are worked p o!er ando!er again79 In India as elsewhere5 *t parti$larl. in India where religios a$ti!it. has

*een s.n$retisti$ rather than *. wa. o" spersession5 there is m$h whi$h is $ommon to

all se$ts and more again whi$h is $ommon *etween parti$lar grops o" se$ts7 These

latter are go!erned in general5 that is5 in their older "orms5 *. the Agamas or Tantra+Shastras5 whi$h5 at an. rate to+da. and "or $entries past 'whate!er ma. ha!e *een their

origin(5 admit the athorit. o" the Vedas and re$ogni;e other S$riptres7 'As to these5 see

the Introd$tion to the 3ala$ar.a Sat.ananda8s Commentar. on the Isha ,panishadwhi$h I ha!e p*lished7(

The meaning o" Veda is not $ommonl. rightl. nderstood7 Bt this is a !ast s*6e$t

whi$h nderlies all others5 to$hing as it does the seat o" all athorit. and knowledge intowhi$h I ha!e not the spa$e to enter here7 There are "or main $lasses o" Brahmani$al

S$riptre5 namel.5 Veda or Shrti5 Smriti5 Prana5 and Agama7 There are also "or ages or

4gas the latter *eing a "ra$tion o" a 3alpa or Da. o" Brahma o" >5?@55 .ears7

This period is the li"e o" an ni!erse5 on the e#piration o" whi$h all re+enters Brahmanand therea"ter isses "rom it7 A -aha.ga is $omposed o" the For Ages $alled Sat.a5

Treta5 D!apara5 3ali5 the "irst *eing the golden age o" righteosness sin$e when all has

gradall. de$lined ph.si$all.5 morall.5 and spiritall.7 For ea$h o" the ages a sita*leShastra is gi!en5 "or Sat.a or 3rita the Vedas5 "or Treta the Smritishastra5 "or D!apara the

Pranas5 and "or 3ali.ga the Agama or Tantra Shastra7 So the "ularnava #antra sa.s:

"rite shrutyukta acarastretayam smriti$sambhavah



Dva%are tu %uranoktah! kalavagamasammatah

'see also &ahanirvana #antra! I ++ @ et se') and the #ara$%radi%a sa.s that in the

3ali.ga 'the spposed present age( the Tantrika and not the Vaidika Dharma5 in thesense o" mode o" li"e and rital5 is to *e "ollowed 'see rinci%les o* #antra) When it is

said that the Agama is the pe$liar S$riptre o" the 3ali age5 this does not mean 'at an.rate to an. parti$lar di!ision o" its "ollowers( that something is presented whi$h is

opposed to Veda7 It is tre howe!er that5 as *etween these "ollowers5 there is sometimes a$on"li$t on the =estion whether a parti$lar "orm o" the Agama is n!edi$ 'A!aidika( or

not7 The Agama5 howe!er5 as a whole5 prports to *e a presentment o" the tea$hing o"

Veda5 6st as the Pranas and Smritis are7 It is that presentment o" Vaidik trth whi$h issita*le "or the 3ali age7 Indeed the Shakta "ollowers o" the Agama $laim that its Tantras

$ontain the !er. $ore o" the Veda to whi$h it is des$ri*ed to *ear the same relation as the

Spreme Spirit 'Paramatma( to the em*odied spirit 'i!atma(7 In a similar wa.5 in these!en Tantrik A$aras 'see Ch7 IV %ost)! 3ala$ara is the $ontrolling5 in"orming li"e o" the

gross *od. $alled Veda$ara5 ea$h o" the A$aras5 whi$h "ollow the latter p to 3ala$ara5

*eing more and more s*tle sheaths7 The Tantra Shastra is ths that presentment o"Vedanti$ trth whi$h is modeled5 as regards mode o" li"e and rital5 to meet the

$hara$teristi$s and in"irmities o" the 3ali.ga7 As men ha!e no longer the $apa$it.5

longe!it. and moral strength re=ired to $arr. ot the Vaidika 3armakanda 'rital

se$tion(5 the Tantra Shastra pres$ri*es a Sadhana o" its own "or the attainment o" the$ommon end o" all Shastra5 that is5 a happ. li"e on earth5 /ea!en therea"ter5 and at length

1i*eration7 Religion is in "a$t the tre prsit o" happiness7

As e#plained in the ne#t and "ollowing Chapters5 this Agama5 whi$h go!erns a$$ording to

its "ollowers the 3ali+.ga5 is itsel" di!ided into se!eral s$hools or $ommnities o"worshippers7 One o" these di!isions is the Shakta7 It is with Shakta do$trine and worship5

one o" the "orms o" Brahmanism5 whi$h is again a "orm o" the general Bharata Dharma5that this *ook deals7

The Shakta is so $alled *e$ase he is a worshipper o" Shakti 'Power(5 that is5 0od in

-other+"orm as the Spreme Power whi$h $reates5 sstains and withdraws the ni!erse7

/is rle o" li"e is Shaktadharma5 his do$trine o" Shakti is Shakti!ada or Shakta Darshana7

0od is worshipped as the 0reat -other *e$ase5 in this aspe$t5 0od is a$ti!e5 and prod$es5 norishes5 and maintains all7 Theologi$al 0odhead is no more "emale than male

or neter7 0od is -other to the Sadhaka who worships /er 1ots Feet5 the dst on whi$h

are millions o" ni!erses7 The Power5 or a$ti!e aspe$t o" the immanent 0od5 is ths $alledShakti7 In /er stati$ trans$endent aspe$t the -other or Shakti or Shi! is o" the same

natre as Shi!a or 9the 0ood97 That is5 philosophi$all. speaking5 Shi!a is the n$hanging

Cons$iosness5 and Shakti is its $hanging Power appearing as mind and matter7 Shi!a+Shakti is there"ore Cons$iosness and Its Power7 This then is the do$trine o" dal aspe$ts

o" the one Brahman a$ting throgh Its Trinit. o" Powers 'I$$ha5 Will< 2ana5 3nowledge<

3ri.a5 A$tion(7 In the stati$ trans$endent aspe$t 'Shi!a( the one Brahman does not $hange

and in the kineti$ immanent aspe$t 'Shi! or Shakti( It does7 There is ths $hangelessnessin $hange7 The indi!idal or em*odied Spirit 'i!atma( is one with the trans$endent spirit

'Paramatma(7 The "ormer is a part 'Amsha( o" the latter5 and the en!eloping mind and



*od. are mani"estations o" Spreme Power7 Shakta Darshana is there"ore a "orm o"

-onism 'Ad!aita!ada(7 In $reation an e""e$t is prod$ed withot $hange in the Prod$er7

In $reation the Power 'Shakti( 9goes "orth9 'Prasharati( in a series o" emanations ortrans"ormations5 whi$h are $alled5 in the Shai!a and Shakta Tantras5 the ? Tatt!as7 These

mark the !arios stages throgh whi$h Shi!a5 the Spreme Cons$iosness5 as Shakti5

presents Itsel" as o*6e$t to Itsel" as s*6e$t5 the latter at "irst e#perien$ing the "ormer as part o" the Sel"5 and then throgh the operations o" -a.a Shakti as di""erent "rom the

Sel"7 This is the "inal stage in whi$h e!er. Sel" 'Prsha( is mtall. e#$lsi!e o" e!er.

other7 -a.a5 whi$h a$hie!es this5 is one o" the Powers o" the -other or De!i7 The Will+to+*e$ome+man. ' +ahu syam %ra,ayeya( is the $reati!e implse whi$h not onl. $reates

*t reprod$es an eternal order7 The 1ord remem*ers the di!ersities latent in /is own

-a.a Shakti de to the pre!ios 3armas o" i!as and allows them to n"old themsel!es

*. /is !olition7 It is that Power *. whi$h in"inite "ormless Cons$iosness !eils Itsel" toItsel" and negates and limits Itsel" in order that it ma. e#perien$e Itsel" as Form7

This -a.a Shakti assmes the "orm o" Prakriti Tatt!a5 whi$h is $omposed o" three 0nas

or Fa$tors $alled Satt!a5 Ra6as5 Tamas7 The "n$tion o" Prakriti is to !eil5 limit5 or *initize pre in"inite "ormless Cons$iosness5 so as to prod$e "orm5 "or withot s$h limitation

there $annot *e the appearan$e o" "orm7 These 0nas work *. mtal sppression7 The

"n$tion o" Tamas is to !eil Cons$iosness5 o" Satt!a to re!eal it5 and o" Ra6as the a$ti!e

prin$iple to make either Tamas sppress Satt!a or Satt!a sppress Tamas7 These 0nasare present in all parti$lar e#isten$e5 as in the general $ase or Prakriti Shakti7 &!oltion

means the in$reased operation o" Satt!a 0na7 Ths the mineral world is more s*6e$t to

Tamas than the rest7 There is less Tamas and more Satt!a in the !egeta*le world7 In theanimal world Satt!a is in$reased5 and still more so in man5 who ma. rise throgh the

$lti!ation o" the Satt!a 0na to Pre Cons$iosness '-oksha( Itsel"7 To se Western

parlan$e5 Cons$iosness more and more appears as "orms e!ol!e and rise to man7

Cons$iosness does not in itsel" $hange5 *t its mental and material en!elopes do5 thsreleasing and gi!ing Cons$iosness more pla.7 As Pre Cons$iosness is Spirit5 the

release o" It "rom the *onds o" matter means that Forms whi$h isse "rom the Power o"

Spirit 'Shakti( *e$ome more and more Satt!ik7 A trl. Satt!ik man is there"ore a spiritalman7 The aim o" Sadhana is there"ore the $lti!ation o" the Satt!a 0na7 )atre 'Prakriti(

is ths the Veil o" Spirit as Tamas 0na5 the Re!ealer o" Spirit as Satt!a 0na5 and the

A$ti!it. 'Ra6as 0na( whi$h makes either work7 Ths the pward or re!ealing mo!ement"rom the predominan$e o" Tamas to that o" Satt!a represents the spirital progress o" the

em*odied Spirit or i!atma7

It is the desire "or the li"e o" "orm whi$h prod$es the ni!erse7 This desire e#ists in the

$olle$ti!e Vasanas5 held like all else5 in in$hoate state in the -other+Power5 whi$h passing "rom its own 'S!arpa( "ormless state gi!es e""e$t to them7 ,pon the e#piration

o" the !ast length o" time whi$h $onstittes a da. o" Brahma the whole ni!erse is

withdrawn into the great Casal Wom* '4oni( whi$h prod$ed it7 The limited sel!es arewithdrawn into it5 and again5 when the $reati!e throes are "elt5 are pt "orth "rom it5 ea$h

appearing in that "orm and state whi$h its pre!ios 3arma had made "or it7 Those who do

good 3arma *t with desire and sel"+regard 'Sakama( go5 on death5 to /ea!en andtherea"ter reap their reward in good "tre *irth on earth ++ "or /ea!en is also a transitor.



state7 The *ad are pnished *. e!il *irths on earth and s""ering in the /ells whi$h are

also transitor.7 Those5 howe!er5 who ha!e rid themsel!es o" all sel"+regarding desire and

work sel"lessl. ')ishkama 3arma( reali;e the Brahman natre whi$h is Sa$$idananda7S$h are li*erated5 that is ne!er appear again in the World o" Form5 whi$h is the world o"

s""ering5 and enter into the in"inite o$ean o" Bliss Itsel"7 This is -oksha or -kti or

1i*eration7 As it is "reedom "rom the ni!erse o" "orm5 it $an onl. *e attained throghdeta$hment "rom the world and desirelessness7 For those who desire the world o" "orm

$annot *e "reed o" it7 1i"e5 there"ore5 is a "ield in whi$h man5 who has gradall. as$ended

throgh lower "orms o" mineral5 !egeta*le and animal li"e5 is gi!en the opportnit. o"hea!en+li"e and 1i*eration7 The ni!erse has a moral prpose5 namel. the a""ording to all

e#isten$e o" a "ield wherein it ma. reap the "rit o" its a$tions7 The "orms o" li"e are

there"ore the stairs 'Sopana( on whi$h man monts to the state o" in"inite5 eternal5 and

"ormless Bliss7 This then is the origin and the end o" man7 /e has made "or himsel" hisown past and present $ondition and will make his "tre one7 /is essential natre is "ree7

I" wise5 he adopts the means 'Sadhana( whi$h lead to lasting happiness5 "or that o" the

world is not to *e had *. all5 and e!en when attained is perisha*le and mi#ed with

s""ering7 This Sadhana $onsists o" !arios means and dis$iplines emplo.ed to prod$e prit. o" mind 'Cittashddhi(5 and de!otion to5 and worship o"5 the -agna -ater o" all7 It

is with these means that the religios Tantra Shastras are mainl. $on$erned7 The ShaktaTantra Shastra $ontains a most ela*orate and wonder"l rital5 partl. its own5 partl. o"

Vaidik origin7 To a ritalist it is o" a*sor*ing interest7

Rital is an art5 the art o" religion7 Art is the otward material e#pression o" ideas

intelle$tall. held and emotionall. "elt7 Rital art is $on$erned with the e#pression o"those ideas and "eelings whi$h are spe$i"i$all. $alled religios7 It is a mode *. whi$h

religios trth is presented5 and made intelligi*le in material "orms and s.m*ols to the

mind7 It appeals to all natres passionatel. sensi*le o" that Beat. in whi$h5 to some5 0od

most mani"ests /imsel"7 Bt it is more than this7 For it is the means *. whi$h the mind istrans"ormed and pri"ied7 In parti$lar a$$ording to Indian prin$iples it is the instrment

where*. the $ons$iosness o" the worshipper 'Sadhaka( is sha%ed in actual *act into

"orms o" e#perien$e whi$h em*od. the trths whi$h S$riptre tea$hes7 The Shakta is thstaght that he is one with Shi!a and /is Power or Shakti7 This is not a matter o" mere

argment7 It is a matter "or e#perien$e7 It is rital and 4oga+pra$ti$e whi$h se$re that

e#perien$e "or him7 /ow pro"ond Indian rital is5 will *e admitted *. those who ha!enderstood the general prin$iples o" all rital and s.m*olism5 and ha!e stdied it in its

Indian "orm5 with a knowledge o" the prin$iples o" whi$h it is an e#pression7 Those who

speak o" 9mmmer.59 9gi**erish9 and 9sperstition9 *etra. *oth their in$apa$it. andignoran$e7

The Agamas are not themsel!es treatises on Philosoph.5 thogh the. impliedl. $ontain a

parti$lar theor. o" li"e7 The. are what is $alled Sadhana Shastras5 that is5 pra$ti$al

S$riptres pres$ri*ing the means *. whi$h happiness5 the =est o" all mankind5 ma. *eattained7 And as lasting happiness is 0od5 the. tea$h how man *. worship and *.

pra$ti$e o" the dis$iplines pres$ri*ed5 ma. attain a di!ine e#perien$e7 From in$idental

statements and the pra$ti$es des$ri*ed the philosoph. is e#tra$ted7



The speaker o" the Tantras and the re!ealer o" the Shakta Tantra is Shi!a /imsel" or

Shi! the De!i /ersel"7 )ow it is the "irst who tea$hes and the se$ond who listens

'Agama(7 )ow again the latter assmes the role o" 0r and answers the =estions o"Shi!a ')igama(7 For the two are one7 Sometimes there are other interlo$tors7 Ths one

o" the Tantras is $alled Ish!arakartike.a+sam!ada5 "or there the 1ord addresses his son

3artike.a7 The Tantra Shastra there"ore $laims to *e a Re!elation5 and o" the sameessential trths as those $ontained in the &ternal Veda whi$h is an athorit. to itsel"

'S!atah+siddha(7 Those who ha!e had e#perien$e o" the trths re$orded in Shastra5 ha!e

also pro$laimed the %ractical means where*. their e#perien$e was gained7 9Adopt thosemeans9 the. sa.5 9and .o will also ha!e "or .orsel" or e#perien$e79 This is the

importan$e o" Sadhana and all Sadhana Shastras7 The 0r sa.s: 9Do as I tell .o7

Follow the method pres$ri*ed *. S$riptre7 Cr* .or desires7 Attain a pre disposition5

and ths onl. will .o o*tain that $ertaint.5 that e#perien$e whi$h will render an.=estionings nne$essar.79 The pra$ti$al importan$e o" the Agama lies in its assmption

o" these prin$iples and in the methods whi$h it en6oins "or the attainment o" that state in

whi$h the trth is reali;ed7 The "ollowing Chapters shortl. e#plain some o" the main

"eatres o" *oth the philosoph. and pra$ti$e o" the Shakta di!ision o" the Agama7 Fortheir "ll de!elopment man. !olmes are ne$essar.7 What is here said is a mere sket$h in

a poplar "orm o" a !ast s*6e$t7

I will $on$lde this Chapter with e#tra$ts "rom a Bengali letter written to me shortl. *e"ore his death5 now man. .ears ago5 *. Pandit Shi!a+$andra Vid.arna!a5 the Shakta

athor o" the #antratattva whi$h I ha!e p*lished nder the title rinci%les o* #antra The

words in *ra$kets are m. own7

9At the present time the general p*li$ are ignorant o" the prin$iples o" the TantraShastra7 The $ase o" this ignoran$e is the "a$t that the Tantra Shastra is a Sadhana

Shastra5 the greater %art o* -hich becomes intelligible only by Sadhana For this reasonthe Shastra and its Tea$hers prohi*it their general promlgation7 So long as the Shastrawas learnt "rom 0rs onl.5 this golden rle was o" immense good7 In $orse o" time the

old Sadhana has *e$ome almost e#tin$t5 and along with it5 the knowledge o" the deep and

might. prin$iples o" the Shastra is almost lost7 )e!ertheless some "aint shadowings o"these prin$iples 'whi$h $an *e thoroghl. known *. Sadhana onl.( ha!e *een pt *e"ore

the p*li$ partl. with the !iew to preser!e Shastri$ knowledge "rom destr$tion5 and

partl. "or $ommer$ial reasons7 When I $ommen$ed to write Tantra+tatt!a some @E .earsago5 Bengali so$iet. was in a perilos state owing to the in"l# o" other religions5 want o"

"aith and a spirit o" disptation7 Shortl. *e"ore this a nm*er o" &nglish *ooks had

appeared on the Tantra Shastra whi$h5 whilst ignorant o" Dharma5 Sadhana and Siddhi

$ontained some hideos and otrageos pi$tres drawn *. the Bengali historians andno!elists ignorant o"5 and n"aith"l to5 Shastri$ prin$iples7 The &nglish *ooks *. &nglish

writers $ontained merel. a re"le$tion o" what &nglish+ed$ated Bengalis o" those da.s

had written7 Both are e!en to+da. e=all. ignorant o" the Tantra Shastra7 For this reasonin writing Tantratatt!a I $old not go deepl. into the s*6e$t as m. heart wished7 I had to

spend m. time in remo!ing thorns 'o*6e$tions and $harges( "rom the path *. reasoning

and argment7 I $old not there"ore deal in m. *ook with most o" the s*6e$ts whi$h5when I *roght ot the "irst !olme5 I promised to dis$ss7 The Tantra Shastra is *roadl.



di!ided into three parts5 namel. Sadhana5 Siddhi 'that whi$h is gained *. Sadhana( and

Philosoph. 'Darshana(7 ,nlike other s.stems it is not narrow nor does it generate do*t

*. setting "orth $on"li$ting !iews7 For its speaker is One and not man. and /e isomnis$ient7 The philosoph. is howe!er s$attered throghot the Tantrik treatises and is

dealt with5 as o$$asion arises5 in $onne$tion with Sadhana and Siddhi7 Cold 'as I had

sggested to him( s$h parts *e $olle$ted and arranged5 a$$ording to the prin$iples o" thes*6e$t+matter5 the. wold "orm a !ast s.stem o" philosoph. wonder"l5 di!ine5 lasting5

tre5 and $arr.ing $on!i$tion to men7 As a Philosoph. it is at the head o" all others7 4o

ha!e pra.ed to Paramesh!ara '0od( "or m. long li"e5 and m. desire to $arr. ot m. pro6e$t makes me also pra. "or it7 Bt the state o" m. *od. makes me do*t whether the

pra.er will *e granted7 B. the gra$e there"ore o" the -other the sooner the work is done

the *etter7 4o sa. 8that those who worship Paramesh!ara5 /e makes o" one "amil.7 1et

there"ore all distin$tions *e pt aside "or all Sadhakas are5 as s$h5 one78 This no*le prin$iple is the "inal word o" all Shastras5 all $ommnities5 and all religions7 All

distin$tions whi$h arise "rom di""eren$es in the ph.si$al *od. are distin$tions "or the

hman world onl.7 The. ha!e no pla$e in the world o" worship o" Paramesh!ara7 The

more there"ore that we shall approa$h /im the more will the di""eren$es *etween .o andme !anish7 It is *e$ase *oth o" s pra. "or the remo!al o" all s$h di""eren$es5 that I am

led to rel. on .or en$oragement and help and am *old to take p on .oren$oragement and help and am *old to take p this di""i$lt and daring work7 I" *. .or

gra$e the gate o" this Tantrik philosoph. is opened in the third part o" Tantra+tatt!a I dare

to sa. that the learned in all $ontries will ga;e5 and *e astonished "or it is pre trth5 and"or this reason I shall *e a*le to pla$e it *e"ore them with per"e$t $learness79

,n"ortnatel. this pro6e$t o" a third part o" the Tantra+tatt!a $old not *e $arried ot

owing to the lamented death o" its athor5 whi$h "ollowed not long a"ter the re$eipt o" this

letter7 )atrall.5 like all *elie!ers throghot the whole world5 he $laimed "or his

S$riptre the possession in all its details o" what was tre or good7 Whilst others ma. not$on$ede this5 I think that those with knowledge and nderstanding and "ree "rom

pre6di$e will allow that it $ontains a pro"ondl. $on$ei!ed do$trine5 wonder"ll. worked

ot in pra$ti$e7 Some o" its ideas and prin$iples are shared 'throgh it *e nder othernames and "orms( *. all religios men5 and others either *. all or some Indian

$ommnities5 who are not Shaktas7 1ea!ing there"ore "or the moment aside what ma. *e

said to *e pe$liar to itsel" it $annot *e that wholl. a*srd5 replsi!e5 and in"amoss.stem '9lst5 mmmer. and magi$9 as Brian /odgson $alled it( whi$h it has *een said to

*e7 An impartial $riti$ism ma. *e smmed p in the "ew words that5 together with what

has !ale5 it $ontains some pra$ti$es whi$h are not generall. appro!ed and whi$h ha!eled to a*se7 As to these the reader is re"erred to the Chapter on the Pa2$atatt!a or Se$ret

Rital7

I $on$lde with a translation o" an arti$le in Bengali *. a well+known writer5 'P7

Band.opadh.a.a5 in the Sahitya! Shr**. ?@5 Cal$tta5 l.+Agst G?(7 It wase!oked *. the p*li$ation o" Arthr A*alone8s Translation o"5 and Introd$tion to5 the

&ahanirvana #antra It is an interesting statement as regards the Shakta Tantra and

Bengali !iews thereon7 Omitting here some $ommendator. statements to$hing A7



A!alon8s work and the writer8s 9thanks a hndred times9 "or the &nglish !ersion5 the

arti$le $ontines as "ollows:

9At one time the &ahanirvana #antra had some poplarit. in Bengal7 Itwas printed and p*lished nder the editorship o" Pandit Ananda+$andra

Vedanta+!agisha and issed "rom the Adi+Brahmo+Sama6 Press7 Ra6a Ram-ohan Ro. himsel" was a "ollower o" the Tantras5 married a"ter the Shai!a

"orm and sed to pra$ti$e the Tantrik worship7 /is spirital pre$eptorS!ami /ariharananda5 was well known to *e a saint who had attained to

per"e$tion 'Siddha+prsa(7 /e endea!ored to esta*lish the &ahanirvana

#antra as the S$riptre o" the Brahmo+Sama67 The "ormla and the "ormso" the Brahmo Chr$h are *orrowed "rom the initiation in Brahman

worship5 'Brahma+diksha( in this Tantra7 The later Brahmos somewhat

losing their sel!es in their spirit o" imitation o" Christian ritals were ledto a*andon the path shown to them *. Ra6a Ram -ohan< *t .et e!en now

man. among them re$ite the /.mn to the Brahman whi$h o$$rs in the

&ahanirvana #antra In the "irst era o" the e#$essi!e dissemination o"&nglish $ltre and training Bengal resonded with oppro*rios $riti$isms

o" the Tantras7 )o one among the ed$ated in Bengal $old praise them7

&!en those who $alled themsel!es /inds were na*le otwardl. to

spport the Tantrik do$trines7 Bt e!en then there were !er. great TantrikSadhakas and men learned in the Tantras with whose help the prin$iples o"

the Tantras might ha!e *een e#plained to the p*li$7 Bt the ed$ated

Bengali o" the age was *ewit$hed *. the Christian $ltre5 and no one$ared to in=ire what did or did not e#ist in their paternal heritage< the

more espe$iall. that an. who attempted to std. the Tantras ran the risk o"

e#posing themsel!es to $ontmel. "rom the 8ed$ated $ommnit.87

-ahara6a Sir atindra -ohan Tagore o" sa$red name alone p*lished twoor three works with the help o" the !enera*le Pandit aganmohan

Tarkalankara7 The /ara+tatt!a+didhiti asso$iated with the name o" his

"ather is e!en now a$knowledged to *e a mar!elosl. glorios prod$tiono" the genis o" the Pandits o" Bengal7 The !enera*le 'Vriddha( Pandit

aganmohan also p*lished a $ommentar. on the &ahanirvana #antra

&!en at that epo$h s$h std. o" the Tantras was $on"ined to a $ertainse$tion o" the ed$ated in Bengal7 -ahara6a Sir atindra -ohan alone

endea!ored to nderstand and appre$iate men like Bama 3hepa 'mad

Bama(5 the )aked Father ')engta Ba*a( o" 3adda and S!ami Sadananda7The ed$ated $ommnit. o" Bengal had onl. negle$t and $ontempt "or

Sadhakas like Bishe Pagla 'the mad Bishe( and Bin the Candala woman7

Bengal is e!en now go!erned *. the Tantra< e!en now the /inds o"Bengal re$ei!e Tantrik initiation7 Bt the glor. and the honor whi$h the

Tantra had and re$ei!ed in the time o" -ahara6as 3rishna+$andra and

Shi!a+$andra no longer e#ist7 This is the reason wh. the Tantrik Sadhakas

o" Bengal are not so well known at present7 It seems as i" the World+-other has again willed it5 has again desired to mani"est /er power5 so

that Arthr A!alon is std.ing the Tantras and has p*lished so *eati"l a



!ersion o" the &ahanirvana The &nglish ed$ated Bengali will now5 we

ma. hope5 trn his attention to the Tantra7

9The spe$ial !irte o" the Tantra lies in its mode o" Sadhana7 It is neithermere worship ',pasana( nor pra.er7 It is not lamenting or $ontrition or

repentan$e *e"ore the Deit.7 It is the Sadhana whi$h is the nion o"Prsha and Prakriti< the Sadhana whi$h 6oins the -ale Prin$iple and the

-other &lement within the *od.5 and stri!es to make the attri*tedattri*teless7 That whi$h is in me and that "or whi$h I am 'this

$ons$iosness is e!er present in me( is spread5 like *tter in milk5

throghot the $reated world o" mo!ing and nmo!ing things5 throgh thegross and the s*tle5 the $ons$ios and n$ons$ios5 throgh all7 It is the

o*6e$t o" Tantrik Sadhana to merge that sel"+prin$iple 'S!arat( into the

,ni!ersal 'Virat(7 This Sadhana is to *e per"ormed throgh the awakeningo" the "or$es within the *od.7 A man is Siddha in this Sadhana when he is

a*le to awaken 3ndalini and pier$e the si# Cakras7 This is not mere

8philosoph.8 a mere attempt to ponder pon hsks o" words5 *t somethingwhi$h is to *e done in a thoroghl. pra$ti$al manner7 The Tantras sa. ++

8Begin pra$ti$ing nder the gidan$e o" a good 0r< i" .o do not o*tain

"a!ora*le reslts immediatel.5 .o $an "reel. gi!e it p78 )o other religion

dares to gi!e so *old a $hallenge7 We *elie!e that the Sadhana o" the-oslems and the 8esoteri$ religion8 or se$ret Sadhana 'and ritals( o" the

Christians o" the Roman Catholi$ and 0reek Chr$hes is *ased on this

grond work o" the Tantras7

9Where!er there is Sadhana we *elie!e that there is the s.stem o" theTantra7 While treating o" the Tantras some time *a$k in the Sahitya! I

hinted at this $on$lsion and I $annot sa. that the athor5 Arthr A!alon5has not noti$ed it too7 For he has e#pressed his srprise at the similarit.whi$h e#ists *etween the Roman Catholi$ and the Tantrik mode o"

Sadhana7 The Tantra has made the 4oga+s.stem o" Pata26ali easil.

pra$ti$a*le and has $om*ined with it the Tantrik ritals and the $eremonialo*ser!an$es '3arma+kanda(< that is the reason wh. the Tantrik s.stem o"

Sadhana has *een adopted *. all the religios se$ts o" India7 I" this theor.

o" the anti=arians5 that the Tantra was *roght into India "rom Chaldea or Shakad!ipa *e $orre$t5 then it ma. also *e in"erred that the Tantra passed

"rom Chaldea to &rope7 The Tantra is to *e "ond in all the strata o"

Bddhism< the Tantrik Sadhana is mani"est in Con"$ianism< and

Shintoism is *t another name o" the Tantrik $lt7 -an. historiansa$knowledge that the worship o" Shakti or Tantrik Sadhana whi$h was

pre!alent in &g.pt "rom an$ient times spread into Phoeni$ia and 0ree$e7

Conse=entl. we ma. sppose that the in"len$e o" the Tantra was "elt in primiti!e Christianit.7

9The Tantra $ontains nothing like idolatr. or 8worship o" the doll8 whi$h

we5 taking the $e "rom the Christian missionaries5 nowada.s $all it7 This



trth5 the athor5 Arthr A!alon5 has made !er. $lear in the Introd$tion to

his translation7 The Tantra repeatedl. sa.s that one is to adore the Deit. *.

*e$oming a Deit. 'De!ata( himsel"7 The Ishta+de!ata is the !er. sel" o"Atman5 and not separate "rom It< /e is the re$epta$le o" all5 .et /e is not

$ontained in an.thing5 "or /e is the great witness5 the eternal Prsha7 The

tre Tantrik worship is the worship in and *. the mind7 The less s*tle"orm o" Tantrik worship is that o" the 4antra7 Form is *orn o" the 4antra7

The "orm is made mani"est *. apa5 and awakened *. -antra+Shakti7 Tens

o" millions o" *eati"l "orms o" the -other *loom "orth in the hea!ens o"the heart o" the Siddhaprsha7 De!otees or aspirants o" a lower order o"

$ompeten$. ')imna+adhikari( nder the dire$tions o" the 0r adore the

great -a.a *. making mani"est87 'to themsel!es( one o" /er !arios "orms

whi$h $an *e onl. seen *. Dh.ana 'meditation(7 That is not mere worshipo" the idolH i" it were so5 the image wold not *e thrown into the water< no

one in that $ase wold *e so irre!erent as to sink the earthen image o" the

0oddess in the water7 The Primordial Shakti is to *e awakened *. Bha!a5

*. Dh.ana5 *. apa and *. the pier$ing o" the si# Cakras7 She is all will7 )o one $an sa. when and how She shows /ersel" and to what Sadhaka7

We onl. know that She is5 and there are /er names and "orms7Wonder"ll. trans$ending is /er "orm ++ "ar *e.ond the rea$h o" word or

thoght7 This has made the Bengali Bhakta sing this

plainti!e song ++

8/ard indeed is it to approa$h the sea o" "orms5 and to

*athe in it7

Ah me5 this m. $oming is perhaps in !ain%8

9The Tantra deals with another spe$ial s*6e$t ++

-antra+Shakti7 It is no e#aggeration to sa. that we ha!e ne!er heard e!en

"rom an. Bengali Pandit s$h a $lear e#position o" -antra+Shakti as that

whi$h the athor5 Arthr A!alon5 has gi!en in his Introd$tion to the

&ahanirvana #antra We had thoght that -antra+Shakti was a thing to *e"elt and not to *e e#plained to others7 Bt the athor with the "or$e o" his

genis has in his simple e#position gi!en s s$h e#planation o" it as is possi*le in the &nglish langage7 The Tantras sa. that the sol in the *od.is the !er. sel" o" the letters ++ o" the Dh!ani 'sond(7 The -other5 the

em*odiment o" the "i"t. letters 'Varna(5 is present in the !arios letters in

the di""erent Cakras7 1ike the melod. whi$h isses when the $hords o" alte are str$k5 the -other who mo!es in the si# Cakras and who is the

!er. sel" o" the letters awakens with a *rst o" harmon. when the $hords

o" the letters 'Varnas( are str$k in their order< and Siddhi *e$omes as eas.



o" attainment to the Sadhaka as the Amalaka "rit in one8s hand when She

is rosed7 That is wh. the great Sadhaka Ramaprasad awakened the

-other *. the in!o$ation ++ 8AriseO -other 'agrihi5 6anani(87 That is thereason wh. the Bhakta sang ++

8/ow long wilt tho sleep in the -ladhara5O -other

3lakndalini%8

9The Bodhana 'awakening( $eremon. in the Drga P6a is nothing *t the

awakening o" the Shakti o" the -other5 the mere rosing o" the$ons$iosness o" the 3ndalini7 This awakening is per"ormed *. -antra+

Shakti7 The -antra is nothing *t the harmonios sond o" the lte o" the

*od.7 When the s.mphon. is per"e$t5 She who em*odies the Worlds'aganma.i( roses /ersel"7 When She is awake it does not take long

*e"ore the nion o" Shi!a and Shakti takes pla$e7 Do apa on$e< do apa

a$$ording to rle looking p to the 0r5 and the e""e$ts o" apa o" whi$hwe hear in the Tantra will pro!e to *e tre at e!er. step7 Then .o will

nderstand that the Tantra is not mere tri$ker.5 or a "alse wea!ing ot o"

words7 What is wanted is the good 0r< -antra $apa*le o" granting

Siddhi5 and appli$ation 'Sadhana(7 Arthr A!alon has grasped the meaningo" the prin$iples o" -antra whi$h are so di""i$lt to nderstand7 We ma.

$ertainl. sa. that he $old onl. make this impossi*le thing possi*le

throgh inherent tenden$ies 'Samskara( a$=ired in his pre!ios li"e7

9The Tantra a$$epts the do$trine o" re*irth7 It does not5 howe!er5

a$knowledge it as a mere matter o" argment or reasoning *t like a

geographi$al map it makes $lear the nending $hain o" e#isten$es o" theSadhaka7 The Tantra has two di!isions5 the Dharma o" So$iet. 'Sama6a(and the Dharma o" Spirital Cltre 'Sadhana(7 A$$ording to the

reglation o" Sama6a+Dharma it a$knowledges *irth and $aste7 Bt in

Sadhana+Dharma there is no $aste distin$tion5 no Brahmana or Shdra5 noman or woman< distin$tion *etween high and low "ollows s$$ess in

Sadhana and Siddhi7 We onl. "ind the =estion o" "itness or worthiness

'Adhikara+tatt!a( in the Tantra7 This "itness 'Adhikara( is dis$o!ered withre"eren$e to the Samskaras o" past e#isten$es< that is wh. the Candala

Prnananda is a Brahmana5 and 3ripasiddha the Sadhaka is e=al to

Sar!ananda< that is wh. Ramaprasada o" the Vaid.a $aste is "it to *e

honored e!en *. Brahmanas7 The Tantra is to *e stdied with the aid o"the tea$hings o" the 0r< "or its langage is e#traordinar.5 and its

e#position impossi*le with a mere grammati$al knowledge o" roots and

in"le$tions7 The Tantra is onl. a s.stem o" Shakti+Sadhana7 There are rlesin it where*. we ma. draw Shakti "rom all $reated things7 There is

nothing to *e a$$epted or re6e$ted in it7 Whate!er is help"l "or Sadhana is

a$$epta*le7 This Sadhana is de$ided a$$ording to the "itness o" the parti$lar person 'Adhikari+ansare(7 /e mst "ollow that "or whi$h he is



"it or worth.7 Shakti per!ades all and em*ra$es all *eings and all things5

the inanimate and the mo!ing5 *easts and *irds5 men and women7 The

n"olding o" the Power 'Shakti( en$losed within the *od. o" the animal'i!a( as well as the man is *roght a*ot onl. with the help o" the

tenden$ies within the *od.7 The mode o" Sadhana is as$ertained with

regard to these tenden$ies7 The !er. meaning o" Sadhana is n"olding5rosing p or awakening o" Power 'Shakti(7 Ths the Shakta o*tains

power "rom all a$tions in the world7 The Sadhana7 o" the Tantra is not to

*e measred *. the little measring+.ard o" the well+*eing or ill+*eing o".or $ommnit. or mine7

91et .o nderstand and I nderstand5O m. mind ++

Whether an. one ese nderstands it or not79

The athor5 Arthr A!alon5 is "ll. $ons$ios o" this7 In spite o" it5 he has

tried to e#plain almost all points making them eas. to $omprehend "or theintelle$t o" materialisti$ $i!ili;ed so$iet. o" to+da.7 For this attempt on his

part we are grate"l to him7

9The Tantra has no notion o" some separate "ar+seeing 0od7 It prea$hes no

s$h do$trine in it as that 0od the Creator rles the ,ni!erse "rom hea!en7In the e.e o" the Tantra the *od. o" the Sadhaka is the ,ni!erse5 the auto$

kratos 'Atma+Shakti( within the *od. is the desired 'Ishta( and the 9to *e

soght "or9 'Sadh.a(5 Deit. 'De!ata( o" the Sadhaka7 The n"olding o" thissel"+power is to *e *roght a*ot *. sel"+reali;ation 'Atma+darshana(

whi$h is to *e a$hie!ed throgh Sadhana7 Whoe!er reali;es his sel" attains

to 1i*eration '-kti(7 The athor5 Arthr A!alon5 has treated o" thesematters 'Siddhanta( in his work5 the #antra$tattva -an. o" the topi$sdealt with in the &ahanirvana #antra will not *e "ll. nderstood withot

a thorogh persal o" the *ook7 The Prin$iples o" the Tantra mst *e

le$tred on to the Bengali a"resh7 I" the &ahanirvana #antra as translated *. Arthr A!alon is spread a*road5 i" the Bengali is on$e more desiros to

hear5 that attempt might well *e ndertaken7

9Or land o" Bengal sed to *e rled *. Tantrik works s$h as the

Saradatilaka5 Shaktanandatarangini5 Pranatoshini5 Tantrasara5 et$7 Then the-ahanir!ana Tantra did not ha!e so great an in"len$e7 It seems to s that5

$onsidering the "orm into whi$h5 as a reslt o" &nglish ed$ation and

$ltre5 the mind o" the Bengali has *een shaped5 the -ahanir!ana is a proper Tantra "or the time7 Ra6a Ram -ohan Ro. endea!ored to

en$orage regard "or the &ahanirvana #antra *e$ase he nderstood this7

I" the &nglish translation o" the &ahanirvana #antra *. Arthr A!alon iswell re$ei!ed *. the thoght"l p*li$ in Bengal5 the std. o" the original

Sanskrit work ma. gradall. $ome into !oge7 This m$h hope we ma.

entertain7 In "a$t5 the &nglish+ed$ated Bengali $ommnit. is withot



religion 'Dharma( or a$tion '3arma(5 and is de!oid o" the sense o"

nationalit. 'ati.a Dharma( and $aste7 The &ahanirvana #antra alone is

"it "or the $ontr. and the ra$e at the present time7 We *elie!e that pro*a*l. *e$ase s$h an impossi*ilit. is going to *e possi*le5 a $ltred5

in"lential5 ri$h &nglishman like Arthr A!alon5 honored o" the rlers5 has

translated and p*lished the &ahanirvana #antra When his #antratattvais p*lished we shall *e a*le to speak ot m$h more7 For the present we

ask the ed$ated people o" Bengal to read this most npre$edented

&ahanirvana #antra Arthr A!alon has not spoken a single word tosatis". himsel" nor tried to e#plain things a$$ording to his own

imagination7 /e has onl. gi!en what are tre in"eren$es a$$ording to the

prin$iples o" Shastri$ reasoning7 An aspi$ios opportnit. "or the

&nglish+knowing p*li$ to nderstand the Tantra has arri!ed7 It is a$onsel o" the Tantra itsel"5 that i" .o desire to renon$e an.thing5

renon$e it onl. a"ter a thorogh a$=aintan$e with it< i" .o desire to

em*ra$e an.thing new5 a$$ept it onl. a"ter a sear$hing in=ir.7 The Tantra

em*odies the old religion 'Dharma( o" Bengal< e!en i" it is to *e $ast awa."or good5 that oght onl. to *e done a"ter it has *een "ll. known7 In the

present $ase a thoght"l and ed$ated &nglishman o" high position hastaken it pon himsel" to gi!e s a "ll introd$tion to the Tantra7 We $an

"rankl. sa. that in this Introd$tion he has not tried a 6ot to shirk or to

gloss o!er the $on$lsions o" the Shastra5 with the !anit. o" e#planation *orn o" his imagination7 /e has endea!ored to *ring *e"ore the mind o" his

readers whate!er a$tall. is in the Tantra5 *e it regarded as either good or

e!il7 Will not the Bengali re$ei!e with wel$ome s$h a "ll o""ering

'Argh.a( made *. a Bhakta "rom a "oreign land%9

*hapter "oShakti he World a$ 2o"er

There is no word o" wider $ontent in an. langage than this Sanskrit term meaning

8Power87 For Shakti in the highest $asal sense is 0od as -other5 and in another sense it is

the ni!erse whi$h isses "rom /er Wom*7 And what is there whi$h is neither one nor the

other% There"ore5 the .oginihridaya #antra ths saltes /er who $on$ei!es5 *ears5 prod$es and therea"ter norishes all worlds: 9O*eisan$e *e to /er who is pre Being+

Cons$iosness+Bliss5 as Power5 who e#ists in the "orm o" Time and Spa$e and all that istherein5 and who is the radiant Illminatri# in all *eings79

It is there"ore possi*le onl. to otline here in a !er. general wa. a "ew o" the more

important prin$iples o" the Shakti+do$trine5 omitting its deepl. interesting pra$ti$e

'Sadhana( in its "orms as rital worship and 4oga7



Toda. Western s$ien$e speaks o" &nerg. as the ph.si$al ltimate o" all "orms o" -atter7

So has it *een "or ages to the Shaktas5 as the worshippers o" Shakti are $alled7 Bt the.

add that s$h &nerg. is onl. a limited mani"estation 'as -ind and -atter( o" the almight.in"inite Spreme Power '-aha+Shakti( o" Be$oming in 8That8 'Tat(5 whi$h is nitar.

Being 'Sat( itsel"7

Their do$trine is to *e "ond in the traditions5 oral and written5 whi$h are $ontained in the

Agamas5 whi$h 'with Prana5 Smriti and Veda( $onstitte one o" the "or great $lasses o"S$riptre o" the /inds7 The Tantras are S$riptres o" the Agama7 The notion that the.

are some =eer *.e+prod$t o" /indism and not an integral part o" it5 is erroneos7 The

three $hie" di!isions o" the Agama are lo$all. named Bengal '0ada(5 3ashmira and3erala7 That Bengal is a home o" Tantra+shastra is well known7 It is5 howe!er5 little

known that 3ashmir was in the past a land where Tantrik do$trine and pra$ti$e were

widel. "ollowed7

The $ommnities o" so+$alled 8Tantrik8 worshippers are "i!e+"old a$$ording as the $lt is

o" the Sn5 0anesha5 Vishn5 Shi!a or Shakti7 To the 3nower5 howe!er5 the "i!e namedare not distin$t Di!inities5 *t di""erent aspe$ts o" the one Power or Shakti7 An instr$ted

Shakti+worshipper is one o" the least se$tarian o" men7 /e $an worship in all temples5 asthe sa.ing is7 Ths the Sammohana #antra sa.s that 9he is a "ool who sees an. di""eren$e

*etween Rama 'an A!atara o" Vishn( and Shi!a87 9What matters the name59 sa.s the

Commentator o" the Satcakraniru%ana! a"ter rnning throgh the gamt o" them7

The Shakta is so $alled *e$ase the $hosen Deit. o" his worship 'Ishta+de!ata( is Shakti7In his $lt5 *oth in do$trine and pra$ti$e5 emphasis is laid on that aspe$t o" the One in

whi$h It is the Sor$e o" Change and5 in the "orm o" Time and Spa$e and all o*6e$ts

therein5 Change itsel"7 The word Shakti is grammati$all. "eminine7 For this reason an

Ameri$an Orientalist $riti$ o" the do$trine has des$ri*ed it as a worthless s.stem5 a mere"emini;ation o" orthodo# 'whate!er that *e( Vedanta ++ a do$trine tea$hing the prima$. o"

the Female and ths "it onl. "or 9s""ragette monists97 It is a*srd $riti$ism o" this kindwhi$h makes the /ind sometimes wonder whether the Western ps.$he has e!en the

$apa$it. to nderstand his *elie"s7 It is said o" the -other 'in the /.mn to /er in the

&ahakala$Samhita)/ 9Tho art neither girl5 nor maid5 nor old7 Indeed Tho art neither

"emale nor male5 nor neter7 Tho art in$on$ei!a*le5 immeasra*le Power5 the Being o"all whi$h e#ists5 !oid o" all dalit.5 the Spreme Brahman5 attaina*le in Illmination

alone79 Those who $annot nderstand lo"t. ideas when presented in rital and s.m*oli$

gar* will ser!e their reptation *est *. not speaking o" them7

The Shai!a is so $alled *e$ase his $hosen Di!init. is Shi!a5 the name "or the $hangelessaspe$t o" the One whose power o" a$tion and a$ti!it. is Shakti7 Bt as the two are

ne$essaril. asso$iated5 all $ommnities a$knowledge Shakti7 It is5 "or the a*o!e reason5 a

mistake to sppose that a 8Tantrik58 or "ollower o" the Agama5 is ne$essaril. a Shakta5 andthat the 8Tantra8 is a Shakta S$riptre onl.7 )ot at all7 The Shakta is onl. one *ran$h o" the

Agamik s$hool7 And so we "ind the S$riptres o" Sai!aism5 whether o" )orth or Soth5

$alled Tantras5 as also those o" that an$ient "orm o" Vaishna!ism whi$h is $alled thePan$aratra7 The do$trine o" these $ommnities5 whi$h share $ertain $ommon ideas5 !aries



"rom the monism o" the Shaktas and )orthern Shai!as to the more or less dalisti$

s.stems o" others7 The rital is to a large e#tent $ommon in all $ommnities5 thogh there

are ne$essaril. !ariations5 de *oth to the natre o" the di!ine aspe$t worshipped and tothe parti$lar "orm o" theolog. taght7 Shakta do$trine and pra$ti$e are $ontained

primaril. in the Shakta Tantras and the oral traditions5 some o" whi$h are se$ret7 As the

Tantras are mainl. S$riptres o" Worship s$h do$trine is $ontained *. impli$ation in therital7 For reasons a*o!e stated re$orse ma. *e had to other S$riptres in so "ar as the.

share with those o" the Shakta $ertain $ommon do$trines and pra$ti$es7 The Tantras

proper are the Word o" Shi!a and Shakti7 Bt there are also !ala*le Tantrik works in thenatre o" $ompendia and $ommentaries whi$h are not o" di!ine athorship7

The $on$ept 8Shakti8 is not howe!er pe$liar to the Shaktas7 &!er. /ind *elie!es in

Shakti as 0od8s Power5 thogh he ma. di""er as to the natre o" the ni!erse $reated *. it7

Shakta do$trine is a spe$ial presentment o" so+$alled monism 'Ad!aita: lit7 8not+two8( andShakta rital5 e!en in those $ondemned "orms whi$h ha!e gi!en rise to the a*ses *.

whi$h this S$riptre is most generall. known5 is a pra$ti$al appli$ation o" it7 Whate!er

ma. ha!e *een the $ase at the origin o" these Agami$ $lts5 all5 now and "or ages past5re$ogni;e and $laim to *ase themsel!es on the Vedas7 With these are $opled the Word o"

Shi!a+Shakti as re!ealed in the Tantras7 Shakta+do$trine is 'like the Vedanta in general(

what in Western parlan$e wold *e $alled a theolog. *ased on re!elation that is5 so+$alled

8spirital8 or spersensal e#perien$e5 in its primar. or se$ondar. sense7 For Veda is that7

This leads to a $onsideration o" the measre o" man8s knowing and o" the *asis o"

Vedantik knowledge7 It is a "ndamental error to regard the Vedanta as simpl. a

spe$lati!e metaph.si$ in the modern Western sense7 It is not so< i" it were5 it wold ha!e

no greater right to a$$eptan$e than an. other o" the man. s.stems whi$h 6ostle oneanother "or or $stom in the Philosophi$al Fair7 It $laims that its spersensal tea$hings

$an *e esta*lished with $ertaint. *. the %ractice o" its methods7 Theori;ing alone isins""i$ient7 The Shakta5 a*o!e all5 is a pra$ti$al and a$ti!e man5 worshipping the Di!ineA$ti!it.< his wat$hword is 3ri.a or A$tion7 Taght that he is Power5 he desires "ll. to

reali;e himsel" in "a$t as s$h7 A Tantrik poem (0nandastotra) speaks with amsed

disdain o" the learned $hatterers who pass their time in "tile de*ate arond the shores o"the 81ake o" Do*t87

The *asis o" knowing5 whether in sper+sense or sense+knowledge5 is a$tal e#perien$e7

&#perien$e is o" two kinds: the whole or "ll e#perien$e< and in$omplete e#perien$e ++

that is5 o" parts5 not o"5 *t in5 the whole7 In the "irst e#perien$e5 Cons$iosness is said to *e 8pward+looking8 ',nmkhi( ++ that is5 8not looking to another87 In the se$ond

e#perien$e it is 8otward+looking8 'Bahirmkhi( The "irst is not an e#perien$e o* the

whole5 *t the &#perien$e+whole7 The se$ond is an e#perien$e not o" parts o" the whole5"or the latter is partless5 *t o" parts in the whole5 and issing "rom its in"inite Power to

know itsel" in and as the "inite $enters5 as the man.7 The works o" an Indian philosopher5

m. "riend Pro"essor Pramatha )atha -kh.opadh.a.a5 aptl. $all the "irst the Fa$t5 and

the se$ond the Fa$t+se$tion7 The Isha %anishad $alls the Spreme &#perien$e ++ Prna5the Fll or Whole7



It is not5 *e it noted5 a reside o" the a*stra$ting intelle$t5 whi$h is itsel" onl. a limited

stress in Cons$iosness5 *t a Plenm5 in whi$h the &#istent All is as one Whole7

Theologi$all. this "ll e#perien$e is Shi!a5 with Shakti at rest or as Poten$.7 The se$onde#perien$e is that o" the "inite $enters5 the nmeros Prshas or i!as5 whi$h are also

Shi!a+Shakti as Poten$. a$tali;ed7 Both e#perien$es are real7 In "a$t there is nothing

nreal an.where7 All is the -other and She is realit. itsel"7 9Sa8ham9 '9She I am9(5 theShakta sa.s5 and all that he senses is She in the "orm in whi$h he per$ei!es /er7 It is She

who in5 and as5 he drinks the $onse$rated wine5 and She is the wine7 All is mani"ested

Power5 whi$h has the realit. o" Being "rom whi$h it is pt "orth7 Bt the realit. o" themani"estation is o" something whi$h appears and disappears5 while that o" Casal Power

to appear is endring7 Bt this disappearan$e is onl. the $easing to *e "or a limited

$ons$iosness7 The seed o" Power5 whi$h appears as a thing "or s$h $ons$iosness5

remains as the poten$. in in"inite Being itsel"7 The in"inite &#perien$e is real as the Fll'Prna(< that is5 its realit. is "llness7 The "inite e#perien$e is real5 as s$h7 There is5

perhaps5 no s*6e$t in Vedanta5 whi$h is more misnderstood than that o" the so+$alled

8,nrealit.8 o" the World7 &!er. S$hool admits the realit. o" all "inite e#perien$e 'e!en o"

8illsi!e8 e#perien$e stri$tl. so+$alled( while s$h e#perien$e lasts7 Bt Shamkara$ar.a5de"ines the trl. Real as that whi$h is $hangeless7 In this sense5 the World as a $hanging

thing has relati!e realit. onl.7 Shamkara so de"ines Realit. *e$ase he sets "orth hisdo$trine "rom the standpoint o" trans$endent Being7 The Shakta Shastra5 on the other

hand5 is a pra$ti$al S$riptre o" Worship5 deli!ered "rom the world+standpoint5 a$$ording

to whi$h the world is ne$essaril. real7 A$$ording to this !iew a thing ma. *e real and .et *e the s*6e$t o" $hange7 Bt its realit. as a thing $eases with the passing o" the "inite

e#perien$er to whom it is real7 The spreme Shi!a+Shakti is5 on the other hand5 a real5 "ll

&#perien$e whi$h e!er endres7 A worshipper mst5 as s$h5 *elie!e in the realit. o"

himsel"5 o" the world as his "ield o" a$tion and instrment5 in its $asation *. 0od5 and in0od /imsel" as the o*6e$t o" worship7 -oreo!er to him the world is real *e$ase Shi!a+

Shakti5 whi$h is its material $ase5 is real7 That $ase5 withot $easing to *e what it is5

*e$omes the e""e$t7 Frther the World is the 1ord8s &#perien$e7 /e as 1ord 'Pati( is thewhole &#perien$e5 and as $reatre 'Pash( he is the e#perien$er o" parts in it7 The

&#perien$e o" the 1ord is ne!er nreal7 The realit.5 howe!er5 whi$h $hangelessl. endres

ma. 'i" we so $hoose( *e said to *e Realit. in its "llest sense7

Real howe!er as all e#perien$e is5 the knowing di""ers a$$ording as the e#perien$e isin"inite or "inite5 and in the latter $ase a$$ording to !arios grades o" knowing7 Fll

e#perien$e5 as its name implies5 is "ll in e!er. wa.7 Assme that there is at an. 8time8 no

ni!erse at all5 that there is then a $omplete dissoltion o" all ni!erses5 and not o" an. parti$lar ni!erse ++ e!en then the Power whi$h prod$ed past5 and will prod$e "tre

ni!erses5 is one with the Spreme Cons$iosness whose Shakti it is7 When again this

Power a$tali;es as a ni!erse5 the 1ord+Cons$iosness "rom and in Whom it isses is theAll+knower7 As Sar!a62a /e knows all generals5 and as Sar!a!it5 all parti$lars7 Bt all is

known *. /im as the Spreme Sel"5 and not5 as in the $ase o" the "inite $enter5 as o*6e$ts

other than the limited sel"7

Finite e#perien$e is *. its de"inition a limited thing7 As the e#perien$e is o" a se$tional$hara$ter5 it is o*!ios that the knowing $an onl. *e o" parts5 and not o" the whole5 as the



part $annot know the whole o" whi$h it is a part7 Bt the "inite is not alwa.s so7 It ma.

e#pand into the in"inite *. pro$esses whi$h *ridge the one to the other7 The essential o"

Partial &#perien$e is knowing in Time and Spa$e< the Spreme &#perien$e5 *eing$hangeless5 is *e.ond *oth Time and Spa$e as aspe$ts o" $hange7 The latter is the

alteration o" parts relati!e to one another in the $hangeless Whole7 Fll e#perien$e is not

sense+knowledge7 The latter is worldl. knowledge '1akika 2ana(5 *. a limited knowing$enter5 o" material o*6e$ts5 whether gross or s*tle7 Fll &#perien$e is the Spreme

3nowing Sel" whi$h is not an o*6e$t at all7 This is nworldl. knowledge 'Alakika

2ana( or Veda7 Sense+knowledge !aries a$$ording to the $apa$it. and attainments o" thee#perien$er7 Bt the normal e#perien$e ma. *e enhan$ed in two wa.s: either ph.si$all.

*. s$ienti"i$ instrments s$h as the teles$ope and mi$ros$ope whi$h enhan$e the natral

$apa$it. to see< or ps.$hi$all. *. the attainment o" what are $alled ps.$hi$ powers7

&!er.thing is Shakti< *t ps.$hi$ power denotes that enhan$ement o" normal $apa$it.whi$h gi!es knowledge o" matter in its s*tle "orm5 while the normal man $an per$ei!e it

onl. in the gross "orm as a $ompond o" sensi*le matter 'the Bhtas(7 Ps.$hi$ power is

ths an e#tension o" natral "a$lt.7 There is nothing 8spernatral8 a*ot it7 All is natral5

all is real7 It is simpl. a power a*o!e the normal7 Ths the $lair!o.ant $an see what thenormal sense+e#perien$er $annot7 /e does so *. the mind7 The gross sense+organs are

not5 a$$ording to Vedanta5 the senses 'Indri.a7( The sense is the mind5 whi$h normall.works throgh the appropriate ph.si$al organs5 *t whi$h5 as the real "a$tor in sensation5

ma. do withot them5 as is seen *oth in h.pnoti$ and .ogi$ states7 The area o" knowledge

is ths !er. widel. in$reased7 3nowledge ma. *e gained o" s*tle $hemistr.5 s*tle ph.siolog. 'as o" the $akras or s*tle *odil. $enters(5 o" !arios powers5 o" the 8world o"

Spirits58 and so "orth7 Bt thogh we are here dealing with s*tle things5 the. are still

things and ths part o" the sense+world o" o*6e$ts ++ that is5 o" the world o" -a.a7 -a.a5

as later e#plained5 is5 not 8illsion58 *t &#perien$e in time and spa$e o" Sel" and )ot+Sel"7This is *. no means ne$essaril. illsion7 The Whole there"ore $annot *e known *. sense+

knowledge7 In short5 sense or worldl. knowledge $annot esta*lish5 that is5 pro!e5 what is

sper+sensal5 s$h as the Whole5 its natre and the 8other side8 o" its pro$esses taken as a$olle$ti!it.7 Reasoning5 whether working in metaph.si$ or s$ien$e5 is *ased on the data o"

sense and go!erned *. those "orms o" nderstanding whi$h $onstitte the natre o" "inite

mind7 It ma. esta*lish a $on$lsion o" pro*a*ilit.5 *t not o" $ertaint.7 0ronds o" pro*a*ilit. ma. *e made ot "or Idealism5 Realism5 Plralism and -onism5 or an. other

philosophi$al s.stem7 In "a$t5 "rom what we see5 the *alan$e o" pro*a*ilit. perhaps "a!ors

Realism and Plralism7 Reason ma. ths esta*lish that an e""e$t mst ha!e a $ase5 *t

not that the $ase is one5 For all that we $an sa.5 there ma. *e as man. $ases as e""e$ts7There"ore it is said in Vedanta that 9nothing 'in these matters( is esta*lished *.

argment79 All Western s.stems whi$h do not possess a$tal spirital e#perien$e as their

*asis are s.stems whi$h $an $laim no $ertaint. as regards an. matter not !eri"ia*le *.sense+knowledge and reasoning thereon7

Shakta5 and indeed all Vedantik tea$hing5 holds that the onl. sor$e and athorit.

'Pramana( as regards spersensal matters5 s$h as the natre o" Being in itsel"5 and the

like5 is Veda7 Veda5 whi$h $omes "rom the root vid! to know5 is knowledge %are2cellence! that is sper+sensal e#perien$e5 whi$h a$$ording to the -onist 'to se the



nearest &nglish term( is the &#perien$e+Whole7 It ma. *e primar. or se$ondar.7 As the

"irst it is a$tal e#perien$e 'Sakshatkara( whi$h in &nglish is $alled 8spirital8 e#perien$e7

The Shakta5 as a 8monist58 sa.s that Veda is "ll e#perien$e as the One7 This is not ano*6e$t o" knowledge7 This knowing is Being7 9To know Brahman is to be Brahman79 /e

is a 9monist58 not *e$ase o" rational argment onl. 'thogh he $an add$e reasoning inhis spport(5 *t *e$ase he5 or those whom he "ollows5 ha!e had in *act s$h 8monisti$8

e#perien$e5 and there"ore 'in the light o" s$h e#perien$e( interpret the Vedantik te#ts7

Bt 8spirital8 e#perien$e 'to se that &nglish term( ma. *e in$omplete *oth as to dration

and natre7 Ths "rom the imper"e$t e$stas. 'Sa!ikalpa+Samadhi(5 e!en when o" a

8monisti$8 $hara$ter5 there is a retrn to world+e#perien$e7 Again it ma. not *e $ompletel.8monisti$8 in "orm5 or ma. *e e!en o" a distin$tl. dalisti$ $hara$ter7 This onl. means that

the reali;ation has stopped short o" the "inal goal7 This *eing the $ase5 that goal is still

per$ei!ed throgh the "orms o" dalit. whi$h linger as part o" the $onstittion o" the

e#perien$er7 Ths there are Vedantik and other s$hools whi$h are not 8monisti$87 The

spirital e#perien$es o" all are real e#perien$es5 whate!er *e their $hara$ter5 and the. aretre a$$ording to the trth o" the stage in whi$h the e#perien$e is had7 Do the. $ontradi$t

one another% The e#perien$e whi$h a man has o" a montain at "i"t. miles distan$e5 is not"alse *e$ase it is at !arian$e with that o" the man who has $lim*ed it7 What he sees is the

thing "rom where he sees it7 The "irst =estion then is: Is there a 8monisti$8 e#perien$e in

*act? )ot whether 8monism8 is rational or not5 and shown to *e pro*a*le to the intelle$t7Bt how $an we know this J With $ertaint. onl. *. ha!ing the e#perien$e onesel"7 The

!alidit. o" the e#perien$e "or the e#perien$er $annot *e assailed otherwise than *.

alleging "rad or sel"+de$eption7 Bt how $an this *e pro!ed% To the e#perien$er his

e#perien$e is real5 and nothing else is o" an. a$$ont7 Bt the spirital e#perien$e o" oneis no proo" to another who re"ses to a$$ept it7 A man ma.5 howe!er5 a$$ept what another

sa.s5 ha!ing "aith in the latter8s alleged e#perien$e7 /ere we ha!e the se$ondar. meaningo" Veda5 that is se$ondar. knowledge o" sper+sensal trth5 not *ased on a$tale#perien$e o" the *elie!er5 *t on the e#perien$e o" some other whi$h the "ormer a$$epts7

In this sense Veda is re$orded "or Brahmanism in the S$riptres $alled Vedas5 whi$h

$ontain the standard e#perien$e o" those whom Brahmanism re$ogni;es as its Rishis orSeers7 Bt the interpretation o" the Vaidik re$ord is in =estion5 6st as that o" the Bi*le is7

Wh. a$$ept one interpretation rather than another8% This is a length. matter7 S""i$e to

sa. here that ea$h $hooses the spirital "ood whi$h his spirital *od. needs5 and whi$h itis $apa*le o" eating and assimilating7 This is the do$trine o" Adhikara7 /ere5 as elsewhere5

what is one man8s meat is another man8s poison7 )atre works in all who are not

altogether *e.ond her workings7 What is $alled the 8will to *elie!e8 in!ol!es the

a""irmation that the "orm o" a man8s "aith is the e#pression o" his natre< the "aith is theman7 It is not man8s reason onl. whi$h leads to the adoption o" a parti$lar religios

*elie"7 It is the whole man as e!ol!ed at that parti$lar time whi$h does so7 /is

a""irmation o" "aith is an a""irmation o" his sel" in terms o" it7 The Shakta is there"ore a8monist58 either *e$ase he has had himsel" spirital e#perien$es o" this $hara$ter5 or

*e$ase he a$$epts the tea$hing o" those who $laim to ha!e had s$h e#perien$e7 This is

Apta knowledge5 that is re$ei!ed "rom a sor$e o" athorit.5 6st as knowledge o" thes$ienti"i$ or other e#pert is re$ei!ed7 It is tre that the latter ma. *e !eri"ied7 Bt so in its



own wa. $an the "ormer *e7 Re!elation to the /ind is not something stated 8"rom a*o!e58

in$apa*le o" !eri"i$ation 8*elow87 /e who a$$epts re!elation as tea$hing the nit. o" the

man. in the One5 ma. himsel" !eri". it in his own e#perien$e7 /ow% I" the dis$iple iswhat is $alled not "it to re$ei!e trth in this 8monisti$8 "orm5 he will pro*a*l. de$lare it to

*e ntre and5 adhering to what he thinks is tre5 will not "rther tro*le himsel" in the

matter7 I" he is disposed to a$$ept the tea$hings o" 8monisti$8 religion+philosoph.5 it is *e$ase his own spirital and ps.$hi$al natre is at a stage whi$h leads dire$tl. 'thogh

in a longer or shorter time as ma. *e the $ase( to a$tal 8monisti$8 e#perien$e7 A parti$lar

"orm o" 8spirital8 knowledge like a parti$lar ps.$hi$ power $an *e de!eloped onl. inhim who has the $apa$it. "or it7 To s$h an one asking5 with desire "or the "rit5 how he

ma. gather it5 the 0r sa.s: Follow the path o" those who ha!e a$hie!ed 'Siddha( and

.o will gain what the. gained7 This is the 8Path o" the 0reat8 who are those whom we

esteem to *e s$h7 We esteem them *e$ase the. ha!e a$hie!ed that whi$h we *elie!e to *e *oth worth. and possi*le7 I" a wold+*e dis$iple re"ses to "ollow the method

'Sadhana( he $annot $omplain that he has not had its reslt7 Thogh reason *. itsel"

$annot esta*lish more than a pro*a*ilit.5 .et when the sper+sensal trth has *een learnt

*. Veda5 it ma. *e shown to *e $on"orma*le to reason7 And this mst *e so5 "or allrealities are o" one pie$e7 Reason is a limited mani"estation o" the same Shakti5 who is

"ll. known in e$stas. 'Samadhi( whi$h trans$ends all reasoning7 What5 there"ore5 isirrational $an ne!er *e spiritall. tre7 With the aid o" the light o" Re!elation the path is

made $lear5 and all that is seen tells o" the ,nseen7 Fa$ts o" dail. li"e gi!e a#iliar. proo"7

So man. miss the trth whi$h lies nder their e.es5 *e$ase to "ind it the. look awa. orpwards to some "an$ied 8/ea!en87 The sophisti$ated mind "ears the o*!ios7 9It is here<

it is here59 the Shakta and others sa.7 For he and e!er. other *eing is a mi$ro$osm5 and so

the Vishvasara #antra sa.s: 9What is here5 is elsewhere7 What is not here5 is nowhere79

The nseen is the seen5 whi$h is not some alien disgise *ehind whi$h it lrks7&#perien$e o" the seen is the e#perien$e o" the nseen in time and spa$e7 The li"e o" the

indi!idal is an e#pression o" the same laws whi$h go!ern the ni!erse7 Ths the /ind

knows5 "rom his own dail. rest5 that the Power whi$h pro6e$ts the ni!erse rests7 /isdreamless slm*er when onl. Bliss is known tells him5 in some "ashion5 o" the $asal

state o" ni!ersal rest7 From the mode o" his awakening and other ps.$hologi$al

pro$esses he di!ines the natre o" $reati!e thinking7 To the Shakta the thrill o" nion withhis Shakti is a "aint re"le$tion o" the in"inite Shi!a+Shakti Bliss in and with whi$h all

ni!erses are *orn7 All matter is a relati!el. sta*le "orm o" &nerg.7 It lasts awhile and

disappears into &nerg.7 The ni!erse is maintained awhile7 This is Shakti as Vaishna!i5

the -aintainer7 At e!er. moment $reation5 as re6!enas$ent mole$lar a$ti!it.5 is goingon as the Shakti Brahmani7 At e!er. moment there is mole$lar death and loosening o"

the "orms5 the work o" Rdrani Shakti7 Creation did not take pla$e onl. at some past time5

nor is dissoltion onl. in the "tre7 At e!er. moment o" time there is *oth7 As it is nowand *e"ore s here5 so it was 8in the *eginning87

In short the world is real7 It is a tre e#perien$e7 O*ser!ation and reason are here the

gide7 &!en Veda is no athorit. in matters "alling within sense+knowledge7 I" Veda were

to $ontradi$t s$h knowledge5 it wold5 as Shamkara sa.s5 *e in this respe$t no Veda atall7 The /ind is not tro*led *. 8*i*li$al s$ien$e87 /ere and now the e#isten$e o" the

man. is esta*lished "or the sense+e#perien$er7 Bt there is another and Fll &#perien$e



whi$h also ma. *e had here and now and is in an. $ase also a "a$t5 ++ that is5 when the

Sel" 8stands ot8 'ekstasis( "rom mind and *od. and sense+e#perien$e7 This Fll

&#perien$e is attained in e$stas. 'Samadhi(7 Both e#perien$es ma. *e had *. the samee#perien$er7 It is ths the same One who *e$ame man.7 9/e said: -a. I *e man.59 as

Veda tells7 The 8will to *e man.8 is Power or Shakti whi$h operates as -a.a7

In the pre$eding portion o" this paper it was pointed ot that the Power where*. the One

gi!es e""e$t to Its Will to *e -an. is -a.a Shakti7

What are $alled the ? Tatt!as 'a$$epted *. *oth Shaktas and Shai!as( are the stages o"

e!oltion o" the One into the -an. as mind and matter7

Again with what warrant is this a""irmed% The se$ondar. proo" is the Word o" Shi!a and

Shakti7 Re!ealers o" the Tantra+shastra5 as s$h Word is e#ponded in the tea$hings o" the-asters 'A$ar.as( in the Agama7

Corro*oration o" their tea$hing ma. *e had *. o*ser!ation o" ps.$hologi$al stages innormal li"e and reasoning thereon7 These ps.$hologi$al states again are the indi!idal

representation o" the $olle$ti!e $osmi$ pro$esses7 9As here5 so elsewhere79 Primar.e!iden$e is a$tal e#perien$e o" the srronding and spreme states7 -an does not leap at

one *ond "rom ordinar. "inite sense+e#perien$e to the Fll &#perien$e7 B. stages he

ad!an$es thereto5 and *. stages he retra$es his steps to the world5 nless the "llness o"e#perien$e has *een s$h as to *rn p in the "ire o" Sel"+knowledge the seed o" desire

whi$h is the germ o" the world7 -an8s $ons$iosness has no "i#ed *ondar.7 On the

$ontrar.5 it is at root the In"inite Cons$iosness5 whi$h appears in the "orm o" a$ontra$tion 'Shamko$a(5 de to limitation as Shakti in the "orm o" mind and matter7 This

$ontra$tion ma. *e greater or less7 As it is gradall. loosened5 $ons$iosness e#pands *.

degrees ntil5 all *onds *eing gone5 it *e$omes one with the Fll Cons$iosness or Prna7Ths there are5 a$$ording to $ommon tea$hing5 se!en as$ending light planes o"e#perien$e5 $alled 1okas5 that is 8what are seen8 'lokyante( or e#perien$ed< and se!en dark

des$ending planes5 or Talas5 that is 8pla$es87 It will *e o*ser!ed that one name is gi!en

"rom the s*6e$ti!e and the other "rom the o*6e$ti!e standpoint7 The $enter o" these planes is the 8&arth+plane8 'Bhrloka(7 This is not the same as e#perien$e on earth5 "or

e!er. e#perien$e5 in$lding the highest and lowest5 $an *e had here7 The planes are not

like geologi$al strata5 thogh ne$essit. ma. pi$tre them ths7 The &arth+plane is thenormal e#perien$e7 The as$ending planes are states o" sper+normal5 and the des$ending

planes o" s*+normal e#perien$e7 The highest o" the planes is the Trth+plane 'Sat.a+

loka(7 Be.ond this is the Spreme &#perien$e5 whi$h is a*o!e all planes5 whi$h is 1ight

itsel"5 and the lo!e o" Shi!a and Shakti5 the 8/eart o" the Spreme 1ord8 ' 3ridayam %arameshituh(7 The lowest Tala on the dark side is des$ri*ed in the Pranas with

wonder"l s.m*oli$ imager. as a Pla$e o" Darkness where monster serpents5 $rowned

with dim light5 li!e in perpetal anger7 Below this is the Shakti o" the 1ord $alledTamoma.i Shakti ++ that is5 the Veiling Power o" Being in all its in"inite intensit.7

What then is the Realit. ++ Whole or Prna% It is $ertainl. not a *are a*stra$tion o"

intelle$t5 "or the intelle$t is onl. a "ra$tional Power or Shakti in it7 S$h an a*stra$tion has



no worth "or man7 In the Spreme Realit.5 whi$h is the Whole5 there is e!er.thing whi$h

is o" worth to men5 and whi$h pro$eeds "rom it7 In "a$t5 as a 3ashmir S$riptre sa.s: 9The

8withot8 appears withot onl. because it is within79 ,nworth. also pro$eeds "rom it5 notin the sense that it is there as nworth.5 *t *e$ase the e#perien$e o" dalit.5 to whi$h

e!il is atta$hed5 arises in the Bliss"l Whole7 The Fll is not merel. the $olle$ti!el.

'Samashti( o" all whi$h e#ists5 "or it is *oth immanent in and trans$ends the ni!erse7 It isa $ommonpla$e that it is nknowa*le e#$ept to Itsel"7 Shi!a in the .oginihridaya #antra!

sa.s: 9Who knows the heart o" a woman% Onl. Shi!a knows the /eart o" 4ogini 'the

Spreme Shakti(79 For this reason the Bddhist Tantrik s$hools $all it Shn.a or the Void7This is not 8nothing8 *t nothing known to mind and senses7 Both Shaktas and some

Vaishna!as se the term Shn.a5 and no one sspe$ts them o" *eing 8)ihilists87

Relati!el.5 howe!er5 the One is said to *e Being 'Sat(5 Bliss 'Ananda( and Cit ++ an

ntranslata*le term whi$h has *een most a$$ratel. de"ined as the Changeless Prin$ipleo" all $hanging e#perien$e5 a Prin$iple o" whi$h sensation5 per$eption5 $on$eption5 sel"+

$ons$iosness5 "eeling5 memor.5 will5 and all other ps.$hi$ states are limited modes It is

not there"ore Cons$iosness or Feeling as we nderstand these words5 "or these aredire$ted and limited7 It is the in"inite root o" whi$h the. are the "inite "lower7 Bt

Cons$iosness and possi*l. 'a$$ording to the more an$ient !iews( Feeling approa$h the

most nearl. to a de"inition5 pro!ided that we do not nderstand there*. Cons$iosness

and Feeling in man8s sense7 We ma. ths 'to distingish it( $all Cit5 Pre Cons$iosnessor Pre Feeling as Bliss 'Ananda( knowing and en6o.ing its own "ll Realit.7 This5 as

s$h Pre Cons$iosness or Feeling5 endres e!en when "inite $enters o" Cons$iosness

or Feeling arise in It7 I" 'as this s.stem assmes( there is a real $asal ne#s *etween thetwo5 then Being5 as Shi!a5 is also a Power5 or Shakti5 whi$h is the sor$e o" all Be$oming7

The "ll. Real5 there"ore5 has two aspe$ts: one $alled Shi!a5 the stati$ aspe$t o"

Cons$iosness5 and the other $alled Shakti5 the kineti$ aspe$t o" the same7 For this reason

3ali Shakti5 dark as a thnder$lod5 is represented standing and mo!ing on the whiteinert *od. o" Shi!a7 /e is white as Illmination 'Prakasha(7 /e is inert5 "or Pre

Cons$iosness is withot a$tion and at rest7 It is She5 /is Power5 who mo!es7 Dark is She

here *e$ase5 as 3ali5 She dissol!es all in darkness5 that is !a$it. o" e#isten$e5 whi$h isthe 1ight o" Being Itsel"7 Again She is Creatri#7 Fi!e $orpse+like Shi!as "orm the spport

o" /er throne5 set in the wish+granting gro!es o" the Isle o" 0ems '-anid!ipa(5 the

golden sands o" whi$h are la!ed *. the still waters o" the O$ean o" )e$tar 'Amrita(5whi$h is Immortalit.7 In *oth $ases we ha!e a pi$torial presentment in theologi$al "orm

o" the s$ienti"i$ do$trine that to e!er. "orm o" a$ti!it. there is a stati$ *a$kgrond7

Bt ntil there is in "a$t Change5 Shakti is merel. the Poten$. o" Be$oming in Being and5

as s$h5 is wholl. one with it7 The Power 'Shakti( and the possessor o" Power'Shaktiman( are one7 As there"ore /e is Being+Bliss+Cons$iosness5 so is She7 She is also

the Fll 'Prna(5 whi$h is no mere a*stra$tion "rom its e!ol!ed mani"estations7 On the

$ontrar.5 o" /er the &ahakali Stotra sa.s: 9Thogh withot "eet5 Tho mo!est more=i$kl. than air7 Thogh withot ears5 Tho dost hear7 Thogh withot nostrils5 Tho

dost smell7 Thogh withot e.es5 Tho dost see7 Thogh withot tonge5 Tho dost taste

all tastes79 Those who talk o" the 8*loodless a*stra$tions8 o" Vedanta5 ha!e not nderstoodit7 The grond o" -an8s Being is the Spreme 8I8 'Prnosham( whi$h5 thogh in Itsel"



*e.ond "inite personalit.5 is .et e!er "initel. personali;ing as the *eings o" the ni!erse7

9Sa8ham59 ++ 9She I am79

This is the Spreme Shakti5 the ltimate o*6e$t o" the Shaktas8 adoration5 thoghworshipped in se!eral "orms5 some gentle5 some "ormida*le7

Bt Poten$. is a$tali;ed as the ni!erse5 and this also is Shakti5 "or the e""e$t is the

$ase modi"ied7 -onisti$ Vedanta tea$hes that 0od is the material $ase o" the world7

The statement that the Spreme Shakti also e#ists as the Forms e!ol!ed "rom It5 ma.seem to $on"li$t with the do$trine that Power is ltimatel. one with Shi!a who is

$hangeless Being7 Shamkara answers that the e#isten$e o" a $asal ne#s is -a.a5 and

that there is '"rom the trans$endental standpoint( onl. a seeming $ase and seemingmodi"i$ation or e""e$t7 The Shakta5 who "rom his world+standpoint posits the realit. o"

0od as the Case o" the ni!erse5 replies that5 while it is tre that the e""e$t 'as e""e$t( is

the $ase modi"ied5 the $ase 'as $ase( remains what it was and is and will *e7 Creati!e

e!oltion o" the ni!erse ths di""ers "rom the e!oltion in it7 In the latter $ase the

material $ase when prod$ing an e""e$t $eases to *e what it was7 Ths milk trned into$rd $eases to *e milk7 Bt the simile gi!en o" the other e!oltionar. pro$ess is that o"

81ight "rom 1ight87 There is a similarit. *etween the 8$on!entional8 standpoint o"Shamkara and the e#planation o" the Shakta< the di""eren$e *eing that5 while to the

"ormer the e""e$t is '"rom the trans$endental standpoint( 8nreal58 it is "rom the Shakta8s

immanent standpoint 8real87

It will ha!e *een o*ser!ed that $osmi$ e!oltion is in the natre o" a polari;ation inBeing into stati$ and kineti$ aspe$ts7 This is s.m*oli;ed in the Shakta Tantras *. their

$omparison o" Shi!a+Shakti to a grain o" gram 'Canaka(7 This has two seeds whi$h are so

$lose together as to seem one5 and whi$h are srronded *. a single sheath7 The seeds are

Shi!a and Shakti and the sheath is -a.a7 When the sheath is npeeled5 that is when -a.aShakti operates5 the two seeds $ome apart7 The sheath nrolls when the seeds are read. to

germinate5 that is when in the dreamless slm*er 'Sshpti( o" the World+Cons$iosnessthe remem*ran$e o" past en6o.ment in Form gi!es rise to that di!ine $reati!e 8thinking8 o"

8imagining8 'Srishtikalpana( whi$h is 8$reation87 As the ni!erse in dissoltion sinks into a

-emor. whi$h is lost5 so it is *orn again "rom the germ o" re$alled -emor. or Shakti7

Wh.% S$h a =estion ma. *e answered when we are dealing with "a$ts in the whole< *tthe latter itsel" is n$ased5 and what is $ased is not the whole7 -ani"estation is o" the

natre o" Being+Power5 6st as it is Its natre to retrn to Itsel" a"ter the a$tali;ation o"

Power7 To the de!otee who speaks in theologi$al langage5 9It is /is Will97 As the.oginihridaya sa.s: 9/e painted the World+Pi$tre on /imsel" with the Brsh whi$h is

/is Will and was pleased therewith79

Again the World is $alled a Prapa2$a5 that is an e2tension o" the "i!e "orms o" sensi*le

matter 'Bhta7( Where does it go at dissoltion% It $ollapses into a Point 'Bind(7 We ma.regard it as a metaph.si$al point whi$h is the $omplete 8s*6e$ti"i$ation8 o" the di!ine or

"ll 8I8 'Prnahanta(5 or o*6e$ti!el. as a mathemati$al point withot magnitde7 Rond

that Point is $oiled a mathemati$al 1ine whi$h5 *eing in to$h with e!er. part o" thesr"a$e o" the Point5 makes one Point with it7 What then is meant *. these s.m*ols o" the



Point and 1ine% It is said that the Spreme Shi!a sees /imsel" in and as /is own Power

or Shakti7 /e is the 8White Point8 or 8-oon8 'Candra(5 whi$h is Illmination and in the

$ompleted pro$ess5 the 8I8 'Aham(5 side o" e#perien$e5 She is the 8Red Point87 Both $olorsare seen in the mi$ro$osmi$ generation o" the $hild7 Red too is the $olor o" Desire7 She is

8Fire8 whi$h is the o*6e$t o" e#perien$e or 8This8 'Idam(5 the o*6e$ti!e side o" e#perien$e7

The 8This8 here is nothing *t a mass o" Shi!a8s own illminating ra.s7 These are re"le$tedin /imsel" as Shakti5 who5 in the "amakalavilasa! is $alled the 8Pre -irror8 o" Shi!a7

The Sel" sees the Sel"5 the ra.s *eing thrown *a$k on their sor$e7 The 8This8 is the germ

o" what we $all 8Otherness58 *t here the 8Other8 is and is known as the Sel"7 The relationand "sion o" these two Points5 White and Red5 is $alled the -i#ed Point or 8Sn87 These

are the three Spreme 1ights7 A K Shi!a5 /a K Shakti5 whi$h nited spell 8Aham8 or 8I87

This 8Sn8 is ths the state o" "ll 8I+ness8 'Prnaham+*ha!a(7 This is the Point into whi$h

the World at dissoltion lapses5 and "rom whi$h in de time it $omes "orth again7 In thelatter $ase it is the 1ord+Cons$iosness as the Spreme 8I8 and Power a*ot to $reate7 For

this reason Bind is $alled a $ondensed or massi!e "orm o" Shakti7 It is the tense state o"

Power immediatel. prior to its "irst a$tali;ation7 That "orm o" Shakti5 again *. whi$h the

a$tali;ation takes pla$e is -a.a< and this is the 1ine rond the Point7 As $oiled rondthe Point5 it is the Spreme Serpent+Power '-ahakndalini( en$ir$ling the Shi!a+1inga7

From ot o" this Power $omes the whisper to en6o.5 in worlds o" "orm5 as the memor. o" past ni!erses arises therein7 Shakti then 8sees87 Shakti opens /er e.es as She reawakens

"rom the Cosmi$ Sleep ')imesha(5 whi$h is dissoltion7 The 1ine is at "irst $oiled and

one with the Point5 "or Power is then at rest7 Creation is mo!ement5 an n$oiling o"-a.a+Shakti7 /en$e is the world $alled agat5 whi$h means 8what mo!es87 The natre o"

this Power is $ir$lar or spiraline< hen$e the rondness and 8$r!atre8 o" things o" whi$h

we now hear7 )othing mo!es in a reall. straight line7 /en$e again the ni!erse is also

$alled a spheroid 'Brahmanda(7 The gross worlds are $ir$lar ni!ersal mo!ements inspa$e5 in whi$h5 is the &ther 'Akasha(5 Cons$iosness5 as the Fll 'Prna(5 is ne!er

di$hotomi;ed5 *t the "inite $enters whi$h arise in it5 are so7 The Point5 or Bind5 then

di!ides into three5 in !arios wa.s5 the $hie" o" whi$h is 3nower5 3nowing and 3nown5whi$h $onstitte the dalit. o" the world+e#perien$e *. -ind o" -atter7

,nsrpassed "or its pro"ond anal.sis is the a$$ont o" the thirt.+si# Tatt!as or stages o"

Cosmi$ &!oltion 'a$$epted *. *oth Shai!as and Shaktas( gi!en *. the )orthern Shai!a

S$hool o" the Agama5 whi$h "lorished a"ter the date whi$h Western Orientalists assign toShamkara$ar.a5 and whi$h was there"ore in a position to $riti$i;e him7 A$$ording to this

a$$ont 'whi$h I greatl. $ondense( S*6e$t and O*6e$t in Pre Being are in

indistingisha*le nion as the Spreme Shi!a+Shakti7 We ha!e then to see how this nit.is *roken p into S*6e$t and O*6e$t7 This does not take pla$e all at on$e7 There is an

intermediate stage o" transition5 in whi$h there is a S*6e$t and O*6e$t5 *t *oth are part

o" the Sel"5 whi$h knows its O*6e$t to *e Itsel"7 In man8s e#perien$e the. are wholl.separate5 the O*6e$t then *eing per$ei!ed as otside the Sel"5 the plralit. o" Sel!es *eing

mtall. e#$lsi!e $enters7 The pro$ess and the reslt are the work o" Shakti5 whose

spe$ial "n$tion is to negate5 that is to negate /er own "llness5 so that it *e$omes the

"inite $enter $ontra$ted as a limited S*6e$t per$ei!ing a limited O*6e$t5 *oth *eingaspe$ts o" the one Di!ine Sel"7



The "irst stage a"ter the Spreme is that in whi$h Shakti withdraws /ersel" and lea!es5 as

it were5 standing *. itsel" the 8I8 side 'Aham( o" what5 when $ompleted5 is the 8I+This8

'Aham+Idam( e#perien$e7 Bt simltaneosl. '"or the 8I8 mst ha!e its $ontent( She presents /ersel" as a 8This8 'Idam(5 at "irst "aintl. and then $learl.< the emphasis *eing at

"irst laid on the 8I8 and then on the 8This87 This last is the stage o" Ish!ara Tatt!a or Bind5

as the -antra Shastra5 dealing with the $asal state o" 8Sond8 'Sha*da(5 $alls it7 In these$ond and third stage5 as also in the "orth whi$h "ollows5 thogh there is an 8I8 and a

8This8 and there"ore not the indistingisha*le 8I + This8 o" the Spreme &#perien$e5 .et

*oth the 8I8 and the 8This8 are e#perien$ed as aspe$ts o" and in the Sel"7 Then as a preliminar. to the di!ision whi$h "ollows5 the emphasis is laid e=all. on the 8I8 and the

8This87 At this point -a.a+Shakti inter!enes and $ompletel. separates the two7 For that

Power is the Sense o" Di""eren$e 'Bheda+Bddhi(7 We ha!e now the "inite $enters

mtall. e#$lsi!e one o" the other5 ea$h seeing5 to the e#tent o" its power5 "inite $entersas o*6e$ts otside o" and di""erent "rom the sel"7 Cons$iosness ths *e$omes contracted

In lie o" *eing All+knowing5 it is a 81ittle 3nower58 and in lie o" *eing Almight. Power5

it is a 81ittle Doer87

-a.a is not rightl. rendered 8Illsion87 In the "irst pla$e it is $on$ei!ed as a real Power o"

Being and as s$h is one with the Fll Realit.7 The Fll5 "ree o" all illsion5 e#perien$es

the engendering o" the "inite $enters and the $enters themsel!es in and as Its own

$hangeless partless Sel"7 It is these indi!idal $enters prod$ed "rom ot o" Power as-a.a+Shakti whi$h are 8Ignoran$e8 or A!id.a Shakti7 The. are so $alled *e$ase the. are

not a "ll e#perien$e *t an e#perien$e o" parts in the Whole7 In another sense this

8Ignoran$e8 is a knowing5 namel.5 that whi$h a "inite $enter alone has7 &!en 0od $annotha!e man8s mode o" knowledge and en6o.ment withot *e$oming man7 /e *. and as /is

Power does *e$ome man and .et remains /imsel"7 -an is Power in limited "orm as

A!id.a7 The 1ord is nlimited Power as -a.a7 In whom then is the 8Illsion8% )ot 'all

will admit( in the 1ord7 )or is it in "a$t 'whate!er *e the talk o" it( in man whose natre itis to regard his limitations as real7 For these limitations are he7 /is e#perien$e as man

pro!ides no standard where*. it ma. *e ad6dged 8Illsion87 The latter is non+$on"ormit.

with normal e#perien$e5 and here it is the normal e#perien$e whi$h is said to *e Illsion7I" there were no A!id.a Shakti5 there wold *e no man7 In short the knowing whi$h is

Fll &#perien$e is one thing and the knowing o" the limited e#perien$e is another7 The

latter is A!id.a and the Power to prod$e it is -a.a7 Both are eternal aspe$ts o" Realit.5thogh the "orms whi$h are A!id.a Shakti $ome and go7 I" we seek to relate the one to the

other5 where and *. whom is the $omparison made% )ot in and *. the Fll &#perien$e

*e.ond all relations5 where no =estions are asked or answers gi!en5 *t on the standinggrond o" present "inite e#perien$e where all s*6e$ti!it. and o*6e$ti!it. are real and

where there"ore5 i%so *acto! Illsion is negati!e7 The two aspe$ts are ne!er present at one

and the same time "or $omparison7 The ni!erse is real as a limited thing to the limitede#perien$er who is himsel" a part o" it7 Bt the e#perien$e o" the Spreme Person

'Parahanta( is ne$essaril. di""erent5 otherwise it wold not *e the Spreme &#perien$e at

all7 A 0od who e#perien$es 6st as man does is no 0od *t man7 There is5 there"ore5 no

e#perien$er to whom the World is Illsion7 /e who sees the world in the normal wakingstate5 loses it in that "orm in e$stas. 'Samadhi(7 It ma.5 howe!er5 'with the Shakta( *e

said that the Spreme &#perien$e is entire and n$hanging and ths the "ll. Real< and



that5 thogh the limited e#perien$e is also real in its own wa.5 it is .et an e#perien$e o"

$hange in its twin aspe$ts o" Time and Spa$e7 -a.a5 there"ore5 is the Power whi$h

engenders in Itsel" "inite $enters in Time and Spa$e5 and A!id.a is s$h e#perien$e in "a$to" the "inite e#perien$er in Time and Spa$e7 So m$h is this so5 that the Time+theorists

'3ala!adins( gi!e the name 8Spreme Time8 'Parakala( to the Creator5 who is also $alled

*. the Shakta 80reat Time8 '-ahakala(7 So in the +hairavayamala it is said that-ahade!a 'Shi!a( distri*tes /is Ra.s o" Power in the "orm o" the 4ear7 That is5

Timeless &#perien$e appears in the "inite $enters as *roken p into periods o" time7 This

is the 81esser Time8 whi$h $omes in with the Sn5 -oon5 Si# Seasons and so "orth5 whi$hare all Shaktis o" the 1ord5 the e#isten$e and mo!ements o" whi$h gi!e rise5 in the limited

o*ser!er5 to the notion o" Time and Spa$e7

That o*ser!er is essentiall. the Sel" or 8Spirit8 !ehi$led *. Its own Shakti in the "orm o"

-ind and -atter7 These two are Its Bod.5 the "irst s*tle5 the se$ond gross7 Both ha!e a$ommon origin5 namel. the Spreme Power7 &a$h is a real mode o" It7 One there"ore does

not prod$e the other7 Both are prod$ed *.5 and e#ist as modes o"5 the same Case7

There is a ne$essar. parallelism *etween the Per$ei!ed and the Per$ei!er and5 *e$ase-ind and -atter are at *ase one as modes o" the same Power5 one $an a$t on the other7

-ind is the s*6e$ti!e and -atter the o*6e$ti!e aspe$t o" the one polari;ed

Cons$iosness7

With the nimportant e#$eption o" the 1oka.atas5 the /inds ha!e ne!er shared what SirWilliam ones $alled 9the !lgar notions o" matter59 a$$ording to whi$h it is regarded as

some gross5 lasting and independentl. e#isting otside thing7

-odern Western S$ien$e now also demateriali;es the pondera*le matter o" the ni!erse

into &nerg.7 This and the "orms in whi$h it is displa.ed is the Power o" the Sel" to appear

as the o*6e$t o" a limited $enter o" knowing7 -ind again is the Sel" as 8Cons$iosness58limited *. Its Power into s$h a $enter7 B. s$h $ontra$tion there is in lie o" an 8All+

knower8 a 81ittle 3nower58 and in lie o" an 8All+doer8 a 81ittle Doer87 Those5 howe!er5 towhom this wa. o" looking at things is natrall. di""i$lt5 ma. regard the Spreme Shakti

"rom the o*6e$ti!e aspe$t as holding within Itsel" the germ o" all -atter whi$h de!elops

in It7

Both -ind and -atter e#ist in e!er. parti$le o" the ni!erse thogh not e#pli$itl.displa.ed in the same wa. in all7 There is no $orner o" the ni!erse whi$h $ontains

an.thing either potential or a$tal5 whi$h is not to *e "ond elsewhere7 Some aspe$t o"

-atter or -ind5 howe!er5 ma. *e more or less e#pli$it or impli$it7 So in the -antra

S$riptre it is said that ea$h letter o" the alpha*et $ontains all sond7 The sond o" a parti$lar letter is e#pli$it and the other sonds are impli$it7 The sond o" a parti$lar

letter is a parti$lar ph.si$al adi*le mode o" the Sha*da*rahman 'Brahman as the $ase

o" Sha*da or 8Sond8(5 in Whom is all sond5 a$tal and potential7 Pre Cons$iosness is"ll. in!ol!ed in the densest "orms o" gross or organi$ matter5 whi$h is not 8inert8 *t "ll

o" 8mo!ement8 'Spanda(5 "or there is naght *t the Spreme Cons$iosness whi$h does

not mo!e7 Immanent in -ind and -atter is Cons$iosness 'Cit Shakti(7 Inorgani$ matteris ths Cons$iosness in "ll s*6e$tion to the Power o" Ignoran$e7 It is ths



Cons$iosness identi".ing Itsel" with s$h inorgani$ matter7 -atter in all its "i!e "orms o"

densit. is present in e!er.thing7 -ind too is there5 thogh5 owing to its imprisonment in

-atter5 nde!eloped7 9The Brahman sleeps in the stone79 1i"e too whi$h displa.s itsel"with the organi;ation o" matter is potentiall. $ontained in Being5 o" whi$h s$h inorgani$

matter is5 to some5 a 8li"eless8 "orm7 From this deepl. in!ol!ed state Shakti enters into

higher and higher organi;ed "orms7 Prana or !italit. is a Shakti ++ the -antra "orm o"whi$h is 8/angsah87 With the -antra 8/ang8 the *reath goes "orth5 with 8Sah8 it is indrawn5

a "a$t whi$h an.one $an !eri". "or himsel" i" he will attempt to inspire a"ter ptting the

moth in the wa. it is pla$ed in order to pronon$e the letter 8/87 The Rh.thm o" Creati!ePower as o" *reathing 'a mi$ro$osmi$ "orm o" it( is two+"old ++ an otgoing 'Pra!ritti( or

in!oltion as ni!erse5 and an e!oltion or retrn ')i!ritti( o" Spreme Power to Itsel"7

Shakti as the 0reat /eart o" the ni!erse plses "orth and *a$k in $osmi$ s.stole and

diastole7 So m$h "or the natre o" the Power as an e!oltionar. pro$ess7 It is displa.edin the Forms e!ol!ed as an in$reasing e#hi*ition o" Cons$iosness "rom apparentl.5

thogh not trl.5 n$ons$ios matter5 throgh the slight $ons$iosness o" the plant and

the greater $ons$iosness o" the animal5 to the more highl. de!eloped $ons$iosness o"

man5 who in the $ompleteness o" his own indi!idal e!oltion *e$omes "reed o" -indand -atter whi$h $onstitte the Form5 and ths is one with the Spreme Cons$iosness

Itsel"7 There are no gaps in the pro$ess7 In e#isten$e there are no rigid partitions7 The !ital phenomena5 to whi$h we gi!e the name o" 81i"e85 appear5 it is tre5 with organi;ed -atter7

Bt 1i"e is not then something entirel. new whi$h had no sort o" *eing *e"ore7 For s$h

1i"e is onl. a limited mode o" Being5 whi$h itsel" is no dead thing *t the In"inite 1i"e o"all li!es7 To the /ind the di""eren$e *etween plant and animal5 and *etween the latter

and man5 has alwa.s *een one rather o" degree than o" kind7 There is one Cons$iosness

and one -ind and -atter throghot5 thogh the -atter is organi;ed and the -ind is

e#hi*ited in !arios wa.s7 The one Shakti is the Sel" as the 8String8 'Stratma( on whi$hall the Beads o" Form are strng5 and these Beads again are limited modes o" /ersel" as

the 8String87 &!oltion is ths the loosening o" the *onds in whi$h Cons$iosness 'itsel"

n$hanging( is held5 s$h loosening *eing in$reased and Cons$iosness more "ll.e#hi*ited as the pro$ess is $arried "orward7 At length is gained that hman state whi$h the

S$riptre $alls so 8hard to get87 For it has *een won *. m$h stri!ing and throgh

s""ering7 There"ore the S$riptre warns man not to negle$t the opportnities o" a stagewhi$h is the ne$essar. preliminar. to the attainment o" the Fll &#perien$e7 -an *. his

stri!ing mst seek to *e$ome "ll. hmane5 and then to pass .et "rther into the Di!ine

Fllness whi$h is *e.ond all Forms with their good and e!il7 This is the work o" Sadhana

'a word whi$h $omes "rom the root sadh 8to e#ert8(5 whi$h is dis$ipline5 rital5 worshipand 4oga7 It is that *. whi$h an. reslt 'Siddhi( is attained7 The Tantrik Shastra is a

Sadhana S$riptre7 As Powers are man.5 so ma. *e Sadhana5 whi$h is o" !arios kinds

and degrees7 -an ma. seek to reali;e the -other+Power in /er limited "orms as health5strength5 long li"e5 wealth5 magi$ powers and so "orth7 The so+$alled 8)ew Thoght8 and

kindred literatre whi$h *ids men to think Power and ths to *e$ome power5 is !er.

an$ient5 going *a$k at least to the ,panishad whi$h sa.s: 9What a man thinks5 that he *e$omes79

Those who ha!e need "or the In"inite -other as She is5 not in an. Form *t in /ersel"5

seek dire$tl. the Adora*le One in whom is the essen$e o" all whi$h is o" "inite worth7 The



gist o" a high "orm o" 3lasadhana is gi!en in the "ollowing !erse "rom the /.mn o"

-ahakalardra /imsel" to -ahakali:

4I torture not my body -ith %enances4 'Is not his *od. /ers% I" man *e 0od in hmangise wh. torment him%( 4I lame not my *eet in %ilgrimage to 3oly laces4 'The *od. is

the De!ala.a or Temple o" Di!init.7 Therein are all the spirital Tirthas or /ol. Pla$es7Wh. then tro*le to go elsewhere%( 4I s%end not my time in reading the Vedas4 'The

Vedas5 whi$h he has alread. stdied5 are the re$ord o" the standard spirital e#perien$e o" others7 /e seeks now to ha!e that e#perien$e himsel" dire$tl.7 What is the se o" merel.

reading a*ot it% The "ularnava #antra en6oins the mastering o" the essen$e o" all

S$riptres whi$h shold then *e pt aside5 6st as he who has threshed ot the grainthrows awa. the hsks and straw7( 4+ut I strive to attain #hy t-o sacred 5eet4

*hapter hreeWhat Are the antra$ and heir Si.nifi%an%e3

A V&R4 $ommon e#pression in &nglish writings is 9The Tantra9< *t its se is o"ten de to

a mis$on$eption and leads to others7 For what does Tantra mean% The word denotes

in6n$tion 'Vidhi(5 reglation ')i.ama(5 Shastra generall. or treatise7 Ths Shamkara$alls the Samkh.a a Tantra7 A se$lar writing ma. *e $alled Tantra7 For the "ollowing

note I am inde*ted to Pro"essor Srendranath Das 0pta7 9The word 8Tantra8 has *een

deri!ed in the "ashika$Vritti 'L+@+G( "rom the root 8Tan8 8to spread8 *. the Anadika rleSar!adhat*h.ah tran5 with the addition o" the s""i# 8tran87 Va$aspati5 Anandagiri5 and

0o!indananda5 howe!er5 deri!e the word "rom the root 8Tatri8 o" 8Tantri8 in the sense o"

V.tpadana5 origination or knowledge7 In Gana%atha! howe!er5 8Tantri8 has the samemeaning as 8Tan8 8to spread8 and it is pro*a*le that the "ormer root is a modi"i$ation o" the

latter7 The meaning V.tpadana is also pro*a*l. deri!ed *. narrowing the general sense

o" Vistara whi$h is the meaning o" the root 8Tan879

A$$ording to the deri!ation o" 8Tantra8 "rom #an! to spread5 Tantra is that 'S$riptre( *.whi$h knowledge '2ana( is spread 'Tan.ate5 !istar.ate 62anam anena5 iti Tantram(7 The

S""i# #ra is "rom the root 8to sa!e87 That knowledge is spread whi$h sa!es7 What is that

*t religios knowledge% There"ore5 as here and generall. sed5 Tantra means a parti$lar kind o" religios s$riptre7 The 3amika Agama o" the Shai!a Siddhanta 'Tantrantara

Patala( sa.s:

#anoti vi%ulan arthan tattvamantra$samanvitan

#rananca kurute yasmat tantram ityabhidhyate

'It is $alled Tantra *e$ase it promlgates great knowledge $on$erning Tatt!a and -antraand *e$ase it sa!es7(



It is a $ommon mis$on$eption that Tantra is the name onl. o" the S$riptre o" the Shaktas

or worshippers o" Shakti7 This is not so7 There are Tantras o" other se$ts o" the Agama5

Tantras o" Shai!as5 Vaishna!as and so "orth7 We $annot speak o" 9The Treatise9 nor o"9The Tantra9 an. more than we $an or do speak o" the Prana5 the Samhita7 We $an speak

o" 9the Tantras9 as we do o" 9the Pranas97 These Tantras are Shastras o" what is $alled

the Agama7 In a re!iew o" one o" m. works it was sggested that the Agama is a $lass o"S$riptres dealing with the worship o" Sagna Ish!ara whi$h was re!ealed at the $lose o"

the age o" the ,panishads5 and introd$ed partl. *e$ase o" the "alling into desetde o"

the Vaidika A$ara5 and partl. *e$ase o" the in$reasing nm*ers o" persons entering the/ind "old who were not $ompetent 'Adhikari( "or that A$ara7 I will not howe!er deal

with this histori$al =estion *e.ond noting the "a$t that the Agama is open to all persons

o" all $astes and *oth se#es5 and is not s*6e$t to the restri$tions o" the Vaidika A$ara7

This last term is a $ommon one and $omes "rom the !er*al root char! whi$h means tomo!e or to a$t5 the pre"i# ? *eing pro*a*l. sed in the sense o" restri$tion7 A$ara ths

means pra$ti$e5 wa.5 rle o" li"e go!erning a Sadhaka5 or one who does Sadhana or

pra$ti$e "or some desired end 'Siddhi(7

The Agamas are di!ided into three main grops a$$ording as the Ishtade!ata worshipped

is Shakti5 Shi!a or Vishn7 The "irst is the Shakta Agama5 the se$ond the Shai!agama5

and the third the Vaishna!a Agama or Pan$aratra7 This last is the S$riptre to whi$h the

Shrimad +hagavata 'M7 G7 ?>( re"ers as Satt!ata Tantra in the lines5

#enoktang sattvatang tantram ya, ,nattva muktibhag bhavet

.atra strishudradasanang sangskaro vaisnavah smritah

Some Agamas are $alled Vaidik 'Vaidika Agama( and some non+Vaidik 'A!aidika(7 The

"urma urana 'MVI7( mentions as *elonging to the latter5 3apala5 1akla5 Vama5Bhaira!a5 Pr!a5 Pash$ima5 Pa2$aratra5 Pashpata and man. others7 Pashpata again issaid to *e *oth Vaidika and A!aidika s$h as 1akla7 "urma urana ',ttara*haga5 Ch7

?( sa.s 9B. -e was "irst $omposed5 "or the attainment o" 1i*eration5 Shrata 'Vaidika(

Pashpata whi$h is e#$ellent5 s*tle5 and se$ret5 the essen$e o" Veda 'Vedasara(7 Thelearned de!oted to Veda shold meditate on Shi!a Pashpati7 This is Pashpata 4oga to

*e pra$ti$ed *. seekers o" 1i*eration7 B. -e also ha!e *een spoken Pashpata5 Soma5

1akla and Bhaira!a opposed to Veda 'Veda!ada!irddhani(7 These shold not *e pra$ti$ed7 The. are otside Veda79 Sanatkumara Samhita sa.s:

Shrautashrautavibhedena dvividhastu shivagamah

Shrutisarama%ah shrautah sah %unar dvividho matah

Svatantra itarash ceti svatantro dashadha %ura

#atha6 shtadashadha %ashcat siddhanta iti giyate

Itarah shrutisaras tu shatakoti$%ravistarah



'See also Vayu Samhita! Ch7 I7 @

'Shai!agama is o" two kinds5 Shrata and Ashrata7 Shrata is Shratisarama.a and o"

two kinds5 S!atantra and Itara7 S!atantra is "irst o" ten kinds and then Siddhanta o"eighteen kinds7 'This is the Shai!asiddhanta Agama with @ -la Agamas and @L

,pagamas7 It is Shddhad!aita *e$ase in it there is no Visheshana(7 Itara is Shrtisarawith nmeros !arieties7 Into this mass o" se$ts I do not attempt here to enter5 e#$ept in a

general wa.7 -. s*6e$t is the do$trine and rital o" the Shaktas7 There are said to *eShai!a5 Vaishna!a5 and Shakta ,panishads "a!oring one or another do$trine7

We mst5 howe!er5 in all $ases distingish *etween what a S$hool sa.s o" itsel" and what

others sa. o" it7 So "ar as I am aware all Agamas5 whate!er *e their origin5 claim now to *e *ased on Shrti5 thogh o" $orse as di""erent interpretations are pt on Shrti5 those

who a$$ept one interpretation are apt to speak o" di""ering S$hools as hereti$al7 These

main di!isions again ha!e s*di!isions7 Ths there are se!eral S$hools o" Shai!as< and

there are Shaktas with their nine Amna.as5 "or Samprada.as '3erala5 3ashmira5 0ada

and Vilasa( ea$h di!ided into two+"old di!ision o" inner and oter worship (Sammohana#antra! Ch7 V(7 There is "or instan$e the )orthern Shai!a S$hool $alled Trika o" 3ashmir5

in whi$h $ontr. at one time Tantra Shastras were !er. pre!alent7 There is again theSothern Shai!a S$hool $alled Shai!asiddhanta7 The Shaktas who are to *e "ond

throghot India are largel. pre!alent in Bengal and Assam7 The Shaktas are rather allied

with the )orthern Ad!aita Shai!a than with the others5 thogh in them also there isworship o" Shakti7 Shi!a and Shakti are one and he who worships one ne$essaril.

worships the other7 Bt whereas the Shai!a predominantl. worships Shi!a5 the Shakta

predominantl. worships the Shakti side o" the Ardhanarish!ara -rti5 whi$h is *oth

Shi!a and Shakti7

-aha!ishn and Sadashi!a are also one7 As the Sammohana #antra 'Ch7 VIII( sa.s59Withot Prakriti the Samsara 'World( $annot *e7 Withot Prsha tre knowledge

$annot *e attained7 There"ore shold *oth *e worshipped< with -ahakali5 -ahakala79Some5 it sa.s5 speak o" Shi!a5 some o" Shakti5 some o" )ara.ana 'Vishn(7 Bt the

spreme )ara.ana 'Adinara.ana( is spreme Shi!a 'Parasham*h(5 the )irgna

Brahman5 pre as $r.stal7 The two aspe$ts o" the Spreme re"le$t the one in the other7 The

Re"le$tion 'Prati*im*a( is -a.a when$e the World+1ords '1okapalas( and the Worlds are *orn7 The Ad.a 1alita '-ahashakti( at one time assmed the male "orm o" 3rishna and at

another that o" Rama 'Ch7 IM(7 For all aspe$ts are in -ahakali5 one with Bhaira!a

-ahakala5 who is -aha!ishn7 9It is onl. a "ool9 it sa.s5 9who sees an. di""eren$e *etween Rama and Shi!a79 This is o" $orse to look at the matter "rom the high Vedantik

standpoint o" Shakta do$trine7 )e!ertheless separate worship and ritals e#ist among the

Se$ts7 A $ommon philosophi$al *asis o" the Shai!as and those o" Shaktas5 who areAgama!adins5 is the do$trine o" the Thirt.+si# Tantras7 These are re"erred to in the Tantra

'Ch7 VII( so well known in Bengal whi$h is $alled "ularnava The. are also re"erred to

in other Shakta works and their $ommentaries s$h as the 0nandalahari The Sharada

#ilaka! a great athorit. amongst the Bengal Shaktas5 is the work o" 1akshmana$ar.a5 anathor o" the 3ashmir Shai!a s$hool7 The latter s$hool as also the Shaktas are Ad!aitins7

The Shai!a Siddhanta and Pan$aratra are Shddhad!aita and Vishishtad!aita respe$ti!el.7



There is also a great *od. o" Bddhist Tantras o" di""ering s$hools7 'I ha!e p*lished one

++ the Shri$akra Sam*hara Tantra as Vol7 VII o" Tantrik Te#ts7( )ow all these s$hools

ha!e Tantras o" their own7 The original $onne$tion o" the Shai!a s$hools is said to *eshown amongst other things5 *. the "a$t that some Tantras ar$ $ommon5 s$h as

-rigendra and -atanga Tantras7 It has *een asserted that the Shakta s$hool is not

histori$all. $onne$ted with the Shai!as7 )o gronds were gi!en "or this statement7Whate!er *e the histori$al origins o" the "ormer5 the two appear to *e in se!eral respe$ts

allied at present5 as an. one who knows Shakta literatre ma. "ind ot "or himsel"7 In "a$t

Shakta literatre is in parts nintelligi*le to one na$=ainted with some "eatres o" whatis $alled the Shai!a Darshana7 /ow otherwise is it that the ? Tatt!as and Shadadh!a 'see

m. Garland o* 7etters) are $ommon to *oth%

The Shaktas ha!e again *een di!ided into three grops7 Ths the esteemed Pandit R7

Ananta Shastri in the Introd$tion to his edition o" 0nandalahari speaks o" the 3ala orShakta Shastras with si#t.+"or Tantras< the -ishra with eight Tantras< and the Sama.a

grop whi$h are said to *e the most important o" the Shakta Agamas5 o" whi$h "i!e are

mentioned7 This $lassi"i$ation prports to *e *ased on the natre o" the o*6e$t prsed5a$$ording as it *elongs to one or the other o" the Prsharthas7 Pan$aratra literatre is

!er. $onsidera*le5 one hndred and eight works *eing mentioned *. the same Pandit in

Vol7 MIII5 pp7 ?EL+?? o" #he #heoso%hist I wold re"er the reader also to the !er.

!ala*le edition o" the 0hirbudhnya Samhita *. m. "riend Dr7 Otto S$hrader5 with anIntrod$tion *. the learned Do$tor on the Pan$aratra s.stem where man. Vaishna!a

Tantras and Samhitas are $ited7 The Trika s$hool has man. Tantras o" whi$h the leading

one is -alini!i6a.a7 The S!a$$handa Tantra $omes ne#t7 agadisha ChandraChattopadh.a.a Vid.a!aridhi has written with learning and l$idit. on this s$hool7 The

Shai!asiddhanta has twent.+eight leading Tantras and a large nm*er o" ,pagamas5 s$h

as Taraka Tantra5 Vama Tantra and others5 whi$h will *e "ond enmerated in S$homers8

Der Shaiva$siddhanta! )allas!ami Pillai8s Studies in Shaivasiddhanta 'p7 @G>(5 andShiva,8anasiddihiyar 'p7 @(7 #he Sammohana #antra 'Ch7 VI( mentions > Tantras5 ?@L

,patantras5 as also 4amalas5 Damaras5 Samhitas and other S$riptres o" the Shai!a $lass<

LE Tantras5 @E ,patantras5 also 4amalas5 Damaras5 Samhitas o" the Vaishna!a $lass<nmeros Tantras and other s$riptres o" the 0anapat.a and Sara $lasses5 and a nm*er

o" Pranas5 ,papranas and other !ariosl. named S$riptres o" the Baddha $lass7 It

then 'Ch7 VII( mentions o!er E Tantras and nearl. the same nm*er o" ,patantras5 o"some @@ Agamas5 Cinagama 'see Ch7 VI %ost)! Bddhagama5 aina5 Pashpata5 3apalika5

Pan$aratra5 Bhaira!a and others7 There is ths a !ast mass o" Tantras in the Agamas

*elonging to di""ering s$hools o" do$trine and pra$ti$e5 all o" whi$h mst *e stdied *e"ore we $an speak with $ertaint. as to what the might. Agama as a whole is7 In this

*ook I *rie"l. deal with one se$tion o" it onl.7 )e!ertheless when these Agamas ha!e

*een e#amined and are *etter known5 it will5 I think5 *e "ond that the. are largel. !ariantaspe$ts o" the same general ideas and pra$ti$es7

As instan$es o" general ideas I ma. $ite the "ollowing: the $on$eption o" Deit. as a

spreme Personalit. 'Parahanta( and o" the do*le aspe$t o" 0od in one o" whi$h /e

reall. is or *e$omes the ,ni!erse< a tre emanation "rom /im in /is $reati!e aspe$t<s$$essi!e emanations 'A*hasa5 V.ha( as o" 9"ire "rom "ire9 "rom s*tle to gross<



do$trine o" Shakti< pre and impre $reation< the denial o" n$ons$ios -a.a5 s$h as

Shamkara tea$hes< do$trine o" -a.a 3osha and the 3a2$kas 'the si# Shai!a 3a2$kas

*eing5 as Dr7 S$hrader sa.s5 represented *. the possi*l. earlier $lassi"i$ation in thePan$aratra o" the three Samko$as(< the $arr.ing o" the origin o" things p and *e.ond

Prsha+Prakriti< a$$eptan$e at a later stage o" Prsha+Prakriti5 the Samkh.an 0nas5

and e!oltion o" Tatt!as as applied to the do$trine o" Shakti< a""irman$e o" the realit. o"the ,ni!erse< emphasis on de!otion 'Bhakti(< pro!ision "or all $astes and *oth se#es7

Instan$es o" $ommon pra$ti$e are "or e#ample -antra5 Bi6a5 4antra5 -dra5 ).asa5

Bhtashddhi5 3ndali.oga5 $onstr$tion and $onse$ration o" temples and images

'3ri.a(5 religios and so$ial o*ser!an$es 'Car.a( s$h as Ahnika5 Varnashramadharma5,tsa!a< and pra$ti$al magi$ '-a.a+.oga(7 Where there is -antra5 4antra5 ).asa5 Diksha5

0r and the like5 there is Tantra Shastra7 In "a$t one o" the names o" the latter is -antra

Shastra7 With these similarities there are $ertain !ariations o" do$trines and pra$ti$e *etween the s$hools7 )e$essaril. also5 e!en on points o" $ommon similarit.5 there is

some !arian$e in terminolog. and e#position whi$h is nessential7 Ths when looking at

their *road "eatres5 it is o" no a$$ont whether with the Pan$aratra we speak o" 1akshmi5Shakti5 V.ha5 Samko$a< or whether in terms o" other s$hools we speak o" Triprasndari

and -ahakali5 Tatt!as and 3a2$kas7 Again there are some di""eren$es in rital whi$h are

not o" great moment e#$ept in one and that a nota*le instan$e7 I re"er to the well+known

di!ision o" worshippers into Dakshina$ara and Vama$ara7 The se$ret Sadhana o" some o"the latter 'whi$h I ma. here sa. is not sall. nderstood( has a$=ired s$h notoriet.

that to most the term 9The Tantra9 $onnotes this parti$lar worship and its a*ses and

nothing else7 I ma. here also o*ser!e that it is a mistake to sppose that a*errations indo$trine and pra$ti$e are pe$liar to India7 A -issionar. wrote to me some .ears ago that

this $ontr. was 9a demon+hanted land97 There are demons here5 *t the. are not the

onl. inha*itants< and tenden$ies to *e "ond here ha!e e#isted elsewhere7 The West has

prod$ed man. a do$trine and pra$ti$e o" an antinomian $hara$ter7 Some o" the moste#treme are to *e "ond there7 -oreo!er5 thogh this does not seem to *e re$ogni;ed5 it is

ne!ertheless the "a$t that these 3ala rites are philosophi$all. *ased on monisti$ do$trine7

)ow it is this 3ala do$trine and pra$ti$e5 limited pro*a*l.5 as *eing a se$ret do$trine5 atall times to $omparati!el. "ew5 whi$h has $ome to *e known as 9The Tantra97 )othing is

more in$orre$t7 This is *t one di!ision o" worshippers who again are *t one se$tion o"

the nmeros "ollowers o" the Agamas5 Shai!a5 Shakta and Vaishna!a7 Thogh there are$ertain $ommon "eatres whi$h ma. *e $alled Tantrik .et one $annot speak o" 9The

Tantra9 as thogh it were one entirel. homogeneos do$trine and pra$ti$e7 Still less $an

we identi". it with the parti$lar pra$ti$es and theories o" one di!ision o" worshippersonl.7 Frther the Tantras are $on$erned with S$ien$e5 1aw5 -edi$ine and a !ariet. o"

s*6e$ts other than spirital do$trine or worship7 Ths Indian $hemistr. and medi$ine are

largel. inde*ted to the Tantrikas7

A$$ording to a $ommon notion the word 9Tantra9 is 'to se the langage o" a well+knownwork( 9restri$ted to the ne$romanti$ *ooks o" the latter Shi!ai$ or Shakti m.sti$ism9

'Waddell8s +uddhism o* #ibet! p5 >(7 As $harit. $o!ers man. sins5 so 9m.sti$9 and

9m.sti$ism9 are words whi$h $o!er m$h ignoran$e7 9)e$roman$.9 too loomsnne$essaril. large in writers o" this s$hool7 It is5 howe!er5 the "a$t that Western athors



generall. so nderstand the term 9Tantra97 The. are5 howe!er5 in error in so doing as

pre!iosl. e#plained7 /ere I shortl. deal with the signi"i$an$e o" the Tantra Shastra5

whi$h is o" $orse also misnderstood5 *eing generall. spoken o" as a 6m*le o" 9*la$kmagi$59 and 9eroti$ m.sti$ism59 $emented together *. a rital whi$h is 9meaningless

mmmer.97 A large nm*er o" persons who talk in this strain ha!e ne!er had a Tantra in

their hands5 and s$h Orientalists as ha!e read some portions o" these S$riptres ha!e notgenerall. nderstood them5 otherwise the. wold not ha!e "ond them to *e so

9meaningless97 The. ma. *e *ad5 or the. ma. *e good5 *t the. ha!e a meaning7 -en are

not s$h "ools as to *elie!e "or ages in what is meaningless7 The se o" this term impliesthat their $ontent had no meaning to them7 Ver. likel.< "or to de"ine as the. do -antra as

9m.sti$al words59 -dra as 9m.sti$al gestres9 and 4antra as 9m.sti$al diagrams9 does

not impl. knowledge7 These erroneos notions as to the natre o" the Agama are o"

$orse de to the mistaken identi"i$ation o" the whole *od. o" the S$riptre with onese$tion o" it7 Frther this last is onl. known throgh the a*ses to whi$h its dangeros

pra$ti$es as $arried ot *. in"erior persons ha!e gi!en rise7 It is stated in the Shastra itsel"

in whi$h the. are pres$ri*ed that the path is "ll o" di""i$lt. and peril and he who "ails

pon it goes to /ell7 That there are those who ha!e so "ailed5 and others who ha!e *eengilt. o" e!il magi$5 is well known7 I am not in this Chapter $on$erned with this spe$ial

rital or magi$ *t with the pra$ti$es whi$h go!ern the li"e o" the !ast mass o" the Indian people to *e "ond in the Tantras o" the Agamas o" the di""erent s$hools whi$h I ha!e

mentioned7

A Western writer in a re!iew o" one o" m. *ooks has e#pressed the opinion that the

Tantra Shastra 'I think he meant the Shakta( was5 at least in its origin5 alien and indeedhostile to the Veda7 /e said: 9We are strongl. o" opinion that in their essen$e the two

prin$iples are "ndamentall. opposed and that the Tantra onl. sed Vedi$ "orms to mask

its essential opposition79 I will not dis$ss this =estion here7 It is5 howe!er5 the "a$t now5

as it has *een "or $entries past5 that the Agama!adins $laim to *ase their do$trine onVeda7 The Vedanta is the "inal athorit. and *asis "or the do$trines set "orth in the

Tantras5 thogh the latter interpret the Vedanta in !arios wa.s7 The real meaning o"

Vedanta is ,panishad and nothing else7 -an. persons5 howe!er5 speak o" Vedanta asthogh it meant the philosoph. o" Shamkara or whate!er other philosopher the. "ollow7

This o" $orse is in$orre$t7 Vedanta is Shrti7 Shamkara8s philosoph. is merel. one

interpretation o" Shrti 6st as Raman6a8s is another and that o" the Shai!agama or3alagama is a third7 There is no =estion o" $ompetition *etween Vedanta as Shrti and

Tantra Shastra7 It is5 howe!er5 the "a$t that ea$h o" the "ollowers o" the di""erent s$hools

o" Agama $ontend that their interpretation o" the Shrti te#ts is the tre one and speriorto that o" other s$hools7 As a stranger to all these se$ts5 I am not here $on$erned to show

that one s.stem is *etter than the other7 &a$h will adopt that5 whi$h most sits him7 I am

onl. stating the "a$ts7 As the 0hirbudhnya Samhita o" the Pa2$aratra Agama sa.s5 theaspe$ts o" 0od are in"inite5 and no philosopher $an sei;e and dl. e#press more than one

aspe$t7 This is per"e$tl. tre7 All s.stems o" interpretation ha!e some merits as the. ha!e

de"e$ts5 that o" Shamkara in$lded7 The latter *. his -a.a!ada is a*le to preser!e more

$ompletel. than an. other interpretation the $hangelessness and stainlessness o"Brahman7 It does this5 howe!er5 at the $ost o" $ertain de"e$ts5 whi$h do not e#ist in other

s$hools5 whi$h ha!e also their own pe$liar merits and short$omings7 The *asis and seat



o" athorit. is Shrti or e#perien$e and the Agama interprets Shrti in its own wa.7 Ths

the Shai!a+Shakta do$trines are spe$i"i$ soltions o" the Vedanti$ theme whi$h di""er in

se!eral respe$ts "rom that o" Shamkara5 thogh as the. agree 'I speak o" the )orthernShai!a S$hool( with him on the "ndamental =estion o" the nit. o" i!atma and

Paramatma5 the. are there"ore Ad!aita7

The ne#t =estion is how the e#perien$e o" whi$h the Agama speaks ma. *e gained7 This

is also pres$ri*ed in the Shastra in the "orm o" pe$liar Sadhanas or dis$iplines7 In the"irst pla$e there mst *e a health. ph.si$al and moral li"e7 To know a thing in its ltimate

sense is to be that thing7 To know Brahman is5 a$$ording to Ad!aita5 to be Brahman7 One

$annot reali;e Brahman the Pre e#$ept *. *eing onesel" pre 'Shddha$itta(7 Bt toattain and keep this state5 as well as progress therein5 $ertain spe$i"i$ means5 pra$ti$es5

ritals or dis$iplines are ne$essar.7 The reslt $annot *e got *. mere philosophi$al talk

a*ot Brahman7 Religion is a pra$ti$al a$ti!it.7 st as the *od. re=ires e#er$ise5training and g.mnasti$5 so does the mind7 This ma. *e o" a merel. intelle$tal or spirital

kind7 The means emplo.ed are $alled Sadhana whi$h $omes "rom the root 4Sadh!4 to

e#ert7 Sadhana is that whi$h leads to Siddhi7 Sadhana is the de!elopment o" Shakti7 -anis Cons$iosness 'Atma( !ehi$led *. Shakti in the "orm o" mind and *od.7 Bt this

Shakti is at *ase Pre Cons$iosness5 6st as Atma is< "or Atma and Shakti are one7 -an

is ths a !ast maga;ine o" *oth latent and e#pressed power7 The o*6e$t o" Sadhana is to

de!elop man8s Shakti5 whether "or temporal or spirital prposes7 Bt where is Sadhanato *e "ond P Seeing that the Vaidika A$ara has "allen in pra$ti$al desetde we $an "ind

it nowhere *t in the Agamas and in the Pranas whi$h are replete with Tantrik ritals7

The Tantras o" these Agamas there"ore $ontain *oth a %ractical e#position o"8 spiritaldo$trine and the means *. whi$h the trth it tea$hes ma. *e realized Their athorit.

does not depend5 as Western writers and some o" their &astern "ollowers sppose5 on the

date when the. were re!ealed *t on the =estion whether Siddhi is gained there*.7 This

too is the proo" o" A.r!eda7 The test o" medi$ine is that it $res7 I" Siddhi is noto*tained5 the "a$t it is written 9Shi!a !a$a9 'Shi!a speaks( or the like $onts "or nothing7

The Agama there"ore is a %ractical e#position and appli$ation o" Do$trine !ar.ing

a$$ording to its di""erent s$hools7

The latest tenden$. in modern Western philosoph. is to rest pon intition5 as it was

"ormerl. the tenden$. to glori". diale$ti$7 Intition has5 howe!er5 to *e led into higher

and higher possi*ilities *. means o" Sadhana7 This term means work or pra$ti$e5 whi$h inits reslt is the gradal n"olding o" the Spirit8s !ast latent maga;ine o" power 'Shakti(5

en6o.ment and !ision whi$h e!er.one possesses in himsel"7 The philosoph. o" the Agama

is5 as a "riend and $olla*orator o" mine5 Pro"essor Pramathanatha -kh.o+padh.a.a5 !er.

well pt it5 a pra$ti$al philosoph.5 adding5 that what the intelle$tal world wants to+da. isthis sort o" philosoph.< a philosoph. whi$h not merel. argues *t e2%eriments The "orm

whi$h Sadhana takes is a se$ondar. matter7 One goal ma. *e rea$hed *. man. paths7

What is the path in an. parti$lar $ase depends on $onsiderations o" personal $apa$it.and temperament5 ra$e and "aith7 For the /ind there is the Agama whi$h $ontains "orms

o" dis$ipline whi$h his ra$e has e!ol!ed and are there"ore %rima *acie sita*le "or him7

This is not to sa. that these "orms are naltera*le or a$$epta*le to all7 Others will adoptother "orms o" Sadhana sita*le to them7 Ths5 amongst Christians5 the Catholi$ Chr$h



pres$ri*es a "ll and power"l Sadhana in its Sa$raments 'Samskara( and Worship 'P6a5

,pasana(5 -editation 'Dh.ana(5 Rosar. 'apa( and the like7 Bt an. s.stem to *e "rit"l

mst e2%eriment to gain e2%erience! The signi"i$an$e o" the Tantra Shastra lies in this thatit $laims to a""ord a means a!aila*le to all5 o" -hatever caste and o" either se2! where*.

the trths taght ma. *e %ractically realized

The Tantras *oth in India and Ti*et are the e#pression o" prin$iples whi$h are o" ni!ersal

appli$ation7 The mere statement o" religios trths a!ails not7 What is ne$essar. "or all isa %ractical method o" reali;ation7 This too the o$$ltist needs7 Frther the ordinar. rn o"

mankind $an neither apprehend5 nor do the. deri!e satis"a$tion "rom mere metaph.si$al

$on$epts7 The. a$$ept them onl. when presented in personal "orm7 The. $are not "orShn.ata5 the Void5 nor Sa$$idananda in the sense o" mere Cons$iosness ++ Being ++

Bliss7 The. appeal to personal Bodhisatt!as5 Bddhas5 Shi!a5 Vishn5 De!i who will hear

their pra.er5 and grant them aid7 )e#t the. $annot stand *. themsel!es7 The. need the$onsel and gidan$e o" priest and 0r and the "orti".ing !irtes o" the sa$raments7

The. need a de"inite pi$tre o" their o*6e$t o" worship5 s$h as is detailed in the Dh.ana

o" the De!atas5 an image5 a 4antra5 a -andala and so "orth5 a de!eloped rital and pi$torial religion7 This is not to sa. that the. are wrong7 These natral tenden$ies5

howe!er5 *e$ome a$$entated in $orse o" time to a point where 9sperstition59

me$hani$al de!otion and li"eless "ormalism and other a*ses are prod$ed7 There then

takes pla$e what is $alled a 9Re"orm59 in the dire$tion o" a more spirital religion7 Thistoo is a$$entated to the point o" *arrenness7 Religion *e$omes sterile to prod$e

pra$ti$al reslt and rital and pi$torial religion re$rs7 So Bddhism5 whi$h in its origin

has *een represented to *e a rea$tion against e#$essi!e and *arren ritalism5 $old notrest with a mere statement o" the no*le trths and the eight"old path7 Something pra$ti$al

was needed7 The -aha.ana 'Thegpa Chhenpo( was prod$ed7 )agar6na in the se$ond

$entr. A7D7 '%( is said to ha!e promlgated ideas to *e "ond in the Tantras7 In order to

reali;e the desired end5 se was made o" all the powers o" man5 ph.si$al and mental7Theisti$ notions as also 4oga $ame again to the "ore in the 4oga$ar.a and other Bddhist

s.stems7 The worship o" images and an ela*orate rital was introd$ed7 The worship o"

the Shaktis spread7 The -antra.ana and Va6ra.ana "ond a$$eptan$e with5 what an&nglish writer (#he +uddhism o* #ibet *. 7 Waddell( des$ri*es in the sal st.le as its

9sill. mmmer. o" nmeaning 6argon and gi**erish59 the latter *eing said to *e 9the most

depra!ed "orm o" Bddhist do$trine79 So+$alled Tantrik Bddhism *e$ame ths "ll.de!eloped7 A Tantrik re"ormer in the person o" Tsongkhapa arose5 who $odi"ied the

Tantras in his work 1am+rim Chhen+mo7 The great $ode5 the 3ah+g.r5 $ontains in one o"

its se$tions the Tantras 'Rg.d( $ontaining rital5 worship o" the Di!ine -others5theolog.5 astrolog. and natral s$ien$e5 as do their Indian $onterparts7 These are o" "or

$lasses5 the 3ri.a5 Car.a5 4oga5 Anttara Tantras5 the latter $omprising -aha5 An and

Ati+4oga Tantras7 The Tan+ghr similarl. $ontains man. !olmes o" Tantras 'Rg.d(7Then5 at length5 Bddhism was dri!en "rom ot o" India7 Brahmanism and its ritals

sr!i!ed and in$reased5 ntil *oth in or da. and the nearer past we see in the so+$alled

re"ormed se$ts a mo!ement towards what is $laimed to *e a more spirital religion7

Throghot the ages the same mo!ements o" a$tion and rea$tion mani"est7 What is righthere lies in the middle $orse7 Some pra$ti$al method and rital is ne$essar. i" religion is

not to *e *arren o" reslt7 The natre o" the method and rital will !ar. a$$ording to the



$apa$it. and de!elopment o" men7 On the other hand5 the 9$rooked in"len$e o" time9

tends to o!erla. the essential spirital trths with nintelligent and dead "ormalism7 The

Tantra Shastra stands "or a prin$iple o" high !ale thogh5 like other things admittedl.good5 it is $apa*le o"5 and has s""ered5 a*se7 An important point in this $onne$tion

shold *e noted7 In &rope we see e#treme pritan rea$tion with the reslt that the

religios mo!ements whi$h em*od. them *e$ome one+sided and withot pro!ision "orordinar. hman needs7 Brahmanism has e!er *een all+in$lsi!e5 prod$ing a Sadhana o"

!ar.ing kinds5 material and mental5 "or the di""erent stages o" spirital ad!an$ement and

e#empting "rom "rther rital those "or whom5 *. reason o" their attainment5 it is nolonger ne$essar.7

*hapter 4ourantra Sha$tra and 5eda

In writing this Chapter I ha!e in mind the dispte whi$h some ha!e raised pon the

=estion whether the Agamas5 or some o" them5 are Vaidik or non+Vaidik7

I do not here deal with the natre and s$hools o" Tantra or Agama nor with their histori$al

origin7 Something has *een said on these points in the Introd$tions to the &nglishtranslations o" Pandit Shi!a Chandra Vid.arna!a8s #antra$tattva I ha!e also dealt with

this s*6e$t in the two Chapters5 9What are the Tantras and their signi"i$an$e%9 and

9Shakti and Shakta97 I wish to a!oid repetitions5 e#$ept so "ar as is a*soltel. ne$essar."or the el$idation o" the parti$lar s*6e$t in hand7 On the dispted =estion whether the

Agamas are Vaidik or non+Vaidik I desire to point ot that an answer $annot *e gi!en

nless we keep apart two distin$t matters5 viz! '( what was the origin o" the Agamas and'@( what the. are now7 I am not here5 howe!er5 dealing with the "irst or histori$al

=estion5 *t with the se$ond so "ar as the Shakta Agama is $on$erned7 1et s assme5 "or

the sake o" argment5 that 'to take a spe$i"i$ e#ample( worship o" 3ali and other De!is *.

the Shaktas indi$ates the e#isten$e o" non+Ar.an elements in their Agama7 The =estiono" real importan$e here5 as alwa.s5 is not as to what were the "a$ts in remote past ages5

*t what the. are now7 The answer then is ++ let it *e as .o will regarding the origin o"

the Shakta Agama< *t at present Shakta worship is an integral part o" the /indism andas s$h admits the athorit. o" Veda5 a$$epting5 as later e#plained5 e!er. other *elie" held

*. the general *od. o" the /ind people7

In a re$ent prose$tion nder Se$tions @G@5 @G? o" the Indian Penal Code against ana$$sed who had p*lished a Tantra '*t who was rightl. a$=itted(5 an Indian Dept.-agistrate who had ad!ised the prose$tion5 and who $laimed to *e an orthodo# /ind5

stated 'I am in"ormed( in the witness *o#5 that he $old not de"ine what the Tantra

Shastra was5 or state whether it was a /ind s$riptre o" the 3ali age5 or whether a well+known parti$lar Shastra shown to him was one o" the Tantras7 S$h ignoran$e is t.pi$al

o" man. at the present time and is a lega$. "rom a !anishing age7 /ow is it that a Shastra

whi$h has had its "ollowers throghot India "rom the /imala.as 'the a*ode o" Shi!a and



o" Par!ati De!i( to Cape Comorin 'a $orrption o" 3mart De!i( whi$h rled "or

$entries5 so that we ma. speak o" a Tantrik epo$h< whi$h e!en to+da. go!erns the

hosehold and temple rital o" e!er. /ind< how is it that s$h a Shastra has "allen into$omplete negle$t and disrepte amongst the larger *od. o" the &nglish+ed$ated

$ommnit.8% I remem*er a time when mention o" the Shastra was onl. made 'I speak o"

$orse o" the same $lass( with *ated *reath< and when an. one who $on$erned himsel"therewith *e$ame there*. lia*le to the $harge o" gi!ing li$entios swa. to drink and

women7 The answer is *oth a general and parti$lar one7 In the "irst pla$e the &nglish+

ed$ated people o" this $ontr. were "ormerl. almost e#$lsi!el.5 and later to a$onsidera*le e#tent5 nder the swa. o" their &nglish ed$ators7 In "a$t the. were in a

sense their $reation7 The. were5 and some o" them still are5 the -anasaptra o" the

&nglish7 For them what was &nglish and Western was the mode7 /ind religion5

philosoph. and art were onl.5 it was spposed5 "or the so+$alled 9ned$ated9 women and peasants and "or nati!e Pandits who5 thogh learned in their "tile wa.5 had not re$ei!ed

the illminating ad!antages o" a Western training7 In m. own time an o*6e$tion was 'I am

in"ormed( taken *. Indian Fellows o" the Cal$tta ,ni!ersit. to the appointment o" the

learned Pandit Candrakanta Tarkalamkara to a $hair o" Indian philosoph. on the grondthat he was a mere nati!e Pandit7 In this $ase &nglish Fellows and the then Vi$e+

Chan$ellor opposed this a*srd and sno**ish o*6e$tion7 When the athorit. o" the&nglish tea$hers was at its highest5 what the. taght was law5 e!en thogh their

6dgments were5 in respe$t o" Indian s*6e$ts o" whi$h the. had *t a s$ant and imper"e$t

knowledge5 de"e$ti!e7 I" the. said with5 or in anti$ipation o"5 one Pro"essor5 that theVedas were 9the *a**ling o" a $hild hmanit.9 and the Brahmanas 9the dri!el o"

madmen59 or with another that the thoght o" the ,panishads was so 9low9 that it $old

not *e $orre$tl. rendered in the high &nglish langage< that in 9treating o" Indian

philosoph. a writer has to deal with thoghts o" a lower order than the thoghts o" thee!er.+da. li"e o" &rope9< that Smriti was mere priestl. t.rann.5 the Pranas idle legends

and the Tantras mere wi$kedness and de*a$her.< that /ind philosoph. was 'to *orrow

another &nglish Pro"essor8s langage $on$erning the Samkh.a( 9with all its "oll. and"anati$ism little *etter than a $haoti$ impertinen$e9< and that 4oga was5 a$$ording to the

same man o" learning5 9the "anati$al !agaries o" theo$ra$.9< that Indian rital was nothing

*t sperstition5 mmmer.5 and idolatr.5 and 'Indian( art5 inelegant5 monstros5 andgrotes=e ++ all this was with readiness a$$epted as high learning and wisdom5 with

perhaps here and there an o$$asional "aint5 and e!en apologeti$5 demr7 I re$olle$t in this

$onne$tion a rather halting5 and shame"a$ed5 protest *. the late Ra6endra 1al -itra7 I do

not sa. that none o" these or other ad!erse $riti$isms had an. grond whate!er7 There has *een imper"e$tion5 "oll.5 sperstition5 wi$kedness5 here as elsewhere7 There has *een

m$h o" it5 "or e#ample5 in the $ontries5 when$e these $riti$s o" India $ame7 It is5

howe!er5 o*!ios that s$h $riti$isms are so e#$essi!e as to *e a*srd7

&!en when gi!ing an a$$ont o" &astern thoght the Western is apt to take p a

9sperior9 attitde *e$ase he *elie!es himsel" to *e sperior7 The Bishop o" Drham

!er. $learl. re!eals this sense o" speriorit. (Christian 0s%ects o* 7i*e! *. B7 F7 West$ott5

LE( when a"ter stating that the dt. o" the Christian missionar. was to s*stitte "or 9thesterile theism o" Islam and the shadow. !ageness o" /ind Philosoph. a *elie" in a

li!ing and speaking 0od9 he goes on to point ot that 9or !er. ad!antages9 *. wa. o"



9the $ons$iosness o" so$ial and intelle$tal speriorit. with whi$h we are "illed9 and

9the national "or$e whi$h sets s as $on=erors where we $ome as e!angelists9 $onstitte

a danger in the mission "ield7 It is this notion o" 9speriorit.9 also whi$h pre!ents a rightnderstanding5 and whi$h notwithstanding the "a$ts5 insists on $harges whi$h5 i"

esta*lished5 wold maintain the reptation "or in"eriorit. o" the $olored ra$es7 It is this

reiterated $laim to speriorit. that has h.pnoti;ed man. persons amongst &astern ra$esinto the *elie" that the &ropean is5 amongst other things5 alwa.s a sa"e and learned $riti$

e!en o" their own *elie"s and pra$ti$es7

Ra6a Rammohan Ro. was the "irst to take p the $ase o" his "aith5 di!or$ing it "rom the

sperstitios a$$retions whi$h gather arond all religions in the $orse o" the ages7 Thesame de"ense was made in re$ent times *. that man o" pstanding $orage5 S!ami

Vi!ekananda7 Foreign $riti$ism on Indian religion now tends in some =arters to greater

$omprehension7 I sa. in some =arters< "or e!en in =ite re$ent .ears &nglish *ooks ha!e *een p*lished whi$h wold *e ama;ing5 were one not aware o" the deep ignoran$e and

pre6di$e whi$h e#ist on the s*6e$t7 In one o" these *ooks the /ind religion is des$ri*ed

as 9a mi#tre o" nightmare nonsense and time+wasting r**ish "l"illing no se"l prpose whate!er: onl. adding to the general *rden o" e#isten$e *orne *. /manit. in

its strggle "or e#isten$e79 In another it is said to *e 9a weltering $haos o" terror5

darkness5 and n$ertaint.97 It is a religion withot the apprehension o" a moral e!oltion5

withot de"inite $ommandments5 withot a religios san$tion in the sphere o" morals5withot a moral $ode and withot a 0od: s$h so+$alled 0od5 as there is5 *eing 9a

mi#tre o" Bea$hes5 Don an and Di$k Trin79 It is there "rther des$ri*ed as the most

material and $hildishl. sperstitios animalism that e!er mas=eraded as idealism< notanother path to 0od *t a pit o" a*omination as "ar set "rom 0od as the mind o" man $an

go< staggering the *rain o" a rational man< "illing his mind with wild $ontempt "or his

spe$ies and whi$h has onl. endred 9*e$ase it has "ailed79 &#$ept "or the prpose o"

"anati$al polemi$5 one wold assme that the endran$e o" a "aith was in some measrethe 6sti"i$ation o" it7 It is still more wonder"l to learn "rom this work (#he 7ight o* India

written *. -r7 /arold Beg*ie and p*lished *. the Christian 1iteratre So$iet. "or India(

that ot o" this weltering $haos o" all that is ignominios5 immoral and $rassl.sperstitios5 $ome "orth men who 'in the words o" the athor( 9standing at pra.er startle

.o *. their likeness to the pi$tres o" Christ ++ e.es large5 lminos and tran=il ++ the

whole "a$e e#=isite with meekness and ma6esti$ with spirit79 One mar!els how these per"e$t men arise "rom s$h a worthless and indeed ptres$ent sor$e7 This a*srd pi$tre

was highl. $olored in a 6ornalisti$ spirit and with a prpose7 In other $ases5 "alt.

$riti$ism is de to sper$ilios ignoran$e7 As another writer sa.s 'the itali$s are mine(9For an &nglishman to get a plain statement o" what Brahmanism reall. means is "ar "rom

eas.7 The onl. wonder is that people who have to live on nine %ence a -eek! who marr.

when the. are ten .ears old5 are pre!ented *. $aste li"e "rom rising ot o" what is o"ten5 i" not alwa.s5 a degraded state5 have any religion at all4 As the Bishop o" Peter*orogh has

re$entl. said it is di""i$lt "or some to estimate worth in an. other terms than g7 s d It is

to *e hoped that all s$h sno**ish materialism will *e hindered "rom entran$e into this

$ontr.7 These =otations re!eal the depths o" ignoran$e and pre6di$e whi$h still e#ist7As we are howe!er aware5 all &nglish $riti$ism is not as ignorant and pre6di$ed as these5

e!en thogh it *e o"ten marred *. essential error7 On the $ontrar. there are an in$reasing



nm*er who appre$iate and adopt5 or appre$iate i" the. $annot a$$ept5 Indian *elie"s7

Frther than this5 &astern thoght is ha!ing a marked in"len$e on that o" the West5

thogh it is not o"ten a$knowledged7 -an. ha!e still the notion that the. ha!e nothing tolearn in an. domain "rom this hemisphere7 A"ter all5 what an. one else sa.s shold not

a""e$t the independen$e o" or own 6dgment7 1et others sa. what the. will7 We shold

orsel!es determine matters whi$h $on$ern s7 The Indian people will do so when the."ree themsel!es "rom that h.pnoti$ magi$5 whi$h makes them o"ten pla$e *lind relian$e

on the athorit. o" "oreigners5 who5 e!en when $laiming to *e s$holars5 are not alwa.s

"ree "rom *ias5 religios or ra$ial7 S$h $onsel5 thogh *. no means nne$essar. to+da.5is happil. *e$oming less needed than in the past7

There are5 howe!er5 still man. Indians5 parti$larl. those o" m. own generation5 whose

&nglish 0rs and their tea$hing ha!e made them $apti!es7 Their mind has *een so

dominated and molded to a Western manner o" thinking 'philosophi$al5 religios5 artisti$5so$ial and politi$al( that the. ha!e s$ar$el. an. greater $apa$it. to appre$iate their own

$ltral inheritan$e than their tea$hers5 *e that $apa$it. in an. parti$lar $ase more or

less7 Some o" them $are nothing "or their Shastra7 Others do not nderstand it7 The $lasso" whom I speak are5 in "a$t5 as I ha!e said5 the -anasaptra o" the &nglish in a stri$t

sense o" the term7 The Indian who has lost his Indian sol mst regain it i" he wold

retain that independen$e in his thoght and in the ordering o" his li"e whi$h is the mark o"

a man5 that is o" one who seeks S!ara6.a+siddhi7 /ow $an an imitator *e on the samele!el as his original% Rather he mst sit as a Cela at the latter8s "eet7 Whilst we $an all

learn something "rom one another5 .et some in this land ha!e .et to learn that their

$ltral inheritan$e with all its de"e$ts 'and none is withot s$h( is .et a no*le one< ane=al in rank5 'to sa. the least(5 with those great past $i!ili;ations whi$h ha!e molded the

li"e and thoght o" the West7 All this has *een admitted *. Indians who ha!e dis$ernment7

S$h !ale as m. own remarks possess5 is de to the "a$t that I $an see and 6dge "rom

withot as an otsider5 thogh 'I will admit in one sense( interested o*ser!er ++ interested *e$ase I ha!e at heart Indian wel"are and that o" all others whi$h5 as the world now

stands5 is *ond p with it7

As regards the Tantra Shastra in parti$lar5 greater ignoran$e pre!ailed and still e#ists7 ItsVama$ara pra$ti$e howe!er5 seemed so pe$liar5 and its a*ses were so talked o"5 that

the. $aptred attention to the e#$lsion o" e!er. thing else< the more parti$larl. that this

and the rest o" the Shastra is hard to nderstand7 Whilst the Shastra pro!ides *. its A$aras"or all t.pes "rom the lowest to the most ad!an$ed5 its essential $on$epts5 nder whate!er

aspe$t the. are mani"ested5 and into whate!er pattern the. are wo!en5 are 'as Pro"essor

De 1a Vallee Possion sa.s o" the Bddhist Tantra( o" a metaph.si$al and s*tle

$hara$ter7 Indeed it is largel. *e$ase o" the s*tlet. o" its prin$iples5 together with thedi""i$lties whi$h attend rital e#position5 that the std. o" the Tantras5 notwithstanding

the $omparati!e simpli$it. o" their Sanskrit5 has *een hitherto negle$ted *. Western

s$holars7 Possi*l. it was thoght that the pra$ti$es mentioned rendered an. std. o" as.stem5 in whi$h the. o$$rred5 nne$essar.7 There was and still is some grond "or the

ad!erse $riti$ism whi$h has *een passed on it7 )e!ertheless it was not a 6st appre$iation

o" the Shastra as a whole5 nor e!en an a$$rate 6dgment in respe$t o" the parti$lar rital



ths singled ot "or $ondemnation7 1et those $ondemn this Shastra who will7 That is their

a""air7 Bt let them "irst std. and nderstand it7

I ha!e dealt with the s*6e$t o" the Tantras in se!eral papers7 It is onl. ne$essar. here tosa. that 9the Tantra9 as it is $alled was wrongl. $onsidered to *e s.non.mos with the

Shakta Tantras< that in respe$t o" the latter the whole attention was gi!en to the Vama$ararital and to magi$ 'Shatkarma(< that this rital5 whate!er ma. in trth *e said against it5

was not nderstood< that it was $ompletel. ignored that the Tantras $ontained aremarka*le philosophi$ presentment o" religios tea$hing5 pro"ondl. applied in a rital

o" ps.$hologi$al worth< and that the Shastras were also a repertor. o" the al$hem.5

medi$ine5 law5 religion5 art and so "orth o" their time7 It was s""i$ient to mention theword 9Tantra9 and there was spposed to *e the end o" the matter7

I ha!e o"ten *een asked wh. I had ndertaken the std. o" the Tantra Shastra5 and in

some &nglish 'as opposed to Continental( =arters it has *een sggested that m. time and

la*or might *e more worthil. emplo.ed7 One answer is this: Following the tra$k o"

nmeasred a*se I ha!e alwa.s "ond something good7 The present $ase is noe#$eption7 I protest and ha!e alwa.s protested against n6st aspersions pon the

Ci!ili;ation o" India and its peoples7 I" there *e what is *lameworth.5 a$$ra$. re=iresthat $riti$ism shold *e red$ed to its tre proportions7 /a!ing *een all m. li"e a stdent

o" the world8s religions and philosophies5 I entered pon a parti$lar std. o" this Shastra

to dis$o!er "or m.sel" what it taght5 and whether it was5 as represented5 a $ompletereversal o" all other /ind tea$hing with whi$h I was a$=ainted7 For it was said to *e

the $lti!ation or pra$ti$e o" gltton.5 lst5 and male!olen$e '9"ero$it.5 lst5 and

mmmer.9 as Brian /odgson $alled it(5 whi$h I knew the Indian Shastra5 like all the

other religios S$riptres o" the world5 stri$tl. "or*ids7

I "ond that the Shastra was o" high importan$e in the histor. o" Indian religion7 TheTantra Shastra or Agama is not5 as some seem to sppose5 a pett. Shastra o" no a$$ont<

one5 and an nimportant sample5 o" the mltitdinos mani"estations o" religion in a$ontr. whi$h swarms with e!er. "orm o" religios se$t7 It is on the $ontrar. with Veda5

Smriti and Prana one o" the "oremost important Shastras in India5 go!erning5 in !arios

degrees and wa.s5 the temple and hosehold rital o" the whole o" India to+da. and "or

$entries past7 Those who are so strenosl. a!erse to it5 *. that !er. "a$t re$ogni;e and"ear its in"len$e7 From a histori$al point o" !iew alone5 it is worth. o" std. as an

important part o" Indian Cltre5 whate!er *e its intrinsi$ worth7 /istor. $annot *e

written i" we e#$lde "rom it what we do not personall. like7 As Teren$e grandl. said:9We are men and nothing whi$h man has done is alien to s97 There are some things in

some o" the Tantras and a spirit whi$h the. mani"est o" whi$h their stdent ma. not

personall. appro!e7 Bt the $ase o" histor. is not to *e in"len$ed *. personal predile$tions7 It is so in"len$ed in "a$t7 There are some who ha!e "ond in the Shastra a

se"l weapon o" atta$k against Indian religion and its tenden$ies7 Shold one speak o"

the heights whi$h Indian spirital e#perien$e has rea$hed5 one might *e told that the

in"amos depths to whi$h it had des$ended in Tantra Shastra5 the Pshtimarga5 theVaishna!a Saha6i.a and so "orth were more $ertainl. esta*lished7 Did one praise the high

moralit. to *e "ond in Indian Shastra5 it might *e admitted that India was not altogether



destitte o" the light o" goodness< *t it might *e asked5 what o" the darkness o" the

Tantra% And so on and so "orth7 1et s then grapple with and not elde the o*6e$tion7

There was o" $orse something in all this7 Bt s$h o*6e$tors and others had not the will'e!en i" the. had the $apa$it. to nderstand( to gi!e a tre presentment o" the tea$hings

o" the Shastra7 Bt the interests o" "airness re=ire *oth7 O!er and a*o!e the "a$t that the

Shastra is an histori$al "a$t5 it possesses5 in some respe$ts5 an intrinsi$ !ale whi$h 6sti"ies its std.7 Ths it is the storehose o" Indian o$$ltism7 This o$$lt side o" the

Tantras is o" s$ienti"i$ importan$e5 the more parti$larl. ha!ing regard to the present

re!i!ed interest in o$$ltist std. in the West7 9)ew thoght9 as it is $alled and kindredmo!ements are a "orm o" -antra!id.a7 Vasikaranam is h.pnotism5 "as$ination7 There is

9Spiritalism9 and 9Powers9 in the Tantras and so "orth7 For m.sel"5 howe!er5 the

philosophi$al and religios aspe$t o" the S$riptre is more important still7 The main

=estion "or the generalit. o" men is not 9Powers9 'Siddhi(7 Indeed the std. o" o$$ltismand its pra$ti$e has its dangers< and the prsit o" these powers is $onsidered an o*sta$le

to the attainment o" that tre Siddhi whi$h is the end o" e!er. Shastra7 A s*6e$t o"

greater interest and !ale is the remarka*le presentation o" Vedanti$ knowledge whi$h the

Shakta Tantra in parti$lar gi!es 'I ne!er properl. nderstood the Vedanta ntil a"ter Ihad stdied the Tantras( as also the rital *. whi$h it is soght to gain reali;ation

'Aparoksha62ana(7 The importan$e o" the Shakta Tantra ma. *e smmed p *. thestatement that it is a Sadhana Shastra o* 0dvaitavada I will de!elop this last matter in a

"tre paper7 I will onl. sa. now that the main =estion o" the da. e!er.where is how to

realize pra$ti$all. the trths o" religion5 whate!er the. *e7 This applies to all5 whether/ind5 -ohammed or Christian7 -ere philosophi$al spe$lation and talk will a!ail

nothing *e.ond a $lari"i$ation o" intelle$t7 Bt5 that5 we all know5 is not enogh7 It is not

what we spe$late a*ot *t what we are5 whi$h $onts7 The "ndamental =estion is5

how to reali;e 'Sakshatkara( religios tea$hing7 This is the "rit o" Sadhana alone5whether the "orm o" that Sadhana *e Christian5 /ind5 -ohammed5 Bddhist or what

else7 The $hie" Sadhana+Shastra "or the orthodo# /ind is the Tantra Shastra or Agama in

its !ar.ing s$hools7 In this "a$t lies its $hie" signi"i$an$e5 and "or /inds its pra$ti$alimportan$e7 This and the Ad!aita!ada on whi$h the Shakta rital rests is in m. opinion

the main reason wh. Shakta Darshana or do$trine is worth. o" std.7

The opinion whi$h I had "ormed o" the Shastra has *een $orro*orated *. se!eral to whom

I had introd$ed the matter7 I shold like to =ote here the last letter I had onl. a monthago "rom an Indian "riend5 *oth Sanskritist and philosopher 'a $om*ination too rare(7 /e

sa.s 9the. 'the Tantras( ha!e reall. thrown *e"ore me a "lood o" new light7 So m$h so5

that I reall. "eel as i" I ha!e dis$o!ered a new world7 -$h o" the mist and ha;iness hasnow *een $leared awa. and I "ind in the Tantras not onl. a great and s*tle philosoph.

*t man. o" the missing links in the de!elopment o" the di""erent s.stems o" /ind

philosoph. whi$h I $old not dis$o!er *e"ore *t whi$h I ha!e *een seeking "or5 "or some.ears past79 These statements might perhaps lead some to think that the Shastra tea$hes

something entirel.5 that is in e!er. respe$t5 new7 As regards "ndamental do$trines5 the

Tantra Shastra '"or $on!enien$e I $on"ine m.sel" to the Shakta "orm( tea$hes m$h whi$h

is to *e "ond in the Ad!aita Vedanta7 There"ore those who think that the. will "ind in theShastra some "ndamental trths $on$erning the world whi$h are entirel. new will *e

disillsioned7 The o*ser!ation does not appl. to some do$trinal tea$hing5 presentment5



methods5 and details5 to whi$h do*tless m. "riend8s letter re"erred7 /e who has trl.

nderstood Indian Shastra as a whole will re$ogni;e5 nder !ariet. o" "orm and degree o"

spirital ad!an$ement5 the same s*stan$e *. wa. o" do$trine7

Whilst the Shakta Tantra re$ogni;es5 with the "or Vedas5 the Agamas and )igaimas5 it is

now *ased5 as are all other trl. Indian Shastras on Veda7 Veda5 in the sense o"3nowledge5 is ltimatel. Spirital &#perien$e5 namel. Cit whi$h Brahman is5 and in the

one partless in"inite O$ean o" Whi$h the world5 as a limited stress in Cons$iosnessarises7 So it is said o" the De!i in the Commentar. on the Trishati:

Vedantamahavakya$,anya

sakshatkara$ru%a$brahmavidya

She is Brahman+knowledge 'Brahma!id.a( in the "orm o" dire$t reali;ation prod$ed *.

the Vedanti$ great sa.ing '-aha!ak.a( ++ that is 9Tat t!am asi9 '9That tho art9( and all

kindred sa.ings5 So8ham5 '9/e I am9(5 Brahmasmi '9I am Brahman9( and so "orth7 Inother words5 Sel"+knowledge is sel"+lminos and "ndamental and the *asis o" all other

knowledge7 Owing to its trans$enden$. it is *e.ond *oth pro!er and proo"7 It is sel"+reali;ed 'S!an*ha!a(7 Bt Shrti is the sor$e "rom whi$h this knowledge arises5 as

Samkara sa.s5 *. remo!ing 'as also to some e#tent reason ma. do( "alse notions

$on$erning it7 It re!eals *. remo!ing the sperin$m*ent mass o" hman error7 Again5Veda in a primar. sense is the world as Idea in the Cosmi$ -ind o" the $reating Brahman

and in$ldes all "orms o" knowledge7 Ths it is eternal5 arising with and as the Samskaras

at the *eginning o" e!er. $reation7 This is the Vedamrti*rahman7 Veda in the se$ondar.sense is the !arios partial re!elations relating to Tatt!a5 Brahman or 0od5 and Dharma5

moralit.5 made at di""erent times and pla$es to the se!eral Rishis whi$h are em*odied in

the "or Vedas5 Rig5 4a6s5 Sama and Athar!a7 Veda is not $oe#tensi!e there"ore with the"or Vedas7 Bt are these5 e!en i" the. *e regarded as the 9earliest59 the onl. 'to se an&nglish term( re!elations% Re!elation 'Akasha+!ani( ne!er $eases7 When and where!er

there is a tre Rishi or Seer there is Re!elation7 And in this sense the Tantra Shastra or

Agama $laims to *e a Re!elation7 The Sha*da*rahmamrti is )igamadishastrama.a: it *eing said that Agama is the Paramatma o" that -rti5 the "or Vedas with their Angas are

its i!atma< the si# philosophies its Indri.as< the Pranas and ,papranas its gross *od.<

Smriti its hands and other lim*s and all5 9other Shastras are the hairs o" its *od.7 In the/eart+lots are the "i"t. Te6oma.i -atrika7 In the peri$arp are the Agamas glittering like

millions o" sns and moons whi$h are Sar!adharmama.a5 Brahma62anama.a5

Sar!asiddhima.a5 and -rtiman7 These were re!ealed to the Rishis7 In "a$t all Shastras

are said to $onstitte one great man.+millioned $olle$tion 'Shatakoti Samhita( ea$h *eing parti$lar mani"estations to man o" the one5 essential Veda7 From this "ollows the *elie"

that the. do not $ontradi$t5 *t are in agreement with5 one another< "or Trth is one

whate!er *e the degree in whi$h it is re$ei!ed5 or the "orm in whi$h the Seers 'Rishis( promlgated it to those whose spirital sight has not strength enogh to dis$ern it dire$tl.

and "or themsel!es7 Bt how5 a$$ording to Indian notions5 $an that whi$h is pt "orward

as a Re!elation *e shown to *e s$h% The answer is that o" A.r!eda7 A medi$ine is agood one i" it $res7 In the same wa. a Shastra is trl. s$h i" the Siddhi whi$h it $laims



to gi!e is gained as the "rit o" the pra$ti$e o" its in6n$tions5 a$$ording to the

$ompeten$. and nder the $onditions pres$ri*ed7 The prin$iple is a pra$ti$al and widel.

adopted one7 The tree mst *e 6dged *. its "rit7 This prin$iple ma.5 i" applied to thegeneral li"e o" to+da.5 lead to an ad!erse 6dgment on some Tantrik pra$ti$es7 I" so5 let it

*e7 It is5 howe!er5 an error to sppose that e!en s$h pra$ti$es as ha!e *een $ondemned5

$laim to rest on an. other *asis than Veda7 It is *. the learned in Tantra Shastra said to *eignoran$e 'A!id.a( to see a di""eren$e *etween Agama and Veda7

Ignorant notions pre!ail on the s*6e$t o" the relation o" the Tantras to Veda and the

Vedas7 I read some .ears ago in a Bengali *ook *. a Brahmo athor that 9the di""eren$e

was that *etween /ell and /ea!en97 )ow on what is s$h a $ondemnator. $omparison *ased% It is sa"e to $hallenge prod$tion o" the proo" o" s$h an assertion7 1et s e#amine

what the Shakta Tantra 'to whi$h allsion was made( tea$hes7

In the "irst pla$e 9/ell9 re$ogni;es 9/ea!en59 "or the Shakta Tantra5 as I ha!e said5

a$knowledges the athorit. o" Veda7 All Indian Shastras do that7 I" the. did not5 the.

wold not *e Indian Shastra7 The passages on this point are so nmeros5 and the pointitsel" is so plain that I will onl. $ite a "ew7

"ularnava #antra sa.s 'II7 E5>5>( that 3ladharma is *ased on and inspired *. the

Trth o" Veda7 #asmat vedatmakam shastram viddhi kaulatmakam %riye In the same pla$e Shi!a $ites passages "rom Shrti in spport o" /is do$trine7 The Prapa2$asara and

other Tantras $ite Vaidika -aha!ak.a and -antras< and as -antras are a part o" Veda5

there"ore5 -er Tantra sa.s that Tantra is part o" Veda 'Pranatoshini L(7 )irttara Tantra$alls Tantra the Fi"th Veda and 3la$ara is named the "i"th Ashrama 'i*7(< that is it

"ollows all others7 -ats.aktamahatantra 'MIII( sa.s that the dis$iple mst *e pre o"

sol 'Shddhatma( and a knower o" Veda7 /e who is de!oid o" Vaidika+kri.a 'Vedakri.a+

!i!ar6ita( is dis=ali"ied '-ahardra.amala5 I 3handa5 Ch7 E< II 3handa5 Ch7 @<Pranatoshini (7 0andhar!a Tantra 'Ch7 @5 Pranatoshini ( sa.s that the Tantrik

Sadhaka mst *e a *elie!er in Veda 'Astika(5 e!er atta$hed to Brahman5 e!er speaking o"Brahman5 li!ing in Brahman and taking shelter with Brahman< whi$h5 *. the wa.5 is a

=eer demand to make o" those5 the spposed o*6e$t o" whose rites is mere de*a$her.7

The "ularnava sa.s that there is no knowledge higher than that o" Veda and no do$trine

e=al to 3ala 'III7 ?5 9ahivedadhika vidya na kaula$samadarshanam) /ere adistin$tion is drawn *etween Veda whi$h is Vid.a and the 3ala tea$hing whi$h he $alls

Darshana7 See also &ahanirvana #antra 'I7 5 G< II7 +E(7 In &ahanirvana #antra 'III7

L@( the -antra Om Sa$$idekam Brahma is gi!en and in the ra%a8casara 'Ch7 MMIM(this 'what it $alls( 9Se$ret o" the Vedas9 is e#plained7

That the Shakta Tantra $laims to *e *ased on Veda admits o" no do*t7 In "a$t 3llka

Bhatta5 the $ele*rated $ommentator on -an5 sa.s that Shrti is o" two kinds5 Vaidik and

Tantrik7

Vaidiki tantrums caviar dvividha shrutih kirtita



It is o" $orse the "a$t that di""erent se$ts *and. words pon the point whether the. in "a$t

trl. interpret Shrti and "ollow pra$ti$e $on"orma*le to it7 Statements are made *.

opposing s$hools that $ertain Shastras are $ontrar. to Shrti e!en thogh the. pro"ess to *e *ased thereon7 So a $itation *. Bhaskarara.a in the Commentar. to V7 L o" the 7alita

sahasranama speaks o" some Tantras as 9opposed to Veda9 'Veda!irddhani(7 The Vayu

Samhita sa.s: 9Shai!agama is two"old5 that whi$h is *ased on Shrti and that whi$h isnot7 The "ormer is $omposed o" the essen$e o" Shrti7 Shrata is S!atantra and Itara9 '!7

ante! p7 G(7 Shaivagamo6%i dvividhah! shrauto6 shrautash ca samsmritah Srutisaramayah

shrautah svantrastvitaro matah

So again the Bhaga!ata or Pan$aratra Agama has *een said to *e non+Vaidik7 This matterhas *een dis$ssed *. Samkara$ar.a and Raman6a "ollowing 4amna$ar.a7

We mst in all $ases distingish *etween what a s$hool sa.s o" itsel" and what others sa.

o" it7 In Christianit. *oth Catholi$ism and Protestantism $laim to *e *ased on the Bi*le

and ea$h alleges that the other is a wrong interpretation o" it7 &a$h again o" the nmeros

Protestant se$ts sa.s the same thing o" the others7

Bt is Shakta Tantra $ontrar. to Veda in "a$t% 1et s shortl. sr!e. the main points in its

do$trine7 It tea$hes that Paramatma )irgna Shi!a is Sa$$idananda (ra%a8casara! Ch7

MMIM: "ularnava! Ch7 I7 !!7 +L(7 3larna!a sa.s 9Shi!a is the impartite SpremeBrahman5 the All+knowing 'Sar!a62a( Creator o" all7 /e is the Stainless One and the 1ord

o" all7 /e is One withot a se$ond 'Ad!a.a(7 /e is 1ight itsel"7 /e $hanges not5 and is

withot *eginning or end7 /e is attri*teless and a*o!e the highest7 /e is Sa$$idananda9'I7 +L7 And see the Dh.ana and Pa2$aratnastotra in &ahanirvana #antra III7 E5 EG+?(7

Brahman is Sa$$idananda5 &ternal ')it.a(5 Changeless ')ir!ikara(5 Partless ')ishkala(5

,nto$hed *. -a.a ')irmala(5 Attri*teless ')irgna(5 Formless 'Arpa(5 Imperisha*le

'Akshara(5 All+spreading like spa$e 'V.omasanni*ha(5 Sel"+illminating 'S!.am6.otih(5Realit. 'Tatt!a( whi$h is *e.ond mind and spee$h and is to *e approa$hed throgh

spirital "eeling alone 'Bha!anagam.a(7 "ularnava I5 +< III7 G@5 G?< IM7 L(7

(&ahanirvana III7 E5 EG+?5 L+5 :;< III7 @(7 In /is aspe$t as the 1ord 'Ish!ara( o"

all5 /e is the All+knower 'Sar!a62a(5 1ord o" all: whose Bod. is pre Satt!a

'Shddhasatt!ama.a(5 the Sol o" the ni!erse 'Vish!atma(7 (&ahanirvana I7 5 III7 (7

S$h de"initions simpl. re+a""irm the tea$hing o" Veda7 Brahman is That whi$h per!adeswithot limit the ,ni!erse (ra%a8casara MMIM< &ahanirvana III7 ??+?E( as oil the

sesamm seed 'Sharada Tilaka I5 Shaktanandatarangini I5 Pranatoshini ?(7 This Brahman

has two"old aspe$t as Para*rahman ')irgna5 )ishkala( and Sha*da+*rahman 'Sagna5Sakala(7 Sammohana5 a highl. interesting Tantra5 sa.s 'Ch7 I( that 3*6ika is o" two"old

aspe$t5 namel.5 )ishkala when She is Candra+!aktra5 and Sakala when $alled Paramkhi7

So too is 0h.akali who as the "irst is &ka!aktra mahapashpatishiad!aita*ha!asampanna and as the se$ond Dasha!aktra7 So the "ularnava sa.s Sha*da+

*rahmaparama*rahma*hedena Brahmano d!ai!id.am ktam '3handa V5 ,llasa (7 The

same Tantra sa.s that Sadashi!a is withot the *onds 'o" -a.a( and i!a is with them

'Pasha*adho *ha!e6 6i!ah pashamktah Sadashi!ahi5 IM7 >@( pon whi$h the athor o"the Pranatoshini5 $iting this passage sa.s 9ths the identit. o" i!a and Shi!a is shown 'iti

Shi!a6i!a.oraik.am ktam(7 The Shakta Tantra is ths Ad!aita!ada: "or it pro$laims that



Paramatma and i!atma are one7 So it a""irms the 9grand words9 '-aha!ak.a( o" Veda ++

9Tat t!am asi59 9So8ham59 9Brahmasmi9 (&ahanirvana VIII7 @>+@E5 V7 E(<

ra%a8casara II< identi".ing /rim with 3ndali and /angsah and then with So8ham7 4ahSksmah So8ham ib MMIV5 =8anarnava #antra MMI7 (7 As to Brahmasmi5 see

"ularnava IM7 ?@ and ib >7 So8ham*ha!ena p6a.et7 The -antra 9all this is srel.

Brahman 'Sar!am khal!idam Brahma(9 is a$$ording to the &ahanirvana 'VII7 G( theend and aim o" Tantrika 3la$ara5 the reali;ation o" whi$h sa.ing the Prapa2$asara Tantra

des$ri*es as the "i"th or Spreme State 'Ch7 MIM(< "or the identit. o" i!atma and

Paramatma is 1i*eration whi$h the Vedantasara de"ines to *e i!a*rahmanoraik.am(73larna!a re"ers to the Ad!aita o" whi$h Shi!a speaks (0dvaitantu shivenoktam I7 7

See also &ahanirvana II7 ??+?>< I II7 ??+?E< E+>< ra%a8casara II5 MI M5 MMIM(7

0andhar!a Tantra sa.s that the Sadhaka mst *e a nondalist 'D!aitahina(7 'See Ch7 II7

ib ranatoshini < &aharudra%amala I 3handa5 Ch7 E< II 3handa5 Ch7 @(7 It isseless to mltipl. =otations on this point o" whi$h there is no end7 In "a$t that parti$lar

"orm o" worship whi$h has earned the Shakta Tantras ill+"ame $laims to *e a pra$ti$al

appli$ation o" Ad!aita!ada7 The Sammohana #antra 'Ch7 VIII( gi!es high praise to the

philosopher Samkara$ar.a sa.ing that /e was an in$arnation o" Shi!a "or the destr$tiono" Bddhism7 3ala$ar.a is said to properl. "ollow a "ll knowledge o" Vedanti$

do$trine7 Shi!a in the "ularnava 'I7 ( sa.s 9some desire dalism 'D!aita(5 othersnondalism 'Ad!aita( *t m. trth is *e.ond *oth 'D!aitad!aita!i!ar6ita(97

Ad!aita!edanta is the whole da. and li"e o" the Shakta Sadhaka7 On waking at dawn

'Brahmamhrta( he sits on his *ed and meditates 9I am the De!i and none other7 I am

Brahman who is *e.ond all grie"7 I am a "orm o" Sa$$idananda whose tre natre iseternal 1i*eration79

0ham Devi na can%o6smi! +rahmaivaham na

sokabhak!

Saccidanandaru%o6ham nit%amuktasvabhavavan

At noon again seated in P6asana at time o" Bhtasddhi he meditates on the dissoltiono" the Tatt!as in Paramatma7 Seeing no di""eren$e *etween Paramatma and i!atma he

a""irms Sa8ham 9I am She97 Again in the e!ening a"ter rital dties he a""irms himsel" to

*e the Akhilatma and Sa$$idananda5 and ha!ing so thoght he sleeps7 Similarl. 'I ma.here interpose( in the Bddhist Tantra ++ the Sadhaka on rising in the state o" De!adeha

'h1a.i+sk( imagines that the do*le drms are sonding in the hea!ens pro$laiming the

-antras o" the @> Viras 'dPah!o(5 and regards all things arond him as $onstitting the

-andala o" himsel" as Bddha Va6rasatt!a7 When a*ot to sleep he again imagines his *od. to *e that o" Bddha Va6rasatt!a and then merges himsel" into the tran=il state o"

the Void 'Shn.ata(7

0andhar!a Tantra sa.s: 9/a!ing salted the 0r as dire$ted and thoght 8So8ham8 thewise Sadhaka5 the per"ormer o" the rite shold ponder the nit. o" i!a and Brahman79

Gurun natva vidhanena so6ham iti %orudhasah



0ikyam sambhavayed dhiman ,ivasya +rahmano6%i

ca

3ali Tantra sa.s: 9/a!ing meditated in this wa.5 a Sadhaka shold worship De!i as hisown Atma5 thinking I am Brahman79 3*6ika Tantra sa.s 'De!i is $alled 3*6ika *e$ase

She is 3ndali(: 9A Sadhaka shold meditate on his own Sel" as one and the same with/er 'Ta.a sahitam atmanam eki*htam !i$inta.et(9 and so on7

The $ardinal do$trine o" these Shakta Tantras is that o" Shakti whether in its S!arpa 'thatis5 as It is in Itsel"( as Cidrpini5 the Paraprakriti o" Paramatma (&ahanirvana IV7 ( or

as -a.a and Prakriti 'see as to the latter the great /.mn to Prakriti in Prapa2$asara5 Ch7

MI(7 Shakti as the 3*6ika Tantra sa.s 'Ch7 I( is Cons$iosness 'Caitan.arpini( and Bliss'Anandarpini(7 She is at the same time spport o" '0nashra.a( and $omposed o" the

0nas '0nama.i(7 -a.a is howe!er e#plained "rom the standpoint o" Sadhana5 the

Tantra Shastra *eing a Sadhana Shastra5 and not a$$ording to the -a.a!ada5 that is5

trans$endental standpoint5 o" Samkara7

What is there in the great De!i Skta o" the Rig!eda '-andala M5 Skta @E( whi$h the

Shakta Tantra does not tea$h% The Rishi o" this re!elation was a woman5 the daghter o"

Rishi Am*hrina7 It was "itting that a woman shold pro$laim the Di!ine -otherhood7 /er

/.mn sa.s: 9I am the So!ereign Neen the Treasr. o" all treasres< the $hie" o" allo*6e$ts o" worship whose all+per!ading Sel" all De!atas mani"est< whose *irthpla$e is in

the midst o" the $asal waters< who *reathing "orth gi!es "orm to all $reated worlds and

.et e#tends *e.ond them5 so !ast am I in greatness79 'The "ll /.mn is translated in theFren$h &dition o" A7 and &7 A!alon8s 3ymns to the Goddess! Bossard5 Paris7(

It is seless to $ite =otations to show that the Shakta Tantra a$$epts the do$trine o"

3arma whi$h as the "ularnava 'IM7 @E( sa.s i!a $annot gi!e p ntil he renon$es the"rit o" it< an in"inite nm*er o" ni!erses5 and their transitoriness (&ahanirvana III7 L(5the plralit. o" worlds5 /ea!en and /ell5 the se!en 1okas5 the De!as and De!is5 who as

the 3la$damani )igama '"ollowing the De!i+Skta( sa.s 'Ch7 I( are *t parts o" the

great Shakti 'Shaktanandatarangim III(7 Being Ad!aita!ada5 -oksha the state o"1i*eration and so "orth is Paramatma7 It a$$epts Smriti and Pranas< the -ahanir!ana and

other Tantras sa.ing that the. are the go!erning Shastras o" the Treta and D!apara ages

respe$ti!el.5 as Tantra is that o" the 3ali.ga7 So the Tarapradipa 'Ch7 I( sa.s that in the3ali.ga5 the Tantrika and not the Vaidika Dharma is to *e "ollowed7 It is said that in

Sat.a5 Veda was ndi!ided7 In D!apara5 3rishnad!aipa.ana separated it into "or parts7

In Sat.a5 Vaidika ,pasana was Pradhana5 that is5 pre!ailed< Sadhakas worshipping Indra

"or wealth5 $hildren and the like< thogh )ishkama Rishis adored the Sar!ashaktiman'De!iskta is Ad!aitasiddhiprna(7 In Treta5 worship a$$ording to Smriti pre!ailed7 It was

then5 that Vashishtha is said to ha!e done Sadhana o" Brahma!id.a a$$ording to

Cina$arakrama7 Thogh in the D!apara there was *oth Smriti and Prana5 rites weregenerall. per"ormed a$$ording to the Pranas7 There was also then5 as alwa.s5

worshippers o" the Prnashaktimaha!id.a7 At the end o" D!apara and *eginning o" the

3ali age the Tantra Shastra was taght to men7 Then the ten Samskaras5 Shraddha andAnt.eshtikri.a were5 as the. are now5 per"ormed a$$ording to the Vaidikadharma:



Ashrama$ara a$$ording to Da.a*haga and other Smriti Te#ts< Vratas a$$ording to Prana<

Disha and ,pasana o" Brahman with Shakti5 and !arios kinds o" 4oga Sadhana5

a$$ording to the Agama whi$h is di!ided into three parts Tantra 'Satt!agna(5 4amala'Ra6ogna(5 and Damara 'Tamogna(7 There were > Tantras "or ea$h o" the three

di!isions Ash!akranta5 Rathakranta5 Vishnkranta7

S$h is the Tantrik tradition $on$erning the Ages and their appropriate S$riptres7

Whether this tradition has an. histori$al *asis still awaits in=ir.5 whi$h is rendereddi""i$lt *. the "a$t that man. Tantras ha!e *een lost and others destro.ed *. those

inimi$al to them7 It is s""i$ient "or m. prpose to merel. state what is the *elie": that

prpose *eing to show that the Tantra Shastra re$ogni;es5 and $laims not to *e in $on"li$twith Veda or an. other re$ogni;ed Shastra7 It a$$epts the si# Philosophies 'Darshana(

whi$h Shi!a sa.s are the si# lim*s o" 3la and parts o" his *od.5 sa.ing that he who

se!ers them se!ers /is lim*s ("ularnava II7 >5 >+E(7 The meaning o" this is that theSi# Philosophies and the Si# -inds5 as all else5 are parts o" /is *od.7 It a$$epts the

Sha*da do$trine o" -imamsa s*6e$t to $ertain modi"i$ations to meet its do$trine o"

Shakti7 It5 in $ommon with the Shai!a Tantra5 a$$epts the do$trine o" the ? Tatt!as5 andShadadh!a 'Tatt!a5 3ala5 Bh!ana5 Varna5 Pada5 -antra< see m. Garland o* 7etters)This is an ela*oration in detail whi$h e#plains the origin o" the Prsha and Prakriti

Tatt!as o" the Samkh.a7 These are shown to *e twin "a$ets o" the One5 and the

9de!elopment9 o" Shakti into Prsha+Prakriti Tatt!a is shown7 These Tatt!as in$lde theordinar. @> Prakriti with it5 0nas to Prithi!i7 It a$$epts the do$trine o" three *odies

'$asal5 s*tle5 gross( and the three states 'agrat5 S!apna Sshpti( in their indi!idal

and $olle$ti!e aspe$ts7 It "ollows the mode o" e!oltion 'Parinama( o" Samkh.a in so "aras the de!elopment o" i!a is $on$erned5 as also an A*hasa5 in the natre o" Vi!artta5

9"rom Fire to Fire9 in the Pre Creation7 Its e#position o" the *od. in$ldes the "i!e

Pranas5 the se!en Dhats5 the Doshas 'Va.5 Pitta5 3apha( and so "orth (ra%a8casara

II(7 On the rital side it $ontains the $ommonl. a$$epted rital o" present+da. /indism<-antra5 4antra5 Pratima5 1inga5 Shalagrama5 ).asa5 apa5 P6a5 Stotra5 3a!a$a5 Dh.ana

and so "orth5 as well 8as the Vaidik rites whi$h are the ten Samskaras5 /oma and the like7

-ost o" the $ommonl. a$$epted rital o" the da. is Tantrik7 It a$$epts 4oga in all its"orms -antra5 /atha5 1a.a5 2ana< and is in parti$lar distingished *. its pra$ti$e o"

1a.a or 3ndali+.oga and other /atha pro$esses7

There"ore not onl. is the athorit. o" the Veda a$knowledged along with the Agamas5 )igamas and Tantras *t there is not a single do$trine or pra$ti$e5 amongst those hitherto

mentioned5 whi$h is either not generall. held5 or whi$h has not the adheren$e o" large

nm*ers o" Indian worshippers7 It a$$epts all the notions $ommon to /indism as a

whole7 )or is there a single do$trine pre!iosl. mentioned whi$h is $ontrar. to Veda5 thatis on the assmption o" the trth o" Ad!aita!ada7 For o" $orse it is open to Dalists and

Vishishtad!aitins to sa. that its -onisti$ interpretation o" Vedanta is not a tre e#position

o" Vaidik trth7 )o Shakta will howe!er sa. that7 S*6e$t to this5 I do not know o"an.thing whi$h it omits and shold ha!e in$lded5 or states $ontrar. to the tenor o"

Vaidik do$trine7 I" there *e an.thing I shall *e o*liged5 as a stdent o" the Shastra5 to an.

one who will $all m. attention to it7 The Shastra has not5 there"ore5 p to this point shownitsel" as a 9/ell9 in opposition to the Vaidik 9/ea!en79



Bt it ma. said that I ha!e omitted the main thing whi$h gi!es it its *ad and n+Vaidik

$hara$ter5 namel. the ill+"amed Pa2$atatt!a or worship with meat5 wine5 "ish5 grain and

woman7 I ha!e also omitted the magi$ to *e "ond in some o" the Shastras7

The latter ma. *e "irst shortl. dealt with7 -agi$ is not pe$liar to the Tantras7 It is to *e

"ond in plent. in the Athar!a!eda7 In "a$t the de"inition o" A*hi$ara is 9the 3armades$ri*ed in the Tantras and Athar!a!eda79 A*hi$ara is magi$al pro$ess with intent to

destro. or in6re7 It is /imsa+karma5 or a$t in6rios to others7 There is nothing anti+Vaidik then in -agi$7 I ma.5 howe!er5 here also point ot that there is nothing wrong in

-agi$ 'Shatkarma( %er se As with so man. other things it is the se or a*se o" it whi$h

makes it right or wrong7 I" a man kills5 *. -arana 3arma5 a ri!al in his *siness to get rido" $ompetition and to s$$eed to his $lients8 $stom5 he $ommits a !er. gra!e sin ++ one

o" the most grie!os o" sins7 Sppose5 howe!er5 that a man saw a tiger stalking a $hild5 or

a da$oit a*ot to sla. it "or its golden ornament< his killing o" the tiger or da$oit wold5 i"ne$essar. "or the sa"et. o" the $hild5 *e a 6sti"ia*le a$t7 -agi$ is5 howe!er5 likel. to *e

a*sed and has in "a$t *een a*sed *. some o" the Tantriks7 I think this is the most

serios $harge esta*lished against them7 For e!il magi$ whi$h pro$eeds "rommale!olen$e is a greater $rime than an. a*se o" natral appetite7 Bt in this5 as in other

matters5 we mst distingish *etween what the Shastra sa.s and the pra$ti$es o" its

"ollowers7 The in6n$tion laid pon the Sadhaka is that he 9shold do good to other

*eings as i" the. were his own sel"97 0tmavat sarvabhutebhyo hitam kuryat kuleshvari("ularnava #antra MII7 ?(7 In the "ularnava Samhita 'a di""erent and "ar in"erior work

to the Tantra o" that name( Shi!a re$ites some horri*le rites with the "lesh o" rat and *at<

with the soiled linen o" a Candala woman5 with the shrod o" a $orpse5 and so "orth< andthen he sa.s5 9-. heart trem*les 'hrida.am kampate mama(5 m. lim*s trem*le 'gatrani

mama kampante(5 m. moth is dr.5 Oh Par!atiH 'mkham shsh.ate Par!atiH( Oh gentle

one5 m. mind is all distr*ed 'ksho*ho me 6a.ate *hadre(7 What more shall I sa.%

Con$eal it ')a !akta!.am( $on$eal it5 $on$eal it79 /e then sa.s: 9In the 3ali ageSadhakas are generall. greed. o" mone.7 /a!ing done greatl. sin"l a$ts the. destro.

li!ing *eings7 For them there is neither 0r nor Rdra5 nor Thee nor Sadhika7 -. dear

li"eH the. are read. to do a$ts "or the destr$tion o" men7 There"ore it is wrong to re!ealthese matters5 oh De!i7 I ha!e told Thee ot o" a""e$tion "or Thee5 *eing greatl. pleased

*. Th. kisses and em*ra$e7 Bt it shold *e as $are"ll. $on$ealed *. Thee5 as thine own

se$ret *od.7 Oh Par!atiH all this is greatl. sin"l and a !er. *ad 4oga7'-ahapataka.ktam tat k.ogo8.am dahritah7(9

"alikale sadhakastu %ra%asho dhanalolu%ah

&ahakrityam vidhayaiva %raninam badhabhaginah

9a gurur na%i udro va naiva tvam naiva sadhika

&aha%ranivinashaya samarthah %ranavallabhe

>tat %rakashanam devi dosaya %arikal%yate



Snehena tava deveshi chumbanalinganaistatha

Santusyaiva maya devi sarvam etat %rakashitam

#va%a go%yam %rayatnena svayoniriva arvati

&aha%ataka$yuktam tat kuyogo6yam udahritah

9)one o" these things are e!er to *e done *. Thee5 Oh Daghter o" the -ontain(Sarvatha naiva kartavyastvaya arvatanandini) Whoe!er does so5 in$rs the sin o"

destro.ing -e7 I destro. all s$h5 as does "ire5 dr. grass7 O" a sret. s$h in$r the sin o"

sla.ing a Brahmana7 All s$h in$r the sin o" sla.ing a Brahmana79

Sarvatha naiva kartavya stvaya arvatanandini

+adhabhak mama deveshi krityamimam samacaret

#asya sarvam haramyashu vahnih shuskatrinam yatha

0vyartham brahmahatyanca brahmahatyam savindati

When there"ore we $ondemn the sin o" e!il magi$ it is ne$essar. to remem*er *oth s$h

tea$hing as is $ontained in this =otation5 and the pra$ti$e o" those o" good li"e who"ollow the Shastra7 To do so is to *e *oth "air and a$$rate7 There is nothing5 in an. e!ent5

in the point that the magi$al $ontents o" the Tantra Shastra make it $ontrar. to Veda7

Those who *ring s$h a $harge mst also pre"er it against the Athar!a!eda7

As a matter o" "a$t -agi$ is $ommon to all earl. religions7 It has *een pra$ti$ed5 thogh$ondemned5 in Christian &rope7 It is not ne$essar. to go *a$k to the old wit$h$ra"t trials7

There are some who protest against its re$rdes$en$e to+da.7 It has *een well o*ser!ed

that there are two signi"i$ant "a$ts a*ot o$$ltism5 namel. its $atholi$it. 'it is to *e"ond in all lands and ages( and its ama;ing power o" re$peration a"ter it has *een

spposed to ha!e *een dispro!ed as mere 9sperstition97 &!en some =arter o" a $entr.

ago 'I am =oting "rom the same athor( there were pro*a*l. not a s$ore o" people in

1ondon 'and those kept their preo$$pation to themsel!es( who had an. interest at all inthe s*6e$t e#$ept "rom a prel. anti=arian standpoint7 -agi$ was dismissed *.

pra$ti$all. all ed$ated men as something too e!identl. "oolish and nonsensi$al to

deser!e attention or in=ir.7 In re$ent .ears the position has *een re!ersed in the West5

and $omplaint is again made o" the re!i!al o" wit$h$ra"t and o$$ltism to+da.7 The reasono" this is that modern s$ienti"i$ in!estigation has esta*lished the o*6e$ti!it. o" some

leading phenomena o" o$$ltism7 For instan$e a little more than a $entr. or so ago5 itwas still *elie!ed that a person $old in"li$t ph.si$al in6r. on another *. means other

than ph.si$al7 And this is what is to *e "ond in that portion o" the Tantra Shastras whi$h

deal with the Shatkarma7 Wit$hes $on"essed to ha!ing $ommitted this $rime and were

pnished there"or7 At a later date the wit$h$ra"t trials were held to *e e!iden$e o" thesperstition *oth o" the a$$sed and a$$sers7 4et ps.$holog. now allows the prin$iple



that Thoght is itsel" a For$e5 and that *. Thoght alone5 properl. dire$ted5 withot an.

known ph.si$al means the thoght o" another5 and hen$e his whole $ondition5 $an *e

a""e$ted7 B. ph.si$al means I mean dire$t ph.si$al means5 "or o$$ltism ma.5 and doesa!ail itsel" o" ph.si$al means to stimlate and intensi". the "or$e and dire$tion o" thoght7

This is the meaning o" the magi$ ritals whi$h ha!e *een so m$h ridi$led7 Wh. is *la$k

the $olor o" -arana 3arma% Be$ase that $olor in$ites and maintains and emphasi;es thewill to kill7 So /.pnotism 'Vashikaranam(5 as an instan$e o" the e#er$ise o" the Power o"

Thoght5 makes se o" gestres5 rotator. instrments and so "orth7

The -agi$ian ha!ing a "irm "aith in his 'or her( power '"or "aith in o$$ltism as in

Religion is essential( srronds himsel" with e!er. in$enti!e to $on$entrated5 prolongedand 'in male!olent magi$(5 male!olent thoght7 A "igre or other o*6e$t s$h as part o"

the $lothing5 hair5 nails and so "orth o" the !i$tim represents the person to *e atta$ked *.

magi$7 This ser!es as the 8immediate o*6e$t8 on whi$h the magi$al thoght is e#pended7The -agi$ian is helped *. this and similar aids to a state o" "i#ed and malignant attention

whi$h is rendered intense *. a$tion taken on the s*stitted o*6e$t7 It is not o" $orse the

in6ries done to this o*6e$t whi$h are the dire$t $ase o" in6r. to the person atta$ked5 *tthe thoght o" the magi$ian o" whi$h these in6ries are a materiali;ation7 There is ths

present the $ir$mstan$es whi$h a modern ps.$hologist wold demand "or s$$ess in a

telepathi$ e#periment7 As the wit$h$ra"t trials show5 the !i$tim is "irst a""e$ted in thoght

and then in *od. *. the malignant thoght ths "o$sed pon him7 Sometimes noapparent means are emplo.ed5 as in a $ase reported to me *. a "riend o" mine as

o$$rring in a Bom*a. /otel when a man well+known in India "or his 9Powers9 'Siddhi(

dro!e awa.5 *. the power o" his thoght onl.5 a part. o" persons sitting at a neigh*oringta*le whose presen$e was greatl. distaste"l to one o" his $ompanions7 This5 i" the e""e$t

o"8 magi$al power5 was an instan$e o" what the Tantras $all ,$$hatana7 In all $ases the

general prin$iple is the same5 namel. the setting in motion and dire$tion o" power"l

thoght *. appropriate means7

This is the !iew o" those who gi!e what ma. *e $alled a ps.$hologi$al e#planation o"

these phenomena7 These wold hold that the magi$al s.m*olisms are withot inherent

"or$e *t work a$$ording to ra$e and indi!idal $hara$teristi$s on the mind whi$h doesthe rest7 Others *elie!e that there is an inherent power in S.m*olism itsel"5 that the

9S.m*ol9 is not merel. s$h *t an a$tal e#pression o"5 and instrment *. whi$h5

$ertain o$$lt laws are *roght into pla.7 In other words the power o" 9S.m*olism9deri!es not merel. "rom the e""e$t whi$h it ma. ha!e on parti$lar minds likel. to *e

a""e$ted *. it *t "rom itsel" as a law e#ternal to hman thoght7 Some again 'and Indian

magi$ians amongst others( *elie!e in the presen$e and aid o" dis$arnate personalities

's$h as the n$lean Pisha$as( gi!en in the $arr.ing ot o" o$$lt operations7 Similarl. itis $ommonl. held *. some that where so+$alled 9spiritalisti$9 phenomena are real and

not "radlent 'as the. sometimes are( the a$tion is not that o" the dead *t o" In"ernal

Spirits simlating them and misleading men to their rin7 O$$ltism in the sense o" a *elie" in5 and $laim to *e a*le to se5 a $ertain range o" "or$es whi$h ma. *e $alled

preternatral5 has the adheren$e not onl. o" sa!age and *ar*aros people 'who alwa.s

*elie!e in it( *t also o" an in$reasing nm*er o" 9$i!ili;ed9 1ondoners5 Berliners5Ameri$ans5 Parisians and other Western peoples7 The. di""er in all else *t the. are



nited in this7 &!en what most wold regard as downright sperstition still a*ndantl.

"lorishes in the West7 Witness the hndreds o" thosands o" 9to$h+wood9 "igres and

the like sent to the troops in the re$ent war5 the horror o"8 sitting ? to a ta*le5 and so on7In "a$t5 "rom the earliest ages5 magi$ has gone hand+in+hand with religion5 and i" "or short

periods the "ormer has *een thoght to *e dead it alwa.s rises again7 Is this5 as some sa.5

the mark o" the inherent sill. $redlit. o" mankind5 or does the "a$t show that there issomething in the $laims whi$h o$$ltism has made in all ages P India 'I do not speak o"

the &nglish+ed$ated $ommnit. whi$h shares in the rise and "all o" &nglish opinion( has

alwa.s *elie!ed in o$$ltism and some o" the Tantra Shastras are repertories o" its rital7-agi$ and sperstition proper5 e#ist in this $ontr. *t are also to *e "ond in the West7

The same remark applies to e!er. depre$iator. $riti$ism passed pon the Indian people7

Some ha!e thoght that o$$ltism is the sign *oth o" sa!ager. and *ar*arism on the one

hand and o" de$adent $i!ili;ation on the other7 In India it has alwa.s e#isted and stille#ists7 It has *een well said that there is *t one mental attitde impossi*le to the

ed$ated man5 namel. *lank in$redlit. with regard to the whole s*6e$t7 There has *een5

and is5 a $hange o" attitde de to an in$rease o" ps.$hologi$al knowledge and s$ienti"i$

in!estigation into o*6e$ti!e "a$ts7 Certain re$on$iliations ha!e *een sggested5 *ringingtogether the an$ient *elie"s5 whi$h sometimes e#ist in $rde and ignorant "orms7 These

re$on$iliations ma. *e regarded as ins""i$ientl. *orne ot *. the e!iden$e7 On the otherhand a proposed re$on$iliation ma. *e a$$epted as one that on the whole seems to meet

the $laims made *. the o$$ltist on one side and the s$ienti"i$ ps.$hologist on the other7

Bt in the present state o" knowledge it is no longer possi*le to re6e$t *oth $laims ase!identl. a*srd7 -en o" appro!ed s$ienti"i$ position ha!e5 notwithstanding the ridi$le

and s$ienti"i$ *igotr. to whi$h the. ha!e *een e#posed5 $onsidered the "a$ts to *e worth.

o" their in!estigation7 And on the ps.$hologi$al side s$$essi!e and $ontinos

dis$o!eries are *eing made whi$h $orro*orate an$ient *elie"s in s*stan$e5 thogh the.are not alwa.s in $onsonan$e with the mode in whi$h those *elie"s were e#pressed7 We

mst "a$e the "a$t that 'with Religion( O$$ltism is in some "orm or another a widel.

di""sed *elie" o" hmanit.7 All howe!er will *e agreed in holding that male!olent -agi$is a great Sin7 In lea!ing the s*6e$t o" -agi$ I ma. here add that modern ps.$holog. and

its data a""ord remarka*le $orro*oration o" some other Indian *elie"s s$h as that Thoght

is a For$e5 and that its operation is in a "ield o" Cons$iosness whi$h is wider than that o"whi$h the mind is ordinaril. aware7 We ma. note also the aid whi$h is deri!ed "rom the

esta*lishment o" dal and mltiple personalities in nderstanding how it ma. *e possi*le

that in one nit. there ma. *e .et !ar.ing aspe$ts7

The se$ond $harge is the alleged A!aidik $hara$ter o" the se$ret Pa2$atatt!a Sadhana5with wine5 "lesh and women5 its alleged immoralit. o" prin$iple5 and the e!il li!es o"

those who pra$ti$e it7 I am not in the present paper dealing in "ll with this s*6e$t< not

that I intend *. an. means to shirk it< *t it is more appropriatel. the s*6e$t o"$onsideration in "tre Chapters on the s*6e$t o" Shakta Tantrik Sadhana o" whi$h it

"orms a part7 What I wish to sa. now is onl. this: We mst distingish in the "irst pla$e

*etween a %rinci%le and its a%%lication A prin$iple ma. *e per"e$tl. right and sond and

.et a spposed appli$ation ma. not *e an appli$ation in "a$t< or i" there *e an appli$ation5the latter ma. !iolate some other moral or ph.si$al law5 or *e dangeros and ine#pedient

as leading to a*se7 I will show later that the prin$iple in!ol!ed is one whi$h is $laimed



to *e in $on"ormit. with Vaidik trth5 and to *e in "a$t re$ogni;ed in !ar.ing "orms *. all

$lasses o" /inds7 Some do so dalisti$all.7 The Sadhana o" the Shakta Tantra is5 whether

right or wrong5 an appli$ation o" the prin$iples o" Ad!aita!ada and in its "ll "orm sholdnot5 it is said5 *e entered pon ntil a"ter Vedanti$ prin$iples ha!e *een mastered7 For this

reason 3aladharma has *een $alled the "i"th Ashrama7 Se$ondl. I wish to point ot that

this rital with wine and meat is not as some sppose a new thing5 something introd$ed *. the Shakta Tantriks7 On the $ontrar. it is !er. old and has san$tion in Vaidik pra$ti$e

as will appear "rom the athorities $ited in the Appendi# to this Chapter7 So m$h is this

so5 that a Tantrik Sadh dis$ssing the matter with a Bengali "riend o" mine said o"himsel"5 as a "ollower o" this rital5 that he was a /ind and that those who were opposed

to it were ainas7 What he meant5 and what seems to *e the "a$t5 is that the present+da.

general prohi*ition against the se o" wine5 and the generall. pre!alent a!oidan$e5 or

limitation o" an animal diet5 are de to the in"len$e o" ainism and Bddhism whi$harose a"ter5 and in opposition to5 Vaidik sage7 Their in"len$e is most marked o" $orse

in Vaishna!ism *t has not *een withot e""e$t elsewhere7 When we e#amine an$ient

Vaidik sage we "ind that meat5 "ish and -dra 'the latter in the "orm o" Prodasha( were

$onsmed5 and into#i$ating li=or 'in the "orm o" Soma( was drnk5 in the Vaidik 4a62as7We also dis$o!er some Vaidik rites in whi$h there was -aithna7 This I ha!e dealt with

in m. arti$le on 9Shakti and Shakta97

The a*o!e+mentioned "a$ts show in m. opinion that there is grond "or the do$trine o"the Tantrikas that it is a mark o" ignoran$e 'A!id.a( to se!er Veda and Tantra7 -.

$on$lsion is not howe!er a $onsel to "ollow this or an. other parti$lar "orm o" rital7 I

am onl. $on$erned to state the "a$ts7 I ma.5 howe!er5 here add two o*ser!ations7

From an otside point o" !iew '"or I do not here deal with the s*6e$t otherwise( we mst$onsider the age in whi$h a parti$lar Shastra was prod$ed and $onse=entl. the

$onditions o" the time5 the then state o" so$iet.5 its moral and spirital de!elopment andso "orth7 To nderstand some rites in the past histor. o" this and other $ontries one mstseek5 in lie o" sr"a$e e#planations5 their o$$lt signi"i$an$e in the histor. o" the hman

ra$e< and the mind mst $ast itsel" *a$k into the ages when$e it has emerged5 *. the aid o"

those tra$es it still *ears in the depths o" its *eing o" that whi$h otwardl. e#pressed itsel" in an$ient $stom7

Take "or instan$e the rite o" hman sa$ri"i$e whi$h the 3alikalpalata sa.s that the Ra6a

alone ma. per"orm (a,a naravalim dadayenna yo6%i %arameshvari) *t in whi$h5 as the

Tantrasara states5 no Brahmana ma. parti$ipate (+rahmananam naravalidanenadhikarah) S$h an animal sa$ri"i$e is not pe$liarl. 9Tantrik9 *t an instan$e o" the

sr!i!al o" a rite widel. spread in the an$ient world< older than the da. when eho!ah

*ade A*raham sa$ri"i$e his son (Gen MMII( and that on whi$h Snasshepa (0itareya +rahmana VII5 ?( like Isaa$ was released7 Re"eren$e5 it is tre5 is made to this sa$ri"i$e in

the Shastras5 *t sa!e as some rare e#$eption 'I m.sel" 6dged a $ase in Cort some .ears

ago( it does not e#ist to+da. and the !ast mass o" men do not wish to see it re!i!ed7 The

Cakra rital similarl. is either disappearing or *e$oming in spirit trans"ormed where therehad *een a*se7



What is o" primar. !ale in the Tantra Shastra are $ertain prin$iples with whi$h I ha!e

dealt elsewhere5 and with whi$h I deal again in part in this and the "ollowing le$tres7

The appli$ation o" these prin$iples in rital is a =estion o" "orm7 All "orm is a passingthing7 In the shape o" rital its !alidit. is limited to pla$e and time7 As so limited5 it will

$ontine so long as it ser!es a se"l prpose and meets the needs o" the age5 and the

degree o" its spirital ad!an$ement5 or that o" an. parti$lar *od. o" men who pra$ti$e it<otherwise it will disappear5 whilst the "ondations o" Vedanta on whi$h it rests ma.

remain7 In the same wa. it is said that we orsel!es $ome and go with or merits and

demerits5 *t that the Spirit e!er a*ides *e.ond *oth good and e!il7

)OT& TO C/APT&R IV

The "ollowing note as to Tantra Shastra and Veda was kindl. prepared "or me at m.

re=est *. S67 Bra6a 1al -kher6i5 -7A7:

-. prpose in this paper is not to gi!e to the p*li$ an. pre+$on$ei!ed opinion5 *t is

simpl. to pt together $ertain "a$ts whi$h will ena*le it to "orm a $orre$t opinion on thes*6e$t7

These "a$ts ha!e *een $olle$ted "rom sor$es as to the athenti$it. o" whi$h there is no

do*t7 There is no dispte that most o" these works dis$lose the state o" Vaidik so$iet.

prior to the th $entr. s7$7 and that at the time when the said works were $omposed theVaidik ritals were *eing o*ser!ed and per"ormed7 Certain elements whi$h ha!e *een

assumed to *e non+Vaidik5 appear in the said works or at least in man. o" them5 and the.

ha!e *een smmaril. disposed o" *. some s$holars as spplementar. 'Parishishta(5 orinterpolations 'Prakshipta(7 The theor. that these portions are interpolations is *ased on

the assum%tion that the said elements are non+Vaidik or post+Vaidik and also on the

assum%tion that at the times when the said works were $omposed5 the Anshtp$hhandahwas not known< and that there"ore5 those portions o" the said works whi$h appear inAnsht*5 mst *e later interpolations7 We need not go into the propriet. o" these

assmptions in this paper< *t s""i$e it to sa.5 that the "irst assmption simpl. *egs the

=estion5 and the se$ond one is not o" an. importan$e in $onne$tion with the s*6e$t o"this paper< inasm$h as5 the statements made in the Ansht* portions are $orro*orated

*. earlier athorities as to whose anti=it. there is no =estion5 and in an. $ase5 the "a$t

that the statements ha!e *een made are proo" o" earlier sage or $stom7

Vaidik sa$ri"i$es are di!ided into three $lasses: '( Paka.a62as5 '@( /a!ir.a62as and '?(Soma sa$ri"i$es< and there are s*+di!isions nder ea$h o" the said $lasses7 The Soma

sa$ri"i$es are $lassed nder three heads a$$ording to the nm*er o" da.s re=ired "or

per"orman$e5 viz! &kaha5 Ahina and Satra7 &kaha sa$ri"i$es are those whi$h are per"ormed in one da. *. three Sa!anas5 e#a$tl. as in the agaddhatri P6a< Ahina

sa$ri"i$es are per"ormed "rom two to ele!en da.s and Satras are per"ormed dring a long

period5 the minimm nm*er o" da.s re=ired *eing thirteen and the ma#imm *eing athosand .ears7 The twel!e+da. sa$ri"i$es are arranged as a separate $lass7 The prin$ipal

Soma.a62as are '( Agnishtoma5 '@( At.agnishtoma5 '?( ,kth.ah5 '>( Shodashi5 'E(

Va6ape.ah5 '( Atiratrah5 'L( Aptor.ama7 The Ishtis or /a!ir.a62as are also prin$ipall.



se!en in nm*er5 namel.5 '( Agn.adhe.am5 '@( Agnihotram5 '?( Darsha+parnamasa5 '>(

Catrmas.am5 'E( Agra.aneshti5 '( )irdhapash*andha5 and 'L( Satramani7 The

Paka.a62as are also se!en in nm*er5 namel.5 '( Astaka5 '@( Par!anam5 '?( Shraddham5'>( Shra!ani5 'E( Agraha.ani5 '( Caitri5 and 'L( Ash!a.6i7 The last se!en7 are to *e

per"ormed with the help o" the 0rih.a "ire and are des$ri*ed in the 0rih.a works7 The

others are des$ri*ed in the Shrata works7

Whate!er *e the di""eren$es among these 4a62as in regard to the nm*er o" stomas orstotras and the Samans to *e sng and the 3apalas5 0rahas5 or the nm*er and natre o"

sa$ri"i$es or as to other parti$lars5 there are some ideas whi$h pre!ail in all o" them7 All

4a62as are *ased on the idea that -ithnikarana leads to spirital happiness7 Se#alinter$orse is Agnihotra (S+ MI7 7 @7 (7 -aithnikarana is $onse$ration (S+ III7 @7 l7

@5 et$7( The. en$lose the Sadas se$retl.5 "or en$losing is -ithnikarana and there"ore it

mst *e done se$retl. (S+ IV7 5 L5 G and (7 Bri$ks 'Vish!a6.otis( are made *e$asethe making o" the *ri$ks $ases generation (S+ VI7 E7 ?7 E7( Two Padas or Caranas o" an

Ansht* !erse are read in a deta$hed manner and the two remaining are read together to

imitate the manner o" se#al nion 'A7B7 II7E7?7(< the. do not worship a "emale De!ata5nless she is $opled with a male De!a 'A7B7 III7 E7 >(< the. se a $ople o" Chandas

distingishing the one as male "rom the other as "emale and the two are taken together

and *elie!ed to *e the s.m*ol o" -aithna5 and *. s$h -aithna the desired reslt o"

rital is a$hie!ed (0+ V7 ?7 (< the. *elie!e that the reading o" the Ahanas.a mantra(SSS MII7 @>7 +< 0 MM7 ?( will $on"er *liss 'A7B7 VI7 E7 (< the. sa. that the

highest and *est "orm o" -aithna is that o" Shraddha and Sat.a5 Piet. and Trth 'A7B7

VII7 @7 G( and this kind o" -aithna in the a*stra$t is dire$ted "or Agnihotris who ha!e pri"ied themsel!es *. a$tal per"orman$es and o*ser!an$es in a religios spirit7

The. dire$t the o*ser!an$e and per"orman$e o" -aithna as a religios rite or part o" a

religios rite (7SS IV7 ?7 L< "SS MIII7 >@< :0 IV7 L7 E< M @5 L< 00 I7 @7 >7 < V77 E7 ?< GGS II7 E7 7 G7 < SGS/ I7 G7 @+< "GS l7 >7 E< 3GS I7 ; ?< 0% GSIII77 < GS I7 7 L< 0% V7 @E7 < #an +r VIII7 L7 @< Chh % II7 ?7 +@( and the.

dire$t that -antras are to *e ttered dring the o*ser!an$e o" this rite (+r D V7 G< VIII7

@< 0V V7 @7 >< V M E7 ?L< V 3h7 ? < ik II7 E7 +< 0s SS VIII7 ?7 @< G+VI7 E(7 One o" the arti$les o" "aith o" the Vaidik people there"ore was5 that se#al nion

led the wa. to *liss herea"ter and mst *e per"ormed in a tre religios spirit to ensre

spirital wel"are< wanton indlgen$e *eing se!erel. depre$ated7 Ida 'a woman( said: 9I"tho wilt make se o" me at the sa$ri"i$e5 then whate!er *lessing tho shalt in!oke

throgh me5 shall *e granted to thee79 (S+ I7 ++ 7 G5 et$7(

The Vaidik people per"ormed their Soma.a62as and /a!ir.a62as whi$h in$lded the

Satramani5 with li*ations and drinks o" into#i$ating li=or (7SS V7 >5 < "SS MIM55 et$7< SSS MV7 E< MIV7 ?7 >7< S+ V7 7 @7 @< V7 7 E7 @< MII7 L7 ?7 >5 et$7< MII7 7 5

et$7< MII7 7 @7 @5 @@< V7 E7 >7 G5 et$7< MII7 L7 ?7 < 0% SS MVIII7 l7 G7( Sra pri"ies the

sa$ri"i$er whilst itsel" is pri"ied (S+ MII7 7 7 (7 Rishi 3akshi!an sings the praises o"

Sra (V I7 7 L(7 It is said to *e a desira*le thing (V M7 L7 G< VIII7 @7 @(7 The. pre"er Soma5 the sweet drink7 Soma is Paramahtih (S+ VI7 7 ?7 L(< it is the ne$tar o"

immortalit. (S+ IM7 >7 >7 7( The. depre$ate and pnish the wanton se o" into#i$ating



li=or 'Ap7 Dh S I7 @E7 ?7< Ga Dh S MMIII7 < Va Dh S MM7 G< +a Dh S II7 l7 5

et$7< SV+ I7 E(7 The. dire$t the se o" Sra and Soma "or attainment o" happiness and

pres$ri*e the manner and prpose o" drinking the same< the. pres$ri*e the measre andnm*er o" drinks to *e o""ered or taken at a sa$ri"i$e (S+ V7 l7 @7 G5 et$75 V7 E7 >(5 and

the. add that a *rea$h o" these rles destro.s the e""i$a$. o" the rite7 The. o""er li*ations

o" Sra to the Fathers (0+ III7 l7 E< S+ V7 E7 >7 @L5 et$7( The. o""er Sra to the Ash!ins'R7 V+ I7 >>(7 The. o""er Sra to Vina.ak8s mother ' .ag I7 @7 (7 Dring the

per"orman$e o" a sa$ri"i$e5 the priests and the hoseholder sit together< the. all to$h

their $ps5 and raise them to their moths5 all the while re$iting proper -antras addressedto De!as 'A7B7 VI7 ?7 ( and then the. drink (0+ VII7 E7 L(7 The Vaidik people sed to

o""er to their De!atas at their sa$ri"i$es animal and !egeta*le "ood7 The !egeta*le

s*stan$es are Tandla5 Pishtaka5 Phalikarana5 Prodasha5 Odana5 4a!agh5 Prithka5

1a6a5 Dhanah and Sakt5 and the animal "ood was Pa.ah5 Dadhi5 A6.am5 AmiksaVa6inam5 Vapa5 -amsam5 1ohitam5 Pashrasah< the prin$ipal o" these *eing Dhanah5

3aram*ha5 Pari*aha5 Prodasha and Pa.as.a 'A7B7 II7 ?7(7 Indeed it wold not *e

in$orre$t to sa. that no Vaidik rite $an *e per"ormed withot these o""erings< the "orms

and the mode o" preparation and the nm*er o" $akes to *e o""ered5 di""ering in ea$h $ase(0+ I7 7 7< II7 +G< II7 ?7 E< II7 ?+< S+ I7 @7 @< 7SS V7 ; 5 et$7< 0% SS MII7 ?7 @<

MII7 >5 G7 >< "SS V7 ?G< #ait +r III7 @7 5 et$7( The. o""er animal sa$ri"i$es ("at SSChap7 VI< S+ III7 7 >< III7 7 < V7 7 ?7 @7 >< V7 ?7 7 < VI7 @7 @7 E7 3anda MIII< 0s

GS I7 < GS III7 < GGS III7 7 < "h GS III7 ;< 3GS II7 E(5 whi$h in$lde

the horse5 goats5 sheep5 o#en (#ait +r II7 7 5 et$7( and hman *eings (#ait +r III7 >7 (7The. *elie!e that *. per"orming animal sa$ri"i$es5 the sa$ri"i$er ransoms himsel" (S+MI7 L7 7 ?< 0+ II7 l7 ?(7 or wins all these worlds (0% SS VII7 7 (7 The animal is the

sa$ri"i$er himsel" 'A7B7 II7 @7(7 The. dire$t *. spe$ial rles5 in what manner the animal

shold *e killed5 $t and o""ered (0+ II7 < S+ III7 7 l7 E(7 The. were aware thatwanton killing o" animals was wrong (0+ II7 l7 L( and *elie!ed that o""ering animal

sa$ri"i$es to the De!atas5 was one o" the means where*. *liss herea"ter $old *e attained

(+a Dh S II7 >7 @?(7 And it was onl. "or $ertain 4a62as that animals $old *e slain (Va Dh S IV7 E+< SGS II7 < +a SS IV(7 Wanton killing o" animals was !er. se!erel.

pnished 'Ap7 Dh S I7 @E7 ?+@< Ga Dh S MMII7 5 et$7< Va Dh S 7 @?5 et$7< +a

Dh S I7 G7 (7

The Vaidik people "rom the time o" the earliest 4a62as se!erel. depre$ated lst o" an.kind whatsoe!er< and the. allowed -aithna5 -amsa5 -ad.a and -dra "or religios

prposes onl. and as o""erings to the De!as7 The Cakra sittings o" the Tantriks (&9#

Ch7 VI( ha!e nmistaka*le similarities with the Va6ape.a and Satramani (S+ V< "SSMIV< 0+ III7 >7 ?< S+ MII7 L75 et$7< "SS MIM( and e!en the manner o" drinking in

$ompan. has *een preser!ed as will appear "rom the re"eren$es gi!en a*o!e7

When per"orming 4a62a in $ompan.5 the mem*ers o" the $ompan. *e$ome Brahmanas

and there is no distin$tion o" $aste (@+ VIII7 >7 (7

The worship in *oth Vaidik and Tantrik rites *egins with A$amana5 whi$h is a "orm o"a*ltion5 in whi$h $ertain parts o" the *od. are to$hed with water7 In this respe$t5 the

Vaidik and the Tantrik pra$ti$es are e#a$tl. similar '0707S7 l7 @7 E< #ait 0 II7 < &9#<



Chap7 V(7 The. pri". themsel!es *. ttering some mantras as Bi6as while $ontemplating

the Deities o" $ertain parts o" their *odies and to$hing s$h parts with their "ingers 'A7A7

III7 @7 l7 @< III7 @7 E7 @< V+ II7 (7 The. $ontemplate ea$h De!a throgh his or her parti$lar -antras (V III7 @7 ( whi$h will *e "ond $olle$ted in the Parishishta to the

#aittirya 0ranyaka The. make se o" $ertain sonds "or remo!ing n$lean spirits5 eg!

93hat7 Phat7 /m79 'L7A7 IV7 @L< SV St I7 @7 < I7 l7 ?< 0ranyagana VI7 +< IV7 @7 G<S+ I E7 @7 < I7 ?7 ?7 >< I7 L7 @7 +>< I7 L7 @7 @< MI7 @7 @7 ? and E< &9# Chap7 III( and

"or other prposes 'A7B7 II7 ?7 7(7 The. attri*te a Deit. to ea$h letter in a -antra (0+

II7E7E(

The. make gestres with their "ingers as part o" their religios rites (S+ III7 l7 ?7 @E< III7>7 ?7 @( and lo$ate the De!atas o" parti$lar sonds in parti$lar parts o" their *odies (S

A;! E< "SS VII7 L5 L?(7 The. per"orm their *aths as a means o" and with the !iew o"

pleasing their De!as '07 Sn S and &9#) and in per"orming the A$amana the. sa$ri"i$ento themsel!es $on$ei!ing that the. are part and par$el o" the 0reat Brahma 'T7A7 M7 i(7

The. worship the 0reat Brahma thri$e dail.5 s$h worship *eing $alled Sandh.a!andan

or Ahnika+kri.a5 twilight pra.ers or dail. rites7 /ow and when the "orms o" VaidikSandh.a now pra$ti$ed *. Vaidikas $ommen$ed has not .et *een as$ertained *t5 there is

no do*t that prior to the time when the #aittirya 0ranyaka was $omposed the pra$ti$e

e#isted in its present "orm7 It will *e remem*ered that it is onl. in that work that we "ind

the Sandh.a+mantras re$orded7 The pra$ti$e o" Prana.ama and Tarpana to Rishis5 Fathers5and De!as also e#isted *e"ore Badha.ana7 This pra$ti$e o" Vaidik Sandh.a worship

shold *e $ompared with the Tantrik mode5 to gain an insight into the relationship o" the

Vedas and the Tantras7

In the 4a62as5 the Vaidik people prin$ipall. worshipped '( Saras!ati (S+ II7 E7 >7 < III77 >7 G< III7 G7 7 L< V7 @7 @7 >< V7 ?7 E7 < V7 >7 E7 L< V7 E7 @7 L( to whom animals are

sa$ri"i$ed (S+ III7 G7 l7 L< V7 E7 >7 < MII7 L7 @7 ?( and who is the same as Vak or Vagde!iwho *e$ame a lioness and went o!er to the De!atas5 on their ndertaking that to hero""erings shold *e made *e"ore the. were made to Agni (S+ III7 E7 7 @( and who

*estows "ood (S+ MII7 7 @7 (< '@( -ahade!a or -ahesa5 another "orm o" Agni5 in all

his eight "orms (S+ VI7 l7 ?7 et se')< '?( Rdra5 '>( Vishn5 'E( Vina.aka '0anesha(5'( Skanda '3artike.a( (SV+ I7 >7 ? et se')< 'L( the 1ingam or Phalls 'L7A7 M7 L( on

whom the. meditated dring the dail. Sandh.a worship and who is the same as Sham*h

riding on a *ll5 '( Shi!a (SV+ I7 @7 @(7 The. also worshipped 'G( the $ow whom the.$alled Bhaga!ati 'A7B7 V7 E7 @( and also '( Indra5 Varna5 Agni5 Soma5 Rdra5 Pshan5

the Ash!ins5 Sr.a and some other Deities7 For prposes o" attaining eternal *liss the.

worshipped Ratride!i (SV+ III7 ( and this Ratride!i is des$ri*ed as a girl growing into

womanhood who *estows happiness7 She has long and "lowing hair5 has in her hand anoose7 I" she is pleased5 then all other De!as are pleased7 She *eing pleased5 o""ers *oons5

*t the worshipper mst re6e$t the same and then he will gain "reedom "rom re*irth7 This

is the worship o" Ratri< it re=ires no "asting and mst *e per"ormed at night7 The-antras to *e re$ited is the Ratri Skta whi$h $ommen$es with Ratri !akh.ad (ig Veda

M7 @L7 ( to *e "ollowed *. aratri parthi!am ra6as7



The Rig+Vidhana+Brahmana 'IV7 G( whi$h "ollows the Sama+Vidhana+Brahmana

de$lares that the Ratri Skta mst *e re$ited< the worship< the worship mst *e per"ormed

as a Sthalipaka+4a62a7 Ratri is s*stantiall. the same with5 *t in "orm di""erent "rom5Vagde!i< and the. are sometimes worshipped as one and the same '#ait +r II7 >7 7 et

se') The Ratri Skta des$ri*es her as *la$k (V M7 @L7 @+?(7 The portion o" the Ratri

Skta whi$h is in$lded in the 3hila portion o" the Rig+Veda (V 3h7 @E( $alls RatriDe!i *. the name o" Drga and this -antra appears in #aittiriya 0ranyaka 'M7 (7 She is

des$ri*ed here5 as the *earer o" o*lations< there"ore5 she is the same as Agni and as s$h

she has tonges whi$h are named as "ollows: '( 3ali5 '@( 3arali5 '?( -ano6a!a75 '>(Slohita5 'E( Sdhmra!arna5 '( Sphlingini5 'L( Sh$ismita and these tonges loll ot

and *. these tonges o""erings are re$ei!ed (Grihya$Sangraha I7 ?7 >(7 The

Brihadde!ata mentions that Aditi5 Vak5 Saras!ati and Drga are the same 'II7 LG(7

In $on"ormit. with the Vaidik s.stem the Tantrik s.stem o" worship a$knowledges thatOm is the spreme Bi6a (0+ VII7 ?7 < II7 l7 @< V7 E7 L< A7A7 II7 ?7 < Chh % I7 l7 et

se'< :0 VII7 < M7 ?7 @ et se'< Shakatayana! p7 'Op+pert(< anini VIII7 @7 L< +r

D II7 @L7 ??< G+ IM7 l7 ;< I7 l7 L7 G< &9#< II7 ?@( and the. also a$knowledge andse the /inkara o" the Vedas pronon$ed /m (S+ I7 >7 7 @< IM7 7 @7 ?7 >< 0+ III7 @7

@< 7SS I7 7 @E< I7 7 @L< II7 7 >< IV7 ?7 @@(7 The rles and pra$ti$e o" A$amana5 and

the *ath are e#a$tl. the same as will *e "ond on a $omparison o" $hapter V o" the

&ahanirvana #antra with the Snanasutra o" 0o*hila7 The Tantras pre"er to se single$omponds instead o" long senten$es to e#press an idea and "orm one letter -antras !er.

m$h a$$ording to the Vaidik method7 We also "ind the pra$ti$e o" ).asa and Shddhi

"oreshadowed in the Vedas as has *een alread. mentioned7 'See also S+ VII7 E7 @7 @(7The prin$ipal De!i o" the Veda is Saras!ati5 who is $alled )agna in the )ighant5

e#pressing ndeness5 and also re"erring to that age o" a woman when womanhood has not

e#pressed itsel"7 I" we again take these ideas with that o" the Sama+Vidhana+Brahmana5

we ha!e the almost $omplete "orm o" a De!i who is $alled at the present da. *. the nameo" 3ali7 Another De!i whose worship is !er. poplar at the present da. is Drga5 who has

a lion "or her $arrier7 It will ha!e *een o*ser!ed that Va$h trned hersel" into a lion5 and

a"ter earnest soli$itations went o!er to the De!as< and there"ore5 Va$h and the lion areidenti$all. the same7 We ha!e alread. gi!en re"eren$es whi$h show that Va$h and Drga

were the same< and these "a$ts e#plain how Drga has a lion to $arr. her7 The worship o"

Ratri is to *e per"ormed at night and there"ore the worship o" 3ali mst *e a night per"orman$e< and there"ore5 mst partake o" all the "eatres o" a night per"orman$e< and

these elements mst *e soght "or in the Vaidik Atiratra7 The Atiratra is a per"orman$e o"

three Par..a.as or ronds o" "or Stotras and Shastras in ea$h and at the end o" ea$hli*ations are o""ered5 "ollowed *. drinking o" Soma7 The same rles and pra$ti$es as in

the Atiratra are s*stantiall. "ollowed in the worship o" the De!i 3ali5 bhang *eing !er.

largel. sed nder the name o" Vi6a.a and Amrita7 It will *e remem*ered that the De!i o" the Atiratra is Saras!ati7 The prin$ipal male De!ata o" the Tantras is -ahade!a named

also Shi!a5 -ahesa5 Sham*h5 Soma and also in a di""erent aspe$t Rdra7 Rdra and

-ahade!a are admittedl. Vaidik gods7 Rdra is des$ri*ed as ha!ing *ows and arrows and

has hndred heads and thosand e.es (S+ IV7 l7 l7 7< .a,ur Veda III7 @L(7 -ahade!a is-aham de!ah5 the great 0od (S+ VI7 l7 ?7 (7 It appears that the -antras o" the

di""erent aspe$ts o" -ahade!a5 whi$h are e!en now sed *. Tantriks5 were known and



sed *. the Vaidik people7 I $annot5 howe!er5 tra$e the name -ahesa in Vaidik literatre7

Shi!a $an *e identi"ied with Rdra Sshe!a5 who is a kind god (S+ V7 >7 >7 @(7

-ahade!a 'Soma( is $lad in a tiger skin whi$h $an *e tra$ed in Vaidik literatre (S+ V7?7 E7 ?< V7 >7 7 (7 Rdra is *la$k5 in the Tantras as well as in the Vedas7 /e is the same

as -an. with a De!i on ea$h side o" him (S+ IM7 l7 7 < MI7 7 7 @ and ?(7 In this

$onne$tion5 we mst not "ail to note some o" the attri*tes o" Vaidik )irriti7 )irriti is *la$k and is a terri*le De!i and pnishes those who do not o""er Soma to her7 She is the

De!i o" mis"ortnes and remo!es all mis"ortnes7 She is the genetri# and she is "ond o"

the $remation grond (S+ VII7 @7 < 0+ IV7 @7 >7(

The Tantras dire$t the worship also o" 0anesha5 3artika and Vishn5 "or whose worshipthe Sama+Vidhana+Brahmana pres$ri*es the singing o" $ertain Samans5 known as the

Vinayaka Samhita (S V >7 E7 ?7 ?(5 Skanda$Samhita (S V @ @7 l7 >( and the Vishnu$

Samhita (S ?7 l7 ?7 G( respe$ti!el.7

The Tantras also dire$t the se o" $ertain "igres whi$h are $alled 4antras7 These ma. *e

o" !arios kinds and "orms and ma. *e sed "or !arios prposes7 One o" these whi$h is$onstantl. sed5 is a triangle within a s=are (&9# Chap7 V( and this $an tra$ed to the

rles "or the preparation o" the Agnikshetra5 or the Fire Altar o" the Vaidik people (S+VI7 l7 l7 (7 Another $rios $ir$mstan$e in $onne$tion with the altar5 is5 that *oth in the

Vaidik and the Tantrik rital5 the heads o" "i!e animals are sed in its preparation (S+

VI7 @7 l7 E+(7 The worship o" the 1ingam is "oreshadowed *. the Vaidik Deit. VishnShipi!ishta (V VII7 5 et$75 9irukta V7 @7 @( and the serpent whi$h twines rond

De!as or De!is is "oreshadowed *. the Sarpara62i5 the Serpent Neen (S+ IV7 7 G7 L(

who is the same as Va$h7

The "a$ts $olle$ted here will5 it is hoped5 ena*le impartial readers to $ome to a de"inite

$on$lsion as to the relationship o" the Vaidik to the Tantrik rital7

*hapter 4ivehe antra$ and -eli.ion of the Shakta$

'What "ollows this *ra$ket is a translation5 done in literal "ashion5 "rom the 0erman5 o" an

arti$le *. the learned Sanskritist5 Pro"essor Winternit;5 entitled 9Die Tantras nd die

Religion der Saktas9 p*lished in the Berlin monthl.5 the Bstasiatische eitschri*t! G5

/e"t7 ?7 The arti$le does not show a $omplete $omprehension o" its s*6e$t+matter5 norwas this to *e e#pe$ted7 In &ropean "ashion Sadhaka is translated 9-agi$ian9 and

Sadhana is thoght o" as 9magi$al e!o$ation9 and -aha.ogini as 90reat -agi$ian97 Thisis the more n"ortnate5 as the Pro"essor e!identl. does not like 9magi$97 It is tre that in

Indra6ala!id.a there is Sadhana to a$hie!e its prposes5 *t what is o" $orse meant is

Sadhana in its religios sense7 We hear again o" 9idolatr.9 thogh idolatr. is not 'in thesense in whi$h those who make the $harge se the word( to *e "ond in an. part o" the

world7 -antra is still 9gi**erish59 9trash9 and so on7 A"ter all5 man. o" these matters are



as m$h a =estion o" temperament as argment7 The mind whi$h takes these !iews is

like that o" the Protestant who $alled the Catholi$ -ass 9/o$s Po$s97 It is sperstitios

trash to him *t a hol. realit. to the *elie!er7 S$h $riti$ism in!ol!es the "alla$. o" 6dging others "rom one8s own s*6e$ti!e standpoint7 -oreo!er5 not one man in

thosands is $apa*le o" grasping the inner signi"i$an$e o" this do$trine and "or this reason

it is kept se$ret nor does an. writing re!eal it to those withot nderstanding7 The learnedPro"essor has also e!identl. no liking "or 9O$$ltism9 and 9India+"addists9

'Indienss$hwarmern(7 Bt the "ormer e#ists whether we like its "a$ts or not7 )e!ertheless5

in reading this arti$le one "eels onesel" in the presen$e o" a learned mind whi$h wills to *e "air and is not to *e stampeded "rom in!estigation on hearing the "right"l word

9Tantra97 Se!eral appre$iations are 6st7 Parti$larl. noteworth. is the re$ognition that the

Tantra Shastras or Agamas are not merel. some pathologi$al e#$res$en$e on 9/indism9

*t simpl. one o" its se!eral presentations7 )or are the. simpl. S$riptres o" the Shaktas7Their metaph.si$s and ethi$s are those o" the $ommon Brahmanism o" whi$h all the se$ts

are o""shoots5 whate!er *e the spe$ial pe$liarities in presentment o" do$trine or in its

appli$ation7 Be"ore this Pro"essor Al*ert 0rnwedel had said 'in his Der eg 9ach

Sambhala! -n$hen GE(: 9The Tantras are nothing *t the $ontination o" the Veda9'Die Tantras5 sind e*en die "ortset;ng des Veda(7 /e $alls also the Tantras the 9model+

room9 'Akt+saal( o" Indian Art 'the Akt+saal is a room in an A$adem. o" Art in whi$h$asts are kept as models "or the stdents(7 9These S$riptres59 he adds5 9"rnish the

aestheti$s and in "a$t we "ind that in the later *ooks 'o" the 3ala$akra( the whole

"igrati!e m.tholog. 'o" that s.stem( has *een *ilt pon this s$heme7 When$e thise!oltion o" "orms arises is indeed another =estion whi$h will *ring man. a srprise to

the "riends o" 8)ational Indian Art8 'si$H(7 Talking is easier7 The ains too ha!e s$h

things79 I ma. add that the "a$t that some ains $arr. ot some so+$alled 9Tantrik rites9 is

not generall. known7 Vaishna!as and Baddhas also ha!e these rites7 )otions and pra$ti$es generall. $harged to Shaktas onl. are held and $arried ot *. other se$ts7 It is to

*e remem*ered also that there are man. s$hools o" Agama7 Some o" them state that other

Agamas were promlgated 9"or the delsion o" men97 It is needless to add that5 here aselsewhere5 to the adherent o" a parti$lar Agama his parti$lar s$riptre is good5 and it is

the s$riptre o" his opponent whi$h is 9"or delsion97 Orthodo#. is 9m. do#.9 in India

also amongst some se$ts7 Shakta li*eralism '*eing Ad!aita Vedanta( "inds a pla$e "or all7

It $annot5 there"ore5 *e said the Agamas are wholl. worthless and *ad withot in!ol!ingall /indism in that $harge7 On the $ontrar. the Pro"essor dis$o!ers that *ehind the

9nonsense9 there ma. *e a deep sense and that 9immoralit.9 is not the end or aim o" the

Clt o" the -other7 /e also holds that i" the Tantrik S$riptres $ontain some things towhi$h he and others take o*6e$tion5 s$h things in no wise e#hast their $ontents7 There is

nothing wonder"l a*ot this dis$o!er.5 whi$h an.one ma. make "or himsel" *. simpl.

reading and nderstanding the do$ments5 *t the wonder $onsists in this5 that it has nothitherto *een thoght ne$essar. 'where it has *een possi*le( to read and nderstand the

Tantra Shastras "irst and then to $riti$i;e them7 All the greater then are or thanks to the

learned Sanskritist "or his share in this work o" 6sti$e7++ 7 W7(

India remains still the most important $ontr. on earth "or thestdent o" religion7 In India we meet with all "orms o" religios



thoght and "eeling whi$h we "ind on earth5 and that not onl. at

di""erent times *t also all together e!en to+da.7 /ere we "ind the

most primiti!e *elie" in an$estral Spirits5 in Demons and )atreDeities with a prime!al5 imageless sa$ri"i$ial $lt7 /ere also is a

pol.theism passing all limits5 with the most riotos idolatr.5 temple

$lt5 pilgrimages5 and so "orth7 And5 side *. side with and *e.ondthese $rdest "orms o" religios li"e5 we "ind what is deepest and

most a*stra$t o" what religios thinkers o" all times ha!e e!er

thoght a*ot the Deit.5 the no*lest pantheisti$ and the prestmonotheisti$ $on$eptions7 In India we also "ind a priest$ra"t as

nowhere else on earth side *. side with a religios toleran$e whi$h

lets se$t a"ter se$t5 with the most wonder"l saints5 e#ist together7

/ere there were and still are "orest re$lses5 as$eti$s5 andmendi$ant monks5 to whom renn$iation o" this world is reall. and

trl. a matter o" deepest sin$erit.5 and together with them hosts o"

idle mendi$ant monks5 !ain "ools and h.po$rites5 to whom religion

is onl. a $loak "or sel"ish prsits "or the grati"i$ation o" greed "ormone.5 o" greed "or "ame or the hankering a"ter power7

From India also a power"l stream o" religios ideas has pored

"orth o!er the West5 and espe$iall. o!er the &ast5 has "loodedCentral Asia5 has spread o!er Ti*et5 China5 3orea and apan5 and

has tri$kled throgh the "rther &ast down to the remotest islands

o" the &ast Indian Ar$hipelago7 And "inall.5 in India as well asotside India5 Indian religions ha!e o"ten mi#ed with Christianit.

and with Islam5 now gi!ing and now taking7

Indeed5 s""i$ient reason e#ists to wel$ome e!er. work whi$h$ontri*tes in one wa. or other to a ri$her5 deeper or widerknowledge o" Indian religion7 I wold like5 there"ore5 to draw

attention in what "ollows to some re$entl. p*lished works o" this

natre7

These are the e#$eedingl. meritorios p*li$ations o" ArthrA!alon with re"eren$e to the literatre o" the Tantras7 Throgh

these works we o*tain5 "or the "irst time5 a deeper insight into the

literatre o" the Tantras5 the hol. *ooks o" Shaktism5 and into thenatre o" this m$h a*sed religion itsel"7 It is tre that /7 /7

Wilson in his essa.s on the religios se$ts o" the /inds whi$h

appeared "rom @ to ?@ has gi!en a *rie" *t relati!el.relia*le and 6st e#position o" this religion7 -7 -onier+Williams

who has treated more "ll. o" Shaktism5 worship o" the 0oddess5

and the $ontents o" the Tantras5 has onl. to tell terri*le and horri*le

things7 /e des$ri*es the "aith o" the Shaktas5 o" the worshippers o"the "eminine Deities5 as a mi#tre o" sanginar. sa$ri"i$es and

orgies with wine and women7 Similar is the pi$tre o" this se$t



presented *. A7 Barth who on the one hand indeed admits that the

Clt o" the -other is *ased on a deep meaning and that the Tantras

are also "ll o" theosophi$al and moral re"le$tions and as$eti$theories5 *t is not there*. pre!ented "rom sa.ing that the Shakta is

9nearl. alwa.s a h.po$rite and a sperstitios de*a$hee95 e!en

thogh man. amongst the athors o" the Tantras ma. ha!e reall. *elie!ed that the. were per"orming a sa$red work7 R7 07

Bhandarkar5 to whom we owe the latest and most relia*le

e#position o" Indian se$tarianism5 happens in "a$t to deal with theShaktas !er. smmaril.7 Whereas the greater part o" his e#$ellent

*ook deals with the religion o" the Vaishna!as and with the se$ts o"

the Shai!as5 he onl. de!otes a "ew pages to the se$t o" the Shaktas

whi$h e!identl. seems nimportant to him7 /e speaks5 howe!er5 *oth a*ot the metaph.si$al do$trines and a*ot the $lt o" this

se$t5 with in e!er. wa.5 the $ool5 =iet o*6e$ti!it. o" the historian7

The e#position is onl. a little too *rie" and meager7 So5 all the

more are A!alon8s *ooks wel$ome7

The most !ala*le is the $omplete &nglish translation o" a Tantra5

the &ahanirvana #antra with an Introd$tion o" > pages whi$h

introd$es s to the $hie" do$trines o" the Shaktas and with thee#$eedingl. $ompli$ated5 perhaps prposel. $on"sed5

terminolog. o" the Tantras7 I" we ha!e *een a$$stomed5 p till the

present5 to see nothing else in Shaktism and in the Tantras5 thesa$red *ooks o" this se$t5 than wild sperstition5 o$$lt hm*g5

idio$.5 empt. magi$ and a $lt with a most o*6e$tiona*le moralit.5

and distorted *. orgies ++ then a glimpse at the te#t made

a$$essi*le to s *. A!alon5 tea$hes s that ++ all these things areindeed to *e "ond in this religion and in its sa$red te#ts5 *t that

*. these their $ontents are ne!ertheless5 in no wise e#hasted7

On the $ontrar.5 we rather "ind that *ehind the nonsense there lieshidden a"ter all m$h deep sense and that immoralit. is not the end

and aim o" the $lt o" the -other7 We "ind that the m.sti$ism o" the

Tantras has *een *ilt p on the *asis o" that m.sti$ do$trine o" thenit. o" the sol and o" all with the Brahman5 whi$h is pro$laimed

in the oldest ,panishads and whi$h *elongs to the most pro"ond

spe$lations whi$h the Indian spirit has imagined7 This Brahman

howe!er5 the highest di!ine prin$iple5 is5 a$$ording to the do$trineso" the Shakta philosophers5 no 9nothing95 *t the eternal5 prime!al

&nerg. 'Shakti( ot o" whi$h e!er.thing has *een $reated5 has

originated5 has *een *orn7 Shakti 9&nerg.95 howe!er is not onl.grammati$all. "eminine7 /man e#perien$e tea$hes also that all

li"e is *orn "rom the wom* o" the woman5 "rom the mother7

There"ore the Indian thinkers5 "rom whom Shaktism has originated5 *elie!ed that the highest Deit.5 the spremest $reati!e prin$iple5



shold *e *roght nearest to the hman mind not throgh the word

9Father59 *t throgh the word 9-other97 And all philosophi$al

$on$eptions to whi$h langage has gi!en a "eminine gender5 aswell as all m.thologi$al "igres whi$h appear "eminine in poplar

*elie"5 *e$ome 0oddesses5 Di!ine -others7 So5 *e"ore all5 there is

Prakriti5 taken "rom the Samkh.a philosoph.5 prime!al matter59)atre59 who stands in $ontrast to Prsha5 the male spirit5 and is

identi$al with Shakti7 And this Shakti is5 again5 m.thologi$all.

$on$ei!ed as the spose o" 0od Shi!a5 -ahade!a5 the 90reat0od97 -.tholog.5 howe!er5 knew alread. ,ma or Par!ati5 9the

daghter o" the -ontain59 the daghter o" the /imala.a5 as the

spose o" Shi!a7 And so Prakriti5 Shakti5 ,ma5 Par!ati5 are e!er

one and the same7 The. are onl. di""erent names "or the one greatAll+-other5 the aganmata5 9the -other o" all the li!ing97 The

Indian mind had *een long sin$e a$$stomed to see ,nit. in all

-ltipli$it.7 st as one moon re"le$ts itsel" in innmera*le waters5

so De!i5 the 90oddess59 *. whate!er other names she ma. *eotherwise $alled5 is the em*odiment o" all 0ods and o" all

9energies9 'Shaktis( o" the 0ods7 Within her is Brahma5 theCreator5 and his Shakti< within her is Vishn5 the Preser!er5 and his

Shakti< within her is also Shi!a as -ahakala5 9great Father Time95

the great Destro.er7 Bt as this one is swallowed p *. hersel"5 sheis also Ad.akalika5 the 9primordial 3ali9< and as a 9great

magi$ian59 -aha.ogini5 she is at the same time Creatri#5

Preser!atri#5 and Destro.er o" the world7 She is also the mother o"

-ahakala5 who dan$es *e"ore her5 into#i$ated *. the wine o"-adhka *lossoms7 As5 howe!er5 the highest Deit. is a woman5

e!er. woman is regarded as an em*odiment o" this Deit.7 De!i5

9the 0oddess95 is within e!er. "eminine *eing7 This $on$eption itis5 whi$h has led to a woman worship whi$h5 ndo*tedl.5 has

taken the shape5 in man. $ir$les5 o" wild orgies5 *t whi$h also ++

at least a$$ording to the testimon. o" the &ahanirvana #antra ++$old appear in a prer and no*ler "orm5 7and has as srel. done

so7

To the worship o" the De!i5 the 0oddess5 who is the 6o.osl.

$reati!e energ. o" natre5 *elong the 9"i!e tre things9'Pan$atatt!a( throgh whi$h mankind en6o. gladl.5 preser!e their

li"e and pro$reate< into#i$ating drink whi$h is a great medi$ine to

man5 a *reaker o" sorrows and a sor$e o" pleasre< meat o" theanimals in the !illages5 in the air and in the "orests5 whi$h is

ntritios and strengthens the "or$e o" *od. and mind< "ish whi$h

is tast. and agments pro$reati!e poten$.< roasted $orn whi$h5

easil. o*tained5 grows in the earth and is the root o" li"e in thethree worlds< and "i"thl. ph.si$al nion with Shakti 9the sor$e o"

*liss o" all li!ing *eings5 the deepest $ase o" $reation and the root



o" the eternal world79 Bt these 9"i!e tre things9 ma. onl. *e sed

in the $ir$le o" initiates5 and onl. a"ter the. ha!e *een $onse$rated

*. sa$red "ormlas and $eremonies7 The &ahanirvana #antra la.sstress on the "a$t that no a*se ma. *e made o" these "i!e things7

Who drinks immoderatel. is no tre worshipper o" the De!i7

Immoderate drinking5 whi$h distr*s seeing and thinking5 destro.sthe e""e$t o" the sa$red a$tion7 In the sin"l 3ali age also5 onl. the

own spose shold *e en6o.ed as Shakti7 In e!er.thing the Tantra

takes all imagina*le tro*le to e#$se the Pan$atatt!a $eremoniesand to pre!ent their a*se7 In the 3ali age sweets 'milk5 sgar5

hone.( mst *e sed instead o" into#i$ating drink5 and the

adoration o" the lots "eet o" the De!i shold *e s*stitted "or the

ph.si$al nion7 The worship shold not *e se$ret5 inde$en$iesshold not o$$r5 and e!il5 impios people shold not *e admitted

to the $ir$le o" the worshippers7 Tre5 it is permissi*le "or the

9/ero9 'Vira( who is =ali"ied to the Sadhaka or 9magi$ian9 to

nite in se$ret worship with other Shaktis7 Onl. in the highest9hea!enl. $ondition9 'Di!.a*ha!a( o" the saint do prel.

s.m*oli$al a$tions take the pla$e o" the 9"i!e tre things97

Bt to the worship o" the De!i *elong in the "irst pla$e -antras'"ormlas( and Bi6as 'monos.lla*i$ m.sterios words like Aim5

3lim5 /rim et$7(< "rther also 4antras 'diagrams o" a m.sterios

meaning5 drawn on metal5 paper or other material(5 -dras'spe$ial "inger positions and hand mo!ements( and ).asas7 'These

last $onsist in ptting the tips o" the "ingers and the "lat o" the right

hand5 with $ertain mantras5 on the !arios parts o" the *od.5 in

order *. that to "ill one8s own *od. with the li"e o" the De!i7( B.the appli$ation o" all these means the worshipper renders the Deit.

willing and "or$es him into his ser!i$e5 and *e$omes a Sadhaka5 a

magi$ian7 For Sadhana5 9-agi$59 is the $hie" aim5 thogh not the"inal aim o" De!i worship7

This highest and "inal aim is the same as that o" all Indian se$ts and

religios s.stems< -oksha or deli!eran$e5 the ni"i$ation with theDeit. in -ahanir!ana5 the 9great e#tin$tion97 The per"e$ted saint5

the 3ala5 rea$hes this $ondition alread. in the present li"e and is

one who is li*erated whilst li!ing 'i!anmkta(7 Bt the wa. to

deli!eran$e $an onl. *e "ond throgh the Tantras7 For Veda5Smriti5 Pranas and Itihasa are ea$h the sa$red *ooks o" past ages

o" the world5 whilst "or or present e!il age5 the 3ali age5 the

Tantras ha!e *een re!ealed *. Shi!a "or the sal!ation o" mankind'I5 @ ""7( The Tantras ths on the strength o" their own showing

indi$ate themsel!es to *e relati!el. modern works7 In the present

age Vedi$ and other rites and pra.ers ha!e no !ale *t onl. themantras and $eremonies taght in the Tantras 'II5 3(7 And 6st as



the worship o" the De!i leads e=all. to thoroghl. materialisti$

reslts throgh magi$ and to the highest ideal o" )ir!ana5 so there

is a strong mi#tre in the worship itsel" o" the sensos and thespirital7 Chara$teristi$ is &ahanirvana #antra V5 ?G+E 'P7

3(: The worshipper "irst o""ers to the De!i spirital adoration5

dedi$ating to her his heart as her seat5 the ne$tar o" his heart as thewater "or washing her "eet5 his mind as a gi"t o" honor5 the

restlessness o" his senses and thoghts as a dan$e5 sel"lessness5

dispassionateness5 and so "orth as "lowers5 *t then he o""ers to theDe!i an o$ean o" into#i$ating drink5 a montain o" meat and dried

"ish5 a heap o" roasted $orn in milk5 with sgar and *tter5 9ne$tar9

and other things7 Besides the 9"i!e tre things9 and other elements

o" this most sensos worship whi$h is $al$lated to prod$e theinto#i$ation o" the senses5 and in whi$h also *ells5 in$ense5

"lowers5 lights and rosaries are not la$king5 there is also the =iet

$ontemplation 'Dh.ana( o" the Deit.7 And likewise5 we "ind side

*. side with mantras whi$h are $ompletel. senseless and insipids$h *eati"l sa.ings as5 "or instan$e5 V5 E: 9O Ad.a 3ali5 who

dwellest in the innermost sol o" all5 who art the innermost light5O-otherH A$$ept this pra.er o" m. heart7 I *ow down *e"ore thee79

The Shaktas are a se$t o" the religion whi$h is $ommonl.

designated 9/indism59 a term whi$h is a "a$ile one *t whi$h has

not *een $hosen !er. happil.7 The word em*ra$es all the se$ts and$reeds whi$h ha!e originated "rom Brahmanism throgh a mi#tre

with the $lts o" the a*origines o" India and ths present a kind o"

degeneration o" the old Brahmani$al religion5 *t whi$h still hold

"ast more or less5 to orthodo# Brahmanism and so distingishthemsel!es "rom the hereti$al se$ts 'Bddhists and ains(7 In realit.

there is stri$tl. no sense in speaking o" 9/indism9 as a 9s.stem9

or as one 9religion97 For it is impossi*le to sa. where Brahmanismends and where 9/indism9 *egins7 We are also altogether

ignorant as to how m$h the old Brahmani$ religion had alread.

assimilated "rom the "aith and the $stoms o" the non+Ar.an popla$e7 For it is not admissi*le to $lassi". withot "rther ado all

animal worship5 all demon worship5 all "eti$hism and so on as

9non+Ar.an97 In realit.5 all se$ts o" 9/indism9 whi$h are relatedto a worship o" Vishn or o" Shi!a5 are nothing *t o""shoots o" the

original Brahmanism5 whi$h the. ne!er5 howe!er5 den.7 So also

Shaktism has as a spe$ial $hara$teristi$ merel. the worship o" theShaktis5 o" the "emale deities5 with its a$$essor. matter 'o" the

9"i!e tre things59 the worship in the $akra or 9$ir$le9 o" the

initiates5 and so on(7 For the rest5 its dogmati$s ++ or i" it *e

pre"erred5 its metaph.si$s ++ as well as its ethi$s are altogetherthose o" Brahmanism5 o" whi$h also the essential rital instittions

ha!e *een preser!ed7 In dogmati$s it is the tea$hings o" the



orthodo# s.stems o" the Vedanta and the Samkh.a5 whi$h meet s

also in the Tantras $learl. enogh5 sometimes e!en nder the trash

o" senseless magi$ "ormlas7 And as "ar as ethi$s are $on$erned5the moral tea$hing in the VIII $hapter o" the &ahanirvana #antra

reminds s "rom *eginning to end o" -an8s Code5 the +hagavad

Gita! and the Bddhist sermons7 )otwithstanding the "a$t that inthe rital proper o" the Shakta there are no $aste di""eren$es *t in

Shakti worship all $astes as well as the se#es are e=al .et5 in

harmon. with Brahmanism5 the $astes are re$ogni;ed with thismodi"i$ation that a "i"th $aste is added to the "or sal ones5

whi$h springs "rom the mi#tre o" the "or older ones5 namel.5 the

$aste o" the Saman.as7 Whilst -an5 howe!er5 distingishes "or

Ashramas or statses o" li"e5 the &ahanirvana #antra tea$hes that5there are onl. two Ashramas in the 3ali age5 the stats o" the

hoseholder and that o" the as$eti$7 For the rest5 e!er.thing whi$h

is taght in or Tantra a*ot the dties towards parents5 towards

wi"e and $hild5 towards relations and in general towards "ellow+men5 might "ind a pla$e5 e#a$tl. in the same wa.5 in an. other

religios *ook or e!en in a pro"ane manal o" morals7 As ane#ample we ma. =ote onl. a "ew !erses "rom this Chapter VIII:

(vv @>5 @E5 ??5 ?E5 ?G5 >E+>L5 ?+L(7

The dties o" ea$h o" the $astes as well as the dties o" the king are

not pres$ri*ed m$h di""erentl. "rom -an7 Famil. li"e isestimated !er. highl. *. the &ahanirvana #antra So it is

rigorosl. pres$ri*ed that no one is allowed to de!ote himsel" to

the as$eti$ li"e who has $hildren5 wi!es5 or s$h like near relations

to maintain7 &ntirel. in $onsonan$e with the pres$riptions o" theBrahmani$ te#ts also are the 9sa$raments "rom $on$eption ntil the

marriage whi$h are des$ri*ed in the Gth $hapter o" the

&ahanirvana #antra (Samskaras) 1ikewise in the th $hapter thedire$tion "or the disposal and the $lt o" the dead (Shraddha) are

gi!en7 A pe$liarit. o" the Shaktas in $onne$tion with marriage

$onsists in the "a$t that side *. side with the +rahma marriage "orwhi$h the Brahmani$ pres$riptions are !alid5 there is also a Shai!a

marriage5 that is kind o" marriage "or a limited period whi$h is

onl. permitted to the mem*ers o" the $ir$le (Cakra) o" the initiates7Bt $hildren ot o" s$h a marriage are not legitimate and do not

inherit7 So "ar Brahmani$ law applies also to the Shaktas5 and so

the se$tion $on$erning $i!il and $riminal law in the th and @th$hapters o" the &ahanirvana #antra s*stantiall. agree with

-an7

O" $orse5 notwithstanding all this5 the 3aladharma e#ponded in

the Tantra is de$lared the *est o" all religions in an e#*erantmanner and the !eneration o" the "ula+saint is praised as the



highest merit7 It is said in a well+known Bddhist te#t: 9As5 .e

monks5 there is pla$e "or e!er. kind o" "ootprints o" li!ing *eings

that mo!e in the "ootprint o" the elephant5 *e$ase5 as is knownindeed5 the "ootprint o" the elephant is the "irst in si;e amongst all5

so5 .e monks5 all saltar. do$trines are $ontained in the "or no*le

trths79 So it is said in the &ahanirvana #antra! 'pro*a*l. inre$olle$tion o" the Bddhist passage(: 9As the "ootprints o" all

animals disappear in the "ootprint o" the elephant5 so disappear all

other religions (dharma) in the 3la religion (kula$dharma) 4

From what has *een said it is $lear that A!alon is right when hede$lares that p till now this literatre has *een onl. too o"ten

6dged and still more $ondemned withot knowing it5 and that the

Tantras deser!e to *e$ome *etter known than has *een the $asehitherto7 From the point o" !iew o" the histor. o" religion the. are

alread. important "or the reason that the. ha!e strongl. in"len$ed

-aha.ana Bddhism and spe$iall. the Bddhism o" Ti*et7 It is5there"ore5 m$h to *e wel$omed that A!alon has ndertaken to

p*lish a series o" te#ts and translations "rom this literatre7 It is

tre that we ha!e no desire to *e made a$=ainted with all the ? #

> Tantras whi$h are said to e#ist7 For ++ this shold not *e denied5that "or the greatest part these works $ontain5 a"ter all5 onl.

stpidit. and gi**erish '9do$h nr Stmp"sinn nd

3aderwels$h9(7 This is spe$iall. tre o" the Bi6as and -antras5the m.sterios s.lla*les and words and the magi$ "ormlas whi$h

"ill these !olmes7 To nderstand this gi**erish onl. to a $ertain

degree and to *ring some sense into this stpidit.5 it is ne$essar. to

know the Tantri$ meaning o" the single !owels and $onsonants7For5 amongst the $hie" instrments o" the magi$ whi$h pla.s s$h a

great part in these te#ts5 *elongs the spoken word7 It is not the

meaning em*edded in the mantra whi$h e#er$ises power o!er thedeit.5 *t the word5 the sond7 &a$h sond possesses a spe$ial

m.sterios meaning7 There"ore5 there are spe$ial glossaries in

whi$h this m.sterios meaning o" the single !owels and$onsonants7 is taght7 A "ew o" s$h glossaries5 indispensa*le helps

"or the Sadhaka5 or rather the ppil who wants to de!elop himsel"

into Sadhaka5 ha!e *een *roght to light in the "irst !olme o" theseries o" Tantri$ Te#ts5 p*lished *. A!alon: The -antra*hidhana

*elonging to the Rdra.amala5 &kaksharakosha as$ri*ed to

Prshottamade!a5 the Bi6anighant o" Bhaira!a and two-atrikanighants5 the one *. -ahidhara5 the other *. -adha!a7

Added to these is one other a#iliar. te#t o" this same kind5 the

-dranighant5 *elonging to the Vamakesh!ara Tantra5 an

enmeration o" the "inger positions as the. are sed in 4oga7



The se$ond !olme o" the same series o" Te#ts $ontains the te#t o"

the Satcakraniru%ana! the 9des$ription o" the si# $ir$les59 together

with no less than three $ommentaries7 The 9si# $ir$les9 are si# pla$es in the hman *od.5 imagined as lots+shaped5 o" great

m.sti$al signi"i$an$e and there"ore o" great importan$e "or 4oga7

The "irst o" these $ir$les is -ladhara5 whi$h is des$ri*ed as atriangle in the middle o" the *od. with its point downwards and

imagined as a red lots with "or petals on whi$h are written the

"or golden letters Vam5 Sham5 Sham and Sham7 In the $enter o"this lots is S!a.am*hlinga7 At the root o" this reddish *rown

linga the Citrininadi opens5 throgh whi$h the De!i 3ndalini

as$ends5 more deli$ate than a lots "i*er and more e""lgent than

lightning5 and so on7 The Sat$akranirpana is the $hapter o" theShritattvacintamani $omposed *. Prnananda Swami7 In addition

the !olme $ontains the te#t o" a h.mn5 entitled Padka+pa2$akam5

whi$h is said to ha!e *een re!ealed *. Shi!a5 and a !olminos

$ommentar.7

The third !olme o" the Series $ontains the te#t o" the

Prapa2$asaratantra whi$h is as$ri*ed to the Vedanti$ philosopher

Shamkara$ar.a5 and *. others to the deit. Shi!a in his in$arnationas Shamkara$ar.a7

The name Samara appears "airl. o"ten in Tantra literatre5 *t it is

not at all sre that the works in =estion reall. $ome "rom the

Philosopher7 A!alon pre"a$es the te#t *. a detailed des$ription o"the $ontents o" the work7 ra%a8ca means 9e#tension59 9 the

e#tended ,ni!erse9 "rom whi$h5 9Prapa2$asara9 9the innermost *eing o" the ni!erse97 The work *egins with a des$ription o"$reation5 a$$ompanied5 in the "irst two $hapters5 *. detailed

e#positions o" Chronolog.5 &m*r.olog.5 Anatom.5 Ph.siolog. and

Ps.$holog.5 whi$h are e#a$tl. as 9s$ienti"i$58 as *oth the "ollowing$hapters whi$h treat o" the m.sterios meaning o" the letters o" the

Sanskrit alpha*et and o" the Bi6as7 The "rther $hapters whi$h

partl. $ontain ritals5 partl. pra.ers5 meditations and Stotras5 are o" greater importan$e "rom the standpoint o" the histor. o" religion7

To how high a degree in the Shakti $lt the eroti$ element

predominates5 is shown in IM5 @? ""75 where a des$ription is gi!en5

9how the wi!es o" the gods5 demons5 and demi+gods impelled *.mantras $ome to the magi$ian5 the Sadhaka5 oppressed *. the

greatness o" their desires97 In the MVIII $hapter5 the mantras and

the dh.anas 'meditations( "or the adoration o" the 0od o" lo!e andhis Shaktis are taght5 and the nion o" man and woman is

represented as a m.sti$ nion o" the 9I9 (0hamkara) with

per$eption (+uddhi) and as a sa$red sa$ri"i$ial a$tion7 When a manhonors his *elo!ed wi"e in s$h a wa.5 she will5 str$k *. the



arrows o" the 0od o" lo!e5 "ollow him like a shadow e!en in the

other world 'MVIII5 ??(7 The MMVIII $hapter is de!oted to

0rdhanarishvara! the 0od who is hal" woman ++ Shi!a5 representedas a wild looking man5 "orms the right+hand hal" o" the *od.5 and

his Shakti represented as a !olptos woman5 the le"t+hand hal"7

The MMMIII $hapter whi$h seems to ha!e originall. $losed thework des$ri*es in its "irst part $eremonies against $hildlessness5 the

$ase o" whi$h is indi$ated as la$k o" !eneration o" the 0ods and

negle$t o" the wi"e7 The se$ond part is $onne$ted with the relation *etween tea$her and ppil whi$h is o" e#treme importan$e "or the

Shakta religion7 Indeed5 worship o" the 0r5 the tea$her5 pla.s a

prominent part in this se$t7

/owe!er5 the ritals and -antras des$ri*ed in this Tantra are note#$lsi!el. $onne$ted with the di""erent "orms o" the De!i and

Shi!a5 *t Vishn and his A!ataras are also o"ten honored7 The

MMMVI $hapter $ontains a dis=isition on VishnTrailok.amohana 'the &n$hanter o" the triple world( in !erses ?E+

>L translated *. A!alon7 It is a des$ription5 glowing and sensos

'Voll sinnli$her 0lt7(: Vishn shines like millions o" sns and is o"

in"inite *eat.7 Fll o" goodness his e.e rests on Shri5 his spose5who em*ra$es him5 "ll o" lo!e7 She too is o" in$ompara*le *eat.7

All the 0ods and Demons and their wi!es o""er homage to the

Agst Pair7 The 0oddesses5 howe!er5 press themsel!es in a *rning .earning o" lo!e towards Vishn5 whilst e#$laiming: 9Be

or hs*and5 or re"ge5 Agst 1ordH9 In addition to this passage

A!alon has also translated the h.mns to Prakriti 'Chapter MI(5 to

Vishn 'Chapter MMI( and to Shi!a 'Chapter MMVI(7 O" theseh.mns the same holds good as o" the $olle$tion o" h.mns to the

De!i5 whi$h A!alon5 together with his wi"e5 has translated in a

separate !olme7 Whilst man. o" these te#ts are mere insipidlitanies o" names and epithets o" the worshipped deities5 there are

others5 whi$h5 as to pro"ondness o" thoght and *eat. o"

langage ma. *e pt side *. side with the *est prod$tions o" thereligios l.ri$s o" the Indians7 So the h.mn to Prakriti in the

ra%a8casara MI5 >5 *egins with the words:

9Be gra$ios to me5O Pradhana5 who art Prakriti in the "orm o" the

elemental world7 1i"e o" all that li!es7 With "olded hands I makeo*eisan$e to thee or 1ad.5 whose !er. natre it is to do that whi$h

we $annot nderstand79

It is intelligi*le that the poets ha!e "ond m$h more intimate $ries

o" the heart when the. spoke o" the Deit. as their 9-other9 thanwhen the. addressed themsel!es to 0od as Father7 So5 "or instan$e5

it is said in a h.mn to the 0oddess as$ri*ed to Shamkara:



@

B. m. ignoran$e o" The. $ommands

B. m. po!ert. and sloth

I had not the power to do that whi$h I sholdha!e done

/en$e m. omission to worship Th. "eet7

Bt Oh -other5 aspi$ios deli!erer o" all5

All this shold *e "orgi!en me

For5 a *ad son ma. sometimes *e *orn5 *t a

*ad

mother ne!er7

?

Oh -otherH Tho hast man. sons on earth5

Bt I5 .or son5 am o" no worth<

4et it is not meet that Tho sholdst

a*andon me

For5 a *ad son ma. sometimes *e *orn5 *t a *ad

mother ne!er7

>

Oh -other o" the world5 Oh -otherH

I ha!e not worshipped Th. "eet5

)or ha!e I gi!en a*ndant wealth to Thee5

4et the a""e$tion whi$h Tho *estowest on

me is

withot $ompare5



For5 a *ad son ma. sometimes *e *orn5 *t a

*ad

mother ne!er7

A!alon looks with great s.mpath. on the Shakta religion whi$hhas "ond the highest e#pression "or the di!ine prin$iple in the

$on$eption 9-other97 /e is o" opinion that when the &ropean

thinks that it is a debasement o" the deit. to $on$ei!e o" it as"eminine5 then this $an onl. *e *e$ase he 9looks pon his

mother8s se# as lower than his own9 and *e$ase he thinks it

nworth. o" the deit. to $on$ei!e it otherwise than mas$line7 Thatthe $on$eption o" the Indian and espe$iall. o" the Shakta is5 in this

$onne$tion5 the more n*iased and npre6di$ed one5 we will

"reel. $on$ede to A!alon7 /e5 howe!er5 goes still "rther and

*elie!es that the Tantras not onl. ha!e an interest "rom the point o"

!iew o" the histor. o" religion5 *t that the. also possess anindependent !ale as manals o" Sadhana5 that is magi$7 /owe!er

grate"l we might *e to the editor and translator o" these te#ts "orha!ing made s *etter a$=ainted with a little known and m$h

misnderstood Indian s.stem o" religion5 we .et wold hope to *e

sa!ed "rom the possi*ilit. o" seeing added to the Vedantists5 )eo+Bddhists5 Theosophists and other India+"attest

'Indienss$hwarmern( in &rope and Ameri$a5 adherents o" the

Sadhana o" the Shakti $lt7 The stdent o" religion $annot and ma.

not lea!e the Tantras and Shaktism nnoti$ed7 The. ha!e their pla$e in the histor. o" religion7 Bt5 ma. this o$$ltism5 whi$h

o"ten "lows "rom !er. tr*id sor$es ++ 'this word shold not *etranslated as 9Se$ret S$ien$e9 ths a*sing the sa$red name o"S$ien$e5 *t rather as 9-.ster. -ongering9 0eheimterei( remain

"ar awa. "rom or intelle$tal li"e7

'To the a*o!e ma. *e added a re$ent $riti$ism o" -7 -asson

Orsel o" the College de Fran$e in the ornal Isis 'iii5 G@(whi$h is smmari;ed and translated "rom the Fren$h: 9The

o*s$rit. o" langage5 strangeness o" thoght and rites sometimes

ad6dged s$andalos5 ha!e trned awa. "rom the std. o" theimmense Tantrik literatre e!en the most $orageos sa!ants7 I"5

howe!er5 the Tantras ha!e appeared to *e a mere mass o"

a*errations5 it is *e$ase the ke. to them was nknown7 TheTantras are the $lmination o" the whole Indian literatre7 Into

them /ow *oth the Vedi$ and poplar $lts7 Tantri$ism has

imposed itsel" on the whole /ind mentalit. 'le Tantrisme5 est

impos a tote la mentalit hindoe(7 Arthr A!alon hasndertaken with $omplete s$$ess a task whi$h in appearan$e

seems to *e a thankless one *t is in realit. "e$nd o" reslts79



The arti$le o" Dr7 Winternit; deals largel. with the &ahanirvana #antra Be$ase

o*6e$tions $annot *e easil. "ond against this Tantra5 the theor. has *een latel. pt"orward *. Dr7 Far=har in his last work on Indian 1iteratre that this parti$lar s$riptre

is e#$eptional and the work o" Ram -ohn Ro.8s 0r /ariharananda Bharati7 Theargment is in e""e$t 9All Tantras are *ad< this is not *ad: there"ore it is not a Tantra79 In

the "irst pla$e5 the -S7 re"erred to in the Pre"a$e to A7 A!alon8s translation o" this Tantraas ha!ing *een *roght to Cal$tta5 was an old -S7 ha!ing the date Shaka*da ? odd5

that is5 se!eral hndreds o" .ears ago7 Se$ondl.5 the -ahanir!ana whi$h *elongs to the

Visnkranta5 or as some sa. Rathakranta5 is mentioned in the &ahasiddhisara #antra! anold $op. o" whi$h was the propert. o" Ra6a Sir Radhakant De! '*7 L? ++ d7 L(5 a

$ontemporar. o" Ra6a Ram -ohn Ro. 'LL>+??( who sr!i!ed the latter8s son7 The

earliest edition o" that Tantra *. Ananda$andra Vedanta!agisha was p*lished "rom a te#tin the Sanskrit College 1i*rar. whi$h is not likel. to ha!e had amongst its -SS7 one

whi$h was the work o" a man who5 whate!er *e the date o" his death5 mst ha!e died

within a $omparati!el. short period o" the p*li$ation o" this edition7 In "a$t5 theCataloge des$ri*es it as an old -S7 and an original Tantra7 Dr7 Ra6endralala -itra in his

noti$e o" a -S7 o" the Tagore $olle$tion speaks o" it as $ontaining onl. the "irst hal" o"

"orteen $hapters7 This is so7 The se$ond hal" is not p*lished and is !er. rare7 The

Pandit8s $op. to whi$h re"eren$e was made in the Pre"a$e to A7A78s translation o" the &ahanirvana $ontained *oth parts7 /ow $omes it that i" the Tantra was written *. Ra6a

Ram -ohn Ro.8s 0r that we ha!e onl. the "irst hal" and not the se$ond $ontaining

amongst other things the so+$alled magi$ or Shatkarma7 It shold *e mentioned that thereare three Tantras ++ the )ir!ana5 Brihannir!ana and -ahanir!ana Tantras5 similar to the

grop )ila5 Brihannila and -ahanila Tantras7 It is to *e noted also that in the .ear @G?

B7S7 or an edition o" the &ahanirvana was p*lished with $ommentar. *. a

Samn.asin $alling himsel" Shamkara$ar.a nder the aspi$es o" the Danda Sha*ha o"-anikarnika 0hat5 Benares5 whi$h $ontains more !erses than is $ontained in the te#t5

$ommented pon *. /ariharananda and the interpretation o" the latter as also that o"

agamohan Tarkalamkara5 are in se!eral matters $ontro!erted7 We are asked to spposethat /ariharananda was *oth the athor o"5 and $ommentator on5 the Tantra7 That the

&ahanirvana has its merits is o*!ios5 *t there are others whi$h ha!e theirs7 The same

$riti$ speaks o" the ra%a8casara as a 9rather "ol work97 This $riti$ism is ridi$los7The te#t is p*lished "or an. one to 6dge7 All that $an *e said is what Dr7 Winternit; has

said5 namel.5 that there are a "ew passages with sensos eroti$ imager.7 These are

des$ripti!e o" the state o" women in lo!e7 What is wrong here% There is nothing 9"ol9 inthis e#$ept "or people to whom all eroti$ phenomena are "ol7 9This is a !er. inde$ent

pi$tre59 said an elderl. lad. to B.ron5 who retorted 9-adam5 the inde$en$. $onsists in

.or remark97 It $annot *e too o"ten asserted that the an$ient &ast was prer in thesematters than the modern West5 where5 nder $o!er o" a prrientl. modest e#terior5 a

$loa$a o" e#traordinarl. !aried ps.$hopathi$ "ilth ma. "low7 This was not so in earlier

da.s5 whether o" &ast or West5 when a spade was $alled a spade and not a horti$ltral

instrment7 In Ameri$a it is still5 I am told5 $onsidered inde$ent to mention the word9leg97 One mst sa. 9lim*97 Said Tertllian: 9)atra !eneranda et non er+*es$enda9< that

is5 where the knower !enerates his nknowing $riti$ *lshes7



The ra%a8casara whi$h does not e!en deal with the rite against whi$h most o*6e$tion

has *een taken 'while the &ahanirvana does(5 treats o" the $reation o" the world5 the

generation o" *odies5 ph.siolog.5 the $lassi"i$ation o" the letters5 the 3alas5 initiation5apa5 /oma5 the 0a.atri -antra5 and rital worship o" !arios De!atas and so "orth< with

"a$ts in short whi$h are not 9"ol9 with or withot the =ali".ing 9rather97

'7 W7(

*hapter Si'Shakti and Shakta

Shakti who is in /ersel" pre *liss"l Cons$iosness 'Cidrpini( is also the -other o" )atre and is )atre itsel" *orn o" the $reati!e pla. o" /er thoght7 The Shakta "aith5 or

worship o" Shakti5 is I *elie!e5 in some o" its essential "eatres one o" the oldest and mostwide+spread religions in the world7 Thogh !er. an$ient5 it is .et5 in its essentials5 and inthe de!eloped "orm in whi$h we know it to+da.5 harmonios with some o" the tea$hings

o" modern philosoph. and s$ien$e< not that this is ne$essaril. a test o" its trth7 It ma. *e

here noted that in the West5 and in parti$lar in Ameri$a and &ngland5 a large nm*er o"

*ooks are now *eing p*lished on 9)ew Thoght59 9Will Power59 9Vitalism59 9Creati!eThoght59 9Right Thoght59 9Sel" ,n"oldment59 9Se$ret o" A$hie!ement59 9-ental

Therapeti$s9 and the like5 the prin$iples o" whi$h are essentiall. those o" some "orms o"

Shakti Sadhana *oth higher and lower7 There are *ooks o" disgised magi$ as how to$ontrol 'Vashikarana( *. making them *. what the. do not want5 how to se$re

9a""e$tion9 and so "orth whi$h5 not+withstanding some h.po$risies5 are in $ertain respe$ts

on the same le!el as the Tantrik Sha!ara as a low $lass o" *ooks on magi$ are $alled7Sha!ara or Candala are amongst the lowest o" men7 The an$ient and at the same time

distingishing $hara$ter o" the "aith is instan$ed *. temple worship 'the old Vaidik

worship was generall. in the home or in the open *. the ri!er(5 the $lt o" images5 o"

1inga and 4oni 'neither o" whi$h5 it is said5 were part o" the original Vaidik Pra$ti$e(5 theworship o" De!is and o" the -agna -ater 'the great Vaidik De!ata was the male Indra(

and other matters o" *oth do$trine and pra$ti$e7

-an. .ears ago &dward Sellon5 with the aid o" a learned Orientalist o" the -adras Ci!ilSer!i$e5 attempted to learn its m.steries5 *t "or reasons5 whi$h I need not here dis$ss5

did not !iew them "rom the right standpoint7 /e5 howe!er5 $ompared the Shaktas with the

0reek Telesti$a or D.nami$a5 the -.steries o" Dion.ss 9Fire *orn in the $a!e o"initiation9 with the Shakti P6a5 the Shakti Shodhana with the pri"i$ation shown ind8/an$ar!illes8 9Anti=e 0reek Vases9< and a"ter re"erring to the "re=ent mention o" this

rital in the writings o" the ews and other an$ient athors5 $on$lded that it was e!ident

that we had still sr!i!ing in India in the Shakta worship a !er. an$ient5 i" not the mostan$ient5 "orm o" -.sti$ism in the whole world7 Whate!er *e the !ale to *e gi!en to an.

parti$lar pie$e o" e!iden$e5 he was right in his general $on$lsion7 For5 when we throw

or minds *a$k pon the histor. o" this worship we see stret$hing awa. into the remote



and "ading past the "igre o" the -ight. -other o" )atre5 most an$ient among the

an$ients< the Ad.a Shakti5 the dsk Di!init.5 man. *reasted5 $rowned with towers whose

!eil is ne!er li"ted5 Isis5 9the one who is all that has *een5 is and will *e59 3ali5 /athor5C.*ele5 the Cowmother 0oddess Ida5 Triprasndari5 the Ioni$ -other5 Te" the spose o"

Sh *. whom /e e""e$ts the *irth o" all things5 Aphrodite5 Astarte in whose gro!es the

Baalim were set5 Ba*.lonian -.litta5 Bddhist Tara5 the -e#i$an Ish5 /elleni$ Osia5 the$onse$rated5 the "ree and pre5 A"ri$an Salam*o who like Par!ati roamed the -ontains5

Roman no5 &g.ptian Bast the "laming -istress o" 1i"e5 o" Thoght5 o" 1o!e5 whose

"esti!al was $ele*rated with wanton o.5 the Ass.rian -other S$$oth Benoth5 )orthernFreia5 -laprakriti5 Semele5 -a.a5 Ishtar5 Saiti$ )eith -other o" the 0ods5 eternal

deepest grond o" all things5 3ndali5 0h.amaha*haira!i and all the rest7

And .et there are people who allege the 9Tantrik9 $lt is modern7 To den. this is not to

sa. that there has *een or will *e no $hange or de!elopment in it7 As man $hanges5 so dothe "orms o" his *elie"s7 An an$ient "eatre o" this "aith and one *elonging to the an$ient

-.steries is the distin$tion whi$h it draws *etween the initiate whose Shakti is awake

'Pra*ddha( and the Pash the nillmined or 9animal59 and5 as the 0nosti$s $alled him59material9 man7 The )atral5 whi$h is the mani"estation o" the -other o" )atre5 and the

Spirital or the -other as She is in and *. /ersel" are one5 *t the initiate alone trl.

re$ogni;es this nit.7 /e knows himsel" in all his natral "n$tions as the one

Cons$iosness whether in en6o.ment 'Bhkti(5 or 1i*eration '-kti(7 It is an essential prin$iple o" Tantrik Sadhana that man in general mst rise throgh and *. means o"

)atre5 and not *. an as$eti$ re6e$tion o" /er7 A pro"ondl. tre prin$iple is here

in!ol!ed whate!er has *een said o" $ertain appli$ations o" it7 When Orphes trans"ormedthe old Ba$$hi$ $lt5 it was the pri"ied who in the *eati"l words o" &ripides 9went

dan$ing o!er the hills with the daghters o" Ia$$hos97 I $annot5 howe!er5 go into this

matter in this paper whi$h is $on$erned with some general s*6e$ts and the ordinar.

rital7 Bt the e!iden$e is not limited to m.steries o" the Shakti P6a7 There are "eatresin the ordinar. oter worship whi$h are !er. old and widespread5 as are also other parts

o" the esoteri$ tea$hing7 In this $onne$tion5 a $rios instan$e o" the e#isten$e5 *e.ond

India5 o" Tantrik do$trine and pra$ti$e is here gi!en7 The Ameri$an Indian -a.a S$riptreo" the nis $alled the Popl Vh speaks o" /rakan or 1ightning5 that is 'I am told(

3ndalishakti< o" the 9air t*e9 or 9White$ord9 or the Sshmna )adi< o" the 9two+"old

air t*e9 that is Ida and Pingala< and o" !arios *odil. $enters whi$h are marked *.animal gl.phs7

Perhaps the Pa2$atatt!a Rital "ollowed *. some o" the adherents o" the Tantras is one o"

the main $ases whi$h ha!e operated in some =arters against a$$eptan$e o" the athorit.

o" these S$riptres and as s$h responsi*le "or the notion that the worship is modern7 Onthe $ontrar.5 the sage o" wine5 meat5 and so "orth is itsel" !er. old7 There are people who

talk o" these rites as thogh the. were some entirel. new and $omparati!el. modern

in!ention o"8 the 9Tantra59 wholl. alien to the spirit and pra$ti$e o" the earl. times7 I" thes*6e$t *e stdied it will5 I think7 *e "ond that in this matter those worshippers who

pra$ti$e these rites are 'e#$ept possi*l. as to -aithna( the $ontinators o" !er. an$ient

pra$ti$es whi$h had their $onterparts in the earlier Vaidika$ara5 *t were s*se=entl.a*andoned7 possi*l. nder the in"len$e o" ainism and Bddhism7 I sa. 9$onterpart59



"or I do not mean to sggest that in e!er. respe$t the rites were the same7 In details and as

regards5 I think5 some o*6e$ts in !iew5 the. di""ered7 Ths we "ind in this Pa2$atatt!a

Rital a $onterpart to the Vaidik sage o" wine and animal "ood7 As regards wine5 weha!e the partaking o" Soma< meat was o""ered in -amsashtaka Shraddha< "ish in the

Ashtakashraddha and Pretashraddha< and -aithna as a re$ogni;ed rite will *e "ond in

the Vamade!.a Vrata and -ara!rata o" ni!ersall. re$ogni;ed Vaidik te#ts5 apart "romthe alleged5 and generall. nknown5 Sa*hag.kanda o" the Athar!a!eda to whi$h the

3alikopanishad and other 9Tantrik9 ,panishads are said to *elong7 Possi*l.5 howe!er5

this element o" -aithna ma. *e "oreign and imported *. Cina$ara 'see Ch7 V(7 So again5as that distingished s$holar Pro"essor Ramendra Sndara Tri!edi has pointed ot in his

Vi$itraprasanga5 the -dra o" Pa2$atatt!a $orresponds with the Prodasa $ake o" the

Soma and other 4agas7 The present rle o" a*stinen$e "rom wine5 and in some $ases5 meat

is de5 I *elie!e5 to the original Bddhism7 It is so+$alled 9Tantriks59 who "ollow 'in and"or their rital onl.( the earlier pra$ti$e7 It is tre that the Samhita o" ,shanah sa.s5

9Wine is not to *e drnk5 gi!en or taken '-ad.am ape.am ade.am agrah.am(9 *t the

.et greater -an states5 9There is no wrong in the eating o" meat or the drinking o" wine

')a mamsa*akshane dosho na mad.e(9 thogh he rightl. adds5 as man. now do5 thata*stention there"rom is prod$ti!e o" great "rit ')i!rittist mahaphala(7 The Tantrik

pra$ti$e does not allow e#tra+rital or 9seless9 drinking 'Vrithapana(7

Frther5 it is a $ommon error to $on"ond two distin$t things5 namel.5 *elie" and pra$ti$eand the written re$ords o" it7 These latter ma. *e $omparati!el. re$ent5 whilst that o"

whi$h the. speak ma. *e most an$ient7 When I speak o" the an$ient past o" this "aith I am

not re"erring merel. to the -ritings whi$h e#ist toda. whi$h are $alled Tantras7 These are$omposed generall. in a simple Sanskrit *. men whose o*6e$t it was to *e nderstood

rather than to show skill in literar. ornament7 This simpli$it. is a sign o" age7 Bt at the

same time it is 1akika and not Arsha Sanskrit7 -oreo!er5 there are statements in them

whi$h 'nless interpolations( "i# the limits o" their age7 I am not speaking o" the writingsthemsel!es *t o" what the. sa.7 The "aith that the. em*od.5 or at least its earlier "orms5

ma. ha!e e#isted "or man. ages *e"ore it was red$ed to writing amongst the 3las or

"amil. "olk5 who re$ei!ed it as handed down *. tradition 'Parampar..a( 6st as did theVaidik 0otras7 That s$h *elie"s and pra$ti$es5 like all other things5 ha!e had their

de!elopment in $orse o" time is also a likel. h.pothesis7

A !ast nm*er o" Tantras ha!e disappeared pro*a*l. "or e!er7 O" those whi$h sr!i!e alarge nm*er are nknown7 -ost o" those whi$h are a!aila*le are o" "ragmentar.

$hara$ter7 &!en i" these did appear later than some other Shastras5 this wold not5 on

Indian prin$iples5 a""e$t their athorit.7 A$$ording to s$h prin$iples the athorit. o" a

S$riptre is not determined *. its date< and this is sense7 Wh.5 it is asked5 sholdsomething said 5 .ears ago *e on that a$$ont onl. trer than what was said

.ears ago% It is held that whilst the tea$hing o" the Agama is e!er e#istent5 parti$lar

Tantras are $onstantl. *eing re!ealed and withdrawn7 There is no o*6e$tion against aTantra merel. *e$ase it was re!ealed to+da.7 When it is said that Shi!a spoke the

Tantras5 or Brahma wrote the $ele*rated Vaishna!a poem $alled the Brahmasamhita5 it is

not meant that Shi!a and Brahma materiali;ed and took a reed and wrote on *ir$h *ark or lea"5 *t that the Di!ine Cons$iosness to whi$h men ga!e these and other names



inspired a parti$lar man to tea$h5 or to write5 a parti$lar do$trine or work to$hing the

eternall. e#isting trth7 This again does not mean that there was an. one whispering in

his ear5 *t that these things arose in his $ons$iosness7 What is done in this world isdone throgh man7 There is a pro"onder wisdom than is generall. a$knowledged in the

sa.ing 90od helps those who help themsel!es97 Inspiration too ne!er $eases7 Bt how5 it

ma. *e asked5 are we to know that what is said is right and tre% The answer is 9*. its"rits79 The athorit. o" a Shastra is determined *. the =estion whether Siddhi is gained

throgh its pro!isions or not7 It is not enogh that 9Shi!a !a$a9 'Shi!a sa.s( is writ in it7

The test is that o" A.r!eda7 A medi$ine is a tre one i" it $res7 #he Indian test *oreverything is actual e2%erience It is "rom Samadhi that the ltimate proo" o" Ad!aita!ada

is soght7 /ow is the e#isten$e o" 3alpas known% It is said the. ha!e *een remem*ered5

as *. the Bddha who is re$orded as ha!ing $alled to mind G past 3alpas7 There are

argments in "a!or o" re*irth *t that whi$h is tendered as real proo" is *oth the "a$ts o"ordinar. dail. e#perien$e whi$h $an5 it is said5 *e e#plained onl. on the h.pothesis o"

pre+e#isten$e< as also a$tal re$olle$tion *. sel"+de!eloped indi!idals o" their pre!ios

li!es7 -odern Western methods operate throgh magneti$ sleep prod$ing 9regression o"

memor.97 'See A7 de Ro$has 7es Vies Successives and 1an$elin 7a ie osthume) Age5howe!er5 is not wholl. withot its ses: *e$ase one o" the things to whi$h men look to

see in a Shastra is whether it has *een a$$epted or =oted in works o" re$ogni;edathorit.7 S$h a test o" athenti$it. $an5 o" $orse5 onl. *e a""orded a"ter the lapse o"

$onsidera*le time7 Bt it does not "ollow that a statement is in "a$t withot !ale *e$ase5

owing to its ha!ing *een made re$entl.5 it is not possi*le to s*6e$t it to s$h a test7 Thisis the wa. in whi$h this =estion o" age and athorit. is looked at on Indian prin$iples7

A wide sr!e. o" what is $alled orthodo# 9/indism9 today 'whate!er *e its origins( will

dis$lose the "ollowing reslts: Vedanta in the sense o" ,panishad as its common doctrinal

basis! thogh !ariosl. interpreted5 and a great nm*er o" di""ering dis$iplines or modes

o* %ractice *. whi$h the Vedanta do$trines are reali;ed in a$tal "a$t7 We mst $are"ll.distingish these two7 Ths the Vedanta sa.s 9So8ham9< whi$h is /amsha7 9/akara is one

wing< Sakara is the other7 When stripped o" *oth wings She5 Tara5 is 3amakala79

(#antrara,a #antra) The A$aras set "orth the means *. whi$h 9So8ham9 is to *e translatedinto a$tal "a$t "or the parti$lar Sadhaka7 Sadhana $omes "rom the root 9Sadh9 whi$h

means e""ort or stri!ing or a$$omplishment7 &""ort "or and towards what% The answer "or

those who desire it is li*eration "rom e!er. "orm in the hierar$h. o" "orms5 whi$h e#ist ass$h5 *e$ase $ons$iosness has so limited itsel" as to o*s$re the Realit. whi$h it is5 and

whi$h 9So8ham9 or 9Shi!o8ham9 a""irms7 And wh. shold man li*erate himsel" "rom

material "orms% Be$ase it is said5 that wa. onl. lasting happiness lies: thogh a passing5.et "rit"l *liss ma. *e had here *. those who identi". themsel!es with a$ti!e Brahman

'Shakti(7 It is the a$tal e#perien$e o" this de$laration o" 8So8ham9 whi$h in its

"ndamental aspe$t is Veda: knowledge 'Vid( or a$tal Spirital &#perien$e5 "or in themonisti$ sense to trl. know an.thing is to be that thing7 This Veda or e#perien$e is not

to *e had sitting down thinking !agel. on the 0reat &ther and doing nothing7 -an mst

trans*orm himsel"5 that is5 act in order to know7 There"ore5 the wat$hword o" the Tantras

is 3ri.a or a$tion7



The ne#t =estion is what 3ri.a shold *e adopted towards this end o" 2ana7 9Tan.ate5

!istar.ate 62anam anena iti Tantram79 A$$ording to this deri!ation o" the word Tantra

"rom the root 9Tan9 9to spread59 it is de"ined as the Shastra5 *. whi$h knowledge '2ana(is spread7 -ark the word 2ana7 The end o" the pra$ti$al methods whi$h these Shastras

emplo. is to spread Vedanti$ 2ana7 It is here we "ind that !ariet. whi$h is so p;;ling to

those who ha!e not gone to the root o" the religios li"e o" India7 The end is s*stantiall.one7 The means to that end ne$essaril. !ar. a$$ording to knowledge5 $apa$it.5 and

temperament7 Bt here again we ma. anal.;e the means into two main di!isions5 namel.5

Vaidik and Tantrik5 to whi$h ma. *e added a third or the mi#ed '-ishra(7 The one *od.o" /indism re!eals as it were5 a do*le "ramework represented *. the Vaidik and Tantrik

A$aras5 whi$h ha!e in $ertain instan$es *een mingled7

The word 9Tantra9 *. itsel" simpl. means as I ha!e alread. said 9treatise9 and not

ne$essaril. a religios s$riptre7 When it has the latter signi"i$an$e5 it ma. mean theS$riptre o" se!eral di!isions o" worshippers who !ar. in do$trine and pra$ti$e7 Ths

there are Tantras o" Sal!ias5 Vaishna!as5 and Shaktas and o" !arios s*+di!isions o"

these7 So amongst the Sal!ias there are the Sal!ias o" the Shai!a Siddhanta5 the Ad!aitaShai!a o" the 3ashmir S$hool5 Pashpatas and a mltitde o" other se$ts whi$h ha!e their

Tantras7 I" 9Tantri$9 *e sed as meaning an adherent o" the Tantra Shastra5 then the word5

in an. parti$lar $ase5 is withot de"inite meaning7 A man to whom the appli$ation is

gi!en ma. *e a worshipper o" an. o" the Fi!e De!atas 'Sr.a5 0anesha5 Vishn5 Shi!a5Shakti( and o" an. o" the !arios Samprada.as worshipping that De!ata with !ar.ing

do$trine and pra$ti$e7 The term is a $on"sing one5 thogh $ommon pra$ti$e $ompels its

se7 So "ar as I know5 those who are named5 9Tantri$s9 do not themsel!es generall. sethis term *t $all themsel!es Shaktas5 Sal!ias and the like5 o" whate!er Samprada.a the.

happen to *e7

Again Tantra is the name o" onl. one $lass o" S$riptre "ollowed *. 9Tantri$s97 There areothers5 namel.5 )igamas5 Agamas5 4amalas5 Damaras5 ,ddishas5 3akshaptas and so"orth7 )one o" these names are sed to des$ri*e the adherents o" these Shastras e#$ept5 so

"ar as I am aware5 Agama in the se o" the term Agama!adin5 and Agamanta in the

des$ripti!e name o" Agamanta Shai!a7 I gi!e later a list o" these S$riptres as $ontainedin the !arios Agamas7 I" we smmari;e them shortl. nder the term Tantra Shastra5 or

pre"era*l. Agama5 then we ha!e "or main $lasses o" Indian S$riptre5 namel.5 Veda

'Samhita5 Brahmana5 ,panishad(5 Agama or Tantra Shastra5 Prana5 Smriti7 O" theseShastras the athorit. o" the Agama or Tantra Shastra has *een denied in modern times7

This !iew ma. *e shown to *e erroneos *. re"eren$e to Shastras o" admitted athorit.7 It

is spoken o" as the Fi"th Veda7 3llka Bhatta5 the $ele*rated $ommentator on -an5

sa.s: 9Shrti is two"old5 Vaidik and Tantrik 'Vaidiki tantriki $ai!a d!i!idha srtihlrtita(97 This re"ers to the -antra portion o" the Agamas7 In the 0reat Vaishna!a Shastra5

the Srimad Bhaga!ata5 Bhaga!an sa.s: 9-. worship is o" the three kinds ++ Vaidik5

Tantrik and -i#ed '-ishra(9 and that5 in 3ali.ga5 93esha!a is to *e worshippeda$$ording to the in6n$tion o" Tantra79 The De!i*haga!ata speaks o" the Tantra Shastra as

a Vedanga7 It is $ited as athorit. in the Ashta!imshati Tatt!a o" Raghnandana who

pres$ri*es "or the worship o" Drga as *e"ore him had done Shridatta5 /arinatha5Vid.adhara and man. others7 Some o" these and other re"eren$es are gi!en in



-ahamahopadh.a.a 4ada!esh!ara Tarkaratna8s #antrer racinatva in the Sahit%a

Samhita o" Aswin ?L7 The Tarapradipa and other Tantrik works sa. that in the 3ali+

.ga the Tantrika and not the Vaidika Dharma is to *e "ollowed7 This o*6e$tion a*ot thelate $hara$ter and there"ore nathoritati!eness o" the Tantra Shastras generall. 'I do not

speak o" an. parti$lar "orm o" it( has *een taken *. Indians "rom their &ropean 0rs7

A$$ording to the Shakta S$riptres5 Veda in its wide sense does not onl. mean Rig5

4a6s5 Sama5 Athar!a as now p*lished *t $omprises these together with the generall.nknown and np*lished ,ttara 3anda o" the Athar!a Veda5 $alled Sa*hag.a5 with the

,panishads atta$hed to this7 Sa.ana8s Commentar. is written on the Pr!a 3anda7 These

are said 'thogh I ha!e not .et !eri"ied she "a$t( to *e > in nm*er7 Some o" these5 s$has 0dvaitabhava! "aula! "alika! #ri%ura! #ara! 0runa %anishads and

+ahvrico%anishad! +havano%anishad! I ha!e p*lished as the MI !olme o" Tantrik

9te#ts7 Arna means 9She who is red97 Redness ' '1ahit.am( is Vimarsha7 'See Vol7 MI5#antrik #e2ts &d7 A7 A!alon7( I ma. also here re"er m. reader to the 3ala$ar.a

Sat.ananda8s Commentar. on the great Isha %anishad In$lded also in 9Veda9

'a$$ording to the same !iew( are the )igamas5 Agamas5 4amalas and Tantras7 From theseall other Shastras whi$h e#plain the meaning 'Artha( o" Veda s$h as Prana and Smriti5

also Itihasa and so "orth are deri!ed7 All these Shastras $onstitte what is $alled a 9-an.

millioned9 'Shatakoti( Samhita whi$h are de!eloped5 the one "rom the other as it were an

n"olding series7 In the Tantrik Sangraha $alled Sar!ollasa *. the Sar!a!id.asiddhaSar!anandanatha the latter $ites athorit. (9arayani #antra) to show that "rom )igama

$ame Agama7 /ere I pase to note that the Sammohana sa.s that 3erala Samprada.a is

Dakshina and "ollows Veda 'Vedamargastha(5 whilst 0ada 'to whi$h Sar!anandanatha *elonged( is Vama and "ollows )igama7 /en$e apparentl. the pre+eminen$e gi!en to

)igama7 /e then sa.s "rom Agama $ame 4amala5 "rom 4amala the "or Vedas5 "rom

Vedas the Pranas5 "rom Pranas Smriti5 and "rom Smriti all other Shastras7 There are5 he

sa.s5 "i!e )igamas and > Agamas7 For 4amalas are mentioned5 whi$h are said to gi!ethe gross "orm 'Sthlarpa(7 As some ma. *e srprised to learn that the "or Vedas $ame

"rom the 4amalas (ie were Antargata o" the 4amalas( whi$h literall. means what is

niting or $omprehensi!e5 I s*6oin the Sanskrit !erse "rom )ara.ani Tantra7

+rahmayamalasambhutam samaveda$matam shive

udrayamalasam,ata rigvedo %aramo mahan

Vishnuyamalasambhuto ya,urvedah kuleshvari

Shaktiyamalasambhutam atharva %aramam mahat

Some Tantras are $alled *. opposing se$ts Veda!ird+dhani 'opposed to Veda(5 whi$h o"

$orse those who a$$ept them den.5 6st as the Commentar. o" the )it.ashodashikarna!aspeaks o" the Pa2$aratrin as Veda*hrashta7 That some se$ts were originall. A!aidika is

pro*a*le5 *t in pro$ess o" time !arios amalgamations o" s$riptral athorit.5 *elie" and

pra$ti$e took pla$e7



Whether we a$$ept or not this theor.5 a$$ording to whi$h the Agamas and kindred

Shastras are gi!en athorit. with the "or Vedas we ha!e to a$$ept the "a$ts7 What are

these%

As I ha!e said5 on e#amination the one *od. o" /indism re!eals as it were a do*le

"ramework7 I am now looking at the matter "rom an otside point o" !iew whi$h is notthat o" the Shakta worshipper7 We "ind on the one hand the "or Vedas with their

Samhitas5 Brahmanas5 and ,panishads and on the other what has *een $alled the 9Fi"thVeda59 that is )igama5 Agama and kindred Shastras and $ertain espe$iall. 9Tantrik9

,panishads atta$hed to the Sa*hag.a 3anda o" the Athar!a!eda7 There are Vaidik and

Tantrik 3alpa Stras and Sktas s$h as the Tantrika De!i and -ats.a Sktas7 As a$onterpart o" the Brahma+stras5 we ha!e the Shakti Stras o" Agast.a7 Then there is

*oth Vaidik and 9Tantrik9 rital s$h as 'he ten Vaidik Samskaras and the Tantrik

Samskaras5 s$h as A*hisheka< Vaidik and Tantrik initiation ',pana.ana and Diksha(<Vaidik and Tantrik 0a.atri< the Vaidik Om5 the so+$alled 9Tantrik9 Bi6as s$h as /ring<

Vaidika7 0r and Deshika 0r and so "orth7 This dalism ma. *e "ond $arried into

other matters as well5 s$h as medi$ine5 law5 writing7 So5 whilst the Vaidik A.r!edaemplo.ed generall. !egeta*le drgs5 the 9Tantriks9 sed metalli$ s*stan$es7 A

$onterpart o" the Vaidika Dharmapatni was the Shai!a wi"e< that is5 she who is gi!en *.

desire '3ama(7 I ha!e alread. pointed ot the $onterparts o" the Pa2$atatt!a in the

Vedas7 Some allege a spe$ial "orm o" Tantrik s$ript at an. rate in 0ada Desha and so"orth7

What is the meaning o" all this% It is not at present possi*le to gi!e a $ertain answer7 The

s*6e$t has *een so negle$ted and is so little known7 Be"ore tendering an. $on$lsions

with an. $ertaint. o" their $orre$tness5 we mst e#amine the Tantrik Te#ts whi$h time hasspared7 It will *e readil. per$ei!ed5 howe!er5 that i" there *e s$h a do*le "rame as I

sggest5 it indi$ates that there were originall. two sor$es o" religion one o" whi$h'possi*l. in some respe$ts the older( in$orporated parts o"5 and in time largel. spersededthe other7 And this is what the 9Tantriks9 impliedl. allege in their !iews as to the relation

o" the "or Vedas and Agamas7 I" the. are not *oth o" athorit.5 wh. shold s$h

re!eren$e *e gi!en to the Deshika 0rs and to Tantrik Diksha%

Pro*a*l.5 there were man. A!aidika $lts5 not withot a deep and an$ient wisdom o" their own5 that is5 $lts otside the Vaidik religion 'Veda*ah.a( whi$h in the $orse o" time

adopted $ertain Vaidik rites s$h as /oma: the Vaidikas5 in their own trn5 taking p

some o" the A!aidika pra$ti$es7 It ma. *e that some Brahmanas 6oined these so+$alledAnar.a Samprada.as 6st as we "ind to+da. Brahmanas o""i$iating "or low $astes and

*eing $alled *. their name7 At length the Shastras o" the two $lts were gi!en at least

e=al athorit.7 The Vaidik pra$ti$e then largel. disappeared5 sr!i!ing $hie"l. *oth inthe Smarta rites o" to+da. and as em*edded in the rital o" the Agamas7 These are

spe$lations to whi$h I do not de"initel. $ommit m.sel"7 The. are merel. sggestions

whi$h ma. *e worth $onsideration when sear$h is made "or the origin o" the Agamas7 I"

the. *e $orre$t5 then in this5 as in other $ases5 the *elie"s and pra$ti$es o" the Soil ha!e *een pheld ntil to+da. against the in$oming $lts o" those 9Ar.as9 who "ollowed the



Vaidik rites and who in their trn in"len$ed the !arios religios $ommnities withot

the Vaidik "old7

The Smartas o" to+da. represent what is generall. $alled the Srata side5 thogh in theserites there are mingled man. Parani$ ingredients7 The Ar.a Sama6a is another present+

da. representati!e o" the old Vaidika A$ara5 mingled as it seems to me with a modernism5whi$h is pritan and otherwise7 The other5 or Tantrik side5 is represented *. the general

*od. o" present+da. /indism5 and in parti$lar *. the !arios se$tarian di!isions o"Sal!ias5 Shaktas5 Vaishna!as and so "orth whi$h go to its making7

&a$h se$t o" worshippers has its own Tantras7 In a pre!ios $hapter I ha!e shortl.

re"erred to the Tantras o" the Shai!asiddhanta5 o" the Pa2$aratra Agama5 and o" the )orthern Sai!aism o" whi$h the &alinivi,a%a #antra sets the t.pe7 The old "i!e"old

di!ision o" worshippers was5 a$$ording to the Pa2$opasana5 Sara5 0anapat.a5 Vaishna!a5

Shai!a5 and Shakta whose -la De!atas were Sr.a5 0anapati5 Vishn5 Shi!a and Shakti

respe$ti!el.7 At the present time the three+"old di!ision5 Vaishna!a5 Shai!a5 Shakta5 is o"

more pra$ti$al importan$e5 as the other two sr!i!e onl. to a limited e#tent to+da.7 In parts o" Western India the worship o" 0anesha is still poplar and I *elie!e some Saras

or tra$es o" Saras here and there e#ist5 espe$iall. in Sind7

Si# Amna.as are mentioned in the Tantras7 'Shadamna.ah(7 These are the si# Fa$es o"Shi!a5 looking &ast 'Pr!amna.a(5 Soth 'Dakshinamna.a(5 West 'Pash$im amna.a(5

)orth ',ttaramna.a(5 ,pper ',rddh!amna.a(5 1ower and $on$ealed 'Adhamna.a(7 The

si# Amna.as are ths so $alled a$$ording to the order o" their origin7 The. are thsdes$ri*ed in the De!.agama $ited in the #antrarahasya 'see also5 with some !ariation

pro*a*l. de to $orrpt te#t5 Patala II o" Samayacara #antra)/ 9'( The "a$e in the &ast

'that is in "ront( is o" pearl+like lster with three e.es and $rowned *. the $res$ent moon7

B. this "a$e I 'Shi!a( re!ealed 'the De!is( Shri Bh!anesh!ari5 Tripta5 1alita5 Padma5Shlini5 Saras!ati5 T!arita5 )it.a5 Va6raprastarim5 Annaprna5 -ahalakshmi5 1akshmi5

Vag!adini with all their rites and -antras7 '@( The Sothern "a$e is o" a .ellow $olor withthree e.es7 B. this "a$e I re!ealed Prasadasadashi!a5 -ahaprasadamantra5

Dakshinamrti5 Vatka5 -a26ghosha5 Bhaira!a5 -ritasan6i!ani!id.a5 -rit.n6a.a with

their rites and -antras7 '?( The "a$e in the West 'that is at the *a$k( is o" the $olor o" a

"reshl. "ormed $lod7 B. this "a$e I re!ealed 0opala5 3rishna5 )ara.ana5 Vasde!a5 )rishimha5 Vamana5 Varaha5 Rama$andra5 Vishn5 /arihara5 0anesha5 Agni5 4ama5

Sr.a5 Vidh 'Candra( and other planets5 0arda5 Dikpalas5 /anman and other Sras5

their rites and -antras7 '>( The "a$e in the )orth is *le in $olor and with three e.es7 B.this "a$e5 I re!ealed the De!is5 Dakshinakalika5 -ahakali5 0h.akah5 Smashanakalika5

Bhadrakali5 &ka6ata5 ,gratara5 Taritni5 3at.a.ani5 Chhinnamasta5 )ilasaras!ati5 Drga5

a.adrga5 )a!adrga5 Vashli5 Dhma!ati5 Vishalakshi5 0ari5 Bagalamkhi5Prat.angira5 -atangi5 -ahishamardini5 their rites and -antras7 'E( The ,pper "a$e is

white7 B. this "a$e I re!ealed Shrimattriprasndari5 Tripreshi5 Bhaira!i5

Tripra*haira!i5 Smashana*haira!i5 Bh!aneshi*haira!i5 Shatkta*haira!i5

Annaprna*haira!i5 Pa2$ami5 Shodashi5 -alini5 Vala!ala5 with their rites and -antras7'( The si#th "a$e 'Below( is lstros o" man. $olors and $on$ealed7 It is *. this moth

that I spoke o" De!atasthana5 Asana5 4antra5 -ala5 )ai!ed.a5 Balidana5 Sadhana5



Prash$arana5 -antrasiddhi7 It is $alled 9Ishanamna.a79 The Samayacara #antra 'Ch7 @(

sa.s that whilst the "irst "or Amna.as are "or the Catr!arga or Dharma5 Artha5 3ama5

-oksha5 the pper ',rddh!amna.a( and lower 'Adhamna.a( are "or li*eration onl.7 TheSammohana #antra 'Ch7 V( "irst e#plains Pr!amna.a5 Dakshinamna.a5 Pash$imamna.a5

,ttaramna.a5 ,rdh!amna.a a$$ording to what is $alled Deshapar..a.a7 I am in"ormed

that no P6a o" Adhamna.a is generall. done *t that Shadan!a.a Sham*ha!as5 !er. highSadhakas5 at the door o" 1i*eration do ).asa with this si#th $on$ealed Fa$e7 It is said that

Patala Amna.a is Sam+*hoga.oga7 The )ishkala aspe$t in Shaktikrama is "or Pr!a5

Tripra< "or Dakshina5 Sara5 0anapat.a and Vaishna!a< "or Pash$ima5 Radra5 Bhaira!a<"or ,ttara5 ,gra5 Apattarini7 In Shai!akarma the same aspe$t is "or the "irst5 Sampatprada

and -ahesha< "or the se$ond5 Aghora5 3alika and Vaishna!a darshana< "or the third5

Radra5 Bhaira!a5 Shai!a< "or the "orth5 3*era5 Bhaira!a5 Sadrashaka< and "or

,rddh!amna.a5 Ardhanarisha and Prana!a7 9iruttara #antra sa.s that the "irst twoAmna.as $ontain rites "or the Pash Sadhaka 'see as to the meaning o" this and the other

$lasses o" Sadhakas5 the Chapter on Pa2$atatt!a rital urvamnayoditam karma

ashavam kathitam %riye! and so with the ne#t(7 The third or Pash$imamna.a is a

$om*ination o" Pash and Vira (ashcimamnaya,am karma ashu$virasamashritam),ttaramna.a is "or Vira and Di!.a (ttaramnaya,am karma div%a$virashritam %riye)

The pper Amna.a is "or the Di!.a (rdhvamnayoditam karma divyabhavashritam %riye) It adds that e!en the Di!.a does Sadhana in the $remation grond in Vira*ha!a

'that is5 heroi$ "rame: o" mind and disposition( *t he does s$h worship withot

Virasana7 The Sammohana also gi!es a $lassi"i$ation o" Tantras a$$ording to theAmna.as as also spe$ial $lassi"i$ations5 s$h as the Tantras o" the si# Amna.as a$$ording

to Vatkamna.a7 As onl. one Te#t o" the Sammohana is a!aila*le whilst I write5 it is not

possi*le to speak with $ertaint. o" a$$ra$. as regards all these details7

&a$h o" these di!isions o" worshippers ha!e their own Tantras5 as also had the ainas and

Baddhas7 Di""erent se$ts had their own parti$lar s*di!isions and Tantras o" whi$hthere are !arios $lassi"i$ations a$$ording to 3rantas5 Deshapar.a.a5 3alapar.a.a and so

"orth7

The Sammohana #antra mentions @@ di""erent Agamas in$lding Cinagama 'a Shakta"orm(5 Pashpata 'a Shai!a "orm(5 Pa2$aratra 'a Vaishna!a "orm(5 3apalika5 Bhaira!a5

Aghora5 aina5 Baddha< ea$h o" whi$h is said there to $ontain a $ertain nm*er o"

Tantras and ,patantras7

A$$ording to the Sammohana #antra! the Tantras a$$ording to 3alapar.a.a are the >Shakta Tantras5 with ?@L ,patantras5 4amalas5 > Damaras5 @ 3alpalatas and se!eral

Samhitas5 Cdamanis '( Arna!as5 Pranas5 ,pa!edas5 3akshaptas5 Vimarshini and

Cintamanis7 The Shai!a $lass $ontains ?@ Tantras with its own 4amalas5 Damaras and so"orth7 The Vaishna!a $lass $ontains LE Tantras with the same5 in$lding 3alpas and other

Shastras7 The Sara $lass has Tantras with its own 4amalas5 ,ddishas and other works7

And the 0anapat.a $lass $ontains ? Tantras with ,patantras5 3alpas and other Shastras5

in$lding one Damara and one 4amala7 The Baddha $lass $ontains 3alpadrmas53amadhens5 Sktas5 3ramas5 Am*aras5 Pranas and other Shastras7



A$$ording to the "ularnava and =8anadi%a #antras there are se!en A$aras o" whi$h the

"irst "or5 Veda5 Vaishna!a5 Shai!a and Dakshina *elong to Pash!a$ara< then $omes

Vama5 "ollowed *. Siddhanta5 in whi$h gradal approa$h is made to 3ala$ara therepted highest7 &lsewhere si# and nine A$aras are spoken o" and di""erent kinds o"

Bha!as5 Sa*ha!a5 Vi*ha!a and Deha*ha!a and so "orth whi$h are re"erred to in

Bha!a$damani7

An a$$ont o" the A$aras is gi!en in the 3aratattvadidhiti pp7 ??G+?>@7 See in parti$larVishvasara #antra 'Ch7 @>( and 9itya #antra and ranatoshini The "irst is the *est

a$$ont7

Veda$ara is the lowest and 3ala$ara the highest7 ("ularnava #antra II(7 Their$hara$teristi$s are gi!en in the @>th Patala o" Vishvasara #antra The "irst "or *elong to

Pash!a$ara 'see Chapter on Shakta Sadhana( and the last three are "or Vira and Di!.a

Sadhakas7 Smmari;ing the points o" the Vish!asara: a Sadhaka in Veda$ara shold $arr.

ot the pres$riptions o" the Veda5 shold not $oha*it with his wi"e e#$ept in the period

"ollowing the $orses7 /e shold not eat "ish and meat on the Par!a da.s7 /e shold notworship the De!a at night7 In Vaishna!a$ara he "ollows in6n$tions ')i.ama( o"

Veda$ara7 /e mst gi!e p eating o" "lesh (9itya #antra sa.s he mst not kill animals(5a!oid se#al inter$orse and e!en the talk o" it7 This do*tless means a negation o" the

Vira rital7 /e shold worship Vishn7 This A$ara is distingished "rom the last *. the

great endran$e o" Tapas and the $ontemplation o" the Spreme e!er.where7 InShai!a$ara5 Veda$ara is pres$ri*ed with this di""eren$e that there mst *e no slaghter o"

animals and meditation is on Shi!a7 Dakshina$ara is said to ha!e *een pra$ti$ed *. Rishi

Dakshinamrti and is there"ore so $alled7 This A$ara is preparator. "or the Vira and

Di!.a Bha!as7 -editation is on the Spreme Ish!ari a"ter taking Vi6a.a '/emp(7 apa o"-antra is done at night7 Siddhi is attained *. sing a rosar. o" hman *one

'-ahshankha( at $ertain pla$es in$lding a Shaktipitha7 Vama$ara is appro!ed "or Virasand Di!.as7 One shold *e $ontinent 'Brahma$ari( at da. and worship with thePa2$atatt!a at night7 (4a8catattvakramenaiva ratrau devim %ra%u,ayet4) The statement

o" )it.a (a8catattvanukal%ena ratrau deving %ra%u,ayet) is5 i" $orre$tl. reported5 I

think in$orre$t7 This is Vira Sadhana and the Vira shold generall. onl. se s*stitteswhen the real Tatt!as $annot *e "ond7 Cakra worship is done7 Siddhi is destro.ed *.

re!elation thereo"< there"ore the Vama path is hidden7 The Siddhanta$ari is sperior to the

last *. his knowledge 9hidden in the Vedas5 Shastras and Pranas like "ire in wood5 *. his"reedom "rom "ear o" the Pash5 *. his adheren$e to the trth5 and *. his open

per"orman$e o" the Pa2$atatt!a rital7 Open and "rank5 he $ares not what is said79 /e

o""ers the Pan$atatt!as openl.7 Then "ollows a nota*le passage7 9st as it is not

*lamea*le to drink openl. in the Satramani 4a62a 'Vaidik rite(5 so in Siddhanta$ara wineis drnk openl.7 As it is not *lamea*le to kill horses in the Ash!amedha 4a62a 'Vaidik

rite(5 so no o""ense is $ommitted in killing animals in this Dharma79 9itya #antra sa.s

that an arti$le5 *e it pre or impre5 *e$omes pre *. pri"i$ation7 /olding a $p made o"hman skll5 and wearing the Rdraksha5 the Siddhanta$ari mo!es on earth in the "orm o"

Bhaira!a /imsel"7 The knowledge o" the last A$ara5 that o" the 3ala5 makes one Shi!a7

st as the "ootprint o" e!er. animal disappears in that o" the elephant5 so e!er. Dharmais lost in the greatness o" 3ladharma7 /ere there are no in6n$tions or prohi*itions5 no



restri$tion as to time or pla$e5 in "a$t no rle at all7 A 3ala is himsel" 0r and

Sadashi!a and none are sperior to him7 3alas are o" three $lasses5 in"erior 'the ordinar.

or Prakrita 3ala(5 who is e!er engaged in rital s$h as apa5 /oma5 P6a5 "ollowsVira$ara 'with Pa2$atatt!a( and stri!es to attain the highland o" knowledge< middling is

the 3ala who does Sadhana with Pa2$atatt!a5 is deepl. immersed in meditation

'Dh.ana( and Samadhi< sperior5 the 3ala who 9Oh -istress o" the 3alas sees theimperisha*le5 and all+per!ading Sel" in all things and all things in the Sel"79 /e is a good

3ala who makes no distin$tion *etween md and sandalpaste5 gold and straw5 a home

and the $remation grond7 /e is a sperior 3ala who meditates on the Sel" with the sel"5who has e=al regard "or all5 who is "ll o" $ontentment5 "orgi!eness and $ompassion7

9itya #antra 'Patala III( sa.s that 3alas mo!e a*ot in !arios shapes5 now as an

ordinar. man o" the world adhering to so$ial rles 'Shishta(5 at other times as one who

has "allen there"rom 'Bhrashta(7 At other times5 he seems to *e as weird and nearthl. asa ghost 'Bhta(7 3ala$ara is5 it sa.s5 the essen$e whi$h is o*tained "rom the o$ean o"

Veda and Agama a"ter $hrning it with the sta""8 o" knowledge7

In a modern a$$ont o" the A$aras 'see Sanatana $$ sadhana$#attva or #antra$rahashya *. Sa$$idananda S!ami( it is said that some speak o" Aghora$ara and 4oga$ara as two

"rther di!isions *etween the last *t one and last7 /owe!er this ma. *e5 the Aghoras o"

to+da. are a separate se$t who5 it is alleged5 ha!e degenerated into mere eaters o" $orpses5

thogh Aghora is said to onl. mean one who is li*erated "rom the terri*le '0hora (Samsara7 In 4oga$ara was learnt the pper heights o" Sadhana and the m.steries o" 4oga

s$h as the mo!ements o" the Va. in the *odil. mi$ro$osm '3shdra!rahmanda(5 the

reglation o" whi$h $ontrols the in$linations and propensities 'Vritti(5 4oga$ara is entered *. 4oga+diksha and a$hie!ement in Ashtanga.oga =ali"ies "or 3ala$ara7 Whether there

were s$h "rther di!isions I $annot at present sa.7 I pre"er "or the time *eing to "ollow

the 3larna!a7 The S!ami8s a$$ont o" these is as "ollows: Veda$ara whi$h $onsists in the

dail. pra$ti$e o" the Vaidik rites 'with5 I ma. add5 some Tantrik o*ser!an$es( is the gross *od. 'Sthla+deha( whi$h $omprises within it all the other A$aras5 whi$h are as it were its

s*tle *od. 'Skshma+deha( o" !arios degrees7 The worship is largel. o" an e#ternal

$hara$ter5 the o*6e$t o" whi$h is to strengthen Dharma7 This is the path o" a$tion'3ri.amarga(7 This and some other o*ser!ations ma. *e a modern reading o" the old "a$ts

*t are on the whole5 I think5 6sti"ied7 The se$ond stage o" Vaishna!a$ara is the path o"

de!otion 'Bhaktimarga( and the aim is nion o" de!otion with "aith pre!iosl. a$=ired7The worshipper passes "rom *lind "aith to an nderstanding o" the spreme prote$ting

&nerg. o" the Brahman5 towards whi$h his de!otion goes "orth7 With an in$reasing

determination to phold Dharma and to destro. Adharma5 the Sadhaka passes into thethird stage or Shai!a$ara whi$h the athor $ited $alls the militant '3shattri.a( stage5

wherein to lo!e and mer$. are added strenos stri!ing and the $lti!ation o" power7

There is nion o" "aith5 de!otion5 and inward determination 'Antarlaksha(7 &ntran$e ishere made pon the path o" knowledge '2anamarga(7 Following this is the "orth stage or

Dakshina$ara5 whi$h originall. and in Tantra Shastra does not mean 9right+hand worship9

*t a$$ording to the athor $ited is the A$ara 9"a!ora*le9 to the a$$omplishment o" the

higher Sadhana o" whi$h Dakshina+3alika is De!i7 'The Vish!asara alread. $ited deri!esthe word "rom Dakshinamrthi mni5 *t Dakshina in either $ase has the same meaning7

Daksinakali is a De!i o" ,ttaramna.a and approa$h is here made to Vira ritals7( This



stage $ommen$es when the worshipper $an make Dh.ana and Dharana o" the three"old

Shakti o" the Brahman 'I$$ha5 3ri.a5 2ana( and nderstands the mtal $onne$tion o"

the three and o" their e#pression as the 0nas5 and ntil he re$ei!es the rite o" initiation$alled Prna*hisheka7 At this stage the Sadhaka is Shakta and =ali"ied "or the worship o"

the three"old Shakti o" Brahman 'Brahma5 Vishn5 -ahesh!ara(7 /e worships the Ad.a+

Shakti as Dakshina+3alika in whom are nited the three Shaktis7 The aim o" this stage isthe nion o" "aith5 de!otion5 and determination with a knowledge o" the three"old

energies7 'Passage is ths made "rom the De!a+aspe$t to the De!a+whole7( ,p to this

stage the Sadhaka has "ollowed Pra!ritti -arga5 or the otgoing path5 the path o" worldl.en6o.ment5 al*eit $r*ed *. Dharma7 The Sadhaka now5 pon the e#hastion o" the

"or$es o" the otward $rrent5 makes entr. on the path o" retrn ')i!ritti+-arga(7 As this

$hange is one o" primar. importan$e5 some ha!e di!ided the A$aras into the two *road

di!isions o" Dakshina$ara 'in$lding the "irst "or( and Vama$ara 'in$lding the lastthree(7 Stri$tl.5 howe!er5 the "irst three $an onl. *e ths in$lded in the sense that the.

are preparator. to Dakshina$ara proper and are all in the Pra!ritti -arga and are not

Vama$ara7 It is ths said that men are *orn into Dakshina$ara *t are re$ei!ed *.

initiation into Vama$ara7 As Dakshina$ara does not mean 9right+hand worship9 soVama$ara does not mean5 as is !lgarl. spposed5 9le"t+hand worship97 91e"t+hand9 in

&nglish has a *ad sense and it is not sense to sppose that the Shastra5 whi$h pres$ri*esthis A$ara5 itsel" gi!es it a *ad name7 Vama is !ariosl. interpreted7 Some sa. it is the

worship in whi$h woman 'Vama( enters5 that is 1ata+sadhana7 Vama5 this athor sa.s5

means 9ad!erse9 that is the stage ad!erse to the Pra!ritti5 whi$h go!erns in !ar.ingdegrees the pre!ios A$aras7 For5 entr. is here made on the )i!ritti path o" retrn to the

Sor$e o" otgoing7 'In this A$ara also there is worship o" the Vama De!i7( In Vama$ara

the Sadhaka $ommen$es to dire$tl. destro. Pra!ritti and5 with the help o" the 0r5 to

$lti!ate )i!ritti7 The help o" the 0r throghot is ne$essar.7 It is $omparati!el. eas.to la. down rles "or the Pra!ritti -arga *t nothing $an *e a$hie!ed in Vama+$ara

withot the 0r8s help7 Some o" the dis$iplines are admittedl. dangeros and5 i" entered

pon withot athorit. and dis$retion5 will pro*a*l. lead to a*se7 The method o" the0r at this stage is to se the "or$es o" Pra!ritti in s$h a wa. as to render them sel"+

destr$ti!e7 The passions whi$h *ind 'nota*l. the "ndamental instin$ts "or "ood5 drink5

and se#al satis"a$tion( ma. *e it is said so emplo.ed as to a$t as "or$es where*. the parti$lar li"e5 o" whi$h the. are the strongest ph.si$al mani"estation5 is raised to the

ni!ersal li"e7 Passion whi$h has hitherto rn downward and otwards 'o"ten to waste( is

dire$ted inwards and pwards and trans"ormed to power7 Bt it is not onl. the lower

ph.si$al desires o" eating5 drinking5 and se#al inter$orse whi$h mst *e s*6gated7The Sadhaka mst at this stage $ommen$e 'the pro$ess $ontines ntil the "rit o"

3ala$ara is o*tained( to $t o"" all the eight *onds 'Pasha( whi$h ha!e made him a

Pash5 "or p to and in$lding Dakshina$ara is Pash worship7 These Pasha5 *onds or9a""li$tions95 are !ariosl. enmerated *t the more nmeros $lassi"i$ations are merel.

ela*orations o" the smaller di!isions7 Ths5 a$$ording to the Devi$+hagavata! -oha is

ignoran$e or *ewilderment5 and -ahamoha is the desire "or worldl. pleasre whi$h"lows "rom it7 The "ularnava #antra mentions eight primar. *onds5 Da.a 'that is pit. as

the "eeling whi$h *inds as opposed to di!ine $ompassion or 3arna(5 -oha 'ignoran$e(5

1a66a 'shame5 whi$h does not mean that a man is to *e a shameless sinner *t weak

worldl. shame o" *eing looked down pon5 o" in"ringing $on!entions and so "orth(5



Famil. '3la5 whi$h $eases to *e a tie(5 Shila 'here sage5 $on!ention( and Varna '$aste<

"or the enlightened is *e.ond all its distin$tions(7 When5 to take the S!ami8s e#ample5

Shri 3rishna stole the $lothes o" the *athing 0opis or milkmaids and $owherds and madethem approa$h /im naked5 /e remo!ed the arti"i$ial $o!erings whi$h are imposed on

man in the Samsara7 The 0opis were eight5 as are the Bonds5 and the errors *. whi$h the

i!a is misled are the $lothes whi$h 3rishna stole7 Freed o" these the i!a is li*erated"rom all *onds arising "rom his desires5 "amil. and so$iet.7 Formerl. it was s""i$ient to

li!e in worldl. "ashion a$$ording to the moralit. go!erning li"e in the world7 )ow the

Sadhaka mst go "rther and trans$end the world5 or rather seek to do so7 /e rises *.those things whi$h are $ommonl. the $ase o" "all7 When he has $ompletel. a$hie!ed his

prpose and li*erated himsel" "rom all *onds5 he rea$hes the stage o" Shi!a 'Shi!at!a(7 It

is the aim o" the )i!ritti Sadhana to li*erate man "rom the *onds whi$h *ind him to the

Samsara5 and to =ali". the Vira Sadhaka5 throgh Ra6asika ,pasana 'see Chapter onPa2$atatt!a( o" the highest grades o" Sadhana in whi$h the Satt!ika 0na predominates7

/e is then Di!.a or di!ine7 To the trl. Satt!ik5 there is neither atta$hment5 "ear nor

disgst '0hrina(7 What is ths $ommen$ed in Vama$ara5 is gradall. $ompleted *. the

ritals o" Siddhanta$ara and 3ala$ara7 In the last three A$aras the Sadhaka *e$omesmore and more "reed "rom the darkness o" Samsara and is atta$hed to nothing5 hates

nothing5 is ashamed o" nothing 'reall. shame"l a$ts *eing e# hy%othesi *elow hisa$=ired stage(5 and has "reed himsel" o" the arti"i$ial *onds o" "amil.5 $aste5 and so$iet.7

/e *e$omes an A!adhta5 that is5 one who has 9washed o""9 e!er.thing and has

relin=ished the world7 O" these5 as stated later5 there are se!eral $lasses7 For him there isno rle o" time or pla$e7 /e *e$omes5 like Shi!a himsel"5 a dweller in the $remation

grond 'Smashana(7 /e attains Brahma62ana or the 0nosis in per"e$t "orm7 On re$ei!ing

-ahaprnadiksha5 he per"orms his own "neral rites and is dead to the Samsara7 Seated

alone in some =iet pla$e5 he remains in $onstant Samadhi 'e$stas.(5 and attains it in itshighest or )ir!ikalpa "orm7 The 0reat -other5 the Spreme Prakriti5 -ahashakti dwells

in his heart whi$h is now the inner $remation grond wherein all passions ha!e *een

*rnt awa.7 /e *e$omes a Paramahamsa who is li*erated whilst .et li!ing 'i!anmkta(7

From the a*o!e it will *e seen that the A$aras are not !arios se$ts in the &ropean sense5 *t stages in a $ontinos pro$ess throgh whi$h the Sadhaka mst pass *e"ore he

rea$hes the spreme state o" the highest 3ala '"or the 3alas are o" di""ering degrees(7

Passing "rom the gross oter *od. o" Veda$ara5 he learns its innermost $ore o" do$trine5not e#pressed *t latent in it7 These stages need not *e and are not ordinaril. passed

throgh *. ea$h i!a in the $orse o" a single li"e7 On the $ontrar. the. are as a rle

tra!ersed in the $orse o" a mltitde o" *irths5 in whi$h $ase the wea!ing o" the spiritalgarment is re$ommen$ed where5 in a pre!ios *irth5 it was dropped on death7 In one li"e

the Sadhaka ma. $ommen$e at an. stage7 I" he is a tre 3ala now it is *e$ase in

pre!ios *irths he has *. Sadhana in the preliminar. stages won his entran$e into it73nowledge o" Shakti is5 as the 9iruttara #antra sa.s5 a$=ired a"ter man. *irths< and

a$$ording to the &ahanirvana #antra it is *. merit a$=ired in pre!ios *irths that the

mind is in$lined to 3ala$ara7

3aladharma is in no wise se$tarian *t on the $ontrar. $laims to *e the head o" all se$ts7It is said 9at heart a Shakta5 otwardl. a7 Shai!a5 in gatherings a Vaishna!a 'who are wont



to gather together "or worship in praise o" /ari( in ths man. a gise the 3alas wander

on earth79

0ntah$shaktah bahih$shaivah sabhayam vaishnavamatah

9ana$ru%adharah "aulah vicaranti mahitale

The sa.ing has *een said to *e an e#pression o" this $laim whi$h is I think in!ol!ed in it7

It does howe!er also I think indi$ate se$re$.5 and adapta*ilit. to se$tarian "orm5 o" him

who has pier$ed to the $ore o" that whi$h all se$ts in !ar.ing5 thogh partial5 wa.s present7 A 3ala is one who has passed throgh these and other stages5 whi$h ha!e as

their own inmost do$trine 'whether these worshippers know it or not( that o" 3ala$ara7

It is indi""erent what the 3ala8s apparent se$t ma. *e7 The "orm is nothing ande!er.thing7 It is nothing in the sense that it has no power to narrow the 3ala8s inner li"e7

It is e!er.thing in the sense that knowledge ma. in"se its apparent limitations with an

ni!ersal meaning7 A man ma. ths li!e in all se$ts5 withot their "orm *eing e!er to hima *ond7

In Vaidik times there were "or Ashramas5 that is5 states and stages in the li"e o" the Ar.a5

namel. 'in their order( that o" the $haste stdent 'Brahma$ar.a(5 se$lar li"e as a married

hose+holder '0rihastha(5 the li"e o" the "orest re$lse with his wi"e in retirement "romthe world 'Vanaprastha(5 lastl. that o" the *eggar 'Bhiksh or A!adhta(5 wholl. deta$hed

"rom the world5 spending his time in meditation on the Spreme Brahman in preparation

"or shortl. $oming death7 All these "or were "or the Brahmana $aste5 the "irst three "orthe 3shattri.a5 the "irst two "or the Vaish.a and "or the Shdra the se$ond onl.

(.ogaya,8avalk%a! Ch7 I(7 As neither the $onditions o" li"e nor the $hara$ter5 $apa$it. and

powers o" the people o" this age allow o" the "irst and third Ashrama5 the &ahanirvana#antra states 'VIII7 ( that in the 3ali age there are onl. two Ashramas5 namel.5 these$ond and last5 and these are open to all $astes indis$riminatel. (ib @(7 The same Tantra

'MIV7 > et se') speaks o" "or $lasses o" 3la.ogis or A!adhtas namel. the

Shai!a!adhta and Brahma!adhta5 whi$h are o" two kinds5 imper"e$t 'Aprna( and per"e$t 'Prna(7 The "irst three ha!e en6o.ment and pra$ti$e 4oga7 The "orth or

Paramahamsa shold *e a*soltel. $haste and shold not to$h metal7 /e is *e.ond all

hosehold dties and $aste5 and rital5 s$h as the o""ering o" "ood and drink to De!ata7The Bhaira!adamara $lasses the A!adhta into 'a( 3la!adhta5 '*( Shai!a!adhta5 '$(

Brahma!adhta5 'd( /amsa!adhta7 Some speak o" three di!isions o" ea$h o" the $lasses

Shai!a!adhta and Brahma!adhta 'see pp7 ?@+?? o" Introduction to #antra Shastra) The

Shai!a!adhtas are not5 either5 "rom a Western or Shastri$ standpoint5 as high as theBrahma!adhta7 The lowest o" the last $lass $an ha!e inter$orse onl. with the own wi"e

'Sh!aki.a Shakti as opposed to the Shai!a Shakti(< the middling has ordinaril. nothing to

do with an. Shakti5 and the highest mst nder no $ir$mstan$e to$h a woman or metal5nor does he pra$ti$e an. rites or keep an. o*ser!an$es7

The main di!isions here are Veda$ara5 Dakshina$ara and Vama$ara7 Veda$ara is not

Vaidika$ara5 that is5 in the Srata sense5 "or the Srata Vaidika$ara appears to *e otside



this se!en"old Tantrik di!ision o" whi$h Veda$ara is the Tantrik $onterpart7 For it is

Tantrik ,pasana with Vaidik rites and mantras5 with 'I ha!e *een told( Agni as De!ata7

As a spe$lation we ma. sggest that this A$ara was "or those not Adhikari "or what is$alled the Srata Vaidika$ara7 The se$ond and third *elong and lead p to the $ompleted

Dakshina$ara7 This is Pash!a$ara7 Vama+$ara $ommen$es the other mode o" worship5

leading p to the $ompleted 3ala5 the 3ala!adhta5 A!adhta5 and Di!.a7 /ere5 withthe attainment o" Brahma62ana5 we rea$h the region whi$h is *e.ond all A$aras whi$h is

known as S!e$$a$ara7 All that those *elonging to this state do or to$h is pre7 In and

a"ter Vama$ara there is eating and drinking in5 and as part o"5 worship and -aithna7A"ter the Pash there is the Vira and then the Di!.a7 Pash is the starting point5 Vira is on

the wa. and Di!.a is the goal7 &a$h o" the se$ts has a Dakshina and Vama di!ision7 It is

$ommonl. thoght that this is pe$liar to Shaktas: *t this is not so7 Ths there are Vama5

0anapat.as and Vaishna!as and so "orth7 Again Vama$ara is itsel" di!ided again into aright and le"t side7 In the "ormer wine is taken in a $p o" stone or other s*stan$e5 and

worship is with the S!aki.a+Shakti or Sadhaka8s own wi"e< in the latter and more

ad!an$ed stage drinking is done "rom a skll and worship ma. *e with Parastri5 that is5

some other Shakti7 In the $ase howe!er o" some se$ts whi$h *elong to the Vama+$aradi!ision5 whilst there is meat and wine5 there is5 I am told5 no Shakti "or the mem*ers are

$haste 'Brahma$ari(7 So "ar as I $an as$ertain these se$ts whi$h are mentioned later seemto *elong to the Shai!a as opposed to the Shakta grop7

The Tantrik Samgraha $alled Shaktanandatarangini *. Brahmananda S!ami sa.s 'Ch7 @(

that Agama is *oth Sadagama and Asadagama and that the "ormer alone is Agama

a$$ording to the primar. meaning o" the word (Sadagama eva agamashabdasyamukhyatvat) /e then sa.s that Shi!a in the Agama Samhita $ondemns the Asadagama

sa.ing 9Oh De!eshi5 men in the 3ali age are generall. o" a Ra6asik and Tamasik

disposition and *eing addi$ted to "or*idden wa.s de$ei!e man. others7 Oh Sresh!ari5

those who in disregard o* their Varnashrama Dharma o""er to s "lesh5 *lood and wine *e$ome Bhtas5 Pretas5 and Brahmarakshasas59 that is5 !arios "orms o" e!il spirits7 This

prohi*its s$h worship as is opposed to Varnashramadharma7 It is said5 howe!er5 *. the

Vama$aris5 who take $onse$rated wine and "lesh as a 4a62a5 not to $o!er their $ase7

It is not n$ommonl. thoght that Vama$ara is that A$ara into whi$h Vama or woman

enters7 This is tre onl. to a5 $ertain e#tent: that is5 it is a tre de"inition o" those

Sadhakas who do worship with Shakti a$$ording to Vama$ara rites7 Bt it seems to *ein$orre$t5 in so "ar as there are5 I am told5 worshippers o" the Vama$ara di!ision who are

$haste 'Brahma$ari(7 Vama$ara means literall. 9le"t9 wa.5 not 9le"t+handed9 in the

&nglish sense whi$h means what is *ad7 As the name is gi!en to these Sadhakas *.

themsel!es it is not likel. that the. wold adopt a title whi$h $ondemns them7 What the.mean is that this A$ara is the opposite o" Dakshina$ara7 Philosophi$all. it is more

monisti$7 It is said that e!en in the highest Siddhi o" a Dakshina$ari 9there is alwa.s some

One a*o!e him9< *t the "rit o" Vama$ara and its s*se=ent and highest stages is thatthe Sadhaka 9*e$omes the &mperor /imsel"97 The Bha!a di""ers5 and the power o" its

method $ompared with Dakshina$ara is said to *e that *etween milk and wine7



-oreo!er it is to *e noted that the De!i whom the. worship is on the le"t o" Shi!a7 In

Vama$ara we "ind 3apalikas5 3alamkhas5 Pashpatas5 Bhandikeras5 Digam*aras5

Aghoras5 "ollowers o" Cina$ara and 3alas generall. who are initiated7 In some $ases5 asin that o" the ad!an$ed di!ision o" 3alas5 worship is with all "i!e Tatt!as 'Pa2$atatt!as(7

In some $ases there is Brahma$ar.a as in the $ase o" Aghora and Pashpata5 thogh these

drink wine and eat "lesh "ood7 Some Vama$aris5 I am in"ormed5 ne!er $ease to *e $haste'Brahma$ari(5 s$h as Oghada Sadhs worshippers o" Batka Bhaira!a5 3anthadhari and

"ollowers o" 0orakshanatha5 Sitanatha and -ats.endranatha7 In )ilakrama there is no

-aithna7 In some se$ts there are di""ering pra$ti$es7 Ths5 I am told5 amongst the3alamkhas5 the 3ala!iras onl. worship 3maris p to the age o" nine5 whereas the

3amamohanas worship with adlt Shaktis7

Some ad!an$ed mem*ers o" this 'in its general sense( Vama$ara di!ision do not5 I am

in"ormed5 e!en take wine and meat7 It is said that the great Vama$ari Sadhaka Ra6a3rishna$andra o" )adia5 ,pasaka o" the Chinnamasta -rti5 did not take wine7 S$h and

similar Sadhakas ha!e passed *e.ond the preliminar. stage o" Vama$ara5 and indeed 'in

its spe$ial sense( Vama$ara itsel"7 The. ma. *e Brahma 3alas7 As regards Sadhakasgenerall. it is well to remem*er what the &ahakala Samhita! the great Shastra o" the

-adh.astha 3alas5 sa.s in the th ,llasa $alled Sharira+.oga+kathanam: 9Some 3alas

there are who seek the good o" this world (0ihikarthadhritatmanah) So also the Vaidikas

en6o. what is here (0ihikartham kamayante/ as do5 I ma. interpose5 the !ast *lk o" present hmanit.( and are not seekers o" li*eration (0mrite ratim na kurvanti) Onl. *.

)ishkamasadhana is li*eration attained79

The Pa2$atatt!a are either real 'Prat.aksha7 9Ideali;ing9 statements to the $ontrar. are5

when not de to ignoran$e5 "alse(5 s*stittional 'Ankalpa( or esoteri$ 'Di!.atatt!a(7 Asregards the se$ond5 e!en a !egetarian wold not o*6e$t to 9meat9 whi$h is in "a$t ginger5

nor the a*stainer to 9wine9 whi$h is $o$ont water in a *ell+metal !essel7 As "or the&soteri$ Tatt!a the. are not material arti$les or pra$ti$es5 *t the s.m*ols "or 4ogi$ pro$esses7 Again some notions and pra$ti$es are more moderate and others e#treme7 The

a$$ont gi!en in the &ahanirvana o" the Bhaira!i and Tatt!a Cakras ma. *e $ompared

with some more nrestrained pra$ti$e< and the "ormer again ma. *e $ontrasted with amodern Cakra des$ri*ed in the ?th Chapter o" the 1i"e o" Be6o. 3rishna 0os!ami *.

agad+*andh -aitra7 There a Tantrika Siddha "ormed a Cakra at whi$h the 0os!ami was

present7 The latter sa.s that all who were there5 "elt as i" the Shakti was their own -otherwho had *orne them5 and the De!atas whom the Cakresh!ara in!oked appeared in the

$ir$le to a$$ept the o""erings7 Whether this is a$$epted as a "a$t or not5 it is o*!ios that it

was intended to des$ri*e a Cakra o" a di""erent kind "rom that o" whi$h we ha!e more

$ommonl. heard7 There are some pra$ti$es whi$h are not $orre$tl. nderstood< there aresome prin$iples whi$h the *lk o" men will not nderstand< "or to so nderstand there

mst *e *esides knowledge that nde"ina*le Bha!a5 the possession o" whi$h $arries with

it the e#planation whi$h no words $an gi!e7 I ha!e dealt with this s*6e$t in the Chapteron the Pa2$atatt!a7 There are e#pressions whi$h do not *ear their sr"a$e meaning7

Gomamhsa$bhakshana is not 9*ee"+eating9 *t ptting the tonge in the root o" the

throat7 What some translate as 9Ra!ishing the widow9 re"ers not to a woman *t to a pro$ess in 3ndalini 4oga and so "orth7 1astl. and this is important: a distin$tion is



seldom5 i" e!er5 made *etween Shastri$ prin$iples and a$tal pra$ti$e5 nor is $ont taken

o" the $onditions properl. go!erning the worship and its a*se7 It is eas. to nderstand

that i" /indism has in general degenerated5 there has *een a "all here7 It is5 howe!er5 amistake to sppose that the sole o*6e$t o" these rites is en6o.ment7 It is not ne$essar. to

*e a 9Tantrik9 "or that7 The moral o" all this is5 that it is *etter to know the "a$ts than to

make erroneos generali;ations7 There are said to *e three 3rantas or geographi$aldi!isions o" India5 o" whi$h roghl. speaking the )orth+&astern portion is Vishnkranta5

the )orth+Western Rathakranta and the remaining and Sothern portion is Ash!akranta7

A$$ording to the Shaktamarigala and &ahasiddhisara #antras! Vishnkranta 'whi$hin$ldes Bengal( e#tends "rom the Vindh.a range to Chattala or Chittagong7 From

Vindh.a to Ti*et and China is Rathakranta7 There is then some di""eren$e *etween these

two Tantras as to the position o" Ash!akranta7 A$$ording to the "irst this last 3ranta

e#tends "rom the Vindh.a to the sea whi$h perhaps in$ldes the rest o" India7 A$$ordingto the &ahasiddhisara #antra it e#tends "rom the 3arato.a Ri!er to a point whi$h $annot

*e identi"ied with $ertaint. in the te#t $ited5 *t whi$h ma. *e a!a7 To ea$h o" these >

Tantras ha!e *een assigned7 One o" the =estions awaiting soltion is whether the Tantras

o" these three geographi$al di!isions are marked *. *oth do$trinal and rital pe$liaritiesand i" so what the. are7 This s*6e$t has *een re"erred to in the "irst part o" the rinci%les

o* #antra wherein a list o" Tantras is gi!en7

In the Shakta di!ision there are "or Samprada.as5 namel.5 3erala5 3ashmira5 0ada andVilasa5 in ea$h o" whi$h there is *oth oter and inner worship7 The Sammohana #antra

gi!es these "or Samprada.as5 also the nm*er o" Tantras5 not onl. in the "irst three

Samprada.as5 *t in Cina and Dra!ida7 I ha!e *een in"ormed that ot o" E Deshas'whi$h in$lded *esides /nas5 pla$es otside India5 s$h as Cina5 -aha$ina5 Bhota5

Simhala(5 "ollow 0ada e#tending "rom )epala to 3alinga and G "ollow 3erala

e#tending "rom Vindh.a$ala to the Sothern Sea5 the remaining $ontries "orming part o"

the 3ashmira Desha< and that in ea$h Samprada.a there are Paddhatis s$h as Shddha50pta5 ,gra7 There is !arian$e in De!atas and Ritals some o" whi$h are e#plained in the

#arasukta and Shaktisamgama #antra

There are also !arios -atas s$h as 3adi -ata5 $alled Viradanttara o" whi$h theDe!ata is 3ali 'see Introd$tion to #antrara,a #antra! A Short Anal.sis(< /adi -ata

$alled /amsara6a o" whi$h Triprasndari is De!ata and 3ahadi -ata the $om*ination o"

the two o" whi$h Tara is De!ata that is )ilasaras!ati7 Certain Deshas are $alled 3adi5/adi5 3ahadi Deshas and ea$h -ata has se!eral Amna.as7 It is said that the /amsatara

-aha!id.a is the So!ereign 1ad. o" 4oga whom ainas $all Padma!ati5 Shaktas Shakti5

Baddhas Tara5 Cina Sadhakas -ihogra5 and 3alas Cakresh!ari7 The 3adis $all her

3ali5 the /adis Shrisndari and the 3adi+/adis /amsah7 Volmes VIII and MII o"9Tantrik Te#ts9 $ontain that portion o" the Tantrara6a whi$h *elongs to 3adi -ata and in

the &nglish Introd$tion5 mentioned a*o!e5 I ha!e dealt with this s*6e$t7

0ada Samprada.a $onsiders 3adi the highest -ata5 whilst 3ashmira and 3erala

worship Tripra and Tara7 Possi*l. there ma. ha!e *een originall. Deshas whi$h werethe e#$lsi!e seats o" spe$i"i$ s$hools o" Tantra5 *t later and at present5 so "ar as the.



e#ist5 this $annot *e said7 In ea$h o" the Deshas di""erent Samprada.as ma. *e "ond5

thogh do*tless at parti$lar pla$es5 as in Bengal5 parti$lar se$ts ma. *e predominant7

In m. opinion it is not .et possi*le to present5 with *oth a$$ra$. and $ompleteness5 thedo$trine and pra$ti$e o" an. parti$lar Tantrik S$hool5 and to indi$ate wherein it di""ers

"rom other S$hools7 It is not possi*le at present to sa. "ll. and pre$isel. who the originalShaktas were5 the natre o" their s*+di!isions and o" their relation to5 or distin$tion "rom5

some o" the Shai!a grop7 Ths the 3alas are generall. in Bengal in$lded in theBrahma62ani Shakta grop *t the Sammohana in one passage alread. $ited mentions

3ala and Shakta separatel.7 Possi*l. it is there meant to distingish ordinar. Shaktas

"rom the spe$ial grop $alled 3ala Shaktas7 In 3ashmir some 3alas5 I *elie!e5 $allthemsel!es Shai!as7 For an answer to these and other =estions we mst await a "rther

e#amination o" the te#ts7 At present I am doing $learing o" md 'Pankoddhara( "rom the

tank5 not in the e#pe$tation that I $an wholl. $lear awa. the md and weeds5 *t with adesire to make a *eginning whi$h others ma. $omplete7

/e who has not nderstood Tantra Shastra has not nderstood what 9/indism9 is as ite#ists to+da.7 The s*6e$t is an important part o" Indian $ltre and there"ore worth std.

*. the dl. =ali"ied7 What I ha!e said shold *e s""i$ient to warn the ignorant "rommaking rash generali;ations7 At present we $an sa. that he who worships the -antra and

4antra o" Shakti is a Shakta5 and that there were se!eral Samprada.as o" these

worshippers7 What we $an5 and shold "irst do5 is to std. the Shakta Darshana as ite#ists to+da.5 working *a$k "rom the known to the nknown7 What I am a*ot to des$ri*e

is the Shakta "aith as it e#ists to$day! that is Shakti!ada5 not as something entirel. new *t

as the de!elopment and amalgamation o" the !arios $lts whi$h were its an$estors7

Smmari;ing Shakta do$trine we ma. "irst a""irm that it is 0dvaitavada or -onism7 This

we might e#pe$t seeing that it "lorished in Bengal whi$h5 as the old 0ada Desha5 is the0r *oth o" Ad!aita!ada and o" Tantra Shastra7 From 0ada $ame 0adapada$ar.a5

-adhsdana Saras!ati5 athor o" the great Ad!aitasiddhi5 Rama$andratirtha*harati5Citskha$ar.a and others7 There seems to me to *e a strong disposition in the

Brahmapara.ana Bengali temperament towards Ad!aita!ada7 For all Ad!aitins the Shakta

Agama and Ad!aita Shai!agama mst *e the highest "orm o" worship7 A detailed a$$ont

o" the Ad!aita tea$hings o" the Shaktas is a matter o" great $omple#it. and o" a highl.esoteri$ $hara$ter5 *e.ond the s$ope o" this paper7 I ma. here note that the Shakta Tantras

speak o" G> Tatt!as made p o" 5 @ and 3alas o" Fire5 Sn and -oon $onstitting

the 3amakala respe$ti!el.< and G o" Sadashi!a5 o" Ish!ara5 ea$h o" Rdra5 Vishnand Brahma7 The E 3alas or -atrikas whi$h are the Skshmarpa o" the E letters

'Varna( are a portion o" these G>7 These are the E $oils o" 3ndali "rom Bind to

Shrimatrikotpatti+Sndari mentioned in m. Garland o* 7etters or Stdies on the -antraShastra7 These are all worshipped in the wine 6ar *. those Shaktas who take wine7 The

Shastras also set ot the ? Tatt!as whi$h are $ommon to Shaktas and Sal!ias< the "i!e

3alas whi$h are Saman.a to the Tatt!as5 namel.5 )i!ritti5 Pratishtha5 Vid.a5 Shanta5

Shant.atita5 and the Shadadh!a5 namel.5 Varna5 Pada5 and -antra5 3ala5 Tatt!a5 Bh!ana5whi$h represent the Artha aspe$t and the Sha*da aspe$t respe$ti!el.7 'See Garland o*

7etters)



To pass to more poplar matters5 a *eati"l and tender $on$ept o" the Shaktas is the

&otherhood o* God! that is5 0od as Shakti or the Power whi$h prod$es5 maintains and

withdraws the ni!erse7 This is the thoght o" a worshipper7 Thogh the Sammohana#antra gi!es high pla$e to Shamkara as $on=eror o" Bddhism 'speaking o" him as a

mani"estation o" Shi!a and identi".ing his "or dis$iples and himsel" with the "i!e

-ahapretas(5 the Agamas as Shastras o" worship do not tea$h -a.a!ada as set "ortha$$ording to Shamkara8s trans$endental method7 -a.a to the Shakta worshipper is not an

n$ons$ios something5 not real5 not nreal5 not real+nreal5 whi$h is asso$iated with

Brahman in its Ish!ara aspe$t5 thogh it is not Brahman7 Brahman is ne!er asso$iatedwith an.thing *t Itsel"7 -a.a to the Shakta is Shakti !eiling /ersel" as Cons$iosness5

*t whi$h5 as *eing Shakti5 is Cons$iosness7 To the Shakta all that he sees is the -other7

0ll is Cons$iosness7 This is the standpoint o" Sadhana7 The Ad!aitins o" Shamkara8s

S$hool $laim that their do$trine is gi!en "rom the standpoint o" Siddhi7 I will not argethis =estion here7 When Siddhi is o*tained there will *e no argment7 ,ntil that e!ent

-an is5 it is admitted5 s*6e$t to -a.a and mst think and a$t a$$ording to the "orms

whi$h it imposes on him7 It is more important a"ter all to reali;e in "a$t the ni!ersal

presen$e o" the Di!ine Cons$iosness5 than to attempt to e#plain it in philosophi$alterms7

The Di!ine -other "irst appears in and as /er worshipper8s earthl. mother5 then as his

wi"e< thirdl. as 3alika5 She re!eals /ersel" in old age5 disease and death7 It is She whomani"ests5 and not withot a prpose5 in the !ast otporing o" Samhara Shakti whi$h

was witnessed in the great world+$on"li$t o" or time7 The terri*le *eat. o" s$h "orms is

not nderstood7 And so we get the re$ent tteran$e o" a -issionar. Pro"essor at -adraswho *eing mo!ed to horror at the sight o" 'I think( the Camndamrti $alled the De!i a

9She+De!il97 1astl. She takes to /ersel" the dead *od. in the "ier$e tonges o" "lame

whi$h light the "neral p.re7

The -onist is natrall. nse$tarian and so the Shakta "aith5 as held *. those whonderstand it5 is *ree *rom a narro- sectarian s%irit

)e#tl. it5 like the other Agamas5 makes pro!ision "or all castes and both se2es Whate!er

*e the tre do$trine o" the Vaidikas5 their pra$ti$e is in "a$t marked *. e#$lsi!eness7

Ths the. e#$lde women and Shdras7 It is eas. to nderstand wh. the so+$alled Anar.aSamprada.as did not do so7 A glorios "eatre o" the Shakta "aith is the honor -hich it

%ays to -oman And this is natral "or those who worship the 0reat -other5 whose

representati!e 'Vigraha( all earthl. women are7 Striyo devah striyah %ranah 9Women areDe!as< women are li"e itsel"59 as an old /.mn in the Sarvollasa has it7 It is *e$ase

Woman is a Vigraha o" the Am*a De!i5 /er likeness in "lesh and *lood5 that the Shakta

Tantras en6oin the honor and worship o" women and girls '3maris(5 and "or*id all harmto them s$h as the Sati rite5 en6oining that not e!en a "emale animal is to *e sa$ri"i$ed7

With the same soli$itde "or women5 the &ahanirvana pres$ri*es that e!en i" a man

speaks rdel. 'Dr!a$.am katha.an( to his wi"e5 he mst "ast "or a whole da.5 and

en6oins the ed$ation o" daghters *e"ore their marriage7 The -oslem Athor o" theDa*istan 'ii7 E>7 &d7 >?( sa.s 9The Agama "a!ors *oth se#es e=all.7 -en and women

e=all. $ompose mankind7 This se$t hold women in great esteem and $all them Shaktis



and to ill+treat a Shakti5 that is5 a woman5 is a $rime97 The Shakta Tantras again allo- o*

-omen being Guru! or Spirital Dire$tor5 a re!eren$e whi$h the West has not 'with rare

e#$eptions( .et gi!en them7 Initiation *. a -other *ears eight"old "rit7 Indeed to theenlightened Shakta the whole ni!erse is Stri or Shakti7 9Aham stri9 as the 0dvabhavano

%anishad sa.s7 A high worship there"ore whi$h $an *e o""ered to the -other to+da.

$onsists in getting rid o" a*ses whi$h ha!e neither the athorit. o" an$ient Shastra5 noro" modern so$ial s$ien$e and to honor5 $herish5 ed$ate and ad!an$e women 'Shakti(7

Striyo devah striyah %ranah 0atami.a Tantra sa.s Sarvavarnadhikarashca narinam

yogya eva ca< that is5 the Tantra Shastra is "or all $astes and "or women< and the &ahanirvana sa.s that the low 3ala who re"ses to initiate a Candala or 4a!ana or a

woman ot o" disrespe$t goes the downward path7 )o one is e#$lded "rom an.thing

e#$ept on the gronds o" a real and not arti"i$ial or imagined in$ompeten$.7

An Ameri$an Orientalist $riti$5 in speaking o" 9the worthlessness o" Tantri$ philosoph.95said that it was 4eligious 5eminism run mad!4 adding 9What is all this *t the

*eminisation o" orthodo# Vedanta% It is a do$trine "or su**ragette -onists: the dogma

nspported *. an. e!iden$e that the *emale %rinci%le antedates and includes the male %rinci%le! and that this "emale prin$iple is spreme Di!init.79 The 9worthlessness9 o" the

Tantrik philosoph. is a personal opinion on whi$h nothing need *e said5 the more

parti$larl. that Orientalists who5 with ins""i$ient knowledge5 ha!e alread. $ommitted

themsel!es to this !iew are not likel. to easil. a*andon it7 The present $riti$ism5howe!er5 in dis$losing the gronds on whi$h it is *ased5 has shown that the. are withot

worth7 Were it not "or s$h ignorant notions5 it wold *e nne$essar. to sa. that the

Shakta Sadhaka does not *elie!e that there is a Woman S""ragette or otherwise5 in thesk.5 srronded *. the mem*ers o" some $elestial "eminist asso$iation who rles the male

mem*ers o" the ni!erse7 As the 4amala sa.s "or the *ene"it o" the ignorant 4neyam

yoshit na ca %uman na shando na ,adah smritah4 That is5 0od is neither "emale5 male5

hermaphrodite nor n$ons$ios thing7 )or is his do$trine $on$erned with the theories o"the Ameri$an Pro"essor 1ester Ward and others as to the alleged pre+eminen$e o" the

"emale prin$iple7 We are not here dealing with =estions o" s$ien$e or so$iolog.7 It is a

$ommon "alt o" western $riti$ism that it gi!es material interpretations o" IndianS$riptres and so misnderstands it7 The Shakta do$trine is $on$erned with those

Spirital Prin$iples whi$h e#ist *e"ore5 and are the origin o"5 *oth men and women7

Whether5 in the appearan$e o" the animal spe$ies5 the "emale 9antedates9 the male is a=estion with whi$h it is not $on$erned7 )or does it sa. that the 9"emale prin$iple9 is the

spreme Di!init.7 Shi!a the 9male9 is $o+e=al with Shi! the 9"emale59 "or *oth are one

and the same7 An Orientalist might ha!e remem*ered that in the Samkh.a5 Prakriti isspoken o" as 9"emale59 and Prsha as 9male97 And in Vedanta5 -a.a and De!i are o" the

"eminine gender7 Shakti is not a male nor a "emale 9person59 nor a male nor a "emale

9prin$iple59 in the sense in whi$h so$iolog.5 whi$h is $on$erned with gross matter5 sesthose terms7 Shakti is s.m*oli$all. 9"emale9 *e$ase it is the prod$ti!e prin$iple7 Shi!a

in so "ar as /e represents the Cit or $ons$iosness aspe$t5 is a$tionless ')ishkri.a(5

thogh the two are insepara*l. asso$iated e!en in $reation7 The Spreme is the

attri*teless ')irgna( Shi!a5 or the neter Brahman whi$h is neither 9male9 nor9"emale97 With s$h mistaken general !iews o" the do$trine5 it was not likel. that its more

s*tle aspe$ts *. wa. o" relation to Shamkara8s -a.a!ada5 or the Samk.a Darshana



shold *e appre$iated7 The do$trine o" Shakti has no more to do with 9Feminism9 than it

has to do with 9old age pensions9 or an. other so$iologi$al mo!ement o" the da.7 This is

a good instan$e o" those apparentl. 9smart9 and $o$ksre 6dgments whi$h Orientalistsand others pass on things Indian7 The errors wold *e less ridi$los i" the. were on

o$$asions more modest as regards their $laims to know and nderstand7 What is still more

important5 the. wold not pro*a*l. in s$h $ases gi!e nne$essar. grond "or o""ense7

The $hara$teristi$ "eatres o" Shakta+dharma are ths its -onism< its $on$ept o" the-otherhood o" 0od< its n+se$tarian spirit and pro!isions "or Shdras and women5 to the

latter o" whom it renders high honor5 re$ogni;ing that the. ma. *e e!en 0rs< and lastl.

its Sadhana skill"ll. designed to reali;e its tea$hings7

As I ha!e pointed ot on man. an o$$asion this =estion o" Sadhana is o" the highest

importan$e5 and has *een in re$ent times m$h o!erlooked7 It is that whi$h more than

an.thing else gi!es !ale to the Agama or Tantra Shastra7 -ere talk a*ot religion is onl.

an intelle$tal e#er$ise7 O" what se are grand phrases a*ot Atma on the lips o" those

who hate and in6re one another and will not help the poor7 Religion is kindness7 Religionagain is a pra$ti$al a$ti!it.7 -ind and *od. mst *e trained7 There is a spirital as well as

a mental and ph.si$al g.mnasti$7 A$$ording to Shakta do$trine ea$h man and woman$ontains within himsel" and hersel" a !ast latent maga;ine o" Power or Shakti5 a term

whi$h $omes "rom the root 9Shak9 to *e a*le5 to ha!e "or$e to do5 to a$t7 The. are ea$h

Shakti and nothing *t Shakti5 "or the S!arpa o" Shakti5 that is5 Shakti as it is in itsel" isCons$iosness5 and mind and *od. are Shakti7 The pro*lem then is how to raise and

!i!i". Shakti7 This is the work o" Sadhana in the Religion o" Power7 The Agama is a

pra$ti$al philosoph.5 and as the Bengali "riend and $olla*orator o" mine5 Pro"essor

Pramathanatha -kh.opadh.a.a5 whom I $ite again5 has well pt it5 what the intelle$talworld wants to+da. is the sort o" philosoph. whi$h not merel. argues *t e2%eriments

This is 3ri.a7 The "orm whi$h Sadhana takes ne$essaril. !aries a$$ording to "aith5temperament and $apa$it.7 Ths5 amongst Christians5 the Catholi$ Chr$h5 like/indism5 has a "ll and potent Sadhana in its sa$raments 'Samskara(5 temple 'Chr$h(5

pri!ate worship 'P6a5 ,pasana( with ,pa$ara 9*ell5 light and in$ense9 '0hanta5 Dipa5

Dhpa(5 Images or Pratima 'hen$e it has *een $alled idolatros(5 de!otional rites s$h as )o!enas and the like 'Vrata(5 the three"old 9Angels9 at morn5 noon and e!ening

'Samdh.a(5 rosar. 'apa(5 the wearing o" 3a!a$as 'S$aplars5 -edals5 Agns Dei(5

pilgrimage 'Tirtha(5 "asting5 a*stinen$e and morti"i$ation 'Tapas(5 monasti$ renn$iation'Samn.asa(5 meditation 'Dh.ana(5 ending in the nion o" m.sti$al theolog. 'Samadhi(

and so "orth7 There are other smaller details s$h "or instan$e as Shanti+a*hisheka

'Asperges( into whi$h I need not enter here7 I ma.5 howe!er5 mention the Spirital

Dire$tor who o$$pies the pla$e o" the 0r< the worship '/.perdlia( o" the Virgin+-other whi$h made S!ami Vi!ekananda $all the Italian Catholi$s5 Shaktas< and the se

o" wine '-ad.a( and *read '$orresponding to -dra( in the &$harist or Commnion

Ser!i$e7 Whilst5 howe!er5 the Blessed Virgin e!okes de!otion as warm as that whi$h ishere paid to De!i5 she is not De!i "or she is not 0od *t a $reatre sele$ted as the !ehi$le

o" /is in$arnation 'A!atara(7 In the &$harist the *read and wine are the *od. and *lood

o" Christ appearing nder the "orm or 9a$$idents9 o" those material s*stan$es< so alsoTara is Dra!ama.i5 that is5 the 9Sa!ior in li=id "orm97 (&ahanirvana #r #i7 E+L7(



In the Catholi$ Chr$h 'thogh the earl. pra$ti$e was otherwise( the lait. no longer take

wine *t *read onl.5 the o""i$iating priest $onsming *oth7 Whilst howe!er the otward

"orms in this $ase are similar5 the inner meaning is di""erent7 Those howe!er who $ontendthat eating and drinking are in$onsistent with the 9dignit.9 o" worship ma. *e reminded

o" Tertllian8s sa.ing that Christ institted /is great sa$rament at a meal7 These notions

are those o" the dalist with all his distin$tions7 For the Ad!aitin e!er. "n$tion and a$tma. *e made a 4a62a7 Agape or 91o!e Feasts59 a kind o" Cakra5 were held in earl. times5

and dis$ontined as orthodo# pra$ti$e5 on a$$ont o" a*ses to whi$h the. led< thogh

the. are said still to e#ist in some o" the smaller Christian se$ts o" the da.7 There are other points o" rital whi$h are pe$liar to the Tantra Shastra and o" whi$h there is no

$onterpart in the Catholi$ rital s$h as ).asa and 4antra7 -antra e#ists in the "orm o"

pra.er and as "ormlae o" $onse$ration5 *t otherwise the s*6e$t is $on$ei!ed o"

di""erentl. here7 There are $ertain gestres '-dra( made in the rital5 as when$onse$rating5 *lessing5 and so "orth5 *t the. are not so nmeros or prominent as the.

are here7 I ma. some da. more "ll. de!elop these interesting analogies5 *t what I ha!e

said is "or the present s""i$ient to esta*lish the nmeros similarities whi$h e#ist

*etween the Catholi$ and Indian Tantrik rital7 Be$ase o" these "a$ts the 9re"ormed9Christian se$ts ha!e $harged the Catholi$ Chr$h with 9Paganism97 It is in "a$t the

inheritor o" !er. an$ient pra$ti$es *t is not ne$essaril. the worse "or that7 The /ind"inds his Sadhana in the Tantras o" the Agama in "orms whi$h his ra$e has e!ol!ed7 In the

a*stra$t there is no reason wh. his ra$e shold not modi". these "orms o" Sadhana or

e!ol!e new ones7 Bt the point is that it must have some *orm o* Sadhana An. s.stem to *e "rit"l mst e2%eriment to gain e2%erience It is *e$ase o" its power"l sa$raments

and dis$iplines that in the West the Catholi$ Chr$h has sr!i!ed to this da.5 holding "irm

pon its 9Ro$k9 amid the dissol!ing se$ts5 *orn o" what is $alled the 9Re"orm97 It is likel.

to e#ist when these5 as presentl. e#isting se$ts5 will ha!e disappeared7 All things sr!i!e *. !irte o" the trth in them7 The parti$lar trth to whi$h I here re"er is that a "aith

$annot *e maintained *. mere h.mn+singing and pios addresses7 For this reason too

/indism has sr!i!ed7

This is not ne$essar. to sa. that either o" these will5 as presentl. e#isting "orms5 $ontinentil the end o" time7 The so+$alled Re"ormed or Protestant se$ts5 whether o" West or

&ast5 are when !iewed in relation to man in general5 the imper"e$t e#pression o" a trth

misnderstood and misapplied5 namel.5 that the higher man spiritall. as$ends5 the lessdependent is he on "orm7 The mistake whi$h s$h se$ts make is to look at the matter "rom

one side onl.5 and to sppose that all men are alike in their re=irement7 The Agama is

gilt. o" no s$h error7 It o""ers "orm in all its "llness and ri$hness to those *elow thestage o" 4oga5 at whi$h point man rea$hes what the "ularnava #antra $alls the Varna and

Ashrama o" 1ight '.otir!arnashrami(5 and gradall. releases himsel" "rom all "orm that

he ma. nite his sel" with the Formless One7 I do not know whi$h most to admire ++ the$olossal a""irmations o" Indian do$trine5 or the wondros !ariet. o" the di""ering

dis$iplines5 whi$h it pres$ri*es "or their reali;ation in "a$t7

The Bddhists $alled Brahmanism Shila!rataparamarsha5 that is5 a s.stem *elie!ing in

the e""i$a$. o" rital a$ts7 And so it is5 and so at length was Bddhism5 when passingthrogh -aha.ana it ended p with the "ll Tantrik Sadhana o" the Va6ra.ana S$hool7



There are hman tenden$ies whi$h $annot *e sppressed7 /indism will5 howe!er5

disappear5 i" and when Sadhana 'whate!er *e its "orm( $eases< "or that will *e the da. on

whi$h it will no longer *e something real5 *t the mere s*6e$t o" philosophi$al andhistori$al talk7 Apart "rom its great do$trine o" Shakti5 the main signi"i$an$e o" the Shakta

Tantra Shastra lies in this5 that it a""irms the prin$iple o" the necessity o* Sadhana and

$laims to a""ord a means a!aila*le to all o" whate!er caste and o" either se2 where*. thetea$hings o" Vedanta ma. *e pra$ti$all. realized

Bt let no one take an. statement "rom an. one5 m.sel" in$lded5 *lindl.5 withot

e#amining and testing it7 I am onl. $on$erned to state the "a$ts as I know them7 It is

man8s prerogati!e to think7 The Sanskrit word "or 9man9 $omes "rom the root man 9tothink97 Those who are Shaktas ma. *e pleased at what I ha!e said a*ot their "aith7 It

mst not5 howe!er5 *e spposed that a do$trine is ne$essaril. tre simpl. *e$ase it is

old7 There are some hoar. errors7 As "or s$ien$e5 its $on$lsions shi"t "rom .ear to .ear7Re$ent dis$o!eries ha!e so a*ated its pride that it has $onsidera*l. $eased to gi!e itsel"

those ponti"i$al airs whi$h "ormerl. anno.ed some o" s7 -ost will "eel that i" the. are to

*ow to an. -aster it shold *e to a spirital one7 A "ew will think that the. $an sa"el.walk alone7 Philosoph. again is one o" the no*lest o" li"e8s prsits5 *t here too we mst

e#amine to see whether what is proposed "or or a$$eptan$e is well "onded7 The ma#im

is $rrent that there is nothing so a*srd *t that it has *een held *. some philosopher or

another7 We mst ea$h orsel!es 6dge and $hoose5 and i" honest5 none $an *lame or$hoi$e7 We mst pt all to the test7 We ma. here re$olle$t the words o" Shrti ++

4Shrotavyah! &antavyah! 9ididhyasitavyah!4 $$ 9listen5 reason and ponder9< "or as -an

sa.s 4.astarke$nanusandhatte sa dharmam veda! netarah4 $$ 9/e who *. dis$ssionin!estigates5 he knows Dharma and none other79 ,ltimatel. there is e#perien$e alone

whi$h in Shakta spee$h is Saham $$ 9She I am97

)OT& TO C/APT&R VI

I ha!e re"erred to the Vaidik and Agami$ strands in Indian Dharma7 I wish to add someweight. remarks made *. the well+known Vedanti$ -onthl. #he rabuddha +harata

'-a.a!ati5 ,7 P75 l. G>(7 The. were eli$ited *. the p*li$ation o" Arthr A!alon8s

rinci%les o* #antra A"ter pointing ot that a !indi$ation o" the Tantras re*onds dire$tl.to the *ene"it o" /indism as a whole5 "or Tantrikism in its real sense is nothing *t the

Vedi$ religion strggling with wonder"l s$$ess to reassert itsel" amidst all those new

pro*lems o" religios li"e and dis$ipline whi$h histori$al e!ents and de!elopments ha!ethrst pon it5 and a"ter re"erring to the Introd$tion to that work5 the athor o" the re!iew

wrote as "ollows:

9In this new p*li$ation5 the most noteworth. "eatre o" this new Introd$tion he has

written "or the Tantra+tatt!a is his appre$iati!e presentation o" the orthodo# !iews a*ot



the anti=it. and the importan$e o" the Tantras5 and it is impossi*le to o!erestimate the

!ale o" this presentation7

9For hitherto all theories a*ot the origin and the importan$e o" the Tantras ha!e *eenmore or less pre6di$ed *. a wrong *ias against Tantrikism whi$h some o" its own later

sinister de!elopments were $al$lated to $reate7 This *ias has made almost e!er. s$htheor. read either like a7 $ondemnation or an apolog.7 All in!estigation *eing ths

dis=ali"ied5 the tre histor. o" Tantrikism has not .et *een written< and we "ind $ltred people mostl. in$lined either to the !iew that Tantrikism originall. *ran$hed o"" "rom the

Bddhisti$ -aha.ana or Va6ra.ana as a $lt o" some $orrpted and sel"+delded

monasti$s5 or to the !iew that it was the ine!ita*le dowr. whi$h some *ar*aros non+Ar.an ra$es *roght along with them into the "old o" /indism7 A$$ording to *oth these

!iews5 howe!er5 the "orm whi$h this Tantrikism ++ either a Bddhisti$ de!elopment or a

*ar*aros importation ++ has s*se=entl. assmed in the literatre o" /indism5 is itsimpro!ed edition as issing "rom the $r$i*les o" Vedi$ or Vedanti$ trans"ormation7 Bt

this theor. o" the $rios $o+mingling o" the Vedas and Vedanta with Bddhisti$

$orrption or with non+Ar.an *ar*arit. is per"e$tl. inade=ate to e#plain the all+ per!ading in"len$e whi$h the Tantras e#ert on or present+da. religios li"e7 /ere it is

not an. hesitating $ompromise that we ha!e got *e"ore s to e#plain5 *t a *old organi$

s.nthesis5 a legitimate restatement o" the Vedi$ $ltre "or the soltion o" new pro*lems

and new di""i$lties whi$h signali;ed the dawn o" a new age7

9In tra$ing the e!oltion o" /indism5 modern historians take a *lind leap "rom Vedi$

ritalism dire$t to Bddhism5 as i" to $on$lde that all those newl. "ormed $ommnities5

with whi$h India had *een swarming all o!er sin$e the $lose o" the "ate"l era o" the

3rkshetra war and to whi$h was denied the right o" Vedi$ sa$ri"i$es5 the monopol. o"the higher three+"old $astes o" pre orthodo# des$ent5 were going all the time withot an.

religios ministrations7 These Ar.ani;ed $ommnities5 we mst remem*er5 were a$tall.swamping the Vedi$ orthodo#.5 whi$h was alread. gradall. dwindling down to ahelpless minorit. in all its s$attered $enters o" in"len$e5 and was 6st awaiting the "inal

*low to *e dealt *. the rise o" Bddhism7 Ths the growth o" these new $ommnities and

their o$$pation o" the whole land $onstitted a might. e!ent that had *een silentl.taking pla$e in India on the otskirts o" the dail. shrinking orthodo#. o" Vedi$ ritalism5

long *e"ore Bddhism appeared on the "ield5 and this momentos e!ent or modern

historians "ail to take de noti$e o" either it ma. *e *e$ase o" a $rios *lindness o" sel"+$ompla$en$. or *e$ase o" the da;;le whi$h the sdden trimph o" Bddhism and the

o!erwhelming mass o" histori$al e!iden$es le"t *. it $reate *e"ore their e.es7 The

traditional 3ali 4ga dates "rom the rise o" these $ommnities and the Vedi$ religios

$ltre o" the pre$eding 4ga nderwent a wonder"l trans"ormation along with awonder"l attempt it made to Ar.ani;e these rising $ommnities7

9/istor.5 as hitherto nderstood and read5 speaks o" the Brahmins o" the Bddhisti$ age ++

their growing alienation "rom the 2ana+kanda or the ,panishadi$ wisdom5 their

impoten$. to sa!e the orthodo# Vedi$ $ommnities "rom the en$roa$hments o" the non+Vedi$ hordes and ra$es5 their e!er+deepening religios "ormalism and so$ial

e#$lsi!eness7 Bt this histor. is silent on the mar!elos "eats whi$h the ,panishadi$



se$ts o" an$horites were silentl. per"orming on the otskirts o" the stri$tl. Vedi$

$ommnit. with the o*6e$t o" Ar.ani;ing the new India that was rising o!er the ashes o"

the 3rkshetra $on"lagration7 This new India was not stri$tl. Vedi$ like the India o" the *.gone ages5 "or it $old not $laim the religios ministrations o" the orthodo# Vedi$

Brahmins and $old not5 there"ore5 per"orm 4a62as like the latter7 The =estion5 there"ore5

is as to how this new India *e$ame gradall. Ar.ani;ed5 "or Ar.ani;ation is essentiall. aspirital pro$ess5 $onsisting in a*sor*ing new $ommnities o" men into the "old o" the

Vedi$ religion7 The Vedi$ ritalism that pre!ailed in those da.s was powerless5 we ha!e

seen5 to do an.thing "or these new $ommnities springing p all o!er the $ontr.7There"ore5 we are o*liged to trn to the onl. other "a$tor in Vedi$ religion *esides the

3arma+kanda "or an e#planation o" those $hanges whi$h the Vedi$ religion wroght in the

rising $ommnities in order to Ar.ani;e them7 The ,panishads represent the 2ana+kanda

o" the Vedi$ religion and i" we std. all o" them5 we "ind that not onl. the earliestritalism o" 4a62as was philosophi;ed pon the earlier ,panishads5 *t the "ondation "or

a new5 and no less ela*orate5 ritalism was "ll. laid in man. o" the later ,panishads7 For

e#ample5 we std. in these ,panishads how the philosoph. o" Pa2$a+pasana '"i!e+"old

worship5 viz! the worship o" Shi!a5 De!i5 Sn5 0anesha and Vishn( was de!eloped oto" the m.ster. o" the Prana!a '9Om9(7 This philosoph. $annot *e dismissed as a post+

Bddhisti$ interpolation5 seeing that some "eatres o" the same philosoph. $an *e $learl.tra$ed e!en in the Brahmanas (eg! the dis$orse a*ot the $on$eption o" Shi!a(7

9/ere5 there"ore5 in some o" the later ,panishads we "ind re$orded the attempts o" the

pre+Bddhisti$ re$lses o" the "orest to ela*orate a post+Vedi$ ritalism ot o" the

do$trine o" the Prana!a and the Vedi$ theor. o" 4ogi$ pra$ti$es7 /ere in these ,panishadswe "ind how the Bi6a+mantras and the Shat$akra o" the Tantras were *eing originall.

de!eloped5 "or on the Prana!a or ,dgitha had *een "onded a spe$ial learning and a

s$hool o" philosoph. "rom the !er. earliest ages and some o" the 9spinal9 $enters o"

4ogi$ meditation had *een dwelt pon in the earliest ,panishads and $orrespondingBrahmanas7 The ,pakaranas o" Tantrik worship5 namel.5 s$h material ad6n$ts as grass5

lea!es5 water and so on5 were most apparentl. adopted "rom Vedi$ worship along with

their appropriate in$antations7 So e!en "rom the Brahmanas and the ,panishads standsot in $lear relie" a s.stem o" spirital dis$ipline ++ whi$h we wold nhesitatingl.

$lassi". as Tantrik ++ ha!ing at its $ore the Pa2$a+pasana and arond it a "air rond o"

ritals and rites $onsisting o" Bi6a+mantras and Vedi$ in$antations5 proper meditati!e pro$esses and proper maniplation o" sa$red ad6n$ts o" worship adopted "rom the Vedi$

rites7 This ma. *e regarded as the earliest $on"igration whi$h Tantrik+ism had on the e!e

o" those silent *t might. so$ial phea!als throgh whi$h the Ar.ani;ation o" !ast andin$reasing mltitdes o" new ra$es pro$eeded in pre+Bddhisti$ India and whi$h had their

$lmination in the e!ent"l $entries o" the Bddhisti$ cou% de grace

9)ow this pre+Bddhisti$ Tantrikism5 perhaps5 then re$ogni;ed as the Vedi$ Pa2$a+

pasana5 $old not ha!e $ontri*ted at all to the $reation o" a new India5 had it remained$on"ined $ompletel. within the limits o" monasti$ se$ts7 Bt like ainism5 this Pa2$a+

pasana went "orth all o!er the $ontr. to *ring ltra+Vedi$ $ommnities nder its

spirital ministrations7 &!en i" we in=ire $are"ll. into the so$ial $ondihe en$rs"Shi!a(7anwhi$h t're $are" a "aiads stands ot in $lear relie" a sWtQI9/sl. $ht o" the



do$tamel. $orresn whi$h is nilde<te that thstosed5 ha a !indi$atio the Te#trto nd

$omm/ *een assigned7 One "ore sons$ihe hat is $5 *t the the Bin these ,panishads we

"ind the r7R C,

*hapter Seven$ Shakti 4or%e3

There are some persons who ha!e thoght5 and still think5 that Shakti means "or$e and

that the worship o" Shakti is the worship o" "or$e7 Ths 3esh* Chnder Sen (9e-

Dis%ensation! p7 (5 wrote:

For $entries ago the Shaktas ga!e wa. *e"ore the Bhaktas7 Chaitan.a8s arm. pro!ed

in!in$i*le5 and $arried all Bengal $apti!e7 &!en to+da. his gospel o" lo!e rles as a li!ing"or$e5 thogh his "ollowers ha!e $onsidera*l. de$lined *oth in "aith and in morals7 st

the re!erse o" this we "ind in &ngland and other &ropean $ontries7 There the Shaktasare dri!ing the Bhaktas ot o" the "ield7 1ook at the /#le.s5 the T.ndalls and the

Spen$ers o" the da.7 What are the. *t Shaktas5 worshippers o" Shakti or For$e% The onl.

Deit. the. adore5 i" the. at all adore one5 is the Prime For$e o" the ni!erse7 To it the.

o""er dr. homage7 Srel. then the s$ientists and materialists o" the da. are a se$t o"Shakti+worshippers5 who are $hasing awa. the tre Christian de!otees who adore the 0od

o" 1o!e7 AlasH "or &ropean Vaishna!as< the. are retreating *e"ore the ad!an$ing millions

o" Western Shaktas7 We sin$erel. trst5 howe!er5 the dis$om"itre o" de!otion and Bhaktiwill *e onl. "or a time5 and that a Chaitan.a will .et arise in the West5 $rsh the Shaktas5

who onl. re$ogni;e For$e as Deit. and are snk in $arnalit. and !olptosness5 andlead natres into the lo!ing "aith5 spiritalit.5 simpli$it.5 and raptros de!otion o" theVaishna!a7

Pro"essor -onier Williams (43induism4) also $alled it a do$trine o" For$e7

Re$entl. the poet Ra*indranath Tagore has gi!en the athorit. o" his great name to this

error (&odern evie-! l.5 GG(7 A"ter pointing ot that &goism is the pri$e paid "or the"a$t o" e#isten$e and that the whole ni!erse is assisting in the desire that the 9I9 shold

*e5 he sa.s that man has !iewed this desire in two di""erent wa.s5 either as a whim o"

Creati!e Power5 or a 6o.os sel"+e#pression o" Creati!e 1o!e7 Is the "a$t then o" his

being! he asks5 a re!ealment o" For$e or o" 1o!e% Those who hold to the "irst !iew mstalso5 he thinks5 re$ogni;e $on"li$t as ine!ita*le and eternal7 For a$$ording to them Pea$e

and 1o!e are *t a pre$arios $oat o" armor within whi$h the weak seek shelter5 whereas

that whi$h the timid anathemati;e as nrighteosness5 that alone is the road to s$$ess79The pride o" prosperit. throws man8s mind otwards and the miser. and inslt o"

destittion draws man8s hngering desires likewise otwards7 These two $onditions alike

lea!e man nashamed to pla$e a*o!e all other gods5 Shakti the Deit. o" Power ++ the



Crel One5 whose right hand wields the weapon o" gile7 In the politi$s o" &rope drnk

with Power we see the worship o" Shakti79

In the same wa. the poet sa.s that in the da.s o" their politi$al disrption5 the $owed anddown+trodden Indian people throgh the moths o" their poets sang the praises o" the

same Shakti7 9The Chandi o" 3a!ikangkan and o" the Annadamangala5 the Ballad o"-anasa5 the 0oddess o" Snakes5 what are the. *t Paeans o" the trimph o" &!il% The

*rden o" their song is the de"eat o" Shi!a the good at the hands o" the $rel de$eit"lcriminal Shakti79 9The male Deit. who was in possession was "airl. harmless7 Bt all o"

a sdden a "eminine Deit. trns p and demands to *e worshipped in his stead7 That is to

sa. that she insisted on thrsting hersel" where she had no right7 ,nder what title% For$eHB. what method% An. that wold ser!e79

The Deit. o" Pea$e and Renn$iation did not sr!i!e7 Ths he adds that in &rope the

modern Clt o" Shakti sa.s that the pale anaemi$ ess will not do7 Bt with high pomp

and a$ti!it. &rope $ele*rates her Shakti worship7

91astl. the Indians o" to+da. ha!e set to the worship &rope8s Di!init.7 In the name o"

religion some are sa.ing that it is $owardl. to *e a"raid o" wrong+doing7 Both those who

ha!e attained worldl. s$$ess5 and those who ha!e "ailed to attain it are singing the same

tne7 Both "ret at righteosness as an o*sta$le whi$h *oth wold o!er$ome *. ph.si$al"or$e79 I am not $on$erned here with an. poplar errors that there ma. *e7 A"ter all5 when

we deal with a Shastrik term it is to the Shastra itsel" that we mst look "or its meaning7

Shakti $omes "rom the root Shak 9to *e a*le59 9to do97 It indi$ates *oth a$ti!it. and$apa$it. there"or7 The world5 as word5 is a$ti!it.7 Bt when we ha!e said that5 we ha!e

alread. indi$ated that it is erroneos to $on"ine the meaning o" the term Shakti to an.

spe$ial "orm o" a$ti!it.7 On the $ontrar. Shakti means *oth power in general and e!er.

parti$lar "orm o" power7 -ind is a Power: so is -atter7 -ind is $onstantl. "n$tioning inthe "orm o" Vritti< Reasoning5 Will and Feeling 'Bha!a( s$h as lo!e5 a!ersion and so

"orth are all aspe$ts o" -ind+power in its general sense7 For$e is power translated to thematerial plane5 and is there"ore onl. one and the grossest aspe$t o" Shakti or power7 Bt

all these spe$ial powers are limited "orms o" the great $reati!e Power whi$h is the -other

'Am*ika( o" the ,ni!erse7 Worship o" Shakti is not worship o" these limited "orms *t o"

the Di!ine will5 knowledge and a$tion5 the $ase o" these e""e$ts7 That -ahashakti is per"e$t $ons$iosness 'Cidrpini( and Bliss 'Anandama.i( whi$h prod$es "rom Itsel" the

$ontra$ted $ons$iosness e#perien$ing *oth pleasre and pain7 This prod$tion is not at

all a 9whim97 It is the natre 'S!a*ha!a( o" the ltimate7

Bliss is 1o!e (9iratishaya%remas%adatvam anandatvam) The prod$tion o" the ,ni!erseis a$$ording to the Shakta an a$t o" lo!e5 illstrated *. the so+$alled eroti$ imager. o" the

Shastra7 The Sel" lo!es itsel" whether *e"ore5 or in5 $reation7 The thrill o" hman lo!e

whi$h $ontines the li"e o" hmanit. is an in"initesimall. small "ragment and "aintre"le$tion o" the $reati!e a$t in whi$h Shi!a and Shakti 6oin to prod$e the Bind whi$h

is the seed o" the ,ni!erse7



I =ite agree that the worship o" mere For$e is Asrik and e#$ept in a transient sense

"tile7 For$e5 howe!er5 ma. *e morali;ed *. the good prpose whi$h it ser!es7 The

antithesis is not rightl. *etween -ight and Right *t *etween -ight in the ser!i$e o"Right and -ight in the ser!i$e o" Wrong7 To worship "or$e merel. is to worship matter7

/e howe!er who worships the -other in /er -aterial "orms 'Sthlarpa( will know that

She has others5 and will worship /er in all s$h "orms7 /e will also know that She is *e.ond all limited "orms as that whi$h gi!es *eing to them all7 We ma. then sa. that

For$e is a gross "orm o" Shakti5 *t Shakti is m$h more than that 9here9 'Iha( and the

in"inite Power o" Cons$iosness 9there9 'Amtra(7 This last5 the Shakti o" worship5 is$alled *. the Shastra the Prnaham*ha!a or the e#perien$e 9All I am97

*hapter i.ht*ina%ara (5a$hi$htha and /uddha)

It has *een the s*6e$t o" de*ate whether the Tantrik Pa2$atatt!a rital with wine and so

"orth is a prod$t o" Bddhism5 and whether it is opposed to Vaidika Dharma7 Some ha!e

spposed that these rites originall. $ame "rom .ellow Asia5 penetrated into India wherethe. re$ei!ed its impress5 and again made their wa. to the north to en$onter earlier

original "orms7 I ha!e elsewhere pt "orward some "a$ts whi$h sggest that these rites

ma. *e a $ontinan$e5 thogh in another "orm5 o" an$ient Vaidik sage in whi$h Soma5-eat5 Fish and Prodasa "ormed a part7 Thogh there are some -aithna rites in the

Vedas it is possi*le that the Bengal Shakta rital in this respe$t has its origin in Cina$ara7

Possi*l. the whole rital $omes there"rom7 I ha!e spoken o" Bengal *e$ase we sholddistingish it "rom other "orms o" Shakta worship7 The matter is so o*s$re at present that

an. de"inite a""irmation as to histori$al origins la$ks 6sti"i$ation7 -ost important

howe!er in the alleged Bddhist $onne$tion is the stor. o" Vashishtha to *e "ond in the

Tantras7 /e is said to ha!e gone to -aha$ina 'Ti*et(5 whi$h5 a$$ording to poplar *elie"5is hal" wa. to /ea!en7 -ahade!a is said to *e !isi*le at the *ottom o" the -anasaro!a

1ake near 3ailasa7 Some o" the Te#ts *earing on it ha!e *een $olle$ted in the Appendi#

to the edition o" the Tara Tantra whi$h has *een p*lished *. the Varendra AnsandhanaSamiti7 The #ara #antra opens 'l7 @( with the "ollowing =estion o" De!i Tara or

-ahanila+Saras!ati: 9Tho didst speak o" the two 3la+*haira!as5 Bddha and

Vashishtha7 Tell me *. what -antra the. *e$ame Siddha87 The same Tantra 'IV7 (

de"ines a Bhaira!a as "ollows: 9/e who pri"ies these "i!e (ie! Pa2$atatt!a( and a"tero""ering the same 'to the De!ata( partakes thereo" is a Bhaira!a79 Bddha then is said to

*e a 3la+*haira!a7 It is to *e noted that Bddhist Tantriks who pra$ti$e this rital area$$onted 3alas7 Shi!a replied5 9anardana 'Vishn( is the e#$ellent De!a in the "orm o"

Bddha 'Bddharpi(79 It is said in the Samayacara #antra that Tara and 3alika5 in their

di""erent "orms5 as also -atangi5 Bhaira!i5 Chhinnamasta5 and Dhma!ati *elong to the

northern Amna.a7 The si#th Chapter o" the Sammohana #antra mentions a nm*er o"



S$riptres o" the Baddha $lass5 together with others o" the Shakta5 Shai!a5 Vaishna!a5

Sara and 0anapat.a $lasses7

Vashishtha is spoken o" in the MVII Chapter o" the udrayamala and the st Patala o" the +rahmayamala The "ollowing is the a$$ont in the "ormer Tantrik S$riptre:

Vashishtha5 the sel"+$ontrolled5 the son o" Brahma5 pra$ti$ed "or ages se!ere asterities in

a lonel. spot7 For si# thosand .ears he did Sadhana5 *t still the Daghter o" the

-ontains did not appear to him7 Be$oming angr. he went to his "ather and told him hismethod o" pra$ti$e7 /e then said5 90i!e me another -antra5 Oh 1ordH sin$e this Vid.a

'-antra( does not grant me Siddhi 's$$ess(< otherwise in .or presen$e I shall tter a

terri*le $rse79

Dissading him Brahma said5 9Oh son5 who art learned in the 4oga path5 do not do so7 Dotho worship /er again with wholehearted "eeling5 when She will appear and grant .o

*oons7 She is the Spreme Shakti7 She sa!es "rom all dangers7 She is lstros like ten

million sns7 She is dark *le ')ila(7 She is $ool like ten million moons7 She is like tenmillion lightning+"lashes7 She is the spose o" 3ala '3alakamini(7 She is the *eginning o"

all7 In /er there is neither Dharma nor Adharma7 She is in the "orm o" all7 She is attached

to %ure Cinacara 'Shddha$ina$ararata(7 She is the initiator 'Pra!arttika( o" Shakti$akra7

/er greatness is in"initel. *ondless7 She helps in the $rossing o" the o$ean o" theSamsara7 She is +uddheshvari 'possi*l. Bddhish!ari5 1ord o" Bddhi(7 She is Bddhi

'intelligen$e( itsel" 'Bddhirpa(7 She is in the *orm o* the 0tharva branch o* the Vedas

'Athar!a!edashakhini(7 )meros Shastri$ re"eren$es $onne$t the Tantra Shastra with theAthar!a!eda7 'See in this $onne$tion m. $itation "rom Shaktisangama Tantra in

rinci%les o* #antra) She prote$ts the *eings o" the worlds7 /er a$tion is spread

throghot the mo!ing and motionless7 Worship /er5 m. son7 Be o" good $heer7 Wh. so

eager to $rse% Tho art the 6ewel o" kindness7 Oh5 son5 worship /er $onstantl. with th.mind 'Cetas(7 Being entirel. engrossed in /er5 tho o" a sret. shalt gain sight o" /er79

/a!ing heard these words o" his 0r and ha!ing *owed to him again and again the pre

one 'Vashishtha(5 versed in the meaning o* Vedanta! *etook himsel" to the shore o" theo$ean7 For "ll a thosand .ears he did apa o" /er -antra7 Still he re$ei!ed no message

'Adesha(7 Therepon the -ni Vashishtha grew angr.5 and *eing pertr*ed o" mind

prepared to $rse the -aha!id.a 'De!i(7 /a!ing sipped water 'A$amana( he ttered agreat and terri*le $rse7 Therepon klesh!ari '1ad. o" the 3alas( -aha!id.a appeared

*e"ore the -ni7

She who dispels the "ear o" the 4ogins said5 9/ow now Vipra 'Are Vipra(5 wh. ha!e .o

terri*l. $rsed withot $ase% Tho dost not nderstand &y "ulagama nor knowest howto worship7 /ow by mere .oga %ractice $an either man or De!a get sight o" -. 1ots+

Feet7 &y -orshi% 'Dh.ana( is -ithout austerity and %ain To him who desires -.

3lagama5 who is Siddha in -. -antra5 and knows &y %ure Vedacara! -. Sadhana is pre 'Pn.a( and beyond even the Vedas 'Vedanamap.ago$ara(7 'This does not mean

nknown to the Vedas or opposed to them *t something whi$h srpasses the Vaidik

rital o" the Pash7 This is made plain *. the "ollowing in6n$tion to "ollow the



Athar!a!eda7( Go to &ahacina 'Ti*et( and the country o* the +auddhas and al-ays

*ollo- the 0tharvaveda (+auddha deshe6 tharvaveda &ahacine sada bra,a) /a!ing gone

there and seen -. 1ots+Feet whi$h are -aha*ha!a 'the great *liss"l "eeling whi$h in/er tre natre She is( tho shalt5 Oh -aharisi5 *e$ome !ersed in -. 3la and a great

Siddha97

/a!ing so said5 She *e$ame "ormless and disappeared in the ether and then passed

throgh the ethereal region7 The great Rishi ha!ing heard this "rom the -aha!id.aSaras!ati -ent to the land o* China where +uddha is established 'Bddhapratishthita(7

/a!ing repeatedl. *owed to the grond5 Vashishtha said5 9Prote$t me5 Oh -ahade!a who

art the Imperisha*le One in the "orm o" Bddha 'Bddharpa(7 I am the !er. hm*leVashishtha5 the son o" Brahma7 -. mind is e!er pertr*ed7 I ha!e $ome here 'Cina( "or

the Sadhana o" the -ahade!i7 I know not the path leading to Siddhi7 Tho knowest the

path o" the De!as7 Seeing howe!er th. wa. o" li"e 'A$ara( doubts assail my mind(+hayani santi me hridi/ *e$ase he saw the 'to him( e#traordinar. rital with wine and

woman(7 Destro. them and m. wi$ked mind whi$h in$lines to Vaidik rital 'Vedagamini<

that is5 the ordinar. Pash rital(7 Oh 1ord in Th. a*ode there are e!er rites -hich areoutside Veda 'Veda!a!ahishkrita: that is5 the Vaidik rital and what is $onsistent with

Veda as Vashishtha then spposed(7 /ow is it that wine5 meat5 woman 'Angana( are

drnk5 eaten and en6o.ed *. naked 'Digam*ara( Siddhas who are high 'Vara(5 and awe+

inspiring 'Raktapanod.ata(7 The. drink $onstantl. and en6o. 'or make en6o.( *eati"lwomen (&uhurmuhuh %ra%ivanti ramayanti varanganam) With red e.es the. are e!er

e#hilarated and replete with "lesh and wine (Sadamangsasavaih %urnah) The. are

power"l to "a!or and pnish7 The. are beyond the Vedas 'Vedas.ago$arah(7 The. en6o.wine and women '-ad.astrise!ane ratah(9 'Vashishtha merel. saw the rital sr"a$e(7

Ths spoke the great 4ogi ha!ing seen the rites whi$h are outside the Veda 'Veda+

!ahishkrita7 !7 ante) Then *owing low with "olded hands he hm*l. said5 43o- caninclinations such as these be %uri*ying to the mind? 3o- can there be Siddhi -ithoutVaidik rites?4

&anah$%ravrittireteshu katham bhavati %avani

"athang va ,ayate siddhir veda karyyang vina

%rabho

Bddha said5 9Oh Vashishtha5 listen the while I speak to thee o" the e#$ellent 3la path5 *. the mere knowing o" whi$h one *e$omes in a short time like Rdra /imsel"7 I speak to

thee in *rie" the Agama whi$h is the essen$e o" all and whi$h leads to 3lasiddhi7 5irst

o* all! the Vira (hero) should be %ure 'Sh$i(7 Bddha here states the $onditions nderwhi$h onl. the rites are permissi*le7 /is mind shold *e penetrated with dis$rimination

'Vi!eka( and "reed o" all Pash*ha!a 'state o" an ninitiate Pash or animal man(7 1et

him a!oid the $ompan. o" the Pash and remain alone in a lonel. pla$e5 *ree *rom lust!anger and other passions7 /e shold $onstantl. de!ote himsel" to 4oga pra$ti$e7 /e

shold *e "irm in his resol!e to learn 4oga< he shold e!er tread the 4oga path and *ully

kno- the meaning o* the Veda 'Vedarthanipno mahan(7 In this wa. the pios one



'Dharmatma( o" good $ond$t and largeness o" heart 'Adar.a( shold5 *. gradal

degrees5 restrain his *reath5 and throgh the path o" *reathing $ompass the destr$tion o"

mind7 Following this pra$ti$e the sel"+$ontrolled 'Vashi( *e$omes 4ogi7 In slow degreeso" pra$ti$e the *od. "irstl. sweats7 This is the lowest stage 'Adhama(7 The ne#t is

middling '-adh.ama(7 /ere there is trem*ling '3ampa(7 In the third or highest 'Para(

stage one is a*le to le!itate 'Bhmit.aga(7 B. the attainment o" Siddhi in Prana.ama one *e$omes a master in 4oga7 /a!ing *e$ome a 4ogi *. pra$ti$e o" 3m*haka 'restraint o"

*reath( he shold *e -ani 'gi!en o!er to silen$e( and "ll o" intent5 de!otion '&kanta+

*hakti( to Shi!a5 3rishna and Brahma7 The pre one shold reali;e *. mind5 a$tion5 andspee$h that Brahma5 Vishn and Shi!a are restless like the mo!ing air

'Va.a!igati$an$alah(7 Euaere Perhaps the transient natre o" these De!atas5 as $ompared

with the spreme Shakti5 is indi$ated7 The man o" stead. mind shold "i# it on Shakti5

who is $ons$iosness 'Cidrpa(7 Therea"ter the -antrin shold pra$ti$e -aha!ira*ha!a'the "eeling o" the great hero( and "ollow the 3la path5 the Shakti+$akra5 the Vaishna!a

Satt!a$akra and )a!a!igrah and shold worship 3lakat.a.ani5 the e#$ellent one5 the

Prat.aksha De!ata 'that is5 the Deit. who responds to pra.er( who grants prosperit. and

destro.s all e!il7 She is $ons$iosness 'Cidrpa(5 She is the a*ode o" knowledge '2ana(and is Cons$iosness and Bliss5 lstros as ten million lightnings5 o" whom all Tatt!as are

the em*odiment5 who is Radri with eighteen arms5 "ond o" wine and montains o" "lesh'the te#t is Shivamangsacala%riyam! *t the "irst word shold *e Sura) -an shold do

apa o" the -antra5 taking re"ge with /er5 and "ollowing the 3la path7 Who in the three

worlds knows a path higher than this% B. the gra$e gained therein5 the great Brahma/imsel" *e$ame the Creator5 and Vishn5 whose s*stan$e is Satt!a+gna5 the o*6e$t o"

adoration o" all5 highl. deser!ing o" worship5 the great5 and 1ord o" 4a6r!eda5 *e$ame

a*le to prote$t7 B. it /ara the 1ord o" Viras5 the wrath"l one5 1ord o" wrath and o"

might. power5 *e$ame the Destro.er o" all7 B. the gra$e o" Vira*ha!a the Dikpalas'Prote$tors o" the =arters( *e$ame like nto Rdra7 B. a month8s pra$ti$e power to

attra$t 'Akarshanasiddhi( is attained7 In two months one *e$omes the 1ord o" Spee$h7 In

"or months one *e$omes like nto the Dikpalas5 in "i!e months one *e$omes the "i!earrows 'pro*a*l. masters the "i!e Tanmatras(5 and in si# months he *e$omes Rdra

/imsel"7 The "rit o" this method 'A$ara( is *e.ond all others7 This is 3alamarga7 There

is nothing whi$h srpasses it7 I" there *e Shakti5 the Vipra *e$omes a $omplete 4ogi *.si# months8 pra$ti$e7 Withot Shakti e!en Shi!a $an do noght7 What then shall we sa. o"

men o" small intelligen$e97

/a!ing said this5 /e whose "orm is Bddha 'Bddharpi( made him pra$ti$e Sadhana7

/e said5 9Oh Vipra5 do tho ser!e -ahashakti7 Do tho pra$ti$e Sadhana with wine'-ad.asadhana( and ths shalt tho get sight o" the 1ots Feet o" the -aha!id.a79

Vashishtha ha!ing heard these words o" the 0r and meditating on De!i Saras!ati went

to the 3lamandapa to pra$ti$e the wine rital '-adirasadhana( and ha!ing repeatedl.done Sadhana with wine5 meat5 "ish5 par$hed grain and Shakti he *e$ame a $omplete 4ogi

'Prna.ogi(7

A similar a$$ont is gi!en in the Brahma.amala7 There are some !ariants howe!er7 Ths

while in the Rdra.amala5 Vashishtha is said to ha!e resorted to the shore o" the o$ean5 inthe Brahma.amala he goes to 3amakh.a5 the great Tantrik Pitha and shrine o" the De!i7



'The pre!alen$e o" /er worship amongst the -ongolian Assamese is noteworth.7( It ma.

*e here added that this 4amala states that5 e#$ept at time o" worship5 wine shold not *e

taken nor shold the Shakti *e n$lothed7 B. !iolation o" these pro!isions li"e5 it sa.s5 isshortened5 and man goes to /ell7

A$$ording to the a$$ont o" the Brahma.amala5 Vashishtha $omplaining o" his ill+s$$esswas told to go to the Ble -ontains ')ila$ala( and worship paramesh!ari near

3amakh.a '3arma in Assam(7 /e was told that Vishn in the "orm o" Bddha'Bddharpi( alone knew this worship a$$ording to Cina$ara7 De!i said5 9withot

Cina$ara .o $annot please -e7 0o to Vishn who is ,d*odharpi 'illmined( and

worship -e a$$ording to the A$ara taght *. /im79 Vashishtha then went to Vishn inthe $ontr. -aha$ina5 whi$h is *. the side o" the /imala.a '/ima!atparsh!e(5 a $ontr.

inha*ited *. great Sadhakas and thosands o" *eati"l and .oth"l women whose

hearts were gladdened with wine5 and whose minds were *liss"l with en6o.ment'Vilasa(7 The. were adorned with $lothes whi$h inspired lo!e 'Shringara!esha( and the

mo!ement o" their hips made tinkle their girdles o" little *ells7 Free o" *oth "ear and

prdish shame the. en$hanted the world7 The. srrond Ish!ara and are de!oted to theworship o" De!i7 Vashishtha wondered greatl. when he saw /im in the "orm o" Bddha

'Bddharpi( with e.es drooping "rom wine7 9What9 he said5 9is Vishn doing in /is

Bddha "orm% #his ma% (0cara) is o%%osed to Veda 'Veda!ada!irddha(7 I do not

appro!e o" it (0sammato mama)4 Whilst so thinking5 he heard a !oi$e $oming "rom theether sa.ing5 9Oh tho who art de!oted to good a$ts5 think not like this7 This A$ara is o"

e#$ellent reslt in the Sadhana o" Tarini7 She is not pleased with an.thing whi$h is the

$ontrar. o" this7 I" tho dost wish to gain /er gra$e speedil.5 then worship /er a$$ordingto Cina$ara79 /earing this !oi$e5 Vashishtha8s hairs stood on end and he "ell to the

grond7 Being "illed with e#$eeding 6o. he pra.ed to Vishn in the "orm o" Bddha

'Bddharpa(7 Bddha5 who had taken wine5 seeing him was greatl. pleased and said5

9Wh. ha!e .o $ome here%9 Vashishtha *owing to Bddha told him o" his worship o"Tarini7 Bddha who is /ari and "ll o" knowledge 'Tatt!a62ana( spoke to him o" the *ive

&akaras '-: that is5 the "i!e $ommen$ing with the letter - are -ad.a5 or wine and so

"orth( -hich are in Cinacara (&a,nanam Cinacaradikaranam) saying that this shouldnot be disclosed 'a $ommon in6n$tion as regards this rital and renders it "rom the

opponents8 standpoint sspe$t(7 9B. pra$ti$ing it tho shalt not again sink into the o$ean

o" *eing7 It is "ll o" knowledge o" the &ssen$e 'Tatt!a62ana( and gi!es immediateli*eration '-kti(79 /e then goes on to e#plain a prin$ipal "eatre o" this $lt5 namel.5 its

"reedom "rom the rital rles o" the ordinar. worship a*o!e whi$h the Sadhaka has risen7

It is mental worship7 In it *athing5 pri"i$ation5 apa5 and $eremonial worship is *. themind onl.7 ')o otward a$ts are ne$essar.< the *athing and so "orth is in the mind and not

in a$tal water5 as is the $ase in lower and less ad!an$ed worship7( There are no rles as

to aspi$ios and inaspi$ios times5 or as to what shold *e done *. da. and *. night7 )othing is pre or impre 'there is no rital de"e$t o" imprit.( nor prohi*ition against

the taking o" "ood7 De!i shold *e worshipped e!en thogh the worshipper has had his

"ood5 and e!en thogh the pla$e *e n$lean7 Woman who is /er image shold *e

worshipped 'P6anam stri.a( and ne!er shold an. in6r. *e done to her (Stridveshonaiva kartavyah)



Are we here dealing with an in$ident in whi$h Sak.amni or some other Bddha o"

Bddhism was $on$erned%

A$$ording to /ind *elie" the amayana was $omposed in the Treta age5 and Vashishthawas the "amil. priest o" Dasharatha and Rama 'Adikanda VII7 >5 E5 VIII7 (5 A.odh.a+

kanda V7 (7 The &ahabharata was $omposed in D!apara7 3rishna appeared in theSandh.a *etween this and the 3ali+.ga7 Both 3rkshetra and Bddha were in the 3ali

age7 A$$ording to this $hronolog.5 Vashishtha who was the 0r o" Dasharatha wasearlier than Sak.amni7 There were5 howe!er5 Bddhas *e"ore the latter7 The te#t does

not mention Sak.amni or 0atama Bddha7 A$$ording to Bddhisti$ tradition there

were man. other Bddhas *e"ore him s$h as Dipankara 9The 1minos One593rak$$anda and others5 the term Bddha *eing a term appli$a*le to the enlightened5

whoe!er he *e7 It will no do*t *e said *. the Western Orientalist that *oth these 4amalas

were $omposed a"ter the time o" Sak.amni7 Bt i" this *e so5 their athor or athors5 as/inds5 wold *e aware that a$$ording to /ind Chronolog. Vashishtha antedated

Sak.amni7 Apart "rom the "a$t o" there *eing other Bddhas5 a$$ording to /indism

9t.pes9 as distingished "rom 9"orms9 o" !arios things5 ideas5 and "aiths5 are persistent5thogh the "orms are !aria*le5 6st as is the $ase with the Platoni$ Ideas or eternal

ar$het.pes7 In this sense neither Veda5 Tantra+Shastra nor Bddhism had an a*solte

*eginning at an. time7 As t.pes o" ideas or "aiths the. are *eginningless 'Anadi(5 thogh

the "orms ma. ha!e !aried "rom age to age5 and thogh perhaps some o" the t.pes ma.ha!e *een latent in some o" the ages7 I" the Vedas are Anadi so are the Tantra+shastras7 To

the 4ogi$ !ision o" the Rishi whi$h makes latent things patent5 !aria*le "orms show their

hidden t.pes7 )othing is there"ore a*soltel. new7 A Rishi in the Treta 4ga will knowthat whi$h will apparentl. *egin in 3ali or D!apara *t whi$h is alread. reall. latent in

his own age7 Vishn appears to his !ision as the em*odiment o" that alread. latent5 *t

s*se=entl. patent5 $lt7 -oreo!er in a gi!en age5 what is latent in a parti$lar land 'sa.

Ar.a!arta( ma. *e patent in another 'sa. -aha$ina(7 In this wa.5 a$$ording to the /indShastra5 there is an essential $onser!ation o" t.pes s*6e$t to the $onditions o" time5

pla$e5 and person 'Deshakalapatra(7 -oreo!er5 a$$ording to these Shastras5 the $reati!e

power is a reprod$ing prin$iple7 This means that the world+pro$ess is $.$li$ a$$ording toa periodi$ law7 The pro$ess in one 3alpa is s*stantiall. repeated in another and

Vashishtha5 Bddha5 and the rest appeared not onl. in the present *t in pre!ios grand

$.$les or 3alpas7 st as there is no a*solte "irst *eginning o" the ,ni!erse5 so nothingnder the sn is a*soltel. new7 Vashishtha5 there"ore5 might ha!e remem*ered past

Bddhas5 as he might ha!e "oreseen those to $ome7 In 4ogi$ !ision *oth the past and the

"tre $an pro6e$t their shadows into the present7 &!er. Prana and Samhita illstratesthese prin$iples o" 4ogi$ intition *a$kwards and "orwards7 To the mind o" Ish!ara *oth

past and "tre are known7 And so it is to s$h who5 in the ne$essar. degree5 partake o"

the =alities o" the 1ord8s mind7 The date pon whi$h a parti$lar Shastra is $ompiled is5"rom this !iewpoint5 nimportant7 &!en a modern Shastra ma. deal with an$ient matter7

In dealing with apparent ana$hronisms in /ind Shastra5 it is ne$essar. to *ear in mind

these prin$iples7 This o" $orse is not the !iew o" 9Oriental s$holars9 or o" Indians whom

the. ha!e stampeded into regarding the *elie"s o" their $ontr. as a*srd7 It is howe!erthe orthodo# !iew7 And as an Indian "riend o" mine to whose !iews I ha!e re"erred has



said5 9What the Ps.$hi$ resear$h so$iet. o" the West is $on$eding to good 8medims8 and

8s*6e$ts8 $annot *e withheld "rom or an$ient spermen ++ the Rishis79

The pe$liar "eatres to *e noted o" this stor. are these7 Vashishtha mst ha!e knownwhat the Vedas and Vaidik rites were5 as ordinaril. nderstood7 /e is des$ri*ed as

Vedantavit 4et he was srprised on seeing Cina$ara rites and disappro!ed o" them7 /espeaks o" it as 9otside Veda9 'Veda!ahishkrita( and e!en opposed to it

'Veda!ada!irddha(7 On the other hand the $onne$tion with Veda is shown5 in that theDe!i who promlgates this A$ara is $onne$ted with the Athar!a!eda5 and dire$ts

Vashishtha alwa.s to "ollow that Veda5 and speaks o" the A$ara not as *eing opposed to5

*t as something so high as to *e *e.ond5 the ordinar. Vaidik rital'Vedanamap.ago$arah(7 /e is to *e "ll. learned in the import o" Veda 'Vedarthanipno(7

It was *. the gra$e o" the do$trine and pra$ti$e o" Cina$ara that Vishn *e$ame the 1ord

o" 4a6r!eda7 The meaning there "ore appears to *e5 that the do$trine and pra$ti$e lieimpli$it in the Vedas5 *t go *e.ond what is ordinaril. taght7 Vishn there"ore sa.s that

it is not to *e dis$losed7 What meaning again are we to atta$h to the word

Visn*ddharpa% Bddha means 9enlightened9 *t here a parti$lar Bddha seemsindi$ated5 thogh Vishn is also spoken o" as ,d*odharpi and the De!i as

Bddhesh!ari7 The Tara Tantra $alls him a 3la*haira!a7 As is well known5 Bddha was

an in$arnation o" Vishn7 Vashishtha is told to go to -aha$ina *. the /imala.a and the

$ontr. o" the Baddhas 'Baddhadesh(7 The Baddhas who "ollow the Pa2$atatt!a ritalare a$$onted 3alas7 It is a noteworth. "a$t that the "lower o" the De!i is a*a5 the

s$arlet hi*is$s or China rose7 As the last name ma. indi$ate it is perhaps not indigenos

to India *t to China when$e it ma. ha!e *een imported possi*l. throgh )epal7 Thislegend5 in$orporated as it is in the Shastra itsel"5 seems to me o" primar. importan$e in

determining the histori$al origin o" the Pa2$atatt!a rital7

*hapter 6inehe antra Sha$tra$ in *hina

Adopting "or the prpose o" this essa.5 and withot dis$ssion as to their a$$ra$.5 the

general !iews o" Orientalists on $hronolog. and the de!elopment o" the Bddhisti$s$hools5 the histor. o" the Bddhisti$ Tantra is shortl. as "ollows7 The -aha.ana 'whi$h

$ommen$ed no one knows e#a$tl. when( was represented in the "irst and se$ond

$entries *. the great names o" Ash!aghosha and )agar6na7 Its great s$riptre is the

Pra62aparamita7 Its dominan$e nder the prote$tion o" 3anishka marks the "irst stepstowards metaph.si$al5 theisti$5 and ritalisti$ religion5 a re$rring tenden$. amongst men

to whi$h I ha!e pre!iosl. re"erred7 In the se$ond hal" o" the "irst $entr. A7D75Bddhism5 apparentl. in its -aha.ana "orm5 spread to China5 and then$e to 3orea5 then

to apan in si#th $entr. A7D7 and to Ti*et in the se!enth7 Some time *etween the >th and

Eth $entries AD Asanga5 a Bddhist monk o" 0andhara5 is said to ha!e promlgated the

Bddhist 4oga$ara whi$h5 as its name imports5 was an adaptation o" the Indian Pata26ali8s4oga Darshana7 Dr7 Waddell sa.s that 9this 4oga parasite 'most &ropeans dislike what



the. nderstand o" 4oga( $ontaining within itsel" the germs o" Tantrism9 soon de!eloped

9monster ot+growths9 whi$h 9$ankered9 9the little li"e o" prel. Bddhisti$ sto$k9 in the

-aha.ana5 whi$h is itsel" $hara$teri;ed as merel. 9sophisti$ nihilism97 Whate!er thatma. mean5 it $ertainl. has the air o" red$ing the -aha.ana to nothingness7 We are then

told that at the end o" the si#th $entr. 9Tantrism or Si!ai$ m.sti$ism 'a !age word(

with its worship o" "emale energies 'Shakti( and Fiendesses *egan to tinge *oth /indismand Bddhism5 the latter o" whi$h 9*e$ame still more de*ased with sill. $ontempti*le

mmmer. o" nmeaning 6argon5 gi**erish5 $harmed senten$es 'Dharani( and magi$

$ir$les '-andala(9 in the "orm o" the 9Vehi$le9 $alled -antra.ana alleged to ha!e *een"onded *. )agar6na who re$ei!ed it "rom the Dh.ani Bddha Vairo$ana throgh the

Bodhisatt!a Va6rasatt!a at the 9Iron tower9 in Sothern India7 Contining he sa.s 9that on

the e!oltion in the tenth $entr. o" the demonia$al Bddhas o" the 3ala$akra 's.stem(

the -antra.ana de!eloped into the Va6ra.ana 9the most depra!ed "orm o" Bddhistdo$trine9 wherein the 9De!otee9 endea!ors with the aid o" the 9Demonia$al Bddhas9

and o" 9Fiendesses9 'Dakini( 9to o*tain !arios Siddhis97 The missionar. athor5 the Re!7

0raham Sand*erg5 who is so little "a!ora*le to Bddhism that he $an dis$o!er 'p7 @( in

it 9no s$heme o" metaph.si$s or moralit. whi$h $an *e digni"ied with the title o" anethi$al s.stem59 when howe!er speaking o" this 9most depra!ed "orm9 in a short Chapter

on the Tantras and Tantrik rites 9Ti*et and the Ti*etans59 @( sa.s that this new !ehi$le')gag+k.i Thegpa( did not pro"ess to spersede the time+honored Va6ra.ana 'Dor6e+

Thegpa( *t it $laimed 9*. its e#panded m.thologi$al s$heme and its "as$inating and

e!en s*lime m.sti$ $on$eptions to $r.stalli;e the old Tantrik methods into a reglars$ien$e as $ompli$ated as it was resor$e"l79 We are all natrall. pleased at "inding

resem*lan$es in other do$trines to tea$hings o" or own5 and so the re!erend athor5 a"ter

pointing ot that a leading "eatre o" the 3ala$akra 'Ds+3.i+khorlo( was the e!oltion

o" the idea o" a Spreme Personal Being5 sa.s that 9man. "ine and distin$ti!el. theisti$$hara$teristi$s o" the Deit.5 /is disposition5 prit.5 "atherliness5 *ene!olen$e and isolated

power are set ot in the 3ala$akra treatises79 Bt he is5 as we might e#pe$t5 o" the opinion

that this was onl. an e""ort towards the real thing5 pro*a*l. in"len$ed *. the "a$t o"Christian and -ohamedan tea$hing7 We $ommonl. "ind that a Semiti$ sor$e is alleged

"or what $annot *e denied to *e good in /indism5 or its $hild Bddhism7 One wonders

howe!er how the 9demonia$al Bddhas9 and 9Fiendesses9 work themsel!es into this *e+ praised e""ort to tea$h Christian ideas7 At the risk o" stra.ing "rom m. s*6e$t5 I ma.

point ot that in Bddhism the De!atas are gi!en *oth pea$e"l 'hi( and wrath"l '3hro(

aspe$ts7 The latter denotes the terri*le 'what in India is $alled Bhaira!a( aspe$ts o" the

Di!init.5 *t does not $hange /im or her into a Demon5 at least in Bddhist or Indian *elie"7 &!en to the Christian5 0od has *oth a terri*le and a *enign aspe$t7 It is tre that

some o" the representations o" the "ormer aspe$t in )orthern Bddhism are5 to most

Westerns5 demonia$ in "orm5 *t that is the wa. the Ti*etan mind works in endea!oringto pi$tre the matter "or itsel"5 as the /inds do with their De!is5 3ali5 Chinnamasta and

Candi7 Another and artisti$all. $on$ei!ed idea o" Bhaira!a is pi$tred in a *eati"l

Indian 3angra painting in m. possession in whi$h a smoldering restrained wrath5 as itwere a lowering dark storm+$lod5 en!elopes the otherwise restrained "a$e and immo*ile

postre o" the De!ata7 As regards the esoteri$ worship o" Dakinis I ha!e said a word in

the Foreword to the se!enth !olme o" m. #antrik #e2ts Withot ha!ing re$orse to

a*se5 we $an *etter state the general $on$lsion *. sa.ing that the Tantrik $lt



introd$ed a theisti$al "orm o" organi;ed worship with pra.ers5 litanies5 h.mns5 msi$5

"lowers5 in$ense5 re$itation o" -antra ' apa(5 3a!a$as or prote$tors in the "orm o"

Dharanis5 o""erings5 help o" the dead: in short5 with all pra$ti$al aids to religion "or theindi!idal together with a ri$h and pompos p*li$ rital "or the whole *od. o" the

"aith"l7

For the "ollowing "a$ts5 so "ar as China is $on$erned5 I am inde*ted in the main to the

learned work o" the esit Father 17 Wieger 3istoire des Croyances eligieuses et desB%inions hiloso%hi'ues en Cine 'Paris Challamel GL(7 The athor $ited states that

Indian Tantrism 9the s$hool o" e""i$a$ios "ormla9 de!eloped in China in the se!enth

and eighth $entries o" or era5 as a Chinese adaptation o" the old Theisti$ 4oga o"Pata26ali 'Se$ond $entr. B7C7( re$ast *. Samanta Bhadra5 9and "i#ed in pol.theisti$ '%(

"orm9 *. Asamgha '$ir$7 > AD or as others sa. E AD(7 A treatise o" the latter

translated into Chinese in >L AD had *t little s$$ess7 Bt in L the IndianSh*hakara $ame to the Chinese Cort5 gained the spport o" the $ele*rated T$hang+soei5

known nder his monasti$ name I+hing to whom he taght Indian do$trine5 the latter in

retrn gi!ing aid *. wa. o" translations7 Sh*hakara5 in the Tantrik wa.5 thoght that theBddhist -onks in China were losing their time in mere philosophi;ing sin$e 'I $ite the

athor mentioned( the Chinese people were not $apa*le o" a*stra$t spe$lations7 Pro*a*l.

Sh*hakara5 like all o" his kind5 was a pra$ti$al man5 who re$ogni;ed5 as men o" sense

mst do5 that in !iew o" the present $hara$ter o" hman natre5 religion mst *e organi;edand *roght to the people in s$h a "orm as will *e "rit"l o" reslt7 -etaph.si$al

spe$lations $ont with them "or little either in China or elsewhere7 Sh*hakara and his

s$hool taght the people that 9man was not like the Banana a "rit withot kernel97 /is *od. $ontained a Sol7 A moral li"e was ne$essar.5 "or a"ter death the Sol was 6dged

and i" "ond wi$ked was $ast into /ell7 Bt how was man to gard against this and the

e!il spirits arond him% /ow was he to se$re health5 wealth5 pardon "or his sins5 good

*eing in this world and the herea"ter% The people were then taght the e#isten$e o"Di!ine Prote$tors5 in$lding some "orms o" /ind Di!inities as also the manner in whi$h

their help might *e in!oked7 The. were instr$ted in the se o" -antras5 Dharanis5 and

-dras the meaning o" whi$h is not e#plained *. Dr7 Waddell8s de"inition 9$ertaindistortions o" the "ingers97 The. were taght to pra.5 to make o""erings5 and the !arios

other ritals e!er.where to *e "ond in Tantra Shastra7 Father Wieger sa.s that pardon o"

sins and sa!ing "rom the pnishment o" /ell was e#plained *. the Chinese Tantriks o"this s$hool not as a derogation "rom 6sti$e5 *t as the e""e$t o" the appeal to the Di!ine

Prote$tor whi$h o*tained "or the sin"l man a "resh lease o" li"e5 a kind o" respite dring

whi$h he was ena*led to redeem himsel" *. doing good in pla$e o" e#piating his sins *.tortre in /ell7 The de!ot Tantrik who soght a"ter his death to *e *orn in the hea!en o"

s$h and s$h Bddha5 o*tained his wish7 Sinners who had done nothing "or themsel!es

might *e helped e!en a"ter their death *. the pra.ers o" relati!es5 "riends and priests7 Thede!otion o" the Tantriks "or the sal!ation o" the de$eased was !er. great7 91et s

sppose9 sa.s one o" the Te#ts 9that a mem*er o" .or "amil. is thrown in prison7 What

will .o not do to relie!e him there5 or to get him ot "rom it7 In the same wa.5 we mst

a$t "or the dead who are in the great Prison o" /ell79 Pra.er and $harit. with the !iew toaid them is a$$onted to their merit7 A*o!e all it is ne$essar. to o*tain the aid o" the

priests who deli!er these *ond sols *. the rital ad hoc! a$$ompanied *. msi$ whi$h



"orms an important part o" the Bddhist Tantrik rites7 The resem*lan$e o" all this to the

Catholi$ pra$ti$e as regards the sols in prgator. is o*!ios7 As in the Indian

Compendia5 s$h as the Tantrasara5 there were pra.ers5 -antras and Dharanis to prote$tagainst e!er. "orm o" e!il5 against the *ad Spirits5 wild *easts5 natral $alamities5 hman

enemies5 and so "orth5 whi$h were said to *e e""e$ti!e5 pro!ided that the. were applied in

the proper disposition and at the right time and in the right manner7 Bt more e""e$ti!ethan all these was the initiation with water 'A*hisheka(7 For innmera*le good Spirits

srrond the initiates in all pla$es and at all times so that no e!il to$hes them7 It was

re$ommended also to $arr. on the *od. the written name o" one8s prote$tor 'Ishtade!ata(or one o" those signs whi$h were $alled 9Trans$endent seals5 $on=erors o" all Demons97

This pra$ti$e again is similar to that o" the se *. the Indian Tantriks o" the 3a!a$a5 and

to the pra$ti$e o" Catholi$s who wear s$aplars5 9Agns Dei95 and $onse$rated medals7 In

order to en$orage "re=ent in!o$ations5 as also to $ont them5 the Bddhist Tantriks hadBddhisti$ $haplets like the Indian -ala and Catholi$ Rosar.7 The *eads !aried "rom

5 'Naere ( to @L7 In in!oking the Prote$tors the worshipper held "irml. one

*ead with "or "ingers 'the thm* and "irst "inger o" *oth hands( and then $entered his

mind on the "ormla o" in!o$ation7 Carried on the *od.5 these Rosaries prote$ted "rome!er. ill5 and made all that one said5 a pra.er7 To se the Indian phrase all that was then

said5 was -antra7

Tantri$ism was rein"or$ed on the arri!al in LG A7D7 o" two Indian Brahmanas5Va6ra*odhi and Amogha7 The demand "or Tantras then *e$ame so great that Amogha was

o""i$iall. depted *. the Imperial 0o!ernment to *ring *a$k "rom India and Ce.lon as

man. as he $old7 Amogha who was the "a!orite o" three &mperors holding the rank o"minister and honored with man. titles li!ed till LL>7 /e made Tantri$ism the "ashiona*le

se$t7 Father Wieger sa.s that in the nmeros works signed *. him5 there is not to *e

"ond an. o" those rites5 Indian or Ti*etan5 whi$h $ome nder the general term Vama$ara5

whi$h in$ldes worship with wine and women7 /e has it "rom Bddhist sor$es that the.deplore the a*ses whi$h as regards this matter ha!e taken pla$e in India7 In the state o"

de$aden$e witnessed to+da. there largel. remains onl. a litrg. o" in!o$ations

a$$ompanied *. -dra and -si$5 with lanterns and "lags "rom whi$h Bon;es o" lowdegree making a li!ing when $alled pon *. hoseholders to $re the si$k5 psh their

*siness and so "orth7 Amogha5 howe!er5 demanded more o" those who soght initiation7

In the Indian "ashion he tested 'Pariksha( the wold+*e dis$iple and initiated onl. thosewho were "it and had the =alit. o" Va6ra7 To s$h onl. was do*tless $on"ided the higher

esoteri$ tea$hings and rital7 Initiation was $on"erred *. the rital poring o" water on the

head 'A*hisheka(5 a"ter a solemn a$t o" $ontrition and de!otion7

The "ollowing is a des$ription o" the rite o" initiation 'A*hisheka(7 I t is the Bddha whospeaks7 9st as an imperial prin$e is re$ogni;ed as he who shall go!ern so m. dis$iples5

tested and per"e$tl. "ormed5 are $onse$rated with water7 For the prpose o" this $eremon.

one pla$es on a height5 or at least on rising grond5 a plat"orm se!en "eet in diameterstrewn with "lowers and sprinkled with s$ented water7 1et silen$e *e kept all arond7

Persian in$ense is *rnt7 Pla$e a mirror o" *ron;e and se!en arrows to keep awa.

demonia$ spirits7 The $andidate who has *een pre!iosl. prepared *. a rigorosa*stinen$e5 "ll. *athed and $lad in "reshl. washed garments kneels on the plat"orm and



listens to a le$tre e#plaining the meaning o" the rite7 /is right sholder is n$o!ered and

his two hands 6oined7 /e "orms interiorl. the ne$essar. intention7 Then the -aster o" the

$eremon.5 holding him "irml. *. the right hand5 pors with the le"t on the head o" the$andidate "or initiation the rital water79 This initiation made the Chela a son o" Bddha

and a depositor. o" the latter8s do$trine5 "or the Tantras were deemed to represent the

esoteri$ tea$hing o" the Bddha5 6st as in India the. $ontain the essen$e o" all knowledgeas taght *. Shi!a or De!i7

The initiates o" Amogha were distingished *. their retired li"e and se$ret pra$ti$es5

whi$h gained "or them the name o" 9S$hool o" -.ster.97 It transpired that the. were

awaiting a Sa!ior in a "tre age7 This rendered them sspe$t in the e.e o" 0o!ernmentwho thoght that the. were perhaps a re!oltionar. so$iet.7 The se$t was a$$ordingl.

"or*idden7 Bt this did not $ase it to disappear7 On the $ontrar.5 "or as the Re!erend

Father sa.s5 in China 'and we ma. add elsewhere( the "or*idden "rit is that whi$h is o"all the most deli$ios7 The lower ranks a!oided this higher initiation and largel. lapsed

into me$hani$al "ormalism5 and the tre adepts wrapt themsel!es in a m.ster. still more

pro"ond5 awaiting the $oming o" the "tre Bddha -aitre.a5 who5 the. taght5 hadinspired Asangha with the do$trine the. held7 Father Wieger sa.s that their moralit. is

se!ere and their li"e !er. astere7 '1er morale est s!re5 ler !ie trs astre7( There is a

hierar$h. o" tea$hers who !isit the hoseholds at appointed inter!als5 alwa.s a"ter

night"all5 lea!ing *e"ore da.*reak and spported *. the alms o" those whom the. thstea$h7 The learned missionar. athor adds that Tantrik adepts o" this $lass are o"ten

$on!erted to Christianit. and =i$kl. *e$ome e#$ellent Christians 9sin$e their morals are

good and the. ha!e a li!el. *elie" in the spernatral97 '91ers moers a.ant t *onneset ler $ro.an$e a srnatrel tant trs !i!e79(

/ere I ma. note on the s*6e$t o" Dharanis5 that it has *een said that these were onl.

introd$ed into China dring the Tang D.nast.7 Father Wieger5 howe!er5 'p7 ?E( sa.sthat an athenti$ Riddhi+mantra is to *e "ond in translations made *. 1eo+3eat$h8an inthe se$ond $entr. AD Bddha is said to ha!e annon$ed to Ananda5 who a$$ompanied

him5 that "i!e hndred .ears a"ter his )ir!ana5 a se$t o" magi$ians 'whom the athor $alls

Shi!aite Tantriks( wold *e the $ase o" the swarming o" e!il spirits7 Instr$tions werethen gi!en "or their e#or$ism7 This pts the 9Shi!aites9 "ar *a$k7

*hapter enA ibetan antra

This Chapter is an admira*l. nderstanding re!iew 'reprinted "rom #he #heoso%hist o"

l. GG( *. -r7 ohan Van -anen5 the Ti*etan s$holar7 It was written on the se!enth!olme o" Tantrik Te#ts whi$h $ontains the "irst Ti*etan Tantra to *e p*lished7 The



Tantra whi$h was sele$ted "or the series was the Shri$akra+Sam*hara5 *e$ase the &ditor

happened to ha!e mans$ripts o" this and other works o" the same s$hool7

All lo!ers o" Indian philosoph. are "amiliar with the magni"i$ent series o" works on theTantra whi$h5 nder the general editorship o" 9Arthr A!alon59 ha!e seen the light within

the last "ew .ears7 Some5 E !olmes5 either te#ts5 translations5 or stdies5 ha!e hitherto *een p*lished5 and the titles o" a nm*er o" "rther works are annon$ed as in

preparation or in the press7 st now a new !olme has *een added to the series5$onstitting Vol7 VII o" the 9Te#ts59 and this *ook is ndo*tedl. one o" the most

interesting o" all those hitherto issed7

,p till now the series has onl. dealt with works and thoghts originall. written down inSanskrit< this new !olme goes "rther a"ield and *rings s the te#t and translation o" a

Ti*etan work5 dealing with the same s*6e$t the whole series is intended to std.7 Ti*etan

Tantrism is ndo*tedl. a de!elopment o" its Indian protot.pe5 and at a "rther stage o"

or knowledge o" the whole s*6e$t5 the histori$al de!elopment o" this s$hool o" thoght

will *e5 no do*t5 stdied mintel.7 Thogh this present !olme *rings !ala*le materialtowards s$h an histori$al std.5 or knowledge o" the Tantra nder this aspe$t is as .et

"ar too limited to ena*le s to sa. m$h a*ot this side o" the =estions raised *. its p*li$ation or to "ind a pla$e "or it in the present re!iew o" the work7 What is more rgent

now is to e#amine this *ook as it stands5 to tr. to de"ine the general trend o" its $ontents5

and to attempt to !ale it generall. in terms o" modern spee$h and thoght7 In ordis$ssion o" the *ook5 there"ore5 we shall not $on$ern orsel!es with =estions o"

te$hni$al s$holarship at all5 *t attempt to go to the heart o" the s*6e$t in s$h a manner

as might *e o" interest to an. intelligent man attra$ted towards philosophi$al and

religios thoght7 And it is perhaps easier to do so with the present work than with man.others in the series to whi$h it *elongs5 "or more than these others this work makes an

appeal to the intelle$t dire$t5 and pro!es !er. hman and logi$al5 so as to e!oke aresponse in e!en s$h readers as are not prepared *. a detailed knowledge o" s.stem andterminolog.5 to disentangle an ela*orate oter "orm "rom the inner s*stan$e7 It is tre

that here also5 e!er. page and almost e!er. line *ristles with names and terms5 *t the

thoght $onne$ting s$h terms is $lear5 and these5 ser!ing m$h the prposes o"alge*rai$al notations in mathemati$al "ormlae5 $an *e easil. "illed in *. an. reader with

!ales deri!ed "rom his own religios and philosophi$al e#perien$e7

The Tantras ha!e5 o"ten5 not *een kindl. spoken o"7 It has *een said that the. ha!e

hitherto pla.ed5 in Indolog.5 the part o" a 6ngle whi$h e!er.*od. is an#ios to a!oid7Still stronger5 a great historian is =oted as ha!ing said that it wold *e 9the n"ortnate

lot o" some "tre s$holar to wade throgh the disgsting details o" drnkenness and

de*a$her. whi$h were regarded as an essential part o" their religion *. a large se$tion o" the Indian $ommnit. not long ago9 And 0rnwedel5 speaking espe$iall. o" the Ti*etan

Tantras (&ythology! p7 (5 "rom the immense literatre o" whi$h as .et nothing had

*een translated5 sa.s: 9To work ot these things will *e5 indeed5 a sacr*icium intellectus!

*t the. are5 a"ter all5 no more stpid than the Brahmanas on whi$h so m$h la*or has *een spent79 Bt here we ha!e the "irst translation into a &ropean langage o" one o"

these Tantrik te#ts< and "ar "rom *eing o*s$ene or stpid5 it strikes s as a work o"



singlar *eat. and no*ilit.5 and as a $reation o" religios art5 almost ni=e in its lo"t.

grander7 It is so totall. nlike an. religios do$ment we are a$=ainted with5 that it is

almost in$on$ei!a*le that this is onl. a *rie" spe$imen5 a "irst spe$imen5 made a$$essi*leto the general p*li$5 o" a !ast literatre o" whi$h the e#tent 'as e#isting in Ti*et( $annot

.et e!en *e measred7 4et5 in sa.ing that the natre o" or *ook is ni=e5 we do not

mean to impl. that $lose analogies $annot *e "ond "or it in the religios literatres and pra$ti$es o" the world7 S$h an aloo"ness wold *e rather sspi$ios5 "or real religios

e#perien$e is5 o" $orse5 ni!ersal5 and5 pro$eeding "rom the same elements in the hman

heart5 and aspiring to the same ends5 mst alwa.s show kinship in mani"estation7 4et thisTi*etan prod$t has a distin$ti!e st.le o" its own5 whi$h singles it ot in appearan$e as

$learl.5 let s sa.5 as the spe$i"i$ $hara$ter o" Ass.rian or &g.ptian art is di""erent "rom

that o" other st.les7

When we now pro$eed to e#amine the do$ment *e"ore s5 at the otset a !erdi$t o" oneo" the $riti$s o" Tantrism $omes to or mind5 to the e""e$t that the Tantra is perhaps the

most ela*orate s.stem o" ato+sggestion in the world7 This di$tm was intended as a

$ondemnation< *t thogh a$$epting the !erdi$t as $orre$t5 we orsel!es are not in$linedto a$$ept5 together with it5 the implied $on$lsion7 Ato+sggestion is the esta*lishment

o" mental states and moods "rom within5 instead o" as a reslt o" impressions re$ei!ed

"rom withot7 &!identl. there mst *e two kinds o" this ato+sggestion5 a tre and a

"alse one7 The tre one is that whi$h prod$es states o" $ons$iosness $orresponding tothose whi$h ma. *e prod$ed *. realities in the oter world5 and the "alse one is that

whi$h prod$es states o" $ons$iosness not $orresponding to rea$tions to an. realit.

withot7 In the ordinar. wa. the $ons$iosness o" man is shaped in response toimpressions "rom withot5 and so ltimatel. rests on sensation5 *t theoreti$all. there is

nothing impossi*le in the theor. that these 9modi"i$ations o" the thinking prin$iple9

shold *e *roght a*ot *. the $reati!e will and rest rather on imagination and intition

than on sensation7 This theor. has not onl. *een philosophi$all. and s$ienti"i$all.dis$ssed5 *t also pra$ti$all. applied in man. a s$hool o" m.sti$ism or 4oga7 I" I

remem*er well5 there is a most interesting *ook *. a 0erman 'non+m.sti$( Pro"essor5

Stadenme.er5 dealing with this s*6e$t5 nder the title o" &agic as an >2%erimentalScience 'in 0erman(5 and the same idea seems also to nderlie Steiner8s theor. o" what he

$alls 9imaginati!e $lair!o.an$e97 In Christian m.sti$ism this has *een "ll. worked ot

*. de 1o.ola in his 9Spirital &#er$ises9 as applied to the Passion o" the Christ7 In whatis now+a+da.s $alled )ew Thoght5 this prin$iple is largel. applied in !arios manners7

In or *ook we "ind it applied in terms o" Tantrik Bddhism with a "llness and detail

srpassing all other e#amples o" this t.pe o" meditation7 In order to present the idea ins$h a wa. that it ma. look plasi*le in itsel"5 we ha!e "irst to sket$h ot the rationale

nderl.ing an. s$h s.stem7 This is easil. done7

We $an $on$ei!e o" this ni!erse as an immense o$ean o" $ons$iosness or intelligen$e in

whi$h the separate organisms5 hman *eings in$lded5 li!e and mo!e and ha!e their *eing7 I" we $on$ei!e o" this mass o" $ons$iosness as s*6e$t to laws5 analogos to those

o" gra!it.5 and at the same time as *eing "lidi$ in natre5 then the me$hanism o" all

intelle$tal a$ti!it. might well *e thoght o"5 in one o" its aspe$ts5 as h.drali$ in$hara$ter7 1et an. organism5 "it to *e a *earer o" $ons$iosness5 onl. open itsel" "or the



re$eption o" it5 and the h.drali$ pressre o" the srronding sea o" $ons$iosness will

make it "low in5 in s$h a "orm as the $onstr$tion o" the organism assmes7 The wa!e

and the sea5 the pot and the water5 are "re=ent s.m*ols in the &ast5 sed to indi$ate therelation *etween the all+$ons$iosness and the indi!idal $ons$iosness7 I" the hman

*rain is the pot snk in the o$ean o" di!ine $ons$iosness5 the "orm o" that pot will

determine the "orm whi$h the all+$ons$iosness will assme within that *rain7

)ow imagination5 or ato+sggestion5 ma. determine that "orm7 Throgh gess5 intition5spe$lation5 tradition5 athorit.5 or whate!er the determinant "a$tor ma. *e5 an. s$h

"orm ma. *e $hosen7 The man ma. $reate an. "orm5 and then5 *. e#pe$tan$.5 stillness5

passi!it.5 lo!e5 aspiration or whate!er term we $hoose5 draw the $osmi$ $ons$iosnesswithin him5 onl. determining its "orm "or himsel"5 *t impersonall. re$ei!ing the power

whi$h is not "rom himsel"5 *t "rom withot7 The pro$ess is like the preparation o" a mold

in whi$h molten metal is to *e $ast5 with this di""eren$e5 that the metal $ast into the moldis not sel"+a$ti!e and ali!e5 and not e!er+present and pressing on e!er. side5 as the li!ing

$ons$iosness is whi$h $onstittes or ni!erse7

We ma. take an illstration "rom the me$hani$al ni!erse7 This ni!erse is one seething

mass o" "or$es in $onstant interpla.7 The "or$es are there and at work all the time5 *tonl. *e$ome o*6e$ti"ied when $aght in sita*le re$ei!ers7 The wind+"or$e5 i" not $aght

*. the arms o" the windmill5 the "or$es o" stream or water"all5 i" not similarl. gathered in

a proper me$hanism5 disperse themsel!es in spa$e and are not "o$sed in and translatedinto o*6e$ti!e nits o" a$tion7 So with the !i*rations sent along the wire5 in telegraphi$ or

telephoni$ $ommni$ation5 or with the other !i*rations sent wirelessl.7 In a ni!erse

peopled with intelligen$es5 higher *eings5 gods5 a whole hierar$h. o" entities5 "rom the

highest power and per"e$tion to s$h as *elong to or own limited $lass5 $onstant streamso" intelligen$e and $ons$iosness mst $ontinosl. "lash throgh spa$e and "ill

e#isten$e7 )ow it seems5 theoreti$all. indeed5 !er. pro*a*le5 assming that$ons$iosness is one and akin in essen$e5 that the me$hani$al phenomenon o"s.mpatheti$ !i*ration ma. *e applied to that $ons$iosness as well as to what are

regarded as merel. me$hani$al !i*rations7 So5 ptting all the a*o!e reasonings together5 it

is at least a plasi*le theor. that man5 *. a pro$ess o" ato+sggestion5 ma. so modi". theorgans o" his $ons$iosness5 and likewise attne his indi!idal $ons$iosness in s$h a

wa.5 as to *e$ome a*le to enter into a s.mpatheti$ relation with the "or$es o" $osmi$

$ons$iosness ordinaril. mani"esting otside him and remaining nper$ei!ed5 passinghim as it were5 instead o" *eing $aght and harnessed7 And this is not onl. a theor.5 *t

more than that ++ a de"inite statement gi!en as the reslt o" e#perien$e *. m.sti$s and

meditators o" all times and $limes7

)ow we ma. ask: how has this method *een applied in or present work% A $are"lanal.sis o" its $ontents makes s dis$o!er se!eral interesting $hara$teristi$s7 First o" all

we ha!e to remem*er that or te#t prespposes a "amiliarit. with the religios

$on$eptions5 names5 personalities and philosphi$al prin$iples o" )orthern Bddhism5

whi$h are all "reel. sed in the $omposition7 What is strange and "oreign in them to theWestern reader is so onl. *e$ase he mo!es in n"amiliar srrondings7 Bt the $hara$ter

o" the $omposition is one whi$h might *e $ompared to s$h analogos Western





whi$h in its endless repetitions and ela*orations seems indeed instin$t with the same

spirit whi$h has gi!en *irth to this s$heme o" imagination taght in these Tantras7 Onl.5 in

stone or plaster5 the m.thologi$al host is sterile and immo!a*le5 whilst5 as $reated in theli!ing mind5 the similar str$tre partakes o" the li"e o" the mind within and withot7 The

s$lptral em*odiment is5 there"ore5 ser!i$ea*le to the less e!ol!ed mind7 The Tantra is

"or the religios thinker who possesses power7

Bt we said that or meditational str$tre was also akin to rital7 What we mean *. thisis that all the "igres and images e!oked in the mind in this meditation are5 a"ter all5 onl.

meant5 as the words5 !estres and gestres in a rital5 to sggest "eelings5 to pro!oke

states o" $ons$iosness5 and to "rnish 'i" the simile *e not thoght too patheti$( pegs tohang ideas pon7

1ike as a "ine pie$e o" msi$5 or a pla.5 $an onl. *e well rendered when rehearsed o!er

and o!er again5 and pra$ti$ed so that the "orm side o" the prod$tion *e$omes almost

me$hani$al5 and all power in the prod$tion $an *e de!oted to the in"sion o" inspiration5

so $an this meditation onl. *e per"e$tl. per"ormed a"ter ntold pra$ti$e and de!otion7 Itwold *e a totall. mistaken idea to read this *ook as a mere pie$e o" literatre5 on$e to go

throgh it to see what it $ontains5 and then to let it go7 st as the masterpie$es o" msi$$an *e heard hndreds o" times5 6st as the great ritals o" the world grow in power on the

indi!idal in the measre with whi$h he *e$omes "amiliar with them and altogether

identi"ies himsel" with the most in"initel. small mintiae o" their "orm and $onstittion5so this meditation rital is one whi$h onl. *. repetition $an *e mastered and per"e$ted7

1ike the great prod$tions o" art or natre5 it has to 9grow9 on the indi!idal7

This meditational e#er$ise is not "or the small5 nor "or the "lippant5 nor "or those in a

hrr.7 It is inherentl. an esoteri$ thing5 one o" those tea$hings *elonging to the regions o"

9=iet9 and 9tran=illit.9 and 9rest9 o" Taoisti$ philosoph.7 To the ignorant it mst *e 6a**er5 and so it is trl. esoteri$5 hiding itsel" *. its own natre within itsel"5 thogh

seemingl. open and a$$essi*le to all7 Bt in $onne$tion with this meditation we do notthink o" ppils who read it on$e or twi$e5 or ten times5 or a hndred5 *t o" astere

thinkers who work on it as a li"e+work throgh la*orios .ears o" strenos endea!or7

For5 what mst *e done to make this meditation into a realit.% &!er. $on$ept in it mst

*e !i!i"ied and dren$hed with li"e and power7 &!er. god in it mst *e made into a li!inggod5 e!er. power maniplated in it made into a poten$.7 The whole str$tre mst *e

made !i*rant with "or$es $apa*le o" entering into s.mpatheti$ relation with the greater

$osmi$ "or$es in the ni!erse5 $reated in imitation on a lower s$ale within the indi!idalmeditator himsel"7 To the religios mind the ni!erse is "illed with the thoghts o" the

gods5 with the powers o" great intelligen$es and $ons$iosnesses5 radiating eternall.

throgh spa$e and reall. $onstitting the world that is7 9The world is onl. a thoght in themind o" 0od79 It mst take .ears o" strenos pra$ti$e e!en to *ild p the power to

!isali;e and $orre$tl. prod$e as an internal drama this meditation gi!en in or *ook7 To

endow it with li"e and to pt power into this li"e is an a$hie!ement that no small mind5 no

weak de!otee5 $an hope to per"orm7 So this meditation is a solemn rital5 like the RomanCatholi$ -ass< onl. it is per"ormed in the mind instead o" in the $hr$h5 and the m.ster.

it $ele*rates is an indi!idal and not a general sa$rament7



In what we ha!e said a*o!e we ha!e tried to gi!e some otlines o" the $hie"

$hara$teristi$s o" this remarka*le work5 now *roght within the rea$h o" the general

reading p*li$5 and espe$iall. o" *ene"it to those among them interested in the std. o"$omparati!e religion along *road lines7 We owe5 indeed5 a de*t o" gratitde to Arthr

A!alon5 whose enthsiasm "or and insight into the Indian religios and philosophi$al

mind ha!e nearthed this parti$lar gem "or s7 We ma. *e parti$larl. grate"l that hisenthsiasm has not set itsel" a limit5 so as to pre!ent him "rom dealing with other than

Sanskrit lore alone5 and "rom looking "or treasre e!en *e.ond the /imala.as7 In this

$onne$tion we ma. mention that it is his intention to maintain this $atholi$ attitde5 "or heis now taking steps to in$orporate also an important apanese work on the Va,rayana in

his Tantrik series7 As "ar as this "irst Ti*etan te#t is $on$erned5 the $hoi$e has *een

de$idedl. happ.5 and he has *een no less "ortnate in ha!ing *een a*le to se$re a

$ompetent $olla*orator to ndertake the philologi$al portion o" the work5 the translatingand editing la*or7 The reslt o" ths asso$iating himsel" with a $apa*le indigenos s$holar

to prod$e the work5 has *een a great s$$ess5 a prod$tion o" pra$ti$al !ale whi$h will

ndo*tedl. not diminish in all essentials "or a long time to $ome7 For not onl. is this

parti$lar work in and "or itsel" o" interest5 with a great *eat. o" its own< it has another!ale in =ite other dire$tions than those $onne$ted with the std. o" meditation or o"

religios artisti$ $reation7

The work "rnishes a most important ke. to a new wa. o" nderstanding man. phasesand prod$tions o" Indian philosoph.7 The pro6e$tion o" the paraphernalia o" /ind

m.tholog. inwards into the mind as instrments o" meditation5 the internali;ing o" what

we "ind in the Pranas or the &pi$ e#ternali;ed as m.tholog.5 has seemed to me to throw"resh and illminating light on Indian s.m*olog.7 To gi!e an illstration: In this Tantra

we "ind an ela*orate maniplation o" weapons5 shields5 armor5 as instrments "or the

prote$tion o" the $ons$iosness7 )ow all these implements "igre5 "or instan$e5 largel.

and ela*oratel. in s$h a work as the 0hirbudhnya Samhita! o" whi$h Dr7 S$hrader hasgi!en s a splendid smmar. in his work5 Introduction to the a8caratra Bt in the

a8caratra all these implements are onl. attri*tes o" the gods7 In or te#t we "ind a hint

as to how all these e#ternal m.thologi$al data $an also *e applied to and nderstood asinternal workings o" the hman $ons$iosness5 and in this light Indian m.tholog.

assmes a new and ri$her signi"i$an$e7 I do not want to do more here than hint at the

point in!ol!ed5 *t no do*t an. stdent o" /ind m.tholog. who is also interested in/ind modes o" thoght5 in the /ind Ps.$he5 will at on$e see how "rit"l this idea $an

*e7

One o" the riddles o" Indian thoght is that its s.m*olog. is kineti$ and not stati$5 and

eldes the o*6e$ti!e "ormalit. o" Western thoght7 That is wh. e!er. /ind god isanother5 who is again another5 who is on$e more another7 Did not 3ipling sa. something

a*ot 93ali who is Par!ati5 who is Sitala5 who is worshipped against the small+po#9% So

also almost e!er. philosophi$al prin$iple is an 9aspe$t9 o" another prin$iple5 *t ne!er a$lear+$t5 well+$ir$ms$ri*ed5 independent thing *. itsel"7 Or te#t goes "ar towards

gi!ing a hint as to how all these gods and prin$iples5 whi$h in the Pranas and other

writings appear as e#tra+hman elements5 ma. perhaps also *e interpreted as aspe$ts o"



the hman mind 'and e!en hman *od.( and *e$ome a ps.$hologi$al m.tholog. instead

o" a $osmi$ one7

The idea is not a*soltel. new5 *t has *een pt "orward *. m.sti$s *e"ore7 TheCher*ini$ Wanderer sang that it wold *e o" no a!ail to an.one5 e!en i" the Christ were

*orn a hndred times o!er in Bethlehem5 i" he were not *orn within the man himsel"7 Ithas *een said o" the +hagavad$Gita that it is in one sense the drama o" the sol5 and that

meditation on it5 transplanting the "ield o" 3rkshetra within the hman $ons$iosness5ma. lead to a dire$t reali;ation o" all that is taght in that *ook5 and to a !ision o" all the

glories depi$ted therein7 That idea is the same as that whi$h is the *asis o" or te#t7 Its

message is: 9Create a ni!erse within5 in order to *e a*le to hear the e$hoes o" theni!erse withot5 whi$h is one with that within5 in essen$e79 I" seers5 o$$ltists5

meditators reall. e#ist5 the. ma. *e a*le to otline the wa. and method *. whi$h the.

themsel!es ha!e attained7 So it was with de 1o.ola and his 9Spirital &#er$ises59 andthere is no reason wh. it shold not *e the same with the *ook we are dis$ssing here7

As to how "ar we ha!e here a reslt o" pra$ti$al e#perien$e5 or onl. an ingenios theor.5 agreat 9attempt59 as it were5 we will not and $annot de$ide7 To make statements a*ot this

needs pre!ios e#periment5 and we ha!e onl. read the *ook "rom the otside5 not li!ed its$ontents "rom within7 Bt howe!er this ma. *e5 e!en s$h an oter reading is s""i$ient to

re!eal to s the grander o" the $on$eption pt *e"ore s5 and to ena*le s to "eel the

s.mphoni$ splendor o" the $reation as a work o" religio+philosophi$ art< and that alone isenogh to ena*le s to 6dge the work as a masterpie$e and a do$ment o" "irst+$lass

!ale in the "ield o" religios and m.sti$al literatre7 The "orm is !er. n+Western indeed

and in man. wa.s tterl. n"amiliar and perhaps *ewildering7 Bt the harmon. o"

thoght5 the greatness o" the "ndamental $on$eptions5 the s*limit. o" endea!orem*odied in it5 are $lear< and these =alities are $ertainl. enogh to gain "or it admirers

and "riends ++ perhaps here and there a dis$iple ++ e!en in or times so *adl. prepared tohear this Ti*etan e$ho "rom that other world5 whi$h in man. wa.s we in the West make itor strenos *siness to "orget and to dis$ont7

*hapter levenShakti in aoi$

The *elie" in Shakti or the Di!ine Power as distingished "rom the Di!ine &ssen$e

'S!arpa(5 the "ormer *eing generall. imagined "or prposes o" worship as *eing in"emale "orm5 is !er. an$ient7 The $on$ept o" Shakti in Chinese Taoism is not merel. a proo" o" this '"or the Shakti notion is m$h older( *t is an indi$ation o" the an$ient

Indian $hara$ter o" the do$trine7 There are some who erroneosl. think5 the $on$ept had

its origin in 9Si!ai$ m.sti$ism59 ha!ing its origin somewhere in the si#th $entr. o" orera7 1ao+t;e or the 9old master9 was twent. .ears senior to Con"$is and his li"e was

said to ha!e *een passed *etween EL+>G B7C7 A date $ommonl. a$$epted *. &ropean

Orientalists as that o" the death o" Bddha 'Indian and Ti*etan opinions *eing regarded5



as 9e#tra!agant9( wold *ring his li"e into the si#th $entr. s7$75 one o" the most

wonder"l in the world8s histor.7 1ao+t;e is said to ha!e written the Tao+tei+king5 the

"ndamental te#t o" Taoism7 This title means Treatise on Tao and Tei7 Tao whi$h 1ao+t;e$alls 9The great9 is in its Sanskrit e=i!alent Brahman and Tei is Its power or a$ti!it. or

Shakti7 As Father P7 17 Wieger5 S7 75 to whose work (3istoire des Croyances eligieuses

et des B%inions hiloso%hi'ues en Chine! p7 >? et seg GL( I am here inde*ted5 pointsot5 1ao+t;e did not in!ent Taoism no more than Con"$is 'EEL+>G B7C7( in!ented

Con"$ianism7 It is $hara$teristi$ o" these and other An$ient &astern -asters that the. do

not $laim to *e more than 9transmitters9 o" a wisdom older than themsel!es7 1ao+t;e wasnot the "irst to tea$h Taoism7 /e had pre$rsors who5 howe!er5 were not athors7 /e was

the writer o" the "irst *ook on Taoism whi$h ser!ed as the *asis "or the "rther

de!elopment o" the do$trine7 On this a$$ont its paternit. is attri*ted to him7 There was

re"eren$e to this do$trine it is said in the o""i$ial ar$hi!es 'p7 L>?(7 The pre+Taoists werethe anal.sts and astrologers o" the T$heo7 1ao+t;e who "ormlated the s.stem was one o"

them (ib G(7 The third -inistr. $ontaining these ar$hi!es registered all whi$h $ame

"rom "oreign parts5 as Taoism did7 For as Father Wieger sa.s5 #aoism is in its main lines a

Chinese ada%tation o* the contem%orary doctrine o* the %anishads '9or le Taoisme estdans ses grandes lignes ne adaptation Chinoise de la do$trine Indienne $ontemporaine

des ,panisads9(7 The a$tal "a$t o" importation $annot in de"alt o" do$ments *e pro!ed *t as the learned athor sa.s5 the "a$t that the do$trine was not Chinese5 that it was then

$rrent in India5 and its sdden spread in China5 $reates in "a!or o" the argment "or

"oreign importation almost a $ertain $on$lsion7 The similarit. o" the two do$trines iso*!ios to an. one a$=ainted with that o" the ,panishads and the do$trine o" Shakti7

The dalism o" the mani"esting ,nit. 'Tao( denoted *. 4in+4ang appears "or the "irst

time in a te#t o" Con"$is5 a $ontemporar. o" 1ao+t;e5 who ma. ha!e in"ormed him o"

it7 All Chinese -onism des$ends "rom 1ao+t;e7 The patriar$hal te#ts were de!eloped *.the great Fathers o" Taoism 1ie+t;e and T$hong+t;e 'see 91es Pres d s.stme

Taoiste9 *. the same athor( whom the re!erend "ather $alls the onl. real thinkers that

China has prod$ed7 Both were pra$ti$all. prior to the $onta$t o" 0ree$e and India on theInds nder Ale#ander7 The "irst de!elopment o" Taoism was in the Soth7 It passed later

to the )orth where it had a great in"len$e7

A$$ording to Taoism there was in the *eginning5 is now5 and e!er will *e an ltimate

Realit.5 whi$h is !ariosl. $alled 3uan the -.ster.5 whi$h $annot *e named or de"ined5 *e$ase hman langage is the langage o" limited *eings to$hing limited o*6e$ts5

whereas Tao is imper$epti*le to the senses and the nprod$ed $ase o" all5 *e.ond

whi$h there is nothing: Bu the Formless5 or #ao the $asal prin$iple5 the nlimitedine#hasti*le sor$e "rom whi$h all $omes5 '9Tao le prin$ipe par$e=e tot deri!e de

li9( Itsel" pro$eeds "rom nothing *t all "rom It7 So it is said o" Brahman that It is in

Itsel" *e.ond mind and spee$h5 "ormless and 'as the Brahmastra sa.s( That "rom whi$hthe ,ni!erse is *orn5 *. whi$h it is maintained and into whi$h it is dissol!ed7 From the

a*.ss o" Its Being5 It throws ot all "orms o" &#isten$e and is ne!er emptied7 It is an

in"inite sor$e e#teriori;ing "rom Itsel" all "orms5 *. Its Power 'Tei(7 These "orms neither

diminish nor add to Tao whi$h remains e!er the same7 These limited *eings are as a dropo" water in Its o$ean7 Tao is the sm o"5 and .et as in"inite5 *e.ond all indi!idal

e#isten$es7 1ike Brahman5 Tao is one5 eternal5 in"inite5 sel"+e#istent5 omnipresent5



n$hanging 'Immta*le( and $omplete 'Prna(7 At a parti$lar moment 'to speak in or

langage "or It was then *e.ond time( Tao threw ot "rom Itsel" Tei Its Power 'Vert or

Shakti( whi$h operates in alternating modes $alled .in and .ang and prod$es5 as it were *. $ondensation o" its s*tlet. 'Shakti ghani*hta(5 the /ea!en and &arth and Air

*etween5 "rom whi$h $ome all *eings7 The two modes o" Its a$ti!it.5 4in and 4ang5 are

inherent in the Primal That5 and mani"est as modes o" its #ei or Shakti7 .in is rest5 andthere"ore a"ter the $reation o" the phenomenal world a going *a$k5 retra$tion5

$on$entration towards the original ,nit. ')i!ritti(5 whereas .ang is a$tion and there"ore

the opposite prin$iple o" going "orth or e#pansion 'Pra!ritti(7 These modes appear in$reation nder the sensi*le "orms o" &arth '4in( and /ea!en '4ang(7 The one original

prin$iple or Tao5 like Shi!a and Shakti5 ths *e$omes dal in mani"estation as /ea!en+

&arth "rom whi$h emanate other e#isten$es7 The state o" =inn is one o" rest5 $on$entration

and imper$epti*ilit. whi$h was the own state 'S!arpa( o" Tao *e"ore time and thingswere7 The state o" *ang is that o" a$tion5 e#pansion5 o" mani"estation in sentient *eings

and is the state o" Tao in time5 and that whi$h is in a sense not Its tre state '918etat .in de

$on$entration5 de repos5 d8imper$epti*ilit5 =i "t $eli d Prin$ipe a!ant le temps5 est

son tat propre7 18etat .ang d8e#pansion et d8a$tion5 de mani"estation dans les tressensi*les5 est son tat dans le temps5 en =el=e sorte impropre9(7 All this again is Indian7

The primal state o" Brahman or Shi!a+Shakti *e"ore mani"estation is that in whi$h It restsin Itsel" 'S!arpa+!ishranti(5 that is5 the state o" rest and in"inite "ormlessness7 It then *.

Its Power 'Shakti( mani"ests the ni!erse7 There e#ists in this power the "orm o" two

mo!ements or rh.thms5 namel.5 the going "orth or e#panding 'Pra!ritti( and the retrn or$entering mo!ement ')i!ritti(7 This is the &ternal Rh.thm5 the Plse o" the ni!erse5 in

whi$h it $omes and goes "rom that whi$h in Itsel"5 does neither7 Bt is this a real or ideal

mo!ement% A$$ording to Father Wieger5 Taoism is a realisti$ and not idealisti$ pantheism

in whi$h Tao is not a Cons$ios Prin$iple *t a )e$essar. 1aw5 not Spirital *t-aterial5 thogh imper$epti*le *. reason o" its tenit. and state o" rest7 '91er s.stme

est n pantheisme realiste5 pas ideUliste7 A $ommen$ement tait n tre ni=e non pas

intelligent mais loi "atale5 non spiritel mais matriel5 imper$epti*le a "or$e de tenit5 d8a*ord immo*ile79( /e also $alls /ea!en and &arth nintelligent agents o" prod$tion o"

sentient *eings7 'Agent non+intelligents de la prod$tion de tos les tres sensi*les7( I

speak with all respe$t "or the opinion o" one who has made a spe$ial std. o" the s*6e$twhi$h I ha!e not so "ar as its Chinese aspe$t is $on$erned7 Bt e!en i"5 as is possi*le5 at

this epo$h the "ll idealisti$ import o" the Vedanta had not *een de!eloped5 I do*t the

a$$ra$. o" the interpretation whi$h makes Tao material and n$ons$ios7 A$$ording to

Father Wieger5 Tao prolongates Itsel"7 &a$h *eing is a prolongation 'Prolongement( o" theTao5 atta$hed to it and there"ore not diminishing It7 Tao is stated *. him to *e ,ni!ersal

)atre5 the sm 'Samashti( o" all indi!idal natres whi$h are terminal points

'Terminaisons( o" Tao8s prolongation7 Similarl. in the ,panishads5 we read o" Brahman prod$ing the world "rom Itsel" as the spider prod$es the we* "rom ot o" itsel"7 Tao is

ths the -other o" all that e#ists '9la mre de tot $e =i est9(7 I" so5 it is the -other o"

mind5 will5 emotion and e!er. "orm o" $ons$iosness7 /ow are these deri!ed "rom merel.a9 material9 prin$iple% -a. it not *e that 6st as the ,panishads se material images to

denote $reation and .et posit a spirital $ons$ios 'thogh not in or limited sense(

Prin$iple5 1ao+t;e5 who was inde*ted to them5 ma. ha!e done the same7 Is this also not

indi$ated *. the 0nosti$ do$trine o" the Taoists% The athor $ited sa.s that to the $osmi$



states o" 4in and 4ang $orrespond in the mind o" man the states o" rest and a$ti!it.7 When

the hman mind thinks5 it "ills itsel" with "orms or images and is mo!ed *. desires7 Then

it per$ei!es onl. the e""e$ts o" Tao5 namel.5 distin$t sentient *eings7 When on the $ontrar.the a$tion o" the hman mind stops and is "i#ed and empt. o" images o" limited "orms5 it

is then the Pre -irror in whi$h is re"le$ted the ine""a*le and nnama*le &ssen$e o" Tao

Itsel"5 o" whi$h intition the Fathers o" Taoism speak at length7 '9Nand an $ontrairel8esprit hmain est arrt est !ide et "i#e5 alors miroir net et pr5 il mire l8essen$e ine""a*le

et innoma*le d Prin$ipe li+meme7 1es Pres nos parleront a long de $ette intition79(

This $ommon analog. o" the -irror is also gi!en in the 3amakala!ilasa '!7 >( where itspeaks o" Shakti as the pre mirror in whi$h Shi!a re"le$ts /imsel" %rati%halati vimarsha

dar%ane vishade) The $ons$ios mind does not re"le$t a material prin$iple as its essen$e7

Its essen$e mst ha!e the prin$iple o" $ons$iosness whi$h the mind itsel" possesses7 It is

to Tei5 the Virte or Power whi$h Tao emits "rom Itsel" '9$e Prin$ipe se mit a mettre Teisa !ert9( that we shold attri*te what is apparentl. n$ons$ios and material7 Bt the

two are one5 6st as Shi!a the possessor o" power 'Shaktiman( and Shakti or power are

one5 and this *eing so distin$tions are apt to *e lost7 In the same wa. in the ,panishads

statements ma. *e "ond whi$h ha!e not the a$$ra$. o" distin$tion *etween Brahmanand its Prakriti5 whi$h we "ind in later de!elopments o" Vedanta and parti$larl. in the

Shakta "orm o" it7 -oreo!er we are here dealing with the One in Its $hara$ter *oth as$ase and as s*stan$e o" the World Its e""e$t7 It is o" Prakriti+Shakti and possi*l. o" #ei

that we ma. sa. that it is an apparentl. material n$ons$ios prin$iple5 imper$epti*le *.

reason o" its tenit. and 'to the degree that it is not prod$ti!e o*6e$ti!e e""e$t( immo*ile7Frther Wieger assres s that all $ontraries isse "rom the same n$hanging Tao and that

the. are onl. a%%arent '9Tote $ontrarit n8est =8 apparente9(7 Bt relati!e to what% /e

sa.s that the. are not s*6e$ti!e illsions o" the hman mind5 *t o*6e$ti!e appearan$es5

do*le aspe$ts o" the ni=e Being5 $orresponding to the alternating modalities o" .in and.ang That is so7 For as Shamkara sa.s5 e#ternal o*6e$ts are not merel. pro6e$tions o" the

indi!idal hman mind *t o" the $osmi$ mind5 the Ish!ari Shakti7

We mst not5 o" $orse5 read Taoism as held in the si#th $entr. B7C7 as i" it were the

same as the de!eloped Vedanta o" Shamkara who5 a$$ording to &ropean $hronolog.5li!ed more than a thosand .ears later7 Bt this interpretation o" Vedanta is an aid in

ena*ling s to see what is at least impli$it in earlier !ersions o" the meaning o" their

$ommon sor$e ++ the ,panishads7 As is well known5 Shamkara de!eloped their do$trinein an idealisti$ sense5 and there"ore his two mo!ements in $reation are A!id.a5 the primal

ignoran$e whi$h prod$es the appearan$e o" the o*6e$ti!e ni!erse5 and Vid.a or

knowledge whi$h dispels s$h ignoran$e5 ripening into that &ssen$e and ,nit. whi$h isSpirit+Cons$iosness Itsel"7 Apanishadi$ do$trine ma. *e regarded either "rom the world

or material aspe$t5 or "rom the non+world and spirital aspe$t7 -en ha!e thoght in *oth

wa.s and Shamkara8s !ersion is an attempt to s.nthesi;e them7

The Taoist master 3i 'Op7 cit! ( said that the $elestial harmon. was that o" all *eingsin their $ommon Being7 All is one as we e#perien$e in deep sleep 'Sshpti(7 All

$ontraries are sonds "rom the same "lte5 mshrooms springing "rom the same hmidit.5

not real distin$t *eings *t di""ering aspe$ts o" the one ni!ersal 9Being97 9I9 has nomeaning e#$ept in $ontrast with 9.o9 or 9that97 Bt who is the -o!er o" all% &!er.thing



happens as i* there were a real go!ernor7 The h.pothesis is a$$epta*le pro!ided that one

does not make o" this 0o!ernor a distinct being /e 'I translate Father Wieger8s words( is

a tenden$. withot palpa*le "orm5 the inherent norm o" the ni!erse5 its immanente!oltionar. "ormla7 The wise know that the onl. Real is the ,ni!ersal )orm7 The

nre"le$ting !lgar *elie!e in the e#isten$e o" distin$t *eings7 As in the $ase o" the

Vedanta5 m$h misnderstanding e#ists *e$ase the $on$ept o" Cons$iosness di""ers in&ast and West as I point ot in detail in the essa. dealing with Cit+Shakti7

The spa$e *etween /ea!en and &arth in whi$h the Power 'Vert5 Shakti5 Tei( is

mani"ested is $ompared *. the Taoists to the hollow o" a *ellows o" whi$h /ea!en and

&arth are the two wooden sides< a *ellow whi$h *lows withot e#hasting itsel"7 Thee#pansi!e power o" Tao in the middle spa$e is imperisha*le7 It is the m.sterios -other

o" all *eings7 The $ome and go o" this m.sterios -other5 that is5 the alternating o" the

two modalities o" the One5 prod$e /ea!en and &arth7 Ths a$ting5 She is ne!er "atiged7From Tao was e#teriori;ed /ea!en and &arth7 From Tao emanated the prod$ing

ni!ersal Power or Shakti5 whi$h again prod$ed all *eings withot sel"+e#hastion or

"atige7 The one ha!ing pt "orth its Power5 the latter a$ts a$$ording to two alternatingmodalities o" going "orth and retrn7 This a$tion prod$es the middle air or "i whi$h is

tenos -atter5 and throgh 4in and 4ang5 isse all gross *eings7 Their $oming into

e#isten$e is $ompared to an nwinding 'D!idage( "rom That or Tao5 as it were a thread

"rom reel or spool7 In the same wa. the Shakta Tantra speaks o" an 9n$oiling79 Shakti is$oiled '3ndalini( rond the Shi!a+point 'Bind(5 one with It in dissoltion7 On $reation

She *egins to n$oil in a spiral line mo!ement whi$h is the mo!ement o" $reation7 The

Taoist Father 1ie+t;e anal.;ed the $reati!e mo!ement into the "ollowing stages: 9The0reat -tation9 anterior to the appearan$e o" tenos matter '-o!ement o" the two

modalities in nde"ined *eing(5 9the 0reat Origin9 or the stage o" tenos matter5 9the

0reat Commen$ement9 or the stage o" sensi*le matter5 9the 0reat Fl#9 or the stage o"

plasti$ matter and a$tal present material $omponded e#isten$es7 In the primiti!e stage5when matter was imper$epti*le5 all *eings to $ome were latent in an homogeneos state7

I will onl. add as *earing on the s*6e$t o" $ons$iosness that the athor $ited states that

the Taoists la. great stress on intition and e$stas. whi$h is said to *e $ompared to then$ons$ios state o" in"an$.5 into#i$ation5 and nar$osis7 These $omparisons ma. perhaps

mislead 6st as the $omparison o" the 4ogi state to that o" a log '3ashtha!at( misled7 This

does not mean that the 4ogi8s $ons$iosness is that o" a log o" wood5 *t that he no more per$ei!es the e#ternal world than the latter does7 /e does not do so *e$ase he has the

Samadhi $ons$iosness5 that is5 Illmination and tre *eing Itsel"7 /e is one then with

Tao and Tei or Shakti in their tre state7

*hapter "elveAlle.ed *onfli%t of Sha$tra$







higher stage ',ttara*hmika(5 it is onl. a harm"l waste o" time to *s. onesel" with a

lower stage 'Pr!a*hmika(5 in negle$t o" that higher stage "or the Sadhana o" whi$h one

has *e$ome $ompetent7 This is the meaning o" the prohi*ition7 Again the in6n$tion is tostd. ).a.ashastra so as to gain a knowledge o" the Atma as it is5 and other than as it

appears in the *od. and so "orth7 The te#ts are man. s$h as 9B. reasoning 'Shngga(

seek the Atma97 ShnggaK/etKA!a.a!asamda.atmakan.a.a5 that is 1ogi$ with all its"i!e lim*s7 When it is known that the Atma as s$h is other than the *od.5 is separate

"rom the *od. and so "orth5 and the means whi$h lead to that knowledge are mastered5

then man is prohi*ited "rom o$$p.ing himsel" with the s*6e$t o" the "ormer stage'Pr!a*hmika( *. s$h te#ts as 9An!ikshiki and 1ogi$ 'Tarka!id.a( are seless9

'An!ikshikim tarka!id.amanrakto nirarthikam(7 In6n$tions s$h as 9The wise shold

pra$ti$e Dharma alone 'Dharmam e!a$aret pra6nah(9 rge man towards the ne#t stage

',ttara*hmika(7 The std. o" the Pr!amimamsa and the 3armakanda in the Vedas isse"l "or this prpose7 When *. this means Dharma5 Artha and 3ama are attained5 there

arises a desire "or the "orth Prshartha '1i*eration or -oksha(7 And there"ore to se!er

men "rom the "ormer stage 'Pr!a*hmika( there are te#ts whi$h depre$ate 3arma s$h

as (&und % +@5 @( 9B. that whi$h is made $annot *e attained that whi$h is not made9')ast.akritah kritena(7 Vashishtha sa.s that these 'earlier stages( are se!en and that all are

stages o" ignoran$e 'A62ana*hmika(7 Be.ond these are stages o" 2ana7 For theattainment o" the same there are in6n$tions relating to Brahma62ana whi$h lead on to 8the

ne#t higher stage5 s$h as (&und % I7 @5 @( 9/e shold go to the 0r alone9 'Sa

grm e!a*higa$$het(5 91isten (+r 0r II7 >5 E5 IV7 E5 (5 oh -aitre.i5 the Atma shold *ereali;ed9 'Atma !a are drashta!.ah(7 Some sa. that the 2ana*hmikas are man. and rel.

on the te#t 9The wise sa. that the stages o" 4oga are man.97 The hol. Vashishtha sa.s

that there are se!en5 namel.5 Vi!idisha 'desire to know(5 Vi$arana 're"le$tion(5

Tanmanasa '$on$entration(5 Satt!apatti '$ommen$ement o" reali;ation(5 Asamshakti'deta$hment(5 Padartha*ha!ini 'reali;ation o" Brahman onl.( and Tr.aga '"ll

illmination in the "orth state(7 The meaning o" these is gi!en in5 and shold *e learnt

"rom5 the 2anashastra o" Vashishtha7

These terms are also e#plained in Brahmananda8s Commentar. on the /atha.ogaPradipika '+?(7 /is a$$ont di""ers "rom that o" Bhaskarara.a as regards the name o" the

"irst Bhmika whi$h he $alls 2ana*hmi or S*he$$ha and the si#th is $alled *. him

Parartha*ha!ini and not Padartha*ha!ini7 The sense in either $ase is the same7 A$$ordingto Brahmananda5 2ana*hmi is the initial stage o" 4oga $hara$teri;ed *. Vi!eka5

Vairag.a5 and the si# Sadhanas *eginning with Sama and leading to -mksha7 Vi$arana

is Shra!ana and -anana 'Shra!anamananatmika(7 TanminasaK)ididh.asana when themind5 the natral $hara$teristi$ o" whi$h is to wander5 is dire$ted towards its proper 4oga+

o*6e$t onl.7 These three preliminar. stage are known as Sadhana*hmika7 The "orth

stage Satt!apatti is Sampra62ata.oga*hmika7 The mind ha!ing *een pri"ied *. pra$ti$ein the three pre$eding Bhmikas the 4ogi $ommen$es to reali;e and is $alled Brahma!it7

The last three stages *elong to Asampra62ata.oga7 A"ter attainment o" Satt!apatti

Bhmika5 the 4ogi rea$hes the "i"th stage $alled Asamshakti7 /ere he is totall. deta$hed

and in the state o" wakening 'V.ttishthate(7 As s$h he is $alled Brahma!id+!ara7 At thesi#th5 or Parartha*ha!ini Bhmika he meditates on nothing *t Para*rahman

'Para*rahmatiriktam na *ha!a.ati(7 /e is spremel. awakened 'Parapra*odhita( and is



awake 'V.ttishta(7 /e is then $alled Brahma!id+!an.an7 In the last or se!enth stage

'Tr..aga( he is Brahma!id!arishta5 and then trl. attains illmination in itsel"

'S!atahparato !a !.tthanam prapnoti(7

The ,panishads and ,ttaramimamsa are help"l "or this prpose ',pa.ogi( and shold

there"ore *e stdied5

Brahma62ana again is o" two kinds: namel.5 Sea*ed and Aparokshan*ha!arpa7

,nderstanding o" the meaning o" Shastra 'Shashtradrishti(5 the word o" the 0r'0ror!ak.am( and $ertaint. ')ish$a.a( o" the nit. o" the indi!idal sel" 'S!a( and the

Atma7 are power"l to dispel inward darkness5 *t not the mere knowledge o" words

'Sha*da*odha(< 'See .ogavashishtha! ,tpatti5 3h7 IM7 L+(7 There"ore5 when theSha*da*hmika is attained one shold not waste one8s time "rther at this stage5 and there

are te#ts whi$h prohi*it this7 Ths (+r 0r III5 E+( 9/a!ing *e$ome indi""erent to

learning let him remain simple as in $hildhood9 'Pandit.annir!id.a *al.ena tishthaset(7

Between the se$ond and third o" the se!en stages 'Bhmika( there is the great stageBhakti7 Bhaktimimamsa (eg! )arada Stra5 Sanats6ati.a( is help"l and shold *e

stdied7 Bhakti $ontines to the end o" the "i"th Bhmika7 When this last is attained the

Sadhaka gains the "i"th stage whi$h is Aparokshan*ha!arpa7 This is i!anmkti<

Following $losel. pon this is Videhakai!al.a7 In the te#t 9From 2ana alone 3ai!al.a$omes '2anad e!a t kai!al.am(5 the word 2ana signi"ies something other and higher

than An*ha!a 'An*ha!aparat!a(7 In ).a.a and other Shastras it is stated that -oksha

will *e attained *. master. in s$h parti$lar Shastra5 *t that is merel. a de!i$e *.whi$h knowledge o" the higher stage is not dis$losed7 This is not *lameworth. *e$ase its

o*6e$t is to remo!e the disin$lination to std. s$h Shastra *. reason o" the dela. there*.

$ased in the attainment o" Prshartha 'whi$h disin$lination wold e#ist i" the Sadhaka

knew that there was a higher Shastra than that whi$h he was std.ing(7 There are te#tss$h as 9B. 3arma alone 'e!a( is a$hie!ement9 '3armanai!a t samsiddhih(< 9/im

whom he sele$ts hp him he is attaina*le9 '4ame!aisha !rinnte tena la*h.ah(7 The word9e!a9 re"ers to the Bhmika whi$h is spoken o" and prohi*its Sadhana "or the attainment

o" "rit whi$h $an onl. *e gained *. master. o"5 or $ompeten$. in 'Adhikara(5 the ne#t

higher Bhmika ',ttara*hmika(7 The words do not den. that there is a higher stage

'Bhmika(7 The word alone 'e!a( in 92anad e!a t9 '9"rom 2ana alone9( indi$ates5howe!er5 that there is a stage o" Sadhana s*se=ent to that here spoken o"7 There is ths

no $on"li$t *etween the Rishis who are tea$hers o" the di""erent Vid.as7 &a$h one o" these

Bhmikas has man. s*+di!isions 'A!antara+*hmika( whi$h $annot *e altogetherseparated the one "rom the other5 and whi$h are onl. known *. the dis$erning throgh

e#perien$e 'An*ha!a(7 So it has *een said: 9Oh Ragha!a5 I ha!e spoken to thee o" the

se!en States 'A!astha( o" ignoran$e 'A62ana(7 &a$h one is hndred "old 'that is man.(and .ields man. "rits ')ana!i*ha!arpim(7 O" these man. Bhmikas5 ea$h is a$hie!ed

*. Sadhana throgh man. *irths7 When a man *. great e""ort prolonged throgh

$ontless li!es5 and a$$ording to the reglar order o" things '3ramena(5 gains a "ll

$omprehension o" the Bhmika in whi$h he has $ertain knowledge o" the Sha*datatt!a o"Para*rahman5 he $eases to ha!e an. great atta$hment to or a!ersion "or5 Samsara and this

is a "orm o" e#$ellent Cittashddhi7 S$h an one is =ali"ied "or the path o" De!otion



'Bhakti(79 For5 it has *een said: 9)either indi""erent ')ir!inna( nor atta$hed< "or s$h an

one Bhakti.oga grants a$hie!ement 'Siddhida(79

Bhakti again is o" two kinds: 0ani 'se$ondar.( and Para 'spreme(7 The "irst $omprisesDh.ana5 Ar$ana5 apa5 )amakirtana and the like o" the Sagna Brahman7 Para*hakti is

spe$ial9 state 'Anraga!ishesharpa( whi$h is the prod$t o" these7 The "irst di!ision o"Bhakti in$ldes se!eral others 'A!antara+Cmika(7 The "irst o" these is Bha!anasiddhi

illstrated *. s$h te#ts 91et him meditate on woman as "ire9 '4oshamagnim dh.a.ita(7The se$ond is worship ',pasti8( as dire$ted in s$h te#ts (Chha % III7 +( as 9-ano

*rahmet.pasita97 The third is Ish!aropasti 'worship o" the 1ord(7 Sin$e the aspe$ts o"

the 1ord !ar. a$$ording as /e is !iewed as Sr.a5 0anesha5 Vishn5 Rdra5 Parashi!aand Shakti5 the "orms o" worship *elong to di""erent Bhmikas7 The "orms o" Shakti

again are endless s$h as Chha.a5 Balla*ha5 1akshmi and the like7 In this manner5

throgh $ontless ages all these Bhmikas are mastered5 when there arises 0ana*hakti"or Triprasndari7 On per"e$tion o" this there is Para*hakti "or /er7 This is the end5 "or it

has *een said ("ularnava #antra! III7 @(: 93ala62ana is re!ealed "or him whose Citta

has *een "ll. pri"ied5 Arka5 0anapat.a5 Vaishna!a5 Shai!a5 Darga 'Shakta( and other-antras in their order79 Bhaskarara.a also =otes the statement in the "ularnava #antra'II5 L5 (: 9/igher than Veda$ara is Vaishna!a$ara5 higher than Vaishna!a$ara is

Shai!a$ara5 higher than Shai!a$ara is Dakshina$ara5 higher than Dakshina$ara is

Vama$ara5 higher than Vama$ara is Siddhanta$ara5 higher than Siddhanta$ara is3ala$ara than whi$h there is nothing higher nor *etter79

-an. original te#ts might *e $ited relati!e to the order o" stages 'Bhmikakrama( *t

whi$h are not =oted "or "ear o" proli#it.7 Some o" these ha!e *een set ot in

Sa*hag.a*haskara5 'that is5 Bhaskarara.a8s Commentar. on the 1alitasahasranama(7 TheSndari tapanipan$aka5 Bha!anopanishad5 3alopanishad5 0h.opanishad5

-ahopanishad5 and other ,panishads 'Vedashiro*haga( des$ri*e in detail the 0aniBhakti o" Shri -ahatriprasndari and matter relating thereto7 The 3alpastras o"Ash!ala.ana and others5 the Smritis o" -an and others $ome a"ter the Pr!akanda( o"

the Veda7 In the same wa. the 3alpastras o" Parashrama and others and the 4amalas

and other Tantras *elong to the latter part o" the Veda or the ,panishadkanda7 ThePranas relate to5 and "ollow *oth5 3andas7 There"ore the athorit. o" the Smritis5

Tantras5 and Pranas is de to their *eing *ased on Veda 'Smrititantra pranam

!edamlakat!enai!a praman.am(7 Those whi$h seem 'Prat.aksha( opposed to Shrti'Shrti!irddha( "orm a $lass o" their own and are withot athorit. and shold not *e

"ollowed nless the Veda '-lashrti( is e#amined 'and their $on"ormit. with it

esta*lished(7 There are some Tantras5 howe!er5 whi$h are in e!er. wa. in $on"li$t with

Veda '4anit sar!amshena !eda!irddhan.e!a(7 The. are some Pashpata Shastras andPa2$aratra7 The. are not "or those who are in this Bhmika (ie! Veda Pantha(7 /e who is

=ali"ied "or rites en6oined in Shrti and Smriti 'Shratasmartakarmadhikara( is onl.

Adhikari "or these 'Pashpata and Pa2$aratra( i" *. reason o" some sin 'Papa( he "alls"rom the "ormer path7 It has there"ore *een said: 9The 1ord o" 3amala 'Vishn( spoke the

Pa2$aratras5 the Bhaga!ata5 and that whi$h is known as Vaikhanasa

'Vaikhanasa*hidhama "orm o" Vaishna!ism( "or those who ha!e "allen awa. "rom theVedas 'Veda*hrashta(79 The "ollowing Te#ts relate onl. to some o" the Shastras o" the



$lasses mentioned7 So we ha!e the "ollowing: 9/e who has "allen "rom Shrti5 who is

a"raid o" the e#piator. rites 'Pra.ash$itta( pres$ri*ed therein5 shold seek shelter in

Tantra so that *. degrees he ma. *e =ali"ied "or Shrti 'Shrti+siddh.ar+tham(79 Thoghthe general term 9Tantra9 is emplo.ed5 parti$lar Tantras 'that is5 those opposed to Shrti

or Ashrata( are here meant7 The Adhikarana 'Stra( Pat.rasaman6as.at 'II: @7 ?L(

applies to Tantras o" this $lass7 The Agast.a and other Tantras whi$h des$ri*e the worshipo" Rama5 3rishna5 )risimha5 Rdra5 Parashi!a5 Sndari 'Shakti( and others e!identl.

deri!e "rom the Ramatapani and other ,panishads7 There is there"ore no reason to do*t

*t that the. are athoritati!e7

Worship ',pasti( o" Sndari Shakti is o" two kinds: Bahir.aga or oter5 and Antar.aga orinner5 worship7 Antar.aga is again o" three kinds: Sakala5 Sakala+)ishkala5 and )ishkala5

ths $onstitting "or Bhmikas7 As alread. stated5 the passage is "rom a lower to a

higher and then to a .et higher Bhmika7 Fi!e "orms o" Bahir.aga are spoken o"5 namel.53e!ala5 4amala5 -ishra5 Cakra.k and Virashamkara whi$h ha!e ea$h "i!e di!isions

nder the heads A*higamana and others and Dar*odh.a and others in di""erent Tantras7

Bahir.aga with these distin$tions *elongs to one and the same Bhmika7 Distin$tions inthe in6n$tions 'V.a!astha( depend entirel. on di""eren$es as to pla$e5 time5 and $apa$it.5

and not on the degree o" Cittashddhi ')a pnash$ittashddhi*hedena(7 On the other

hand in6n$tions gi!en a$$ording to di""eren$e o" Bhmika5 whi$h is itsel" dependent on

the degree o" prit. o" the Citta5 are mandator.7

To sm p the repl. to the =estion raised *. the title o" this paper: The Shastras are

man. and are o" di""ering "orm7 Bt Ish!ara is the 1ord o" all the Vid.as whi$h are ths

athoritati!e and ha!e a $ommon aim7 The Adhikara o" men !aries7 There"ore so does the

"orm o" the Shastra7 There are man. stages 'Bhmika( on the path o" spirital ad!an$e7-an makes his wa. "rom a lower to a higher Bhmika7 Statements in an. Shastra whi$h

seem to *e in $on"li$t with some other Shastra mst *e interpreted with re"eren$e to theAdhikara o" the persons to whom the. are addressed7 Te#ts ladator. o" an. Vid.a areaddressed to the Adhikari therein with the o*6e$t o" ind$ing him to "ollow it7 Te#ts in

disparagement o" an. Vid.a are addressed to those who are not Adhikari therein5 either

*e$ase he has not attained5 or has srpassed5 the Bhmika appli$a*le5 and their o*6e$t isto dissade them "rom "ollowing it7 )either statements are to *e taken in an a*solte

sense5 "or what is not "it "or one ma. *e "it "or another7 &!oltion go!erns the spirital as

the ph.si$al pro$ess5 and the trth is in ea$h $ase gi!en in that "orm whi$h is sita*le "orthe stage rea$hed7 From step to step the Sadhaka rises5 ntil ha!ing passed throgh all

presentments o" the Vaidik trth whi$h are ne$essar. "or him5 he attains the Vedas!arpa

whi$h is knowledge o" the Sel"7

These an$ient tea$hings are in man. wa.s !er. $onsonant with what is $alled the9modernist9 otlook7 Ths5 let it *e noted that there ma. *e 'as Bhaskarara.a sa.s(

Adhikara "or Ashrata Shastra s$h as the Arhata5 and there is a S$riptre "or the

Veda*hrashta7 These5 thogh non+Vaidik5 are re$ogni;ed as the S$riptres o" those who

are "itted "or them7 This is more than the admission5 that the. are the S$riptres in "a$t o"s$h persons7 The meaning o" s$h re$ognition is *roght ot *. an in$ident some .ears

ago7 An Angli$an $lerg.man sggested that -ohamedanism might *e a sita*le S$riptre



"or the )egro who was a*o!e 9"eti$hism9 *t not .et "it to re$ei!e Christian tea$hing7

Thogh he $laimed that the latter was the highest and the most $omplete trth5 this

re$ognition '=ite /ind in its $hara$ter( o" a lower and less ad!an$ed stage5 *roght himinto tro*le7 For those who $riti$i;ed him ga!e no re$ognition to an. *elie" *t their own7

/indism does not den. that other "aiths ha!e their good "rit7 For this reason5 it is

tolerant to a degree whi$h has earned it the $harge o" *eing 9indi""erent to the trth97&a$h to his own7 Its prin$iples admit =5 progressi!e re!elation o" the Sel" to the sel"5

a$$ording to !ar.ing $ompeten$ies 'Adhikara( and stages 'Bhmika( o" spirital ad!an$e7

Thogh ea$h do$trine and pra$ti$e *elongs to !ar.ing le!els5 and there"ore the 6orne.ma. *e shorter or longer as the $ase ma. *e5 ltimatel. all lead to the Vedas!arpa or

knowledge o" the Sel"5 than whi$h there is no other end7 That whi$h immediatel.

pre$edes this $omplete spirital e#perien$e is the Vedantik do$trine and Sadhana "or

whi$h all others are the propaedeti$7 There is no real $on"li$t i" we look at the stage atwhi$h the parti$lar instr$tions are gi!en7 Thoght mo!es *. an immanent logi$ "rom a

less to a more $omplete reali;ation o" the tre natre o" the thinker7 When the latter has

trl. known what he is5 he has known what all is7 Veda.ite iti Vedah7 9Veda is that *.

whi$h what is5 and what is tre5 is made known79

Whilst the Smritis o" the Seers !ar. and there"ore onl. those are to *e a$$epted whi$h are

in $on"ormit. with the Standard o" tre e#perien$e or Veda5 it is to *e remem*ered that

*e$ase a Seer s$h as 3apila Adi!id!an 'pon whose Smriti or e#perien$e that Samkh.ais assmed to *e "onded( tea$hes D!aita!ada5 it does not 'in the /ind !iew( "ollow that

he had not himsel" rea$hed a higher stage5 s$h as Ad!aita!ada is $laimed to *e7 A Seer

ma. $hoose to $ome down to the le!el o" more ordinar. people and tea$h a D!aita!adasited to their $apa$it. 'Adhikara(7 I" all were to tea$h the highest e#perien$e there wold

*e none to look a"ter those who were in$apa*le o" it5 and who mst *e led p throgh the

ne$essar. preliminar. stages7 Samkh.a is the s$ien$e o" anal.sis and dis$rimination5 and

there"ore the preparation "or Vedanta whi$h is the s$ien$e o" s.nthesis and assimilation73apila5 0atama and 3anada mainl. *ilt on reason deepened and enlarged5 it ma. *e5

*. Smriti or s*6e$ti!e e#perien$e7 We do not "ind in them an. $omplete s.nthesis o"

Shrti7 A general appeal is made to Shrti and a "ew te#ts are $ited whi$h a$$ord withwhat 'whether it was so in "a$t to them or not( is in "a$t a pro!isionall. adopted point o"

!iew7 The. $on$entrate the thoghts and wills o" their dis$iples on them5 withholding 'i"

the. themsel!es ha!e gone "rther( the rest5 as not at present sited to the $apa$it. o" theShish.a5 ths "ollowing what Shamkara $alls Arndhatidarshana+n.a.a7 )e!ertheless the

higher trth is immanent in the lower7 The Di""erential and Integral Cal$ls are in!ol!ed

in elementar. Alge*ra and 0eometr. *e$ase the "ormer generali;e what the latter parti$lari;e7 Bt the tea$her o" elementar. -athemati$s in the lower "orms o" a s$hool

wold onl. $on"ond his .ong learners i" he were to introd$e s$h a general theorem

'as sa. Ta.lor8s( to them7 /e mst keep *a$k the other ntil the time is ripe "or them7Again the great Tea$hers tea$h whole+heartedness and thoroghness in *oth *elie" and

a$tion5 withot whi$h the a$$eptan$e o" a do$trine is seless7 /en$e a tea$her o"

D!aita!ada5 thogh himsel" Ad!aitadarshi5 presents D!aita to the Adhikari Shish.a in

s$h a "or$i*le wa. that his reason ma. *e $on!in$ed and his interest ma. *e "ll.arosed7 It is seless to sa. to a Sadhaka on the lower plane: 9Ad!aita is the whole trth7

D!aita is not< *t thogh it is not5 it is sited to .or $apa$it. and there"ore a$$ept it79 /e



will o" $orse sa. that he does not then want D!aita5 and *eing in$apa*le o"

nderstanding Ad!aita5 will lose himsel"7 This5 I ma. o*ser!e5 one o" the $ases o"

Skepti$ism to+da.7 In the olden time it was possi*le to tea$h a s.stem withot an.thing *eing known o" that whi$h was higher7 Bt with printing o" *ooks some people learn that

all is -a.a5 that ,pasana is "or the 9lower9 grades and so "orth5 and5 not nderstanding

what all this means5 are disposed to throw Shastri$ tea$hing in general o!er*oard7 Thisthe. wold not ha!e done i" the. had *een "irst =ali"ied in the trth o" their plane and

ths *e$ome =ali"ied to nderstand the trth o" that whi$h is more ad!an$ed7 ,ntil

Brahma+sakshatkara5 all trth is relati!e7 /en$e5 Bhaga!an in the 0ita sa.s: 9)a *ddhi+ *hedam 6ana.ed a62anam karma sanginam79 Tradition spports these !iews7 There"ore

V.asa5 3apila5 0atama5 aimini5 3anada and others ha!e di""erentl. taght5 thogh the.

ma. ha!e possi*l. e#perien$ed nearl. similarl.7 aimini in his Pr!a -imamsa di""ers in

se!eral respe$ts "rom V.asa or Badara.ana in his ,ttara+-imamsa thogh he was thedis$iple o" the latter7 V.asa is Ad!aita+darshi in Vedanta *t D!aita+darshi in 4oga+

*hash.a7 Is it to *e spposed5 that the Shish.a was Anadhikari5 and that his 0r5

there"ore5 withheld the higher trth "rom him5 or was the 0r 6ealos and kept his

Shish.a in a$tions5 withholding Brahma+62ana%

A Rishi who has reali;ed Ad!aita ma. tea$h A.r!eda or Dhan!eda7 /e need not *e

Sthla+darshi5 *e$ase he tea$hes Sthla+!isha.a7 Again Shastras ma. di""er5 *e$ase

their standpoint and o*6e$ti!e is di""erent7 Ths the Pr!a+mimamsa deals with Dharma+ 6ignasa5 stating that Veda is pra$ti$al and en6oins dties5 so that a Te#t whi$h does not

dire$tl. or indire$tl. mean or impose a dt. is o" no a$$ont7 The ,ttara+mimamsa5 on

the other hand5 deals with Brahma+6ignasa and there"ore in the Stra 8Tatt saman!a.at8 itis laid down that a -antra is rele!ant5 thogh it ma. not impose a dt. '9Do this or do

not do this9( *t merel. prod$es a 2ana '3now this5 9That Tho art9(7 The di""eren$e in

interpretation is in$idental to di""eren$e in standpoint and o*6e$ti!e7 The same remarks

appl. to the !arios "orms o" Ad!aita s$h as Vishishtad!aita5 Shddhad!aita< *etweenthe Shakti!ada o" the Shakta Agama and Vi!artta!ada7 In some Shastras stress is laid on

3arma5 in others on Bhakti5 and .et in others on 2ana as in the $ase o" -a.a!ada7 Bt

thogh the emphasis is di""erentl. pla$ed5 ea$h is in!ol!ed in the other and ltimatel.5meet and *lend7 The -ahimnasta!a sa.s: 9Thogh men5 a$$ording to their natres5

"ollow di""ering paths5 Tho art the end o" all5 as is the o$ean o" all the ri!ers whi$h "low

thereto79 -adhsdana Saras!ati $ommenting on this5 has written his Prasthana*heda5 there$on$iliation o" !ar.ing do$trines7 To+da. the greatest need in these matters is '"or those

who are $apa*le o" nderstanding( the esta*lishment o" this intelle$tal and spirital

Whole 'Prna(7 The Seers who li!e in the e#alted Sphere o" Calm5 nderstand the worthand signi"i$an$e o" ea$h "orm o" spirital $ltre as also their S.nthesis5 and to the degree

that lesser minds attain this le!el to this e#tent the. will also do so7 Whilst the lower mind

li!es in a se$tion o" the whole "a$t and there"ore sees di""eren$e and $on"li$t5 theillmined who li!e in and ha!e in !ar.ing degrees e#perien$e o" the Fa$t itsel"5 see all

s$h as related parts o" an Whole7



*hapter hirteenSarvanandanatha

The Sar!ollasa5 a $op. o" whi$h $ame into m. possession some three .ears ago5 is a rare-S7 It is a Samgraha *. the Sar!a!id.asiddha Sar!anandanatha who5 thogh $ele*rated

amongst the Bengal "ollowers o" the Agama5 is I shold think5 almost nknown to thegeneral p*li$7 There is a li"e in Sanskrit o" Sar!anandanatha entitledSar!anandataramgini *. his son Shi!anatha in whi$h an a$$ont o" the attainment o" his

Siddhi is gi!en and I am inde*ted in respe$t o" this arti$le to a short np*lished memoir

*. S67 Dinesha Candra Bhatta$ar..a5 "ormerl. Resear$h S$holar5 who as a nati!e o"Tipperah has had the desire to see Sar!anandanatha8s pla$e in the /istor. o" the so+$alled

9Tantri$ism9 in Bengal dl. re$ogni;ed7

It is said that Sar!ananda had stri!en "or Siddhi "or se!en pre!ios *irths and a !erse

preser!es the names o" the pla$es where he died in these s$$essi!e li!es7 /is grand"ather Vasde!a originall. li!ed at Pr!asthali in the Brdwan distri$t *t was led *. a di!ine

$all to -ehar in Tipperah where in ages past -atanga -ni had done Tapas7 A deep holeis still shown as *eing o" -atanga8s time7 It is also said that rond a*ot the pla$e where

Sar!anandanatha per"ormed his Sha!asadhana5 adept Sadhakas e!en now dis$o!er thehidden 1inga esta*lished *. -atanga marked ot *. e=all. hidden *arriers or 3ilakas7

Vasde!a then went to 3amakh.a where he died a"ter ndergoing se!ere Tapas7 /e le"t

his son at -ehar who himsel" a"terwards had a son5 the grandson o" Vasde!a7 In "a$t it issaid that the grand"ather Vasde!a was re*orn as the son o" his own son5 that is5 as

Sar!ananda7 In earl. li"e the latter was stpid and illiterate7 /e was sharpl. re*ked *.

the lo$al Ra6ah "or his ignoran$e in pro$laiming a )ew -oon da. to *e Fll -oon da.7

Being se!erel. pnished *. his relati!es he determined to *egin his letters and went ot

to sear$h "or the ne$essar. palm+lea!es7 There in the 6ngle he met a Samn.asi5 who was-ahade!a himsel" in that "orm and who whispered in his ears a -antra and ga!e him

$ertain instr$tions7 /is ser!ant Pna was an ad!an$ed Sadhaka5 who had *een ps.$hi$all. de!eloped nder Vasde!a7 Pna separating the s*tle 'Skshmadeha( "rom

the gross *od.5 ser!ed as a $orpse on the *a$k o" whi$h Sar!ananda per"ormed

Sha!asadhana and attained Siddhi that same new moon night on whi$h to the ama;emento" all a per"e$t moon shone o!er -ehar7 This "ll moon episode is poplarl. the most

"amos o" Sar!ananda8s wonders7

Some time a"ter Sar!ananda le"t -ehar a"ter ha!ing gi!en tteran$e to the $rse that his

own "amil. wold die ot in the @@nd5 and that o" the lo$al $hie" in the Eth generation7

This last annon$ement is said to ha!e $ome tre as the Ra6ah8s des$endant in the"i"teenth generation a$tall. died withot isse5 thogh the "amil. sr!i!es throgh his

adopted son7 Sar!ananda started "or Benares *t stopped at Senhati in essore where hewas $ompelled to marr. again and where he li!ed "or some .ears7 /is pla$e o" worship at

Senhati is still shown7 At the age o" E he went to Benares with his ser!ant Pna and

nephew Sadananda7 At Benares the Shai!a Dandins were then5 as now5 predominant7 /e

=arreled with them5 or the. with him5 on a$$ont o" his do$trines and pra$ti$e7



In retrn "or their treatment o" him5 he to their awe and possi*l. disgst5 $on!erted 'so it

is said( their "ood into meat and wine7 O" $orse the Benares Dandins5 as is sal in s$h

$ases5 gi!e a di""erent a$$ont o" the matter7 Their tradition is that5 a"ter a Shastri$ de*ate5Sar!ananda was $on!in$ed *. the Dandins that the Siddhi whi$h he *oasted o" was no

real Siddhi at all and was then made a $on!ert to their own do$trines5 whi$h is the most

satis"a$tor. o" all reslts "or the men o" piet. who wrangle with others and tr. to makethem $ome o!er to their !iews7 It is worth. o" note how =arrelsome in all ages man. o"

the pios and wonder+workers ha!e *een7 Bt perhaps we do not hear so m$h o" the

=ieter sages who li!ed and let others li!e5 di""sing their !iews not amongst those whowere satis"ied with what the. knew or thoght the. knew5 *t among s$h as had not

"ond and there"ore soght7

A"ter this e!ent Sar!ananda disappeared "rom Benares whi$h rather points to the "a$t that

the Dandins did not a$=ire a distingished ad!ersar. "or their $ommnit.7 Tradition issilent as to what happened to him later and as to the date and pla$e o" his end7

S67 Dinesh Chandra Bhatta$ar.a has made "or me a $al$lation as to the date o"Sar!ananda8s Siddhi whi$h "ell on a Pasha Samkranti $orresponding to Catrdasi or

Ama!as.a "alling on a Frida.7 Between @ and L A7D7 there are three dates onwhi$h the a*o!e $om*ination took pla$e5 viz! ?>@5 >@ and E> A7D7 The "irst date is

toe earl. as E or generations5 to whi$h his "amil. des$ends at present5 does not $arr.

s so "ar *a$k7 The last date seems too late7 For a$$ording to tradition anaki!alla*ha0r!!a$ar.a5 himsel" a "amos Siddha5 and "i"th in des$ent "rom Sar!ananda5 was a

$ontemporar. o" one o" the 9twel!e Bhi.as9 o" Bengal late in the reign o" Ak*ar (circ

A7D7(7 The date >@ A7D7 is there"ore adopted7 It will ths appear that he li!ed

a*ot a $entr. *e"ore the three great Bengal Tantrikas5 namel.5 3rishnananda5Brahmananda and Prnananda5 all o" whom are o" the th $entr.7 Bt this $al$lation

has still to *e !eri"ied *. data $lled "rom an e#amination o" the Sar!ollasa s$h as theathorities whi$h its athor $ites7

This last work5 I am told5 is that *. whi$h he is *est known7 Two other short Tantrika

works are as$ri*ed to a Sar!ananda thogh whether it is the same Siddha is not $ertain7

There is5 I am told5 a )a!arnap6apaddhati *. Sar!anandanatha in a -S dated

Vikrama*da in the Raghnath Temple 1i*rar. in 3ashmir5 and another work theTriprar$anadipika is reported "rom the Central Pro!in$es7

As is sal in s$h $ases there is a legend that Sar!ananda is still li!ing *. 3a.a!.ha in

some hidden resort o" Siddha+prshas7 The athor o" the memoir5 "rom whi$h I =ote5

tells o" a Sadh who said to m. in"ormant that some .ears ago he met Sar!anandanatha ina pla$e $alled Campakaran.a *t onl. "or a "ew mintes5 "or the Sadh was himsel"

mira$losl. wa"ted elsewhere7

Some !er. $rios reading o" deep interest to the ps.$hologist5 the stdent o" ps.$hi$ phenomena and the historian o" religions is to *e "ond in the stories whi$h are told o"

Sadhs and Siddhas o" Sar!ananda8s t.pe who5 whether the. did all that is re$onted o"

them or not5 .et li!ed so strangel.5 as "or instan$e5 to take another $ase5 that o"



Brahmananda the athor o" the Shaktanandatarangini who going in his .oth in =est o" a

prostitte5 "ond in the hose he entered and in the woman who $ame to him his own

mother5 hersel" the !i$tim o" a -sslman ra!isher7 It was the horror o" this en$onterwhi$h $on!erted his mind and led him to *e$ome a Sadh5 dring whi$h li"e he did

Dh.ana in the *od. o" a dead and rotting elephant and the other things related o" him7

The. await $olle$tion7 Bt when their !ale has *een dis$o!ered possi*l. these traditionsma. ha!e disappeared7 &!en i" all the "a$ts related o" these Sadhs and Siddhas were the

work o" imagination 'and whilst some o" them ma. *e so5 others are in all pro*a*ilit.

tre enogh( the. are worth preser!ation as s$h7 The histor. o" the hman mind is asm$h a "a$t as an.thing whi$h is re!eren$ed *e$ase it is 9o*6e$ti!e97 This last $lass o"

"a$t is generall. onl. the $ommon e#perien$e7 It is attra$ti!e5 .et sometimes "earsome5 to

"ollow the mind8s wanderings *oth in the light and in that $rios dark5 whi$h onl.

e#plorers in these paths know7 I" one does not lose one8s wa. 'and in this lies a peril( weemerge with a $on"iden$e in orsel!es at ha!ing passed a test ++ a $on"iden$e whi$h will

ser!e or "tre7 In an. $ase as I ha!e said there is an opportnit. o" resear$h "or those

whose workings are in the oter $rst o" mere histori$al "a$t7

*hapter 4ourteen*it&Shakti (he *on$%iou$ne$$ A$pe%t of the 7niver$e)

Cit+Shakti is Cit5 as Shakti5 that is as Power5 or that aspe$t o" Cit in whi$h it is5 throgh

its asso$iated -a.a+Shakti5 operati!e to $reate the ni!erse7 It is a $ommonl. a$$epted

do$trine that the ltimate Realit. is Sam!id5 Caitan.a or Cit7

Bt what is Cit% There is no word in the &nglish langage whi$h ade=atel. des$ri*es it7It is not mind: "or mind is a limited instrment throgh whi$h Cit is mani"ested7 It is that

whi$h is *ehind the mind and *. whi$h the mind itsel" is thoght5 that is $reated7 The

Brahman is mindless 'Amanah(7 I " we e#$lde mind we also e#$lde all "orms o" mental

pro$ess5 $on$eption5 per$eption5 thoght5 reason5 will5 memor.5 parti$lar sensation andthe like7 We are then le"t with three a!aila*le words5 namel.5 Cons$iosness5 Feeling5

&#perien$e7 To the "irst term there are se!eral o*6e$tions7 For i" we se an &nglish word5

we mst nderstand it a$$ording to its generall. re$ei!ed meaning7 0enerall. *.9Cons$iosness9 is meant sel"+$ons$iosness5 or at least something parti$lar5 ha!ing

dire$tion and "orm5 whi$h is $on$rete and $onditioned< an e!ol!ed prod$t marking the

higher stages o" &!oltion7 A$$ording to some5 it is a mere "n$tion o" e#perien$e5 an

epiphenomenon5 a mere a$$ident o" mental pro$ess7 In this sense it *elongs onl. to thehighl. de!eloped organism and in!ol!es a s*6e$t attending to an o*6e$t o"8 whi$h5 as o"

itsel"5 it is $ons$ios7 We are ths said to ha!e most $ons$iosness when we are awake'agrat a!astha( and ha!e "ll e#perien$e o" all o*6e$ts presented to s< less so when

dreaming 'S!apna a!astha( and deep anesthesia in tre dreamless sleep 'Sshpti(7 I ma.

here o*ser!e that re$ent resear$hes show that this last state is not so $ommon as is

generall. spposed7 That is $omplete dreamlessness is rare< there *eing generall. sometra$e o" dream7 In the last state it is $ommonl. said that $ons$iosness has disappeared5



and so o" $orse it has5 i" we "irst de"ine $ons$iosness in terms o" the waking state and

o" knowledge o" o*6e$ts7 A$$ording to Indian notions there is a "orm o" $ons$ios

e#perien$e in the deepest sleep e#pressed in the well+known phrase 9/appil. I slept5 Iknew nothing97 The sleeper re$olle$ts on waking that his state has *een one o" happiness7

And he $annot re$olle$t nless there has *een a pre!ios e#perien$e 'An*ha!a( whi$h is

the s*6e$t+matter o" memor.7 In ordinar. parlan$e we do not regard some low animal"orms5 plants or mineral as 9$ons$ios97 It is tre that now in the West there is 'de to the

spread o" ideas long $rrent in India( growing p a wider se o" the term 9$ons$iosness9

in $onne$tion not onl. with animal *t !egeta*le and mineral li"e5 *t it $annot *e saidthe term 9$ons$iosness9 has .et generall. a$=ired this wide signi"i$ation7 I" then we

se 'as "or $on!enien$e we do( the term 9Cons$iosness9 "or Cit5 we mst gi!e it a

$ontent di""erent "rom that whi$h is attri*ted to the term in ordinar. &nglish parlan$e7

)e#tl.5 it is to *e remem*ered that what in either !iew we nderstand *. $ons$iosness issomething mani"ested5 and there"ore limited5 and deri!ed "rom or "inite e#perien$e7 The

Brahman as Cit is the in"inite s*stratm o" that7 Cit in itsel" 'S!arpa( is not parti$lar

nor $onditioned and $on$rete7 Parti$larit. is that aspe$t in whi$h it mani"ests as5 and

throgh5 -a.a+Shakti7 Cit mani"ests as 2ana+Shakti whi$h5 when sed otherwise than asa loose s.non.m "or Cit5 means knowledge o" o*6e$ts7 Cit+S!arpa is neither knowledge

o" o*6e$ts nor sel"+$ons$iosness in the phenomenal sense7 Waking5 dreaming anddreamless slm*er are all phenomenal states in whi$h e#perien$e !aries< s$h !arian$e

*eing de not to Cit *t to the operation or $essation o" parti$lar operation o" the

!ehi$les o" mind 'Antahkarana( and sense 'Indri.a(7 Bt Cit ne!er disappears nor !ariesin either o" the three states5 *t remains one and the same throgh all7 Thogh Cit+

S!arpa is not a knowledge o" o*6e$ts in the phenomenal sense5 it is not5 a$$ording to

Shai!a+Shakta !iews 'I re"er alwa.s to Ad!aita Shai!a+darshana(5 a mere a*stra$t

knowing '2ana( wholl. de!oid o" $ontent7 It $ontains within itsel" the Vimarsha+Shaktiwhi$h is the $ase o" phenomenal o*6e$ts5 then e#isting in the "orm o" Cit 'Cidrpini(7

The Sel" then knows the Sel"7 Still less $an we speak o" mere 8awareness9 as the

e=i!alent o" Cit7 A worm or meaner "orm o" animal ma. *e said to *e !agel. aware7 In"a$t mere 9awareness9 'as we nderstand that term( is a state o" Cit in whi$h it is

seemingl. o!erwhelmed *. o*s$ring -a.a+Shakti in the "orm o" Tamogna7 ,nless

there"ore we gi!e to 9awareness59 as also to $ons$iosness5 a $ontent5 other than that withwhi$h or e#perien$e "rnishes s5 *oth terms are nsita*le7 In some respe$ts Cit $an *e

more $losel. des$ri*ed *. Feeling5 whi$h seems to ha!e *een the most an$ient meaning

o" the term Cit7 Feeling is more primar.5 in that it is onl. a"ter we ha!e *een "irst a""e$ted

*. something that we *e$ome $ons$ios o" it7 Feeling has ths *een said to *e the rawmaterial o" thoght5 the essential element in the Sel"5 what we $all personalit. *eing a

parti$lar "orm o" "eeling7 Ths in Samkh.a5 the 0nas are said to *e in the natre o"

happiness 'Skha(5 sorrow 'Dkha( and illsion '-oha( as the. are e#perien$ed *. thePrsha+Cons$iosness7 And in Vedanta5 Cit and Ananda or Bliss or 1o!e are one7 For

Cons$iosness then is not $ons$iosness o* *eing 'Sat( *t Being+Cons$iosness 'Sat+

Cit(< nor a Being whi$h is $ons$ios o* Bliss 'Ananda( *t Being+Cons$iosness+Bliss'Sa$$hidananda(7 Frther5 9"eeling9 has this ad!antage that it is asso$iated with all "orms

o" organi$ e#isten$e e!en a$$ording to poplar sage5 and ma. s$ienti"i$all. *e aptl.

applied to inorgani$ matter7 Ths whilst most $onsider it to *e an nsal and strained

se o" langage5 to speak o" the $ons$iosness o" a plant or stone5 we $an and do speak o"



the "eeling or sentien$. o" a plant7 Frther the response whi$h inorgani$ matter makes to

stimli is e!iden$e o" the e#isten$e therein o" that !ital germ o" li"e and sentien$. 'and

there"ore Cit( whi$h e#pands into the sentien$. o" plants5 and the "eelings and emotionso" animals and men7 It is possi*le "or an. "orm o" nintelligent *eing to "eel5 howe!er

o*s$rel.7 And it mst do so5 i" its ltimate *asis is Cit and Ananda5 howe!er !eiled *.

-a.a+Shakti these ma. *e7 The response whi$h inorgani$ matter makes to stimli is themani"estation o" Cit throgh the Satt!agna o" -a.a+Shakti5 or Shakti in its "orm as

Prakriti+Shakti7 The mani"estation is slight and apparentl. me$hani$al *e$ase o" the

e#treme predominan$e o" the Tamogna in the same Prakriti+Shakti7 Be$ase o" thelimited and e#tremel. reglated $hara$ter o" the mo!ement whi$h seems to e#$lde all

!olitional pro$ess as known to s5 it is $rrentl. assmed that we ha!e merel. to deal

with what is an n$ons$ios me$hani$al energ.7 Be$ase !italit. is so $ir$ms$ri*ed and

seemingl. identi"ied with the apparent me$hani$al pro$ess5 we are apt to assme meren$ons$ios me$hanism7 Bt as a "a$t this latter is *t the "orm assmed *. the $ons$ios

Vital Power whi$h is in and works in all matter whate!er it *e7 To the e.e5 howe!er5

nassisted *. s$ienti"i$ instrments5 whi$h e#tend or $apa$it. "or e#perien$e5

esta*lishing arti"i$ial organs "or the gaining thereo"5 the matter appears ada 'orn$ons$ios(< and *oth in $ommon &nglish and Indian parlan$e we $all that alone li!ing

or i!a whi$h5 as organi;ed matter5 is endowed with *od. and senses7 Philosophi$all.5howe!er5 as well as s$ienti"i$all.5 all is i!atma whi$h is not Paramatma: e!er.thing in

"a$t with "orm5 whether the "orm e#ists as the simple mole$le o" matter5 or as the

$om*ination o" these simple "orms into $ells and greater organisms7 The response o"metalli$ matter is a "orm o" sentien$. ++ its germinal "orm ++ a mani"estation o" Cit

intensel. o*s$red *. the Tamogna o" Prakriti+Shakti7

In plants Cit is less o*s$red5 and there is the sentient li"e whi$h gradall. e#pands in

animals and men5 a$$ording as Cit gains "reedom o" mani"estation throgh the in$reased

operation o" Satt!agna in the !ehi$les o" Cit< whi$h !ehi$les are the mind and sensesand the more ela*orate organi;ation o" the *odil. parti$les7 What is ths mere in$ipient or

germinal sentien$.5 simlating n$ons$ios me$hani$al mo!ement in inorgani$ matter5

e#pands *. degrees into "eeling akin5 thogh at "irst remotel.5 to or own5 and into all theother ps.$hi$ "n$tions o" $ons$iosness5 per$eption5 reasoning5 memor. and will7 The

matter has *een !er. $learl. pt in a Paper on 9The For Cosmi$ &lements9 *. C7 07

Sander whi$h 's*6e$t to $ertain reser!ations stated( aptl. des$ri*es the Indian !iews onthe s*6e$t in hand7 /e rightl. sa.s that sentien$. is an integrant $onstitent o" all

e#isten$e5 ph.si$al as well as metaph.si$al and its mani"estation $an *e tra$ed throghot

the mineral and $hemi$al as well as !egeta*le and animal worlds7 It essentiall. $omprisesthe "n$tions o" relationship to en!ironment5 response to stimli5 and atomi$ memor. in

the lower or inorgani$ plane< whilst in the higher or organi$ planes it in$ldes all the

ps.$hi$ "n$tions s$h as $ons$iosness5 per$eption5 thoght5 reason5 !olition andindi!idal memor.7 Inorgani$ matter throgh the inherent element o" sentien$. is

endowed with aesthesia or $apa$it. o" "eeling and response to ph.si$al and $hemi$al

stimli s$h as light5 temperatre5 sond5 ele$tri$it.5 magnetism and the a$tion o"

$hemi$als7 All s$h phenomena are e#amples o" the "a$lt. o" per$eption and response tootside stimli o" matter7 We mst here in$lde $hemi$al sentien$. and memor.< that is

the atom8s and mole$le8s remem*ran$e o" its own identit. and *eha!ior therewith7



Atomi$ memor. does not5 o" $orse5 impl. sel"+$ons$iosness5 *t onl. inherent grop+

spirit whi$h responds in a $hara$teristi$ wa. to gi!en otside stimli7 We ma. $all it

atomi$ or ph.si$al $ons$iosness7 The $ons$iosness o" plants is onl. tran$e+like 'whatthe /ind *ooks $all 8Comatose8( thogh some o" the higher aspe$ts o" sentien$. 'and we

ma. here se the word 8$ons$iosness8( o" the !egeta*le world are highl. interesting: s$h

as the trning o" "lowers to the sn< the opening and shtting o" lea!es and petals at$ertain times5 sensiti!eness to the temperatre and the o*!ios signs o" $ons$iosness

shewn *. the sensiti!e and inse$ti!oros plants5 s$h as the Sndew5 the Vens Fl.trap5

and others7 The mi$ro+organisms whi$h dwell on the *orderland *etween the !egeta*leand animal worlds ha!e no sense organs5 *t are onl. endowed with ta$tile irrita*ilit.5 .et

the. are possessed o" ps.$hi$ li"e5 sentien$.5 and in$lination5 where*. the. per$ei!e their

en!ironment and position5 approa$h5 atta$k and de!or "ood5 "lee "rom harm"l

s*stan$es and reprod$e *. di!ision7 Their mo!ements appear to *e positi!e5 not re"le#7&!er. $ell5 *oth !egeta*le and animal5 possesses a *iologi$al or !egetati!e $ons$iosness5

whi$h in health is polari;ed or s*ordinate to the go!ernment o" the total organism o"

whi$h it "orms an integral part< *t whi$h is lo$all. impaired in disease and $eases

altogether at the death o" the organism7 In plants5 howe!er5 'nlike animals( the $elllar$ons$iosness is di""sed or distri*ted amongst the tisses or "i*ers< there *eing

apparentl. no spe$ial $ond$ting or $entrali;ing organs o" $ons$iosness s$h as we "indin higher e!oltionar. "orms7 Animal $ons$iosness in its highest modes *e$omes sel"+

$ons$iosness7 The ps.$holog. o" the lower animals is still the "ield o" m$h

$ontro!ers.< some regarding these as Cartesian ma$hines and others as$ri*ing to them ahigh degree o" ps.$hi$ de!elopment7 In the animals there is an endea!or at $entrali;ation

o" $ons$iosness whi$h rea$hes its most $omple# stage in man5 the possessor o" the most

highl. organi;ed s.stem o" $ons$iosness5 $onsisting o" the ner!os s.stem and its

$enters and "n$tions5 s$h as the *rain and solar ple#s5 the site o" A62a and pper$enters5 and o" the -anipra Cakra7 Sentien$. or "eeling is a $onstitent o" all e#isten$e7

We ma. $all it $ons$iosness howe!er5 i" we nderstand 'with the athor $ited( the term

9$ons$iosness9 to in$lde atomi$ or ph.si$al $ons$iosness5 the tran$e $ons$iosness o" plant li"e5 animal $ons$iosness and man8s $ompleted sel"+$ons$iosness7

The term Sentien$. or Feeling5 as the e=i!alent o" mani"ested Cit5 has5 howe!er5 this

disad!antage: whereas intelligen$e and $ons$iosness are terms "or the highest attri*tes

o" man8s natre5 mere sentien$.5 thogh more in$lsi!e and $ommon to all5 is that whi$hwe share with the lowest mani"estions7 In the $ase o" *oth terms5 howe!er5 it is ne$essar.

to remem*er that the. do not represent Cit+S!arpa or Cit as It is in itsel"7 The term

S!arpa 'own "orm( is emplo.ed to $on!e. the notion o" what $onstittes an.thing whatit is5 namel.5 its tre natre as it is in itsel"7 Ths5 thogh the Brahman or Shi!a mani"ests

in the "orm o" the world as -a.a+Shakti5 its S!arpa is pre Cit7

)either sentien$. nor $ons$iosness5 as known to s5 is Cit+S!arpa7 The. are onl.

limited mani"estations o" Cit 6st as reason5 will5 emotion and memor.5 their modes are7Cit is the *a$kgrond o" all "orms o" e#perien$e whi$h are its modes5 that is Cit !eiled *.

-a.a+Shakti< Cit+S!arpa is ne!er to *e $on"onded with5 or limited to5 its parti$lar

modes7 )or is it their totalit.5 "or whilst it mani"ests in these modes It .et5 in Its ownnatre5 in"initel. trans$ends them7 )either sentien$.5 $ons$iosness5 nor an. other term



*orrowed "rom a limited and dal ni!erse $an ade=atel. des$ri*e what Cit is in Itsel"

'S!arpa(7 Vitalit.5 mind5 matter are its limited mani"estations in "orm7 These "orms are

$easelessl. $hanging5 *t the ndi""erentiated s*stratm o" whi$h the. are parti$lari;edmodes is $hangeless7 That eternal5 $hangeless5 s*stratm is Cit55 whi$h ma. ths *e

de"ined as the changeless %rinci%le o* all our changing e2%erience All is Cit5 $lothing

itsel" in "orms *. its own Power o" Cit+Shakti and -a.a+Shakti: and that Power is notdi""erent "rom Itsel"7 Cit is not the s*6e$t o" knowledge or spee$h7 For as the Varaha

%anishad 'Chap7 IV( sa.s it is 9The Realit. whi$h remains a"ter all thoghts are gi!en

p79 What it is in Itsel"5 is nknown *t to those who *e$ome It7 It is "ll. reali;ed onl. inthe highest state o" &$stas. 'Samadhi( and in *odiless li*eration 'Videha -kti( when

Spirit is "ree o" its !ehi$les o" mind and matter7 A -odern Indian Philosopher has 'See

9Approa$hes to Trth9 and the 9Patent Wonder9 *. Pro"essor Pramathanatha

-kh.opadh.a.a( !er. admira*l. anal.;ed the notion o" the ni!ersal &ther o"Cons$iosness 'Cidakasha( and the parti$lar Stress "ormed in it *. the a$tion o" -a.a+

Shakti7 In the "irst pla$e5 he points ot that logi$al thoght is inherentl. dalisti$ and

there"ore pre+spposes a s*6e$t and o*6e$t7 There"ore to the pragmati$ e.e o" the

western5 !iewing the onl. e#perien$e known to him5 $ons$iosness is alwa.s parti$larha!ing a parti$lar "orm and dire$tion7 /en$e where no dire$tion or "orm is dis$erni*le5

the. ha!e *een apt to imagine that $ons$iosness as s$h has also $eased7 Ths i" it were$on$eded that in pro"onded sleep there were no dreams5 or i" in per"e$t anesthesia it

were granted that nothing parti$lar was "elt5 it was there*. $onsidered to *e $on$eded

that $ons$iosness ma. sometimes $ease to e#ist in s7 What does in "a$t $ease is the$ons$iosness o" o*6e$ts whi$h we ha!e in the waking and dreaming states7

Cons$iosness as s$h is neither s*6e$ti!e nor o*6e$ti!e and is not identi$al with

intelligen$e or nderstanding ++ that is with dire$ted or in"ormed $ons$iosness7 An.

"orm o" nintelligent *eing whi$h "eels5 howe!er $haoti$all. it ma. *e5 is .et5 thogho*s$rel. so 'in the sense here meant( $ons$ios7 Pre $ons$iosness5 that is

$ons$iosness as s$h5 is the *a$kgrond o" e!er. "orm o" e#perien$e7

In pra$ti$al li"e and in S$ien$e and Philosoph. when swa.ed *. pragmati$ ends5 "ormless

e#perien$e has no interest5 *t onl. $ertain "orms and tones o" li"e and $ons$iosness7Where these are missed we are apt to "an$. that we miss li"e and "eeling+$ons$iosness

also7 /en$e the essential basis o" e#isten$e or Cit has *een $ommonl. looked pon as a

!er. m$h spe$iali;ed and pe$liar mani"estation in natre7

On the $ontrar.5 Cit is Being or Realit. itsel"7 Cit as s$h is identi$al with Being as s$h7

The Brahman is *oth Cit and Sat7 Thogh in ordinar. e#perien$e Being and Feeling+

Cons$iosness are essentiall. *ond p together5 the. still seem to di!erge "rom ea$h

other7 -an *. his !er. $onstittion in!eteratel. *elie!es in an o*6e$ti!e e#isten$e *e.ondand independent o" his sel"7 And this is so5 so long as he is s*6e$t to the !eil '-a.a+

Shakti(7 Bt in that ltimate *asis o" e#perien$e whi$h is the Paramatma the di!ergen$e

has gone< "or the same *ondless s*stratm whi$h is the $ontinos mass o" e#perien$eis also that whi$h is e#perien$ed7 The sel" is its own o*6e$t7 To the e#alted 4ogin the

whole ni!erse is not di""erent "rom himsel" as Atma7 This is the path o" the 9pward+

going9 3ndali ',rddh!a+3ndalini(7



Frther5 there has *een a tenden$. in "a$t to look pon $ons$iosness as a mere "n$tion

o" e#perien$e< and the philosoph. o" n$ons$ios ideas and mind+st"" wold e!en go so

"ar as to regard it as a mere a$$ident o" mental pro$ess7 This is to re!erse the a$tal "a$ts7

Cons$iosness shold rather *e taken as an original datm than as a later de!elopment

and pe$liar mani"estation7 We shold *egin with it in its lowest "orms5 and e#plain itsapparent plse+li"e *. e#tending the prin$iple o" !eiling '-a.a+Shakti( whi$h is

$easelessl. working in man5 red$ing his li"e to an apparent series o" plses also7 Ane#planation whi$h does not start with this primordial e#tensit. o" e#perien$e $annot

e#pe$t to end with it7 For i" it *e not positi!e at the *eginning5 it $annot *e deri!ed at the

end7

Bt what5 it ma. *e asked5 is the proo" o" s$h pre e#perien$e% Ps.$holog. whi$h onl.

knows $hanging states does not tell s o" it7 This is so7 4et "rom those states5 some o"

whi$h approa$h indi""erentiation5 in"eren$es ma. *e drawn< and e#perien$e is not limited

to s$h states5 "or it ma. trans$end them7

It is tre that ordinaril. we do not meet with a $ondition o" $ons$iosness whi$h is

withot a dire$tion or "orm< *t tests drawn "rom the in$idents o" ordinar. normal li"e are

ins""i$ient5 it has *een arged5 to pro!e that there is no $ons$iosness at all when this

dire$tion and "orm are spposed to ha!e gone7 Thogh a logi$al intition will not tell itsown stor.5 we $an make re"le$tion on intition render s some sort o" a$$ont5 so that the

intiti!e "a$t appears in re!iew5 when it will appear that $ons$iosness is the *asis o"5

indeed5 e#isten$e itsel"5 and not merel. an attendant $ir$mstan$e7 Bt the onl. proo" o" pre $ons$iosness is an instan$e o" it7 This $annot *e esta*lished *. mere re"le$tion7 The

*are $ons$iosness o" this or that5 the e#perien$e o" 6st going to sleep and 6st waking5

and e!en the $ons$iosness o" *eing as s$h5 are *t appro#imations to the state o"

$ons$iosness as s$h5 that is pre $ons$iosness5 *t are not identi$al with it7 Then5 whate!iden$e5 it ma. *e asked5 ha!e we o" the "a$t that pre $ons$iosness is an a$tal state

o" *eing% In normal li"e as well as in a*normal pathologi$al states5 we ha!e o$$asionalstret$hes o" e#perien$e in whi$h simpli$it. o" "eatre or determination has ad!an$ed near

to indi""erentiation5 in whi$h e#perien$e has *e$ome almost str$treless7 Bt the limit o"

pre e#perien$e is not there rea$hed7 On the other hand5 there is no $on$lsi!e proo" that

we ha!e e!er had a real lapse o" $ons$iosness in or li"e5 and the e#tin$tion o"$ons$iosness as s$h is in$on$ei!a*le in an. $ase7 The $laim5 howe!er5 that

$ons$iosness as s$h e#ists5 rests not so m$h on logi$al argment as on intiti!e

gronds5 on re!elation 'Shrti( and spirital e2%erience o" the trth o" that re!elation7

A$$ording to Indian -onism5 a Pre Prin$iple o" &#perien$e not onl. is5 *t is the oneand onl. ltimate permanent *eing or realit.7 It does not regard Cit as a mere "n$tion5

a$$ident5 or epiphenomenon5 *t holds it to *e the e!er e#isting %lenum whi$h sstains

and !itali;es all phenomenal e#isten$e5 and is the !er. basis on whi$h all "orms o"mltiple e#perien$e5 whether o" sensation5 instin$t5 will5 nderstanding5 or reason5 rest7 It

is5 in short5 the nit. and n$hanging Realit. *ehind all these !arios $hanging "orms

whi$h5 *. the !eil or -a.a+Shakti5 i!a assmes7



The Cit+S!arpa5 inade=atel. des$ri*ed as mere *liss"l awareness o" "eeling5 e#ists5 as

the *asis and appears in the "orm o"5 that is $lothed with5 mind< a term whi$h in its

general sense is not sed merel. in the sense o" the prel. mental "n$tion o" reason *tin the sense o" all the "orms in whi$h $ons$iosness is displa.ed5 as distingished "rom

Cit Itsel"5 whi$h is the nit. *ehind all these "orms whether reason5 sensation5 emotion5

instin$t5 or will7 All these are modes wherein the plasti$ n"ormed $la. o" li"e isdetermined7 For e!er. $on$eption or !olition is essentiall. an apparent $ir$ms$ription or

limitation o" that Sat whi$h is the *asis o" phenomenal li"e7

Pro"essor P7 )7 -kh.opadh.a.a has des$ri*ed pre $ons$iosness to *e an in"initde o"

9awareness59 la$king name and "orm and e!er. kind o" determination5 whi$h is a state o"$omplete =ies$en$e where the potential is ;ero or in"init. ++ a $ondition withot strain or

tension whi$h is at on$e introd$ed when the slightest $onstr$tion is pt pon it5

reslting in a $ons$iosness o" *are 9this9 and 9that97 It is not a $ons$iosness o"an.thing7 It is an e#perien$e o" nothing in %articular Bt this mst not *e $on"onded

with no e#perien$e7 The "ormer is taken to *e the latter *e$ase li"e is pragmati$5 interest

*eing shown in parti$lar modes o" awareness7 To man8s li"e5 whi$h is little else than as.stem o" partialities5 pre e#perien$e in whi$h there is nothing parti$lar to o*ser!e or

shn5 lo!e or hate seems pra$ti$all. to *e no e#perien$e at all7 Pre Cons$iosness is

impartial7 There is no di""eren$e 'Bheda( so "ar as pre Awareness is $on$erned7 Pre

Cons$iosness is a kind o" e#perien$e whi$h stands a*o!e all antithesis o" motion andrest7 It does not know Itsel" either as $hanging or stati$al5 sin$e it is $ons$iosness as

such withot an. determinations or mode whate!er7 To know itsel" as $hanging or

permanent5 it mst $on$eal its illogi$al and nspeaka*le natre in a !eil '-a.a(7 &!er.determination or "orm makes e#perien$e a dire$ti!e magnitde7 Cons$iosness then

assmes a dire$tion or spe$ial re"eren$e7 It is not possi*le to dire$t and re"er in a spe$ial

wa. withot ind$ing s$h a "eeling o" strain or tension5 whether the $onditions *e

ph.siologi$al or ps.$hologi$al7 Pre $ons$iosness has5 ths5 *een $ompared to ane=ipotential sr"a$e o" ele$tri$al distri*tion7 There is no di""eren$e o" potentials

*etween an. two points A and R o!er this sr"a$e7 It is a stret$h o" $ons$iosness5 in

whi$h there is5 apparentl.5 no sensi*le di!ersit. o" "eatres5 no pre"eren$e5 no di""erentialin$iden$e o" s*6e$ti!e regard7 1ike the e=ipotential sr"a$e5 s$h $ons$iosness is also

=ies$ent7 To se$re a "low on it7 there mst *e a di""eren$e o" potentials *etween an.

two points7 Similarl.5 to ha!e a re"eren$e5 a dire$tion5 a mo!ement o" attention5 theremst *e a determination in the total e#perien$e o" the moment in the gi!en mass o"

$ons$iosness7 A*solte =ies$en$e is a state o" $ons$iosness7 whi$h is pre *eing with

no spe$ial s*6e$ti!e dire$tion and re"eren$e< with no di""eren$e o" le!el and potential *etween one part o" the e#perien$e and another7 &#perien$e will show spe$ial s*6e$ti!e

dire$tion and re"eren$e i" it assmes at least "orm or determination5 s$h as 9this9 or

9that9< to ha!e no di""eren$e o" le!el or potential5 e#perien$e mst *e stri$tl.ndi""erentiated ++ that is to sa.5 mst not in!ol!e the least ideal or representati!e

str$tre7 A*solte =ies$en$e e#ists onl. with that Cons$iosness whi$h is pre Being5

or Paramatma7

With regard5 howe!er5 to all des$riptions o" this state5 it mst *e *orne in mind that the.onl. negati!el. $orrespond with their s*6e$t+matter *. the elimination o" $hara$teristi$s



whi$h are pe$liar to5 and $onstitte the hman $ons$iosness o"5 the i!a5 and are

there"ore alien to the Spreme Cons$iosness7 The. gi!e s no positi!e in"ormation as to

the natre o" pre Cit5 "or this is onl. known in 4oga *. the remo!al o" ignoran$e'A!id.a( nder whi$h all logi$al thinking and speaking is done7 This 9ignoran$e9 is

nothing *t a term "or those limitations whi$h make the $reatre what he is7 It is a

$ommonpla$e in Indian religion and philosoph. that the Brahman as It e#ists in itsel" is *e.ond all thoght and words5 and is known onl. *. the Samadhi o" 4oga7 As the

&ahanirvana #antra sa.s 'III7 V7 et se')/ 9The Brahman is known in two wa.s: "rom

/is mani"estations whi$h are the o*6e$t o" Sadhana or as It is in itsel" in Samadhi.oga9:"or5 as Ch7 MIV5 V7 ?E Ibid! sa.s5 Atma62ana is the one means o" li*eration in whi$h Its

natre is reali;ed7 It is5 perhaps in part at least5 *e$ase the merel. negati!e and imper"e$t

$hara$ter o" s$h des$ription is not s""i$ientl. noted that pre $ons$iosness5 as the

athor $ited points ot5 has in general awakened no serios interest in the pra$ti$al West<thogh it has *een the $rown o" glor. "or some o"5 what ha!e *een said to *e5 the

stateliest "orms o" &astern thoght5 whi$h asserts itsel" to *e in possession o" an

e2%erimental method *. whi$h the $ondition o" pre $ons$iosness ma. *e reali;ed7 The

=estion is5 ths5 not one o" mere spe$lation5 *t o" demonstration This state5 again5 is *elie!ed *. the &ast to *e not a dll and drear. $ondition5 a dr. a*stra$tion or reductio ad

absurdum o" all whi$h imparts to or li!ing its worth and signi"i$an$e7 )ot at all< sin$e itis the "irst Prin$iple in whi$h as Power all e#isten$e is potential and "rom whi$h it

pro$eeds7 It is reasona*le5 there"ore5 it is $ontended5 to assme that all whi$h li"e

possesses o" real worth e#ists in the Sor$e o" li"e itsel"7 1i"e is onl. a mode o" in"initeSprema$. with *eatitde5 whi$h is Being and Cons$iosness in all its metaph.si$al

grander5 an a*soltel. nderstanda*le $ondition whi$h no imagination $an depi$t and no

$ategories $an rea$h and possess7

Owing to the ne$essaril. negati!e $hara$ter o" some o" the des$riptions o" the Spreme

Brahman we "ind s$h =estions 9/ow $an it di""er "rom a nllit.%9 'Dialoges on /indPhilosoph.5 @EG5 *. Re!7 37 -7 Baner6ee(: and the statement o" the &nglish Orientalist

Colonel a$o* 'whose !iews are akin to those o" others( that 9)ir!ana is an n$ons$ios

(sic) and stone+like (sic) e#isten$e97 S$h a mis$on$eption is the more e#traordinar. inthat it o$$rs in the work o" an athor who was engaged in the translation o" a Vedanti$

treatise7 These and man. similar statements seem to esta*lish that it is possi*le to make a

spe$ial std. o" Vedanta and .et to misnderstand its primar. $on$epts7 It is tre that theBrahman is n$ons$ios in the sense that It is not or $ons$iosness< "or5 i" so5 It wold

*e i!a and not Paramatma7 Bt this is onl. to sa. that it has not or limitations7 It is

nlimited Cit7 A stone represents its most !eiled e#isten$e7 In its Sel" it is all light andsel"+illmining 'S!aprakasha(7 As Shrti sa.s ("atha % E+E( 9All things shed lster *.

/is lster7 All things shine *e$ase /e shines79 All things depend on It: *t It has not to

depend on an.thing else "or Its mani"estation7 It is there"ore *etter to sa. with the/amsopanishad and the Christian 0ospel that It is the Pea$e *e.ond all nderstanding7 It

has *een dr.l. remarked that 9The idea that 4oga means a dll state is de5 perhaps5 to

the misnderstanding o" Pata26ali8s de"inition o" it7

-an5 howe!er5 ordinaril. and *. his natre $ra!es "or modes and "orms 'Bhamananda(<and thogh all en6o.ment $omes "rom the pre Spreme Cons$iosness5 it is spposed





Be$oming7 Spreme Being 'Sat( is a nit. withot parts ')ishkala(7 Spreme Feeling+

Cons$iosness 'Cit( is immedia$. o" e#perien$e7 In the i!a5 Cons$iosness o" Sel" is set

o!er against the not+Sel"< "or logi$al thoght esta*lishes a polarit. o" s*6e$t7 Ths thendi""erentiated Spreme Cons$iosness trans$ends5 and the Spreme Bliss

'Paramananda( is *e.ond5 the $hanging "eelings o" happiness and sorrow7 It is the great

Pea$e 'Santa( whi$h5 in the words o" the 3amso%anishad 'V7 @5 &d7 Anandashrama5MMIM5 p7 EG?( as o" the )ew Testament5 passes all worldl. nderstanding7

Sa$$hidananda5 or Pre Being5 persists in all the states o" Be$oming whi$h are its

mani"estation as Shakti7 It ma. *e $ompared to a $ontinos5 partless5 ndi""erentiated,nit. ni!ersall. per!ading the mani"ested world like ether or spa$e5 as opposed to the

limited5 dis$ontinos5 dis$rete $hara$ter o" the "orms o" 9matter9 whi$h are the prod$ts

o" its power o" Shakti7 It is a state o" =ies$en$e "ree o" all motion ')ishpanda(5 and o"

that !i*ration 'Spandana( whi$h operating as the Primordial &nerg.5 e!ol!es the phenomenal world o" names and "orms7 It is5 in short5 said to *e the innermost Sel" in

e!er. *eing ++ a $hangeless Realit. o" the natre o" a prel. e#perien$ing prin$iple

'Caitan.am Atma( as distingished "rom whate!er ma. assme the "orm o" either the

e#perien$ed5 or o" the means o" e#perien$e7 This Cit in *odies nderlies as theirinnermost Sel" all *eings7 The Cit or Atma as the nderl.ing Realit. in all is5 a$$ording to

Vedanta5 one5 and the same in all: ndi!ided and nlimited *. an. o" them5 howe!erm$h the. ma. *e separated in time and spa$e7 It is not onl. all+per!ading5 *t all+

trans$ending7 It has ths a two+"old aspe$t: an immanent aspe$t as Shakti 'Power(5 in

whi$h It per!ades the ni!erses 'Sagna Brahman(< and a trans$endental aspe$t5 in whi$hIt e#ists *e.ond all Its worldl. mani"estations ')irgna Brahman(7 Cit5 as it is in itsel"5 is

spa$eless and timeless5 e#tending *e.ond all limitations o" time and spa$e and all other

$ategories o" e#isten$e7 We li!e in the In"inite7 All limits e#ist in Cit7 Bt these limits are

also another aspe$t o" It that is Shakti7 It is a *ondless tran=il o$ean on the sr"a$e o"whi$h $ontless !aried modes5 like wa!es5 are rising5 tossing and sinking7 Thogh It is

the one Case o" the ni!erse o" relations5 in itsel" It is neither a relation nor a totalit. o"

relations5 *t a $ompletel. relationless Sel"+identit. nknowa*le *. an. logi$al pro$esswhate!er7

Cit is the *ondless permanent %lenum whi$h sstains and !itali;es e!er.thing7 It is the

ni!ersal Spirit5 all+per!ading like the &ther5 whi$h is5 sstains5 and illmines all

e#perien$e and all pro$ess in the continuum o" e#perien$e7 In it the ni!erse is *orn5grows and dies7 This %lenum or continuum is as s$h all+per!ading5 eternal5 nprod$ed5

and indestr$ti*le: "or prod$tion and destr$tion in!ol!e the e#isten$e and *ringing

together and separation o" parts whi$h in an a*solte partless continuum is impossi*le7 Itis ne$essaril. in itsel"5 that is as Cit5 motionless5 "or no parts o" an all+"illing continuum

$an mo!e "rom one pla$e to another7 )or $an s$h a continuum ha!e an. other "orm o"

motion5 s$h as e#pansion5 $ontra$tion or ndlation5 sin$e all these phenomena in!ol!ethe e#isten$e o" parts and their displa$ement7 Cit is one ndi""erentiated5 partless5 all+

per!ading5 eternal5 spirital s*stan$e7 In Sanskrit5 this %lenum is $alled Cidakasha< that

is5 6st as all material things e#ist in the all+per!ading ph.si$al &ther5 so do the. and the

latter e#ist in the in"initel. e#tending Spirital 9&ther9 whi$h is Cit7 The SpremeCons$iosness is thoght o" as a kind o" permanent spirital 9Spa$e9 'Cidakasha( whi$h

makes room "or and $ontains all !arieties and "orms appearing and disappearing7 Spa$e



itsel" is an aspe$t o" spirital s*stan$e7 It is a spe$ial postre o" that stress in li"e whi$h

takes pla$e in n$hanging $ons$iosness 'P7 -kh.opadh.a.a 9The Patent Wonder59 @

++ @>(7 In this O$ean o" Being+Cons$iosness we li!e5 mo!e and ha!e or *eing7Cons$iosness as s$h 'that is as distingished "rom the prod$ts o" Its power or Shakti(5

is ne!er "inite7 1ike spa$e5 it $annot *e limited5 thogh5 throgh the operation o" its power

o" sel"+negation or -a.a+Shakti5 it ma. appear as determined7 Bt s$h apparentdeterminations do not e!er "or s e#press or e#hast the whole $ons$iosness5 an. more

than spa$e is e#hasted *. the o*6e$ts in it7 &#perien$e is taken to *e limited *e$ase the

&#perien$er is swa.ed *. a pragmati$ interest whi$h draws his attention onl. to parti$lar "eatres in the continuum Thogh what is ths e#perien$ed is a part o" the

whole e#perien$e5 the latter is "elt to *e an in"inite e#panse o" $ons$iosness or

awareness in whi$h is distingished a de"inite mass o" espe$iall. determined "eeling7

As Cit is the in"inite %lenum! all limited *eing e#ists in it5 and it is in all s$h *eings asthe Spirit or innermost Sel" and as -a.a+Shakti it is their mind and *od.7 When the

e#isten$e o" an.thing is a""irmed5 the Brahman is a""irmed5 "or the Brahman is Being

itsel"7 This pre Cons$iosness or Cit is the Paramatma )irgna Shi!a who is Being+Cons$iosness+Bliss 'Sa$$hidananda(7 Cons$iosness is Being7 Paramatma5 a$$ording to

Ad!aita Vedanta5 is not a $ons$iosness o* *eing5 *t Being+Cons$iosness7 )or is it a

$ons$iosness o* Bliss5 *t it is Bliss7 All these are one in pre Cons$iosness7 That

whi$h is the natre o" Paramatma ne!er $hanges5 notwithstanding the $reati!e ideation'Srishtikalpana( whi$h is the mani"estation o" Shakti as Cit+Shakti and -a.a+Shakti7 It is

this latter Shakti whi$h5 a$$ording to the Sakta Tantra5 e!ol!es7 To adopt a &ropean

analog. whi$h is .et not $omplete5 )ishkala Paramatma is 0odhead 'Brahmat!a(5 Sakala5or Sagna Atma5 is 0od 'Ish!ara(7 &a$h o" the three s.stems Samkh.a5 -a.a!ada

Vedanta5 and Sakta monism agrees in holding the realit. o" pre $ons$iosness 'Cit(7 The

=estion pon whi$h the. di""er is as to whether n$ons$iosness is a se$ond independent

realit.5 as Samkh.a alleges< and5 i" not5 how the admitted appearan$e o" n$ons$iosnessas the Forms is to *e e#plained $onsistentl. with the nit. o" the Brahman7

S$h then is Cit5 trl. known as it is in Itsel" onl. in $ompleted 4oga or -oksha< known

onl. throgh Its mani"estations in or ordinar. e#perien$e5 6st as to se the simile o" the3ai!al.a 3alika Tantra5 we reali;e the presen$e o" Rah or Bh$$ha.a 'the &$lipse( *.

his a$tions on the sn and moon7 The &$lipse is seen *t not the $ase o" it7 Cit+Shakti is

a name "or the same $hangeless Cit when asso$iated in $reation with its operating -a.a+Shakti7 The Spreme Cit is $alled Parasam!it in the s$heme o" the Thirt.+si# Tatt!as

whi$h is adopted *. *oth the Shai!a and Shakta Agamas7

A$$ording to Shamkara5 the Spreme Brahman is de"ined as pre 2ana withot the

slightest tra$e o" either a$tal or potential o*6e$ti!it.7 The Ad!aita Shai!a+Shaktas regardthis matter di""erentl. in a$$ordan$e with an essential prin$iple o" the Agami$ S$hool

with whi$h I now deal7

All o$$ltism whether o" &ast or West posits the prin$iple that there is nothing in an. one

state or plane whi$h is not in some other wa.5 a$tal or potential5 in another state or plane7 The Western /ermeti$ ma#im rns 9As a*o!e5 so *elow97 This is not alwa.s



nderstood7 The sa.ing does not mean that what e#ists in one plane e#ists in that *orm in

another plane7 O*!iosl. i" it did the planes wold *e the same and not di""erent7 I"

Ish!ara thoght and "elt and saw o*6e$ts5 in the hman wa.5 and i" he was lo!ing andwrath"l5 6st as men are5 /e5 wold not *e Ish!ara *t i!a7 The sa.ing $ited means that

a thing whi$h e#ists on one plane e#ists on all other planes5 a$$ording either to the "orm

o" ea$h plane5 i" it *e an intermediate $asal *od. '3arana!antarasharira( or ltimatel. asthe mere potentialit. o" *e$oming whi$h e#ists in Atma in its aspe$t as Shakti7 The

/ermeti$ ma#im is gi!en in another "orm in the Vis!asara Tantra: 9What is here is

elsewhere7 What is not here is nowhere9 (.adihasti tad anyatra .annehasti na tat kvacit)Similarl. the northern Shai!a Shastra sa.s that what appears -ithout onl. so appears

because it e#ists -ithin One $an onl. take ot o" a re$epta$le what is "irst assmed to *e

within it7 What is in s mst in some "orm *e in or $ase7 I" we are li!ing5 thogh "inite

"orms5 it is *e$ase that $ase is in"inite Being7 I" we ha!e knowledge5 thogh limited5 itis *e$ase or essential s*stan$e is Cit the Illminator7 I" we ha!e *liss5 thogh nited

with sorrow5 it is *e$ase It is Spreme Bliss7 In short5 or e#perien$e mst e#ist in germ

in it7 This is *e$ase in the Sakta Agama5 there is "or the worshipper a real $reation and5

there"ore5 a real ne#s *etween the Brahman as $ase and the world as e""e$t7 A$$ordingto the trans$endent method o" Shamkara5 there is not in the a*solte sense an. s$h

ne#s7 The notion o" $reation *. Brahman is as m$h -a.a as the notion o" the world$reated7

Appl.ing these prin$iples we "ind in or dal e#perien$e an 9I9 'Aham( or s*6e$t whi$h

e#perien$es an o*6e$t a 9This9 'Idam(: that is the ni!erse or an. parti$lar o*6e$t o" the

$olle$ti!el. whi$h $omposes it7 )ow it is said that the dalit. o" 9I9 and 9This9 $omes"rom the One whi$h is in its essential natre 'S!arpa( an nitar. e#perien$e withot

s$h $ons$ios distin$tion7 For Vedanta5 whether in its -a.a!ada or Sakta "orm5 agrees

in holding that in the Spreme there is no $ons$iosness o" o*6e$ts s$h as e#ists on this

plane7 The Spreme does not see o*6e$ts otside Itsel"5 "or it is the whole and thee#perien$e o" the whole as Ish!ara7 It sees all that is as Itsel"7 It is Prna or the Whole7

/ow then5 it ma. *e asked5 $an a spreme5 n$hanging5 partless5 "ormless5 Cons$iosness

prod$e "rom Itsel" something whi$h is so di""erent "rom Itsel"5 something whi$h is$hanging5 with parts5 "orm and so "orth7 Shamkara8s answer is that trans$endentall.5 it

does not prod$e an.thing7 The notion that it does so is -a.a7 What then is his -a.a%

This I ha!e more "ll. e#plained in m. papers on 9-a.a+Shakti9 and on 9-a.a andShakti97 I will onl. here sa. that his -a.a is an ne#plaina*le 'anir!a$ani.a( prin$iple o"

n$ons$iosness whi$h is not real5 not nreal5 and partl. either< whi$h is an eternal "alsit.

'-ith.a*hta sanatani(5 whi$h5 thogh not Brahman5 is insepara*l. asso$iated with It inIts aspe$t as Ish!ara< whi$h -a.a has Brahman "or its spport '-a.a Brahmashrita(<

"rom whi$h spport it draws appearan$e o" separate independent realit. whi$h in trth it

does not possess7 The Para*rahman aspe$t o" the One is not asso$iated with -a.a7

A$$ording to the Sakta e#position o" Ad!aita!ada5 -a.a is not an n$ons$ios '6ada( prin$iple *t a parti$lar Shakti o" Brahman7 Being Shakti5 it is at *ase $ons$iosness5

*t as -a.a+Shakti it is Cons$iosness !eiling Itsel"7 Shakti and Shaktiman are one and

the same: that is5 Power and its Possessor 'Shaktiman(7 There"ore -a.a+Shakti is Shi!aor Cit in that parti$lar aspe$t whi$h /e assmes as the material $ase ',padanakarana(



in $reation7 Creation is real< that is5 there is a dire$t $asal ne#s *etween Shi!a as Shakti

'Cit+Shakti and -a.a+Shakti( and the ni!erse7 In short Shi!a as Shakti is the $ase o"

the ni!erse5 and as Shakti5 in the "orm o" i!a 'all mani"ested "orms5 /e a$tall.e!ol!es7 Comparing these two !iews< ++ Shamkara sa.s that there is in a*solte trth no

$reation and there"ore there $an *e no =estion how it arose7 This is *e$ase he !iews the

pro*lem "rom the trans$endental 'Paramarthika( standpoint o" sel"+reali;ation or Siddhi7The Sakta Shastra5 on the other hand5 *eing a pra$ti$al Sadhana Shastra !iews the matter

"rom or5 that is the i!a5 standpoint7 To s the ni!erse and orsel!es are real7 And

Ish!ara the Creator is real7 There"ore there is a $reation5 and Shi!a as Shakti $reates *.e!ol!ing into the ,ni!erse5 and then appearing as all i!as7 This is the old ,panishadi$

do$trine o" the spider a$tall. e!ol!ing the we* "rom itsel"5 the we* *eing its s*stan$e in

that "orm7 A "lower $annot *e raised "rom seed nless the "lower was in some wa.

alread. there7 There"ore as there is an 9Aham9 and 9Idam9 in or e#perien$e5 in somewa. it is in the spreme e#perien$e o" Parashi!a or Parasam!it7 Bt the Idam or ,ni!erse

is not there as with s< otherwise It wold *e i!a7 There"ore it is said that there are two

prin$iples or aspe$ts in the Brahman5 namel.5 that Prakasha or Cit aspe$t5 and Vimarsha

Shakti5 the potential Idam5 whi$h in $reation e#pli$ates into the ,ni!erse7 Bt in thespreme e#perien$e or Amarsha5 Vimarsha Shakti 'whi$h has two states( is in Its spreme

"orm7 The s*tler state is in the "orm o" $ons$iosness 'Cidrpini(< the gross state is inthe "orm o" the ,ni!erse 'Vish!arpini(7 The "ormer is *e.ond the ni!erse

'Vish!ottirna(7 Bt i" Vimarsha Shakti is there in the "orm o" $ons$iosness 'Cidrpini(5 it

is one with Cit7 There"ore it is said that the Aham and Idam5 withot $easing to *e in thespreme e#perien$e5 are in spreme Shi!a in ndistingisha*le nion as Cit and

Cidrpini7 This is the )irgna state o" Shi!ashakti7 As She is then in ndistingisha*le

nion with Shi!a5 She is then also simple nmani"ested Cit7 She is then Caitan.a+rpa or

Cidrpini: a s*tle Sanskrit e#pression whi$h denotes that She is the same as Cit and .etsggests that thogh in a present sense She is one with /im5 She is .et in a sense 'with

re"eren$e to /er potentialit. o" "tre mani"estation( di""erent "rom /im7 She is

Sa$$hidanandama.i and /e is Sa$$hidananda7 She is then the nmani"ested ni!erse inthe "orm o" ndi""erentiated Cit7 The mtal relation5 whether in mani"estation or *e.ond

it5 whether as the imper"e$t or Ideal ni!erse5 is one o" insepara*le $onne$tion or

inheren$e 'A!ina*ha!a+sam*andha5 Saman!a.a( s$h as that *etween 9I+ness9 'Ahanta(and 9I9 'Aham(5 e#isten$e and that whi$h e#ists 'Bha!a5 Bha!at(5 an attri*te and that in

whi$h it inheres 'Dharma5 Dharmin(5 snshine and the sn and so "orth7 The Pa2$aratra

S$hool o" the Vaishna!a Agama or Tantra5 speaking o" the -ahashakti 1akshmi sa.s5 that

in /er spreme state She is ndistingisha*le "rom the 9Windless Atmosphere9'Vasde!a( e#isting onl. as it were in the "orm o" 9darkness9 and 9emptiness9 'that is o"

nmani"ested "ormlessness(7 So the &ahanirvana #antra speaks o" /er 9dark

"ormlessness97 In the "ulacudamani 9igama! De!i sa.s 'I7 +@>( ++ 9I5 thogh in the"orm o" Prakriti5 rest in $ons$iosness+*liss8 'Aham prakritirpa $et $idanandapara.ana(7

Ragha!a Bhatta in his $ommentar. on the Sharada #ilaka 'Ch7 I( sa.s5 9She who is

eternal e#isted in a s*tle 'that is nmani"ested( state5 as $ons$iosness5 dring the "inaldissoltion9 '4a anadirpa $aitan.adh.asena mahaprala.e skshma sthita(7 It wold *e

simpler to sa. that She is then what She is 'S!arpa( namel. Cons$iosness5 *t in

$reation that $ons$iosness !eils itsel"7 These terms 9"ormless59 9s*tle59 9dark59 9empt.59

all denote the same nmani"ested state in whi$h Shakti is in ndistingisha*le nion with



Shi!a5 the "ormless $ons$iosness7 The Pa2$aratra 'Ahir*dhn.a Samhita5 Ch7 IV(5 in

manner similar to that o" the other Agamas5 des$ri*es the spreme state o" Shakti in the

dissoltion o" the ,ni!erse as one in whi$h mani"ested Shakti 9retrns to the $ondition o" Brahman9 'Brahma*ha!am *ra6ate(7 9Owing to $omplete intensit. o" em*ra$e9

'Atisankleshat( the two all+per!ading ones5 )ara.ana and /is Shakti5 *e$ome as it were a

single prin$iple '&kam tatt!am i!a(7 This retrn to the Brahman $ondition is said to take pla$e in the same wa. as a $on"lagration5 when there is no more $om*sti*le matter5

retrns to the latent $ondition o" "ire 'Vahni+*ha!a(7 There is the same "ire in *oth $ases

*t in one $ase there is the a$ti!it. o" $om*stion and in the other there is not7 It "ollows"rom this that the Spreme Brahman is not a mere knowing with ot tra$e o" o*6e$ti!it.7

In It the Aham is the Sel" as Cit and the Idam is pro!ided *. Cidrpini+shakti7 There is

Atmarama or pla. o" the Sel" with the Sel" in whi$h the Sel" knows and en6o.s the Sel"5

not in the "orm o" e#ternal o*6e$ts5 *t as that aspe$t o" $ons$iosness whose pro6e$tionall o*6e$ts are7 Shakti is alwa.s the o*6e$t o" the Sel" and one with it7 For the o*6e$t is

alwa.s the Sel"5 sin$e there is nothing *t the Sel"7 Bt in the spreme e#perien$e the

o*6e$t is one in natre with Shi!a *eing Caitan.a+rpa< in the ni!erse the o*6e$t seems

to the i!a5 the $reation o" and s*6e$t to -a.a5 to *e di""erent "rom the Sel" as mind andmatter7

The ne#t point is the natre o" $reation or rather emanation 'A*hasa( "or the "ormer term

is asso$iated with dalisti$ notions o" an e#tra+Cosmi$ 0od5 who prod$es a world whi$his as separate "rom /imsel" as is the pot "rom the potter7 A$$ording to this do$trine there

is an &!oltion o" Cons$iosness or Cit+Shakti 'asso$iated with -a.a+Shakti( into $ertain

"orms7 This is not to sa. that the Brahman is wholl. trans"ormed into its emanations5 thatis e#hasted *. them7 The Brahman is in"inite and $an ne!er5 there"ore5 *e wholl. held in

this sense in an. "orm5 or in the ni!erse as a whole7 It alwa.s trans$ends the ni!erse7

There"ore when Cons$iosness e!ol!es5 it ne!ertheless does not $ease to *e what it was5

is5 and will *e7 The Spreme Cit *e$omes as Shakti the ni!erse *t still remains spremeCit7 In the same wa. e!er. stage o" the emanation+pro$ess prior to the real e!oltion

'Parinama o" Prakriti( remains what it is5 whilst gi!ing *irth to a new &!oltion7 In

Parinama or &!oltion as known to s on this plane5 when one thing is e!ol!ed intoanother5 it $eases to *e what it was7 Ths when milk is $hanged into $rd5 it $eases to *e

milk7 The &!oltion "rom Shi!a+Shakti o" the Pre Tatt!as is not o" this kind7 It is an

A*hasa or 9shining "orth59 adopting the simile o" the sn whi$h shines withot 'it wasspposed( $hange in5 or dimintion o"5 its light7 This na""e$tedness in spite o" its *eing

the material $ase is $alled in the Pa2$aratra *. the term Vir.a5 a $ondition whi$h5 the

Vaishna!a 1akshmi Tantra sa.s5 is not "ond in the world 9where milk =i$kl. loses itsnatre when $rds appear79 It is a pro$ess in whi$h one "lame springs "rom another "lame7

/en$e it is $alled 9Flame to Flame97 There is a se$ond Flame *t the "irst "rom whi$h it

$omes is ne#hasted and still there7 The $ase remains what it was and .et appearsdi""erentl. in the e""e$t7 0od is ne!er 9emptied9 as it is said wholl. into the world7

Brahman is e!er $hangeless in one aspe$t< in another It $hanges5 s$h $hange *eing as it

were a mere point o" stress in the in"inite &ther o" Cit7 This A*hasa5 there"ore5 is a "orm

o" Vi!artta5 distingisha*le howe!er "rom the Vi!artta o" -a.a!ada5 *e$ase in theAgama5 whether Vaishna!a5 or Shakta5 the e""e$t is regarded as real5 whereas a$$ording to

Shamkara5 it is onl. empiri$all. so7 /en$e the latter s.stem is $alled Sat+karana!ada or



the do$trine o" the realit. o" the original sor$e or *asis o" things5 and not also o" the

apparent e""e$ts o" the $ase7 This A*hasa has *een $alled Sadrisha Parinama 'See

Introduction to rinci%les o* #antra! Part II(5 a term *orrowed "rom the Samkh.a *twhi$h is not altogether appropriate7 In the latter Philosoph.5 the term is sed in

$onne$tion with the state o" the 0nas o" Prakriti in dissoltion when nothing is

prod$ed7 /ere on the $ontrar. we are dealing with $reation and an e!ol!ing Power+Cons$iosness7 It is onl. appropriate to this e#tent that5 as in Shadrisa Parinama there is

no real e!oltion or o*6e$ti!it.5 so also there is none in the e!oltion o" the Tatt!as ntil

-a.a inter!enes and Prakriti reall. e!ol!es the o*6e$ti!e ni!erse7

This *eing the natre o" the Spreme Shi!a and o" the e!oltion o" $ons$iosness5 thisdo$trine assmes5 with all others57 a trans$endent and a $reati!e or immanent aspe$t o"

Brahman7 The "irst is )ishkala Shi!a< the se$ond Sakala Shi!a< or )irgna Sagna<

Parama5 Apara 'in Shamkara8s parlan$e(< Paramatma5 Ish!ara< and Parama*rahman5Sha*da*rahman7 From the se$ond or $hanging aspe$t the ni!erse is *orn7 Birth means

8mani"estation87 -ani"estation to what8% The answer is to $ons$iosness7 Bt there is

nothing *t Cit7 Creation is then the e!oltion where*. the $hangeless Cit throgh the power o" its -a.a+Shakti appears to Itsel" in the "orm o" limited o*6e$ts7 All is Shi!a

whether as s*6e$t or o*6e$t7

This e!oltion o" $ons$iosness is des$ri*ed in the s$heme o" the Thirt.+si# Tatt!as7

Shamkara and Samkh.a speak o" the @> Tatt!as "rom Prakriti to Prithi!i7 Both Shai!as

and Shaktas speak o" the Thirt.+si# Tatt!as5 showing5 *. the e#tra nm*er o" Tatt!as5how Prsha and Prakriti themsel!es originated7 The northern or Ad!aita Shai!a Agama

and the Sakta Agama are allied5 thogh all Shai!a S$riptres adopt the same Tatt!as7 In

all the Agamas whether Vaishna!a5 Shai!a5 or Shakta5 there are points o" do$trine whi$h

are the same or similar7 The Vaishna!a Pa2$aratra5 howe!er5 mo!es in a di""erent sphereo" thoght7 It speaks in lie o" the A*hasa here des$ri*ed o" "or V.ha or "orms o"

)ara.ana5 viz! Vasde!a5 Samkarshana5 Prad.mna and Anirddha7 The Thirt.+si#Tatt!as are the @> "rom Prithi!i to Prakriti together with 'pro$eeding pwards( Prsha5

-a.a and the "i!e 3a2$kas '3ala5 3ala5 )i.ati5 Vid.a5 Raga(5 Shddha!id.a 'or Sad+

!id.a(5 Shakti5 Shi!a7 These are di!ided into three grops named Shi!a Tatt!a5 Vid.a

Tatt!a5 Atma Tatt!a5 and Shddha5 Shddhashddha5 Ashddha Tatt!as7 The Shddha orPre Tatt!as are all the Tatt!as "rom Shiva$Shakti Tatt!as to and in$lding Sad!id.a

Tatt!a7 The Pre+Impre or -i#ed 'Shddha+ashddha( Tatt!as are those *etween the

"irst and third grop whi$h are the Impre Tatt!as 'Ashddha Tatt!a( o" the world o"dalit.5 namel.5 the @> Tatt!as "rom Prakriti to Prithi!i7 The other grop o" three is as

"ollows: Shi!a Tatt!a in$ldes Shi!a Tatt!a and Shakti Tatt!a5 Vid.a Tatt!a in$ldes all

Tatt!as "rom Sadashi!a to Sad!id.a5 and Atma Tatt!a in$ldes all Tatt!as "rom -a.a andthe 3a2$kas to Prithi!i7 The parti$lar des$ription here o" the ? Tatt!as5 held *. *oth

Shai!as and Shaktas5 is taken "rom the northern Shai!a 3ashmir philosophi$al s$hool5

itsel" *ased on the older Agamas s$h as -alini!i6a.a Tantra and others7

It is $ommon do$trine o" Ad!aita!ada that the One is o" dal aspe$t< the "irst stati$'Shi!a( and the other kineti$ 'Shakti(7 This do$trine o" aspe$ts is a de!i$e where*. it is





Aham Cons$iosness onl.5 whi$h is the root o" all limited s*6e$ti!it. To this Aham or

Shi!a Tatt!a5 Shakti gradall. n!eils /ersel" as the Idam or Vimarsha aspe$t o"

$ons$iosness7 The reslt is that "rom Shi!a and Shakti 'in whi$h the latter takes the pla."l part( there is e!ol!ed the "irst prod$ed $ons$iosness $alled Sadakh.a Tatt!a7

There is then an Aham and Idam aspe$t o" e#perien$e7 Bt that e#perien$e is not like the

i!a8s5 whi$h arises at a later stage a"ter the inter!ention o" -a.a+Shakti7 In the i!a$ons$iosness 'i!atma( the o*6e$t 'Idam( is seen as something otside and di""erent "rom

itsel"7 In Sadakh.a Tatt!a and all the s*se=ent pre Tatt!as5 that is Ish!ara Tatt!a and

Shddha!id.a Tatt!a5 the 9This9 is e#perien$ed as part o" the Sel" and not as separate"rom it7 There is 'as will appear "rom the Diagram( no oter and inner7 The $ir$le whi$h

represents the one Cons$iosness is7 di!ided into 9I9 and 9This9 whi$h are .et parts o" the

same "igre7 The 9This9 is at "irst onl. *. degree and ha;il. 'Dh.amala pra.am(

presented to the Aham like a pi$tre 6st "orming itsel" ',nmilitamatra+$itrakalpam(7 Forthis reason it is said that there is emphasis on the Aham whi$h is indi$ated in the Diagram

*. the arrow+head7 This is $alled the 9)imesha9 or 9$losing o" the e.es9 o" Shakti7 It is so

$alled *e$ase it is the last stage in dissoltion *e"ore all e""e$ts are withdrawn into their

"irst $ase7 Being the last stage in dissoltion it is the "irst in $reation7 Then the Idam side *e$omes $lear in the ne#t e!ol!ed Ish!ara Tatt!a in whi$h the emphasis is there"ore said

to *e on the 9This9 whi$h the Aham s*6e$ti"ies7 This is the 9,nmesha9 or 9opening o"the e.es9 state o" Shakti< "or this is the state o" $ons$iosness when it is "irst "ll.

e=ipped to $reate and does so7 The reslt again o" this is the e!ol!ed $ons$iosness

$alled Shddha!id.a Tatt!a in whi$h the emphasis is e=al on the 9I9 and 9This97Cons$iosness is now in the state in whi$h the two hal!es o" e#perien$e are read. to *e

*roken p and e#perien$ed separatel.7 It is at this state that -a.a+Shakti inter!enes and

does so throgh its power and the 3a2$kas whi$h are "orms o" it7 -a.a+Shakti is ths

de"ined as the sense o" di""eren$e 'Bheda*ddhi(< that is the power *. whi$h things areseen as di""erent "rom the Sel" in the dal mani"ested world7 The 3a2$kas whi$h are

e!ol!ed "rom5 and are parti$lar "orms o"5 the operation o" -a.a are limitations o" the

natral per"e$tions o" the Spreme Cons$iosness7 These are 3ala whi$h prod$esdi!ision 'Pari$$heda( in the partless and nlimited< )i.ati whi$h a""e$ts independen$e

'S!atantrata(< Raga whi$h prod$es interest in5 and then atta$hment to5 o*6e$ts in that

whi$h wanted nothing 'Prna(< Vid.a whi$h makes the Prsha a 9little knower9 in lieo" *eing all+knower 'Sar!a+62ata( and 3ala whi$h makes Prsha a 9little doer59 whereas

the Spreme was in its 3artritt!a or power a$tion o" almight.7 The reslt o" -a.a and its

o""shoots whi$h are the 3a2$kas is the prod$tion o" the Prsha and Prakriti Tatt!as7

At this stage the Aham and Idam are $ompletel. se!ered7 &a$h $ons$iosness regardsitsel" as a separate 8I8 looking pon the 9This9 whether its own *od. or that o" others as

otside its $ons$iosness7 &a$h Prsha 'and the. are nm*erless( is mtall. e#$lsi!e

the one o" the other7 Prakriti is the $olle$ti!it. o" all Shaktis in $ontra$ted 'Sank$adrpa(ndi""erentiated "orm7 She is Feeling in the "orm o" the ndi""erentiated mass o" Bddhi

and the rest and o" the three 0nas in e=ili*rim7 The Prsha or Sel" e#perien$es /er

as o*6e$t7 Then on the distr*an$e o" the 0nas in Prakriti the latter e!ol!es the Vikritiso" mind and matter7 The Prsha at this stage has e#perien$e o" the mltiple world o" the

twent.+"or impre Tatt!as7



Ths "rom the spreme 9I9 'Parahanta( whi$h is the $reati!e Shi!a+Shakti aspe$t o"

Parasam!it whi$h $hangelessl. endres as Sa$$hidananda5 Cons$iosness e#perien$es

Itsel" as o*6e$t 'Sadakh.a5 Ish!ara5 Sad!id.a Tatt!as( and then throgh -a.a and thelimitations or $ontra$tions whi$h are the 3a2$kas or Samko$as it loses the knowledge

that it is itsel" its own o*6e$t7 It sees the separate 9other9< and the one Cons$iosness

*e$omes the limited e#perien$ers whi$h are the mltiple sel!es and their o*6e$ts o" thedal ni!erse7 Shakti who in /ersel" 'S!arpa( is Feeling+Cons$iosness 'Cidrpini(

*e$omes more and more gross ntil ph.si$al energ. assmes the "orm and *e$omes

em*edded in the 9$rst9 o" matter !itali;ed *. /ersel" as the 1i"e+Prin$iple o" all things7Throghot all "orms it is the same Shakti who works and appears as Cit+Shakti and

-a.a+Shakti5 the Spirit and -atter aspe$t o" the Power o" the Sel"+Illmining Pre

Sper+Cons$iosness or Cit7

*hapter 4ifteenaya&Shakti (he 2$y%ho&2hy$i%al A$pe%t of the 7niver$e)

Spirit5 -ind and -atter are ltimatel. one5 the two latter *eing the twin aspe$ts o" theFndamental S*stan$e or Brahman and Its Power or Shakti7 Spirit is the s*stan$e o"

mind+matter5 the Realit. 'in the sense o" the lasting $hangelessness( ot o" whi$h5 *. Its

Power5 all Appearan$e is "ashioned not *. the indi!idal mind and senses *t *. the$osmi$ mind and senses o" whi$h the. are *t a part7 What It $reates It per$ei!es7 In the

last $hapter I dealt with the Spirit or Cons$iosness 'Cit( aspe$t: in this I $onsider the

mind+matter aspe$t in whi$h Cons$iosness !eils itsel" in apparent n$ons$iosness7

These twin prin$iples are $alled Prsha5 Brahman5 Shi!a on the one hand and Prakriti5

-a.a5 and -a.a+Shakti on the other *. the Samkh.a -a.a!ada Vedanta and Shakti!adao" the Shakta Agama respe$ti!el.7 The latter Shastra5 howe!er5 alone treats them as

aspe$ts o" the one S*stan$e in the manner here des$ri*ed and ths most aptl. in thisrespe$t a$$ommodates itsel" to the do$trine o" Western s$ienti"i$ monism7 So5 Pro"essor

/ae$kel points ot in $on"ormit. with Shakta Ad!aita!ada that Spirit and -atter are not

two distin$t entities *t two "orms or aspe$ts o" one single &ntit. or "ndamentalS*stan$e7 A$$ording to him5 the One &ntit. with dal aspe$t is the sole Realit. whi$h

presents itsel" to !iew as the in"initel. !aried and wondros pi$tre o" the ni!erse7

Whate!er *e the $ase trans$endentall. in what the Bddhist Tantra aptl. $alls 9The Void9

'Shn.ata7 In Ti*etan sTongpa+n.id( whi$h is not 9nothing9 as some ha!e spposed5 *tThat whi$h is like nothing known to s< the ltimate "ormless 'Arpa( Realit. as

$ontrasted with appearan$e 's)ang+!a+dang( or "orm 'Rpa( o" whi$h thePra62aparamita+hrida.a+gar*ha sa.s onl. 9neti neti9 $an *e a""irmed5++ in this ni!erseimmaterial Spirit is 6st as nthinka*le as spiritless matter7 The two are inseparatel.

$om*ined in e!er. atom whi$h5 itsel" and its "or$es5 possess the elements o" !italit.5

growth and intelligen$e in all their de!elopments7 In the "or Atmas whi$h are$ontemplated in the Citknda in the -ladhara Cakra5 Atma pranarpi represents the

!ital aspe$t5 2anatma the Intelligen$e aspe$t5 and Antaratma is that spark o" the

Paramatma whi$h inheres in all *odies5 and whi$h when spread 'V.apta( appears as the



Bhta or "i!e "orms o" sensi*le matter whi$h go to the making o" the gross *od.7 These

are all aspe$ts o" the one Paramatma (=8anarnava #antra! Ch7 MMI5 V!7 ++ G(7

The Vedanta re$ogni;es "or states o" e#perien$e5 agrat5 S!apna5 Sshpti and Tri.a7These5 as m. "riend Pro"essor Pramathanatha -kh.opadh.a.a has5 in his radi$al $lear+

thinking wa.5 pointed ot5 ma. *e regarded "rom two stand+points7 We ma.5 withShamkara5 "rom the standpoint o" Siddhi alone5 regard the last onl.5 that is trans$endental

or pre e#perien$e ')ir!ishesha+62ana(5 as the real Fa$t or &#perien$e: or we ma.5 withthe Shakta Agama5 looking at the matter "rom the standpoint o" *oth Sadhana 'that is

pra$ti$al e#perien$e( and Siddhi 'or trans$endental e#perien$e(5 regard not onl. the

spreme e#perien$e as alone real5 *t the whole o" e#perien$e withot an. reser!ationwhate!er ++ the whole $on$rete Fa$t o" Being and Be$oming ++ and $all it the Real7 This is

the !iew o" the Shai!a+Shakta who sa.s that the world is Shi!a8s &#perien$e and Shi!a8s

&#perien$e $an ne!er *e nreal7 The =estion trns pon the de"inition o" 9Real97Shamkara8s $on$eption o" that term is that5 That to whi$h it is applied mst *e a*soltel.

$hangeless in all the 9three times97 It is That whi$h a*soltel. $ontines throgh and

nderlies all the $hanges o" e#perien$e< *eing that whi$h is gi!en in all the "or states5agrat and the rest7 It is That whi$h $an ne!er *e $ontradi$ted 'Vadhita( in all the three

tenses o" time and the "or states o" &#perien$e7 This is the &ther o" Cons$iosness

'Cidakasha( and none o" Its modes7 Or ordinar. e#perien$e5 it is $laimed5 as well as

Spreme non+polar )ir!ikalpa Samadhi pro!es this n$hanging aspe$t o" the ltimateS*stan$e5 as the $hangeless prin$iple o" all or modes o" $hanging e#perien$e5 whi$h

a$$ording to this de"inition are nreal7 Ths Shamkara8s Real K Being K Sat+Cit+Ananda:

,nreal K Be$oming K Vi!artta K agat+Prapa2$a or ni!erse7 A$$ording to this !iew5there are three le!els or planes o" *eing 'Satta(5 namel. trans$endental 'Paramarthika(5

empiri$al 'V.a!aharika( and illsor. 'Prati*hasika(7 The Real 'Sat.a( is that whi$h is

gi!en in all the three planes 'Paramarthika Sat.a(: the empiri$al 'V.a!aharika Sat.a( is

that whi$h is gi!en in the se$ond and third planes *t not in the "irst7 It is worldl. or dale#perien$e5 and not ndal e#perien$e o" Samadhi or Videha+-kti whi$h latter5

howe!er5 nderlies all states o" e#perien$e5 *eing the &ther o" Cons$iosness Itsel"7 The

last 'Prati*hasika Sat.a( is gi!en or o*tains onl. in the last plane5 *eing onl. s$h realit.as $an *e attri*ted to illsion s$h as 9the rope+snake97 A higher plane $ontradi$ts a

lower: the third is $ontradi$ted *. the se$ond5 the se$ond *. the "irst5 and the "irst *.

nothing at all7 Ths there is a pro$ess o" gradal elimination "rom $hanging to $hangeless$ons$iosness7 Real $hange or Parinama is said *. the Vedanta Pari*hasha to e#ist when

the e""e$t or phenomenon and its grond ',padana or material $ase( *elong to the same

le!el or plane o" e#isten$e< as in the $ase o" $la. and pot5 milk and $rd5 whi$h *oth *elong to the V.a!aharika plane< milk *eing the ,padana and $rd the e""e$t or $hange

appertaining it 'Parinamo hi padana+sama+sattaka+kar.a pattih(7 When5 howe!er5 the

e""e$t8s le!el o" e#isten$e is di""erent "rom 'Vishama( and there"ore $annot *e e=aled tothat o" its material $ase or ,padana< when5 "or instan$e5 one *elongs to the V.a!aharika

e#perien$e and the other to the Prati*hasika5 there is )i!artta 'Vi!artto hi padana+

!ishama+sattaka+kar.apattih(7 Ths5 in the $ase o" the 9rope+snake59 the Satta o" the rope

is V.a!aharika5 whilst that o" the Ra66+sarpa is onl. Prati*hasika7 For the same reason5the rope5 and the whole agat+prapa2$a 'ni!erse( "or the matter o" that5 is a Vi!artta in

relation to the Spreme &#perien$e o" pre Cit7 On its own plane or le!el o" Satta5 e!er.





Bt an answer is gi!en to these o*6e$tions7 The Shakta will sa. that the one Brahman

Shi!a has two aspe$ts in one o" whi$h5 as Shakti5 It $hanges and in the other o" whi$h5 as

Shi!a5 It does not7 Realit. is $onstitted o" *oth these aspe$ts7 It is tre that the do$trineo" aspe$ts does not sol!e the pro*lem7 Creation is ltimatel. ins$rta*le7 It is5 howe!er5

he rges5 *etter to hold *oth the realit. o" the Brahman and the world lea!ing spirital

e#perien$e to s.nthesi;e them5 than to negle$t one at the $ost o" the other7 For this5 it isarged5 is what Shamkara does7 /is soltion is o*tained at the $ost o" a denial o" tre

realit. to the world whi$h all or worldl. e#perien$e a""irms< and this soltion is

spported *. the illogi$al statement that -a.a is not real and is .et not nreal5 not partl.real and partl. nreal7 This also5 "lies in the "a$e o" the logi$al prin$iple o" $ontradi$tion7

Both theories5 there"ore5 it ma. *e said in di""erent wa.s5 rn $onter to logi$7 All

theories ltimatel. do7 The matter is admittedl. alogi$al5 that is *e.ond logi$5 "or it is

*e.ond the mind and its logi$al "orms o" thinking7 Pra$ti$all.5 there"ore5 it is said to *e *etter to *ase or theor. on or e#perien$e o" the realit. o" the world5 "rankl. lea!ing it

to spirital e#perien$e to sol!e a pro*lem "or whi$h all logi$5 owing to the !er.

$onstittion o" the mind5 "ails7 The ltimate proo" o" athorit. is Spirital &#perien$e

either re$orded in Veda or reali;ed in Samadhi7

As I ha!e alread. said in m. $hapter on the spirit+aspe$t o" the One S*stan$e5 all

o$$ltism5 whether o" &ast or West5 posits the prin$iple that there is nothing in an. one

state or plane whi$h is not in some wa.5 a$tal or potential5 in another state or plane7 TheWestern /ermeti$ ma#im5 9as a*o!e so *elow59 is stated in the Vis!asara Tantra in the

"orm5 9what is here is there7 What is not here is nowhere9 (.ad ihasti tad anyatra yan

nehasti na tat kvacit)< and in the northern Shai!a S$riptre in the "orm5 9that whi$happears -ithout onl. so appears because it e#ists -ithin4! 4Vartamanava$bhasanam

bhavanam avabhasanam antahsthitavatam eva ghatate bahiratmana4 For these reasons

man is rightl. $alled a mi$ro$osm '3shdra*rahmanda< hominem 'uasi minorem

'uendam mundum Firm7 -aterns -ath7 III init7( So Caraka sa.s that the $orse o" prod$tion5 growth5 de$a. and destr$tion o" the ni!erse and o" man are the same7 Bt

these statements do not mean that what e#ists on one plane e#ists in that "orm or wa. on

another plane7 It is o*!ios that i" it did5 the planes wold *e the same and not di""erent7It means that the same thing e#ists on one plane and on all other le!els o" *eing or planes5

a$$ording either to the "orm o" that plane5 i" it *e what is $alled an intermediate $asal

*od. '3arana!antara+sharira( or ltimatel. as mere "ormless potentialit.7 A$$ording toShamkara all s$h argment is itsel" -a.a7 And it ma. *e so to those who ha!e reali;ed

tre $ons$iosness 'Cits!arpa( whi$h is *e.ond all $asalit.7 The Tantra Shastra is5

howe!er5 a pra$ti$al and Sadhana Shastra7 It takes the world to *e real and then applies5so "ar as it ma.5 to the =estion o" its origin5 the logi$ o" the mind whi$h "orms a part o"

it7 It sa.s that it is tre that there is a Spreme or Per"e$t &#perien$e whi$h is *e.ond all

worlds 'Shakti Vish!ottirna(5 *t there is also a worldl. or 'relati!el. to the Spreme(imper"e$t 'in the sense o" limited( and partl. sorrow"l e#perien$e7 Be$ase the one

e#ists5 it does not "ollow that the other does not: thogh mere logi$ $annot $onstr$t an

nassaila*le monism7 It is the one Shi!a who is Bliss itsel"5 and who is in the "orm o" the

world 'Vish!atmaka( whi$h is /appiness+,nhappiness7 Shi!a is *oth $hangeless as Shi!aand $hange"l as Shakti7 /ow the One $an *e *oth is a m.ster.7 To sa.5 howe!er5 with

Shamkara that it is -a.a5 and in trth Brahman does not $hange5 is not to e#plain5 in an





Be"ore the mani"estation o" the ni!erse there was -ahasatta or 0rand+*eing7 Then also

there was Shi!a+Shakti5 "or there is no time when Shakti is not< thogh She is sometimes

mani"est and sometimes not7 Power is Power *oth to Be and to Be$ome7 Bt then Shaktiis not mani"est and is in its own tre natre 'S!arpa(< that is5 Being5 Feeling+

Cons$iosness+Bliss 'Cinma.i5 Anandama.i(7 As Shi!a is $ons$iosness 'Cit( and Bliss

or 1o!e 'Ananda(5 She is then simpl. Bliss and 1o!e7 Then when mo!ed to $reate5 the0reat Power or &egale Dunamis o" the 0nosti$s isses "rom the depths o" Being and

*e$omes -ind and -atter whilst remaining what She e!er was: the Being 'Sat( whi$h is

the "ondation o" mani"ested li"e and the Spirit whi$h sstains and enlightens it7 This primal Power 'Ad.a Shakti(5 as o*6e$t o" worship5 is the 0reat -other '-agna+-ater( o"

all natral things ')atra )atrans( and natre itsel" ')atra )atrata(7 In hersel"

'S!arpa( She is not a person in man8s sense o" the term5 *t She is e!er and in$essantl.

%ersonalizing< assming the mltiple masks 'Persona( whi$h are the !aried "orms o"mind+matter7 As there"ore mani"est5 She is all Personalities and as the $olle$ti!it. thereo"

the Spreme Person 'Parahanta(7 Bt in /er own grond "rom whi$h5 $lad in "orm5 She

emerges and personali;es5 She is *e.ond all "orm5 and there"ore *e.ond all personalit.

known to s7 She works in and as all things< now greatl. !eiling /er $ons$iosness+*lissin gross matter5 now *. gradal stages more "ll. re!ealing /ersel" in the "orms o" the

one ni!ersal 1i"e whi$h She is7

1et s now "irst e#amine /er most gross mani"estation5 that is5 sensi*le matter 'Bhta(5then /er more s*tle aspe$t as the 1i"e+"or$e and -ind5 and lastl. /er Spreme Shakti

aspe$t as Cons$iosness7 I here deal with the s*6e$t in a general wa. ha!ing treated o" it

in greater detail in the *ook 6st now $ited (orld as o-er)

The ph.si$al hman *od. is $omposed o" $ertain $omponds o" whi$h the $hie" arewater5 gelatin5 "at5 phosphate o" lime5 al*men and "i*rin5 and5 o" these5 water $onstittes

some two+thirds o" the total weight7 These $omponds5 again5 are $omposed o" simplernon+metalli$ elements o" whi$h the $hie" are o#.gen 'to the e#tent o" a*ot two+thirds(5h.drogen5 $ar*on5 nitrogen5 $al$im and phosphors7 So a*ot two+thirds o" the *od. is

water and this is /@O7 S*stantiall. then or gross *od. is water7 Bt when we get to

these simpler elements5 ha!e we got to the root o" the matter P )o7 It was "ormerl.thoght that matter was $omposed o" $ertain elements *e.ond whi$h it was not possi*le

to go5 and that these elements and their atoms were indestr$ti*le7 These notions ha!e

*een re!ersed *. modern s$ien$e7 Thogh the alleged indestr$ti*ilit. o" the elementsand their atoms is still said *. some to present the $hara$ter o" a 9pra$ti$al trth59 well+

known re$ent dis$o!eries and e#periments go to re+esta*lish the an$ient do$trine o" a

single primordial s*stan$e to whi$h these !arios "orms o" matter ma. *e red$ed5 with

the resltant o" the possi*le and hitherto derided transmtation o" one element intoanother< sin$e ea$h is *t one o" the man. plral mani"estations o" the same nderl.ing

nit.7 The so+$alled elements are !aried "orms o" this one s*stan$e whi$h themsel!es

$om*ine to "orm the !arios $omponds7 The !ariet. o" or e#perien$e is de to permtation and $om*ination o" the atoms o" the matter into whi$h the primordial energ.

materiali;es7 We ths "ind that owing to the !ariet. o" atomi$ $om*inations o" / ) O C

there are di""eren$es in the $omponds7 It is $rios to note in passing how apparentl.slight !ariations in the =antit. and distri*tion o" the atoms prod$e !er. !ar.ing



s*stan$es7 Ths glten whi$h is a ntrient "ood5 and =inine and str.$hnine whi$h are in

!ar.ing degree poisons5 are ea$h $omponds o" C / ) O7 Str.$hnine5 a power"l poison5

is C@/@@ )@O@ and =inine is C@/@> )@O@7 ) and are the same in *oth and there is adi""eren$e o" one part onl. o" C and @ o" /7 Bt neither these $omponds nor the so+

$alled elements o" whi$h the. are $omposed are permanent things7 S$ienti"i$ matter is

now "ond to *e onl. a relati!el. sta*le "orm o" $osmi$ energ.7 All matter disso$iates and passes into the energ. o" whi$h it is a materiali;ed "orm and again it isses "rom it7

-odern Western S$ien$e and Philosoph. ha!e ths remo!ed man. di""i$lties whi$h

were "ormerl. thoght to *e o*6e$tions to the an$ient Indian do$trine on the s*6e$t here

dealt with7 It has5 in the "irst pla$e7 dispelled the gross notions whi$h were hithertogenerall. entertained as to the natre o" 9matter79 A$$ording to the notions o" =ite re$ent

s$ien$e5 9matter9 was de"ined to *e that whi$h has mass5 weight and inertia7 It mst *e

now admitted that the two latter =alities no longer stand the test o" e#amination5 sin$e5 ptting aside or ignoran$e as to the natre o" weight5 this =alit. !aries5 i" we $on$ei!e

matter to *e pla$ed nder $onditions whi$h admittedl. a""e$t it< and the *elie" in inertia is

de to sper"i$ial o*ser!ation5 it *eing now generall. $on$eded that the "inal elements o"matter are in a state o" spontaneos and perpetal motion7 In "a$t5 the most general

phenomenon o" the ni!erse is !i*ration5 to whi$h the hman *od. as all else is s*6e$t7

Varios !i*rations a""e$t di""erentl. ea$h organ o" sensation7 When o" $ertain =alit. and

nm*er5 the. denote to the skin the degree o" e#ternal temperatre< others in$ite the e.eto see di""erent $olors< others again ena*le the ear to hear de"ined sonds7 -oreo!er

9inertia95 whi$h is alleged to *e a distingishing =alit. o" 9matter59 is said to *e the

possession o" ele$tri$it.5 whi$h is $onsidered not to *e 9material97 What5 then5 is that towhi$h we attri*te 9mass9 P In the "irst pla$e5 it is now admitted that 9matter59 e!en with

the addition o" all possi*le "or$es5 is ins""i$ient to e#plain man. phenomena5 s$h as

those o" light< and it has5 a$$ordingl.5 $ome to *e "or some an arti$le o" s$ienti"i$ *aith

that there is a s*stan$e $alled 9&ther9: a medim whi$h5 "illing the ni!erse5 transports *. its !i*rations the radiations o" light5 heat5 ele$tri$it.5 and perhaps a$tion "rom a

distan$e5 s$h as the attra$tion e#er$ised *etween hea!enl. *odies7 It is said5 howe!er5

that this &ther is not 9matter59 *t di""ers pro"ondl. "rom it5 and that it is onl. orin"irmit. o" knowledge whi$h o*liges s5 in or attempted des$riptions o" it5 to *orrow

$omparisons "rom 9matter59 in its ordinar. ph.si$al sense5 whi$h alone is known *. or

senses7 Bt i" we assme the e#isten$e o" &ther5 we know that 9material9 *odiesimmersed in it $an $hange their pla$es therein7 In "a$t5 to se an Indian e#pression5 the

$hara$teristi$ propert. o" the !i*rations o" the Akasha Tatt!a is to make the spa$e in

whi$h the other Tatt!as and their deri!ati!es e#ist7 With 9-atter9 and &ther as theirmaterials5 Western prel. 9s$ienti"i$9 theories ha!e soght to $onstr$t the world7 The

s$ienti"i$ atom whi$h D Bois Ra.mond des$ri*ed as an e#$eedingl. se"l "i$tion ++

9asserst nt;li$he "i$tion9 ++ is no longer $onsidered the ltimate indestr$ti*le element5 *t is held to *e5 in "a$t5 a kind o" miniatre solar s.stem5 "ormed *. a $entral grop or

n$les $harged with positi!e ele$tri$it.5 arond whi$h !er. m$h smaller elements5

$alled ele$trons or $orps$les5 $harged with negati!e ele$tri$it.5 gra!itate in $losed or*its7

These !i*rate in the etheri$ medim in whi$h the. and the positi!el. $harged n$lese#ist5 $onstitting *. their energ.5 and not *. their mass5 the nit. o" the atom7 Bt what5

again5 is the $onstittion o" this 9n$les9 and the ele$trons re!ol!ing arond it% There is



no s$ienti"i$ $ertaint. that an. part o" either is de to the presen$e o" 9matter97 On the

$ontrar.5 i" a h.potheti$al $orps$le $onsisting solel. o" an ele$tri$ $harge withot

material mass is made the s*6e$t o" mathemati$al anal.sis5 the logi$al in"eren$e is thatthe ele$tron is "ree o" 9matter95 and is merel. an ele$tri$ $harge mo!ing in the &ther< and

thogh the e#tent o" or knowledge regarding the positi!e n$les whi$h $onstittes the

remainder o" the atom is small5 an eminent mathemati$ian and ph.si$ist has e#pressed theopinion that5 i" there is no 9matter9 in the negati!e $harges5 the positi!e $harges mst also

*e "ree "rom it7 Ths5 in the words o" the athor pon whose l$id anal.sis I ha!e drawn5

'/olle!ige8s >volution o* Science) the atom has *een dematerialized! i" one ma. sa.so5 and with it the mole$les and the entire ni!erse7 9-atter9 'in the s$ienti"i$ sense(

disa%%ears! and we and all that srrond s are ph.si$all.5 a$$ording to these !iews5

mere distr*ed regions o" the ether determined *. mo!ing ele$tri$ $harges ++ a logi$al i"

impressi!e $on$lsion5 *e$ase it is *. in$reasing their knowledge o" 9matter9 that ph.si$ists ha!e *een led to do*t its realit.7 Bt the =estion5 as he points ot5 does not

remain there7 For i" the spe$lations o" /elmholt; *e adopted5 there is nothing a*srd in

imaging that two possi*le dire$tions o" rotation o" a !orte# "ormed within5 and $onsisting

o"5 ether $orrespond to the positi!e and negati!e ele$tri$ $harges said to *e atta$hed to the"inal elements o" matter7 I" that *e so5 then the trinit. o" matter5 ether5 and ele$tri$it.5 ot

o" whi$h s$ien$e has hitherto attempted to $onstr$t the world5 is red$ed to a singleelement5 the ether 'whi$h is not s$ienti"i$ 9matter9( in a state o" motion5 and whi$h is the

*asis o" the ph.si$al ni!erse7 The old dalit. o" "or$e and matter disappears5 these *eing

held to *e di""ering "orms o" the same thing7 -atter is a relati!el. sta*le "orm o" energ.into whi$h5 on distr*an$e o" its e=ili*rim5 it disappears< "or all "orms o" matter

disso$iate7 The ltimate *asis is that energ. $alled in Indian philosoph. Prakriti5 -a.a or

Shakti7

/er*ert Spen$er5 the Philosopher o" -odern S$ien$e5 $arries the in!estigation "arther5

holding that the ni!erse5 whether ph.si$al or ps.$hi$al5 whether within or withot s5 isa pla. o" For$e5 whi$h5 in the $ase o" -atter5 we e#perien$e as o*6e$t5 and that the notion

that the ltimate realities are the spposed atoms o" matter5 to the properties and

$om*inations o" whi$h the $omple# ni!erse is de5 is not tre7 -ind5 1i"e and -atter areea$h !ar.ing aspe$ts o" the one $osmi$ pro$ess "rom the First Case7 -ind as s$h is as

m$h a 9material9 organ as the *rain and oter sense organs5 thogh the. are di""ering

"orms o" "or$e7

Both mind and matter deri!e "rom what /er*ert Spen$er $alls the Primal &nerg. 'Ad.a

Shakti(5 and /ae$kel the "ndamental Spirit+-atter S*stan$e7 Pro"essor Fit; &dward

/all des$ri*ed the Samkh.a philosoph. as *eing 9with all its "oll. and "anati$ism little

*etter than a $haoti$ impertinen$e97 It has do*tless its weaknesses like all other s.stems7Wherein5 howe!er5 $onsists its 9"anati$ism59 I do not know7 As "or 9impertinen$e59 it is

neither more nor less so than an. other "orm o" Western endea!or to sol!e the riddle o"

li"e7 As regards its leading $on$ept5 9Prakriti59 the Pro"essor said that it was a notion "orwhi$h the &ropean langages were na*le to sppl. a name< a "ailre5 he added5 whi$h

was 9nowise to their dis$redit97 The impli$ation o" this sar$asti$ statement is that it was

not to the dis$redit o" Western langages that the. had no name "or so "oolish a notion7/e wrote *e"ore the re!oltion o" ideas in s$ien$e to whi$h I ha!e re"erred5 and with that



marked antagonism to things Indian whi$h has *een and to some e#tent still is so

$ommon a "eatre o" the more ordinar. t.pe o" the pro"essional orientalist7

The notion o" Prakriti is not a*srd7 The do$trine o" a Primordial S*stan$e was held *.some o" the greatest minds in the past and has spport "rom the most modern

de!elopments o" S$ien$e7 Both now $on$r to re6e$t what the great Sir William ones$alled the 9!lgar notion o" material s*stan$e9 'Opera I7 ?(7 -an. people were wont5 as

some still are5 to lagh at the idea o" -a.a7 Was not matter solid5 permanent and realenogh% Bt a$$ording to s$ien$e what are we 'as ph.si$al *eings( at *ase P The answer

is5 in"initel. tenos "ormless energ. whi$h materiali;es into relati!el. sta*le5 .et

essentiall. transitor.5 "orms7 A$$ording to the apt e#pression o" the Shakta Shastra5Shakti5 as She $reates5 *e$omes 0hani*hta5 that is5 massi!e or thi$kened< 6st as milk

*e$omes $rd7 The pro$ess *. whi$h the s*tle *e$omes gradall. more and more gross

$ontines ntil it de!elops into what has *een $alled the 9$rst9 o" solid matter 'Parthi!a *hta(7 This whilst it lasts is tangi*le enogh7 Bt it will not last "or e!er5 and in some

radio+a$ti!e s*stan$es disso$iates *e"ore or e.es7 Where does it go5 a$$ording to

Shakta do$trine5 *t to that -other+Power "rom whose wom* it $ame< who e#ists as all"orms5 gross and s*tle5 and is the "ormless Cons$iosness Itsel"7 The poet8s inspiration

led Shakespeare to sa.5 9We are s$h st"" as dreams are made o"79 It is a wonder"l

sa.ing "rom a Vedanti$ standpoint5 "or $entries *e"ore him Ad!aita!ada had said5 94es5

dreams< "or the 1ord is /imsel" the 0reat World+dreamer slm*ering in $asal sleep asIsh!ara5 dreaming as /iran.agar*ha the ni!erse e#perien$ed *. /im as the Virat or

totalit. o" all i!as5 on waking79 S$ienti"i$ re!ision o" the notion o" 9matter9 helps the

Vedanti$ standpoint5 *. dispelling gross and !lgar notions pon the s*6e$t< *.esta*lishing its impermanen$e in its "orm as s$ienti"i$ matter< *. positing a s*tler

ph.si$al s*stan$e whi$h is not pondera*le matter< *. destro.ing the old dalit. o"

-atter and For$e< and *. these and other $on$lsions leading to the a$$eptan$e o" one

Primal &nerg. or Shakti whi$h trans"orms itsel" into that relati!el. sta*le state whi$h is per$ei!ed *. the senses as gross 9matter79 As5 howe!er5 s$ien$e deals with matter onl.

o*6e$ti!el.5 that is5 "rom a dalisti$ standpoint5 it does not 'whate!er h.potheses an.

parti$lar s$ientist ma. maintain( resol!e the essential pro*lem whi$h is stated in theworld -a.a7 That pro*lem is5 9/ow $an the apparent dalit. *e a real nit.% /ow $an we

*ridge the gl" *etween the o*6e$t and the Sel" whi$h per$ei!es it% Into whate!er tenos

energ. the material world is resol!ed5 we are still le"t in the region o" dalit. o" Spirit5-ind and -atter7 The position is not ad!an$ed *e.ond that taken *. Samkh.a7 The

answer to the pro*lem stated is that Shakti whi$h is the origin o"5 and is in5 all things has

the power to !eil Itsel" so that whilst in trth it is onl. seeing itsel" as o*6e$t5 it does not5as the $reated i!a5 per$ei!e this *t takes things to *e otside and di""erent "rom the Sel"7

For this reason -a.a is $alled5 in the Shastra5 Bheda*ddhi or the sense o" di""eren$e7

This is the natral $hara$teristi$ o" man8s e#perien$e7

/er*ert Spen$er5 the Philosopher o" -odern S$ien$e5 $arr.ing the in!estigation *e.ond ph.si$al matter5 holds5 as I ha!e alread. said5 that the ni!erse5 whether ph.si$al or

ps.$hi$al5 whether as mind or matter5 is a pla. o" For$e< -ind5 1i"e and -atter *eing

ea$h !ar.ing aspe$ts o" the one $osmi$ pro$ess "rom the First Case7 This5 again5 is anIndian notion7 For5 the a""irmation that 9s$ienti"i$ matter9 is an appearan$e prod$ed *.





and immta*le< -ind is a $reation and $hangea*le7 Cons$iosness as s$h is

n$onditional7 In the mind o" the i!a5 Cons$iosness appears to *e $onditioned *. that

-a.a+Shakti whi$h prod$es mind5 and o" whi$h Shakti5 mind is a parti$larmani"estation7 -ind5 howe!er5 is not the resltant o" the operation o" the Bhta ++ that is5

o" gross natral "or$es or motions ++ *t is5 in Samh.a and in Shakta monism5 an

e!oltion whi$h is logi$all. prior to them7

The mode o" e#position in whi$h Cons$iosness is treated as *eing in itsel" somethingapart "rom5 thogh asso$iated with5 mind5 is pro"ond< *e$ase5 while it re$ogni;es the

intermingling o" Spirit and -atter in the em*odied *eing 'i!a(5 it .et at the same time

$learl. distingishes them7 It ths a!oids the imptation o" $hange to Spirit 'Atma(7 Thelatter is e!er in Its own tre natre immta*le7 -ind is e!er $hanging5 s*6e$t to

sensations5 "orming ideas5 making resol!es5 and so "orth7 Spirit in Itsel" is neither a""e$ted

nor a$ts7 -ani"old $hange takes pla$e5 throgh motion and !i*ration in the n$ons$iosPrakriti and -a.a7 -ind is one o" the reslts o" s$h motion5 as matter is another7 &a$h o"

them is a "orm o" spe$i"i$ trans"ormation o" the one Prin$iple when$e n$ons$iosness5

whether real or apparent5 arises7 That5 howe!er5 mind a%%ears to *e $ons$ios5 the-a.a!ada Vedanta and Samkh.a admit7 This is $alled Cida*hasa ++ that is5 the

appearan$e o" something as Cit 'Cons$iosness( whi$h is not reall. Cit7 This appearan$e

o" Cons$iosness is de to the re"le$tion o" Cit pon it7 A pie$e o" polished steel whi$h

lies in the snshine ma. appear to *e sel"+lminos5 when it is merel. re"le$ting the sn5whi$h is the sor$e o" the light it appears to gi!e ot7 Cit as s$h is immta*le and ne!er

e!ol!es7 What do e!ol!e are the !arios "orms o" natral "or$es prod$ed *. Prakriti or

-a.a7 These two are5 howe!er5 $on$ei!ed as *eing in asso$iation in s$h a wa. that thereslt o" s$h asso$iation is prod$ed withot Cit *eing reall. a""e$ted at all7 The

$lassi$al illstration o" the mode and e""e$t o" s$h asso$iation is gi!en in the Samkh.an

aphorism5 9st like the 6ewel and the "lower9 ++ "usumavacca manih 'Samkh.a+

Pra!a$ana+Stra5 II5 ?E( ++ that is5 when a s$arlet hi*is$s "lower is pla$ed in $ontigit. toa $r.stal5 the latter appears to *e red5 thogh it still in "a$t retains its pre transparen$.5 as

is seen when the "lower is remo!ed7 On the other hand5 the "lower as re"le$ted in the

$r.stal takes on a shining5 transparent aspe$t whi$h its opa=e sr"a$e does not reall. possess7 In the same wa. Cons$iosness appears to *e $onditioned *. the "or$e o"

n$ons$iosness in the i!a5 *t is reall. not so7 9Changeless Cit+Shakti does not mo!e

towards an.thing5 .et seems to do so9 'Samkh.a+pra!a$ana+Stra(7 And5 on the otherhand5 -ind as one o" s$h n$ons$ios "or$es takes on the sem*lan$e o" Cons$iosness5

thogh this is *orrowed "rom Cit and is not its own natral =alit.7 This asso$iation o"

,n$ons$ios For$e with Cons$iosness has a two+"old reslt5 *oth o*s$ring andre!ealing7 It o*s$res5 in so "ar as5 and so long as it is in operation5 it pre!ents the

reali;ation o" pre Cons$iosness 'Cit(7 When mind is a*sor*ed pre Cons$iosness

shines "orth7 In this sense5 this Power or -a.a is spoken o" as a Veil7 In another sense5 itre!eals ++ that is5 it mani"ests ++ the world5 whi$h does not e#ist e#$ept throgh the

instrmentalit. o" -a.a whi$h the world is7 Prakriti and -a.a prod$e *oth -ind and

-atter< on the "ormer o" whi$h Cons$iosness is re"le$ted 'Cida*hasa(7 The hman mind5

then5 appears to *e $ons$ios5 *t o" its own natre and inherent =alit. is not so7 Theo*6e$ti!e world o" matter is5 or appears to *e5 an n$ons$ios realit.7 These alternati!es

are ne$essar.5 *e$ase5 in Samkh.a5 n$ons$iosness is a realit.< in Vedanta5 an



appearan$e7 In the Shakta Tantra5 apparent n$ons$iosness is an aspe$t 'A!id.a Shakti(

o" Cons$ios Shakti7 Cons$iosness is a$$ording to Ad!aita Vedanta5 the tre e#isten$e o"

*oth5 illmining the one5 hidden in the other7

The internal instrment 'Antahkarana( or -ind is one onl.5 *t is gi!en di""erent names

++ Bddhi5 Ahamkara5 -anas ++ to denote the di!ersit. o" its "n$tions7 From the se$ondo" these isse the senses 'Indri.a( and their o*6e$ts5 the sensi*les '-aha*hta(5 or gross

matter with the sper+sensi*les 'Tanmatra( as its intermediate $ase7 All these pro$eed"rom Prakriti and -a.a7

There"ore5 a$$ording to these s.stems5 Cons$iosness is Cit5 and -ind or Antahkarana is

a trans"ormation o" Prakriti and -a.a respe$ti!el.7 In itsel"5 -ind is an n$ons$iosspe$iali;ed organ de!eloped ot o" the Primordial &nerg.5 -laprakriti or -a.a7 It is

ths5 not in itsel"5 $ons$iosness *t a spe$ial mani"estation o" $ons$ios e#isten$e5

*orrowing its $ons$iosness "rom the Cit whi$h is re"le$ted on it7 Shakta do$trine states

the same matter in a di""erent "orm7 Cons$iosness at rest is Cit+S!arpa7 Cons$iosness

in mo!ement is Cit+Shakti asso$iated with -a.a+Shakti7 The Shi!a+Shakti S!arpa is$ons$iosness 'Cit5 Cidrpini(7 There is no independent Prakriti as Samkh.a holds5 nor

an n$ons$ios -a.a whi$h is not Brahman and .et not separate "rom Brahman5 asShamkara tea$hes7 What there is5 is -a.a+Shakti< that is Cons$iosness 'Shakti is in itsel"

s$h( !eiling5 as the -other5 /ersel" to hersel" as /er $reation5 the i!a7 There is no need

then "or Cida*hasa7 For mind is $ons$iosness !eiling itsel" in the "orms or limitation o"apparent n$ons$iosness7

This is an attra$ti!e e#position o" the matter *e$ase in the ni!erse $ons$iosness and

n$ons$iosness are mingled5 and the a*olition o" n$ons$ios -a.a satis"ies the desire

"or nit.7 In all these $ases5 howe!er5 mind and matter represent either the real or

apparent n$ons$ios aspe$t o" things7 I" man8s $ons$iosness is5 or appears to *e5limited5 s$h limitation mst *e de to some prin$iple withot5 or atta$hed to5 or inherent

in $ons$iosness< whi$h in some sense or other mst e2 hy%othesi *e reall.5 or apparentl.di""erent "rom the $ons$iosness5 whi$h it seems to a""e$t or a$tall. a""e$ts7 In all these

s.stems5 mind and matter e=all. deri!e "rom a $ommon *initizing prin$iple whi$h

a$tall. or apparentl. limits the In"inite Cons$iosness7 In all three5 there is5 *e.ond

mani"estation5 Cons$iosness or Cit5 whi$h in mani"estation appears as a parallelism o"mind and matter< the s*stratm o" whi$h "rom a monisti$ standpoint is Cit7

/er*ert Spen$er5 howe!er5 as man. other Western Philosophers do5 di""ers "rom the

Vedanta in holding that the nomenon o" these phenomena is not Cons$iosness5 "or the

latter is *. them $onsidered to *e *. its !er. natre $onditioned and $on$rete7 Thisnomenon is there"ore de$lared to *e nknown and nknowa*le7 Bt For$e as s$h is

*lind5 and $an onl. a$t as it has *een predetermined7 We dis$o!er $ons$iosness in the

ni!erse7 The $ase mst5 there"ore5 it is arged5 *e Cons$iosness7 It is *t reasona*le tohold that5 i" the "irst $ase *e o" the natre o" either Cons$iosness or -atter5 and not o"

*oth5 it mst *e o" the natre o" the "ormer5 and not o" the latter7 An n$ons$ios o*6e$t

ma. wall *e $on$ei!ed to modi". Cons$iosness5 *t not to prod$e Cons$iosness oto" its Sel"7 A$$ording to Indian Realism5 the Paramans are the material ',padana( $ase





kinds: inorgani$ or 9dead59 and organi$ or 9li!ing97 The mineral was 9dead59 the

!egeta*le5 animal and man were endowed with 9li"e97 Bt these li!ing "orms are

$omponded o" so+$alled 9dead9 matter7 /ow then5 is it possi*le that there is li"e in theorgani$ kingdom the parts o" whi$h are ltimatel. $omponded o" 9dead9 matter% This

ne$essaril. started the "tile =est "or the 9origin o" li"e97 1i"e $an onl. $ome "rom li"e:

not "rom death7 The greatest errors arise "rom the making o" "alse partitions in natrewhi$h do not e#ist7 We make these imaginar. partitions and then !ainl. attempt to

srmont them7 There are no a*solte partitions or gl"s7 All is $ontinos5 e!en i" we

$annot at present esta*lish in ea$h $ase the $onne$tion7 That there shold *e s$h gl"s isnthinka*le to an. one who has e!en in small degree grasped the notion o" the nit. o"

things7 There is a $omplete $onne$ted $hain in the hierar$h. o" e#isten$e5 "rom the lowest

"orms o" apparentl. inert '*t now held to *e mo!ing( matter5 throgh the !egeta*le5

animal5 hman worlds< and then throgh s$h De!atas as are sper+hman intelligen$esp to the Brahman7 From the latter to a *lade o" grass 'sa.s the Shastra( all are one7

Western s$ienti"i$ notions ha!e5 howe!er5 in re$ent .ears ndergone a radi$al e!oltion as

regards the nderl.ing nit. o" s*stan$e5 destr$ti!e o" the hitherto a$$epted notions o"the dis$ontinit. o" matter and its organi;ation7 The di!ision o" natre into the animal5

!egeta*le and mineral kingdoms is still regarded as o" pra$ti$al se< *t it is now

re$ogni;ed that no s$h $lear line o" demar$ation e#ists *etween them as has hitherto

*een spposed in the West7 Between ea$h o" natre8s t.pes there are said to *einnmera*le transitions7 The notion o" inert5 9dead9 matter5 the reslt o" sper"i$ial

o*ser!ation5 has gi!en wa. pon the re!elation o" the a$ti!ities at work nder this

apparent inertia ++ "or$es whi$h endow 9*rte s*stan$e9 with man. o" the $hara$teristi$so" li!ing *eings7 It is no longer possi*le to dogmati$all. a""irm where the inorgani$

kingdom ends and 9li"e9 *egins7 It mst *e rather asserted that man. phenomena5 hitherto

$onsidered $hara$teristi$ o" 9li"e59 *elong to 9inert matter59 $omposed o" mole$les and

atoms5 as 9animated matter9 is o" $ells and mi$ellae7 It has *een "ond that so+$alled9inert matter59 possesses an e#traordinar. power o" organi;ation5 and is not onl. $apa*le

o" apparentl. imitating the "orms o" 9li!ing9 matter5 *t presents in a $ertain degree the

same "n$tions and properties7

Sentien$. is a $hara$teristi$ o" all "orms o" &#isten$e7 Ph.siologists measre the

sensi*ilit. o" a *eing *. the degree o" e#$itement ne$essar. to prod$e in it a rea$tion7 O"

this it has *een said '1e Bon >volution o* &atter! @E(5 9This sensi*ilit. o" matter5 so$ontrar. to what poplar o*ser!ation seems to indi$ate5 is *e$oming more and more

"amiliar to ph.si$ists7 This is wh. s$h an e#pression as the 9li"e o" matter59 tterl.

meaningless twent.+"i!e .ears ago has $ome into $ommon se7 The std. o" mere matter

.ields e!er+in$reasing proo"s that it has properties whi$h were "ormerl. deemed thee#$lsi!e appanage o" li!ing *eings79 1i"e e#ists throghot5 *t mani"ests in !arios

wa.s7 The ar*itrar. di!ision whi$h has *een drawn *etween 9dead9 and 9li!ing9 matter

has no e#isten$e in "a$t5 and spe$lations as to the origin o" 9li"e9 are !itiated *. theassmption that there is an.thing whi$h e#ists withot it5 howe!er m$h its presen$e ma.

*e !eiled "rom s7 Western s$ien$e wold ths appear to *e mo!ing to the $on$lsion that

there is no 9dead9 matter5 *t that li"e e#ists e!er.where5 not merel. in that in whi$h5 asin 9organi$ matter59 it is to s plainl. and $learl. e#pressed5 *t also in the ltimate









that it is not ordinaril. per$epti*le and e!en deli$ate s$ienti"i$ e#periment ma. gi!e rise

to $ontending assertions7 When the !eiling *. Tamas is lessened in organi$ li"e5 and the

i!a is ths less *ond in matter5 the same Cons$iosness '"or there is no other( whi$h pre!iosl. mani"ested as5 what seems to s5 a mere me$hani$al rea$tion5 mani"ests in its

"reer en!ironment in that sensation whi$h we asso$iate with $ons$iosness as poplarl.

nderstood7 Shakti5 who e!er negates /ersel" as -a.a+Shakti5 more and more re!eals/ersel" as Cit+Shakti7 There is ths a progressi!e release o" Cons$iosness "rom the

*onds o" matter5 ntil it attains $omplete "reedom or li*eration '-oksha( when the Atma

is Itsel" 'Atma S!arpi( or Pre Cons$iosness7 At this point5 the same Shakti5 who hadoperated as -a.a5 is /ersel" Cons$iosness 'Cidrpini(7

A$$ording to the /ind *ooks5 plants ha!e a sort o" dormant Cons$iosness5 and are

$apa*le o" pleasre and pain7 Cakrapani sa.s in the Bhanmati that the Cons$iosness o"

plants is a kind o" stpe"ied5 darkened5 or $omatose Cons$iosness7 ,da.ana also sa.sthat plants ha!e a dormant Cons$iosness whi$h is !er. dll7 The di""eren$es *etween

plant and animal li"e ha!e alwa.s *een regarded *. the /inds as *eing one not o" kind5

*t o" degree7 And this prin$iple ma. *e applied throghot7 1i"e and Cons$iosness isnot a prod$t o" e!oltion7 The latter merel. mani"ests it7 -an speaks o" plants as *eing

$reatres en!eloped *. darkness $ased *. past deeds ha!ing5 howe!er5 an internal

Cons$iosness and a $apa$it. "or pleasre and pain7 And5 in the &ahabharata! Bhrig

sa.s to Bharadh!a6a that plants possess the !arios senses5 "or the. are a""e$ted *. heat5sonds5 !ision 'where*.5 "or instan$e5 the $reeper prses its path to the light(5 odors and

the water whi$h the. taste7 I ma. re"er also to s$h stories as that o" the

4amalar6na!riksha o" the Srimad Bhaga!ata mentioned in Pro"essor Bra6endra )athSeal8s learned work5 #he ositive Sciences o* the 0ncient 3indus! and Pro"essor S7 )7 Das

0pta8s s$holarl. paper on Parinama to whi$h I am inde*ted "or these instan$es7

-an is said to ha!e passed throgh all the lower states o" Cons$iosness and is $apa*le o" rea$hing the highest throgh 4oga7 The i!a attains *irth as man a"ter ha!ing *een5 it issaid5 *orn > lakhs '>55( o" times as plants 'Vrikshadi(5 a=ati$ animals

'ala.oni(5 inse$ts and the like '3rimi(5 *irds 'Pakshi(5 *easts 'Pash!adi(5 and monke.s

'Vanar(7 /e then is *orn @ lakhs o" times '@55( in the in"erior spe$ies o" hmanit.5and then gradall. attains a *etter and *etter *irth ntil he is li*erated "rom all the *onds

o" matter7 The e#a$t nm*er o" ea$h kind o" *irth is in @5 G5 5 5 ? and ; lakhs5

respe$ti!el. ++ > lakhs7 As pointed ot *. -ahamahopadh.a.a ChandrakantaTarkalankara 1e$tres on 9/ind Philosoph.9 'Eth .ear5 p7 @@L5 1e$tre VII(5 pre+

appearan$e in monke. "orm is not a Western theor. onl.7 The Cons$iosness whi$h

mani"ests in him is not altogether a new $reation5 *t an n"olding o" that whi$h has e!er

e#isted in the elements o" whi$h he is $omposed5 and in the Vegeta*le and Animalthrogh whi$h prior to his hman *irth he has passed7 In him5 howe!er5 matter is so re+

arranged and organi;ed as to permit o" the "llest rnani"estation whi$h has hitherto

e#isted o" the nderl.ing Cit7 -an8s is the *irth so 9di""i$lt o" attainment9 'Drla*ha(7This is an o"t+repeated statement o" Shastra in order that he shold a!ail himsel" o" the

opportnities whi$h &!oltion has *roght him7 I" he does not5 he "alls *a$k5 and ma. do

so withot limit5 into gross matter again5 passing intermediatel. throgh the /ells o"s""ering7 Western writers in general5 des$ri*e s$h a des$ent as ns$ienti"i$7 /ow5 the.



ask5 $an a man8s Cons$iosness reside in an animal or plant8% The $orre$t answer

'whate!er *e poplar *elie"( is that it does not7 When man sinks again into an animal he

$eases to *e a man7 /e does not $ontine to *e *oth man and animal7 /is $ons$iosnessis an animal $ons$iosness and not a hman $ons$iosness7 It is a5 $hildish !iew whi$h

regards s$h a $ase as *eing the imprisonment o" a man in an animal *od.7 I" he $an go

p he $an also go down7 The sol or s*tle *od. is not a "i#ed *t an e!ol!ing thing7Onl. Spirit 'Cit( is eternal and n$hanged7 In man5 the re!ealing $onstitent o" Prakriti

Shakti 'Satt!agna( $ommen$es to more "ll. de!elop5 and his $ons$iosness is "ll.

aware o" the o*6e$ti!e world and his own &go5 and displa.s itsel" in all those "n$tions o" it whi$h are $alled his "a$lties7 We here rea$h the world o" ideas5 *t these are a

sperstr$tre on $ons$iosness and not its "ondation or *asis7 -an8s $ons$iosness is

still5 howe!er5 !eiled *. -a.a+Shakti7 With the greater predominan$e o" Satt!agna in

man5 $ons$iosness *e$omes more and more di!ine5 ntil he is altogether "reed o" the *onds o" -a.a5 and the i!a Cons$iosness e#pands into the pre Brahman

Cons$iosness7 Ths li"e and Cons$iosness e#ist throghot7 All is li!ing7 All is

Cons$iosness7 In the world o" gross matter the. seem to disappear5 *eing almost

sppressed *. the !eil o" -a.a+Sakti8s Tamogna7 As howe!er as$ent is made5 the. areless and less !eiled5 and Tre Cons$iosness is at length reali;ed in Samadhi and

-oksha7 Cit+Shakti and -a.a+Shakti e#ist insepara*le throghot the whole ni!erse7There is there"ore a$$ording to the prin$iples o" the Shakta Shastra not a parti$le o"

matter whi$h is withot li"e and $ons$iosness !ariosl. displa$ed or $on$ealed thogh

the. *e7 -ani"est -a.a+Shakti is the ni!erse in whi$h Cit+Shakti is the $hangelessSpirit7 ,nmani"est -a.a+Shakti is Cons$iosness 'Cidrpini(7 There are man. persons

who think that the. ha!e disposed o" a do$trine when the. ha!e gi!en it an oppro*rios5

or what the. think to *e an oppro*rios5 name7 And so the. d* all this 9Animism59

whi$h the reader o" Censs Reports asso$iates with primiti!e and sa!age tri*es7 There aresome people who are "rightened *. names7 It is not names *t "a$ts whi$h shold to$h

s7 Certainl. 9Animism9 is in some respe$ts an in$orre$t and $hildlike wa. o" ptting the

matter7 It is5 howe!er5 an imper"e$t presentment o" a $entral trth whi$h has *een held *.some o" the pro"ondest thinkers in the world5 e!en in an age in whi$h we are apt to think

to *e sperior to all others7 Primiti!e man in his simpli$it. made the dis$o!er. o" se!eral

s$h trths7 And so it has *een well said that the simple sa!age and the $hild who regardall e#isten$e as akin to their own5 li!ing and "eeling like himsel"5 ha!e5 notwithstanding

their errors5 more trl. "elt the plse o" *eing5 than the $i!ili;ed man o" $ltre7 /ow

essentiall. stpid some o" the latter $an *e needs no proo"7 For the pro$ess o" $i!ili;ation

*eing one o" a*stra$tion5 the. are less remo!ed "rom the $on$rete "a$t than he is7 /en$etheir errors whi$h seem the more $ontorted de to the mass o" seless !er*iage in whi$h

the. are e#pressed7 And .et5 as e#tremes meet5 so ha!ing passed throgh or present

$ondition5 we ma. regain the trths per$ei!ed *. the simple5 not onl. throgh "ormalworship *t *. that whi$h $onsists o" the prsit o" all knowledge and s$ien$e5 when

on$e the hsk o" all material thinking is $ast aside7 For him5 who sees the -other in all

things5 all s$ienti"i$ resear$h is wonder and worship7 So 0ratr. said that the calculus o" )ewton and 1ei*nit; was a spralogi$al pro$edre5 and that geometri$ ind$tion is

essentiall. a %rocess o* %rayer! *. whi$h he e!identl. meant an appeal "rom the "inite

mind to the In"inite5 "or light on "inite $on$erns7 The seeker looks pon not mere

me$hani$al mo!ements o" so+$alled 9dead9 matter5 *t the wondros pla. o" /er Whose











as$eti$ism< a $orse repgnant to a large nm*er o" modern minds5 not onl. *e$ase

mere as$eti$ism o"ten in!ol!es what it thinks to *e a "tile sel"+denial< *t *e$ase that

mind is waking to the trth that all is one< that i" so5 to den. the world is in a sense toden. an aspe$t o" That whi$h is *oth Being and Be$oming7 It thinks also that whilst some

natres are natrall. as$eti$5 to attempt as$eti$ treatment in the $ase o" most is to $ontort

the natral *eing5 and to intensi". the !er. e!ils whi$h as$eti$ism seeks to a!oid7 )ot oneman in man. thosands has tre Vairag.a or deta$hment "rom the world7 -ost are

thoroghl. e!en gled to it7 Again5 there are man. minds whi$h are p;;led and $on"sed

*. -a.a!ada< and whi$h5 there"ore5 "alsel. interpret it5++ ma. *e to their harm7 Thesemen5 -a.a!ada5 or rather their misnderstanding o" it5 weakens or destro.s7 Their grip on

themsel!es and the world is in an. $ase en"ee*led7 The. *e$ome intelle$tal and moral

dereli$ts who are neither on the path o" power nor o" renn$iation5 and who ha!e neither

the strength to "ollow worldl. li"e5 nor to trl. a*andon it7 It is not ne$essar.5 howe!er5 torenon$e when all is seen to *e /er7 And5 when all is so seen5 then the spirital

illmination whi$h trans"ses all thoghts and a$ts makes them no*le and pre7 It is

impossi*le "or a man5 who in whate!er sense trl. sees 0od in all things5 to err7 I" he

does so5 it is *e$ase his !ision is not "ll. strong and pre< and to this e#tent s$ope isa""orded to error7 Bt gi!en per"e$t spirital e.esight then all 9this9 is pre7 For5 as the

0reeks pro"ondl. said5 9panta kathara tois katharois59 9To the pre all things are pre79

The Shakta do$trine is ths one whi$h has not onl. grander *t is greatl. pragmati$ ando" e#$elling worth7 It has alwa.s *een to me a srprise that its !ale shold not ha!e *een

rightl. appre$iated7 I $an onl. sppose that its negle$t is de to the "a$t that is the

do$trine o" the Shakta Tantras7 That "a$t has *een enogh to warrant its re6e$tion5 or atleast a re"sal to e#amine it7 1ike all pra$ti$al do$trines5 it is also intensel. positi!e7

There are none o" those negations whi$h weaken and whi$h anno. those who5 as the !ital

Western mind does5 "eel themsel!es to *e strong and li!ing in an atmosphere o" might

and power7 For power is a glorios thing7 What is wanted is onl. the sense that all Poweris o" 0od and is 0od5 and that Bha!a or "eeling whi$h interprets all thoghts and a$ts and

their o*6e$ts in terms o" the Di!ine5 and whi$h sees 0od in and as all things7 Those who

trl. do so will e#er$ise power not onl. withot wrong5 *t with that $ompassion'3arna( "or all *eings whi$h is so *eati"l a "eatre o" the Bddha o" northern and

Tantrik Bddhism7 For in them Shakti /ersel" has des$ended7 This is Shaktipata5 as it is

te$hni$all. $alled in the Tantra Shastra< the des$ent o" Shakti whi$h Western theolog.$alls the gra$e o" 0od7 Bt gra$e is trl. not some e#terior thing5 thogh we ma.

pi$toriall. think o" it as 8streaming8 "rom a*o!e *elow7 Atma neither $omes nor goes7 To

*e in gra$e is that state in whi$h man $ommen$es to reali;e himsel" as Shi!a+Shakti7 /is power is5 to se a Western phrase5 9$on!erted97 It is trned "rom the hsk o" mere

otwardness and o" limited sel"+seeking5 to that inner Realit. whi$h is the great Sel"

whi$h5 at *ase5 he 'in this do$trine( is7

The prin$iples o" Shakta do$trine5 whi$h will !ar. a$$ording to ra$e5 are a regeneratingdo$trine5 gi!ing strength where there is weakness5 and5 where strength e#ists5 dire$ting it

to right ends7 9Shi!o8 ham59 9I am Shi!a59 9Sha8 ham59 9I am She 'the De!i(59 the Tantras

sa.7 The Western ma. $all It *. some other name7 Some $all It this and some that5 as theVeda sa.s7 9I am /e59 9I am She59 9I am It59 matters not to the Shakta so long as man



identi"ies himsel" with the 8O!ersol58 and ths harmoni;es himsel" with its Being5 with

Dharmi$ a$tions 'as it mani"ests in the world( and there"ore ne$essaril. with Its tre ends7

In its $omplete "orm the Shakta do$trine is monisti$7 Bt to those to whom monismmakes no appeal5 the Shakta will sa. that *. adopting its spirit5 so "ar as the "orms o"

their *elie" and worship allow5 the. will e#perien$e a re"le$tion o" the 6o. and strength o"

those who trl. li!e *e$ase the. worship /er who is &ternal li"e ++ the -other who isseated on the $o$h o" Shi!as '-ahapreta(5 in the Isle o" 0ems '-anid!ipa(5 in the

9O$ean o" )e$tar59 whi$h is all Being+Cons$iosness and Bliss7

This is the pearl whi$h those who ha!e $hrned the o$ean o" Tantra dis$o!er7 That pearl

is there in an Indian shell7 There is a *eati"l na$re on the inner shell whi$h is the-other o" Pearl7 Otside5 the shell is natrall. rogh and $oarse5 and *ears the a$$retions

o" weed and parasite and o" things o" all kinds whi$h e#ist5 good or *ad as we $all them5

in the o$ean o" e#isten$e 'Samsara(7 The S$riptre leads man to remo!e these a$$retions5and to pass within throgh the $rst5 gross5 thogh not on that a$$ont onl.5 *ad< "or there

is a gross 'Sthla( and s*tle 'Skshma( aspe$t o" worship7 Finall. it leads man to seek to

see the -other o" Pearl and lastl. the Pearl whi$h5 en$losed therein5 shines with the *rilliant .et so"t light whi$h is that o" the -oon+Cit 'Ci$$handra( Itsel"7

*hapter Si'teenatter and *on$%iou$ne$$

The s*6e$t o" m. le$tre to+da. is Cons$iosness or Cit5 and -atter or ,n$ons$iosness5

that is5 A$it< the n$hanging "ormlessness and the $hanging "orms7 A$$ording to Shakta

Ad!aita!ada5 man is Cons$iosness+,n$ons$iosness or Cit+A$it< *eing Cit+Shakti asregards his Antaratma5 and the parti$lari;ed -a.a+Shakti as to his material !ehi$les o"

mind and *od.7 The reason that I ha!e sele$ted this s*6e$t5 amongst the man. others on

whi$h I might ha!e addressed .o5 is that these two ideas are the ke. $on$epts o" Indian

Philosoph. and religion7 I" the. are "ll. nderstood *oth as to their de"inition andrelations5 then5 all is nderstood so "ar as intelle$t $an make s$h matters intelligi*le to

s< i" the. are not nderstood then nothing is properl. nderstood7 )or are the. alwa.s

nderstood e!en *. those who pro"ess to know and write on Indian Philosoph.7 Ths5 thework on Vedanta5 o" an &nglish Orientalist5 now in its se$ond edition5 des$ri*es Cit as the

$ondition o" a stone or other inert s*stan$e7 A more a*srd error it is hard to imagine7

Those who talk in this wa. ha!e not learnt the elements o" their s*6e$t7 It is tre that .o

will "ind in the Shastra5 the state o" the 4ogi des$ri*ed as *eing like a log '3ashtha!at(7Bt this does not mean that his Cons$iosness is that o" a pie$e o" wood< *t that he no

more per$ei!es the e#ternal world than a log o" wood does7 /e does not do so *e$ase hehas the Samadhi $ons$iosness that is Illmination and tre Being itsel"7

I $an to+night onl. s$rat$h at the sr"a$e o" a pro"ond s*6e$t7 To properl. e#pond it

wold re=ire a series o" le$tres5 and to nderstand it in its depths5 .ears o" thinking

thereon7 I will look at the matter "irst "rom the s$ienti"i$ point o" !iew< se$ondl.5 state



what those $on$epts mean in themsel!es< and thirdl.5 show how the. are related to one

another in the Samkh.a and the -a.a!ada and Shakti!ada presentments o" Vedanta

do$trine7 The Shakti!ada o" whi$h I deal to+night ma. *e "ond in the Tantras7 It has *eenspposed that the Agamas arose at the $lose o" the age o" the ,panishads7 The. are

Shastras o" the ,pasana 3anda dealing with the worship o" Sagna Ish!ara7 It has *een

$on6e$tred that the. arose partl. *e$ase o" the de$lining strength o" the Vaidika A$ara5and partl. *e$ase o" the in$reasing nm*er o" persons within the /ind "old5 who were

not $ompetent "or the Vaidika A$ara5 and5 "or whom some spirital dis$ipline was

ne$essar.7 One $ommon "eatre distingishes them< namel.5 their tea$hing is "or all$astes and all women7 The. e#press the li*eral prin$iple that whilst so$iall. di""eren$es

ma. e#ist5 the path o" religion is open to all5 and that spirital $ompeten$. and not the

e#ternal signs o" $aste determine the position o" persons on that path7 Ish!ara in these

Agamas is worshipped in three"old "orms as Vishn5 Shi!a5 De!i7 There"ore5 the Agamasor Tantras are three"old5 Vaishna!a5 Shai!a and Shakta5 s$h as the Pa2$aratra Agamas o"

the "irst grop5 the Shai!a Siddhanta 'with its @ Tantras(5 the )aklisha Pashpata5 and

the 3ashmirian Trika o" the se$ond grop< and the alleged di!ision into 3ala5 -ishra5

Sama.a o" the third grop7 I e#press no opinion on this last di!ision7 I merel. re"er to thismatter in order to e#plain what I mean *. the word Agama7 The Shakti!ada5 howe!er5

whi$h I $ontrast with -a.a!ada to+da.5 is taken "rom the Shakta Agama7 B. -a.a!ada Imean Shamkara8s e#position o" Vedanta7

)ow5 with re"eren$e to the s$ienti"i$ aspe$t o" the s*6e$t5 I show .o that in three main

parti$lars5 modern western ph.si$s and ps.$holog. spport Indian philosoph. whate!er

s$h spport ma. *e worth7 Indeed5 -r7 1owes Di$kinson5 in an a$te re$ent anal.sis o"the state o" ideas in India5 China and apan o*ser!es that the Indian "orm o" religion and

philosoph. is that whi$h most easil. a$$ommodates itsel" to modern western s$ien$e7

That does not pro!e it is tre5 ntil it is esta*lished that the $on$lsions o" western

s$ien$e to whi$h it does $on"orm5 are tre7 Bt the "a$t is o" great importan$e in$ontering those who ha!e thoght that eastern ideas were withot rational "ondation7 It

is o" e=al importan$e to those two $lasses who either *elie!e in the ideas o" India5 or in

the parti$lar $on$lsions o" s$ien$e to whi$h I re"er7 The three points on this head are"irstl.5 that ph.si$ists5 *. in$reasing their knowledge o" so+$alled 9matter59 ha!e *een led

to do*t its realit.5 and ha!e demateriali;ed the atom5 and5 with it5 the entire ni!erse

whi$h the !arios atoms $ompose7 The trinit. o" matter5 ether and ele$tri$it. ot o" whi$hs$ien$e has hitherto attempted to $onstr$t the world5 has *een red$ed to a single

element ++ the ether 'whi$h is not s$ienti"i$ 9matter9( in a state o" motion7 A$$ording to

Samkh.a5 the o*6e$ti!e world is $omposed o" Bhtas whi$h deri!e ltimatel. "romAkasha7 I do not sa. that s$ienti"i$ 9ether9 is Akasha5 whi$h is a $on$ept *elonging to a

di""erent train o" thoght7 -oreo!er the sensi*le is deri!ed "rom the spersensi*le Akasha

Tanmatra5 and is not there"ore an ltimate7 Bt it is important to note the agreement inthis5 that *oth in &ast and West5 the !arios "orms o" gross matter deri!e "rom some

single s*stan$e whi$h is not 9matter97 -atter is dematerialized! and the wa. is made "or

the Indian $on$ept o" -a.a7 There is a point at whi$h the mind $annot an. longer

se"ll. work otward7 There"ore5 a"ter the Tanmatra5 the mind is trned within todis$o!er their $ase in that &goism whi$h5 rea$hing "orth to the world o" en6o.ment

prod$es sensorial5 senses5 and o*6e$ts o" sensation7 That the mind and senses are also



material has the spport o" some "orms o" western philosoph.5 s$h as that o" /er*ert

Spen$er5 "or he holds that the ,ni!erse5 whether ph.si$al or ps.$hi$al5 is a pla. o" "or$e

whi$h in the $ase o" matter we e#perien$e as o*6e$t7 -ind as s$h is5 he sa.s5 as m$h a9material9 organ as the *rain and oter sense+organs5 thogh the. are di""ering "orms o"

For$e7 /is a""irmation that s$ienti"i$ 9matter9 is an appearan$e prod$ed *. the pla. o"

$osmi$ "or$e5 and that mind itsel" is a prod$t o" the same pla.5 is what Samkh.a andVedanta hold7 The wa. again is opened "or the $on$ept5 -a.a7 Whilst5 howe!er5 Spen$er

and the Agnosti$ S$hool hold that the Realit. *ehind these phenomena is nknowa*le5

the Vedanta a""irms that it is knowa*le and is Cons$iosness itsel"7 This is the Sel" thanwhi$h nothing $an *e more intimatel. known7 For$e is *lind7 We dis$o!er $ons$iosness

in the ,ni!erse7 It is reasona*le to sppose that i" the "irst $ase is o" the natre o" either

Cons$iosness or -atter5 and not o" *oth5 it mst *e o" the natre o" the "ormer and not

o" the latter7 ,n$ons$iosness or o*6e$t ma. *e $on$ei!ed to modi". Cons$iosness5 *tnot to prod$e Cons$iosness ot o" its n$ons$ios Sel"7 A$$ording to Indian ideas5

Spirit whi$h is the $ase o" the ,ni!erse is pre Cons$iosness7 This is )ishkala Shi!a:

and5 as the Creator5 the great -other or De!i7 The e#isten$e o" pre $ons$iosness in the

Indian sense has *een de$ried *. some thinkers in the West5 where generall. to its pragmati$ e.e5 Cons$iosness is alwa.s parti$lar ha!ing a parti$lar dire$tion and "orm7

It assmes this parti$larit.5 howe!er5 throgh -a.a7 We mst distingish *etweenCons$iosness as s$h and modes in $ons$iosness7 Cons$iosness is the nit. *ehind all

"orms o" $ons$iosness5 whether sensation5 emotion5 instin$t5 will or reason7 The $laim

that Cons$iosness as s$h e#ists $an onl. *e !eri"ied *. spirital e#perien$e7 All highm.sti$ e#perien$es5 whether in &ast or West5 ha!e *een e#perien$es o" nit. in di""ering

"orms and degrees7 &!en5 howe!er5 in normal li"e as well as in a*normal pathologi$al

states5 we ha!e o$$asional stret$hes o" e#perien$e in whi$h it *e$omes almost str$tre+

less7 Se$ondl.5 the dis$o!er. o" the s*liminal Cons$iosness aids Shastri$ do$trine5 in so"ar as it shows that *ehind the sr"a$e $ons$iosness o" whi$h we are ordinaril. aware5

there is .et another m.sterios "ield in whi$h all its operations grow7 It is the Bddhi

whi$h here mani"ests7 Well+esta*lished o$$lt powers and phenomena now generall.a$$epted s$h as telepath.5 thoght+reading5 h.pnotism and the like are onl. e#plaina*le

on h.potheses whi$h approa$h more nearl. &astern do$trine than an. other theor. whi$h

has in modern times pre!ailed in the West7 Thirdl.5 as *earing on this s*6e$t5 we ha!enow the s$ienti"i$ re$ognition that "rom its materia %rima all "orms ha!e e!ol!ed< that

there is li"e or its poten$. in all things: and that there are no *reaks in natre7 There is the

same matter and Cons$iosness throghot7 There is nit. o" li"e7 There is no s$h thing

as 9dead9 matter7 The well+known e#periments o" Dr7 agadish Bose esta*lish response tostimli in inorgani$ matter7 This response ma. *e interpreted to indi$ate the e#isten$e o"

that Satt!a 0na whi$h Vedanta and Samkh.a a""irm to e#ist in all things organi$ or

inorgani$7 It is the pla. o" Cit in this Satt!a5 so m""led in Tamas as not to *ere$ogni;a*le e#$ept *. deli$ate s$ienti"i$ e#periment5 whi$h appears as the so+$alled

9me$hani$al9 response7 Cons$iosness is here !eiled and imprisoned *. Tamas7 Inorgani$

matter displa.s it in the "orm o" that seed or rdiment o" sentien$. whi$h5 enlarging intothe simple plses o" "eeling o" the lowest degrees o" organi;ed li"e5 at length emerges in

the de!eloped sel"+$ons$ios sensations o" hman li"e7 Cons$iosness is throghot the

same7 What !aries is its wrappings7 There is5 ths5 a progressi!e release o" Cons$iosness

"rom gross matter5 throgh plants and animals to man7 This e!oltion5 Indian do$trine has





'not present to Cons$iosness(5 is .et *. its terms di""erent "rom $ons$iosness7 To all

s$h =estionings5 Shamkara wold sa.5 the. are themsel!es the prod$t o" the -a.a o"

the state in whi$h the. are pt7 This is tre5 *t it is possi*le to pt the matter in a simpler wa. against whi$h there are not so man. o*6e$tions as ma. *e laid against -a.a!ada7

It seems to me that Shamkara who $om*ats Samkh.a is still m$h in"len$ed *. itsnotions5 and as a reslt o" his do$trine o" -a.a he has laid himsel" open to the $harge that

his do$trine is not Shddha Ad!aita7 /is notion o" -a.a retains a tra$e o" the Samkh.annotion o" separateness5 thogh separateness is in "a$t denied7 In Samkh.a5 -a.a is the

real Creatri# nder the illmination o" Prsha7 We "ind similar notions in Shamkara5

who $ompares Cit to the A.askantamani5 and denies all li*ert. o" sel"+determination inthe Brahman whi$h5 thogh itsel" n$hanging5 is the $ase o" $hange7 2ana 3ri.a is

allowed onl. to Ish!ara5 a $on$ept whi$h is itsel" the prod$t o" -a.a7 To some e#tent

the distin$tions made are perhaps a matter o" words7 To some e#tent parti$lar notions o"the Agamas are more pra$ti$al than those o" Shamkara who was a trans$endentalist7

The Agama5 gi!ing the ri$hest $ontent to the Di!ine Cons$iosness5 does not den. to itknowledge5 *t5 in its spreme aspe$t5 an. dal knowledge< spirital e#perien$e *eing

likened *. the Brihadaran.aka ,panishad to the nion o" man and wi"e in whi$h dalit.e#ists as one and there is neither within nor withot7 It is this nion whi$h is the Di!ine

1ila o" Shakti5 who is .et all the time one with /er 1ord7

The Shakta e#position appears to *e *oth simple and $lear7 I $an onl. sket$h it roghl. ++

ha!ing no time "or its detail7 It is "irst the prest Ad!aita!ada7 What then does it sa.% Itstarts with the Shrti5 9Sar!am 3hal!idam Brahma97 Sar!am K world< Brahman K

$ons$iosness or Sa$$hidananda< there"ore this world is itsel" Cons$iosness7

Bt we know we are not per"e$t $ons$iosness7 There is an apparent n$ons$iosness7/ow then is this e#plained% The nmani"ested Brahman5 *e"ore all the worlds5 is )irgnaShi!a ++ the Bliss"l ndal $ons$iosness7 This is the stati$ aspe$t o" Shi!a7 This

mani"ests Shakti whi$h is the kineti$ aspe$t o" Brahman7 Shakti and Shaktiman are one<

there"ore5 Shi!a mani"ests as Shi!a+Shakti5 who are one and the same7 There"ore Shakti is$ons$iosness7

Bt Shakti has two aspe$ts '-rti(5 viz! Vid.a Shakti or Cit+Shakti5 and A!id.a Shakti or

-a.a+Shakti7 Both as Shakti 'whi$h is the same as Shaktiman( are in themsel!es

$ons$ios7 Bt the di""eren$e is that whilst Cit+Shakti is illminating $ons$iosness5-a.a is a Shakti whi$h !eils $ons$iosness to itsel"5 and *. its wondros power appears

as n$ons$ios7 This -a.a+Shakti is Cons$iosness whi$h *. its power appears as

n$ons$iosness7 This -a.a+Shakti is Trigna Shakti5 that is5 Shakti $omposed o" thethree 0nas7 This is 3amakala whi$h is the Trignatmaka !i*hti7 These 0nas are

there"ore at *ase nothing *t Cit+Shakti7 There is no ne$essit. "or the -a.a!adin8s

Cida*hasa5 that is5 the re"le$tion o" $ons$ios realit. on n$ons$ios nrealit.5 as-a.a!ada sa.s7 All is real e#$ept5 in the sense that some things endre and are there"ore

trl. real: others pass and in that sense onl. are not real7 All is Brahman7 The Antaratma

in man is the endring Cit+Shakti7 /is apparentl. n$ons$ios !ehi$les o" mind and *od.



are Brahman as -a.a+Shakti5 that is5 $ons$iosness appearing as n$ons$iosness *.

!irte o" its ins$rta*le power7 Ish!ara is ths the name "or Brahman as Shakti whi$h is

$on6oined Cit+Shakti and -a.a+Shakti7

The -other De!i is Ish!ara $onsidered in /is "eminine aspe$t 'Ish!ari( as the -other and

)orisher o" the world7 The i!a or indi!idal sel" is an Amsha or "ragment o" that greatShakti: the di""eren$e *eing that whilst Ish!ara is -a.a!in or the $ontroller o" -a.a5 i!a

is s*6e$t to -a.a7 The World+thinker retains /is Spreme ndal Cons$iosness e!en in$reation5 *t /is thoght5 that is the "orms $reated *. /is thinking are *ond *. /is

-a.a that is the "orms with whi$h the. identi". themsel!es ntil *. the power o" the

Vid.a Shakti in them the. are li*erated7 All is trl. Sat ++ or Brahman7 In $reation Shi!ae#tends /is power5 and at Prala.a withdraws it into /imsel"7 In $reation5 -a.a is in itsel"

Cons$iosness whi$h appears as n$ons$iosness7 Be"ore $reation it is as $ons$iosness7

Important pra$ti$al reslts "ollow "rom the adoption o" this !iew o" looking at the world7

The latter is the $reation o" Ish!ara7 The world is real< *eing nreal onl. in the sense that

it is a shi"ting passing thing5 whereas Atma as the tre Realit. endres7 Bondage is real5"or Bondage is A!id.ashakti *inding $ons$iosness7 1i*eration is real "or this is the gra$e

o" Vid.ashakti7 -en are ea$h Centers o" Power5 and i" the. wold a$hie!e s$$ess mst5a$$ording to this Shastra5 reali;e themsel!es as s$h5 knowing that it is De!ata whi$h

thinks and a$ts in5 and as5 them and that the. are the De!ata7 Their world en6o.ment is

/is5 and li*eration is /is pea$e"l natre7 The Agamas deal with the de!elopment o" thisPower whi$h is not to *e thoght o" as something withot5 *t as within man8s grasp

throgh !arios "orms o" Shakti Sadhana7 Being in the world and working throgh the

world5 the world itsel"5 in the words o" the 3larna!a Tantra5 becomes the seat o*

liberation '-oksha.ate Samsara(7 The Vira or heroi$ Sadhaka does not shn the world"rom "ear o" it7 Bt he holds it in his grasp and wrests "rom it its se$ret7 Reali;ing it at

length as Cons$iosness the world o" matter $eases to *e an o*6e$t o" desire7 &s$aping"rom the n$ons$ios dri"ting o" a hmanit. whi$h has not .et reali;ed itsel"5 /e is theillmined master o" himsel"5 whether de!eloping all his powers5 or seeking li*eration at

his will7

As -7 -asson+Orsel so well pts it '&s=isse dne histoire de la philosophie indienne5

p7 @EL( 9Dans le tantrisme triomphent ne $on$eption immanentiste de 8intelligi*ilite518esprit s8assigne por *t5 non de se laisser !i!re mais de se $rer ne !ie digne de li5

ne e#isten$e omnis$iente omnipotente5 =8il maitrisera par$e =8il en sera ater9 '*.

Sadhana(7

*hapter SeventeenShakti and aya

In the &ighth Chapter o" the np*lished Sammohana Tantra5 it is said that Shamkara

mani"ested on earth in the "orm o" Shamkara$ar.a5 in order to root ot Bddhism "rom





I am not howe!er here $on$erned with these details5 *t with the general $on$ept o"

Shakti whi$h is their nderl.ing *asis7 It is s""i$ient to sa. that Shakta do$trine is a "orm

o" Ad!aita!ada7 In repl. to the =estion what is 9silent $on$ealment9 '0opta!.am(5 it issaid: Atmaham+*ha!a+*ha!ana.a *ha!a.ita!.am it.arthah7 /itherto greater pains ha!e

*een taken to show the di""eren$es *etween the Darshanas than5 *. regarding their points

o" agreement5 to $o+ordinate them s.stemati$all.7 So "ar as the s*6e$t o" the presentarti$le is $on$erned all three s.stems5 Samkh.a5 -a.a!ada5 Shakti!ada5 are in general

agreement as to the natre o" the in"inite "ormless Cons$iosness5 and posit therewith a

"initi;ing prin$iple $alled Prakriti5 -a.a and Shakti respe$ti!el.7 The main points onwhi$h Samkh.a 'at an. rate in what has *een $alled its $lassi$al "orm( di""ers "rom

-a.a!ada Vedanta are in its two do$trines o" the plralit. o" Atmans on the one hand5

and the realit. and independen$e o" Prakriti on the other7 When howe!er we e#amine

these two Samkh.a do$trines $losel. we "ind them to *e mere a$$ommodations to thein"irmit. o" $ommon thoght7 A Vedanti$ $on$lsion is $on$ealed within its dalisti$

presentment7 For i" ea$h li*erated '-kta( Prsha is all+per!ading 'Vi*h(5 and i" there

is not the slightest di""eren$e *etween one and another5 what is the a$tal or pra$ti$al

di""eren$e *etween s$h plralism and the do$trine o" Atma% Again it is di""i$lt "or theordinar. mind to $on$ei!e that o*6e$ts $ease to e#ist when $ons$iosness o" o*6e$ts

$eases7 The mind natrall. $on$ei!es o" their e#isting "or others5 althogh5 a$$ording tothe h.pothesis5 it has no right to $on$ei!e an.thing at all7 Bt here again what do we

"ind% In li*eration Prakriti $eases to e#ist "or the -kta Prsha7 In e""e$t what is this *t

to sa. with Vedanta that -a.a is not a real independent $ategor. 'Padartha(%

A $riti$ has taken e#$eption to m. statement that the $lassi$al Samkh.a $on$eals aVedanti$ soltion *ehind its dalisti$ presentment7 I was not then5 o" $orse5 speaking

"rom histori$al standpoint7 Shi!a in the "ularnava #antra sa.s that the Si# Philosophies

are parts o" /is *od.5 and he who se!ers them se!ers /is *od.7 The. are ea$h aspe$ts o"

the Cosmi$ -ind as appearing in /manit.7 The logi$al pro$ess whi$h the. mani"est isone and $ontinos7 The $on$lsions o" ea$h stage or standard $an *e shown to .ield the

material o" that whi$h "ollows7 This is a logi$al ne$essit. i" it *e assmed that the

Vedanta is the trest and highest e#pression o" that o" whi$h the lower dalisti$ and plralisti$ stages are the approa$h7

In Samkh.a5 the Prsha prin$iple represents the "ormless $ons$iosness5 and Prakriti

"ormati!e a$ti!it.7 Shamkara5 de"ining Realit. as that whi$h e#ists as the same in all thethree times5 does not altogether dis$ard these two prin$iples5 *t sa.s that the. $annot

e#ist as two independent Realities7 /e ths red$es the two $ategories o" Samkh.a5 the

Prsha Cons$iosness and Prakriti ,n$ons$iosness to one Realit.5 the Brahman<

otherwise the Vak.a5 9All is Brahman9 'Sar!am khal!idam Brahma( is "alsi"ied7Brahman5 howe!er5 in one aspe$t is disso$iated "rom5 and in another asso$iated with

-a.a5 whi$h in his s.stem takes the pla$e o" the Samkh.an Prakriti7 Rt5 whereas5

Prakriti is an independent Realit.5 -a.a is something whi$h is neither real 'Sat( nornreal 'Asat( nor partl. real and partl. nreal 'Sadasat(5 and whi$h thogh not "orming

part o" Brahman5 and there"ore not Brahman5 is .et5 thogh not a se$ond realit.5

insepara*l. asso$iated and sheltering with5 Brahman '-a.a Brahmashrita( in one o" itsaspe$ts: owing what "alse appearan$e o" realit. it has5 to the Brahman with whi$h it is so



asso$iated7 It is an &ternal Falsit. '-ith.a*hta sanatani(5 nthinka*le5 alogi$al5

ne#plaina*le 'Anir!a$ani.a(7 In other points5 the Vedanti$ -a.a and Samkh.an Prakriti

agree7 Thogh -a.a is not a se$ond realit.5 *t a m.sterios something o" whi$h neitherrealit. nor nrealit. $an *e a""irmed5 the "a$t o" positing it at all gi!es to Shamkara8s

do$trine a tinge o" dalism "rom whi$h Shakta theor. is "ree7 A$$ording to Samkh.a5

Prakriti is real althogh it $hanges7 This =estion o" realit. is one o" de"inition7 Both-laprakriti and -a.a are eternal7 The world5 thogh a $hanging thing5 has at least

empiri$al realit. in either !iew7 Both are n$ons$iosness7 Cons$iosness is re"le$ted on

or in n$ons$iosness: that is to state one !iew "or5 as is known5 there is a di""eren$e o"opinion7 The light o" Prsha+Cons$iosness 'Cit( is thrown on the Prakriti+

,n$ons$iosness 'A$it( in the "orm o" Bddhi7 Vi62ana*hiksh speaks o" a mtal

re"le$tion7 The Vedanti$ Prati*im*a!adins sa. that Atma is re"le$ted in Antahkarana5 and

the apparent likeness o" the latter to Cit whi$h is prod$ed *. s$h re"le$tion isCida*hasa or i!a7 This =estion o" Cida*hasa is one o" the main points o" di""eren$e

*etween -a.a!ada and Shakti!ada7 )otwithstanding that -a.a is a "alsit.5 it is not5

a$$ording to Shamkara5 a mere negation or want o" something 'A*ha!a(5 *t a positi!e

entit. 'Bha!arpama6anam(: that is5 it is in the natre o" a power whi$h !eils'A$$hadaka( $ons$iosness5 as Prakriti does in the $ase o" Prsha7 The natre o" the

great 9,ne#plained9 as it is in Itsel"5 and whether we $all it Prakriti or -a.a5 is nknown7The 4oginihrida.a Tantra *eati"ll. sa.s that we speak o" the /eart o" 4ogini who is

3nower o" /ersel" '4ogini s!a!id(5 *e$ase the heart is the pla$e when$e all things isse7

9What man59 it sa.s5 9knows the heart o" a woman% Onl. Shi!a knows the /eart o"4ogini79 Bt "rom Shrti and its e""e$ts it is said to *e one5 all+per!ading5 eternal5 e#isting

now as seed and now as "rit5 n$ons$ios5 $omposed o" 0nas '0na+ma.i(<

nper$ei!a*le e#$ept throgh its e""e$ts5 e!ol!ing 'Parinami( these e""e$ts whi$h are its

prod$ts: that is the world5 whi$h howe!er assmes in ea$h s.stem the $hara$ter o" thealleged $ase< that is5 in Samkh.a the e""e$ts are real: in Vedanta5 neither real nor nreal7

The "orms ps.$hi$ or ph.si$al arise in *oth $ases as $ons$ios+n$ons$ios 'Sadasat(

e""e$ts "rom the asso$iation o" Cons$iosness 'Prsha or Ish!ara( with ,n$ons$iosness'Prakriti or -a.a(5 &iyate anena iti &aya -a.a is that *. whi$h "orms are measred or

limited7 This too is the "n$tion o" Prakriti7 -a.a as the $olle$ti!e name o" eternal

ignoran$e 'A62ana(5 prod$es5 as the Prapa2$ashakti5 these "orms5 *. "irst !eiling'A!aranashakti( Cons$iosness in ignoran$e and then pro6e$ting these "orms

'Vikshepashakti( "rom the store o" the $osmi$ Samskaras7 Bt what is the Tamas 0na o"

the Samkh.an Prakriti in e""e$t *t pre A!id.a% Satt!a is the tenden$. to re"le$t

$ons$iosness and there"ore to red$e n$ons$iosness7 Ra6as is the a$ti!it. '3ri.a(whi$h mo!es Prakriti or -a.a to mani"est in its Tamasik and Satt!ik aspe$t7 A!id.a

means 9na !id.ate59 9is not seen59 and there"ore is not e#perien$ed7 Cit in asso$iation

with A!id.a does not see Itsel" as s$h7 The "irst e#perien$e o" the Sol reawakeninga"ter dissoltion to world e#perien$e is5 9There is nothing59 ntil the Samskaras arise

"rom ot this massi!e Ignoran$e7 In short5 Prakriti and -a.a are like the materia %rima o"

the Thomisti$ philosoph.5 the *initizing prin$iple< the a$ti!it. whi$h 9measres ot9'-i.ate(5 that is limits and makes *orms in the *ormless 'Cit(7 The de!otee 3amalakanta

l$idl. and $on$isel. $alls -a.a5 the "orm o" the Formless 'Shn.as.a akara iti -a.a(7



In one respe$t5 -a.a!ada is a more $onsistent presentation o" Ad!aita!ada5 than the

Shakta do$trine to whi$h we now pro$eed7 For whilst Shamkara8s s.stem5 like all others5

posits the do$trine o" aspe$ts5 sa.ing that in one aspe$t the Brahman is asso$iated with-a.a 'Ish!ara(5 and that in another it is not 'Para*rahman(< .et in neither aspe$t does his

Brahman trl. $hange7 In Shakta do$trine5 Shi!a does in one aspe$t 'Shakti( $hange7

Brahman is $hangeless and .et $hanges7 Bt as $hange is onl. e#perien$ed *. i!atmas*6e$t to -a.a5 there is not perhaps s*stantial di""eren$e *etween s$h a statement5 and

that whi$h a""irms $hangelessness and onl. seeming $hange7 In other respe$ts5 howe!er5

to whi$h I now pro$eed5 Shakta do$trine is a more monisti$ presentation o" Ad!aita!ada7I" one were asked its most essential $hara$teristi$5 the repl. shold *e5 the a*sen$e o" the

$on$ept o" n$ons$ios -a.a as taght *. Shamkara7 Shrti sa.s5 9All is Brahman97

Brahman is $ons$iosness: and there"ore all is $ons$iosness7 There is no se$ond thing

$alled -a.a whi$h is not Brahman e!en thogh it *e 9not real95 9not nreal9< de"initiono*!iosl. gi!en to a!oid the imptation o" ha!ing posited a se$ond Real7 To speak o"

Brahman5 and -a.a whi$h is not Brahman is to speak o" two $ategories5 howe!er m$h

it ma. *e soght to e#plain awa. the se$ond *. sa.ing that it is 9not real9 and 9not

nreal9< a "alsit. whi$h is .et eternal and so "orth7 1ike a $ertain t.pe o" modern Western9)ew Thoght59 Shakta do$trine a""irms5 9all is $ons$iosness59 howe!er m$h

n$ons$iosness appears in it7 The 3ala$ar.a Sadananda sa.s in his $ommentar. on the>th -antra o" Iso%anishad (>d A7 A!alon(: 9The $hangeless Brahman5 whi$h is

$ons$iosness appears in $reation as -a.a whi$h is Brahman5 'Brahmama.i(5

$ons$iosness 'Cidrpini( holding in /ersel" n*eginning 'Anadi( 3armik tenden$ies'3armasamskara( in the "orm o" the three 0nas7 /en$e5 She is 0nama.i5 despite *eing

Cinma.i7 As there is no se$ond prin$iple these 0nas are Cit+Shakti79 The Spreme De!i

is ths Prakasha!imarshas.a+rpini5 or the nion o" Prakasha and Vimarsha7

A$$ording to Shamkara5 man is Spirit 'Atma( !estred in the -a.ik 8"alsities8 o" mind

and matter7 /e5 a$$ordingl.5 $an onl. esta*lish the nit. o" Ish!ara and i!a *.eliminating "rom the "irst -a.a5 and "rom the se$ond A!id.a5 when Brahman is le"t as

$ommon denominator7 The Shakta eliminates nothing7 -an8s spirit or Atma is Shi!a5 /is

mind and *od. are Shakti7 Shakti and Shi!a are one7 The i!atma is Shi!a+Shakti7 So isthe Paramatma7 This latter e#ists as one: the "ormer as the mani"old7 -an is then not a

Spirit $o!ered *. a non+Brahman "alsit.5 *t Spirit $o!ering Itsel" with Its own power or

Shakti7

What then is Shakti5 and how does it $ome a*ot that there is some prin$iple o"

n$ons$iosness in things5 a "a$t whi$h $annot *e denied7 Shakti $omes "rom the root

4shak!4 9to *e a*le59 9to ha!e power97 It ma. *e applied to an. "orm o" a$ti!it.7 The

power to see is !isal Shakti5 the power to *rn is Shakti o" "ire5 and so "orth7 These areall "orms o" a$ti!it. whi$h are ltimatel. red$i*le to the Primordial Shakti 'Ad.a

Shakti( when$e e!er. other "orm o" Power pro$eeds7 She is $alled 4ogini *e$ase o" /er

$onne$tion with all things as their origin7 It is this Original Power whi$h is known inworship as De!i or -other o" -an. )ames7 Those who worship the -other5 worship

nothing 9illsor.9 or n$ons$ios5 *t a Spreme Cons$iosness5 whose *od. is all "orms

o" $ons$iosness+n$ons$iosness prod$ed *. /er as Shi!a8s power7 Philosophi$all.5 the-other or Dai!ashakti is the kineti$ aspe$t o" the Brahman7 All three s.stems re$ogni;e



that there is a stati$ and kineti$ aspe$t o" things: Prsha5 Brahman5 Shi!a on the one

side5 Prakriti5 -a.a5 Shakti on the other7 This is the time+honored attempt to re$on$ile the

do$trine o" a $hangeless Spirit5 a $hanging -ani"old5 and the m.sterios nit. o" the two7For Power 'Shakti( and the possessor o" the Power 'Shaktiman( are one and the same7 In

the Tantras5 Shi!a $onstantl. sa.s to De!i5 9There is no di""eren$e *etween Thee and

-e79 We sa. that the "ire *rns5 *t *rning is "ire7 Fire is not one thing and *rninganother7 In the spreme trans$endental $hangeless state5 Shi!a and Shakti are one5 "or

Shi!a is ne!er withot Shakti7 The $onne$tion is $alled A!ina*ha!asam*andha7

Cons$iosness is ne!er withot its Power7 Power is a$ti!e Brahman or Cons$iosness7Bt5 as there is then no a$ti!it.5 the. e#ist in the spreme state as one Tatt!a '&kam

tatt!am i!a(< Shi!a as Cit5 Shakti as Cidrpini7 This is the state *e"ore the thrill o" )ada5

the origin o" all those $rrents o" "or$e whi$h are the ni!erse7 A$$ording to Shamkara5

the Spreme &#perien$e $ontains no tra$e or seed o"8 o*6e$ti!it. whate!er7 In terms o"spee$h5 it is an a*stra$t $ons$iosness '2ana(7 A$$ording to the !iew here e#pressed5

whi$h has *een pro"ondl. ela*orated *. the 3ashmir Shai!a S$hool5 that whi$h appears

9withot9 onl. so appears *e$ase it5 in some "orm or other5 e#ists 9within97 So also the

Shakta Vis!asara Tantra sa.s5 9what is here is there5 what is not here is nowhere79 I"there"ore we know dalit.5 it mst *e *e$ase the potentialit. o" it e#ists in that "rom

whi$h it arises7 The Shai!ashakta s$hool ths assmes a real deri!ation o" the ni!erseand a $asal ne#s *etween Brahman and the world7 A$$ording to Shamkara5 this notion

o" $reation is itsel" -a.a5 and there is no need to "ind a $ase "or it7 So it is held that the

spreme e#perien$e 'Amarsha( is *. the Sel" 'Shi!a( o" /imsel" as Shakti5 who as s$h isthe Ideal or Per"e$t ,ni!erse< not in the sense o" a per"e$ted world o" "orm5 *t that

ltimate "ormless "eeling 'Bha!a( o" Bliss 'Ananda( or 1o!e whi$h at root the whole

world is7 All is 1o!e and *. 1o!e all is attained7 The Shakta Tantras $ompare the state

immediatel. prior to $reation with that o" a grain o" gram 'Canaka( wherein the two seeds'Shi!a and Shakti( are held as one nder a single sheath7 There is5 as it were5 a -aithna

in this nit. o" dal aspe$t5 the thrill o" whi$h is )ada5 prod$ti!e o" the seed or Bind

"rom whi$h the ni!erse is *orn7 When the sheath *reaks and the seeds are pshed apart5the *eginning o" a di$hotom. is esta*lished in the one $ons$iosness5 where*.5 the 9I95

and the 9This9 'Idam or ,ni!erse( appear as separate7 The spe$i"i$ Shi!a aspe$t is5 when

!iewed throgh -a.a5 the Sel"5 and the Shakti aspe$t the )ot+Sel"7 This is to the limited$ons$iosness onl.7 In trth the two5 Shi!a and Shakti5 are e!er one and the same5 and

ne!er disso$iated7 Ths ea$h o" the Binds o" the 3amakala are Shi!a+Shakti appearing

as Prsha+Prakriti7 At this point5 Shakti assmes se!eral "orms5 o" whi$h the two $hie"

are Cit+Shakti or as Cit as Shakti5 and -a.a+Shakti or -a.a as Shakti7 -a.a is not here am.sterios n$ons$iosness5 a non+Brahman5 non+real5 non+nreal something7 It is a "orm

o" Shakti5 and Shakti is Shi!a who is Cons$iosness whi$h is real7 There"ore -a.a Shakti

is in itsel" 'S!arpa( Cons$iosness and Brahman7 Being Brahman5 It is real7 It is thataspe$t o" $ons$ios power whi$h $on$eals Itsel" to Itsel"7 9B. !eiling the own tre "orm

'S!arpa K Cons$iosness(5 its Shaktis alwa.s arise95 'S!arpa!arane $as.a shakta.ah

satatotthitah( as the Spandakarika sa.s7 This is a $ommon prin$iple in all do$trine relatingto Shakti7 Indeed5 this theor. o" !eiling5 thogh e#pressed in another "orm5 is $ommon to

Samkh.a and Vedanta7 The di""eren$e lies in this that in Samkh.a it is a se$ond5

independent Prin$iple whi$h !eils< in -a.a!ada Vedanta it is the non+Brahman -a.a

'$alled a Shakti o" Ish!ara( whi$h !eils< and in Shakta Ad!aita!ada '"or the Shaktas are



nondalists( it is Cons$iosness whi$h5 withot $easing to *e s$h5 .et !eils Itsel"7 As

alread. stated5 the -onisti$ Shai!as and Shaktas hold $ertain do$trines in $ommon s$h

as the thirt.+si# Tatt!as5 and what are $alled Shadadh!a whi$h also appear as part o" thetea$hing o" the other Shai!a S$hools7 In the thirt.+si# Tatt!a s$heme5 -a.a whi$h is

de"ined as 9the sense o" di""eren$e9 'Bheda*ddhi(5 "or it is that whi$h makes the Sel" see

things as di""erent "rom the Sel"5 is te$hni$all. that Tatt!a whi$h appears at the $lose o"the pre $reation5 that is5 a"ter Shddha!id.a7 This -a.a re"le$ts and limits in the Pash

or i!a5 the I$$ha5 2ana5 3ri.a Shaktis o" Ish!ara7 These again are the three Binds

whi$h are 9-oon59 9Fire59 and 9Sn97 'See Athor8s Garland o* 7etters) What are 2anaand 3ri.a 'in$lding I$$ha its preliminar.( on the part o" the Pati '1ord( in all *eings and

things 'Bha!esh( whi$h are /is *od.: it is these two whi$h5 with -a.a as the third5 are

the Satt!a5 Ra6as and Tamas 0nas o" the Pash7 This !eiling power e#plains how the

ndenia*le element o" n$ons$iosness whi$h is seen in things e#ists7 /ow5 i" all *e$ons$iosness5 is that prin$iple there 8% The answer is gi!en in the lminos de"inition o"

Shakti< 4It is the *unction o* Shakti to negate4 ')ishedha!.apararpa Shaktih(5 that is5 to

negate $ons$iosness and make it appear to Itsel" as n$ons$ios '3arika > o" 4ogara6a or

4ogamni8s Commentar. on A*hina!a 0pta8s Paramarthasara(7 In trth the whole worldis the Sel" whether as 9I9 'Aham( or 9This9 'Idam(7 The Sel" ths *e$omes its own o*6e$t7

It *e$omes o*6e$t or "orm that it ma. en6o. dalisti$ e#perien$e7 It .et remains5 what itwas in its nitar. *liss"l e#perien$e7 This is the &ternal Pla. in whi$h the Sel" hides and

seeks itsel"7 The "ormless $annot assme "orm nless "ormlessness is negated7 &ternit. is

negated into "inalit.< the all+per!ading into the limited< the all+knowing into the 9littleknower9< the almight. into the 9little doer59 and so "orth7 It is onl. *. negating Itsel" to

Itsel" that the Sel" *e$omes its own o*6e$t in the "orm o" the ni!erse7

It "ollows "rom the a*o!e that5 to the Shakta worshipper5 there is no n$ons$ios -a.a in

Shamkara8s sense5 and there"ore there is no Cida*hasa5 in the sense o" the re"le$tion o"

$ons$iosness on n$ons$iosness5 gi!ing the latter the appearan$e o" $ons$iosnesswhi$h it does not trl. possess7 For all is Cons$iosness as Shakti7 9Aham Stri59 as the

Ad!aita*ha!opanisad e#$laims7 In short5 Shamkara sa.s there is one Realit. or

Cons$iosness and a not+real not+nreal ,n$ons$iosness7 What is reall. n$ons$iosappears to *e $ons$ios *. the re"le$tion o" the light o" Cons$iosness pon it7 Shakta

do$trine sa.s $ons$iosness appears to *e n$ons$ios5 or more trl.5 to ha!e an element

o" n$ons$iosness in it '"or nothing e!en empiri$all. is a*soltel. n$ons$ios(5 owingto the !eiling pla. o" Cons$iosness Itsel" as Shakti7

As with so man. other matters5 these apparent di""eren$es are to some e#tent a matter o"

words7 It is tre that the Vedantists speak o" the $ons$ios 'Cetana( and n$ons$ios

'A$etana(5 *t the.5 like the Shakta Ad!aitins5 sa. that the thing in itsel" isCons$iosness7 When this is !i!idl. displa.ed *. reason o" the re"le$tion 'Prati*im*ha(

o" $ons$iosness in Tatt!a5 's$h as Bddhi(5 $apa*le o" displa.ing this re"le$tion5 then

we $an $all that in whi$h it is so displa.ed $ons$ios7 Where5 thogh $ons$iosness is all+ per!ading5 Caitan.a is not so displa.ed5 there we speak o" n$ons$iosness7 Ths5 gross

matter 'Bhta( does not appear to re"le$t Cit5 and so appears to s n$ons$ios7 Thogh

all things are at *ase $ons$iosness5 some appear as more5 and some as less $ons$ios7Shamkara e#plains this *. sa.ing that Caitan.a is asso$iated with a non+$ons$ios



m.ster. or -a.a whi$h !eils $ons$iosness5 and Caitan.a gi!es to what is n$ons$ios

the appearan$e o" $ons$iosness throgh re"le$tion7 9Re"le$tion9 is a "orm o" pi$torial

thinking7 What is meant is that two prin$iples are asso$iated together withot the natre'S!arpa( o" either *eing reall. a""e$ted5 and .et prod$ing that e""e$t whi$h is i!a7

Shakta do$trine sa.s that all is $ons$iosness5 *t this same $ons$iosness assmes the

appearan$e o" $hanging degrees o" n$ons$iosness5 not throgh the operation o"an.thing other than itsel" '-a.a(5 *t *. the operation o" one o" its own powers

'-a.ashakti(7 It is not n$ons$ios -a.a in Shamkara8s sense whi$h !eils $ons$iosness5

*t Cons$iosness as Shakti !eils Itsel"5 and5 as so "n$tioning5 it is $alled -a.ashakti7 Itma. *e asked how $an Cons$iosness *e$ome ,n$ons$iosness and $ease to *e itsel" 8%

The answer is that it does not7 It ne!er $eases to *e Cons$iosness7 It appears to itsel"5 as

i!a5 to *e n$ons$ios5 and e!en then not wholl.: "or as re$ent s$ienti"i$ in!estigations

ha!e shown5 e!en so+$alled 9*rte matter9 e#hi*its the elements o" that whi$h5 whene!ol!ed in man5 is sel"+$ons$iosness7 I" it *e asked how $ons$iosness $an o*s$re itsel"

partiall. or at all5 the onl. answer is A$int.a Shakti5 whi$h -a.a!adins as all other

Vedantists admit7 O" this5 as o" all ltimates5 we mst sa. with the Western S$holasti$s5

9omnia e#ent in m.sterim97

Prakriti is then5 a$$ording to Samkh.a5 a real independent $ategor. di""erent "rom

Prsha7 This *oth -a.a!ada and Shakti!ada den.7 -a.a is a not+real5 not+nreal

-.ster. dependent on5 and asso$iated with5 and inhering in Brahman< *t not Brahmanor an. part o" Brahman7 -a.a+Shakti is a power o"5 and5 in its S!arpa5 not di""erent

"rom Shi!a: is real5 and is an aspe$t o" Brahman itsel"7 Whilst Brahman as Ish!ara is

asso$iated with -a.a5 Shi!a is ne!er asso$iated with an.thing *t /imsel"7 Bt the"n$tion o" all three is the same5 namel. to make "orms in the "ormless7 It is That5 *.

whi$h the Ish!ara or Colle$ti!e Cons$iosness pi$tres the ni!erse "or the indi!idal

i!a8s e#perien$e7 Shakti is three+"old as Will 'I$$ha(5 3nowledge '2ana(5 and A$tion

'3ri.a(7 All three are *t di""ering aspe$ts o" the one Shakti7 Cons$iosness and its power or a$tion are at *ase the same7 It is tre that a$tion is mani"ested in matter5 that is apparent

n$ons$iosness5 *t its root5 as that o" all else is $ons$iosness7 2ana is sel"+pro!ed and

e#perien$ed 'S!atahsiddha(5 whereas5 3ri.a5 *eing inherent in *odies5 is per$ei!ed *.others than *. orsel!es7 The $hara$teristi$ o" a$tion is the mani"estation o" all o*6e$ts7

These o*6e$ts5 again5 $hara$teri;ed *. $ons$iosness+n$ons$iosness are in the natre o"

a shining "orth 'A*hasa( o" Cons$iosness7 '/ere A*hasa is not sed in its sense o"Cida*hasa5 *t as an intensi!e "orm o" the term Bhasa7( The power o" a$ti!it. and

knowledge are onl. di""ering aspe$ts o" one and the same Cons$iosness7 A$$ording to

Shamkara5 Brahman has no "orm o" sel"+determination7 3ri.a is a "n$tion o"n$ons$ios -a.a7 When Ish!ara is said to *e a doer '3arta(5 this is attri*ted

'Apadhika( to /im *. ignoran$e onl.7 It "ollows "rom the a*o!e that there are other

material di""eren$es *etween Shakta do$trine and -a.a!ada5 s$h as the natre o" theSpreme &#perien$e5 the realit. and mode o" $reation5 the realit. o" the world5 and so

"orth7 The world5 it is tre5 is not< as the -ahanir!ana Tantra sa.s a*solte realit. in the

sense o" n$hanging *eing5 "or it $omes and goes7 It is ne!ertheless real5 "or it is the

e#perien$e o" Shi!a and Shi!a8s e#perien$e is not nreal7 Ths again the e!oltion o" theworld as A*hasa5 whilst resem*ling the Vi!arta o" -a.a!ada5 di""ers "rom it in holding5

as the Samkh.a does5 that the e""e$t is real and not nreal5 as Shamkara $ontends7 To treat



o" these and other matters wold $arr. me *e.ond the s$ope o" this essa. whi$h onl.

deals5 and that in a smmar. wa.5 with the essential di""eren$es and similarities in the

$on$ept Prakriti5 -a.a and Shakti7

I ma. howe!er $on$lde with a "ew general remarks7 The do$trine o" Shakti is a pro"ond

one5 and I think likel. to *e attra$ti!e to Western minds when the. ha!e grasped it5 6st asthe. will appre$iate the Tantrik wat$hword5 3ri.a or a$tion5 its do$trine o" progress with

and throgh the world and not against it5 whi$h is in!ol!ed in its li*eration+en6o.ment'Bhkti+mkti( theor. and other matters7 The philosoph. is5 in an. $ase5 not5 as an

Ameri$an writer5 in his ignoran$e5 a*srdl. $alled it5 9worthless59 9religios Feminism

rn mad59 and a 9"emini;ation o" Vedanta "or s""ragette -onists97 It is not a9"emini;ation9 o" an.thing5 *t distin$ti!e5 original and pra$ti$al do$trine worth. o" a

$are"l std.7 The Western stdent will "ind m$h in it whi$h is more a$$epta*le to

generall. pre!alent thoght in &rope and Ameri$a ++ than in the 9illsion9 do$trine 'initsel" an nsita*le term(5 and the as$eti$ pra$ti$e o" the Vedantins o" Shamkara8s s$hool7

This is not to sa. that wa.s o" re$on$iliation ma. not *e "ond *. those who go "ar

enogh7 It wold not *e di""i$lt to show grond "or holding that ltimatel. the sameintelle$tal reslts are attained *. !iewing the matter "rom the di""ering standpoints o"

Sadhana and Siddhi7

The writer o" an interesting arti$le on the same s*6e$t in the rabuddha +harata

'Agst G( states that the Samn.asi Totapri5 the 0r o" Sri Ramakrishna5maintained that a '-a.a!adin( Vedantist $old not *elie!e in Shakti5 "or i" $asalit. itsel"

*e nreal there is no need to admit an. power to $ase5 and that it is -a.a to appl. the

prin$iple o" $asation and to sa. that e!er.thing $omes "rom Shakti7 The Samn.asi was

$on!erted to Shakta do$trine a"ter all7 For as the writer well sa.s5 it is not merel. *.intelle$tal denial5 *t *. living *e.ond the 9nreal59 that Real is "ond7 /e5 howe!er5

goes on to sa.5 9the Shakti!ada o" Tantra is not an impro!ement on the -a.a!ada o"Vedanta5 'that is the do$trine o" Shamkara( *t onl. its s.m*oli;ation throgh the$hromati$s o" sentiment and $on$ept79 It is tre that it is a "orm o" Vedanta5 "or all whi$h

is trl. Indian mst *e that7 It is also a "a$t that the Agama as a Shastra o" worship is "ll

o" S.m*olism7 Intelle$tall.5 howe!er5 it is an original presentment o" Vedanta5 and "romthe pra$ti$al point o" !iew5 it has some points o" merit whi$h -a.a!ada does not possess7

Varieties o" tea$hing ma. *e di""erent presentations o" one trth leading to a similar end7

Bt one set o" 9$hromati$s9 ma. *e more "rit"l than another "or the mass o" men7 It isin this that the strength o" the Shakta do$trine and pra$ti$e lies7 -oreo!er 'whether the.

*e an impro!ement or not( there are di""eren$es *etween the two7 Ths the "ollowers o"

Shamkara do not5 so "ar as I am aware5 a$$ept the thirt.+si# Tatt!as7 A =estion5 howe!er5

whi$h $alls "or in=ir. is that o" the relation o" the Shakta and Shai!a 'Ad!aita( S$hools-a.a!ada is a do$trine whi$h5 whether tre or not5 is "itted onl. "or ad!an$ed minds o"

great intelle$talit.5 and "or men o" as$eti$ disposition5 and o" the highest moral

de!elopment7 This is implied in its theor. o" $ompeten$. 'Adhikara( "or Vedanti$tea$hing7 When5 as is generall. the $ase5 it is not nderstood5 and in some $ases when it is

nderstood5 *t is otherwise not sita*le5 it is lia*le to *e a weakening do$trine7 The

Shakta tea$hing to *e "ond in the Tantras has also its pro"ndities whi$h are to *ere!ealed onl. to the $ompetent5 and $ontains a pra$ti$al do$trine "or all $lasses o"



worshippers 'Sadhaka(7 It has5 in this "orm5 "or the mass o" men5 a strengthening

pragmati$ !ale whi$h is *e.ond dispte7 Whether5 as some ma. ha!e $ontended5 it is the

"rit o" a trer spirital e#perien$e I will not here dis$ss5 "or this wold lead me into a polemi$ *e.ond the s$ope o" m. present prpose5 whi$h is an impartial statement o" the

respe$ti!e tea$hings5 on one parti$lar point5 gi!en *. the three philosophi$al s.stems

here dis$ssed7

*hapter i.hteenShakta Advaitavada

I ha!e o"ten *een asked ++ In what $onsists the di""eren$e *etween Vedanta and 8Tantra87

This =estion is the prod$t o" s*stantial error5 "or it assmes that Tantra Shastra is not

*ased on Vedanta7 I hope that5 a"ter man. .ears o" work5 I ha!e now made it $lear that the

Tantra Shastra or Agama 'whate!er *e its ltimate origin as to whi$h little is known *.an.*od.( is now5 and has *een "or $entries past5 one o" the re$ogni;ed S$riptres o"

/indism5 and e!er. "orm o" /indism is *ased on Veda and Vedanta7 Another erroneos

=estion5 thogh less so5 is ++ In what $onsists the di""eren$e *etween Ad!aita Vedantaand 8Tantra8 Shastra7 Bt here again5 the =estion prespposes a misnderstanding o" *oth

Vedanta and Agama7 There are5 as shold *e well known5 se!eral s$hools o" Ad!aita

Vedanta5 s$h as -a.a!ada 'with whi$h too $ommonl. the Ad!aita Vedanta isidenti"ied(5 s$h as the s$hools o" the )orthern Shai!agama5 and Shddhad!aita o"

Valla*ha$ar.a7 In the same wa.5 there are di""erent s$hools o" do$trine and worship in

what are $alled the 8Tantras85 and a grie!os mistake is $ommitted when the Tantra is

made to mean the Shakta Tantra onl.5 s$h as is pre!alent in Bengal and whi$h5

a$$ording to some5 is either the prod$t o"5 or has *een in"len$ed *. Bddhism7 Some&nglish+speaking Bengalis o" a past da.5 too read. to sa.5 9A.e a.e59 to the 6dgments o"

"oreign $riti$s5 on their religion as on e!er.thing else5 and in a hrr. to disso$iatethemsel!es "rom their $ontr.8s 9sperstitions59 were the sor$e o" the notion whi$h has

had s$h $rren$. amongst &ropeans that5 9Tantra9 ne$essaril. meant drinking wine and

so "orth7

A legitimate and a$$rate =estion is ++ In what $onsists the di""eren$e *etween5 sa.5 the-a.a!adin8s Vedanta and that taght *. the Shakta Samprada.a o" Bengal7 One

o*!iosl. "ndamental di""eren$e at on$e emerges7 The Agamas *eing essentiall. rital

or Sadhana Shastras are not immediatel. and pra$ti$all. $on$erned with the 4oga

do$trine to$hing Paramarthika Satta taght *. Shamkara$ar.a7 A Sadhaka e!er assmesthe realit. o" the ,ni!erse5 and is a pra$ti$al dalist5 whate!er *e the non+dal

philosophi$al do$trines to whi$h he ma. *e intelle$tall. attra$ted7 /e worships5 that isassmes the *eing o" some Other who is worshipped5 that is a Real 1ord who reall.

$reates5 maintains5 and reall. dissol!es the ,ni!erse7 /e himsel"5 the o*6e$t o" his

worship and the means o" worship are real5 and his Ad!aita !iews are presented on this

*asis7 It is on this presentment then that the ne#t $lass o" di""eren$es is to *e "ond7 Whatare the.% The essen$e o" them lies in this that the Sadhaka looks at the Brahman5 throgh



the world5 whereas to the -a.a!adin 4ogi5 pla$ing himsel" at the Brahman standpoint5

there is neither $reation nor world *t the lminos Atma7 The Clear 1ight o" the Void5 as

the -aha.anists $all it5 that alone is )e!ertheless5 *oth the Ad!aita Sadhaka and theAd!aita 4ogi are one in holding that the Brahman alone is7 Sarvam "halvidam +rahma is

the great sa.ing 'Vak.a( on whi$h all Shakta Tantra Shastra rests7 The di""eren$e in

interpretation then $onsists in the manner in whi$h this -aha!ak.a is to *e e#plained7Does it reall. mean what it sa.s5 or does it mean that the sa.ing applies onl. a"ter

elimination o" -a.a and A!id.a7 /ere there is the ne$essar. di""eren$e *e$ase5 in the

$ase o" the Sadhaka5 the Vak.a mst *e e#plained on the *asis o" his presppositionsalread. gi!en5 whereas the 4ogi who has passed the stage in whi$h he *e$ame Siddha in

Sadhana srpasses5 *. ato+reali;ation5 all dalism7 The !ast mass o" men are *etter

warned o"" dis$ssions on Paramarthika Satta7 Whether the $on$ept *e tre or not5 it onl.

leads in their $ase to seless argment 'Vi$ara(5 and ths en"ee*les them7 Shakta do$trine5as its name implies5 is a do$trine o" power7 It is tre that 4oga is power5 indeed the

highest "orm o" it '4oga*ala(7 Bt it is a power onl. "or those =ali"ied 'Adhikari(5 and

not "or the mass7 I am not there"ore here ad!ersel. $riti$i;ing -a.a!ada7 It is a pit. that

this $ontr. whose great glor. it is to ha!e prea$hed 0bheda in !ar.ing "orms5 andthere"ore toleran$e5 is to+da. "ll o" hate"l +heda o" all kinds7 I sa. 9hate"l95 "or +heda

is a natral thing5 onl. hate"l when a$$ompanied *. hate and intoleran$e7 Pro"ondl. itis said in /alhed8s 0entoo laws that5 9$ontrarieties o" religion and di!ersit. o" *elie" are a

demonstration o" the power o" the Spreme7 Di""eren$es and !arieties o" $reated things

are ra.s o" the 0lorios &ssen$e5 and t.pes o" /is wonder"l attri*tes whose $omplete power "ormed all $reatres79 There is also the sa.ing attri*ted to the Apostle o" 0od5

-ohammed5 in the Radd+l+-htar and elsewhere ++ 9di""eren$e o" opinion is also the

gi"t o" 0od97 In these sa.ings speaks the high spirit o" Asia7 There ma. *e politi$al

remedies "or se$tarian ill+"eeling5 *t a medi$ine o" more $ertain e""e$t in this $ontr. isthe tea$hing5 9Rama Rahim ek hai97 1et s then not onl. o*6e$ti!el.5 *t in all amit.5

e#amine the two great s.stems mentioned7

We all know what is normal world+e#perien$e in the Samsara7 Some throgh ato+

reali;ation ha!e sper+normal or 9m.sti$9 e#perien$e7 This last is o" !ar.ing kinds5 and ishad in all religions7 The highest "orm o" it5 a$$ording to -a.a!ada5 is )ir!ana -oksha5

*t there are man. degrees short o" this $omplete sel"+reali;ation as the Whole 'Prna(7

Bt the great ma6orit. o" men are not $on$erned dire$tl. with s$h high matters5 *t witha reali;ation o" power in the world7 World+e#perien$e is $alled ignoran$e5 A62ana7 This

ma. $on"se7 It is ignoran$e onl. in this sense5 that whilst we ha!e normal e#perien$e5

we are *. that !er. "a$t ignoring5 that is5 not ha!ing sper+normal e#perien$e7 In sper+normal e#perien$e again there is no "inite world+e#perien$e7 The 1ord /imsel" $annot

ha!e man8s e#perien$e e#$ept as and throgh man7 0vidya means 9a Vidyate! that is5

whi$h is not seen or e#perien$ed7 Some speak in "oolish disparagement o" the worldwhi$h is or !er. $lose $on$ern7 As a link *etween 4oga and Bhoga5 the Shakta tea$hes5

.ogo +hogayate I am now dealing with -a.a!ada7 When$e does this ignoran$e in the

indi!idal or A!id.a5 $ome% The world is a$tall. ignorant and man is part o" it7 This

ignoran$e is the material $ase o" the world7 This is not ignoran$e o" the indi!idal'A!id.a(5 "or then5 there wold *e as man. worlds as indi!idals< *t the $olle$ti!e

ignoran$e or -a.a7 A!id.a e#ists to pro!ide happiness or pain 'Bhoga( "or indi!idals5



that is normal world+e#perien$e7 Stated simpl.5 ignoran$e in the sense o" -a.a has no

*eginning or end5 thogh worlds appear and go7 What is this *t to sa. that it is in the

natre 'S!a*ha!a( o" the Real whi$h mani"ests to do so5 and the natre o" its "tremani"estation pro$eeds pon lines indi$ated *. the past $olle$ti!e 3arma o" the world7

)ow5 en6o.ment and s""ering $annot *e denied5 nor the e#isten$e o" an element o"n$ons$iosness in man7 Bt the Paramatma5 as s$h5 does not5 it is said5 s""er or en6o.5

*t is Pre Cons$iosness7 What $ons$iosness then does so% Shamkara5 who is e!ersoli$itos to preser!e prit. o" the Spreme n$hanging Sel"5 sa.s that it is not tre

$ons$iosness5 *t a "alse image o" it re"le$ted in ignoran$e and whi$h disappears when

the latter is destro.ed7 This is in "a$t Samkh.an Dalism in another "orm5 and *e$ase o"this Shakti!ada $laims to ha!e a prer Ad!aita do$trine7 In Samkh.a the Prsha5 and in

-a.a!ada the Atma illmine Prakriti and -a.a respe$ti!el.5 *t are ne!er in "a$t *ond

*. her7 What is in *ondage is the re"le$tion o" Prsha or Atma in Prakriti or -a.a7 Thisis Cida*hasa or the appearan$e o" $ons$iosness in a thing whi$h is in "a$t not $ons$ios<

the appearan$e *eing de to the re"le$tion o" $ons$iosness 'Cit(5 or ignoran$e 'A62ana(5

or n$ons$iosness 'A$it(7 The "alse $ons$iosness as i!atma5 s""ers and en6o.s7A$$ording to the Shakta !iew there is5 as later e#plained5 no Cida*hasa7

)ow5 is this A62ana independent o" Atma or not% Its independen$e5 s$h as Samkh.a

tea$hes5 is denied7 Ignoran$e then5 whether $olle$ti!e or indi!idal5 mst *e tra$ed to5

and ha!e its origin in5 and rest on Cons$iosness as Atma7 /ow this is so5 is ne#plained5 *t the nreal whi$h owes its e#isten$e in some ins$rta*le wa. to Realit. is .et5 it is

said5 in trth no part o" it7 It is Brahman then5 whi$h is *oth the e""i$ient and material

$ase o" ignoran$e with its three 0nas5 and o" Cida*hasa5 Brahma is the $ase throgh

its ins$rta*le power 'A$int.ashaktit!at( or -a.a+Shakti5

)ow5 is this Shakti real or nreal% A$$ording to the trans$endent standpoint'Paramarthika( o" -a.a!ada it is nreal7 The $reati!e $ons$iosness is a re"le$tion on

ignoran$e or -a.a7 It is Brahman seen throgh the !eil o" -a.a7 This is not a denial o"Brahman5 *t o" the "a$t that it $reates7 A tre $ons$iosness5 it is said5 $an ha!e no

in$enti!e to $reate7 From the standpoint o" the Spreme State nothing happens7 Both the

$ons$iosness whi$h as Ish!ara $reates5 and as i!a en6o.s are Cida*hasa5 the onl.

di""eren$e *eing that the "irst is not5 and the se$ond is nder the in"len$e o" -a.a7 Thenit is asked5 ignoran$e *eing n$ons$ios and in$apa*le o" independent operation5 tre

$ons$iosness *eing ina$ti!e ')ishkri.a(5 and Cida*hasa *eing nreal5 how is ignoran$e

$apa*le o" hiding tre $ons$iosness and prod$ing the world ot o" itsel" % To this theonl. repl. is S!a*ha!a that is5 the !er. natre o" ignoran$e makes it $apa*le o" prod$ing

apparentl. impossi*le e""e$ts7 It is ins$rta*le 'Anir!a$ani.a(7

The Shakta then asks whether this Shakti is real or nreal5 $ons$ios or n$ons$ios5

Brahman or not Brahman% I" it *e a Shakti o" Brahman5 it $annot *e nreal5 "or there isno nrealit. in Brahman7 It mst *e $ons$ios "or otherwise n$ons$iosness wold *e a

"a$tor in Brahman7 It is Brahman then< "or power 'Shakti( and the possessor o" power

'Shaktiman( are one and the same7





hman5 animal5 and !egeta*le and e!en inorgani$ o*6e$ts7 All are minds o" !arios

orders7 &!en the last are an order5 thogh .et so low that the. are in pra$ti$e not

apprehended as minds7 The material world is merel. the wa. in whi$h these lower kindso" mind appear to or senses7 The world o" o*6e$ts are 'to se Berkel.8s word( 9signs9 o"

Spirit5 and the wa. in whi$h it $ommni$ates itsel" to s7 Ths5 to the /ind5 the Bhargah

in the Sn is the Adit.a De!ata5 and the planets are intelligen$es7 The ph.si$al sn is the *od. o" the Sr.a De!ata7 The whole ,ni!erse is an epiphan. o" Spirit7 -atter is Cit as

o*6e$t to the mind5 as mind is Cit as the 3nower o" s$h o*6e$t7 It is not5 howe!er5 denied

that there is an element o" n$ons$iosness in the material world as it appears to s7 Btthe Shakta sa.s5 that Shakti has the power o" hiding its $ons$iosness5 whi$h is e#er$ised

to !ar.ing e#tent< ths5 to a greater e#tent in the $ase o" inorgani$ matter than in the $ase

o" the plant5 and the less in the latter than in man5 in whom $ons$iosness is most

mani"est7

This power is /er A!id.a -rti5 6st as $ons$iosness is her Vid.a -rti7 )othing then

in the material world is a*soltel. n$ons$ios5 and nothing is per"e$tl. $ons$ios7 The

Vid.a -rti e!er is *e$ase as $ons$iosness it is the own natre or S!arpa o" Shakti7The A!id.a -rti whi$h $on$eals $ons$iosness5 appears in Creation and disappears in

dissoltion7

The -a.a!adin ma. howe!er ask5 whether this A!id.a+shakti is $ons$ios or

n$ons$ios7 It $annot5 he sa.s5 *e the latter5 "or it is said to *e Atma whi$h is $ons$ios7/ow then $an it $on$eal itsel" and appear as n$ons$ios P For5 nothing $an *e5 what it is

not5 and the natre o" $ons$iosness is to re!eal and not to $on$eal7 I"5 again5

$ons$iosness on a$$ont o" its $on$ealment5 is in$apa*le o" knowing itsel"5 it $eases to

*e $ons$iosness7 The repl. is again that this also is empiri$al argment5 *ased pon animper"e$t idea o" the natre o" things7 &!er. one knows that there is $ons$iosness in

him5 *t at the same time he re$ogni;es5 that it is imper"e$t7 The -a.a!adin seeks toe#plain this *. sa.ing5 that it is a "alse $ons$iosness 'Cida*hasa(5 whi$h is againe#plained *. means o" two opposites5 namel.5 n$ons$iosness5 whi$h is an nrealit. to

whi$h Cida*hasa adheres5 and tre $ons$iosness or Atma5 whi$h5 *. !irte o" its

ins$rta*le power5 a$ts as e""i$ient $ase in its prod$tion7 This theor. $ompels itsadherent to ignore the world5 the limited $ons$iosness and Shastra itsel" in order that the

per"e$tion o" Atma ma. *e maintained5 thogh at the same time5 Shakti is admitted to *e

nlimited and ins$rta*le7 The Shakta8s answer on the other side is5 that there is in "a$t no"alse $ons$iosness5 and essentiall. speaking5 no n$ons$iosness an.where5 thogh

there appears to *e some n$ons$iosness7 In "a$t5 -a.a!ada sa.s5 that the n$ons$ios

appears to *e $ons$ios throgh the pla. o" Atma on it5 whilst the Shakta sa.s that5 reall.

and at *ase5 all is $ons$iosness whi$h appears to *e n$ons$iosness in !ar.ing degrees7All $ons$iosness5 howe!er imper"e$t5 is real $ons$iosness5 its imper"e$tion *eing de

to its sppressing its own light to itsel"5 and all apparent n$ons$iosness is de to this

imper"e$tion in the $ons$iosness whi$h sees it7 -a.a!ada seeks to e#plain awa. theworld5 "rom whi$h ne!ertheless5 it deri!es the materials "or its theor.7 Bt it is arged that

it "ails to do so7 In its attempt to e#plain5 it *rings in a se$ond prin$iple namel.

n$ons$iosness5 and e!en a third Cida*hasa7 There"ore5 the theor. o" Shakti!ada whi$h posits nothing *t $ons$iosness is 'it is $ontended( a trer "orm o" non+dalism7 4et we



mst note5 that the theories o" *oth are made p with the imper"e$t light o" man8s

knowledge7 Something mst then remain ne#plained in all s.stems7 The -a.a!ada does

not e#plain the $hara$ter o" the Shakti o" Atma as &""i$ient $ase o" $reation5 and theShakta does not e#plain the $hara$ter o" the Shakti o" Atma whi$h5 in spite o" *eing tre

$ons$iosness5 hides itsel"7 Bt whilst the Shakta di""i$lt. stands alone5 the other theor.

*rings5 it is said5 in its train a nm*er o" others7 The -a.a!adin ma. also ask5 whetherA!id.a -rti is permanent or transient7 I" the latter5 it $annot *e Atma whi$h eternall. is5

whereas i" it is permanent5 li*eration is impossi*le7 It ma. *e replied that this o*6e$tion

does not lie in the moth o" -a.a!ada whi$h5 in a trans$endental sense5 denies $reation5world5 *ondage and li*eration7 The latter is a transition "rom *ondage to "reedom whi$h

prespposes the realit. o" the world and a $onne$tion *etween it and that5 whi$h is

*e.ond all worlds7 This5 Shamkara denies5 and .et a$knowledges a method o" spirital

$ltre "or li*eration7 The answer o" $orse is5 that trans$endentall. Atma is e!er "ree5and that s$h spirital $ltre is re=ired "or the empiri$al 'V.a!aharika( need o" the

empiri$al sel" or Cida*hasa5 "or empiri$al li*eration "rom an empiri$al world7 Bt5 as all

these $on!entional things are in an a*solte sense 9nreal59 the -a.a!ada8s instr$tions

"or spirital $ltre ha!e *een likened to $onsolations gi!en to soothe the grie" o" a sterilewoman who has lost her son7 'See 7 )7 -a;mdar8s paper read *e"ore the Indian

Resear$h So$iet. on the Philosophi$al5 Religios and So$ial Signi"i$an$e o" the TantraShastra 'l. ?5 GE(5 to whi$h I am here inde*ted7(

Theoreti$all. the answer ma. *e s""i$ient5 thogh this ma. not *e allowed5 *t the

method $an in an. $ase5 ha!e "ll pragmati$ !ale onl.5 in e#$eptional $ases7 Do*tless

to the nli*erated -a.a!adin Sadhaka5 the world is real5 in the sense5 that it imposes itsrealit. on him5 whate!er his theories ma. *e7 Bt it is plain5 that s$h a s.stem does not

ordinaril. at least de!elop the same power as one5 in whi$h do*t as to the realit. o"

things does not e#ist7 In order that instr$tion shold work5 we mst assme a real *asis

"or them7 There"ore5 the Tantra Shastra here spoken o"5 deals with tre *ondage in a treworld5 and aims at tre li*eration "rom it7 It is Shakti5 who *oth *inds and li*erates5 and

Sadhana o" /er is the means o" li*eration7 )othing is nreal or "alse7 Shakti is and Shakti

$reates and ths appears as the ,ni!erse7 In positing an e!oltion 'Parinama(5 the Shastra"ollows Samkh.a5 *e$ase5 *oth s.stems $onsider the ltimate sor$e o" the world to *e

real5 as n$ons$ios Prakriti or $ons$ios Shakti respe$ti!el.7 The Shakta takes literall.

the great sa.ing5 9All the ',ni!erse( is Brahman9 ++ e!er. *it o" it7 -a.a!ada a$hie!es itsnit. *. sa.ing5 that i!atma K Para matma a"ter elimination o" A!id.a in the "irst and

-a.a in the se$ond7 Ignoran$e is something neither real nor nreal7 It is not real in

$omparison with the spreme n$hanging Brahman7 It is not nreal5 "or we e#perien$e itas real5 and it is "or the length o" the dration o" s$h e#perien$e7 Again5 Shakti!ada

assmes a real de!elopment 'Parinama(5 with this pro!iso that the $ase *e$omes e""e$t5

and .et remains what it was as $ase7 -a.a!ada sa.s that there is trans$endentall. noreal $hange *t onl. the appearan$e o" it< that is5 the notion o" Parinama is -a.a like all

the rest7

The Tantra Shastra deals with tre *ondage in a tre world5 and aims at tre li*eration

"rom it7 Atma *inds itsel" *. the A!id.a -rti o" its Shakti5 and li*erates itsel" *. itsVid.a -rti7 Sadhana is the means where*. *ondage *e$omes li*eration7 )othing is





power in $reation7 These are the great Triangle o" &nerg. '3amakala( "rom whi$h Sha*da

and Artha5 the "or$es o" the ps.$hi$ and material worlds5 arise7

*hapter 6ineteen*reation a$ 'plained in the 6on&duali$t antra$

A Ps.$hologi$al anal.sis o" or worldl. e#perien$e ordinaril. gi!es s *oth the "eeling o" persisten$e and $hange7 This personal e#perien$e e#presses a $osmi$ trth7 An

e#amination o" an. do$trine o" $reation similarl. re!eals two "ndamental $on$epts5

those o" Being and Be$oming5 Changelessness and Change5 the One and the -an.7 InSanskrit5 the. are $alled the 3tastha and Bha!a or Bha!ana7 The "irst is the Spirit or

Prsha or Brahman and Atman whi$h is nlimited Being 'Sat(5 Cons$iosness 'Cit( and

Bliss 'Ananda(7 A$$ording to Indian notions the Atman as s$h is and ne!er *e$omes7 Its

Power 'Shakti( mani"ests as )atre5 whi$h is the s*6e$t o" $hange7 We ma. nderstand )atre in a two+"old sense: "irst5 as the root prin$iple or nomenal $ase o" the

phenomenal world5 that is5 as the Prin$iple o" Be$oming and se$ondl.5 as s$h World7

)atre in the "ormer sense is -laprakriti5 whi$h means that whi$h e#ists as the root'-la( s*stan$e o" things *e"ore 'Pra(5 $reation '3riti(5 and whi$h5 in asso$iation with

Cit5 either trl. or apparentl. $reates5 maintains and destro.s the ,ni!erse7 This

-laprakriti the Sharada Tilaka $alls -la*hta A!.akta5 and the Vedanta 'o" Shamkarato whi$h alone I re"er( -a.a7

)atre5 in the se$ond sense5 that is the phenomenal world5 whi$h is a prod$t o"

-laprakriti is the $ompond o" the e!oltes "rom this root s*stan$e whi$h are $alled

Vikritis in the Samkh.a and Tantra5 and name and "orm ')amarpa( *. the Vedantins5who attri*te them to ignoran$e 'A!id.a(7 -laprakriti as the material and instrmental

$ase o" things is that potentialit. o" natral power 'natra natrans( whi$h mani"ests as

the ,ni!erse 'natra natrata(7

To$hing these two Prin$iples5 there are $ertain "ndamental points o" agreement in thethree s.stems whi$h I am e#amining ++ Samkh.a5 Vedanta and the Ad!aita!ada o" the

Tantra7 The. are as "ollows7 A$$ording to the "irst two s.stems5 Brahman or Prsha as

Sat5 Cit and Ananda is &ternal Cons$ios Being7 It is $hangeless and has no a$ti!it.'3artritt!a(7 It is not there"ore in Itsel" a $ase whether instrmental or material< thogh

in so "ar as Its simple presen$e gi!es the appearan$e o" $ons$iosness to the a$ti!ities o"

Prakriti5 It ma. in s$h sense *e designated an e""i$ient $ase7 So5 a$$ording to Samkh.a5Prakriti re"le$ts Prsha5 and in Vedanta5 A!id.a o" the three 0nas takes the re"le$tion o" Cidananda7 On the other hand5 the s*stan$e or "a$tors o" -laprakriti or -a.a are the

three 0nas or the three $hara$teristi$s o" the prin$iple o" )atre5 a$$ording to whi$h it

re!eals 'Satt!a( or !eils 'Tamas(5 Cons$iosness 'Cit( and the a$ti!it. or energ. 'Ra6as(whi$h rges Satt!a and Tamas to operation7





now $rrentl. held to *e the !aried appearan$e prod$ed in or minds *. !i*ration o"5

and in the single s*stan$e $alled ether7 This new Western s$ienti"i$ do$trine o" !i*ration

is in India an an$ient inheritan$e7 9/ring5 the Spreme /angsa dwells in the *rillianthea!en79 The word 9/angsa9 $omes5 it is said5 "rom the word /anti5 whi$h means 0ati or

-otion7 Sa.ana sa.s that It is $alled Adit.a5 *e$ase It is in perpetal motion7 Bt Indian

tea$hing $arries the appli$ation o" this do$trine *e.ond the s$ienti"i$ ether whi$h is a ph.si$al s*stan$e '-aha*hta(7 There is !i*ration in the $asal *od. that is o" the 0nas

o" -laprakriti as the reslt o" Sadrishaparinama o" Parasha*dasrishti< in the s*tle *od.

o" mind 'Antahkarana(< and in the gross *od.5 $omponded o" the Bhtas whi$h deri!e"rom the Tanmatras their immediate s*tle sor$e o" origin7 The /iran.agar*ha and Virat

Sond is $alled -adh.ama and Vaikhari7 I" this striking similarit. *etween an$ient

&astern wisdom and modern s$ienti"i$ resear$h has not *een re$ogni;ed5 it is de to the

"a$t that the ordinar. Western Orientalist and those who take their $e "rom him in this$ontr.5 are prone to the somewhat $ontemptos *elie" that5 Indian notions are o"

9histori$al9 interest onl.5 and as s$h5 a wel$ome addition possi*l. "or some intelle$tal

msem5 *t are otherwise withot !ale or a$talit.7 The !i*rating -laprakriti and its

0nas e!er remain the same5 thogh the predominan$e o" now one5 and now another o"them5 prod$es the !arios e!oltes $alled Vikritis or Tatt!as5 whi$h $onstitte the world

o" mind and matter7 These Tatt!as $onstitte the elements o" the $reated world7 The. arethe well+known Bddhi5 Ahamkara5 -anas '$onstitting the Antahkarana(5 the ten

Indri.as5 "i!e Tanmatras and "i!e -aha*htas o" 9ether95 9air95 9"ire95 9water9 and

9earth95 whi$h o" $orse mst not *e identi"ied with the notions whi$h the &nglish terms$onnote7 These Tatt!as are names "or the elements whi$h we dis$o!er as a reslt o" a

ps.$hologi$al anal.sis o" or worldl. e#perien$e7 That e#perien$e ordinaril. gi!es s

*oth the "eeling o" persisten$e and $hange7 The "ormer is de to the presen$e o" the Atma

or Cit+Shakti5 whi$h e#ists in s in asso$iation with -laprakriti or -a.a+Shakti7 This isthe Caitan.a in all *odies7 Change is $ased *. -laprakriti or -a.a+Shakti5 and its

elements ma. *e di!ided into the s*6e$ti!e and o*6e$ti!e Tatt!as5 or what we $all mind

and matter7 Anal.;ing5 again5 the "ormer5 we dis$o!er an indi!idalit. 'Ahamkara(sensing throgh the Indri.as5 a world whi$h "orms the material o" its pre$epts and

$on$epts '-anas and Bddhi(7 The o*6e$t o" thoght or 9matter8 are the !aried

$omponds o" Vaikrita $reation5 whi$h are made p o" $om*inations o" the grosselements '-aha*hta(5 whi$h themsel!es deri!e "rom the s*tle elements or Tanmatras7

)ow5 a$$ording to Samkh.a5 all this is real5 "or all are Tatt!as7 Prsha and Prakriti are

Tatt!as5 and so are Vikritis o" the latter7

A$$ording to the Vedanta also5 $reation takes pla$e throgh the asso$iation o" theBrahman5 then known as the 1ord or Ish!ara '-a.opadhika+Caitan.am Ish!arah(5 with

-a.a7 That is5 Cit is asso$iated with5 thogh na""e$ted *. -a.a whi$h operates *.

reason o" s$h asso$iation to prod$e the ni!erse7 The n$hanging Sad+!ast is theBrahman7 The e!er+$hanging world is5 when !iewed *. the spiritall. wise '2ani(5 the

"orm imposed *. A!id.a on the Changeless Sat7 It is tre5 that it has the =alit. o" *eing

in a$$ordan$e with the greatest prin$iple o" order5 namel.5 that o" $asalit.7 It is the Sat

howe!er5 whi$h gi!es to the World the $hara$ter o" orderliness5 *e$ase it is on and inasso$iation with that pre Cit or Sat that -a.a pla.s7 It is tre5 that *ehind all this nreal

appearan$e there is the Real5 the Brahman7 Bt the phenomenal world has5 "rom the



alogi$al standpoint5 no real s*stratm e#isting as its instrmental and material $ase7

The Brahman as s$h5 is no tre $ase5 and -a.a is nreal 'A!ast(7 The world has onl.

the appearan$e o" realit. "rom the re"le$tion whi$h is $ast *. the real pon the nreal7 )or is Ish!ara5 the $reati!e and rling 1ord5 in a trans$endental sense real7 For5 as it is the

Brahman in asso$iation with -a.a5 whi$h Shamkara $alls Ish!ara5 the latter is nothing

*t the Brahman !iewed throgh -a.a7 It "ollows that the ni!erse is the prod$t o" theasso$iation o" the real and the nreal5 and when world+e#perien$e ends in li*eration

'-kti(5 the notion o" Ish!ara as its $reator no longer e#ists7 For /is *od. is -a.a and

this is A!ast5 So long howe!er as there is a world5 that is5 so long as one is s*6e$t to-a.a that is em*odied5 so long do we re$ogni;e the e#isten$e o" Ish!ara7 The 1ord trl.

e#ists "or e!er. i!a so long as he is s$h7 Bt on attainment o" *odiless li*eration

'Videha -kti(5 the i!a *e$omes himsel" Sa$$hidananda5 and as s$h Ish!ara does not

e#ist "or him5 "or Ish!ara is *t the Sat !iewed throgh that -a.a o" whi$h the Sat is "ree79The Brahman is tre5 the world is "alse7 The i!a is Brahman 'Paramatma( and nothing

else79

The opponents o" this s.stem or -a.a!ada ha!e $harged it with *eing a $o!ert "orm o"Bddhisti$ nihilism '-a.a+!adam asa$$hastram pra$$hannam *addham(7 It has5

howe!er5 perhaps *een more $orre$tl. said that Sri Shamkara ad6sted his philosoph. to

meet the -a.a!ada o" the Bddhists5 and so promlgated a new theor. o" -a.a withot

a*andoning the "aith or pra$ti$e o" his Shai!a+Shakta Dharma7

All s.stems o*!iosl. $on$ede at least the empiri$al realit. o" the world7 The =estion is5

whether it has a greater realit. than that5 and i" so5 in what wa.% Samkh.a a""irms its

realit.< Shamkara denies it in order to se$re the $omplete nit. o" the Brahman7 &a$h

s.stem has merits o" its own7 Samkh.a *. its dalism is a*le to preser!e in all itsintegrit. the spe$i"i$ $hara$ter o" Cit as )ira26ana7 This reslt5 on the other hand5 is

e""e$ted at the $ost o" that nit. "or whi$h all minds ha!e5 in some "orm or other5 a kindo" metaph.si$al hnger7 Shamkara *. his -a.a!ada se$res this nit.5 *t thisa$hie!ement is at the $ost o" a denial o" the ltimate realit. o" the world whether

$onsidered as the prod$t 'Vikriti( o" -laprakriti5 or as -laprakriti itsel"7

There is5 howe!er5 another alternati!e5 and that is the great Shakta do$trine o" Dalit. in

,nit.7 There is5 this Shastra sa.s5 a middle $orse in whi$h the realit. o" the world isa""irmed withot $ompromising the trth o" the nit. o" the Brahman5 "or whi$h

Shamkara *. s$h lo"t. spe$lation $ontends7 I here shortl. state what is de!eloped more

"ll. later7 The Shakta Ad!aita!ada re$ogni;es the realit. o" -laprakriti in the sense o"-a.a+Shakti7 /ere in a =ali"ied wa. it "ollows the Samkh.a7 On the other hand5 it

di""ers "rom the Samkh.a in holding that -laprakriti as -a.a+Shakti is not a prin$iple

separate "rom the Brahman5 *t e#ists in and as a prin$iple o" the one Brahmans*stan$e7 The world5 there"ore5 is the appearan$e o" the Real7 It is the Brahman as

Power7 The grond prin$iple o" s$h appearan$e or -a.a+Shakti is the Real as Atma and

Power7 There is ths a realit. *ehind all appearan$es5 a real s*stan$e *ehind the apparent

trans"ormations7 -a.a+Shakti as s$h is *oth eternal and real5 and so is Ish!ara7 Thetrans"ormations are the $hanging "orms o" the Real7 I pass now to the Ad!aita!ada o" the

Shakta Tantra7



The Shakta Tantra is not a "ormal s.stem o" philosoph. 'Darshana(7 It is5 in the *roadest

sense5 a generi$ term "or the writings and !arios traditions whi$h e#press the whole

$ltre o" a $ertain epo$h in Indian /istor.7 The $ontents are there"ore o" an en$.$lopedi$$hara$ter5 religion5 rital5 domesti$ rites5 law5 medi$ine5 magi$5 and so "orth7 It has ths

great histori$al !ale5 whi$h appears to *e the most "ashiona*le "orm o" re$ommendation

"or the Indian S$riptres now+a+da.s7 The mere historian5 I *elie!e5 deri!esen$oragement "rom the "a$t that ot o" *ad material ma. .et *e made good histor.7 I am

not here $on$erned with this aspe$t o" the matter7 For m. present prpose5 the Shakta

Tantra is part o" the ,pasana kanda o" the three departments o" Shrti5 and is a s.stem o" ph.si$al5 ps.$hi$al and moral training 'Sadhana(5 worship and 4oga7 It is ths essentiall.

pra$ti$al7 This is what it $laims to *e7 To its $riti$s5 it has appeared to *e a s.stem o"

immoral indis$ipline7 I am not here $on$erned with the $harge *t with the do$trine o"

$reation to *e "ond in the Shastra7 ,nderl.ing howe!er5 all this pra$ti$e5 whate!er *e theworth or otherwise whi$h is attri*ted to it5 there is a philosoph. whi$h mst *e

a*stra$ted5 as I ha!e here done "or the "irst time5 with some di""i$lt.5 and on points with

do*t5 "rom the dis=isitions on religion and the rital and 4oga dire$tions to *e "ond in

the !arios Tantras7 The "ndamental prin$iples are as "ollows7

It is said that e=alit. 'Sam.a( o" the 0nas is -laprakriti5 whi$h has a$ti!it.

'3artritt!a(5 *t no $ons$iosness 'Caitan.a(7 Brahman is Sa$$hidananda who has

Caitan.a and no 3artritt!a7 Bt this is so onl. i" we ths logi$all. di""erentiate them7 As amatter o" "a$t5 howe!er5 the two admittedl.5 e!er and e!er.where5 $o+e#ist and $annot5

e#$ept "or the prpose o" "ormal anal.sis5 *e thoght o" withot the other7 The $onne$tion

*etween the two is one o" nseparateness 'A!ina*ha!a Sam*andha(7 Brahman does note#ist withot Prakriti+Shakti or Prakriti withot the Brahman7 Some $all the Spreme

Caitan.a with Prakriti5 others Prakriti with Caitan.a7 Some worship It as Shi!a< others as

Shakti7 Both are one and the same7 Shi!a is the One !iewed "rom Its Cit aspe$t7 Shakti is

the One !iewed "rom Its -a.a aspe$t7 The. are the 9male9 and 9"emale9 aspe$ts o" thesame ,nit. whi$h is neither male nor "emale7 Akla is Shi!a7 3la is Shakti7 The same

Spreme is worshipped *. Sadhana o" Brahman5 as *. Sadhana o" Ad.ashakti7 The two

$annot *e separated5 "or Brahman withot Prakriti is a$tionless5 and Prakriti withotBrahman is n$ons$ios7 There is )ishkala Shi!a or the trans$endent5 attri*teless

')irgna( Brahman< and Sakala Shi!a or the em*odied5 immanent Brahman with

attri*tes 'Sagna(7

3ala or Shakti $orresponds with the Samkh.an -la+prakriti or Sam.a!astha o" the three

0nas and the Vedanti$ -a.a7 Bt 3ala whi$h is -laprakriti and -a.a eternall. is5 and

there"ore when we speak o" )ishkala Shi!a it is not meant that there is then or at an. time

no 3ala5 "or 3ala e!er is5 *t that Brahman is meant whi$h is thoght o" as *eing withotthe working Prakriti 'Prakriteran.ah(5 -a.a+Shakti is then latent in it7 As the De!i in the

"ulacudamani sa.s5 9Aham Prakritirpa $het Cidanandapara.ana97 Sakala Shi!a is5 on

the other hand5 Shi!a $onsidered as asso$iated with Prakriti in operation and mani"estingthe world7 In one $ase5 3ala is working or mani"est5 in the other it is not5 *t e#ists in a

potential state7 In the same wa. the two Shi!as are one and the same7 There is one Shi!a

who is )irgna and Sagna7 The Tantrik 4oga treatise Sat$akranirpana des$ri*es thei!atma as the Par..a.a o"5 that is another name "or5 the Paramatma< adding that the root



o" wisdom '-la!id.a5( is a knowledge o" their identit.7 When the Brahman mani"ests5 It

is $alled Shakti5 whi$h is the magni"i$ent $on$ept rond whi$h Tantra is *ilt7 The term

$omes "rom the root 9Sak59 whi$h means 9to *e a*le97 It is the power whi$h is theBrahman and where*. the Brahman mani"ests itsel"< "or Shakti and possessor o" Shakti

'Shaktiman( are one and the same7 As Shakti is Brahman5 it is also )irgna and Sagna7

Ish!ara is Cit+Shakti5 that is5 Cit in asso$iation with the operating Prakriti as the e""i$ient$ase o" the $reation< and -a.a+Shakti whi$h means -a.a as a Shakti that is in $reati!e

operation as the instrmental ')imitta( and material ',padana( $ase o" the ni!erse7

This is the Shakti whi$h prod$es A!id.a5 6st as -ahama.a or Ish!ari is the 0reat1i*eratri#7 These twin aspe$ts o" Shakti appear throghot $reation7 Ths in the *od.5 the

Cit or Brahman aspe$t is $ons$ios Atma or Spirit5 and the -a.a aspe$t is the

Antahkarana and its deri!ati!es or the n$ons$ios ' ada( mind and *od.7 When5

howe!er5 we speak here o" Shakti withot an. =ali"i$ations5 what is meant is Cit+Shaktiin asso$iation with -a.a+Shakti that is Ish!ari or De!i or -ahama.a5 the -other o" all

worlds7 I" we keep this in !iew5 we shall not "all into the error o" spposing that the

Shaktas 'whose religion is one o" the oldest in the world< how old indeed is as .et little

known( worship material "or$e or gross matter7 Ish!ara or Ish!ari is not A$it5 whi$h5 as pre satt!a+gna is onl. /is or /er *od.7 -a.a+Shakti in the sense o" -laprakriti is Cit7

So also is A!id.a Shakti5 thogh it appears to *e A$it5 "or there is no Cida*hasa7

In a $ertain $lass o" Indian images5 .o will see the 1ord5 with a diminti!e "emale "igreon /is lap7 The makers and worshippers o" those images thoght o" Shakti as *eing in the

s*ordinate position whi$h some persons $onsider a /ind wi"e shold o$$p.7 This is

howe!er not the $on$eption o" Shakta Tantra5 a$$ording to whi$h5 She is not a handmaido" the 1ord5 *t the 1ord /imsel"5 *eing *t the name "or that aspe$t o" /is in whi$h /e

is the -other and )orisher o" the worlds7 As Shi!a is the trans$endent5 Shakti is the

immanent aspe$t o" the one Brahman who is Shi!a+Shakti7 Being Its aspe$t5 It is not

di""erent "rom5 *t one with It7 In the "ulacudamani 9igama! the Bhaira!i addressingBhaira!a sa.s5 9Tho art the 0r o" all5 I entered into Th. *od. 'as Shakti( and there*.

Tho didst *e$ome the 1ord 'Pra*h(7 There is none *t -.sel" Who is the -other to

$reate '3ar..a!i*ha!ini(7 There"ore it is that when $reation takes pla$e Sonship is inThee7 Tho alone art the Father Who wills what I do '3ar..a!i*ha!aka< that is5 She is the

!essel whi$h re$ei!es the ne$tar whi$h "lows "rom )it.ananda(7 B. the nion o" Shi!a

and Shakti $reation $omes 'Shi!a+Shakti+sama+.ogat 6a.ate srishtikalpana(7 As all in theni!erse is *oth Shi!a and Shakti 'Shi!ashaktima.a(5 there"ore Oh -ahesh!ara5 Tho art

in e!er. pla$e and I am in e!er. pla$e7 Tho art in all and I am in all79 The $reati!e World

ths sows Its seed in Its own wom*7

S$h *eing the natre o" Shakti5 the ne#t =estion is whether -a.a as Shamkara a""irmsis A!ast7 It is to *e remem*ered that a$$ording to his empiri$al method it is taken as real5

*t trans$endentall. it is alleged to *e an eternal nrealit.5 *e$ase5 the o*6e$t o" the

latter method is to e#plain awa. the world altogether so as to se$re the pre nit. o" theBrahman7 The Shakta Tantra is howe!er not $on$erned with an. s$h prpose7 It is an

,pasana Shastra in whi$h the World and its 1ord ha!e realit.7 There $annot *e Sadhana

in an nreal world *. an nreal Sadhaka o" an nreal 1ord7 The Shakta replies to-a.a!ada: I" it *e said that -a.a is in some ne#plained wa. A!ast5 .et it is admitted





those who worship 4antras know(5 all natre is the appearan$e prod$ed *. !arios "orms

o" motion in Prakriti$ s*stan$e7 (Sarvam "halvidam +rahma) The real is the Brahman

and its Power7 The Brahman5 whether in Its Cit or -a.a aspe$t5 eternall. and$hangelessl. endres5 *t A!id.a *reaks p its ndi!ided nit. into the $hanging

mani"old world o" names and "orms7 It "ollows "rom the a*o!e that Brahman and Ish!ara

are two $o+*eing aspe$ts o" the One ltimate Realit.5 as Power to Be and to Be$ome7 Foras Shamkara points ot 'Comm7 Svetasvatara % I7 @( De!atmashakti5 the $ase o" the

world5 is not separate "rom the Paramatma5 as Samkh.a alleges its Pradhana to *e7 And

ths it is that Shi!a in the "ularnava #antra 'I7 ( sa.s5 9some desire dalism'D!aita!ada(5 others monism 'Ad!aita!ada(7 S$h howe!er know not -. trth5 whi$h is

*e.ond *oth monism and dalism 'D!aitad!aita!i!ar6ita(79 This sa.ing ma. do*tless

mean that to 9the knower '2ani( the argments o" philosophi$al s.stems are o" no

a$$ont5 as is indeed the $ase79 It has also a more literal meaning as a*o!e e#plained7 TheShastra in "a$t makes high $laims "or itsel"7 The Tantra5 it has *een said5 takes into its

arms as i" the. were its two $hildren5 *oth dalism and monism a""ording *. its pra$ti$al

method 'Sadhana( and the spirital knowledge generated there*. the means *. whi$h

their antinomies are resol!ed and harmoni;ed7 Its prpose is to gi!e li*eration to the i!a *. a method a$$ording to whi$h monisti$ trth is rea$hed throgh the dalisti$ world<

immersing its Sadhakas in the $rrent o" Di!ine Bliss5 *. $hanging dalit. into nit.5 andthen e!ol!ing "rom the latter a dalisti$ pla.5 ths pro$laiming the wonder"l glor. o" the

Spose o" Paramashi!a in the lo!e em*ra$e o" -ind+-atter 'ada( and Cons$iosness

'Caitan.a(7 It there"ore sa.s that those who ha!e reali;ed this5 mo!e5 and .et remainnsoiled in the md o" worldl. a$tions whi$h lead others pon the downward path7 It

$laims5 there"ore5 that its pra$ti$al method 'Sadhana( is more speedil. "rit"l than an.

other7 Its pra$ti$al method is an appli$ation o" the general prin$iples a*o!e des$ri*ed7 In

"a$t5 one o" its A$aras whi$h has led to a*se is an attempt to pt into "ll pra$ti$e thetheor. o" Ad!aita!ada7 Shamkara has in his trans$endental method dealt with the s*6e$t

as part o" the 2ana 3anda7 Thogh the e#ponent o" the -a.a!ada is esteemed to *e a

-ahaprsha5 this method is not in "a!or with the Tantri$ Sadhaka who attri*tes m$ho" the pra$ti$al atheism whi$h is to *e "ond in this $ontr.5 as elsewhere5 to a

misnderstanding o" the trans$endental do$trines o" -a.a!ada7 There is some trth in

this $harge5 "or5 as has *een well said5 the !lgari;ation o" Shamkara8s 9/igher S$ien$e9whi$h is *. its natre an esoteri$ do$trine destined "or a small minorit.5 mst *e re$koned

a mis"ortne in so "ar as it has5 in the langage o" the 0ita5 ind$ed man. people to take

to another8s Dharma instead o" to their own5 whi$h is the 91ower S$ien$e9 o" the great

Vedantin "ollowed in all Shastras o" worship7 S$h a Shastra mst ne$essaril. a""irm 0odas a real o*6e$t o" worship7 Dion.sis5 the Areopagite5 the $hie" o" the line o" all Christian

m.sti$s said that we $old onl. speak 9apophati$all.9 o" the Spreme as It e#isted in

Itsel"5 that is5 other than as It displa.s Itsel" to s7 O" It nothing $an *e a""irmed *t that Itis not this and not that7 /ere he "ollowed the5 9neti neti59 o" the Vedanta7 Ish!ari is not

less real than the things with whi$h we are $on$erned e!er. da.7 She is "or the Indian

Sadhaka the highest realit. and what ma. or ma. not *e the state o" Videha -kti has "or him5 no pra$ti$al $on$ern7 Those onl. who ha!e attained it will know whether Shamkara

is right or not< not that the. will think a*ot this or an. other s*6e$t< *t in the sense that

when the Brahman is known all is known7 A "riend "rom whom I =ote5 writes that he had

on$e o$$asion to learn to what ridi$los haghtiness5 some o" the modern 9adepts9 o" Sri



Shamkara8s s$hool are apt to let themsel!es *e $arried awa.5 when one o" them spoke to

him o" the personal Ish!ara as *eing a 9pitia*le $reatre97 The trth is that s$h so+$alled

9adepts9 are no adepts at all5 *eing withot the attainment5 and "ar "rom the spirit o"Shamkara ++ whose de!otion and powers made him seem to his "ollowers to *e an

in$arnation o" Shi!a /imsel"7 S$h a remark *etra.s a radi$al misnderstanding o" the

Vedanta7 /ow man. o" those5 who to+da. dis$ss his Vedanta "rom a merel. literar.standpoint5 ha!e his5 or indeed an. "aith8% What some wold do is5 to dismiss the "aith

and pra$ti$e o" Shamkara as idle sperstition5 and to adopt his philosoph.7 Bt what is the

intrinsi$ !ale o" a philosoph. whi$h emanates "rom a mind whi$h is so ignorant as to *esperstitios P Shamkara5 howe!er5 has said that "aith and Sadhana are the preliminaries

"or $ompeten$. 'Adhikara( "or the 2anakanda7 /e alone is $ompetent 'Adhikari( who

possesses all good moral and intelle$tal =alities5 "aith 'Shraddha(5 $apa$it. "or the

highest $ontemplation 'Samadhi(5 the Samkh.an dis$rimination 'Vi!eka(5 a*sen$e o" alldesire "or an.thing in this world or the ne#t5 and an ardent longing "or li*eration7 There

are "ew indeed who $an $laim e!en imper"e$tl. all s$h =ali"i$ations7 Bt what o" the

rest% There is no Vaidik 3armakanda in operation in the present age5 *t there are other

Shastras o" worship whi$h is either Vaidik5 Tantrik or Paranik7 These pro!ide "or thosewho are still5 as are most5 on the path o" desire7 The Tantra a""irms that nothing o" worth

$an *e a$hie!ed withot Sadhana7 -ere spe$lation is withot reslt7 This prin$iple isentirel. sond whate!er ma. *e thoght o" the mode in whi$h it is soght to *e applied7

Those to whom the =estions here dis$ssed are not mere matters "or intelle$tal *siness

or re$reation will re$all that Shamkara has said that li*eration is attained not merel. *.the dis$ssion o"5 and pondering pon re!ealed trth 'Vi$ara(5 "or whi$h "ew onl. are

$ompetent5 *t *. the gra$e o" 0od 'Ish!ara Angraha(5 throgh the worship o" the

-other and Father "rom whom all $reation springs7 S$h worship prod$es knowledge7

In the 3la$damani5 the De!i sa.s: Oh all+knowing One5 i" Tho knowest -e then o"what se are the Amna.as 're!ealed tea$hings( and 4a6anam 'rital(% I" Tho knowest

-e not5 then again5 o" what se are the.%9 Bt neither are5 in another sense5 withot their

ses "or there*. the Sadhaka *e$omes =ali"ied "or some "orm o" ,rddh!amna.a5 inwhi$h there are no rites '3arma(7

With this short e#position o" the natre o" Shaktitatt!a a$$ording to Shakta Tantra I pass

to an e=all. *rie" a$$ont o" its mani"estation in the ,ni!erse7 It is s""i$ient to deal with

the main lines o" the do$trine withot going into their !er. great a$$ompan.ing detail7 Ihere "ollow5 on the main theme5 the a$$ont gi!en in the $ele*rated Sharada #ilaka a

work written *. 1akshmana$ar.a5 the 0r o" A*hina!a 0pta5 the great 3ashmirian

Tantrik5 a*ot the $ommen$ement o" the ele!enth $entr.5 and its Commentar.7 *. thelearned Tantrik Pandit Ragha!a Bhatta whi$h is dated >E> A7D7 This work has long *een

held to *e o" great athorit. in Bengal7

Wh. $reation takes pla$e $annot in an ltimate sense *e e#plained7 It is the pla. '1ila( o"

the -other7 Cold this *e done the Brahman wold *e s*6e$t to the law o" $asalit.whi$h go!erns the ,ni!erse *t whi$h its Case ne$essaril. trans$ends7

The Tantra5 howe!er5 in $ommon with other Indian Shastras re$ogni;es Adrishta Srishti5

or the do$trine that the implse to $reation is pro#imatel. $ased *. the Adrsta or 3arma





remains what It was7 There is there"ore no Parinama in or o" the Akshara*rahman as s$h7

There is Parinama5 howe!er5 in its Power aspe$t7 The three 0nas do not $hange5 ea$h

remaining what it is7 The. are the same in all "orms *t appear to the i!a to e#ist indi""erent $om*inations7 The appearan$e o" the 0nas in di""erent proportions is de to

A!id.a or 3arma whi$h is this apparent 0naksho*ha7 It is Samskara whi$h gi!es to the

Sam.a Prakriti5 e#isten$e as Vaisham.a7 What the Tantra des$ri*es as Sadrishaparinamais *t an anal.sis o" the di""erent aspe$ts o" what is shortl. $alled in other Shastras5

Ikshana7 This Sadrishaparinama is $on$erned with the e!oltion o" what is named Para

Sond 'Parasha*dasrishti(7 This is Cosmi$ Sond< the $asal !i*ration in the s*stan$e o" -laprakriti whi$h gi!es *irth to the Tatt!as whi$h are its Vikritis: s$h Cosmi$ Sond

*eing that whi$h is distingished in thoght "rom the Tatt!as so prod$ed7

The Sharada sa.s that "rom the Sakala Paramesh!ara who is Sa$$hidananda issed Shakti

that is5 that power whi$h is ne$essar. "or $reation7 0od and /is power are .et more thanthe $reation whi$h /e mani"ests7 Shakti is said to isse "rom that whi$h is alread. Sakala

or asso$iated with Shakti5 *e$ase as Ragha!a Bhatta sa.s5 She who is eternal 'Anadi+

rpa( was in a s*tle state as Caitan.a dring the great dissoltion 'Prala.a(5 '4aAnadirpa Caitan.adh.asena -ahaprala.e Skshma Sthita(7

With howe!er the distr*an$e o" the 0nas5 Prakriti *e$ame in$lined ',$$hna( to

$reation5 and in this sense5 is imagined to isse7 Shakti5 in other words5 passes "rom a

potential state to one o" a$talit.7 The Paramesh!ara is5 he adds5 des$ri*ed asSa$$hidananda in order to a""irm that e!en when the Brahman is asso$iated with A!id.a5

its own tre natre 'S!arpa( is not a""e$ted7 A$$ording to the Sharada5 "rom this Shakti

isses )ada and "rom the latter Bind 'known as the Para*ind(7 The Sharada ths

enmerates se!en aspe$ts o" Shakti7 This it does5 a$$ording to Ragha!a Bhatta5 so as tomake p the se!en $omponent parts o" the Omkara7 In some Shakta Tantras this "irst

)ada is omitted and there are ths onl. si# aspe$ts7 The Shai!a Tantras mention "i!e7Those whi$h re$ogni;e 3ala as a Tatt!a identi". )ada with it7 In some Tantras5 3ala isasso$iated with Tamogna5 and is the -ahakala who is *oth the $hild and spose o"

Ad.ashakti< "or $reation $omes "rom the Tamasi$ aspe$t o" Shakti7 In the Saradatilaka5

)ada and Bind are one and the same Shakti5 *eing the names o" two o" /er states whi$hare $onsidered to represent /er as *eing more prone to $reation ',$$hna!astha(7 There

are two states o" Shakti+*ind sita*le "or $reation ',pa.oga!astha(7 As there is no mass

or 0hana in )ishkala Shi!a5 that Brahman represents the Aghana!astha7 ThePrapa2$asara Tantra sa.s that She5 who is in the "irst pla$e Tatt!a 'mere 9thatness9(5

=i$kens nder the in"len$e o" Cit whi$h She re"le$ts< then She longs to $reate

'Vi$ikirsh( and *e$omes massi!e '0hani*hta( and appears as Bind 'Para*ind(7

0hani*hta means that whi$h was not dense or 0hana *t whi$h has *e$ome so'0hana!astha(7 It in!ol!es the notion o" solidi".ing5 $oaglating5 *e$oming massi!e7

Ths milk is said to *e$ome 0hani*hta when it $ondenses into $ream or $rd7 This is the

"irst gross $ondition 'Sthla!astha(< the Brahman asso$iated with -a.a in the "orm o"3arma assmes that aspe$t in whi$h It is regarded as the primal $ase o" the s*tle and

gross *odies7 There then lies in it in a potential5 ndi""erentiated mass '0hana(5 the

ni!erse and *eings a*ot to *e $reated7 The Para*ind is ths a $ompa$t aspe$t o" Shaktiwherein a$tion or 3ri.a Shakti predominates7 It is $ompared to a grain o" gram 'Canaka(







mani"estation it displa.s se!eral aspe$ts7 The totalit. o" s$h aspe$ts is the -a.a *od. o"

Ish!ara in whi$h are in$lded the $asal5 s*tle and gross *odies o" the i!a7 These are5

a$$ording to the Sharada5 se!en aspe$ts o" the "irst or Para state o" sond in Sha*dasrishtiwhi$h are the se!en di!isions o" the -antra Om5 viz/ A5 ,5 -5 )ada5 Bind5 Shakti5

Santa7 The. $onstitte Parasha*dasrishti in the Ish!ara $reation7 The. are Ish!ara or Om

and se!en aspe$ts o" the $osmi$ $asal *od.< the $olle$ti!it. 'Samashti( o" the indi!idal'V.ashti(5 $asal5 s*tle and gross *odies o" the i!a

Be"ore passing to the mani"ested Word and Its meaning 'Sha*dartha(5 it is ne$essar. to

note what is $alled Arthasrishti in the A!ikriti or Sadrishaparinama: that is the $asal state

o" Sond $alled Parasha*da< the other three states5 viz/ Pash.anti5 -adh.ama andVaikhari mani"esting onl. in gross *odies7 As Para*ind is the $asal *od. o" Sha*da5 It

is also the $asal *od. o" Artha whi$h is inseparatel. asso$iated with It as the $om*ined

Sha*dartha7 As s$h5 /e is $alled Sham*h who is o" the natre o" *oth Bind and 3alaand the asso$iate o" 3ala7 From /im issed Sadashi!a5 9the witness o" the world59 and

"rom /im Isha5 and then Rdra5 Vishn and Brahma7 The si# Shi!as are !arios aspe$ts

o" Cit as presiding o!er 'the "irst( the s*6e$ti!e Tatt!as and 'the rest( the elemental worldwhose $enters are "i!e lower Cakras7 These De!atas when $onsidered as *elonging to the

A!ikriti Parinama are the De!ata aspe$t o" apparentl. di""erent states o" $asal sond *.

the pro$ess o" resoltion o" like to like gi!ing them the sem*lan$e o" all+per!asi!e

$reati!e energies7 The. are Sond powers in the aggregate 'Samashti(7 As appearing in5that is5 presiding o!er5 *odies the. are the rling 1ords o" the indi!idal 'V.ashti(

e!oltes "rom the primal $ase o" Sha*da7

The $ompletion o" the $asal A!ikriti Parinama with its ensing Cosmi$ !i*ration in the

0nas is "ollowed *. a real Parinama o" the Vikritis "rom the s*stan$e o" -la+prakriti7There then appears the mani"ested Sha*dartha or the indi!idal *odies s*tle or gross o"

the i!a in whi$h are the remaining three Bha!as o" Sond or Shaktis $alled Pash.anti5-adh.ama5 Vaikhari7 Sha*da literall. means sond5 idea5 word< and Artha its meaning<that is5 the o*6e$ti!e "orm whi$h $orresponds to the s*6e$ti!e $on$eption "ormed and

langage spoken o" it7 The $on$eption is de to Samskara7 Artha is the e#ternali;ed

thoght7 There is a ps.$ho+ph.si$al parallelism in the i!a7 In Ish!ara thoght is trl.$reati!e7 The two are insepara*le5 neither e#isting withot the other7 Sha*dartha has ths

a $omposite meaning like the 0reek word 91ogos59 whi$h means *oth thoght and word

$om*ined7 B. the mani"ested Sha*dartha is meant what the Vedantins $all )amarpa5 theworld o" names and "orms5 *t with this di""eren$e that a$$ording to the Tantrik notions

here dis$ssed there is5 nderl.ing this world o" names and "orms5 a real material $ase

that is Parasha*da or -laprakriti mani"esting as the prin$iple o" e!oltion7

The Sharada sa.s that "rom the ,nmani"ested Root+A!.akta Being in Bind "orm'-la*hta Bindrpa( or the Para!ast 'Brahman(5 that is5 "rom -laprakriti in $reati!e

operation there is e!ol!ed the Samkh.an Tatt!as7

Trans$endentall.5 $reation o" all things takes pla$e simltaneosl.7 Bt5 "rom the

standpoint o" i!a5 there is a real de!elopment 'Parinama( "rom the s*stan$e o" -la+ *hta A!.akta Bindrpa 'as the Sharada $alls -laprakriti( o" the Tatt!as5 Bddhi5





$omplete "ormation o" the Casal Bod. known in its s*tle "orm as the 3amakala<

therea"ter Parinama Srishti o" the Vikritis o" the s*tle and gross *od. prod$ed "rom the

$asal *od. down to the -aha*htas< and "inall. 4agika Srishti in so "ar as it is theBhtas whi$h in !aried $om*ination go to make p the gross world7

There are 'and the do$trine here dis$ssed is an instan$e o" it( $ommon prin$iples andmtal $onne$tions e#isting in and *etween the di""erent Indian Shastras5 notwithstanding

indi!idal pe$liarities o" presentment de to natral !ariet. o" intelle$tal ortemperamental standpoint or the prpose in !iew7 Shi!a in the 3larna!a sa.s that all the

Darshanas are parts o" /is *od.5 and he who se!ers them se!ers /is lim*s7 The meaning

o" this is that the si# Darshanas are the Si# -inds5 and these5 as all else5 are parts o" the1ord8s Bod.7

O" these si# minds5 ).a.a and Vaisheshika tea$h 4agika Srishti< Samkh.a and Pata26ali

tea$h 4agika Srishti and Parinama Srishti< -a.a!ada Vedanta tea$hes 4agika Srishti5

Parinamasrishti a$$ording to the empiri$al method and Vi!artta a$$ording to the

trans$endental method7 A$$ording to the Vi!artta o" -a.a!ada5 there is no real $hange *t onl. the appearan$e o" it7 A$$ording to Shakta+!ada5 ,ltimate Realit. does in one

aspe$t reall. e!ol!e *t in another aspe$t is immta*le7 -a.a!ada e""e$ts its s.nthesis *.its do$trine o" grades o" realit.5 and Shakta+!ada *. its do$trine o" aspe$ts o" nit. and

dalit.5 dalit. in nit. and nit. in dalit.7 ,ltimate Realit. as the Whole is neither

merel. stati$ nor merel. a$ti!e7 It is *oth7 The )atral and the Spirital are one7 In thissense the Shakta s.stem $laims to *e the s.nthesis o" all other do$trines7

*hapter "entyhe ndian a.na ater

Introd$tor.On the last o$$asion that I had the honor to address .o5 I dealt with the s*6e$t o" the ps.$holog. o" /ind religios rital "rom the parti$lar standpoint o" the religios

$ommnit. $alled Shaktas5 or Worshippers o" the Spreme -other7 To+da. I speak o" the

Spreme -other /ersel" as $on$ei!ed and worshipped *. them7

The worship o" the 0reat -other as the 0rand -ltiplier is one o" the oldest in the world7

As I ha!e elsewhere said5 when we throw or minds *a$k pon the histor. o" this

worship5 we dis$ern e!en in the most remote and "ading past the Figre5 most an$ient5 o"the might. -other o" )atre7 I sspe$t that in the *eginning the 0oddess e!er.whereantedated5 or at least was predominant o!er5 the 0od7 It has *een a""irmed '0lot;: Fgean

Civilization! @>?( that in all $ontries "rom the &phrates to the Adriati$5 the Chie"

Di!init. was at "irst in woman "orm7 1ooking to the east o" the &phrates we see theDsk Di!init. o" India5 the Ad.a+Shakti and -aha+Shakti5 or Spreme Power o" man.

names ++ as agadam*a5 -other o" the World5 whi$h is the Pla. o" /er who is named

1alita5 -a.a5 -ahatriprasndari and -aha+kndalini5 as -aha+Vaishna!i5 the Sapphire





midda. sns and the $oolness o" innmera*le moons7 The $enter is the Point5 or +indu $$

that is5 the -other as Con$entrated Power read. to $reate7 Arond /er is the ,ni!erse5

together with its Di!inities or Dire$ting Intelligen$es7 From the Point the World isses7Into it on dissoltion5 it enters7 The e#tended ,ni!erse then $ollapses into an ne#tended

Point5 whi$h itsel" then s*sides like a ***le on the sr"a$e o" the Casal Waters5 whi$h

are the Immense7

I7 The Di!ine -other

The Real as Shi!a+Shakti ma. *e regarded "rom three aspe$ts ++ namel.5 as ,ni!erse5 as0od5 and as 0odhead7 The Real is the World5 *t the Real is more than the World7 The

Real is 0od7 The Real is 0od5 *t it is also more than what we nderstand *. the word

0od7 The Real is5 as it were5 *e.ond 0od as 0odhead7 This does not mean5 as some ha!e

spposed5 that 0od is a 9"i$tion59 *t that the Real as it is in its own alogi$al *eing is not

ade=atel. des$ri*ed in terms o" its relation to the world as 0od7 I will deal5 then5 "irstwith its aspe$t as 0odhead5 then as the Spreme Sel"5 or Person5 or 0od5 and thirdl.5 with

Shi!a+Shakti as the mani"est and limited ,ni!erse7

Per!ading and trans$ending the &#istent is the 9Spirital &ther59 also $alled the9Immense9 in whi$h is the -easra*le5 whi$h Immense is also $alled the 9Fa$t9 (Sat)! in

whi$h are the Fa$t+Se$tions ("ala) whi$h Fa$t is also $alled alogi$al &#perien$e+Whole

(urna)! in whi$h are all &#perien$e+-odes (Vritti) o" the limited Sel!es7

The ltimate that is Irred$i*le Real is5 in the s.stem5 not mere ndetermined Being5 *t

Power whi$h is the sor$e o" all Determinations7 This Power is *oth to Be5 to sel"+

$onser!e5 and to resist $hange5 as also to *e the e""i$ient $ase o" $hange5 and as material$ase to Be$ome and s""er $hange7 Relati!el. to the World5 Immta*le Being is asDi!init. $alled Shi!a the Power+/older5 and /is Power is Shakti or the -other Shi!a5 *t

in the spreme alogi$al state5 Power to Be and Being+Power+/older are merged in one

another7

What is the natre o" the Alogi$al &#perien$e% In the 4oginihrida.a Tantra it is asked79Who knows the heart o" a woman% Onl. Shi!a knows the heart o" 4ogini9 ++ that is5 the

Di!ine -other so $alled5 as *eing one with5 that is in the "orm o"5 all that e#ists5 and as

*eing in /ersel" the One in whi$h the. are7

Sin$e the Irred$i*le Real is the Whole5 it $annot *e $on$ei!ed or des$ri*ed7 It is neitherFather nor -other5 "or it is *e.ond Fatherhood and -otherhood and all other attri*tes7 It

is alogi$al7

Thogh it $annot *e $on$ei!ed or pt into words5 some $on$epts are held to *e moreappropriate to it than others7 And ths it is appro#imatel. said to *e in"inite ndetermined

Being5 mindless &#perien$ing5 and Spreme Bliss nallo.ed with pain and sorrow7 As

Being and Power are merged in this alogi$al state5 Power5 in its "orm as Power to Be



(Cidru%ini (5 is also Being+Cons$iosness and Bliss7 Shi!a+Shakti5 the 9two in one59 are

here the )ameless One7

The e#perien$e o" this alogi$al state is not5 howe!er5 that o" an 9I9 (0ham) and 9This9(Idam) The ne#t or $asal aspe$t o" the Real is a Spreme Sel"7 Its third and e""e$tal

aspe$t is the limited sel!es or ,ni!erse7

The ph.si$al &ther is a s.m*ol o" this alogi$al state5 in whi$h the two"old Shi!a+Shakti

are the One in the nitar. state5 whi$h is $alled the 9&ther o" Cons$iosness9(Cidakasha)

Ph.si$al &ther is the all+e#tending5 homogeneos5 relati!e lenum in whi$h the ,ni!erse

o" parti$lars e#ists7 The 9Spirital &ther59 or 9&ther o" Cons$iosness59 is the

ndetermined5 all+di""si!e5 thogh ine#tended5 a*solte lenum (urna)! in whi$h *oththese parti$lars and the ph.si$al &ther itsel" e#ists7 &ther is the ph.si$al $onterpart o"

Cons$iosness5 6st as the )otion o" Spa$e is its ps.$hi$al $onterpart7 These are s$h

$onterparts *e$ase Cons$iosness *e$omes throgh its Power as material $ase *oth-atter and -ind7 &a$h is a mani"ested "orm o" Spirit in Time and Spa$e7 The shoreless

O$ean o" )e$tar or Deathlessness is another s.m*ol o" the alogi$al Whole7

We now pass to a $onsideration o" the same Real in its aspe$t as related to the ,ni!erse5

whi$h is the appearan$e o" the Immense as the -easra*le or Form7 The Real is hererelated to the ,ni!erse as the Case5 -aintainer5 and Dire$ting Cons$iosness7 Form is

&aya! whi$h5 howe!er5 in this s.stem 'whate!er *e its meaning in &ayavada) does not

mean 9Illsion97 All is power7 All is real

The alogi$al One is here o" dal aspe$t as Shi!a and Shakti7 The two $on$epts o" Being

and Power are treated as two Persons7 Shi!a is the Power+/older5 who is Being+Cons$iosness+Bliss5 and Shakti is Power and the Be$oming7 She5 in the alogi$al state5 is

also Being+Cons$iosness+Bliss7 Withot $easing to *e in /ersel" what She e!er was5 is5and will *e5 She is now the Power o" Shi!a as e""i$ient and material $ase o" the ,ni!erse

and the ,ni!erse itsel"7 Whilst Shi!a represents the Cons$iosness aspe$t o" the Real5 She

is its aspe$t as -ind5 1i"e5 and -atter7 /e is the 1i*eration (&oksha) aspe$t o" the Real7

S>e is in the "orm o" the ,ni!erse or Samsara As Shi!a+Shakti are in themsel!es one5so &oksha and Samsara are at root one7

Shi!a5 in the 3larna!a Tantra5 sa.s that /is do$trine is neither non+dalist nor dalist5

*t *e.ond *oth7 We ha!e here a non+dalisti$ s.stem as regards its tea$hing $on$erning

the Alogi$al Whole5 in whi$h Shi!a+Shakti are "sed in one7 We ha!e again a kind o"Do+-onotheism7 It is -onotheisti$ *e$ase Shi!a and Shakti are two aspe$ts o" one and

the same Realit.7 It is dal *e$ase5 these two aspe$ts are worshipped as two Persons5

"rom whose nion as Being and Power the ,ni!erse e!ol!es7

The e#perien$e o" this state5 relati!e to the Alogi$al Whole5 is a disrption o" nitar.

alogi$al e#perien$e7 I sa. 9relati!e9 *e$ase the Whole is alwa.s the Whole7 S$h

disrption is the work o" Power7 She5 as it were5 disengages /ersel" as Power5 "rom the









The ps.$ho+ph.si$al ni!erse is &aya The de!otee 3amalakanta l$idl. de"ines &aya

as the Form (0kara) o" the Void (Sunya) or "ormless 'not )othingness(7 Is it Real% It is

real5 *e$ase &aya! $onsidered as a Power5 is De!i Shakti5 and She is real7 The e""e$t o"the trans"ormation o" that Power mst also *e real7 Some make a $ontrast *etween

Realit. and Appearan$e7 Bt wh.5 it is asked 'apart "rom persisten$e(5 shold appearan$e

*e nreal5 and that o" whi$h it is s$h appearan$e alone *e real% -oreo!er5 in a s.stems$h as this5 in whi$h Power trans"orms itsel"5 no $ontrast *etween Realit. and

Appearan$e in the sense o" nrealit. emerges7 The distin$tion is *etween the Real as it is

its "ormless Sel" and the same Real as it appears in Form7 -oreo!er5 the World ise#perien$ed *. the 1ord and -other5 and their e#perien$e is ne!er nreal7 We are here on

a health. le!el a*o!e the miasma o" Illsion7 The e#perien$e o" man 'to take him as the

highest t.pe o" all other sel!es( is not the &#perien$e+Whole7 /e knows the world as the

other than /imsel"5 6st *e$ase Power has made him man ++ that is5 a limited&#perien$er or $enter in the Whole7 That is a *act! and no Illsion or De$eit7 When /e

reali;es /imsel" as 9All this I am9 that is5 as an 9I9 whi$h knows all "orm as Itsel" ++ then

Cons$iosness as man e#pands into the &#perien$e+Whole whi$h is the 5act (Sat)

-an is Shakti5 or the -other5 in so "ar as he is -ind5 1i"e in Form5 and -atter7 /e is

Shi!a7 in so "ar as his essen$e is Cons$iosness as It is in Itsel"5 whi$h is also the natre

o" the -other in /er own alogi$al Sel"7

This nion is a$hie!ed *. rosing the sleeping Power in the lowest $enter o" solid andleading it pwards to the $ere*rm as the $enter Cons$iosness7

I now pass to the se$ond part o" m. paper5 whi$h deals with the $osmi$ e!oltion o"

Power ++ that is5 the 9going "orth9 o" the Spreme Sel" pon its nion with its Power in

mani"estation7 As the reslt o" s$h e!oltion we ha!e Shi!a+Shakti as the limited sel!es7

Shi!a+Shakti are not terms limited to 0od onl.5 *t the "orms into whi$h Power e!ol!esare also Shi!a+Shakti7 0od as the -other+Father is spreme Shi!a+Shakti7 The 1imited

Sel!es are Shi!a+Shakti appearing as Form in Time and Spa$e7 The -easra*le or World

(Samsara) and the Immense &#perien$e+Whole (&oksha) are at root one7 This is

"ndamental do$trine in the $ommnit. to whose *elie"s re"eren$e is now made7

II7 &!oltion

Shi!a and Shakti as the Casal /ead 'Shi!a+Shakti Tatt!as( o" the world+e!oltion are

$alled 3amesh!ara and 3amesh!ari7 3ama is Desire7 /ere it is Di!ine Desire5 or 'to sea Western term( the 7ibido! whi$h in the Veda is e#pressed as the wish o" the One5 9-a. I *e man.97 So also the Veda sa.s: 9Desire "irst arose in it the primal germ79 The "orm o"

this wish tells s what 7ibido! in its Indian sense5 means7 In its primar. sense5 it does not

mean sensos desire5 *t the will to5 and a""irman$e o"5 9otherness9 and di""erentiation5o" whi$h sensos desire is a later and gross "orm in the e!oltionar. series7 Pro$reation

is the indi!idal $onterpart o" Cosmi$ Creation7









The se$ond Cakra is the white in!erted Triangle5 or 9Cakra o" All A$$omplishment97 In

the $orners o" this white Triangle are the Di!inities o" the 0eneral Ps.$hoph.si$al

S*stan$e and its "irst two e!oltes as Cosmi$ -ind7 Otside the Cakra is 3ama5 theDi!init. o" Desire5 with /is Bow o" Sgar+Cane5 whi$h is the -ind as dire$tor o" the

senses< with its Fi!e Arrows5 whi$h are the "i!e "orms o" s*tle matter5 whi$h in their

gross "orm are per$ei!ed *. these senses< with his )oose5 whi$h is Attra$tion5 and his0oad5 whi$h is Replsion7 Another !ersion 'taking the Bow and Arrow as one s.m*ol(

makes the three implements5 the Powers o" Will5 3nowledge and A$tion7

The third Cakra is eight red Triangles5 and is $alled 9Destro.er o" all Disease95 a term

whi$h means la$k o" that Wholeness (0%urnam$manyata) whi$h is Spirital /ealth7

The "orth Cakra is ten *le Triangles7 The "i"th is ten red Triangles7 The si#th is "orteen

*le Triangles7 The se!enth is eight red petals7 The eighth is si#teen *le petals5 and the

ninth is the .ellow srrond7 &a$h o" these Cakras has its own name7 In them there are a

nm*er o" lesser Di!inities presiding o!er "orms o" -ind5 1i"e and Bod.5 and their

spe$ial "n$tions7

Those who hear the Devas spoken o" as 90ods9 are p;;led *. their mltitde7 This is

de to the ill+rendering o" the terms Devas and Devis as 0ods and 0oddesses7 0od is the

Spreme -other and Father5 the 9Two in One59 who are alone the Spreme Sel"5 and ass$h re$ei!e spreme worship7 All "orms ++ whether o" Devas! or men5 or other $reatres

++ in so "ar as the. are the ps.$ho+ph.si$al "orms5 s*tle or gross5 are mani"estations o"

the Power o" their Immanent &ssen$e5 whi$h is Spirit or In"inite Cons$iosness7 That&ssen$e is in itsel" one and $hangeless5 *t as related to a parti$lar ps.$ho+ph.si$al "orm

as its $ase and Dire$tor o" its "n$tions it is its Presiding Cons$iosness7 -ind and

-atter are not5 as s$h5 sel"+giding7 The. are e!ol!ed and dire$ted *. Cons$iosness7

The presiding $ons$iosness o" the Form and its "n$tions is its presiding Devata 0 Deva is ths the $ons$iosness aspe$t o" the ps.$ho+ph.si$al "orm7 So the Deva Agni is

the one Cons$iosness in its aspe$t as the 1ord o" Fire7 A Devata ma. also mean anaspe$t as the Casal Cons$iosness itsel"7 And so -ahatriprasndari is the name gi!en

to the $reati!e aspe$t o" s$h Cons$iosness+Power5 as -ahakali is that aspe$t o" the

same Cons$iosness+Power whi$h dissol!es all worlds7

The o*6e$t o" the worship o" the .antra is to attain nit. with the -other o" the ,ni!ersein /er "orms as -ind5 1i"e5 and -atter and their Devatas! as preparator. to 4oga nion

with /er as She is in hersel" as Pre Cons$iosness7 The world is di!ini;ed in the

$ons$iosness o" the Worshipper5 or Sadhaka The .antra is ths trans"ormed in his

$ons$iosness "rom a material o*6e$t o" lines and $r!es into a mental state o" nion withthe ,ni!erse5 its Di!inities and Spreme Deit.7 This leads to ato+reali;ation as -indless

Cons$iosness7 The Shri .antra is ths the ,ni!erse and its one Casal Power o" !arios

aspe$ts7 The worshipper5 too5 is a Shri .antra! and reali;es himsel" as s$h7

III7 Dissoltion





not see that it is /er7 As ,panishad said5 9/e alone "ears who sees Dalit.79 This

re$ognition o" the nit. o" the World and the -other has its degrees7 That Whole is o"

!ar.ing kinds7 It is ths ph.si$al or *odil. health as the ph.si$al Whole whi$h is soghtin 3athayoga -an5 as he de!elops5 li!es more and more in that Crrent o" &nerg.5

whi$h5 ha!ing immersed itsel" in -ind and -atter "or the prpose o" World+&#perien$e5

retrns to itsel" as the Per"e$t &#perien$e5 whi$h is Trans$endent Being+Power7 With thetrans"ormation o" man8s natre his !ales *e$ome higher7 At length he dis$erns that his

Sel" is rooted in and is a "lowering o" Spreme Being+Power7 /is $ramped e#perien$e5

loosened o" its limitations5 e#pands into "llness7 For5 it mst *e e!er remem*ered5 thatCons$iosness as it is itsel" ne!er e!ol!es7 It is the Immta*le &ssen$e5 and Shakti the

9Wa!e o" Bliss8 as the. ea$h are in themsel!es7 &!oltion is ths a gradal release "rom

the limitations o" Form $reated *. Being+Power7 Interest in the Partial and Relati!e

Wholeness gi!es wa. to a stri!ing towards the -other as the A*solte Whole (urna)whi$h She is in /er own spa$eless5 and timeless5 natre7

This $omplete 1i*eration is the Per"e$t &#perien$e in whi$h the Sel"5 $ramped in -ind

and Bod.5 o!er$omes its mayik *onds and e#pands into the Cons$iosness+Whole7 The pra$ti$al =estion is there"ore the $on!ersion o" Imper"e$t (0%urna) into Per"e$t (urna)&#perien$e7 This last is not the 9standing aloo"9 ("aivalya) 9here9 "rom some dis$arded

ni!erse 9o!er there59 pon the dis$o!er. that it is withot realit. and worth7 For the

World is the -other in Form7 It is one and the same -other+Power whi$h reall. appearsas the ps.$ho+ph.si$al ni!erse5 and whi$h in itsel" is Per"e$t Cons$iosness7 1i*eration

is5 a$$ording to this s.stem5 the e#pansion o" the empiri$al $ons$iosness in and throgh

and *. means o" the world into that Per"e$t Cons$iosness whi$h is the &#perien$e+Whole7 This $an onl. *e *. the gra$e o" the -other5 "or who otherwise $an loosen the

knot o" &aya whi$h She /ersel" has tied %

The state o" 1i*eration $an onl. *e appro#imatel. des$ri*ed7 &!en those who ha!eretrned "rom e$stas. $annot "ind words "or that whi$h the. ha!e in "a$t e#perien$ed7 9A"ll !essel59 it is said5 9makes no sond97 It is not in this s.stem an e#perien$e o" mere

empt. 9*eing59 "or this is an a*stra$t $on$ept o" the intelle$t prod$ed *. the power o"

Cons$iosness7 It is a $on$rete &#perien$e+Whole o" in"initel. ri$h 9$ontent97 The-other is *oth the Whole and5 as Samvid "ala! is the Case and ar$het.pe o" all Partials

("ala) She is /ersel" the Spreme Partial as She is also the Whole7 So5 She is the

Spreme Word (aravak)! Spreme Sond and -o!ement (arashabda aranada)!Spreme Spa$e 'Para!.oma(5Spreme or Trans$endental Time (arakala) the in"inite

9limit9 o" that whi$h man knows on the rising o" Sn and -oon7 She is again the 1i"e o"

all li!es (%rana%ranasya) She ths $ontains within /ersel" in their 9limit9 all the realities

and !ales o" worldl. li"e whi$h is /er e#pression in Time and Spa$e7 Bt o!er and *e.ond this5 She is also the alogi$al &#perien$e+Whole7 This e#perien$e neither

spersedes nor is sperseded *. e#perien$e as the Spreme Sel"7 This Alogi$al

&#perien$e is onl. appro#imatel. spoken o" as In"inite Being5 Cons$iosness and o.whi$h is the seamless (akhanda) &#perien$e+Whole (urna) Relati!e to the Spreme

Sel" the Per"e$t &#perien$e5 She as /is Power is the Per"e$t ,ni!erse7 In the alogi$al

trans$endent state in whi$h Shi!a and Shakti are mingled as the One5 She is the -assi!eBliss (0nanda$ghana) whi$h is their nion5 o" whi$h it has *een said: 9iratishaya



%remas%adatvam anandatvam! whi$h ma. *e translated: 91o!e in its limit or ttermost

lo!e is o.97 This is the lo!e o" the Sel" "or its Power and "or the ,ni!erse as whi$h s$h

Power mani"ests7

She is $alled the /eart o" the Spreme 1ord (3ridayam arameshituh)! with whom the

Shakta nites himsel" as he sa.s Sa6ham $$ 9She I am97

I" we anal.;e this des$ription we "ind that it $an *e smmed p in the single Sanskrit

term 0nandaghana! or -ass o" Bliss7 The essen$e o" the ,ni!erse is5 to the Shakta5nothing *t that7 -.sti$al states in all religions are e#perien$es o" 6o.7 As I ha!e

elsewhere said5 the $reati!e and world+sstaining -other5 as seen in Shakta worship

(3adimata)! is a o.os Figre $rowned with rdd. "lashing gems5 $lad in red raiment

7auhityam etasya sarvasya vimarshah! more e""lgent than millions o" red rising sns5

with one hand granting all *lessings (varamudra)! and with the other dispelling all "ears

(abhaya$mudra) It is tre that She seems "ear"l to the ninitiated in /er "orm as "ali!

*t the worshippers o" this Form ("adimata) know /er as the Wielder o" the Sword o"

3nowledge whi$h5 se!ering man "rom ignoran$e ++ that is5 partial knowledge ++ gi!es himPer"e$t &#perien$e7 To s$h worshipper the *rning grond ++ with its $orpses5 its

apparitions5 and hanting malignant spirits ++ is no terror7 These "orms5 too5 are /ers7

/indism has with deep insight seen that Fear is an essential mark o" the animal5 and o"man in so "ar as he is an animal (ashu) The Shakta nites himsel" with this 6o.os and

li*erating -other5 sa.ing Sa6ham $$ 9She I am97 As he reali;es this he is the "earless /ero5

or Vira For he who sees Dalit.5 he alone "ears7 To see Dalit. means not merel. to seeotherness5 *t to see that other as alien non+sel"7 The "earless win all worldl. enterprises5

and "earlessness is also the mark o" the Illminate 3nower7 S$h an one is also in his

degree independent o" all otward power5 and &rityu8,aya! or -aster o" Death7 S$h an

one is not tro*led "or himsel" *. the thoght o" Death7 In the apt words o" a Fren$hathor (760me aienne! ?(5 he no more "ears than do the lea!es o" the trees5 .ellowing to

their "all in the mists o" atmn7 An imperisha*le instin$t tells him that i" he5 like thelea!es5 is a*ot to "all he is also the tree on whi$h the. will $ome ot again5 as also the

&arth in whi$h *oth grow5 and .et again 'as the Shakta wold sa.( he is also5 in his Bod.

o" Bliss5 the &ssen$e whi$h as the -other+Power sstains them all7 As that &ssen$e is

imperisha*le5 so in the deepest sense is its "orm as )atre7 For whate!er e#ists $an ne!eraltogether $ease to *e7 &ither man8s $ons$iosness e#pands into that 1ordliness whi$h

sees all as Itsel"5 or he and all lower *eings are withdrawn into the Wom* o" Power5 in

whi$h the. are $onser!ed to reappear in that S%hurana or Blossoming whi$h is theSpringtide o" some new World7

*hapter "enty&oneindu -itual





The term 9Rital59 in its religios sense5 is in$lded in the Sanskrit term Sadhana! thogh

the latter word has a wider $ontent7 It is deri!ed "rom the root Sadh to e#ert or stri!e

"or5 and in$ldes an. e#ertion or stri!ing "or an.thing7 Ths a man who goes throgh aspe$ial training "or an athleti$ mat$h is doing Sadhana with a !iew to win in that $ontest7

The taking o" lessons in a "oreign langage is Sadhana with a !iew to attain pro"i$ien$.

in that langage7 Orientalists "re=entl. translate the term *. the &nglish word9e!o$ation97 There is5 o" $orse5 Sadhana! to gain the "rits o" magi$7 Bt this is onl. one

"orm o" Sadhana The "orm o" whi$h I write5 and that to whi$h re"eren$e is generall.

made5 is that e""ort and stri!ing in the "orm o" sel"+training5 dis$ipline5 and worship whi$hhas as its end a 8spirital8 and not merel. ph.si$al or mental reslt ++ thogh s$h reslt

ne$essaril. in!ol!es a trans"ormation o" *oth mind and *od.7 The end5 then5 is some "orm

o" ,nit. with 0od as the ,ni!ersal Father5 or -other as the Shaktas sa.7 The person who

does Sadhana is $alled Sadhaka or5 i" a woman5 Sadhika The end soght *. the pro$esso" Sadhana is Sadhya or Siddhi Siddhi! or a$$omplishment5 means an. s$$ess"l reslt5

and the man who attains it5 is in respe$t o" s$h attainment5 $alled Siddha The highest

Siddhi is ,nit. with Brahman5 the All+per!ader5 either *. merger in or e#pansion into It5

as some sa.5 or as others hold5 *. !ar.ing degrees o" asso$iation with and pro#imit. tothe 1ord7 Dogmati$ !iews on this or other points are ne$essaril.5 to some e#tent5 re"le$ted

in the Rital presented "or their reali;ation5 *t at the Sadhana stage there is lessdi!ergen$e o" pra$ti$e than might *e spposed5 *e$ase whate!er *e the do$trine held5 a

worshipper mst pra$ti$all. *e a dalist7 For worship in$ldes *oth a worshipper and that

whi$h is worshipped7 There are persons who5 in poplar langage5 9worship themsel!es59 *t this is not a spirital e#er$ise7 Whate!er 0od ma. *e in /imsel"5 or Itsel"5 the worship

is o" a Spreme Person 'Prnaham(7 The world sometimes distra$ts the -ind "rom this5

its spreme o*6e$t7 )e!ertheless there is another ni!ersal tenden$. towards it7 This last

tenden$. is proo" o" man8s di!ine origin7 Springing "rom s$h a sor$e5 he mst needsretrn to it7 The stri!ing to reali;e 0od5 is part o" man8s natre7 Sadhana is s$h stri!ing

in the "orms whi$h e#perien$e has shown to *e "rit"l7 In the Orphi$ -.steries it was

said: 9I am the $hild o" the earth and starr. sk.5 *t know that m. origin is di!ine7 I amde!ored *. and perish with thirst7 0i!e me withot dela. the "resh water whi$h "lows

"rom the 81ake o" -emor.879 And again: 9Pre5 and issed "rom what is pre5 I $ome

towards Thee79

So again St7 Agstine said that the -ind was not at rest ntil it "ond itsel" in 0od7Brahmani$ do$trine also states the same and gi!es the reasons "or it7 A pro"ond sa.ing

*. an Indian sage rns: 9Identi"i$ation with the imper"e$t 'Aprnam man.ata( ++ that is5

want o" holeness! is Disease and the sor$e o" e!er. miser.79 Whole K /ale K /ealth7&!er. "orm o" want o" wholeness5 *e it ph.si$al5 ps.$hi$al or spirital5 is disease and

in"li$ts nhappiness7 0od is the whole and $omplete 'Prna(5 whi$h is withot parts or

se$tion 'Akhanda(7 -an is the re!erse o" this7 Bt ha!ing sprng "rom the Whole5 heseeks sel"+$ompletion either *. *e$oming or re"le$ting the Whole7 The greatest o"

illnesses is that whi$h the /ind S$riptres $all the Disease o" &#isten$e itsel"5 in so "ar

as s$h "inite e#isten$e in!ol!es a hindran$e to the reali;ation o" per"e$t in"inite Being7

For these reasons one o" the Cakras or $ompartments o" the great Shri .antra5 is $alled ogahara Cakra! that is5 the 9Disease+destro.ing Cakra4 What is meant *. the sa.ing is

that man8s identi"i$ation o" the sel" with its parti$lar "orm5 that is with imper"e$tion5 is





Cons$iosness5 *t is '$onsidered in itsel"( an nconscious "or$e7 Cons$iosness is

in"inite7 -ind is a prod$t o" a "initi;ing prin$iple or power inherent in Cons$iosness

itsel"5 whi$h appears to limit $ons$iosness7 -ind %er se is ths an n$ons$ios "or$elimiting Cons$iosness7 This statement ma. seem strange in the West5 *t is $oming to *e

a$knowledged to some e#tent there5 where it is now re$ogni;ed that there is s$h a thing

as n$ons$ios mind7 Vedanta sa.s that mind in itsel" is alwa.s an n$ons$ios "or$e7The mind appears to *e $ons$ios5 not *e$ase it is so in itsel"5 *t *e$ase it is

asso$iated with and is the !ehi$le o" Spirit whi$h alone is Cons$iosness in Itsel"7 The

"n$tion o" -ind5 on the $ontrar.5 is to $t into se$tions se$tionless Cons$iosness7 1et ssppose that Cons$iosness is represented *. an n*roken light thrown on a *lank s$reen7

This n*roken light imper"e$tl. represents ++ '"or images "ail s in one respe$t or another(

++ Cons$iosness7 1et s sppose5 then5 another metal s$reen $t p into patterns imposed

on the "ormer and ths letting the light throgh in parts and in !arios shapes5 andshtting it ot in others7 This last opa=e s$reen represents -ind7 Cons$iosness is sel"+

re!ealing7 -ind o$$ldes it in !ar.ing wa.s5 and is a s*tle "orm o" the power 'Shakti(

possessed *. Spirit to appear in "inite "orm7 -atter or Bod. is another *t grosser "orm o"

the same Power7 And *e$ase -ind and Bod. ha!e a $ommon origin5 the one as s*6e$t$an know the other as o*6e$t7 Cognition is then re$ognition7 The same Power whi$h has

the $apa$it. to so !eil itsel" $an n!eil itsel"7 The "irst step towards s$h n!eiling istaken *. Sadhana in its "orm as sel"+pri"i$ation5 *oth as regards *od. and mind5 sel"+

dis$ipline and worship in its !arios rital "orms7 At a high point o" ad!an$e this Sadhana

enters what is generall. known as 4oga7

/ow then does Sadhana work% It mst *e remem*ered that there is no s$h thing as mindor sol withot some "orm o" *od.5 *e it gross or s*tle7 The indi!idal mind has alwa.s

a *od.7 It is onl. Spirit whi$h is -ind+less5 and there"ore wholl. *odiless7 -ind and

Bod. are ea$h as real as the other7 When there is s*6e$t or mind there is alwa.s o*6e$t or

matter7 The proper dis$ipline pri"ies and $ontrols *oth7 A pre *od. helps to theattainment o" a pre mind5 *e$ase the. are ea$h aspe$ts o" one Power+S*stan$e7

Whene!er5 then5 there is mind5 it has some o*6e$t or $ontent7 It is ne!er withot $ontent7

That o*6e$t ma. *e good or *ad7 The "irst design o" the Rital5 then is to se$re that themind shall alwa.s ha!e a good o*6e$t7 The *est o" all o*6e$ts is its 1ord7 What5 then5 is

the reslt o" meditation on the 1ord%

What is the pro$ess o" knowing% When the mind knows an o*6e$t5 that pro$ess $onsists inthe pro6e$tion "rom the -ind o" a -ind+Ra.5 whi$h goes ot to the o*6e$t5 takes its "orm5

and retrns and models the mind itsel" into the "orm o" the o*6e$t7 Ths5 i" attention is

$ompletel. gi!en5 that is withot an. distra$tion5 to an image or Deit.5 a 6ar or an. other

o*6e$t5 the mind so long as it holds that o*6e$t is $ompletel. trans"ormed into the shape o" that o*6e$t7 Ths5 with $omplete $on$entration on the 1ord5 the mind is shaped into the

image o" /im5 with all /is =alities7 That image is "ormlated *. what is $alled the

Dh.ana7 The Rital gi!es the Dh.ana o" ea$h o" the "orms o" 0od or Spirit7

1et it *e assmed5 then5 that the mind is ths trans"ormed< it is then ne$essar. to keep itso7 The mind is so nstead.5 agile and !aria*le that it has *een $ompared *oth with

mer$r. and the restless monke.7 I" this !aria*ilit. displa.ed itsel" in the $hoi$e o" good





I will ne#t shortl. note some o" the prin$ipal "orms o" rital emplo.ed in worship5 viz!

image and em*lem5 .antra! u,a! &antra! &udra! 9yasa! +hutashuddhi These are in

$onstant se5 either dail. or on spe$ial o$$asions7 The rital o" the Sa$raments5 orSamskaras! are per"ormed on$e5 viz! on the date o" that sa$rament5 s$h as naming

$eremon.5 marriage and so "orth7

III

The third Chapter 'here smmari;ed and e#plained( o" the Sanskrit work $alled 4ave o*

+liss! "or worshippers o" the -other+Power 'Shakti(59 deals with the ne$essit. "or the seo" images and other "orms as representations o" the "ormless All+Per!ader 'Brahman(7

The latter is5 in Its own tre natre5 *odiless 'ashariri( and pre Cons$iosness5 or in

Western langage5 Spirit7 Bt Brahman5 throgh Its power 'shakti(5 assmes all the "orms

o" the ,ni!erse5 6st as it is said an a$tor 'nata!at( assmes !arios roles7 Ths Brahman

has two aspe$ts: the s*tle5 in whi$h It is its own nmani"ested Sel"< and the gross5 inwhi$h It appears as the mani"ested ni!erse7 Or5 i" we reser!e the word 9s*tle9 "or what5

thogh it is not pre Spirit5 is .et "iner than gross matter ++ that is5 -ind5 we ma. sa. thatthe ,ltimate Realit. has three aspe$ts: 'a( Spreme or trans$endent5 that is pre "ormless

Spirit< (b) s*tle5 or the same Spirit as mani"ested in mind5 (c) gross5 or the same spirit as

mani"ested in -atter7 It is $lear that one $annot meditate on that whi$h is wholl. "ormlessas is the spreme Brahman5 whi$h is withot *od.7

In meditation 'Dh.ana( there is dalit.5 namel.5 the s*6e$t who meditates and the o*6e$t

o" s$h meditation5 thogh5 in "a$t5 the two are 'a$$ording to the Ad!aita or non+dalism

o" the Shaktas(5 *oth di""ering aspe$ts o" the one Brahman throgh Its Power7 As the

mind $annot remain stead. on what is "ormless 'amrta(5 there"ore5 a "orm 'mrta( isne$essar.7 Form is gross or s*tle7 Form is ne$essar. *oth in Sadhana and .oga $$ in the

latter "or a$=iring a$$omplishment in Trataka+4oga5 that is5 stead. ga;e whi$h leads toone+pointedness '&kagrata(5 and this latter to Samadhi or e$stas.7 The grossest "orm is

that whi$h is shown in the rond5 with hands5 "eet5 and so "orth ++ that is5 the image7

)othing is here le"t to the imagination7 The parti$lars o" the image5 that is5 how it shold

*e shaped5 its $olor7 postre5 and so "orth5 is gi!en in what are $alled the meditations or Dhyanas! and the dimensions ma. *e "ond in the Silpa Shastras7 These des$ri*e the

"orm5 attitde5 the position o" the hands and legs5 the arti$les s$h as weapons and the

like $arried5 the !ehi$le or Vahana ++ and the attendant Di!inities (0varana Devata) 1essgross "orms are pi$tres or representations in the "lat5 em*lems s$h as the Shalagrama

stone sa$red to Vishn5 the 1inga or sign o" Shi!a5 and the in!erted triangle whi$h is theem*lem o" the -other7 Ths a linga set in the 4oni or triangle represents the nion o"Shi!a and Shakti5 o" 0od and /is Power5 or in philosophi$al langage5 the nion o" the

stati$ and kineti$ aspe$ts o" the one ,ltimate Realit.7 A still more s*tle "orm is the

.antra! whi$h literall. means 9instrment59 viz! the instrment *. whi$h worship is done7

It is as shown on the "lat5 a diagram whi$h !aries with ea$h o" the Devatas or Di!inities5and has *een $alled 9the *od. o" &antra4 Whilst gross 'sthla( meditation takes pla$e on

the gross image5 em*lem or 4antra5 s*tle 'skshma( meditation has as its o*6e$t the







/ow o"ten the word &antra is sed5 and .et how "ew $an sa. $orre$tl. what the term

means% It is onl. possi*le here to la. down a "ew general lines o" e#planation o" a s*6e$t

with whi$h I ha!e endea!ored to deal in m. re$ent work5 #he Garland o* 7etters< "or0arland and Rosar. are names gi!en to the alpha*et o" Sanskrit letters5 whi$h are ea$h a

mani"estation o" the -other o" the ,ni!erse7

The ,ni!erse is mo!ement5 o" !arios kinds5 o" the ltimate s*stan$e7 This mo!ement is

sensed in "i!e wa.s7 Whate!er is heard is the sond made *. some parti$lar "orm o"mo!ement5 and the hearing *. mind and ear is again a "orm o" mo!ement7 I" there *e no

mo!ement there is nothing to hear7 When a letter is ttered in or hearing there is a

parti$lar mo!ement whi$h $an *e represented as a "orm "or the e.e5 whi$h "orm againin!ol!es $olor5 "or what is per"e$tl. $olorless is "ormless5 and5 there"ore5 in!isi*le7 The

letters are temporaril. mani"ested *. the a$tion o" the !o$al organs and the

$ir$mam*ient air5 *t are in themsel!es5 that is5 as attitdes o" Power5 eternal7 AsPostres o" Power the. are eternal5 thogh as mani"estations the. appear with ea$h

ni!erse and disappear with it7 The. are5 like all else5 a "orm o" appearan$e o" the &agna

&ater! the one great -other+Power5 and are parti$lar world+aspe$ts o" /er7 The sondwhi$h is heard5 and the mind and ear whi$h hear it5 are ea$h s$h appearan$e7 &a$h thing

has a do*le aspe$t ++ one as a prod$ed thing5 or e""e$t< the other as the parti$lar Casal

Power whi$h prod$es or more a$$ratel. mani"ests as that thing7 That power again5

relati!e to an. o" its parti$lar prod$tions5 is an aspe$t o" the general -other+Power5 andis5 as s$h5 a De!ata7 Ths5 the sn is a glorios epiphan. o" the Brahman or All+Per!ader

whi$h5 in its $hara$ter as the power inherent in that parti$lar mani"estation5 is the Sn+

1ord or Surya$Devata Devata in its spreme (%ara) sense is the 1ord o" All5 mani"estingas the All7 The Sn De!ata is the same 1ord in the $hara$ter o" a parti$lar power o" the

All+Power"l mani"esting in this "orm o" the Sn7 Whilst5 there"ore5 in a sense5 -antra is

the Sond+aspe$t o" all that is5 ea$h De!ata has /is or /er own &antra! and it is s$h

mantras that the S$riptre re"ers7 The -antra does not merel. stand "or or s.m*oli;e the Devata Still less is it a mere $on!entional la*el "or the Devata It is the Devata The

Devata and -antra are there"ore one7

In ea$h mantra5 howe!er5 there two Shaktis or powers7 The Devata who is the mantra is$alled the indi$ating power (Vacaka Shakti) The Devata who is indi$ated (Vacya Shakti)

is the ,ltimate Realit.5 or Spreme Brahman7 The "ormer leads to the latter7 As ea$h

worshipper has his own Patron Deit. or Ishtade!ata5 so ea$h worshipper is initiated inand pra$ti$es a parti$lar mantra7 The Patron Deit. is a parti$lar aspe$t o" the One

Spreme Realit. whi$h $annot *e dire$tl. worshipped5 *t whi$h is worshipped

indire$tl. as an aspe$t o" that Realit. in a world o" dalit.7 What -antra a worshipper

shold pra$ti$e is determined *. the 0r who initiates7 /e shold settle what it shall *e *. re"eren$e to the ph.si$al5 ps.$hi$al and spirital $hara$teristi$s o" the worshipper7

This is the theor.5 *t in pra$ti$e a state o" things o"ten e#ists whi$h has led to the

$riti$ism that &antra is 96a**er97 Ths 'to take *t one e#ample(5 I5 thogh not a /ind5was on$e asked *. a Brahmin lad.5 throgh a pndit known to *oth o" s5 to tell her the

meaning o" her mantra5 and this thogh she had passed "i"t.5 she had ne!er *een told5 nor

$old she "ind ot e!en "rom the pndit7 She was led to ask me and ths to re!eal hermantra whi$h shold *e kept se$ret5 *e$ase she had heard that I had a mans$ript +i,a



"osha! or Di$tionar.5 whi$h ga!e the meanings o" mantras7 This in$ident is signi"i$ant o"

the present state o" things7 Initiation has o"ten and perhaps in most $ases now+a+da.s little

realit.5 *eing merel. a 9whispering in the ear97 A tre and high initiation is one in whi$hnot merel. instr$tion is gi!en5 *t there is also an a$tal trans"eren$e o" power *.

tea$her to dis$iple whi$h ena*les the dis$iple "irst to nderstand5 and then trans"orms him

*. in"sing him with the powers o" his 0r7

&antra$sadhana $onsists o" the nion o" the Sadhana shakti or the power o" theindi!idal worshipper and the &antra shakti or the power o" the mantra itsel"7 The

worshipper e#erts his own indi!idal power to a$hie!e throgh the mantra5 and as he

does this5 the power o" the mantra5 whi$h is as "ar greater than his own as the Devata isgreater than he5 aids his e""ort7 On the theor. this mst *e so5 *e$ase as the worshipper

more and more reali;es the Devata in mantra "orm5 and identi"ies himsel" with the

Devata! he gains di!ine powers whi$h spplement his hman power as a worshipper7There are some &antras whi$h ma. *e $alled pra.ers5 s$h as the great 0a.atri -antra

whi$h pra.s "or illmination o" the nderstanding7 A mantra5 howe!er5 is not to *e

identi"ied with pra.er7 whi$h ma. *e said in an. "orm and in an. langage that theworshipper $hooses7 Pra.er ma. *e5 o" $orse5 a great power5 *t it is ne!ertheless the

power o" the parti$lar worshipper onl. whate!er that ma. *e7

Worship (u,a) is done with meditation5 re$ital o" mantras5 o*eisan$e5 manal gestres5

the making o" o""erings and the like7 The gestres (&udra) are part o" a s.stem whi$hemplo.s *oth *od. and mind5 and makes the "ormer e#press and emphasi;e the intentions

o" the latter7 Similarl.5 an orator gi!es e#pression to his thoght and emphasi;es it *.

gestre7 Ths5 in the &atsya &udra! the hands are pt into the "orm o" a "ish to indi$ate

that the worshipper is o""ering to the Deit. not merel. the little =antit. o" water whi$h issed in the worship5 *t that his intention is to o""er all the o$eans with the "ish and other

marine animals therein7 This is part o" what has *een $alled 9mmmer.97 Well ++ it is9a$ting9 *t it is not ne$essaril. more "oolish than to$hing one8s hat as a sign o" respe$t7The $harge o" mmmer. as against all religions is largel. de to the "a$t that there are

man. people who will pass 6dgments on matters whi$h the. do not nderstand7 Ignorant

and hal"+ed$ated persons e!er.where people the world with "ools *e$ase the. arethemsel!es s$h7

0sana! or postre5 *elongs to 4oga5 e#$ept that the general postre "or worship is

admasana! and worship is part o" -antra 4oga7

=a%a is 9re$ital9 o" -antra7 There is no e#a$t &nglish e=i!alent "or it5 "or 9re$ital9

signi"ies ordinar. tteran$e5 whereas =a%a is o" three kinds5 namel.: 'a( that in whi$h the &antra is adi*l. ttered< '*( where the lips are mo!ed5 *t no sond is heard< and '$(

mental or *. the mind onl.7 The $ont is done on a rosar. (mala) or on the phalan#es o"

the "ingers7

One o" the great -antras is the ph.si$al a$t o" *reathing7 As this is done o" itsel" so man.

times a da.5 now throgh the right5 and then throgh the le"t nostril atomati$all.5 it is

$alled the 0,a%a &antra $$ that is5 the mantra whi$h is said withot =a%a or willed e""ort



on man8s part7 The mantra whi$h is ths atomati$all. said is 3amsah Breath goes ot

with 3am! and $omes in with Sah When ot*reathing and in*reathing takes pla$e5 the

throat and moth are said to *e in the position in whi$h the. are when pronon$ing theletters / and S respe$ti!el.7 In other words5 ot*reathing is the same "orm o" mo!ement

whi$h is heard as the letter /7

An important rite m$h re"erred to in the Tantras is 9yasa! whi$h means the 9pla$ing9 o"

the hands o" the worshipper on di""erent parts o" his *od.5 imagining at the same time thatthere*. the $orresponding parts o" the *od. o" his Ishtadevata are *eing there pla$ed7 It

terminates with a mo!ement5 9spreading9 the Di!init. all o!er the *od.7 9/ow a*srd59

someone ma. sa.5 9.o $annot spread Di!init. like 6am on *read79 Nite so< *t the/ind knows well that the word Brahman means the All+spreading Immense and $annot

there"ore *e spread7 Bt what ma. *e and is spread is the mind ++ o"ten $ir$ms$ri*ed

enogh ++ o" the worshipper5 who *. his thoght and a$t is taght to remem*er andreali;e that he is per!aded *. Di!init.5 and to a""irm this *. his *odil. gestre7 The rital

is "ll o" a""irmations7 A""irm again5 a""irm5 and still a""irm7 This in6n$tion one might

e#pe$t "rom a s.stem whi$h regards man and all that e#ists as limited "orms o" nlimitedPower (Shakti) A""irm in e!er. wa. is a prin$iple o" the rital5 a prin$iple5 whi$h oght

to *e as easil. nderstood as a $hild8s repetition in order to learn a lesson7 A man who

trl. thinks himsel" to *e *e$oming di!ine *e$omes5 in "a$t5 in !ar.ing degrees5 so7

It is not possi*le in an a$$ont s$h as this to note more than a "ew o" the leading ritals5and I $on$lde there"ore with the !er. important +hutasuddhi This term does not mean5

as an &nglish orientalist thoght5 9the dri!ing awa. o" demons9 *t pri"i$ation o" the

&lements (+huta) o" whi$h the *od. is $omposed7 There are "i!e o" these with $enters or

Cakras in the spinal $olmn7 The grossest is at the *ase o" the spine whi$h is the seat o"the power $alled 3ndalini7 In 4oga5 this power is rosed5 and led p throgh the $olmn5

when it a*sor*s as it goes5 ea$h o" the $enters and the elements5 and then the ps.$hi$$enter5 "inall. merging with Spirit or Pre Cons$iosness in the pper *rain whi$h is the9seat9 o" the latter7 In 4oga this a$tall. takes pla$e5 *t !er. "ew are 4ogis: and not all

4ogis possess this power7 There"ore5 in the $ase o" rital worship this as$ent5 pri"i$ation

o" the *od.5 and merging o" -atter and -ind in Cons$iosness takes pla$e in imaginationonl.7 The 9man o" sin9 is *rnt in mental "ire5 and a new *od. is $reated5 re"reshed with

the ne$tar o" di!ine 6o. arising "rom the nion o" the 9Di!ine pair9 'Shi!a and Shakti( or

Cons$iosness and its Power7 This is done in the imagination o" the worshipper5 and notwithot reslt sin$e as the Chandogya %anishad sa.s: 9What a man thinks that he

*e$omes79 So also the Gandharva #antra sa.s: 9B. thinking o" That5 one *e$omes That79

In 3ndalini 4oga or 1a.a 4oga5 there is e""e$ted a progressi!e a*sorption o" all limited

and dis$rete "orms o" e#perien$e5 that is "a$t+se$tions into the Primar. Continm whi$his Shi!a and Shakti nited together7 There"ore5 it is a merging or more properl. e#pansion

o" the "inite into the in"inite5 o" the part into the whole5 o" the thinka*le and measra*le

into the nthinka*le and immeasra*le7 When we worship5 this progress is imagined7

There is in time a trans"ormation o" -ind and Bod. into a $ondition whi$h renders them"it "or the spirital e#perien$e5 whi$h is the Samadhi o" 4oga or the ecstasis or 9standing

ot9 o" Spirit "rom its limiting !ehi$les7 Cons$iosness is then the urna or Whole7



*hapter "enty&t"o5edanta and antra Sha$tra

When .or representati!e asked me to speak this e!ening5 he sggested to me as m.

s*6e$t5 that Shastra whi$h is a pra$ti$al appli$ation o" the Vedanti$ tea$hing7 -ere talk

a*ot Vedanta is nothing *t a high "orm o" amsement7 I" more than this is to *ea$hie!ed5 de"inite Sadhana is ne$essar.7 In the grand opening $hapter o" the "ularnava

#antra it is said: 9In this world are $ontless masses o" *eings s""ering all manner o"

pain7 Old age is waiting like a tigress7 1i"e e**s awa. as it were water "rom ot o" a *roken pot7 Disease kills like enemies7 Prosperit. is *t a dream< .oth is like a "lower7

1i"e is seen and is gone like lightning7 The *od. is *t a ***le o" water7 /ow then $an

one know this and .et remain $ontent% The i!atma passes throgh lakhs o" e#isten$e5 .etonl. as man $an he o*tain the trth7 It is with great di""i$lt. that one is *orn as man7

There"ore5 he is a sel"+killer who5 ha!ing o*tained s$h e#$ellent *irth5 does not knowwhat is "or his good7 Some there *e who ha!ing drnk the wine o" delsion are lost in

worldl. prsits5 re$k not the "ight o" time and are mo!ed not at the sight o" s""ering7There are others who ha!e tm*led in the deep well o" the Si# Philosophies ++ idle

disptants tossed on the *ewildering o$ean o" the Vedas and Shastras7 The. std. da. and

night and learn words7 Some again5 o!erpowered *. $on$eit5 talk o" nmani thogh notin an. wa. reali;ing it7 -ere words and talk $annot dispel the delsion o" the wandering7

Darkness is not dispelled *. the mention o" the world 8lamp87 What then is there to do%

The Shastras are man.5 li"e is short and there are a million o*sta$les7 There"ore sholdtheir essen$e *e mastered5 6st as the /amsa separates the milk "rom the water with

whi$h it has *een mi#ed79

It then sa.s that knowledge alone $an gain li*eration7 Bt5 what is this knowledge5 and

how ma. it *e got% 3nowledge in the Shastri$ sense is a$tal immediate e#perien$e'Sakshatkara(5 not the mere reading a*ot it in *ooks5 howe!er di!ine5 and howe!er

se"l as a preliminar. s$h std. ma. *e7

/ow then to gain it% The answer is5 *. Sadhana ++ a term whi$h $omes "rom the root 9to

e#ert97 It is ne$essar. to e#ert onesel" a$$ording to $ertain dis$iplines whi$h the !ariosreligions o" the world pro!ide "or their adherents7 -$h shallow talk takes pla$e on the

s*6e$t o" rital7 It is =ite tre that some o!erlook the "a$t that it is merel. a means to an

end7 Bt it is a ne$essar. means all the same7 This end $annot *e a$hie!ed *. merel.

sitting in Padmasana and attempting to meditate on the )irgna Brahman7 One ma. aswell tr. to sei;e the air with a pair o" tongs7 /ow then ma. the Vedanti$ trth *e reali;ed%

The Indian Shastra prports to gi!e the means "or the Indian *od. and mind7 WhatShastra% )ot the 3arma+kanda o" the Vedas5 *e$ase with the e#$eption o" a "ew hardl.

sr!i!ing rites5 s$h as /oma5 it has passed awa.7 The a$tal dis$ipline .o will "ind in

the Tantras o" the Agamas7





a$tion '3ri.a(7 De"inite means mst *e adopted i" the trth is to *e reali;ed7 The Vedanta

is not spoken o" as a mere spe$lation as some Western Orientalists des$ri*e it to *e7 It

$laims to *e *ased on e#perien$e7 The Agamas sa. that i" .o "ollow their dire$tion .owill gain Siddhi7 As a Ti*etan Bddhist on$e e#plained to me5 the Tantras were regarded

*. his people rather as a s$ienti"i$ dis$o!er. than as a re!elation< that is5 something

dis$o!ered *. the sel" rather than imparted "rom withot7 The. $laim to *e the re!ealedmeans *. whi$h the Tatt!a or other matters ma. *e dis$o!ered7 Bt the point is5 whether

.o "ollow these dire$tions or not5 .o mst "ollow some7 For this reason e!er. an$ient

"aith has its rital7 It is onl. in modern times that persons with *t little nderstanding o"the s*6e$t ha!e thoght rital to *e nne$essar.7 Their $ondemnation o" it is *ased on

the ndo*ted a*ses o" me$hani$al and nintelligent de!otion7 Bt *e$ase a thing is

a*sed it does not "ollow that it is itsel" *ad7

The Agama is5 as a "riend o" mine well pt it5 apra$ti$al philosoph.5 adding what theintelle$tal world wants most to+da. is this sort o" philosoph. ++ a philosoph. whi$h not

merel. argues *t e2%eriments /e rightl. points ot that the latest tenden$. in modern

Western philosoph. is to rest pon intition5 as it was "ormerl. the tenden$. to glori".diale$ti$s7 Bt5 as to the latter 9Tarkapratishthanat59 intition5 howe!er5 has to *e led into

higher and higher possi*ilities5 *. means o" Sadhana5 whi$h is merel. the gradal

n"olding o" the Spirit8s !ast latent maga;ine o" power5 en6o.ment5 and !ision whi$h

e!er. one possesses in himsel"7 All that e#ists is here There is no need to throw one8se.es into the hea!ens "or it7 The Vis!asara Tantra sa.s5 9What is here is there: what is not

here is nowhere79 As I ha!e said5 I am not here $on$erned with the trth or e#pedien$. o"

an. parti$lar religion or method 'a =estion whi$h ea$h mst de$ide "or himsel"(5 *t to point ot that the prin$iple is "ll. sond5 namel.5 that Religion is and is *ased on

spirital e#perien$e5 and i" .o wish to gain s$h e#perien$e it is not enogh to talk a*ot

or ha!e a !age wish "or it5 *t .o mst adopt some de"inite means well $al$lated to

prod$e it7 The $laim o" the Agama is that it pro!ides s$h means and is ths a pra$ti$alappli$ation o" the tea$hing o" the Vedanta7 The wat$hword o" e!er. Tantrik is 3ri.a ++ to

*e p and doing7 4o will "ind in the se"l $ompilation $alled .atidharmanirnaya that

e!en Dandins o" Shamkara8s s$hool "ollow a Tantrik rital sited to their state7 In "a$t5 allmst a$t5 who ha!e not a$hie!ed7

This leads me to sa. a word on the S!ami in whose honor we meet to+da.7 /e was alwa.s

p and doing7 The =alities I most admire in him are his a$ti!it.5 manliness and $orage7There are still Indians 'thogh "ortnatel. not so nmeros as there were when I "irst

$ame to India ? .ears ago( who seem to *e ashamed o" and wold apologi;e "or their

li"e5 $stoms5 ra$e5 art5 philosoph. and religion and so "orth7 The S!ami was not o" this

sort7 /e was5 on the $ontrar.5 amongst the "irst to a""irm his /ind "aith and to isse a *old $hallenge to all who atta$ked it7 This was the attitde o" a man7 It is also a manl.

attitde to *oldl. re6e$t this "aith i" a"ter "ll. std.ing and nderstanding it .o "ind that

the do$trines it prea$hes do not $ommend themsel!es to .or reason7 For we mst5 at all$osts5 ha!e intelle$tal5 as well as e!er. other "orm o" honest.7 Bt this is another thing

"rom the shame+"a$ed apolog. o" whi$h I speak and whi$h is neither one thing nor

another7 The S!ami spoke p and a$ted7 And "or this all mst honor him who5 whate!er *e their own religios *elie"s5 !ale sin$erit.5 trth and $orage whi$h are the *adge o"





the Indians5 *oth Brahmanist and Bddhist5 and5 in modern times5 the 0ermans7 The

0reek5 Sanskrit5 and 0erman langages are pre+eminentl. "itted "or metaph.si$al se7 We

mst then deal with metaph.si$ when treating o" /ind rital7 I do not propose5 howe!er5here to enter pon the s*6e$t more than is a*soltel. ne$essar. to nderstand the matter

in hand7

)ow5 when we look arond s5 we see e!er.where Power5 or Shakti7 The world is $alled

agat5 whi$h means 9the mo!ing thing59 *e$ase5 anti$ipating modern do$trine5 theAn$ient /inds held that e!er.thing was in a state o" $easeless a$ti!it.5 whi$h was not

the Brahman in Itsel" 'S!arpa(5 S$h mo!ement is either de to the inherent power o"

mind and matter5 or to a $ase whi$h5 thogh immanent in the ni!erse5 .et is not wholl.mani"ested *.5 *t trans$ends it7 This latter alternati!e represents the Indian !iew7 Power

'Shakti( $onnotes a Power+holder 'Shaktiman(7 Power as ni!erse is $alled Samsara7 The

state o" power5 as it is in itsel"5 that is5 the state o" Power+holder5 is 'to se one o" the *etter+known terms5 thogh there are others( )ir!ana7

What5 then5 is the natre o" e#perien$e in the Samsara% The latter is the world o" "orm5and Dharma is the 1aw o" Form7 Form ne$essaril. implies dalit. and limitation7

There"ore5 e#perien$e in Samsara is an e#perien$e o" "orm *. "orm7 It is limited5 dalisti$e#perien$e7 It is limited or Aprna 'not the whole or $omplete(5 relati!e to the state o"

)ir!ana5 whi$h is the whole 'Prna( or $omplete or Per"e$t &#perien$e7 There"ore5 whilst

the latter is a state o" all+knowingness and all+mightiness5 man is a $ontra$tion'Samko$a(5 and is a 9little+knower9 and 9little+doer97 The Power+holder is $alled Shi!a+

shakti ++ that is5 the spreme Shi!a+shakti5 "or the ni!erse5 *eing *t the mani"estation o"

the trans$endent Shi!a+shakti5 is also itsel" Shi!a+shakti7 The names Shi!a and Shakti are

the twin aspe$ts o" one and the same Realit.7 Shi!a denotes the mas$line5 n$hangingaspe$t o" Di!init.5 while Shakti denotes its $hanging "eminine aspe$t7 These two are

/amsah5 /am *eing Shi!a and male5 and Sah *eing Shakti and "emale7 It is this /amsah5or legendar. 9Bird59 whi$h is said5 in the poem $alled 9Wa!e o" Bliss59 9to swim in thewaters o" the mind o" the great79 The n+mani"est Shi!a+shakti aspe$t is nknown5 e#$ept

in the Samadhi or ecstasy o" 4oga7 +ut the Shakti as%ect! as mani"ested in the ni!erse5 is

near to the Shakta worshipper7 /e $an see /er and to$h /er5 "or it is She who appears asthe ni!erse5 and so it is said: 9What $are I "or the Father5 i" I *t *e on the lap o" the

-other%9 This is the 0reat -other5 the &agna &ater o" the -editerranean $i!ili;ation5

and the -ahade!i o" India ++ that Agst Image whose !ast *od. is the ni!erse5 whose *reasts are Sn and -oon7 It was to /er that the 9mad59 wine+drinking Sadh Bhama

re"erred5 when he said to a man I know who had lost his mother: 9&arthl. mothers and

those who s$k their *reasts are mortal< *t deathless are those who ha!e "ed at the *reast

o" the -other o" the ,ni!erse97 It is She who personali;es in the "orm o" all the *eings inthe ni!erse< and it is She again who5 as the essen$e o" s$h personali;ing5 is the

Spreme Personalit. 'Parahanta(5 who in mani"estation is 90od in A$tion79 Wh.5 it ma.

*e asked5 is 0od thoght o" as -other% This =estion ma. *e $ontered *. another ++9Wh. is 0od $alled Father%9 0od is se#less7 Di!init. is spoken o" as -other *e$ase It

9$on$ei!es5 *ears5 gi!es *irth to5 and norishes the ,ni!erse97 In generation man is said

to *e a helper onl.7 The learned ma. $all this mothernotion5 9in"antilism9 and9anthropomorphism97 Bt the Shakta will not *e a"raid5 and will repl. that it is not he





who attains it is Siddha5 or pro"i$ient in Fren$h and riding respe$ti!el.7 Bt te$hni$all.

Sadhana re"ers either to Rital Worship or Rital -agi$7 A Sadhaka is alwa.s a dalist5

whate!er his theoreti$al do$trine ma. *e5 *e$ase worship implies *oth worshipped andworshipper7 The highest aim o" religios worship is attainment o" the A*ode or /ea!en o"

the Di!init. worshipped7 This /ea!en is not )ir!ana7 The latter is a "ormless state5

whereas /ea!en is a pleasra*le a*ode o" "orms ++ a state intermediate *etween Deathand Re*irth7 A$$ording to the ordinar. !iew5 Rital Worship is a preparation "or 4oga7

When a man is Siddha in Sadhana he *e$omes =ali"ied "or 4oga5 and when he is Siddha

in 4oga he attains Per"e$t &#perien$e7 4oga is ths the pro$ess where*. man is raised"rom 1imited to Per"e$t e#perien$e7 The Sadhana with whi$h I am now $on$erned is

religios Sadhana5 a spirital e""ort to a$hie!e a moral and spirital aim5 thogh it ma.

also seek material *lessings "rom the Di!init. worshipped7

-agi$ is the de!elopment o" spernormal power5 either *. e#tension o" natral "a$lt. or *. $ontrol o!er other *eings and "or$es o" natre7 I se the word 9spernormal9 and not

9spernatral9 *e$ase all power is natral7 Ths one man ma. see to a $ertain e#tent

with his e.es7 Another man with more power"l e.es will see *etter7 A man with ateles$ope will see "rther than either o" these two7 For the teles$ope is a s$ienti"i$

e#tension o" the natral "a$lt. o" sight7 O!er and *e.ond this is the 9magi$al9 e#tension

o" power $alled $lair!o.an$e7 The last power is natral *t not normal7 -agi$ 'o" whi$h

there has *een a*se( has .et *een indis$riminatel. $ondemned7 Whether an a$t is goodor *ad depends pon the intention and the srronding $ir$mstan$es5 and this same rle

applies whether the a$t is normal or magi$al7 Ths a man ma. in de"ense o" his li"e se

ph.si$al means "or sel"+prote$tion5 e!en to the $asing o" the death o" his ad!ersar.73illing in s$h a $ase does not *e$ome *ad *e$ase the means emplo.ed are not normal

*t 9magi$al97 On the other hand5 Bla$k -agi$5 or A*hi$ara5 is the doing o" harm to

another withot law"l e#$se7 This the S$riptre 'Shastra( $ondemns as a great sin7 As

the "ularnava #antra sa.s 'MII7 ?(5 0tmavat sarvabhutebhyo hitam kuryyat "uleshvari$$ that is5 a man shold not in6re5 *t shold do good to others as i" the. were his own

sel"7 In the Tantra Shastras are to *e "ond magi$al ritals7 Some $lasses o" works5 s$h

as the 9Damaras59 are largel. o$$pied with this s*6e$t7 It is a mistake5 howe!er5 tosppose that *e$ase a pra$ti$e is des$ri*ed in the S$riptre5 it is $onseled *. it7 A *ook

on legal medi$ine ma. state the s*stan$es *. and manner in whi$h a man ma. *e

poisoned7 It des$ri*es the pro$ess whi$h5 i" $arried ot5 prod$es a parti$lar reslt5 *t itdoes not on that a$$ont $onsel killing7 As regards the magi$al rites themsel!es5 the

!iew that the. are mere $hildish sperstition is not an nderstanding one7 The o*6e$ti!e

rital stimlates5 is a spport o"5 and ser!es the -ind+Ra.s5 whi$h5 the /inds wold sa.5are not less *t more power"l than the ph.si$al "orms we $all M+ra.s and the like7 It has

long *een known in India5 as it is *e$oming known in the West5 that the mind is not

merel. a passi!e mirror o" o*6e$ts5 *t is a great and a$ti!e Power7 As I ha!e alread. said5howe!er5 I do not propose to deal with this s*6e$t5 and now retrn to that o" religios

worship7

Religios rital is either "ormal '3arma(5 s$h as the /oma rite5 or is de!otional

',pasana(5 a$$ording as the a$t done *elongs to the 3arma or ,pasana 3andas5 whi$htogether with the 2ana 3anda5 $onstitte the three+"old di!ision o" Veda7 The distin$tion





1et s now e#amine some illstrations o" the ps.$hologi$al prin$iples stated7

Di!init. as it is in Itsel" $annot 'as an Indian writer has said( *e sei;ed *. the mind an.

more than air $an *e grasped *. a pair o" tongs7 It is ne$essar.5 there"ore5 to ha!esomething pla$ed be*ore one as a re%resentative o" something else5 whi$h is what the

Sanskrit terms5 Pratika and Pratima5 "or the o*6e$t worshipped5 mean7 This ma. *e ane#ternal o*6e$t or a mental one7 As regards the "ormer5 there are !ar.ing degrees o"

grossness and s*tlet.7 The grossest is that in whi$h there is no $all pon imagination ++that is5 the Image o" three dimensions7 1ess so is the painting on the "lat< then $omes the

em*lem5 whi$h ma. *e =ite nlike the De!ata or Di!init.5 o" whi$h it is an em*lem5

s$h as the Shalagrama stone in the worship o" Vishn5 and5 lastl.5 the 4antra5 whi$h isthe diagrammati$ *od. o" a -antra7

Worship is oter ++ that is5 o" an oter o*6e$t with ph.si$al a$ts s$h as *odil.

prostrations5 o""ering o" real "lowers5 and so on< or it ma. *e partl. or wholl. mental5 as

in the latter $ase5 where *oth the "orm o" the Di!init. is imagined 'a$$ording to the

meditational "orm or Dh.ana gi!en in the S$riptres( as also the o""erings7

The "orms o" worship !ar. a$$ording to the $apa$it. o" the worshipper7 In the simplest

"orm5 the worshipper draws pon the dail. li"e5 and treats the Di!init. whom he in!okes

as he wold a gest5 wel$oming It a"ter its 6orne.5 o""ering water "or the dst. "eet andthe moth5 presenting It with "lowers5 lights5 $lothes5 and so on7 These ingredients o"

worship are $alled ,pa$ara7 In the ps.$ho+ph.siologi$al rites o" some Shaktas5 the a*se

o" whi$h has *roght them ill+"ame5 the ,pa$ara are the "n$tions o" the *od.7 In image+worship5 the mind is shaped into the "orm o" the o*6e$t per$ei!ed7 Bt the per$eption o" a

material image is not enogh7 The worshipper mst see Di!init. *e"ore him7 This he

in!okes into the image *. what is $alled the wel$oming 'A!ahana( and 1i"e+gi!ing

'Pranapratishtha( $eremonies5 6st as5 at the $on$lsion o" the worship5 he *ids the Deit.depart 'Visar6ana(7 ,n$omprehending minds ha!e asked: 9/ow $an 0od *e made to

$ome and go%9 The answer is that /e does not7 What $ome and go are the modi"i$ations5or !rittis5 o" and in the mind o" the Sadhaka or worshipper7 To in!oke the Deit. means5

then5 a dire$tion not to the Deit.5 *t *. the worshipper to himsel" to nderstand that the

Deit. is there7 Deit. whi$h is omnipresent is in the Image as elsewhere5 whate!er the

Sadhaka ma. do or not do7 The Sadhaka in"orms his own mind with the notion that theDeit. is present7 /e is then $ons$ios o" the presen$e o" and meditates on Di!init. and its

attri*tes5 and i" he *e ndistra$ted5 his mind and its thoght are there*. di!inel. shaped7

Be"ore the Di!init. so present5 *oth o*6e$ti!el. and to the mind o" the Sadhaka5 worshipis done7 It is $lear that the more this worship is sin$erel. $ontined5 the greater *oth in

degree and persisten$e is the trans"ormation e""e$ted7 The *od. is made to take its part

either *. appropriate gestres5 $alled -dra5 or other a$ts s$h as prostrations5 o""erings5li*ations5 and so "orth7 B. $onstant worship the mind and disposition *e$ome good5 "or

good thoghts repeated make a man good7 Rital prod$es *. degrees5 trans"ormation5 at

"irst temporar.5 later lasting7 9Ridding the Di!init. depart9 means that the mind o" the

Sadhaka has $eased to worship the Image7 It is not that the Deit. is made to retire at the *ehest o" his worshipper7 A tre Sadhaka has Di!init. e!er in his thoghts5 whether he is

doing "ormal worship or not7 9In!itation9 and 9Bidding Depart9 are done "or the prposes







Ordinaril. it is said that en6o.ment 'Bhoga( onl. en$hains and 4oga onl. li*erates7

&n6o.ment 'Bhoga( does not onl. mean that whi$h is *ad 'Adharma(7 Bad en6o.ment

$ertainl. en$hains and also leads to /ell7 0ood ++ that is5 law"l ++ en6o.ment alsoen$hains5 e!en thogh /ea!en is its "rit7 -oreo!er5 Bhoga means *oth en6o.ment and

s""ering7 Bt5 a$$ording to the Bengal Shakta worshippers5 &n6o.ment 'whi$h mst

ne$essaril. *e law"l( and 4oga ma. *e one7 A$$ording to this method 'see -asson+Orsel5 9&s=isse d8ne /istoire de la Philosophie Indienne9(5 the *od. is not o" ne$essit.

an o*sta$le to li*eration7 For there is no antinom. e#$ept s$h as we orsel!es "an$.5

*etween )atre and Spirit5 and there"ore there is nothing wrong or low in natral"n$tion7 )atre is the instrment "or the reali;ation o" the aims o" the Spirit7 4oga

$ontrols *t does not "rstrate en6o.ment5 whi$h ma. *e itsel" 4oga in so "ar it pa$i"ies

the mind and makes man one with his inner sel"7 The spontaneit. o" li"e is nder no

sspi$ion7 Spreme power is immanent in *od. and mind5 and these are also "orms o" itse#pression7 And so5 in the ps.$ho+ph.siologi$al rites o" these Shaktas5 to whi$h I ha!e

re"erred5 the *od. and its "n$tions are soght to *e made a means o"5 as the. ma.

otherwise *e an o*sta$le to5 li*eration7 The Vira5 or heroi$ man5 is power"l "or master.

on all the planes and to pass *e.ond them7 /e does not shn the world "rom "ear o" it5 *tholds it in his grasp and learns its se$ret7 /e $an do so *e$ase the world does not e#ist in

isolation "rom some trans$endent Di!init. e#terior to )atre5 *t is itsel" the Di!inePower inseparate "rom the Di!ine &ssen$e7 /e knows that he is himsel" as *od. and mind

s$h power5 and as Spirit or Sel" s$h essen$e7 When he has learned this5 he es$apes *oth

"rom the ser!ile s*6e$tion to $ir$mstan$e5 and the ignorant dri"tings o" a hmanit.whi$h has not .et reali;ed itsel"7 -ost are still not men *t $andidates "or /manit.7 Bt

he is the illmined master o" himsel"5 whether he is de!eloping all his powers in this

world5 or li*erating himsel" there"rom at his will7

I $on$lde *. $iting a !erse "rom a /.mn in the great 9-ahakala Samhita59 *. a Sadhaka

who had srpassed the stage o" "ormal e#ternal rital5 and was o" a highl. ad!an$edde!otional t.pe7 I "irst read the !erse and then gi!e a $ommentar. thereon whi$h is m.

own7

9I tortre not m. *od. *. asterit.79

For the *od. is the Di!ine -other7 Wh. then tortre it% The /.mnist is speaking o" thosewho5 like himsel"5 ha!e reali;ed that the *od. is a mani"estation o" the Di!ine &ssen$e7

/e does not sa. that no one is to pra$ti$e asterities7 These ma. *e ne$essar. "or those

who ha!e not reali;ed that the *od. is di!ine5 and who5 on the $ontrar.5 look pon it as amaterial o*sta$le whi$h mst *e stri$tl. $ontrolled7 It is a $ommon mistake o" Western

$riti$s to take that whi$h is meant "or the parti$lar $ase as appl.ing to all7

9I make no pilgrimages79

For the sa$red pla$es in their esoteri$ sense are in the *od. o" the worshipper7 Wh.shold he who knows thistra!el% Those5 howe!er5 who do not know this ma. pro"ita*l.

tra!el to the e#terior sa$red pla$es s$h as Benares5 Pri5 Brinda!an7





taken that the. are so7 &!en5 howe!er5 amongst Indians5 who ha!e lost themsel!es

throgh an &nglish &d$ation5 the S$ien$e o" -antra is largel. nknown7 There are not

man. stdents o" the -imamsa now+a+da.s7 The &nglish+ed$ated ha!e in this5 as inother matters5 generall. taken the $e "rom their Western 0rs5 and passed pon

-antra!id.a a *orrowed $ondemnation7 There are those among them 'parti$larl. in this

part o" India(5 those who ha!e in the past thoght little o" their old $ltre5 and ha!e *eenonl. too willing to sell their old lamps "or new ones7 Be$ase the. are new the. will not

alwa.s *e "ond to gi!e *etter light7 1et s hope this will $hange5 as indeed it will7 Be"ore

the Indian $ondemns his $ltral inheritan$e let him at least "irst std. and nderstand it7It is tre that -antra is meaningless ++ to those -ho do not kno- its meaning< *t to those

who do5 it is not 9a**er9< thogh o" $orse like e!er.thing else it ma. *e$ome5 and

indeed has *e$ome5 the s*6e$t o" ignoran$e and sperstitios se7 A telegram written in

$ode in a mer$hant8s o""i$e will seem the merest gi**erish to those who do not know that$ode7 Those who do ma. spell thereot a transa$tion *ringing lakhs o" 9real9 Rpees "or

those who ha!e sent it7 -antra!id.a5 whether it *e tre or not5 is a pro"ondl. $on$ei!ed

s$ien$e5 and5 as interpreted *. the Shakta Agama5 is a pra$ti$al appli$ation o" Vedanti$

do$trine7

The te#tal sor$e o" -antras is to *e "ond in the Vedas 'see in parti$lar the -antra

portion o" the Athar!a!eda so asso$iated with the Tantra Shastra(5 the Pranas and

Tantras7 The latter S$riptre is essentiall. the -antra+Shastra7 In "a$t it is so $alledgenerall. *. Sadhakas and not Tantra Shastra7 And so it is said o" all the Shastras5

s.m*oli;ed as a *od.5 that Tantra Shastra whi$h $onsists o" -antra is the Paramatma5 the

Vedas are the i!atma5 Darshanas or s.stems o" philosoph. are the senses5 Pranas are the *od. and the Smritis are the lim*s7 Tantra Shastra is ths the Shakti o" Cons$iosness

$onsisting o" -antra7 For5 as the Vishvasara #antra 'Ch7 @( sa.s5 the Para*rahman in Its

"orm as the Sond Brahman 'Sha*da+Brahman or Sagna+Brahman(5 whose s*stan$e is

all -antra5 e#ists in the *od. o" the i!atma77 3ndalini Shakti is a "orm o" the Sha*da+Brahman in indi!idal *odies (Sharada$#ilaka! Ch7 (7 It is "rom this Sha*da+Brahman

that the whole ni!erse pro$eeds in the "orm o" sond 'Sha*da( and the o*6e$ts 'Artha(

whi$h sonds or words denote7 And this is the meaning o" the statement that the De!i andthe ,ni!erse are $omposed o" letters5 that is5 the signs "or the sonds whi$h denote all

that is7

At an. point in the "low o" phenomena5 we $an enter the stream5 and reali;e therein the$hangeless Real7 The latter is e!er.where and is in all things5 and hidden in5 and

mani"ested *.5 sond as *. all else7 An. "orm 'and all whi$h is not the Formless is that(

$an *e pier$ed *. the mind5 and nion ma. *e had therein with the De!ata who is at its

$ore7 It matters not what that "orm ma. *e7 And wh.% What I ha!e said $on$erning Shaktigi!es the answer7 All is Shakti7 All is Cons$iosness7 We desire to think and speak7 This is

I$$ha Shakti7 We make an e""ort towards reali;ation7 This is 3ri.a Shakti7 We think and

know7 This is 2ana Shakti7 Throgh Prana!a.5 another "orm o" Shakti5 we speak< andthe word we tter is Shakti -antrama.i7 For what is a letter 'Varna( whi$h is made into

s.lla*le 'Pada( and senten$es 'Vak.a( 8% It ma. *e heard in spee$h5 ths a""e$ting the

sense o" hearing7 It ma. *e seen as a "orm in writing7 It ma. *e ta$tall. sensed *. the *lind throgh the per"orated dots o" Braille t.pe7 The same thing ths a""e$ting the



!arios senses7 Bt what is the thing whi$h does so% The senses are Shakti5 and so is the

o*6e$ti!e "orm whi$h e!okes the sensation7 Both are in themsel!es Shakti as Cit Shakti

and -a.a Shakti5 and the S!arpa o" these is Cit or Feeling+Cons$iosness7 When5there"ore5 a -antra is reali;ed5 when there is what is $alled in the Shastra -antra+

Caitan.a5 what happens is the nion o" the $ons$iosness o" the Sadhaka with that

Cons$iosness whi$h mani"ests in the "orm o" the -antra7 It is this nion whi$h makesthe -antra 9work97

The s*6e$t is o" s$h importan$e in the Tantras that their other name is -antra Shastra7

Bt what is a -antra% Commonl. Orientalists and others des$ri*e -antra as 9Pra.er59

9Formlae o" worship59 9-.sti$ s.lla*les9 and so "orth7 These are *t the sper"i$ialitieso" those who do not know their s*6e$t7 Where!er we "ind the word 9-.sti$59 we ma. *e

on or gard< "or it is a word whi$h $o!ers m$h ignoran$e7 Ths -antra is said to *e a

9m.sti$9 word5 4antra a 9m.sti$9 diagram5 and -dra a 9m.sti$9 gestre7 Bt ha!e thesede"initions taght s an.thing% )o5 nothing7 Those who "ramed these de"initions knew

nothing o" their s*6e$t7 And .et5 whilst I am aware o" no work in an. &ropean langage

whi$h shows a knowledge o" what -antra is or o" its s$ien$e '-antra+!id.a(5 there isne!ertheless perhaps no s*6e$t whi$h has *een so ridi$led: a not nsal attitde o"

ignoran$e7 There is a widel. di""sed lower mind whi$h sa.s5 9what I do not nderstand

is a*srd97 Bt this s$ien$e5 whether well+"onded or not5 is not that7 Those who so think

might e#pe$t -antras whi$h are pra.ers and the meaning o" whi$h the. nderstand< "orwith pra.er the whole world is "amiliar7 Bt s$h appre$iation itsel" displa.s a la$k o"

nderstanding7 For there is nothing ne$essaril. hol. or pra.er"l alone in -antras as

some think7 Some $om*inations o" letters $onstitte pra.ers and are $alled -antras5 as"or instan$e the most $ele*rated 0a.atri -antra7

A -antra is not the same thing as pra.er or sel"+dedi$ation 'Atma+ni!edana(7 Pra.er is

$on!e.ed in the words the Sadhaka $hooses7 An. set o" words or letters is not a -antra7Onl. that -antra in whi$h the De!ata has re!ealed /is or /er parti$lar aspe$ts $anre!eal that aspe$t5 and is there"ore the -antra o" that one o" /is or /er parti$lar aspe$ts7

The relations o" the letters 'Varna(5 whether !owel or $onsonant5 )ada and Bind5 in a

-antra indi$ate the appearan$e o" De!ata in di""erent "orms7 Certain Vi*hti or aspe$ts o" the De!ata are inherent in $ertain Varna5 *t per"e$t Shakti does not appear in an. *t a

whole -antra7 All letters are "orms o" the Sha*da+Brahman5 *t onl. parti$lar

$om*inations o" letters are a parti$lar "orm5 6st as the name o" a parti$lar *eing ismade p o" $ertain letters and not o" an. indis$riminatel.7 The whole ni!erse is Shakti

and is per!aded *. Shakti7 )ada5 Bind5 Varna are all "orms o" Shakti and $om*inations

o" these5 and these $om*inations onl. are the Sha*da $orresponding to the Artha or "orms

o" an. parti$lar De!ata7 The gross lettered sond is5 as e#plained later5 the mani"estationo" sond in a more s*tle "orm5 and this again is the prod$tion o" $asal 9sond9 in its

spreme 'Para( "orm7 -antras are mani"estations o" 3lakndalini 'see Chapter on the

same( whi$h is a name "or the Sha*da+Brahman or Sagna+Brahman in indi!idal *odies7Prod$ed Sha*da is an aspe$t o" the i!a8s !ital Shakti7 3ndalini is the Shakti who gi!es

li"e to the i!a7 She it is who in the -ladhara Cakra 'or *asal *odil. $enter( is the $ase

o" the sweet5 indistin$t and mrmring Dh!ani whi$h is $ompared to the hmming o" a *la$k *ee7 Then$e Sha*da originates and5 *eing "irst Para5 gradall. mani"ests pwards as





the three letters o" whi$h Bm is $omposed5 namel.5 A or Brahma5 the Shakti whi$h

$reates< , or Vishn5 the Shakti whi$h maintains< and - or Rdra5 the Shakti whi$h

9destro.s59 that is5 withdraws the world(: )ada and Bind5 >arth! &iddle region! 3eaven'o" whi$h as the transmigrating worlds o" Samsara5 0od5 as Bm! as also in the "orm o" the

Sn5 is the Creator(7 7et us contem%late u%on the 0dorable S%irit o* the Divine Creator

-ho is in the *orm o* the Sun 'Adit.a+De!ata(7 &a% 3e direct our minds! to-ardsattainment o* the *our$*old aims 'Dharma5 Artha5 3ama5 -oksha( o* all sentient beings

Bm This great -antra *ears a meaning on its "a$e5 thogh the Commentaries e#plain and

ampli". it7 The Sel" o" all whi$h e#ists in the three regions appears in the "orm o" the Sn+god with /is *od. o" "ire7 The Brahman is the $ase o" all5 and as the !isi*le De!ata is

the &.e o" the World and the -aker o" the da. who !i!i"ies5 ripens and re!eals all *eings

and things7 The Sn+god is to the sn what the Spirit 'Atma( is to the *od.7 /e is the

Spreme in the "orm o" the great 1minar.7 /is *od. is the 1ight o" the world5 and /e/imsel" is the 1ight o" the li!es o" all *eings7 /e is e!er.where7 /e is in the oter ether

as the sn5 and in the inner ethereal region o" the heart7 /e is the Wondros 1ight whi$h

is the smokeless Fire7 /e it is who is in $onstant pla. with $reation 'Srishti(5 maintenan$e

'Sthiti( and 9destr$tion9 'Prala.a(< and *. /is radian$e pleases *oth e.e and mind7 1ets adore /im that we ma. es$ape the miser. o" *irth and death7 -a. /e e!er dire$t or

minds 'Bddhi!ritti( pon the path o" the world 'Tri!arga( and li*eration '-oksha(7 Onl.the twi$e+*orn $astes and men ma. tter this 0a.atri7 To the Shdra5 whether man or

woman5 and to women o" all $astes5 it is "or*idden7 Bt the Tantra Shastra has not the

e#$lsi!eness o" the Vaidik s.stem7 Ths the &ahanirvana pro!ides 'IV7 G+( aBrahma+ga.atri "or all: 9-a. we know the Spreme 1ord7 1et s $ontemplate the

Spreme &ssen$e7 And ma. the Brahman dire$t s79 All will readil. nderstand s$h

-antras as the 0a.atri5 thogh some $omment5 whi$h is thoght amsing5 has *een made

on the 9meaningless9 Bm I ha!e alread. stated what it means5 namel.5 'shortl. speaking(the &nerg. ')ada( in Sadakh.a Tatt!a whi$h5 springing "rom Shi!a+Shakti Tatt!a5

9solidi"ies9 itsel" '0hani+*hta( as the $reati!e Power o" the 1ord 'Bind or Ish!ara

Tatt!a( mani"esting in the Trinit. or Creati!e &nergies7 For "rther details see m.Garland o* 7etters 9Om9 then stands "or the most general aspe$t o" That as the Sor$e o"

all7 As it is re$ited5 the idea arises in the mind $orresponding with the sond whi$h has

*een said to *e the e#pression on the gross plane o" that s*tle 9sond9 whi$ha$$ompanied the "irst $reati!e !i*ration7 When rightl. ttered this great s.lla*le has an

awe+inspiring e""e$t7 As I heard this -antra $hanted *. some hndred Bddhist monks

'one a"ter the other( in a northern monaster. it seemed to *e the distant mrmring roll o"

some !ast $osmi$ o$ean7 9Om9 is the most prominent e#ample o" a 9meaningless9-antra5 that is5 one whi$h does not *ear its meaning on its "a$e5 and o" what is $alled a

seed or Bi6a -antra5 *e$ase the. are the !er. =intessen$e o" -antra5 and the seed

'Bi6a( o" the "rit whi$h is Siddhi 'spirital a$hie!ement(7 These are properl.monos.lla*i$7 Bm is a Vaidik Bi6a5 *t it is the sor$e o" all the other Tantrik Bi6as whi$h

represent parti$lar De!ata aspe$ts o" that whi$h is presented as a whole in Hm As a

-antra+Shastra5 the Tantras ha!e greatl. ela*orated the Bi6as5 and ths in$rred the$harge o" 9gi**erish59 "or s$h the Bi6as sond to those who do not know what the.

mean7 Thogh a -antra s$h as a Bi6a+mantra ma. not $on!e. its meaning on its "a$e5

the initiate knows that its meaning is the own "orm 'S!arpa( o" the parti$lar De!ata

whose -antra it is5 and that the essen$e o" the Bi6a is that whi$h makes letters sond5 and



e#ists in all whi$h we sa. or hear7 &!er. -antra is ths a parti$lar sond "orm 'Rpa( o"

the Brahman7 There are a !er. large nm*er o" these short net.mologi$al !o$a*les or

Bi6as s$h as /rim5 Shrim5 3rim5 /m5 /m5 Phat $alled *. !arios names7 Ths the"irst is $alled the -a.a Bi6a5 the se$ond 1akshmi Bi6a5 the third 3ali Bi6a5 the "orth

3r$a Bi6a5 the "i"th Varma Bi6a5 the si#th Astra Bi6a7 Ram is Agni Bi6a5 &m is 4oni Bi6a5

3lim is 3ama Bi6a5 Shrim is Badh Bi6a5 Aim Saras!ati Bi6a and so "orth7 &a$h De!atahas /is or /er Bi6a7 Ths /rim is the -a.a Bi6a5 3rim the 3ali Bi6a7 The Bi6a is sed in

the worship o" the De!ata whose -antra it is7 All these Bi6as mentioned are in $ommon

se7 There are a large nm*er o" others5 some o" whi$h are "ormed with the "irst letters o" the name o" the De!ata "or whom the. stand5 s$h as 0am "or 0anesha5 Dm "or Drga7

1et s then shortl. see *. e#amples what the meaning o" s$h a Bi6a is7 'For a "ller

a$$ont see m. Garland o* 7etters) In the "irst pla$e5 the reader will o*ser!e the

$ommon ending 9m9 whi$h represents the Sanskrit *reathings known as )ada and Bindor Candra*ind7 These ha!e the same meaning in all7 The. are the Shaktis o" that name

appearing in the ta*le o" the ? Tatt!as gi!en ante The. are states o" Di!ine Power

immediatel. pre$eding the mani"estation o" the o*6e$ti!e ni!erse7 The other lettersdenote s*se=ent de!elopments o" Shakti5 and !arios aspe$ts o" the mani"ested De!ata

mentioned *elow7 There are sometimes !ariant interpretations gi!en7 Take the great

Bh!anesh!ari or -a.a Bi6a5 /rim7 I ha!e gi!en one interpretation in m. Stdies a*o!e

$ited7 From the Tantrik $ompendim5 the Pranatoshini5 =oting the Barada Tantra we getthe "ollowing: /rim K / R I -7 / K Shi!a7 R K Shakti Prakriti7 I K -ahama.a7

9-9 is as a*o!e e#plained5 *t is here stated in the "orm that )ada is the Progenitri# o"

the ,ni!erse5 and Bind whi$h is Brahman as Ish!ara and Ish!ari 'Ish!aratatt!a( isdes$ri*ed "or the Sadhaka as the 9Dispeller o" Sorrow97 The meaning there"ore o" this

Bi6a -antra whi$h is sed in the worship o" -ahama.a or Bh!anesh!ari is5 that that

De!i in /er Tri.a or trans$endent state is )ada and Bind5 and is the $asal *od.

mani"esting as Shi!a+Shakti in the "orm o" the mani"ested ni!erse7 The same idea ise#pressed in !ar.ing "orm *t with the same s*stan$e *. the De!igita 'Ch7 IV( whi$h

sa.s that / K gross *od.5 R K s*tle *od.5 I K $asal *od. and - K the Tri.a or

trans$endent "orth state7 In other words5 the Sadhaka worshipping the De!i with /rim5 *. that Bi6a $alls to mind the trans$endent Shakti who is the $asal *od. o" the s*tle and

gross *odies o" all e#isting things7 Shrim5 'see Barada Tantra( is sed in the worship o"

1akshmi De!i7 Sh K Alahalaksmi5 R K Wealth 'Dhanartham( whi$h as well as I K'satis"a$tion or Tsht.artham( She gi!es7 3rim is sed in the worship o" 3ali7 3 K 3ali

'Shakti worshipped "or relie" "rom the world and its sorrows(7 R K Brahma 'Shi!a with

whom She is e!er asso$iated(7 I K -ahama.a '/er aspe$t in whi$h She o!er$omes "or theSadhaka the -a.a in whi$h as Creatri# She has in!ol!ed him(7 9Aim9 is sed in the

worship o" Saras!ati and is Vag*ha!a Bi6a7 Dm is sed in the worship o" Drga7 D K

Drga7 , K prote$tion7 )ada K /er aspe$t as -other o" the ,ni!erse5 and Bind is its1ord7 The Sadhaka asks Drga as -other+1ord to prote$t him5 and looks on /er in her

prote$ting aspe$t as pholder o" the ni!erse 'agaddhatri(7 In 9Strim79 S K sa!ing "rom

di""i$lt.7 T K deli!erer7 R K 'here( li*eration '-kt.artho repha kto8tra(7 I K -ahama.a7

Bind K Dispeller o" grie"7 )ada K -other o" the ,ni!erse7 She as the 1ord is thedispeller o" -a.a and the sorrows it prod$es5 the Sa!ior and deli!erer "rom all

di""i$lties *. grant o" li*eration7 I ha!e dealt elsewhere (Ser%ent o-er) with /m and



/m the "ormer o" whi$h is $alled Varma 'armor( Bi6a and the latter 3r$a5 / denoting

Shi!a and 995 /is Bhaira!a or "ormida*le aspe$t 'see generall. Vol7 I5 Tantrik Te#ts7

Tantra*hidhana(7 /e is an armor to the Sadhaka *. /is destr$tion o" e!il7 Phat is theweapon or garding -antra sed with /m5 6st as S!aha 'the Shakti o" Fire(5 is sed

with Vashat5 in making o""erings7 The primar. -antra o" a De!ata is $alled -la+-antra7

-antras are solar 'Sara( and mas$line5 and lnar 'Sam.a( and "eminine5 as alsoneter7 I" it *e asked wh. things o" mind are gi!en se#5 the answer is "or the sake o" the

re=irements o" the worshipper7 The mas$line and neter "orms are $alled spe$i"i$all.

-antra and the "eminine Vid.a5 thogh the "irst term ma. *e sed "or *oth7 )eter-antras end with )amah7 /m5 Phat are mas$line terminations5 and 9Tham9 or S!aha5

"eminine 'see Sharadatilaka II7 9arada$%a8caratra VII5 rayogasara! ranatoshini L(7

The )it.a Tantra gi!es !arios names to -antra a$$ording to the nm*er o" the s.lla*les

s$h as Pinda5 3artari5 Bi6a5 -antra5 -ala7 Commonl. howe!er the term Bi6a is appliedto monos.lla*i$ -antras7

The word 9-antra9 $omes "rom the root 4man4 to think7 4&an4 is the "irst s.lla*le o"manana or thinking7 It is also the root o" the word 9-an9 who alone o" all $reation is

properl. a Thinker7 4#ra4 $omes "rom the root 9tra59 "or the e""e$t o" a -antra when sedwith that end5 is to sa!e him who tters and reali;es it7 #ra is the "irst s.lla*le o" #rana or

li*eration "rom the Samsara7 B. $om*ination o" man and tra! that is $alled -antra whi$h5

"rom the religios stand+point5 $alls "orth 'Amantrana( the "or aims 'Catr!arga( o"sentient *eing as happiness in the world and eternal *liss in 1i*eration7 -antra is ths

Thoght+mo!ement !ehi$led *.5 and e#pressed in5 spee$h7 Its S!arpa is5 like all else5

$ons$iosness 'Cit( whi$h is the Sha*da+Brahman7 A -antra is not merel. sond or

letters7 This is a "orm in whi$h Shakti mani"ests /ersel"7 The mere tteran$e o" a -antrawithot knowing its meaning5 withot reali;ation o" the $ons$iosness whi$h -antra

mani"ests is a mere mo!ement o" the lips and nothing else7 We are then in the oter hsko" $ons$iosness< 6st as we are when we identi". orsel!es with an. other "orm o" grossmatter whi$h is5 as it were5 the 9$rst9 'as a "riend o" mine has aptl. $alled it( o" those

s*tler "or$es whi$h emerge "rom the 4oni or Case o" all5 who is5 in /ersel"

Cons$iosness 'Cidrpini(7 When the Sadhaka knows the meaning o" the -antra hemakes an ad!an$e7 Bt this is not enogh7 /e mst5 throgh his $ons$iosness5 reali;e

that Cons$iosness whi$h appears in the "orm o" the -antra5 and ths attain -antra+

Caitan.a7 At this point5 thoght is !itali;ed *. $onta$t with the $enter o" all thinking7 Atthis point again thoght *e$omes trl. !ital and $reati!e7 Then an e""e$t is $reated *. the

reali;ation ths ind$ed7

The $reati!e power o" thoght is now re$ei!ing in$reasing a$$eptan$e in the West5 whi$h

is in some $ases taking o!er5 and in others5 dis$o!ering anew5 "or itsel"5 what was thoght *. the an$ients in India7 Be$ase the. ha!e dis$o!ered it anew5 the. $all it 9)ew

Thoght9< *t its "ndamental prin$iple is as old as the ,panishads whi$h said5 9what

.o think that .o *e$ome97 All re$ogni;e this prin$iple in the limited "orm that a man

who thinks good *e$omes good5 and he who is e!er har*oring *ad thoght *e$omes *ad7Bt the Indian and 9)ew Thoght9 do$trine is more pro"ond than this7 In Vedanti$ India5

thoght has *een e!er held $reati!e7 The world is a $reation o" the thoght 'Cit Shakti



asso$iated with -a.a Shakti( o" the 1ord 'Ish!ara and Ish!ari(7 /er and /is thoght is

the aggregate5 with almight. powers o" all thoght7 Bt ea$h man is Shi!a and $an attain

/is powers to the degree o" his a*ilit. to $ons$iosl. reali;e himsel" as s$h7 Thoghtnow works in man8s small magi$ 6st as it "irst worked in the grand magi$al displa. o" the

World+Creator7 &a$h man is in !arios degrees a $reator7 Thoght is as real as an. "orm o"

gross matter7 Indeed it is more real in the sense that the world is itsel" a pro6e$tion o" theWorld+thoght5 whi$h again is nothing *t the aggregate in the "orm o" the Samskaras or

impressions o" past e#perien$e5 whi$h gi!e rise to the world7 The ni!erse e#ists "or ea$h

i!a *e$ase he $ons$iosl. or n$ons$iosl. wills it7 It e#ists "or the totalit. o" *eings *e$ase o" the totalit. o" Samskaras whi$h are held in the 0reat Wom* o" the mani"esting

Cit Itsel"7 There is theoreti$all. nothing that man $annot a$$omplish5 "or he is at *ase the

A$$omplisher o" all7 Bt5 in pra$ti$e5 he $an onl. a$$omplish to the degree that he

identi"ies himsel" with the Spreme Cons$iosness and Its "or$es5 whi$h nderlie5 are atwork in5 and mani"est as5 the ni!erse7 This is the *asal do$trine o" all magi$5 o" all

powers 'Siddhi( in$lding the greatest Siddhi whi$h is 1i*eration itsel"7 /e who knows

Brahman5 *e$omes Brahman to the e#tent o" his 9knowing97 Thoght+reading5 thoght+

trans"eren$e5 h.pnoti$ sggestion5 magi$al pro6e$tions '-okshana( and shields '0rahana(are *e$oming known and pra$ti$ed in the West5 not alwa.s with good reslts7 For this

reason some do$trines and pra$ti$es are kept $on$ealed7 Pro6e$tion '-okshana( theo$$ltist will nderstand7 Bt 0rahana5 I ma. here e#plain5 is not so m$h a 9"en$e9 in

the Western sense5 to whi$h se a 3a!a$a is pt5 *t the knowledge o" how to 9$at$h9 a

-antra ths pro6e$ted7 A stone thrown at one ma. *e warded o"" or $aght and5 i" the person so wishes5 thrown *a$k at him who threw it7 So ma. a -antra7 It is not ne$essar.5

howe!er5 to do so7 Those who are sheltered *. their own pre strength5 atomati$all.

throw *a$k all e!il in"len$es5 whi$h5 $oming *a$k to the ill+wisher5 harm or destro. him7

Those "amiliar with the Western presentment o" similar matters will more readil.nderstand than others who5 like the Orientalist and -issionar.5 as a rle know nothing

o" o$$ltism and regard it as sperstition7 For this reason their presentment o" Indian

tea$hing is so o"ten ignorant and a*srd7 The o$$ltist5 howe!er5 will nderstand theIndian do$trine whi$h regards thoght like mind5 o" whi$h it is the operation5 as a Power

or Shakti< something there"ore5 !er. real and $reati!e *. whi$h man $an a$$omplish

things "or himsel" and others7 3ind thoghts5 withot a word5 will do good to all whosrrond s5 and ma. tra!el rond the world to distant "riends7 So we ma. s""er "rom the

ill+wishes o" those who srrond s5 e!en i" s$h wishes do not materiali;e into deeds7

Telepath. is the trans"eren$e o" thoght "rom a distan$e withot the se o" the ordinar.

sense organs7 So5 in initiation5 the thoght o" a tre 0r ma. pass to his dis$iple all his powers7 -antra is ths a Shakti '-antra Shakti( whi$h lends itsel" impartiall. to an. se7

-an $an identi". himsel" with an. o" natre8s "or$es and "or an. end7 Ths5 to deal with

the ph.si$al e""e$ts o" -antra5 it ma. *e sed to in6re5 kill or do good< *. -antra againa kind o" nion with the ph.si$al Shakti is5 *. some5 said to *e e""e$ted7 So the Vishnu$

urana speaks o" generation *. will power5 as some Westerners *elie!e will *e the $ase

when man passes *e.ond the domination o" his gross sheath and its ph.si$al instrments7Children will then again *e 9mind+*orn97 B. -antra5 the /oma "ire ma.5 it is said5 *e lit7

B. -antra5 again5 in the Tantrik initiation $alled Vedha+diksha there is5 it is said5 s$h a

trans"eren$e o" power "rom the 0r to his dis$iple that the latter swoons nder the

implse o" the thoght+power whi$h pier$es him7 Bt -antra is also that *. whi$h man



identi"ies himsel" with That whi$h is the 0rond o" all7 In short5 -antra is a power

'Shakti( in the "orm o" idea $lothed with sond7 What5 howe!er5 is not .et nderstood in

the West is the parti$lar Thoght+s$ien$e whi$h is -antra!id.a5 or its *asis7 -$h o" the9)ew Thoght9 la$ks this philosophi$al *asis whi$h is spplied *. -antra!id.a5 resting

itsel" on the Vedantik do$trine7 -antra!id.a is ths that "orm o" Sadhana *. whi$h nion

is had with the -other Shakti in the -antra "orm '-antrama.i(5 in /er Sthla andSkshma aspe$ts respe$ti!el.7 The Sadhaka passes "rom the "irst to the se$ond7 This

Sadhana works throgh the letters5 as other "orms o" Sadhana work throgh "orm in the

shape o" the 4antra5 0hata or Pratima7 All s$h Sadhana *elongs to Shaktopa.a 4oga asdistingished "rom the introspe$ti!e meditati!e pro$esses o" Sham*ha!opa.a whi$h

seeks more dire$tl. the reali;ation o" Shakti5 whi$h is the end $ommon to *oth7 The

Tantrik do$trine as regards Sha*da is that o" the -imamsa with this e#$eption that it is

modi"ied to meet its main do$trine o" Shakti5

In order to nderstand what a -antra is5 we mst know its $osmi$ histor.7 The moth

speaks a word7 What is it and when$e has it $ome87 As regards the e!oltion o"

$ons$iosness as the world5 I re"er m. reader to the Chapters on 9Cit+Shakti and -a.a+Shakti9 dealing with the ? Tatt!as7 ,ltimatel.5 there is Cons$iosness whi$h in its aspe$t

as the great 9I9 sees the o*6e$t as part o" itsel"5 and then as other than itsel"5 and ths has

e#perien$e o" the ni!erse7 This is a$hie!ed throgh Shakti who5 in the words o" the

3amakala!ilasa5 is the pre mirror in whi$h Shi!a e#perien$es /imsel" 'Shi!arpa+!imarshanirmala+darshah(7 )either Shi!a nor Shakti alone s""i$es "or $reation7

Shi!arpa here K S!arpa7 Aham it.e!amakaram5 that is5 the "orm 'or e#perien$e( whi$h

$onsists in the notion o" 9I97 Shakti is the pre mirror "or the mani"estation o" Shi!a8se#perien$e as 9I9 'Aham(7 Aham it.e!am rpam 62anam tas.a praka+shane

nirmaladarshah< as the $ommentator )atanananda 'V+@( sa.s7 The notion is5 o" $orse5

similar to that o" the re"le$tion o" Prsha on Prakriti as Satt!ama.i Bddhi and o"

Brahman on -a.a7 From the -antra aspe$t starting "rom Shakti 'Shakti+Tatt!a(asso$iated with Shi!a 'Shi!a+Tatt!a(5 there was prod$ed )ada5 and "rom )ada5 $ame

Bind whi$h5 to distingish it "rom other Binds5 is known as the $asal5 spreme or

0reat Bind '3arana5 Para5 -aha*ind(7 This is !er. $learl. set "orth in the Sharada#ilaka! a Tantrik work *. an athor o" the 3ashmirian S$hool whi$h was "ormerl. o"

great athorit. among the Bengal Shaktas7 I ha!e dealt with this s*6e$t in detail in m.

Garland o* 7etters /ere I onl. smmari;e $on$lsions7

Sha*da literall. means and is sall. translated 9sond59 the word $oming "rom the root

Shabd 9to sond97 It mst not5 howe!er5 *e wholl. identi"ied with sond in the sense o"

that whi$h is heard *. the ear5 or sond as e""e$t o" $osmi$ stress7 Sond in this sense is

the e""e$t prod$ed throgh e#$itation o" the ear and *rain5 *. !i*rations o" theatmosphere *etween $ertain limits7 Sond so nderstood e#ists onl. with the sense organs

o" hearing7 And e!en then it ma. *e per$ei!ed *. some and not *. others5 de to

keenness or otherwise o" natral hearing7 Frther the *est ears will miss what themi$rophone gi!es7 Considering Sha*da "rom its primar. or $asal aspe$t5 independent o"

the e""e$t whi$h it ma. or ma. not prod$e on the sense organs5 it is !i*ration 'Spandana(

o" an. kind or motion5 whi$h is not merel. ph.si$al motion5 whi$h ma. *e$ome sond"or hman ears5 gi!en the e#isten$e o" ear and *rain and the "l"illment o" other ph.si$al



$onditions7 Ths5 Sha*da is the possi*ilit. o" sond5 and ma. not *e a$tal sond "or this

indi!idal or that7 There is ths Sha*da where!er there is motion or !i*ration o" an. kind7

It is now said5 that the ele$trons re!ol!e in a sphere o" positi!e ele$tri"i$ation at anenormos rate o" motion7 I" the arrangement *e sta*le5 we ha!e an atom o" matter7 I"

some o" the ele$trons are pit$hed o"" "rom the atomi$ s.stem5 what is $alled radio+a$ti!it.

is o*ser!ed7 Both these rotating and shooting ele$trons are "orms o" !i*ration as Sha*da5thogh it is no sond "or mortal ears7 To a Di!ine &ar all s$h mo!ements wold

$onstitte the 9msi$ o" the spheres97 Were the hman ear s*tle enogh5 a li!ing tree

wold present itsel" to it in the "orm o" a parti$lar sond whi$h is the natral word "orthat tree7 It is said o" ether 'Akasha( that its 0na or =alit. is sond 'Sha*da(< that is5

ether is the possi*ilit. o" Spandana or !i*ration o" an. kind7 It is that state o" the

primordial 9material9 s*stan$e 'Prakriti( whi$h makes motion or !i*ration o" an. kind

possi*le 'Sha*dagna akashah(7 The Brahman S!arpa or Cit is motionless7 It is alsoknown as Cidakasha7 Bt this Akasha is not $reated7 Cidakasha is the Brahman in whi$h

stress o" an. kind mani"ests itsel"5 a $ondition "rom whi$h the whole $reation pro$eeds7

This Cidakasha is known as the Sha*da+Brahman throgh its -a.a+shakti5 whi$h is the

$ase o" all !i*rations mani"esting themsel!es as sond to the ear5 as to$h to the ta$tilesense5 as $olor and "orm to the e.e5 as taste to the tonge and as odor to the nose7 All

mental "n$tioning again is a "orm o" !i*ration 'Spandana(7 Thoght is a !i*ration o"mental s*stan$e 6st as the e#pression o" thoght in the "orm o" the spoken word is a

!i*ration a""e$ting the ear7 All Spandana prespposes heterogeneit. 'Vaisham.a(7

-o!ement o" an. kind implies ine=alit. o" tensions7 &le$tri$ $rrent "lows *etween two points *e$ase there is a di""eren$e o" potential *etween them7 Flid "lows "rom one point

to another *e$ase there is di""eren$e o" pressre7 /eat tra!els *e$ase there is di""eren$e

o" temperatre7 In $reation 'Srishti( this $ondition o" heterogeneit. appears and renders

motion possi*le7 Akasha is the possi*ilit. o" Spandana o" an. kind7 /en$e its pre$eden$ein the order o" $reation7 Akasha means Brahman with -a.a5 whi$h -a.ashakti or 'to se

the words o" Pro"essor P7 )7 -kh.opadh.a.a( Stress is rendered a$tal5 "rom a pre!ios

state o" possi*ilit. o" stress whi$h is the Sakti8s natral $ondition o" e=ili*rim 'PrakritiK Sam.a!astha(7 In dissoltion5 the -a.a+Shakti o" Brahman 'a$$ording to the periodi$

law whi$h is a "ndamental postlate o" Indian $osmogon.( retrns to homogeneit. when

in $onse=en$e Akasha disappears7 This disappearan$e means that Shakti is e=ili*rated5and that there"ore there is no "rther possi*ilit. o" motion o" an. kind7 As the Tantras sa.5

the Di!ine -other *e$omes one with Paramashi!a7

The Sharada sa.s ++ From the Sakala Paramesh!ara who is Sa$$hidananda issed Shakti<

"rom Shakti $ame )ada< and "rom )ada issed Bind7

Sacchidanandavibhavat sakalat %arameshvarat 0sicchhaktistato nado nadad bindusamudbhavah

/ere the Sakala Paramesh!ara is Shi!a Tatt!a7 Shakti is Shakti Tatt!a wherein are

Samani5 V.apini5 and An6ani Shaktis7 )ada is the "irst prod$ed sor$e o" -antra5 and the

s*tlest "orm o" Sha*da o" whi$h -antra is a mani"estation7 )ada is three"old5 as-ahanada or )adanta and )irodhini representing the "irst mo!ing "orth o" the Sha*da+

Brahman as )ada5 the "illing p o" the whole ni!erse with )adanta and the spe$i"i$



tenden$. towards the ne#t state o" nmani"ested Sha*da respe$ti!el.7 )ada in its three

"orms is in the Sadakh.a Tatt!a7 )ada *e$oming slightl. operati!e towards the

9speaka*le9 'Va$.a(5 'the "ormer operation *eing in regard to the thinka*le '-anta!.a( (is $alled Arddha$andra whi$h de!elops into Bind7 Both o" these are in Ish!ara Tatt!a7

This -aha*ind is three"old as the 3amakala7 The ndi""erentiated Sha*da+Brahman or

Brahman as the immediate $ase o" the mani"ested Sha*da and Artha is a nit. o"$ons$iosness 'Caitan.a( whi$h then e#presses itsel" in three+"old "n$tion as the three

Shaktis5 I$$ha5 2ana5 3ri.a< the three 0nas5 Satt!a5 Ra6as5 Tamas< the three Binds

'3ar..a( whi$h are Sn5 -oon and Fire< the three De!atas5 Rdra5 Vishn5 Brahma andso "orth7 These are the prod$t o" the nion o" Prakasha and Vimarsha Shakti7 This

Triangle o" Di!ine Desire is the 3amakala5 or Creati!e Will and its "irst s*tle

mani"estation5 the Case o" the ,ni!erse whi$h is personi"ied as the 0reat De!i

Triprasndari5 the 3amesh!ara and 3amesh!ari5 the o*6e$t o" worship in the Agamas73amakala!ilasa5 as e#plained in the work o" that name5 is the mani"estation o" the nion

o" Shi!a and Shakti5 the great 9I9 'Aham( whi$h de!elops throgh the inherent power o"

its thoght+a$ti!it. 'Vimarsha+Shakti( into the ni!erse5 nknowing as i!a its tre natre

and the se$ret o" its growth throgh A!id.a Shakti7 /ere then there appears the dalit. o"s*6e$t and o*6e$t< o" mind and matter5 o" the word 'Sha*da( and its meaning 'Artha(7

The one is not the $ase o" the other5 *t ea$h is insepara*le "rom5 and $on$omitant with5the other as a *i"r$ation o" the ndi""erentiated nit. o" Sha*da+Brahman when$e the.

pro$eed7 The one $osmi$ mo!ement prod$es at the same time the mind and the o*6e$t

whi$h it $ogni;es< names ')ama( and langage 'Sha*da( on the one hand< and "orms'Rpa( or o*6e$t 'Artha( on the other7 These are all parts o" one $o+ordinated

$ontemporaneos mo!ement5 and5 there"ore5 ea$h aspe$t o" the pro$ess is related the one

to the other7 The genesis o" Sha*da is onl. one aspe$t o" the $reati!e pro$ess5 namel.5 that

in whi$h the Brahman is regarded as the Athor o" Sha*da and Artha into whi$h thendi""erentiated Sha*da+Brahman di!ides Itsel"7 Shakti is Sha*da+Brahman read. to

$reate *oth Sha*da and Artha on the di""erentiation o" the Para*ind into the 3amakala5

whi$h is the root '-la( o" all -antras7 Sha*da+Brahman is Spreme 9Spee$h9 'Para+Vak( or Spreme Sha*da 'Para+Sha*da(7 From this "orth state o" Sha*da5 there are three

others ++ Pash.anti5 -adh.ama and Vaikhari5 whi$h are the Sha*da aspe$t o" the stages

where*. the seed o" "ormless $ons$iosness e#pli$ates into the mltitdinos $on$reteideas 'e#pressed in langage o" the mental world( the $onterpart o" the o*6e$ti!e

ni!erse7 Bt "or the last three states o" sond the *od. is re=ired and5 there"ore5 the.

onl. e#ist in the i!a7 In the latter5 the Sha*da+Brahman is in the "orm o" 3ndalini

Shakti in the -ladhara Cakra7 In 3ndalini is Parasha*da7 This de!elops into the9-atrikas9 or 91ittle -others9 whi$h are the s*tle "orms o" the gross mani"ested letters

'Varna(7 The letters make p s.lla*les 'Pada( and s.lla*les make senten$es 'Vak.a(5 o"

whi$h elements the -antra is $omposed7 Para Sha*da in the *od. de!elops in Pash.antiSha*da or Shakti o" general mo!ements 'Saman.a Spanda( lo$ated in the tra$t "rom the

-ladhara to the -anipra asso$iated with -anas7 It then in the tra$t pwards to the

Anahata *e$omes -adh.ama or /iran.agar*ha sond with parti$lari;ed mo!ement'Vishesha Spanda( asso$iated with Bddhi+Tatt!a7 Va. pro$eeding pwards to the throat

e#presses itsel" in spoken spee$h whi$h is Vaikhari or Virat Sha*da7 )ow it is that the

-antra isses "rom the moth and is heard *. the ear7 Be$ase the one $osmi$ mo!ement

prod$es the ideating mind and its a$$ompan.ing Sha*da and the o*6e$ts $ogni;ed or



Artha5 the $reati!e "or$e o" the ni!erse is identi"ied with the -atrikas and Varnas5 and

De!i is said to *e in the "orms o" the letters "rom A to /a5 whi$h are the gross e#pressions

o" the "or$es $alled -atrika< whi$h again are not di""erent "rom5 *t are the same "or$esthat e!ol!e into the ni!erse o" mind and matter7 These Varnas are5 "or the same reason5

asso$iated with $ertain !ital and ph.siologi$al $enters whi$h are prod$ed *. the same

power that gi!es *irth to the letters7 It is *. !irte o" these $enters and their $ontrolledarea in the *od. that all the phenomena o" hman ps.$hosis rn on5 and keep man in

*ondage7 The $reati!e "or$e is the nion o" Shi!a and Shakti5 and ea$h o" the letters

'Varna( prod$ed there"rom and there*. are part and par$el o" that For$e5 and are5there"ore5 Shi!a and Shakti in those parti$lar "orms7 For this reason5 the Tantra Shastra

sa.s that De!ata and -antra $omposed o" letters5 are one7 In short5 -antras are made o"

letters 'Varna(7 1etters are -atrika7 -atrika is Shakti and Shakti is Shi!a7 Throgh Shakti

'one with Shi!a( )ada+Shakti5 Bind+Shakti5 the Sha*da+Brahman or Para Sha*da5 arisethe -atrika5 Varna5 Pada5 Vak.a o" the lettered -antra or mani"ested Sha*da7

Bt what is Sha*da or 9Sond9% /ere the Shakta Tantra Shastra "ollows the -imamsa

do$trine o" Sha*da5 with s$h modi"i$ations as are ne$essar. to adapt it to its do$trine o"Shakti7 Sond 'Sha*da( whi$h is =alit. '0na( o" ether 'Akasha( and is sensed *.

hearing is two"old5 namel.5 lettered 'Varnatmaka Sha*da( and nlettered or Dh!ani

'Dh!an.atmaka Sha*da(7 The latter is $ased *. the striking o" two things together5 and

is apparentl. meaningless7 Sha*da5 on the $ontrar.5 whi$h is Anahata 'a term applied tothe /eart+1ots( is that Brahman sond whi$h is not $ased *. the striking o" two things

together7 1ettered sond is $omposed o" senten$es 'Vak.a(5 words 'Pada( and letters

'Varna(7 S$h sond has a meaning7 Sha*da mani"esting as spee$h is said to *e eternal7This the )ai.a.ikas den. sa.ing that it is transitor.7 A word is ttered and it is gone7 This

opinion the -lmamsa denies sa.ing that the per$eption o" lettered sond mst *e

distingished "rom lettered sond itsel"7 Per$eption is de to Dh!ani $ased *. the

striking o" the air in $onta$t with the !o$al organs5 namel.5 the throat5 palate and tongeand so "orth7 Be"ore there is Dh!ani there mst *e the striking o" one thing against

another7 It is not the mere striking whi$h is the lettered Sha*da7 This mani"ests it7 The

lettered sond is prod$ed *. the "ormation o" the !o$al organs in $onta$t with air< whi$h"ormation is in response to the mental mo!ement or idea whi$h *. the will ths seeks

otward e#pression in adi*le sond7 It is this per$eption whi$h is transitor.5 "or the

Dh!ani whi$h mani"ests ideas in langage is s$h7 Bt lettered sond as it is in itsel"5 thatis5 as the Cons$iosness mani"esting Idea e#pressed in spee$h is eternal7 It was not

prod$ed at the moment it was per$ei!ed7 It was onl. mani"ested *. the Dh!ani7 It

e#isted *e"ore5 as it e#ists a"ter5 s$h mani"estation5 6st as a 6ar in a dark room whi$h isre!ealed *. a "lash o" lightning is not then prod$ed5 nor does it $ease to e#ist on its

$easing to *e per$ei!ed throgh the disappearan$e o" its mani"ester5 the lightning7 The air

in $onta$t with the !oi$e organs re!eals sond in the "orm o" the letters o" the alpha*et5and their $om*inations in words and senten$es7 The letters are prod$ed "or hearing *.

the person desiring to speak5 and *e$ome adi*le to the ear o" others throgh the

operation o" nlettered sond or Dh!ani7 The latter *eing a mai"ester onl.5 lettered

Sha*da is something other than its mani"ester7





/iran.agar*ha sond '/iran.agar*harpa( e#tending "rom Pash.anti to the heart7 Both

-adh.ama sond whi$h is the inner 9naming9 *. the $ogniti!e aspe$t o" mental

mo!ement5 as also its Artha or s*tle 'Skshma( o*6e$t 'Artha( *elong to the mental ors*tle *od. 'Skshma or 1inga Sharira(7 Per$eption is dependent on distingishing and

identi"i$ation7 In the per$eption o" an o*6e$t that part o" the mind whi$h identi"ies and

distingishes and ths 9names9 or the $ogni;ing part is5 "rom the Sha*da aspe$t5 s*tleSha*da: and that part o" it whi$h takes the shape o"5 and ths $onstittes5 the o*6e$t 'a

shape whi$h $orresponds with the oter thing( is s*tle Artha7 The per$eption o" an o*6e$t

is ths $onse=ent on the simltaneos "n$tioning o" the mind in its two+"old aspe$t asSha*da and Artha5 whi$h are in indissol*le relation with one another as $ogni;er

'0rahaka( and $ogni;ed 0rah.a(7 Both *elong to the s*tle *od.7 In $reation -adh.ama

sond "irst appeared7 At that mo!ement there was no oter Artha7 Then the Cosmi$ -ind

pro6e$ted this inner -adh.ama Artha into the world o" sensal e#perien$e and named itin spoken spee$h 'Vaikhari Sha*da(7 The last or Vaikhari Sha*da is ttered spee$h5

de!eloped in the throat5 issing "rom the moth7 This is Virat Sha*da7 Vaikhari Sha*da is

there"ore langage or gross lettered sond7 Its $orresponding Artha is the ph.si$al or

gross o*6e$t whi$h langage denotes7 This *elongs to the gross *od. 'Sthla Sharira(7-adh.ama Sha*da is mental mo!ement or ideation in its $ogniti!e aspe$t and -adh.ama

Artha is the mental impression o" the gross o*6e$t7 The inner thoght+mo!ement in itsaspe$t as 'Va$aka( and denoted 'Va$.a(7 When the mind per$ei!es an o*6e$t5 it is

trans"ormed into the shape o" that o*6e$t7 So the mind whi$h thinks o" the Di!init. whi$h

it worships 'Ishtade!ata( is5 at length5 throgh $ontined de!otion5 trans"ormed into thelikeness o" that De!ata7 B. allowing the De!ata ths to o$$p. the mind "or long5 it

*e$omes as pre as the De!ata7 This is a "ndamental prin$iple o" Tantrik Sadhana or

religios pra$ti$e7 The o*6e$t per$ei!ed is $alled Artha5 a term whi$h $omes "rom the root

9Ri59 whi$h means to get5 to know5 to en6o.7 Artha is that whi$h is known and whi$h5there"ore5 is an o*6e$t o" en6o.ment7 The mind as Artha5 that is in the "orm o" the mental

impression5 is an e#a$t re"le$tion o" the oter o*6e$t or gross Artha7 As the oter o*6e$t is

Artha5 so is the interior s*tle mental "orm whi$h $orresponds to it7 That aspe$t o" themind whi$h $ogni;es is $alled Sha*da or )ama 'name(5 and that aspe$t in whi$h it is its

own o*6e$t or $ogni;ed is $alled Artha or Rpa '"orm(7 The oter ph.si$al o*6e$t5 o"

whi$h the latter is in the indi!idal an impression5 is also Artha or Rpa5 and spokenspee$h is the oter Sha*da7 The mind is ths5 "rom the -antra aspe$t5 Sha*da and Artha5

terms $orresponding to the Vedanti$ )ama and Rpa or $on$epts and $on$epts

o*6e$ti"ied7 The -a.a!ada Vedanta sa.s that the whole $reation is )ama and Rpa7 -ind

as Sha*da is the Power 'Shakti( the "n$tion o" whi$h is to distingish and identi".'Bhedasamsarga!ritti+Shakti(7

st as the *od. is $asal5 s*tle and gross5 so is Sha*da5 o" whi$h there are "or states

'Bha!a( $alled Para5 Pash.anti5 -adh.ama and Vaikhari7 Para sond is that whi$h e#istson the di""erentiation o" the -aha*ind *e"ore a$tal mani"estation7 This is motionless5

$asal Sha*da in 3ndalini5 in the -ladhara $enter o" the *od.7 That aspe$t o" it in

whi$h it $ommen$es to mo!e with a general5 that is5 non+parti$lari;ed5 motion 'Saman.a

Spanda( is Pash.anti whose pla$e is "rom the -ladhara to the -anipra Cakra5 the ne#t$enter7 It is here asso$iated with -anas7 These represent the motionless and "irst mo!ing

Ish!ara aspe$t o" Sha*da7 -adh.ama Sha*da is asso$iated with Bddhi7 It is



/iran.agar*ha sond '/iran.agar*harpa( e#tending "rom Pash.anti to the heart7 Both

-adh.ama sond whi$h is the inner 9naming9 *. the $ogniti!e aspe$t o" mental

mo!ement5 as also its Artha or s*tle 'Skshma( o*6e$t 'Artha( *elong to the mental ors*tle *od. 'Skshma or 1inga Sharira(7 Per$eption is dependent on distingishing and

identi"i$ation7 In the per$eption o" an o*6e$t that part o" the mind whi$h identi"ies and

distingishes and ths 9names9 or the $ogni;ing part is5 "rom the Sha*da aspe$t5 s*tleSha*da: and that part o" it whi$h takes the shape o"5 and ths $onstittes5 the o*6e$t 'a

shape whi$h $orresponds with the oter thing( is s*tle Artha7 The per$eption o" an o*6e$t

is ths $onse=ent on the simltaneos "n$tioning o" the mind in its two+"old aspe$t asSha*da and Artha5 whi$h are in indissol*le relation with one another as $ogni;er

'0rahaka( and $ogni;ed 0rah.a(7 Both *elong to the s*tle *od.7 In $reation -adh.ama

sond "irst appeared7 At that mo!ement there was no oter Artha7 Then the Cosmi$ -ind

pro6e$ted this inner -adh.ama Artha into the world o" sensal e#perien$e and named itin spoken spee$h 'Vaikhari Sha*da(7 The last or Vaikhari Sha*da is ttered spee$h5

de!eloped in the throat5 issing "rom the moth7 This is Virat Sha*da7 Vaikhari Sha*da is

there"ore langage or gross lettered sond7 Its $orresponding Artha is the ph.si$al or

gross o*6e$t whi$h langage denotes7 This *elongs to the gross *od. 'Sthla Sharira(7-adh.ama Sha*da is mental mo!ement or ideation in its $ogniti!e aspe$t and -adh.ama

Artha is the mental impression o" the gross o*6e$t7 The inner thoght+mo!ement in itsaspe$t as Sha*dartha5 and $onsidered *oth in its knowing aspe$t 'Sha*da( and as the

s*tle known o*6e$t 'Artha( *elongs to the s*tle *od. 'Skshma Sharira(7 The $ase o"

these two is the "irst general mo!ement towards parti$lar ideation 'Pash.anti( "rom themotionless $ase Para Sha*da or Spreme Spee$h7 Two "orms o" inner or hidden spee$h5

$asal5 s*tle5 a$$ompan.ing mind mo!ement ths pre$ede and lead p to spoken

langage7 The inner "orms o" ideating mo!ement $onstitte the s*tle5 and the ttered

sond the gross aspe$t o" -antra whi$h is the mani"ested Sha*da+Brahman7

The gross Sha*da $alled Vaikhari or ttered spee$h5 and the gross Artha or the ph.si$alo*6e$t denoted *. that spee$h are the pro6e$tion o" the s*tle Sha*da and Artha5 throgh

the initial a$ti!it. o" the Sha*da+Brahman into the world o" gross sensal per$eption7

There"ore5 in the gross ph.si$al world5 Sha*da means langage5 that is5 senten$es5 wordsand letters whi$h are the e#pression o" ideas and are -antra7 In the s*tle or mental

world5 -adh.ama sond is the Sha*da aspe$t o" the mind whi$h 9names9 in its aspe$t as

$ogni;er5 and Artha5 is the same mind in its aspe$t as the mental o*6e$t o" its $ognition7 Itis de"ined to *e the oter in the "orm o" the mind7 It is ths similar to the state o" dreams

'S!apna(5 as Parasha*da is the $asal dreamless 'Sshpti(5 and Vaikhari the waking

'agrat( state7 -ental Artha is a Samsara5 an impression le"t on the s*tle *od. *. pre!ios e#perien$e5 whi$h is re$alled when the i!a reawakes to world e#perien$e5 and

re$olle$ts the e#perien$e temporaril. lost in the $osmi$ dreamless state 'Sshpti( whi$h

is destr$tion 'Prala.a(7 What is it whi$h aroses this Samskara% As an e""e$t '3ri.a( itmst ha!e a $ase '3arana(7 This 3arana is the Sha*da or )ame ')ama( s*tle or gross

$orresponding to that parti$lar Artha7 When the word 90hata9 is ttered5 this e!okes in

the mind the image o" an o*6e$t5 namel.5 a 6ar< 6st as the presentation o" that o*6e$t does7

In the /iran.agar*ha state5 Sha*da as Samskara worked to e!oke mental images7 Thewhole world is ths Sha*da and Artha5 that is )ame and Form ')ama5 Rpa(7 These two

are insepara*l. asso$iated7 There is no Sha*da withot Artha or Artha withot Sha*da7



The 0reek word 91ogos9 also means thoght and word $om*ined7 There is ths a do*le

line o" $reation5 Sha*da and Artha< ideas and langage together with o*6e$ts7 Spee$h as

that whi$h is heard5 or the oter mani"estion o" Sha*da5 stands "or the Sha*da $reation7The Artha $reation are the inner and oter o*6e$ts seen *. the mental or ph.si$al !ision7

From the $osmi$ $reati!e standpoint5 the mind $omes "irst5 and "rom it5 is e!ol!ed the

ph.si$al world a$$ording to the ripened Samskaras whi$h led to the e#isten$e o" the parti$lar e#isting ni!erse7 There"ore5 the mental Artha pre$edes the ph.si$al Artha

whi$h is an e!oltion in gross matter o" the "ormer7 This mental state $orresponds to that

o" dreams 'S!apna(5 when man li!es in the mental world onl.7 A"ter $reation whi$h is thewaking ' agrat( state5 there is "or the indi!idal an alread. e#isting parallelism o" names

and o*6e$ts7

,ttered spee$h is a mani"estation o" the inner naming or thoght7 This thoght+mo!ement

is similar in men o" all ra$es7 When an &nglishman or an Indian thinks o" an o*6e$t5 theimage is to *oth the same5 whether e!oked *. the o*6e$t itsel" or *. the tteran$e o" its

name7 For this reason possi*l. i" thoght+reading *e a$$epted5 a thoght+reader whose

$ere*ral $enter is en ra%%ort with that o" another5 ma. read the hidden 9spee$h59 that isthoght5 o" one whose spoken spee$h he $annot nderstand7 Ths5 whilst the thoght+

mo!ement is similar in all men5 the e#pression o" it as Vaikhari Sha*da di""ers7 A$$ording

to tradition there was on$e a ni!ersal langage7 A$$ording to the Bi*li$al a$$ont5 this

was so5 *e"ore the $on"sion o" tonges at the Tower o" Ba*el7 Similarl. there is5 'a"riend tells me thogh he has "orgotten to send me the re"eren$e(5 in the Rig!eda5 a

m.sterios passage whi$h speaks o" the 9Three Fathers and three -others59 *. whose

a$tion like that o" the &lohim 9all+$omprehending spee$h9 was made into that whi$h wasnot so7 )or is this nlikel.5 when we $onsider that di""eren$e in gross spee$h is de to

di""eren$e o" ra$es e!ol!ed in the $orse o" time7 I" the instrments *. whi$h5 and

$onditions nder whi$h thoght is re!ealed in spee$h5 were the same "or all men then

there wold *e *t one langage7 Bt now this is not so7 Ra$ial $hara$teristi$s and ph.si$al $onditions5 s$h as the natre o" the !o$al organs5 $limate5 inherited impressions

and so "orth di""er7 So also does langage7 Bt "or ea$h parti$lar man speaking an.

parti$lar langage5 the ttered name o" an. o*6e$t is the gross e#pression o" his innerthoght+mo!ement7 It e!okes the idea and the idea is $ons$iosness as mental operation7

That operation $an *e so intensi"ied as to *e itsel" $reati!e7 This is -antra+Caitan.a7

It is said in the Tantra Shastras that the "i"t. letters o" the alpha*et are in the si# *odil.Cakras $alled -ladhara5 S!adhisthana5 -anipra5 Anahata5 Vishddha and A62a7 These

E letters mltiplied *. @ are in the thosand+pealed 1ots or Sahasrara7

From the a*o!e a$$ont5 it will *e nderstood that5 when it is said that the 91etters9 are in

the si# *odil. Cakras5 it is not to *e spposed that it is intended to a*srdl. a""irm thatthe letters as written shapes5 or as the ttered sonds whi$h are heard *. the ear are there7

The letters in this sense5 that is5 as gross things5 are mani"ested onl. in spee$h and

writing7 This m$h is $lear7 Bt the pre$ise signi"i$an$e o" this statement is a matter o"

some di""i$lt.7 There is in "a$t no s*6e$t whi$h presents more di""i$lties than-antra!id.a5 whether $onsidered generall. or in relation to the parti$lar matters in

hand7 I do not pretend to ha!e el$idated all its di""i$lties7



What pro$eeds "rom the *od. is in it in s*tle or $asal "orm7 Wh.5 howe!er5 it ma. *e

asked are parti$lar letters assigned to parti$lar Cakras7 I ha!e heard se!eral

e#planations gi!en whi$h do not5 in m. opinion5 *ear the test o" e#amination7

I" the arrangement *e not arti"i$ial "or the prpose o" Sadhana5 the simplest e#planation is

that whi$h "ollows: From the Brahman are prod$ed the "i!e Bhtas5 &ther5 Air5 Fire5Water5 &arth5 in the order stated< and "rom them issed the si# Cakras "rom A62a to

-ladhara7 The letters are 'with the e#$eption ne#t stated( pla$ed in the Cakras in theiralpha*eti$al order< that is5 !owels as *eing the "irst letters or Shaktis o" the $onsonants

'whi$h $annot *e pronon$ed withot them( are pla$ed in Vishddha Cakra: the "irst

$onsonants 3a to Tha in Anahata and so "orth ntil the -ladhara wherein are set the last"or letters "rom Va to Sa7 Ths in A62a there are /a and 3sha as *eing Brahma*i6as7 In

the ne#t or Vishddha Cakra are the !owels whi$h originated "irst7 There"ore5 the. are

pla$ed in Vishddha the ethereal Cakra< ether also ha!ing originated "irst7 The same prin$iple applies to the other letters in the Cakras7 namel.5 3a5 to Tha '@ letters and

petals( in Anahata< Da to Pha '( in -anipra< Ba to 1a '( in S!adhisthana< and Va to

Sa '>( in -ladhara7 The $onne$tion *etween parti$lar letters and the Cakras in whi$hthe. are pla$ed is "rther said to *e de to the "a$t that in ttering an. parti$lar letter5 the

Cakra in whi$h it is pla$ed and its srrondings are *roght into pla.7 The sonds o" the

Sanskrit alpha*et are $lassi"ied a$$ording to the organs sed in their arti$lation5 and are

gttral '3antha(5 palatals 'Tal(5 $ere*rals '-rddha(5 dentals 'Danta( and la*ials'Oshtha(7 When so arti$lated5 ea$h letter5 it is said5 9to$hes9 the Cakra in whi$h it is5

and in whi$h on this a$$ont it has *een pla$ed7 In ttering them $ertain Cakras are

a""e$ted< that is5 *roght into pla.7 This5 it is alleged5 will *e "ond to *e so5 i" the letter is$are"ll. pronon$ed and attention is paid to the a$$ompan.ing *odil. mo!ement7 Ths5

in ttering /a5 the head 'A62a( is to$hed5 and in ttering the deep+seated Va5 the *asal

Cakra or -ladhara7 In making the "irst sond the "orehead is "elt to *e a""e$ted5 and in

making the last the lower part o" the *od. arond the root+lots7 This is the theor. pt"orth as a$$onting "or the position o" the letters in the Cakras7

A -antra is5 like e!er.thing else5 Shakti7 Bt the mere tteran$e o" a -antra withot

more is a mere mo!ement o" the lips7 The -antra mst *e awakened 'Pra*ddha( 6stlike an. other Shakti i" e""e$t is to *e had there"rom7 This is the nion o" sond and idea

throgh a knowledge o" the -antra and its meaning7 The re$itation o" a -antra withot

knowing its meaning is pra$ti$all. "ritless7 I sa. 9pra$ti$all.9 *e$ase de!otion5 e!enthogh it *e ignorant5 is ne!er wholl. !oid o" "rit7 Bt a knowledge o" the meaning is

not enogh< "or it is possi*le *. reading a *ook or re$ei!ing oral instr$tions to get to

know the meaning o" a -antra5 withot an.thing "rther "ollowing7 &a$h -antra is the

em*odiment o" a parti$lar "orm o" Cons$iosness or Shakti7 This is the -antra+Shakti7Cons$iosness or Shakti also e#ists in the "orm o" the Sadhaka7 The o*6e$t then is to nite

these two5 when thoght is not onl. in the oter hsk5 *t is !itali;ed *. will5 knowledge5

and a$tion throgh its $ons$ios $enter in nion with that o" the -antra7 The latter isDe!ata or a parti$lar mani"estation o" Shakti: and the Sadhaka who identi"ies himsel"

therewith5 identi"ies himsel" with that Shakti7 A$$ording to 4oga when the mind is

$on$entrated on an. o*6e$t it is ni"ied with it7 When man is so identi"ied with a Varna orTatt!a5 then the power o" o*6e$ts to *ind $eases5 and he *e$omes the $ontroller7 Ths5 in



3ndalini+4oga5 the stati$ *odil. Shakti pier$es the Cakras5 to meet Shi!a+Shakti in the

Sahasrara7 As the Sadhaka is5 throgh the power o" the rising Shakti5 identi"ied with ea$h

o" the Centers5 Tatt!as and -atrika Shaktis the. $ease to *ind5 ntil passing throgh allhe attains Samadhi7 As the Varnas are Shi!a+Shakti5 $on$entration on them draws the

mind towards5 and then ni"ies it with5 the De!ata whi$h is one with the -antra7 The

De!ata o" the -antra is onl. the $reati!e Shakti assming that parti$lar "orm7 As alread.stated5 De!ata ma. *e reali;ed in an. o*6e$t5 not merel. in -antras5 4antras5 0hatas5

Pratimas or other rital o*6e$ts o" worship7 The same power whi$h mani"ests to the ear in

the -antra is represented in the lines and $r!es o" the 4antra whi$h5 the "aulavali#antra sa.s5 is the *od. o" the De!ata:

.antram mantramayam %roktam mantratma devataiva hi

Dehatmanor yatha bhedo yantra$devata yoshtatha

The 4antra is ths the graphi$ s.m*ol o" the Shakti5 indi$ated *. the -antra with whi$h

identi"i$ation takes pla$e7 The Pratima or image is a grosser !isal "orm o" the De!ata7

Bt the -antras are parti$lar "orms o" Di!ine Shakti5 the reali;ation o" whi$h ise""i$a$ios to prod$e parti$lar reslts7 As in 3ndalini+ 4oga5 so also here the

identi"i$ation o" the Sadhaka with di""erent -antras gi!es rise to !arios Vi*htis or powers: "or ea$h groping o" the letters represents a new $om*ination o" the -atrika

Shaktis7 It is the eternal Shakti who is the li"e o" the -antra7 There"ore5 Siddhi in -antra

Sadhana is the nion o" the Sadhaka8s

Shakti with the -antra Shakti< the identi"i$ation o" the Sadhaka with the -antra is theidenti"i$ation o" the knower 'Vedaka(5 knowing 'Vid.a( and known 'Ved.a( or the

Sadhaka5 -antra and De!ata7 Then the -antra works7 The mind mst "eed5 and is alwa.s

"eeding5 something7 It sei;es the -antra and works its wa. to its heart7 When there5 it is

the Citta or mind o" the Sadhaka ni"ied with the Shakti o" the -antra whi$h works7Then s*6e$t and o*6e$t5 in its -antra "orm5 meet as one7 B. meditation the Sadhaka

gains nit. with the De!ata *ehind5 as it were5 the -antra and Whose "orm the -antra is7The nion o" the Sadhaka o" the -antra and the De!ata o" the -antra is the reslt o" the

e""ort to reali;e permanentl. the in$ipient desire "or s$h nion7 The will towards

Di!init. is a d.nami$ "or$e whi$h pier$es e!er.thing and "inds there Di!init. itsel"7 It is

*e$ase Westerners and some Westerni;ed /inds do not nderstand the prin$iples o"-antra< prin$iples whi$h lie at the $enter o" Indian religios theor. and pra$ti$e5 that the.

see nothing in it where the. do not regard it as gross sperstition7 It mst *e admitted that

-antra Sadhana is o"ten done ignorantl.7 Faith is pla$ed in e#ternals and the innermeaning is o"ten lost7 Bt e!en s$h ignorant worship is *etter than none at all7 9It is

*etter to *ow to )ara.ana with one8s shoes on than ne!er to *ow at all79 -$h also is said

o" 9!ain repetitions97 What Christ $ondemned was not repetition *t 9!ain9 repetition7That man is a poor ps.$hologist who does not know the e""e$t o" repetition5 when done

with "aith and de!otion7 It is a "a$t that the inner kingdom .ields to !iolen$e and $an *e

taken *. assalt7 Indeed5 it .ields to nothing *t the strong will o" the Sadhaka5 "or it is

that will in its prest and "llest strength7 B. pra$ti$e with the -antra5 the De!ata isin!oked7 This means that the mind itsel" is De!ata when ni"ied with De!ata7 This is

attained throgh repetition o" the -antra 'apa(7



apa is $ompared to the a$tion o" a man shaking a sleeper to wake him p7 The Sadhaka8s

own $ons$iosness is awakened7 The two lips are Shi!a and Shakti7 The mo!ement in

tteran$e is the 9$oition9 '-aithna( o" the two7 Sha*da whi$h isses there"rom is in thenatre o" Bind7 The De!ata then appearing is5 as it were5 the son o" the Sadhaka7 It is not

the spreme De!ata who appears '"or It is a$tionless(5 *t in all $ases an emanation

prod$ed *. the Sadhaka8s worship "or his *ene"it onl.7 In the $ase o" worshippers o" theShi!a+-antra5 a Bo.+Shi!a 'Bala+Shi!a( appears who is then made strong *. the nrtre

whi$h the Sadhaka gi!es him7 The o$$ltist will nderstand all s$h s.m*olism to mean

that the De!ata is a "orm o" the Cons$iosness whi$h *e$omes the Bo.+Shi!a5 and whi$h5when strengthened is the "ll+grown Di!ine Power Itsel"7 All -antras are "orms o"

$ons$iosness 'Vi62anarpa(5 and when the -antra is "ll. pra$ti$ed it enli!ens the

Samskara5 and the Artha appears to the mind7 -antras sed in worship are ths a "orm o"

the Samskaras o" i!as< the Artha o" whi$h mani"ests to the $ons$iosness whi$h is pre7The essen$e o" all this is ++ $on$entrate and !itali;e thoght and will power5 that is Shakti7

The -antra method is Shaktopa.a 4oga working with $on$epts and "orm5 whilst

Sham*ha!opa.a 4oga has *een well said to *e a more dire$t attempt at intition o"Shakti5 apart "rom all passing $on$epts5 whi$h5 as the. $annot show the Realit.5 onl.

ser!e to hide it the more "rom one8s !iew and ths maintain *ondage7 These 4oga

methods are *t e#amples o" the ni!ersal prin$iple o" Sadhana5 that the Sadhaka shold

"irst work with and throgh "orm5 and then5 so "ar as ma. *e5 *. a meditation whi$hdispenses with it7

It has *een pointed ot to me *. Pro"essor Srendra )ath Das 0pta that this Varna+

Sadhana5 so important a $ontent o" the Tantra Shastra5 is not altogether its $reation5 *t5

as I ha!e o"ten in other matters o*ser!ed5 a de!elopment o" an$ient Vaidik tea$hing7 For itwas5 he sa.s5 "irst attempted in the Aran.aka &po$h pon the Pradkopasana on whi$h the

Tantrik Sadhana is5 he sggests5 *ased< thogh5 o" $orse5 that Shastra has ela*orated thenotion into a highl. $ompli$ated s.stem whi$h is so pe$liar a "eatre o" its religiosdis$ipline7 There is ths a s.nthesis o" this Pratikopasana with 4oga method5 resting as all

else pon a Vedanti$ *asis7

*hapter "enty&five5arnaala (he :arland of ;etter$)

The world has ne!er altogether *een withot the Wisdom5 nor its Tea$hers7 The degreeand manner in whi$h it has *een imparted ha!e5 howe!er5 ne$essaril. !aried a$$ording tothe $apa$ities o" men to re$ei!e it7 So also ha!e the s.m*ols *. whi$h it has *een

$on!e.ed7 These s.m*ols "rther ha!e !ar.ing signi"i$an$e a$$ording to the spirital

ad!an$ement o" the worshipper7 This =estion o" degree and !ariet. o" presentation ha!eled to the sper"i$ial !iew that the di""eren$e in *elie"s negati!es e#isten$e o" an.

$ommonl. esta*lished Trth7 Bt i" the matter *e regarded more deepl.5 it will *e seen

that whilst there is one essential Wisdom5 its re!elation has *een more or less $omplete



a$$ording to s.m*ols e!ol!ed *.5 and5 there"ore5 "itting to5 parti$lar ra$ial temperaments

and $hara$ters7 S.m*ols are natrall. misnderstood *. those to whom the *elie"s the.

t.pi". are n"amiliar5 and who di""er in temperament "rom those who ha!e e!ol!ed them7To the ordinar. Western mind the s.m*ols o" /indsim are o"ten replsi!e and a*srd7 It

mst not5 howe!er5 *e "orgotten that some o" the S.m*ols o" Western Faiths ha!e the

same e""e$t on the /ind7 From the pi$tre o" the 9Slain 1am*59 and other s.m*ols interms o" *lood and death5 he natrall. shrinks in disgst7 The same e""e$t on the other

hand5 is not seldom prod$ed in the Western at the sight o" the terri*le "orms in whi$h

India has em*odied /er !ision o" the ndo*ted Terrors whi$h e#ist in and arond s7 Allis not smiling in this world7 &!en amongst persons o" the same ra$e and indeed o" the

same "aith we ma. o*ser!e s$h di""eren$es7 Be"ore the Catholi$ Clts o" the 9Sa$red

/eart9 had o!er$ome the opposition whi$h it at "irst en$ontered5 and "or a $onsidera*le

time a"ter5 its imager. was regarded with a!ersion *. some who spoke o" it in termswhi$h wold *e to+da. $onted as sho$king irre!eren$e7 These di""eren$es are likel. to

e#ist so long as men !ar. in mental attitde and temperament5 and ntil the. rea$h the

stage in whi$h5 ha!ing dis$o!ered the essential trths5 the. *e$ome indi""erent to the

mode in whi$h the. are presented7 We mst also in s$h matters distingish *etweenwhat a s.m*ol ma. ha!e meant and what it now means7 ,ntil =ite re$ent times5 the

&nglish peasant "olk and others dan$ed arond the "lower+wreathed -a.pole7 That the pole originall. 'like other similar "orms( represented the great 1inga admits o" as little

do*t as that these "olk5 who in re$ent ages dan$ed arond it5 were ignorant o" that "a$t7

The Bishop8s mitre is said to *e the head o" a "ish worn *. an$ient near+easternhierophants7 Bt what o" that% It has other asso$iations now7

1et s illstrate these general remarks *. a short std. o" one portion o" the 3ali

s.m*olism whi$h a""e$ts so man.5 who are not /inds5 with disgst or horror7 3ali is the

Deit. in that aspe$t in whi$h It withdraws all things whi$h It had $reated5 into Itsel"7 3ali

is so $alled *e$ase She de!ors 3ala 'Time( and then resmes /er own dark"ormlessness7 The s$ene is laid in the $remation grond 'Shmashana(5 amidst white sn+

dried *ones and "ragments o" "lesh5 gnawed and pe$ked at *. $arrion *easts and *irds7

/ere the 9heroi$9 'Vira( worshipper 'Sadhaka( per"orms at dead o" night his awe+inspiring ritals7 3ali is set in s$h a s$ene5 "or She is that aspe$t o" the great Power

whi$h withdraws all things into /ersel" at5 and *.5 the dissoltion o" the ni!erse7 /e

alone worships withot "ear5 who has a*andoned all worldl. desires5 and seeks nionwith /er as the One Bliss"l and Per"e$t &#perien$e7 On the *rning grond all worldl.

desires are *rnt awa.7 She is naked5 and dark like a threatening rain+$lod7 She is dark5

"or She who is /ersel" *e.ond mind and spee$h5 red$es all things into that worldl.59nothingness59 whi$h5 as the Void 'Shn.a( o" all whi$h we now know5 is at the same

time the All 'Prna( whi$h is Pea$e7 She is naked5 *eing $lothed in spa$e alone

'Digam*ari(5 *e$ase the great Power is nlimited< "rther5 She is in /ersel" *e.ond-a.a '-a.atita(< that power o" /ers whi$h $reates all ni!erses7 She stands pon the

white $orpse+like 'Sha!arpa( *od. o" Shi!a7 /e is white5 *e$ase he is the illminating

trans$endental aspe$t o" $ons$iosness7 /e is inert5 *e$ase he is the $hangeless aspe$t o"

the Spreme and She5 the apparentl. $hanging aspe$t o" the same7 In trth5 She and /eare one and the same5 *eing twin aspe$ts o" the One who is $hangelessness in5 and e#ists

as5 $hange7 -$h might *e said in e#planation o" these and other s.m*ols s$h as /er



loosened hair5 the lolling tonge5 the thin stream o" *lood whi$h tri$kles "rom the $orners

o" the moth5 the position o" /er "eet5 the apron o" dead men8s hands arond /er waist5

/er implements and so "orth7 'See 3ymn to "ali) /ere I take onl. the garland o" "reshl.+se!ered heads whi$h hangs low "rom /er ne$k7

Some ha!e $on6e$tred that 3ali was originall. the 0oddess o" the dark+skinnedinha*itants o" the Vindh.a /ills taken o!er *. the Brahmanas into their worship7 One o"

them has thoght that She was a dei"ied Prin$ess o" these "olk5 who "oght against thewhite in+$oming Ar.ans7 /e pointed to the signi"i$ant "a$t that the se!ered heads are

those o" white men7 The Western ma. sa. that 3ali was an o*6e$ti"i$ation o" the Indian

mind5 making a Di!init. o" the Power o" Death7 An &astern ma. repl. that She is theSanketa 's.m*ol( whi$h is the e""e$t o" the impress o" a Spirital Power on the Indian

mind7 I do not pase to $onsider these matters here7

The =estion *e"ore s is5 what does this imager. mean now5 and what has it meant "or

$entries past to the initiate in /er s.m*olism% An e#oteri$ e#planation des$ri*es this

0arland as made p o" the heads o" Demons5 whi$h She5 as a power o" righteosness5 has$on=ered7 A$$ording to an inner e#planation5 gi!en in the Indian Tantra Shastra5 this

string o" heads is the 0arland o" 1etters 'Varnamala(5 that is5 the "i"t.5 and as some $ontit5 "i"t.+one letters5 o" the Sanskrit Alpha*et7 The same interpretation is gi!en in the

Bddhist Demchog #antra in respe$t o" the garland worn *. the great /erka7 These

letters represent the ni!erse o" names and "orms ')amarpa(5 that is5 Spee$h 'Sha*da(and its meaning or o*6e$t 'Artha( She the De!orer o" all 9slaghters9 'that is5

withdraws(5 *oth into /er ndi!ided Cons$iosness at the 0reat Dissoltion o" the

,ni!erse whi$h the. are7 She wears the 1etters whi$h5 She as the Creatri# *ore7 She

wears the 1etters whi$h5 She as the Dissol!ing Power5 takes to /ersel" again7 A !er. pro"ond do$trine is $onne$ted with these 1etters whi$h spa$e pre!ents me "rom "ll.

entering into here7 This has *een set ot in greater detail in the Ser%ent o-er'3ndalini( whi$h pro6e$ts Cons$iosness5 in Its tre natre *liss"l and *e.ond alldalism5 into the World o" good and e!il7 The mo!ements o" /er pro6e$tion are indi$ated

*. the 1etters s*tle and gross whi$h e#ist on the Petals o" the inner *odil. $enters or

1otses7

Ver. shortl. stated5 Sha*da whi$h literall. means Sond ++ here lettered sond ++ is in its$asal state 'Para+Sha*da( known as 9Spreme Spee$h9 'Para Vak(7 This is the Sha*da+

Brahman or 1ogos< that aspe$t o" Realit. or Cons$iosness 'Cit( in whi$h it is the

immediate $ase o" $reation< that is o" the di$hotom. in Cons$iosness whi$h is 9I9 and9This95 s*6e$t and o*6e$t5 mind and matter7 This $ondition o" $asal Sha*da is the

Cosmi$ Dreamless State 'Sshpti(7 This 1ogos5 awakening "rom its $asal sleep5 9sees59

that is5 $reati!el. ideates the ni!erse5 and is then known as Pash.anti Sha*da7 AsCons$iosness 9sees9 or ideates5 "orms arise in the Creati!e -ind5 whi$h are themsel!es

impressions 'Samskara( $arried o!er "rom pre!ios worlds5 whi$h $eased to e#ist as s$h5

when the ,ni!erse entered the state o" $asal dreamless sleep on the pre!ios dissoltion7

These re+arise as the "ormless Cons$iosness awakes to en6o. on$e again sensal li"e inthe world o" "orms7



The Cosmi$ -ind is at "irst itsel" *oth $ogni;ing s*6e$t '0rahaka( and $ogni;ed o*6e$t

'0rah.a(< "or it has not .et pro6e$ted its thoght into the plane o" -atter< the mind as

s*6e$t $ogni;er is Sha*da5 and the mind as the o*6e$t $ogni;ed5 that is5 the mind in the"orm o" o*6e$t is s*tle Artha7 This Sha*da $alled -adh.ama Sha*da is an 9Inner

)aming9 or 9/idden Spee$h97 At this stage5 that whi$h answers to the spoken letters

'Varna( are the 91ittle -others9 or -atrika5 the s*tle "orms o" gross spee$h7 There is atthis stage a di""erentiation o" Cons$iosness into s*6e$t and o*6e$t5 *t the latter is now

within and "orms part o" the Sel"7 This is the state o" Cosmi$ Dreaming 'S!apna(7 This

9/idden Spee$h9 is nderstanda*le o" all men i" the. $an get in mental ra%%ort one withthe other7 So a thoght+reader $an5 it is said5 read the thoghts o" a man whose spoken

spee$h he $annot nderstand7 The Cosmi$ -ind then pro6e$ts these mental images on to

the material plane5 and the. there *e$ome materiali;ed as gross ph.si$al o*6e$ts 'Sthla

artha( whi$h make impressions "rom withot5 on the mind o" the $reated $ons$iosness7This is the $osmi$ waking state 'agrat(7 At this last stage5 the thoght+mo!ement

e#presses itsel" throgh the !o$al organs in $onta$t with the air as ttered spee$h

'Vaikhari Sha*da( made p o" letters5 s.lla*les and senten$es7 The ph.si$al nlettered

sond whi$h mani"ests Sha*da is $alled Dh!ani7 The lettered sond is mani"ested Sha*daor )ame ')ama(5 and the ph.si$al o*6e$ts denoted *. spee$h are the gross Artha or "orm

'Rpa(7

This mani"ested spee$h !aries in men5 "or their indi!idal and ra$ial $hara$teristi$s andthe $onditions5 s$h as $ontr. and $limate in whi$h the. li!e5 di""er7 There is a tradition

that5 there was on$e a ni!ersal spee$h *e"ore the *ilding o" the Tower o" Ba*el5

signi".ing the $on"sion o" tonges7 As pre!iosl. stated5 a "riend has drawn m. attentionto a passage in Rig!eda whi$h he interprets in a similar sense7 For5 it sa.s5 that the Three

Fathers and the Three -others5 like the &lohim5 made 'in the interest o" $reation( all+

$omprehending spee$h into that whi$h was not so7

O" these letters and names and their meaning or o*6e$ts5 that is5 $on$epts and $on$eptso*6e$ti"ied5 the whole ,ni!erse is $omposed7 When 3ali withdraws the world5 that is5 the

names and "orms whi$h the letters signi".5 the dalism in $ons$iosness5 whi$h is

$reation5 !anishes7 There is neither 9I9 'Aham( nor 9This9 'Idam( *t the one non+dalPer"e$t &#perien$e whi$h 3ali in /er own tre natre 'S!arpa( is7 In this wa. /er

garland is nderstood7

9Srel.59 I hear it said5 9not *. all7 Does e!er. /ind worshipper think s$h an ordinar.

Italian peasant knows o"5 or $an nderstand5 the s*tleties o" either the $atholi$ m.sti$s or do$tors o" theolog.7 When5 howe!er5 the Western man ndertakes to depi$t and e#plain

Indian s.m*olism5 he shold5 in the interest *oth o" knowledge and "airness5 nderstand

what it means *oth to the high as well as to the hm*le worshipper7

*hapter "enty&Si'Shakta Sadhana (he +rdinary -itual)



Sadhana is that5 whi$h prod$es Siddhi or the reslt soght5 *e it material or spirital

ad!an$ement7 It is the means or pra$ti$e *. whi$h the desired end ma. *e attained and

$onsists in the training and e#er$ise o" the *od. and ps.$hi$ "a$lties5 pon the gradal per"e$tion o" whi$h Siddhi "ollows7 The natre or degree o" spirital Siddhi depends pon

the progress made towards the reali;ation o" the Atma whose !eiling !estre the *od. is7

The means emplo.ed are nmeros and ela*orate5 s$h as worship 'P6a( e#terior ormental5 Shastri$ learning5 asterities 'Tapas(5 apa or re$itation o" -antra5 /.mns5

meditation5 and so "orth7 The Sadhana is ne$essaril. o" a natre and $hara$ter appropriate

to the end soght7 Ths Sadhana "or spirital knowledge 'Brahma62ana( whi$h $onsistso" e#ternal $ontrol 'Dama( o!er the ten senses 'Indri.a(5 internal $ontrol 'Sama( o!er the

mind 'Bddhi5 Ahamkara5 -anas(5 dis$rimination *etween the transitor. and eternal5

renn$iation o" *oth the world and hea!en 'S!arga(5 di""ers "rom the lower Sadhana o"

the ordinar. hoseholder5 and *oth are o*!iosl. o" a kind di""erent "rom that pres$ri*edand "ollowed *. the pra$titioners o" male!olent magi$ 'A*hi$ara(7 Sadhakas again !ar.

in their ph.si$al5 mental and moral =alities and are ths di!ided into "or $lasses5 -rid5

-adh.a5 Adhimatraka5 and the highest Adhimatrama who is =ali"ied 'Adhikari( "or all

"orms o" 4oga7 In a similar wa.5 the Shakta 3alas are di!ided into the Prakrita or$ommon 3ala "ollowing Vira$ara with the Pan$atatt!as des$ri*ed in the "ollowing

Chapter< the middling '-adh.ama( 3ala who 'ma. *e( "ollows the same or otherSadhana *t who is o" a higher t.pe5 and the highest 3ala '3alikottama( who5 ha!ing

srpassed all ritalism5 meditates pon the ,ni!ersal Sel"7 These are more parti$larl.

des$ri*ed in the ne#t Chapter7

,ntil a Sadhaka is Siddha5 all Sadhana is or shold *e ndertaken with the athorit. andnder the dire$tion o" a 0r or Spirital Tea$her and Dire$tor7 There is in realit. *t one

0r and that is the 1ord 'Ish!ara( /imsel"7 /e is the Spreme 0r as also is De!i /is

Power one with /imsel"7 Bt /e a$ts throgh man and hman means7 The ordinar.

hman 0r is *t the mani"estation on earth o" the Adi+natha -ahakala and -ahakali5the Spreme 0r a*iding in 3ailasa7 As the .ogini #antra 'Ch7 ( sa.s Guroh sthanam

hi kailasam /e it is who is in5 and speaks with the !oi$e o"5 the &arthl. 0r7 So5 to trn

to an analog. in the West5 it is Christ who speaks in the !oi$e o" the Ponti"e# -a#imswhen de$laring "aith and morals5 and in the !oi$e o" the priest who $on"ers pon the

penitent a*soltion "or his sins7 It is not the man who speaks in either $ase *t 0od

throgh him7 It is the 0r who initiates and helps5 and the relationship *etween him andthe dis$iple 'Shish.a( $ontines ntil the attainment o" spirital Siddhi7 It is onl. "rom

him that Sadhana and 4oga are learnt and not 'as it is $ommonl. said( "rom a thosand

Shastras7 As the Shatkarmadi%ika sa.s5 mere *ook+knowledge is seless7

ustake likhitavidya yena sundari ,a% yate

Siddhir na ,ayate tasya kal%akoti$shataira%i

'O Beateos oneH he who does apa o" a Vid.a 'K -antra( learnt "rom a *ook $an ne!er

attain Siddhi e!en i" he persists "or $ontless millions o" .ears7(



-an there"ore sa.s5 9o" him who gi!es natral *irth5 and o" him who gi!es knowledge

o" the Veda5 the gi!er o" sa$red knowledge is the more !enera*le "ather79 The Tantra

Shastras also are "ll o" the greatness o" the 0r7 /e is not to *e thoght o" as a mereman7 There is no di""eren$e *etween 0r5 -antra and De!a7 0r is "ather5 mother and

Brahman7 0r5 it is said7 $an sa!e "rom the wrath o" Shi!a5 *t in no wa.5 $an one *e

sa!ed "rom the wrath o" the 0r7 Atta$hed to this greatness there is5 howe!er5responsi*ilit.< "or the sins o" the dis$iple ma. re$oil pon him7 The Tantra Shastras deal

with the high =alities whi$h are demanded o" a 0r and the good =alities whi$h are to

*e looked "or in an intending dis$iple 'see "or instan$e #antrasara! Ch7 I(7 Be"oreinitiation5 the 0r e#amines and tests the intending dis$iple "or a spe$i"ied period7 The

latter8s moral =ali"i$ations are prit. o" sol 'Shddhatma(5 $ontrol o" the senses

'itendri.a(5 the "ollowing o" the Prshartha or aims o" all sentient *eing

'Prsharthapara.ana(7 Amongst others5 those who are lewd '3amka(5 adlteros 'Para+daratra(5 addi$ted to sin5 ignorant5 sloth"l and de!oid o" religion shold *e re6e$ted 'see

&atsyasukta #antra! MIII< ranatoshini < &aharudrayamala! I7 MV5 II7 ii< "ularnava

#antra! Ch7 MIII(7 The good Sadhaka who is entitled to the knowledge o" all Shastra is he

who is pre+minded5 sel"+$ontrolled5 e!er engaged in doing good to all *eings5 "ree "rom"alse notions o" dalism5 atta$hed to the speaking o"5 taking shelter with and e!er li!ing

in the $ons$iosness o"5 the Spreme Brahman (Gandharva #antra! Ch7 ii(7

All orthodo# /inds o" all di!isions o" worshippers s*mit themsel!es to the dire$tion o"a 0r7 The latter initiates7 The Vaidik initiation into the twi$e+*orn $lasses is *. the

,pana.ana7 This is "or the "irst three $astes onl.5 viz! Brahmana 'priesthood and

tea$hing(5 3shattri.a 'warrior( Vaish.a 'mer$hant(7 All are 'it is said( *. *irth Shdra'anmana 6a.ate Shdrah( and *. sa$rament 'that is5 the ,pana.ana $eremon.( twi$e+

*orn7 B. std. o" the Vedas one is a Vipra7 And he who has knowledge o" the Brahman is

a Brahmana 'Brahma 62anati *rahmanah(7 From this well+known !erse it will *e seen

how "ew there reall. are5 who are entitled to the no*le name o" Brahmana7 The Tantrik-antra+initiation is a di""erent $eremon. and is "or all $astes7 Initiation 'Diksha( is the

gi!ing o" -antra *. the 0r7 The latter shold "irst esta*lish the li"e o" the 0r in his

own *od.< that is the !ital power 'Pranashakti( o" the Spreme 0r in the thosand+ petalled lots 'Sahasrara(7 /e then transmits it to the dis$iple7 As an image is the

instrment '4antra( in whi$h Di!init. 'De!at!a( inheres5 so also is the *od. o" the 0r7

The $andidate is prepared "or initiation5 "asts and li!es $hastel.7 Initiation 'whi$h "ollows(gi!es spirital knowledge and destro.s sin7 As one lamp is lit at the "lame o" another5 so

the di!ine Shakti $onsisting o" -antra is $ommni$ated "rom the 0r8s *od. to that o"

the Shish.a7 I need not *e alwa.s repeating that this is the theor. and ideal5 whi$h to+da.is generall. remote "rom the "a$t7 The Spreme 0r speaks with the !oi$e o" the earthl.

0r at the time o" gi!ing -antra7 As the .ogini #antra 'Ch7 I( sa.s:

&antra$%radana$kale hi manushe 9aganandini

0dhishthanam bhavet tatra &ahakalasya Shamkari

0to na guruta devi manushe natra samshayah



'At the time the -antra is $ommni$ated5 there is in man (ie! 0r( the Presen$e o"

-ahakala7 There is no do*t that man is not the 0r7( 0r is the root '-la( o"

initiation 'Diksha(7 Diksha is the root o" -antra7 -antra is the root o" De!ata5 and De!atais the root o" Siddhi7 The &undamala #antra sa.s that -antra is *orn o" 0r5 and

De!ata o" -antra5 so that the 0r is in the position o" Father8s Father to the Ishtade!ata7

Withot initiation5 apa 're$itation( o" the -antra5 P6a5 and other rital a$ts are seless7The -antra $hosen "or the $andidate mst *e sita*le 'Ankla(7 Whether a -antra is

S!akla or Akla to the person a*ot to *e initiated is as$ertained *. the 3lakla$akra5

the ;odia$al $ir$le $alled Rashi$akra and other Cakras whi$h ma. *e "ond in theTantrasara7 Initiation *. a woman is e""i$a$ios< that *. the mother is eight"old so (ib)

For5 a$$ording to the Tantra Shastra5 a woman with the ne$essar. =ali"i$ations5 ma. *e a

0r and gi!e initiation7 The 3lagrs are "or in nm*er5 ea$h o" them *eing the 0r

o" the pre$eding ones7 There are also three lines o" 0rs 'see #he Great 7iberation)

So long as the Shakti $ommni$ated *. a 0r to his dis$iple is not "ll. de!eloped5 the

relation o" Tea$her and Dire$tor and Dis$iple e#ists7 A man is Shish.a so long as he is

Sadhaka7 When5 howe!er5 Siddhi is attained5 0r and Shish.a5 as also all otherdalisms5 and relations5 disappear7 Besides the preliminar. initiation5 there are a nm*er

o" other initiations or $onse$rations 'A*hisheka( whi$h mark greater and greater degrees

o" ad!an$e "rom Shakta*hisheka when entran$e is made on the path o" Shakta Sadhana to

Prnadiksha*hisheka and -ahaprnadiksha*hisheka also $alled Vira6agrahana*hisheka7On the attainment o" per"e$tion in the last grade the Sadhaka per"orms his own "neral

rite 'Shraddha(5 makes Prnahti with his sa$red thread and $rown lo$k7 The relation o"

0r and Shish.a now $eases7 From this point he as$ends *. himsel" ntil he reali;es thegreat sa.ing So8ham 9/e I am59 Sa8ham 9She I am97 )ow he is i!an+mkta and

Paramahamsa7 The word Sadhana $omes "rom the root Sadh! to e#ert or stri!e5 and

Sadhana is there"ore stri!ing5 pra$ti$e5 dis$ipline and worship in order to o*tain s$$ess

or Siddhi5 whi$h ma. *e o" an. o" the kinds5 worldl. or spirital5 desired5 *t whi$h5 onthe religios side o" the Shastras5 means spirital ad!an$ement with its "rit o" happiness

in this world and in /ea!en and at length 1i*eration '-oksha(7 /e who pra$ti$es

Sadhana is $alled 'i" a man( Sadhaka or 'i" a woman( Sadhika7 Bt men !ar. in $apa$it.5temperament5 knowledge and general ad!an$ement5 and there"ore the means '"or Sadhana

also means instrment( *. whi$h the. are to *e led to Siddhi mst !ar.7 -ethods whi$h

are sita*le "or highl. ad!an$ed men will "ail as regards the ignorant and nde!eloped "or the. $annot nderstand them7 What sits the latter has *een long ot+passed *. the

"ormer7 At least that is the /ind !iew7 It is $alled Adhikara or $ompeten$.7 Ths some

"ew men are $ompetent 'Adhikari( to std. Vedanta and to "ollow high mental ritals and4oga pro$esses7 Others are not7 Some are grown+p $hildren and mst *e dealt with as

s$h 7 As all men5 and indeed all *eings5 are5 as to their ps.$hi$al and ph.si$al *odies5

made o" the primordial s*stan$e Prakriti+Shakti 'Prakrit.atmaka(5 as Prakriti is /ersel"the three 0nas5 Satt!a5 Ra6as and Tamas5 and as all things and *eings are $omposed o"

these three 0nas in !ar.ing proportions5 it "ollows that men are di!isi*le into three

general $lasses5 namel.5 those in whi$h the Satt!a5 Ra6as5 and Tamas 0nas5 predominate

respe$ti!el.7 There are5 o" $orse5 degrees in ea$h o" these three $lasses7 AmongstSatt!ika men5 in whom Satt!a predominates5 some are more and some less Satt!ika than

others and so on with the rest7 These three $lasses o" temperament 'Bha!a( are known in



the Shakta #antras as the Di!ine 'Di!.a*ha!a(5 /eroi$ 'Vira*ha!a( and Animal

'Pash*ha!a( temperaments respe$ti!el.7 Bha!a is de"ined as a propert. or =alit.

'Dharma( o" the -anas or mind (ranatoshini! EL(7 The Di!.a*ha!a is that in whi$hSatt!a+gna predominates onl.5 *e$ase it is to *e noted that none o" the 0nas are5 or

e!er $an *e5 a*sent7 Prakriti $annot *e partitioned7 Prakriti is the three 0nas7 Satt!a is

essentiall. the spirital 0na5 "or it is that whi$h mani"ests Spirit or Pre Cons$iosness'Cit(7 A Satt!ika man is ths a spirital man7 /is is a $alm5 pre5 e=a*le5 re"ined5 wise5

spirital temperament5 "ree o" materialit. and o" passion5 or he possesses these =alities

imper"e$tl.5 and to the degree that he possesses them he is Satt!ik7 Pash*ha!a is5 on theother hand5 the temperament o" the man in whom Tamas gna pre!ails and prod$es s$h

dark $hara$teristi$s as ignoran$e5 error5 apath.5 sloth and so "orth7 /e is $alled a Pash or

animal *e$ase Tamas predominates in the merel. animal natre as $ompared with the

disposition o" spiritall.+minded men7 /e is also Pash *e$ase he is *ond *. the *onds'Pasha(7 The term pasha $omes "rom the root ash to *ind7 The 3larna!a enmerates

eight *onds5 namel.5 pit. 'Da.a5 o" the t.pe whi$h Taoists $all 9in"erior *ene!olen$e9 as

opposed to the di!ine $ompassion or 3arna(5 ignoran$e and delsion '-oha(5 "ear

'Bha.a(5 shame '1a66a(5 disgst '0hrina(5 "amil. '3la(5 ha*it and o*ser!an$e 'Shila(5and $aste 'Varna(7 Other larger enmerations are gi!en7 The Pash is the man $aght *.

the world5 in ignoran$e and *ondage7 Bhaskarara.a5 on the Stra 9ha!e no $on!erse witha Pash59 sa.s that a Pash is Bahirmkha or otward looking5 seeing the otside onl. o"

things and not inner realities7 The in6n$tion5 he sa.s5 onl. applies to $on!erse as regards

things spirital7

The Shai!a Shastra speaks o" three $lasses o" Pash5 namel.5 Sakala *ond *. the threePashas5 An5 Bheda5 3arma5 that is5 limited knowledge5 the seeing o" the one Sel" as

man. *. the operation o" -a.a5 and a$tion and its prod$t7 These are the three imprities

'-ala( $alled Ana!amala5 -a.amala5 and 3armamala7 The Sakala i!a or Pash is *ond

*. all three5 the Prala.akala *. the "irst and last5 and the Vi62anakala *. the "irst onl.7'See as to these the diagram o" the ? Tatt!as7( /e who is wholl. "reed o" the remaining

imprit. o" An is Shi!a /imsel"7 /ere howe!er Pash is sed in a di""erent sense5 that

is5 as denoting the $reatre as $ontrasted with the 1ord 'Pati(7 In this sense5 Pash is aname "or all men7 In the Shakta se o" the term5 thogh all men are $ertainl. Pash5 as

$ompared with the 1ord5 .et as *etween themsel!es one ma. *e Pash 'in the narrower

sense a*o!e stated( and the other not7 Some men are more Pash than others7 It is amistake to sppose that the Pash is ne$essaril. a *ad man7 /e ma. *e and o"ten is a

good one7 /e is $ertainl. *etter than a *ad Vira who is reall. no Vira at all7 /e is5

howe!er5 not5 a$$ording to this Shastra5 an enlightened man in the sense that the Vira orDi!.a is5 and he is generall. marked *. !arios degrees o" ignoran$e and material+

mindedness7 It is the mark o" a *ad Pash to *e gi!en o!er to gross a$ts o" sin7 Between

these two $omes the /ero or Vira o" whose temperament 'Vira*ha!a( so m$h is heard inthe Shakta Shastras7 In him there is pre!alent the strongl. a$ti!e Ra6as 0na7 Ra6as is

alwa.s a$ti!e either to in$ite Tamas or Satt!a7 In the "ormer $ase the reslt is a Pash5 in

the latter $ase either a Vira or Di!.a7 Where Satt!a approa$hes per"e$tion o" de!elopment

there is the Di!.a*ha!a7 Satt!a is here "irml. esta*lished in $alm and in high degree7 Bt5ntil s$h time5 and whilst man who has largel. li*erated himsel" throgh knowledge o"

the in"len$e o" Tamas5 is a$ti!e to promote Satt!a5 he is a Vira7 Being heroi$5 he is



permitted to meet his enem. Tamas "a$e to "a$e5 $onter+atta$king where the lower

de!eloped man "lees awa.7 It has *een pointed ot *. Dr7 0ar*e (hiloso%hy o* 0ncient

India! >(5 as *e"ore him *. Bar5 that the analogos 0nosti$ $lassi"i$ation o" men asmaterial5 ps.$hi$al5 and spirital also $orresponds 'as does this( to the three 0nas o" the

Samkh.a Darshana7

&!en in its limited Shakta sense5 there are degrees o" Pash5 one man *eing more so than

another7 The Pashas are the $reations o" -a.a Shakti7 The De!i there"ore is pi$tred as *earing them7 Bt as She is in /er "orm as -a.a and A!id.a Shakti the $ase o" *ondage5

so as Vid.a Shakti She *reaks the *onds 'Pashpasa+Vimo$ini( 'see !7 L5 7alita$

sahasranama)! and is ths the 1i*eratri# o" the Pash "rom his *ondage7

9itya #antra sa.s that the Bha!a o" the Di!.a is the *est5 the Vira the ne#t *est5 and

Pash the lowest7 In "a$t5 the state o" the last is the starting point in Sadhana5 that o" the

"irst the goal5 and that o" the Vira is the stage o" one who ha!ing $eased to *e a Pash is

on the wa. to the attainment o" the goal7 From *eing a Pash5 a man rises in this or some

other *irth to *e a Vira and Di!.a*ha!a or De!ata+*ha!a is awakened throgh Vira*ha!a7The icchila #antra sa.s 'M5 see also t%atti #antra! 1MIV( that the di""eren$e *etween

the Vira and the Di!.a lies in the ,ddhatamanasa5 that is5 passionateness or a$ti!it. *.whi$h the "ormer is $hara$teri;ed5 and whi$h is de to the great e""ort o" Ra6as to pro$re

"or the Sadhaka a Satt!ik state7 st as there are degrees in the Pash state5 so there are

$lasses o" Viras5 some *eing higher than others7

The Di!.a Sadhaka also is o" higher or lower kinds7 The lowest is onl. a degree higherthan the *est t.pe o" Vira7 The highest $ompletel. reali;e the De!a+natre wherein Satt!a

e#ists in a state o" lasting sta*ilit.7 Amongst this $lass are the Tatt!a62ani and 4ogi7 The

latter are eman$ipated "rom all rital7 The lower Di!.a $lass ma. apparentl. take part in

the rital o" the Vira7 The o*6e$t and end o" all Sadhana5 whether o" Pash or Vira orDi!.a5 is to de!elop Satt!agna7 The Tantras gi!e des$riptions o" ea$h o" these three

$lasses7 The $hie" general distin$tion5 whi$h is $onstantl. repeated5 *etween the prePash '"or there are also Vi*ha!apashs( and the Vira5 is that the "ormer does not5 and the

latter does5 "ollow the Pa2$atatt!a rital5 in the "orm pres$ri*ed "or Vira$ara and

des$ri*ed in the ne#t Chapter7 Other portions o" the des$ription are $hara$teristi$s o" the

Tamasik $hara$ter o" the Pash7 So "ub,ika #antra 'VII( a"ter des$ri*ing this $lass o"man to *e the lowest5 points ot !arios "orms o" their ignoran$e7 So it sa.s that he talks

ill o" other $lasses o" *elie!ers7 That is5 he is se$tarian+minded and de$ries other "orms o"

worship than his own5 a $hara$teristi$ o" the Pash the world o!er7 /e distingishes oneDe!a "rom another as i" the. were reall. di""erent and not merel. the plral

mani"estations o" the One7 So5 the worshipper o" Rama ma. a*se the worshipper o"

3rishna5 and *oth de$r. the worship o" Shi!a or De!i7 As the Veda sa.s5 the One is $alled *. !arios names7 Owing to his ignoran$e 9he is alwa.s *athing59 that is5 he is alwa.s

thinking a*ot e#ternal and $eremonial prit.7 This5 thogh good in its wa.5 is nothing

$ompared with internal prit. o" mind7 /e has ignorant or wrong ideas5 or want o" "aith5

$on$erning 'Shakta( Tantra Shastra5 Sa$ri"i$es5 0r5 Images5 and -antra5 the last o"whi$h he thinks to *e mere letters onl. and not De!ata 'see ranatoshini! E>L5 et se'!

icchila! M(7 /e "ollows the Vaidik rle relating to -aithna on the "i"th da. when the



wi"e is Ritsnata (itu$kalam vina devi ramanam %arivra,ayet) Some o" the des$riptions

o" the Pash seem to re"er to the lowest $lass7 0enerall.5 howe!er5 one ma. sa. that "rom

the standpoint o" a Vira$ari5 all those who "ollow Veda$ara5 Vaishna!a$ara andShai!a$ara are Pashs7 The "ub,ika #antra 'VII( gi!es a des$ription o" the Di!.a7 Its

elogies wold seem to impl. that in all matters whi$h it mentions5 the Pash is la$king7

Bt this5 as regards some matters5 is Stti 'praise( onl.7 Ths he has a strong "aith inVeda5 Shastra5 De!a and 0r5 and e!er speaks the trth whi$h5 as also other good

=alities5 mst *e allowed to the Pash7 /e a!oids all $relt. and other *ad a$tion and

regards alike *oth "riend and "oe7 /e a!oids the $ompan. o" the irreligios who de$r. theDe!ata7 All De!as he regards as *ene"i$ial5 worshipping all withot drawing distin$tions7

Ths5 "or instan$e5 whilst an orthodo# p$ontr. /ind o" the Pash kind who is a

worshipper o" Rama $annot e!en *ear to hear the name o" 3rishna5 thogh *oth Rama

and 3rishna are ea$h A!atara o" the same Vishn5 the Di!.a wold e=all. re!eren$e *oth knowing ea$h to *e an aspe$t o" the one 0reat Shakti5 -other o" De!as and -en7

This is one o" the "irst =alities o" the high Shakta worshipper7 As a worshipper o" Shakti

he *ows down at the "eet o" women regarding them as his 0r (Strinam %adatalam

drishtva guruvad bhava %et sada) /e o""ers e!er.thing to the spreme De!i regardingthe whole ni!erse as per!aded *. Stri 'Shakti5 not 9woman9( and as De!ata7 Shi!a is 'he

knows( in all men7 The whole ni!erse 'Brahmanda( is per!aded *. Shi!a Shakti7

The des$ription $ited also deals with his rital5 sa.ing that he does dail. a*ltions5Sandh.a5 wears $lean $loth5 the Tripndra mark in ashes or red sandal5 and ornaments o"

Rdraksha *eads7 /e does apa 're$itation o" -antras e#ternal and mental( and worship

'Ar$ana(7 /e worships the Pitris and De!as and per"orms all the dail. rites7 /e gi!esdail. $harit.7 /e meditates pon his 0r dail.5 and does worship thri$e dail. and5 as a

Bhaira!a5 worships Paramesh!ari with Di!.a*ha!a7 /e worships De!i at night

'Vaidik worship *eing *. da.(5 and a"ter "ood 'ordinar. Vaidik worship *eing done *e"ore taking "ood(7 /e makes o*eisan$e to the 3ala Shakti '3lastri( !ersed in Tantraand -antra5 whoe!er She *e and whether .oth"l or old7 /e *ows to the 3la+trees

'3la!riksha(7 /e e!er stri!es "or the attainment and maintenan$e o" De!ata*ha!a and is

himsel" o" the natre o" a De!ata7

Portions o" this des$ription appear to re"er to the rital and not A!adhta Di!.a5 and tothis e#tent appli$a*le to the high Vira also7 The &ahanirvana 'I7 E( des$ri*es the Di!.a

as all *t a De!a5 e!er pre o" heart5 to whom all opposites are alike 'D!and!atita( s$h

as pain and pleasre5 heat and $old5 who is "ree "rom atta$hment to worldl. things5 thesame to all $reatres and "orgi!ing7 The te#t I ha!e p*lished5 there"ore5 sa.s that there is

no Di!.a+*ha!a in the 3ali.ga nor Pash*ha!a< "or the Pash 'or his wi"e( mst5 with

his own hand5 $olle$t lea!es5 "lowers and "rit5 and $ook his "ood5 whi$h reglations andothers are impossi*le or di""i$lt in the 3ali age7 As a "ollower o" Smriti5 he shold not

9see the "a$e o" a Shdra at worship5 or e!en think o" woman9 're"erring to the

Pa2$atatt!a rital(7 The Sh.amar$ana '$ited in 3aratattvadidhiti! ?>( speaks to the same

e""e$t7 On the other hand5 there is athorit. "or the proposition that in the 3ali.ga thereis onl. Pash*ha!a7 Ths5 the ranatoshini 'E+EL( $ites a passage prporting to $ome

"rom the &ahanirvana whi$h is in dire$t opposition to the a*o!e:





"ollow this rital5 are re$koned amongst 3alas thogh5 as *eing non+Vaidik5 o" a lower

$lass7

A main point to *e here remem*ered5 and one whi$h esta*lishes *oth the histori$al and pra$ti$al importan$e o" the Agamas is this: That whilst some Vaidik rites still e#ist5 the

*lk o" the rital o" to+da. is Agami$5 that is5 what is poplarl. $alled Tantrik7 ThePranas are replete with Tantrik ritals7

)otwithstanding a general $ommnit. o" rital "orms5 there are some !arian$es whi$h arede to two $ases: "irstl.5 to di""eren$e in the De!ata worship5 and se$ondl.5 to di""eren$e

o" philosophi$al *asis a$$ording as it is Ad!aita5 Vishishtad!aita5 or D!aita7 The

presentment o" "ndamental ideas is sometimes in di""erent terms7 Ths the Vaishna!aPan$aratra Agama des$ri*es the $reati!e pro$ess in terms o" the V.has5 and the Shai!a+

Shakta Agamas e#plain it as the A*hasa o" the thirt.+si# Tatt!as7 I here deal with onl. one

"orm5 namel.5 Shakta Sadhana in whi$h the Ishtade!ata is Shakti in /er man. "orms7

I will here shortl. des$ri*e some o" the rital "orms a*o!e+mentioned5 premising that so$rsor. an a$$ont does not do 6sti$e to the *eat. and pro"ndit. o" man. o" them7

There are "or di""erent "orms o" worship $orresponding to "or di""erent states and

dispositions 'Bha!a( o" the Sadhaka himsel"7 The reali;ation that the Spreme Spirit

'Paramatma( and the indi!idal spirit 'i!atma( are one5 that e!er.thing is Brahman5 andthat nothing *t the Brahman has lasting *eing is the highest state or Brahma+*ha!a7

Constant meditation with 4oga+pro$esses pon the De!ata in the heart is the lower "orm

'Dh.ana*ha!a(7 1ower still is that Bha!a o" whi$h apa 're$itations o" -antra( and/.mns o" praise 'Sta!a( are the e#pression< and lowest o" all is e#ternal worship

'Bah.ap6a(7

P6a*ha!a is that whi$h arises ot o" the dalisti$ notions o" worshipper and worshipped5

the ser!ant and the 1ord5 a dalism whi$h ne$essaril. e#ists in greater or less5 degreentil -onisti$ e#perien$e 'Ad!aita+*ha!a( is attained7 /e who reali;es the Ad!aita+tatt!a

knows that all is Brahman7 For him there is neither worshipper nor worshipped5 neither

4oga5 nor P6a nor Dharana5 Dh.ana5 Sta!a5 apa5 Vrata or other rital or pro$ess o"

Sadhana7 For5 he is Siddha in its "llest sense5 that is5 he has attained Siddhi whi$h is theaim o" Sadhana7 As the &ahanirvana sa.s5 9"or him who has "aith in and knowledge o"

the root5 o" what se are the *ran$hes and lea!es8%9 Brahmanism ths sagel. resol!es the

Western dispte as to the ne$essit. or ad!isa*ilit. o" rital7 It a""irms it "or those whoha!e not attained the end o" all rital7 It lessens and re"ines rital as spirital progress is

made pwards< it dispenses with it altogether when there is no longer need "or it7 Bt5

ntil a man is a real 93nower95 some Sadhana is ne$essar. i" he wold *e$ome one7 Thenatre o" Sadhana5 again5 di""ers a$$ording to the temperaments 'Bha!a( a*o!e des$ri*ed5

and also with re"eren$e to the $apa$ities and spirital ad!an$ement o" ea$h in his own

Bha!a7 What ma. *e sita*le "or the nlettered peasant ma. not *e so "or those moreintelle$tall. and spiritall. ad!an$ed7 It is5 howe!er5 a "ine general prin$iple o" Tantrik

worship that $apa$it.5 and not so$ial distin$tion s$h as $aste5 determines $ompeten$. "or

an. parti$lar worship7 This is not so as regards the Vaidik rital proper7 One might ha!e



spposed that $redit wold ha!e *een gi!en to the Tantra Shastra "or this7 Bt $redit is

gi!en "or nothing7 Those who dilate on Vaidik e#$lsi!eness ha!e nothing to sa. as

regards the a*sen$e o" it in the Agama7 The Shdra is pre$lded "rom the per"orman$e o"Vaidik rites5 the reading o" the Vedas5 and the re$ital o" Vaidik -antras7 /is worship is

pra$ti$all. limited to that o" his Ishtade!ata5 the Vana+lingap6a with Tantrik and

Paranik mantra and s$h Vrata as $onsist in penan$e and $harit.7 In other $ases5 theVrata is per"ormed throgh a Brahmana7 The Tantra Shastra makes no $aste distin$tion as

regards worship5 in the sense that thogh it ma. not $hallenge the e#$lsi!e right o" the

twi$e+*orn to Vaidik rites5 it pro!ides other and similar rites "or the Shdra7 Ths there is *oth a Vaidik and Tantrik 0a.atri and Sandh.a5 and there are rites a!aila*le "or

worshippers o" all $astes7 All ma. read the Tantras whi$h $ontain their "orm o" worship5

and $arr. them ot and re$ite the Tantrik -antras7 All $astes5 e!en the lowest Candala

ma.5 i" otherwise "it5 re$ei!e the Tantrik initiation and *e a mem*er o" a Cakra or $ir$leo" worship7 In the Cakra all the mem*ers partake o" "ood and drink together5 and are then

deemed to *e greater than Brahmanas5 thogh pon the *reak+p o" the Cakra the

ordinar. $aste and so$ial relations are re+esta*lished7 It is ne$essar. to distingish

*etween so$ial di""eren$es and $ompeten$. 'Adhikara( "or worship7 Adhikara5 so"ndamental a prin$iple o" Brahmanism5 means that all are not e=all. entitled to the

same tea$hing and rital7 The. are entitled to that o" whi$h the. are $apa*le5 irrespe$ti!e'a$$ording to the Agama( o" s$h so$ial distin$tions as $aste7 All are $ompetent "or

Tantrik worship5 "or5 in the words o" the 0atami.a whi$h is a Vaishnava #antra 'Chap7

I( the Tantra Shastra is "or all $astes and all women7

Sarva$varnadhikarash ca narinam yog ya eva ca

Thogh a$$ording to Vaidik sage5 the wi"e was $o+operator 'Sahadharmini( in thehosehold rites5 now+a+da.s5 so "ar as I $an gather5 the. are not a$$onted m$h in s$h

matters5 thogh it is said that the wi"e ma.5 with the $onsent o" her hs*and5 "ast5 take!ows5 per"orm /oma5 Vrata and the like7 A$$ording to the Tantra Shastra5 a woman ma.not onl. re$ei!e -antra5 *t ma.5 as 0r5 initiate and gi!e it 'see udrayamala II5 ii5

and MV(7 She is worshipped *oth as wi"e o" 0r and as 0r hersel" 'see ib! I7 i7

&atrikabheda #antra '$7 !ii(5 0nnadakal%a #antra $ited in ranatosini! p7 5 and asregards the "ormer .ogini #antra $hap7 i7 Guru%atni &aheshani gurur eva) The De!i is

/ersel" the 0r o" all Shastras and woman5 as indeed all "emales /er em*odiments5 are

in a pe$liar sense5 /er representati!es7 For this reason all women are worship"l5 and noharm shold *e e!er done them5 nor shold an. "emale animal *e sa$ri"i$ed7

P6a is the $ommon term "or rital worship5 o" whi$h there are nmeros s.non.ms in the

Sanskrit langage s$h as Ar$ana5 Vandana5 Sapar..a5 Arhana5 )amas.a5 Ar$a5 Bha6ana5

thogh some o" these stress $ertain aspe$ts o" it7 P6a as also Vrata whi$h are 3am.a5 thatis5 done to gain a parti$lar end5 are pre$eded *. the Sankalpa5 that is5 a statement o" the

resol!e to worship5 as also o" the parti$lar o*6e$t 'i" an.( with whi$h it is done7 It rns in

the "orm5 9I++o"++0otra and so "orth identi".ing the indi!idal( am a*ot to per"orm this

P6a 'or Vrata( with the o*6e$t ++ 97 There*. the attention and will o" the Sadhaka are"o$sed and *ra$ed p "or the matter in hand7 /ere5 as elsewhere5 the rital whi$h "ollows

is designed *oth *. its $omple#it. and !ariet. 'whi$h pre!ents the tiring o" the mind( to



keep the attention alwa.s "i#ed5 to pre!ent it "rom stra.ing and to emphasi;e *oth

attention and will *. $ontined a$ts and mental workings7

The o*6e$t o" the worship is the Ishtade!ata5 that is5 the parti$lar "orm o" the Deit.whom the Sadhaka worships5 s$h as De!i in the $ase o" a Shakta5 Shi!a in the $ase o"

the Shai!a 'in eight "orms in the $ase o" Ashtamrti+p6a as to whi$h see #odala #antra!$hap7 V( and Vishn as s$h or in /is "orms as Rama and 3rishna in the $ase o" the

Vaishna!a Sadhaka7

An o*6e$t is sed in the oter P6a 'Bah.ap6a( s$h as an image 'Pratima(5 a pi$tre and

em*lem s$h as a 6ar '3alasa(5 Shalagrama 'in the $ase o" Vishn worship(5 1inga and

4oni or 0aripatta 'in the $ase o" the worship( o" Shi!a 'with De!i(5 or a geometri$aldesign $alled 4antra7 In the $ase o" oter worship the "irst is the lowest "orm and the last

the highest7 It is not all who are $apa*le o" worshipping with a 4antra7 It is o*!ios that

simpler minds mst *e satis"ied with images whi$h delineate the "orm o" the De!ata

$ompletel. and in material "orm7 The ad!an$ed $ontemplate De!ata in the lines and

$r!es o" a 4antra7

In e#ternal worship5 the Sadhaka shold "irst worship inwardl. the mental image o" the

De!ata whi$h the oter o*6e$ts assist to prod$e5 and then *. the li"e+gi!ing 'Prana+

Pratishtha( $eremon. he shold in"se the image with li"e *. the $ommni$ation to it o"the light5 $ons$iosness5 and energ. 'Te6as( o" the Brahman within him to the image

withot5 "rom whi$h there then *rsts the lster o" /er whose s*stan$e is Cons$iosness

Itsel" 'Caitan.ama.i(7 In e!er. pla$e She e#ists as Shakti5 whether in stone or metal aselsewhere5 *t in matter is !eiled and seemingl. inert7 Caitan.a 'Cons$iosness( is

arosed *. the worshipper throgh the Pranapratishtha -antra7 An o*6e$t e#ists "or a

Sadhaka onl. in so "ar as his mind per$ei!es it7 For and in him its essen$e as

Cons$iosness is reali;ed7

This is a "itting pla$e to sa. a word on the s*6e$t o" the alleged 9Idolatr.9 o" the /inds7

We are all aware that a similar $harge has *een made against Christians o" the Catholi$

Chr$h5 and those who are $on!ersant with this $ontro!ers. will *e *etter e=ipped *othwith knowledge and $ation against the making o" general and indis$riminate $harges7

It ma. *e well do*ted whether the world $ontains an idolater in the sense in whi$h that

term is sed *. persons who speak o" 9the heathen worship o" sti$ks and stones97

A$$ording to the tra!eler A7 B7 &llis '9The Tshi speaking peoples o" the 0old Coast o"West A"ri$a9(5 e!en 9negroes o" the 0old Coast are alwa.s $ons$ios that their o""erings

and worship are not paid to the inanimate o*6e$t itsel" *t to the indwelling 0od5 and

e!er. nati!e with whom I ha!e $on!ersed on the s*6e$t has laghed at the possi*ilit. o"its *eing spposed that he wold worship or o""er sa$ri"i$e to some s$h o*6e$t as a

stone97 )e!ertheless a missionar. or some tra!eler might tell him that he did7 An a*srd

attitde on the part o" the sperior Western is that in whi$h the latter not merel. tells the$olored ra$es what the. shold *elie!e5 *t what notwithstanding denial5 the. in *act *elie!e and ought to hold a$$ording to the tenets o" the latter8s religion7



The $harge o" idolatr. is kept p5 notwithstanding the e#planations gi!en o" their *elie"s

*. those against whom it is made7 In "a$t5 the $on!i$tion that &astern ra$es are in"erior is

responsi*le "or this7 I" we disregard s$h *elie"s5 then5 an.thing ma. *e idolatros7 Ths<to those who dis*elie!e in the 9Real Presen$e59 the Catholi$ worshipper o" the /ost is an

idolater worshipping the material s*stan$e5 *read7 Bt5 to the worshipper who *elie!es

that it is the Bod. o" the 1ord nder the "orm o" *read5 s$h worship $an ne!er *eidolatros7 Similarl. as regards the /ind worship o" images7 The. are not to *e held to

worship $la. or stone *e$ase others dis*elie!e in the e""i$a$. o" the Prana+Pratishtha

$eremon.7 When impartiall. $onsidered5 there is nothing ne$essaril. sperstitios orignorant in this rite7 )or is this the $ase with the do$trine o" the Real Presen$e whi$h is

interpreted in !arios wa.s7 Whether either rite has the alleged e""e$t attri*ted to it is

another =estion7 All matter is5 a$$ording to Shakta do$trine5 a mani"estation o" Shakti5

that is5 the -other /ersel" in material gise7 She is present in and as e!er.thing whi$he#ists7 The ordinar. man does not so !iew things7 /e sees merel. gross n$ons$ios

matter7 I"5 with s$h an otlook5 he were "ool enogh to worship what was in"erior to

himsel"5 he wold *e an idolater7 Bt the !er. a$t o" worship implies that the o*6e$t is

sperior and $ons$ios7 To the trl. enlightened Shakta e!er.thing is an o*6e$t o"worship5 "or all is a mani"estation o" 0od who is therein worshipped7 Bt that wa. o"

looking at things mst *e attained7 The nttored mind mst *e aided to see that this isso7 This is e""e$ted *. the Pranapratishtha rite *. whi$h 9li"e is esta*lished9 in the image

o" gross matter7 The /ind then *elie!es that the Pratima or image is a representation and

the dwelling pla$e o" Deit.7 What di""eren$e5 it ma. *e asked5 does this reall. make%/ow $an a man8s *elie" alter the o*6e$ti!e "a$t% The answer is5 it does not7 0od is not

mani"ested *. the image merel. *e$ase the worshipper *elie!es /im to *e there7 /e is

there in "a$t alread.7 All that the Pranapratishtha rite does is5 to enli!en the $ons$iosness

o" the worshipper into a reali;ation o" /is presen$e7 And i" /e *e *oth in "a$t5 and to the *elie" o" the worshipper5 present5 then the Image is a proper o*6e$t o" worship7 It is the

s*6e$ti!e state o" the worshipper8s mind whi$h determines whether an a$t is idolatros or

not7 The Prana+Pratishtha rite is ths a mode *. whi$h the Sadhaka is gi!en a tre o*6e$to" worship and is ena*led to a""irm a *elie" in the di!ine omnipresen$e with respe$t to

that parti$lar o*6e$t o" his de!otion7 The ordinar. notion that it is mere matter is $ast

aside5 and the di!ine notion that Di!init. is mani"ested in all that is5 is held and a""irmed79Wh. not then9 'some missionar. has said( 9worship m. *oot%9 There are $ontempti*le

people who do so in the &ropean sense o" that phrase7 Bt5 ne!ertheless5 there is no

reason5 a$$ording to Shakta tea$hing5 wh. e!en his *oot shold not *e worshipped *. one

who regards it and all else as a mani"estation o" the One who is in e!er. o*6e$t whi$h$onstittes the -an.7 Ths this -onisti$ *elie" is a""irmed in the worship *. some

Shaktas o" that whi$h to the gross and ordinar. mind is merel. an o*6e$t o" lst7 To s$h

minds5 this is a re!olting and o*s$ene worship7 To those "or whom s$h o*6e$t o" worshipis o*s$ene5 s$h worship is and mst *e o*s$ene7 Bt what o" the mind whi$h is so

pri"ied that it sees the Di!ine presen$e in that whi$h5 to the mass o" men5 is an

in$itement to and o*6e$t o" lst% A man who5 withot desire5 $an truly so worship mst *ea !er. high Sadhaka indeed7 The Shakta #antra a""irms the 0reek sa.ing that to the pre

all things are pre7 In this *elie" and with5 as the as the =8anarnava #antra sa.s5 the

o*6e$t o" tea$hing men that this is so5 we "ind the rital se o" s*stan$es ordinaril.

a$$onted impre7 The real o*6e$tion to the general adoption or e!en knowledge o" s$h



rites lies5 "rom the -onisti$ standpoint5 in the "a$t that the !ast *lk o" hmanit. are

either o" impre or weak mind5 and that the worship o" an o*6e$t whi$h is $apa*le o"

e#$iting lst will prod$e it5 not to mention the h.po$rites who5 nder $o!er o" s$h aworship5 wold seek to grati". their desires7 In the Paradise 1egend5 6st as amongst

some primiti!e tri*es5 man and woman go naked7 It was and is a"ter the. ha!e "allen that

nakedness is o*ser!ed *. minds no longer inno$ent7 Rightl.5 there"ore5 "rom theirstandpoint5 the *lk o" men $ondemn s$h worship7 Be$ase5 whate!er ma. *e its

theoreti$al 6sti"i$ation nder $onditions whi$h rarel. o$$r5 pragmati$all. and "or the

*lk o" men the. are "ll o" danger7 Those who go to meet temptation shold remem*erthe risk7 I ha!e read that it is re$orded o" Ro*ert d8Ar*rissel5 the saintl. "onder o" the

$ommnit. o" Fonte d8&!ralt that he was wont on o$$asions to sleep with his nns5 to

morti". his "lesh and as a mode o" strengthening his will against its demands7 /e did not

to$h them5 *t his e#$eptional s$$ess in preser!ing his $hastit. wold *e no grond "orthe ordinar. man ndertaking so dangeros an e#periment7 In short5 in order to *e

$ompletel. 6st5 we mst5 in indi!idal $ases5 $onsider intention and good "aith7 Bt5

pra$ti$all. and "or the mass5 the $onsel and dt. to a!oid the o$$asion o" sin is5

a$$ording to Shastrik prin$iples themsel!es5 en6oined7 As a matter o" "a$t5 s$h worshiphas *een $on"ined to so limited a $lass that it wold not ha!e *een ne$essar. to deal with

the s*6e$t were it not $onne$ted with Shakta worship5 the matter in hand7 To re!ert againto the 9missionar.8s *oot9: whilst all things ma. *e the o*6e$t o" worship5 $hoi$e is

natrall. made o" those o*6e$ts whi$h5 *. reason o" their e""e$t on the mind5 are more

"itted "or it7 An image or one o" the sal em*lems is more likel. to raise in the mind o"the worshipper the thoght o" a De!ata than a *oot5 and there"ore5 e!en apart "rom

s$riptral athorit.5 it wold not *e $hosen7 Bt5 it has *een again o*6e$ted5 i" the

Brahman is in and appears e=all. in all things5 how do we "ind some a""irming that one

image is more worth. o" worship than another7 Similarl.5 in Catholi$ $ontries5 we "indworshippers who pre"er $ertain $hr$hes5 shrines5 pla$es o" pilgrimage and

representations o" Christ5 /is -other and the Saints7 S$h pre"eren$es are not statements

o" a*solte worth *t o" personal in$linations in the worshipper de to his *elie" in theirspe$ial e""i$a$. "or him7 Ps.$hologi$all. all this means that a parti$lar mind "inds that it

works *est in the dire$tion desired *. means o" parti$lar instrments7 The image o" 3ali

pro!okes in general onl. disgst in an &ropean mind7 Bt to the ra$e+$ons$iosnesswhi$h has e!ol!ed that image o" Deit.5 it is the $ase and o*6e$t o" "er!ent de!otion7 In

e!er. $ase5 those means mst *e soght and applied whi$h will prod$e a pra$ti$al and

good reslt "or the indi!idal $ons$iosness in =estion7 It mst *e admitted5 howe!er5

that image worship like e!er.thing else is $apa*le o" a*se< that is a wrong and '"or wanto" a *etter term( an idolatros tenden$. ma. mani"est7 This is de to ignoran$e7 Ths the

ant o" a Catholi$ s$hool*o. "riend o" mine had a state o" St7 Anthon. o" Pada7 I" the

saint did not answer her pra.ers5 she sed to gi!e the image a *eating5 and then sht it pin a $p*oard with its 9"a$e to the wall9 *. wa. o" pnishment7 I $old $ite nm*ers o"

instan$es o" this ignorant state o" mind taken "rom the past and present histor. o" &rope7

It is =ite erroneos to sppose that s$h a*srdities are $on"ined to India5 A"ri$a or other $olored $ontries7 )e!ertheless5 we mst5 in ea$h $ase5 distingish *etween the tre

s$riptral tea$hing and the a$ts and notions o" whi$h the. are an a*se7



The materials sed or things done in P6a are $alled ,pa$ara7 The $ommon nm*er o"

these is si#teen5 *t there are more and less 'see rinci%les o* #antra! Part ii(7 The si#teen

whi$h in$lde some o" the lesser nm*er and are in$lded in the greater are: '( Asana'seating o" the image(5 '@( S!agata 'wel$oming o" the De!ata(5 '?( Pad.a 'water "or

washing the "eet(5 '>( Argh.a 'o""erings whi$h ma. *e general or Saman.a and spe$ial or

Vishesha( made in the !essel5 'E(5 '( A$amana 'water "or sipping and $leansing the lips++ o""ered twi$e(5 'L( -adhparka 'hone.5 ghee5 milk and $rd(5 '( Snana 'water "or

*athing(5 'G( Vasana '$loth "or garment(5 '( A*harana '6ewels(5 '( 0andha 'Per"me(5

'@( Pshpa '"lowers(5 '?( Dhpa 'in$ense(5 '>( Dipa 'lights(5 'E( )ai!ed.a '"ood(5and '( Vandana or )amaskri.a 'pra.er(7

Wh. shold s$h things *e $hosen% The Westerner who has heard o" lights5 "lower and

in$ense in Christian worship ma. .et ask the reason "or the rest7 The answer is simple7

/onor is paid to the De!ata in the wa. honor is paid to "riends and those men who areworth. o" !eneration7 So the Sadhaka gi!es that same honor to the De!ata5 a $orse that

the least ad!an$ed mind $an nderstand7 When the gest arri!es he is *idden to take a

seat5 he is wel$omed and asked how he has 6orne.ed7 Water is gi!en to him to wash hisdst. "eet and his moth7 Food and other things are gi!en him5 and so on7 These are done

in honor o" men5 and the Deit. is honored in the same wa.7

Some parti$lar arti$les !ar. with the P6a7 Ths5 Tlasi lea" is issed in the Vishn+p6a<

*ael lea" 'Bil!a( in the Shi!a+p6a5 and to the De!i is o""ered the s$arlet hi*is$s 'a*a(7The -antras said and other rital details ma. !ar. a$$ording to the De!ata worshipped7

The seat 'Asana( o" the worshipper is pri"ied as also the ,pa$ara7 Saltation is made to

the Shakti o" spport 'Adhara+shakti( the Power sstaining all7 O*str$ti!e Spirits are

dri!en awa. 'Bhtapasarpana( and the ten =arters are "en$ed "rom their atta$k *.striking the earth three times with the le"t "oot5 ttering the weapon+mantra 'Astra*i6a(

9Phat59 and *. snapping the "ingers rond the head7 Other ritals also enter into theworship *esides the o""ering o" ,pa$ara s$h as Prana.ama or Breath $ontrol5Bhtasddhi or pri"i$ation o" the elements o" the *od.5 apa o" -antra5 ).asa '!7 %ost)!

meditation 'Dh.ana( and o*eisan$e 'Pranama(7

Besides the oter and material P6a5 there is a higher inner 'Antarp6a( and mental

'-anasap6a(7 /ere there is no o""ering o" material things to an image or em*lem5 *t theingredients ',pa$ara( o" worship are imagined onl.7 Ths the Sadhaka5 in lie o" material

"lowers o""ered with the hands5 la.s at the "eet o" the De!ata the "lower o" good a$tion7 In

the se$ret Ra6asik P6a o" the Vama$ari5 the ,pa$ara are the "i!e Tatt!as 'Pa2$atatt!a(5wine5 meat and so "orth des$ri*ed in the ne#t Chapter7 st as "lowers and in$ense and so

"orth are o""ered in the general p*li$ rital5 so in this spe$ial se$ret rital5 dealt with in

the ne#t Chapter5 the "n$tions o" eating5 drinking and se#al nion are o""ered to theDe!ata7

A marked "eatre o" the Tantra Shastras is the se o" the 4antra in worship7 This then

takes the pla$e o" the image or em*lem5 when the Sadhaka has arri!ed at the stage when

he is =ali"ied to worship with 4antra7 4antra5 in its most general sense5 means simpl.instrment or that *. whi$h an.thing is a$$omplished7 In worship5 it is that *. whi$h the



mind is "i#ed on its o*6e$t7 The 4antra5 in lie o" the image or em*lem holds the

attention5 and is *oth the o*6e$t o" worship5 and the means *. whi$h it is $arried ot7 It is

said to *e so $alled *e$ase it s*des ')i.antrana( lst5 anger and the other s""erings o" i!a5 and the s""erings $ased there*.7 (#antra$tattva Sadharana ,pasana+tatt!a7(

The 4antra is a diagram drawn or painted on paper5 or other s*stan$es5 engra!ed onmetal5 $t on $r.stal or stone7 The magi$al treatises mention e#traordinar. 4antras drawn

on leopard8s and donke.8s skin5 hman *ones and so "orth7 The 4antras !ar. in designa$$ording to the De!ata whose 4antra it is and in whose worship it is sed7 The

di""eren$e *etween a -andala 'whi$h is also a "igre5 marked generall. on the grond( is

that whilst a -andala ma. *e sed in the $ase o" an. De!ata5 a 4antra is appropriate to aspe$i"i$ De!ata onl.7 As di""erent -antras are di""erent De!atas5 and di""ering -antras

are sed in the worship o" ea$h o" the De!atas5 so !ariosl. "ormed 4antras are pe$liar

to ea$h De!ata and are sed in its worship7 The 4antras are there"ore o" !arios designs5a$$ording to the o*6e$t o" worship7 The $o!er o" 9Tantrik Te#ts9 shows the great Sri

4antra7 In the metal or stone 4antras no "igres o" De!atas are shown5 thogh these

together with the appropriate -antras $ommonl. appear in 4antras drawn or painted on paper5 s$h as the De!ata o" worship5 A!arana Shaktis and so "orth7 All 4antras ha!e a

$ommon edging $alled Bhpra5 a =adranglar "igre with "or 9doors9 whi$h en$loses

and separates the 4antra "rom the otside world7 A 4antra in m. possession shows

serpents $rawling otside the Bhpra7 The "aulavaliya #antra sa.s that the distin$tion *etween 4antra and De!ata is that *etween the *od. and the sel"7 -antra is De!ata and

4antra is -antra5 in that it is the *od. o" the De!ata who is -antra7

.antram mantra$ma yam %roktam mantratma

devataiva hi

Dehatmanor yatha bedo yantradevata yos tatha

As in the $ase o" the image5 $ertain preliminaries pre$ede the worship o" 4antra7 The

worshipper "irst meditates pon the De!ata and then aroses /im or /er in himsel"7 /e

then $ommni$ates the Di!ine Presen$e ths arosed to the 4antra7 When the De!ata has *. the appropriate -antra *een in!oked into the 4antra5 the !ital airs 'Prana( o" the

De!ata are in"sed therein *. the Pranapratishtha $eremon.5 -antra and -dra 'see "or

rital &ahanirvana! VI7 ? et se') The De!ata is there*. installed in the 4antra whi$h isno longer mere gross matter !eiling the Spirit whi$h has *een alwa.s there5 *t instin$t

with its arosed presen$e whi$h the Sadhaka "irst wel$omes and then worships7

In Tantrik worship5 the *od. as well as the mind has to do its part5 the "ormer *eing made

to "ollow the latter7 This is o" $orse seen in all rital5 where there is *owing5 gen"le$tionand so "orth7 As all else5 gestre is here m$h ela*orated7 Ths5 $ertain postres 'Asana(

are assmed in worship and 4oga7 There is o*eisan$e 'Pranama(5 sometimes with eight

parts o" the *od. 'Ashtangapranama(5 and $ir$mam*lation 'Pradakshina( o" the image7In ).asa the hands are made to to$h !arios parts o" the *od. and so "orth7 A nota*le

instan$e o" this pra$ti$e are the -dras whi$h are largel. sed in the Tantrik rital7

-dra in this sense is rital manal gestre7 The term -dra has three meanings7 In



worship ',pasana5( it means these gestres7 In 4oga it means postres in whi$h not onl.

the hands *t the whole *od. takes part7 And5 in the se$ret worship with the Pa2$atatt!a5

-dra means !arios kinds o" par$hed $ereals whi$h are taken with the wine and otheringredients ',pa$ara( o" that parti$lar worship7 The term -dra is deri!ed "rom the root

9to please9 '-d(7 The Tantrara6a sa.s that in its ,pasana "orm5 -dra is so $alled

*e$ase it gi!es pleasre to the De!atas7 These -dras are !er. nmeros7 It has *eensaid that there are o" whi$h EE are in $ommon se 'Sha*dakalpadrma Sub Voce!

-dra and see 9irvana #antra! Chap7 MI(7 Possi*l. there are more7 is "a!orite

nm*er7 The -dra o" ,pasana is the otward *odil. e#pression o" inner resol!e whi$h itat the same time intensi"ies7 We all know how in speaking we emphasi;e and illstrate

or thoght *. gestre7 So in wel$oming 'A!ahana( the De!ata5 an appropriate gestre is

made7 When !eiling an.thing5 the hands assme that position 'A!agnthana -dra(7

Ths again in making o""ering 'Argh.a( a gestre is made whi$h represents a "ish'-ats.a -dra( *. pla$ing the right hand on the *a$k o" the le"t and e#tending the two

thm*s "inlike on ea$h side o" the hands7 This is done as the e#pression o" the wish and

intention that the !essel whi$h $ontains water ma. *e regarded as an o$ean with "ish and

all other a=ati$ animals7 The Sadhaka sa.s to the De!ata o" his worship5 9this is *t asmall o""ering o" water in "a$t5 *t so "ar as m. desire to honor .o is $on$erned5 regard it

as i" I were o""ering .o an o$ean79 The 4oni in the "orm o" an in!erted trianglerepresents the De!i7 B. the 4oni -dra the "ingers "orm a triangle as a mani"estation o"

the inner desire that the De!i shold $ome and pla$e /ersel" *e"ore the worshipper5 "or

the 4oni is /er Pitha or 4antra7 Some o" the -dra o" /atha.oga whi$h are in the natre *oth o" a health+gi!ing g.mnasti$ and spe$ial positions re=ired in 4oga+pra$ti$e are

des$ri*ed in A7 A!alon8s #he Ser%ent o-er The Gheranda Samhita! a Tantrik 4oga work

sa.s 'III7 >7 7 ( that knowledge o" the 4oga -dras grants all Siddhi5 and that their

per"orman$e prod$es ph.si$al *ene"its5 s$h as sta*ilit.5 "irmness5 and $re o" disease7

Bhtasddhi5 an important Tantrik rite5 means pri"i$ation o" the "i!e 9elements9 o"whi$h the *od. is $omposed5 and not 9remo!al o" e!il demons59 as Pro"essor -onier+

William8s Di$tionar. has it7 Thogh one o" the meanings o" Bhta is 0host or Spirit5 it is

ne!er sa"e to gi!e s$h literal translations withot knowledge5 or a*srd mistakes arelikel. to *e made7 The &antramahodadhi 'Taranga I( speaks o" it as a rite whi$h is

preliminar. to the worship o" a De!a7

Devarca yog yata$%ra%tyai bhuta$shuddhim

samacaret

'For the attainment o" $ompeten$. to worship5 the elements o" whi$h the *od. is

$omposed5 shold *e pri"ied(7 The material hman *od. is a $ompond o" the "i!e

Bhtas o" 9earth59 9water59 9"ire59 9air95 and 9ether97 These terms ha!e not their sal&nglish meaning *t denote the "i!e "orms in whi$h Prakriti the Di!ine Power as materia

%rima mani"ests /ersel"7 These ha!e ea$h a $enter o" operation in the "i!e Cakras or

Padmas 'Centers or 1otses( whi$h e#ist in the spinal $olmn o" the hman *od. 'see A7

A!alon8s Ser%ent o-er where this matter is "ll. des$ri*ed(7 In the lowest o" these$enters '-ladhara(5 the 0reat De!i kndalini5 a "orm o" the Sagna Brahman5 resides7

She is ordinaril. sleeping there7 In kndalini+.oga5 She is arosed and *roght p



throgh the "i!e $enters5 a*sor*ing5 as She passes throgh ea$h5 the Bhta o" that $enter5

the s*tle Tanmatra "rom whi$h it deri!es and the $onne$ted organ o" sense 'Indri.a(7

/a!ing a*sor*ed all these5 She is led to the si#th or mind $enter 'A62a( *etween thee.e*rows where the last Bhta or ether is a*sor*ed in mind5 and the latter in the S*tle

Prakriti7 The last in the "orm o" 3ndali Shakti then nites with Shi!a in the pper *rain

$alled the thosand+petalled lots 'Sahasrara(7 In 4oga this in!oltion a$tall. takes pla$es with the reslt that e$stas. 'Samadhi( is attained7 Bt !er. "ew are s$$ess"l

4ogis7 There"ore5 Bhtasddhi in the $ase o" the ordinar. worshipper is an imaginar.

pro$ess onl.7 The Sadhaka imagines 3ndali5 that She is rosed5 that one element isa*sor*ed into the other and so on5 ntil all is a*sor*ed in Brahman7 The 4oga pro$ess will

*e "ond des$ri*ed in #he Ser%ent o-er! and Ch7 V7 G? et se' o" the &ahanirvana gi!es

an a$$ont o" the rital pro$ess7 The Sadhaka ha!ing dissol!ed all in Brahman5 a pro$ess

whi$h instills into his mind the nit. o" all5 then thinks o" the 9*la$k man o" sin9 in his *od.7 The *od. is then pri"ied7 B. *reathing and -antra it is "irst dried and then *rnt

with all its sin"l in$linations7 It is then mentall. *athed with the ne$tar o" the water+

mantra "rom head to "eet7 The Sadhaka then thinks that in lie o" his old sin"l *od. a

new De!a *od. has $ome into *eing7 /e who with "aith and sin$erit. *elie!es that he isregenerated is in "a$t so7 To ea$h who trl. *elie!es that his *od. is a De!a *od. it

*e$omes a De!a *od.7 The De!a *od. ths *roght into *eing is strengthened *. the&arth+mantra and di!ine ga;e 'Di!.adrishti(7 Sa.ing5 with Bi6as5 the -antra 9/e I am9

'So8ham( the Sadhaka *. i!a+n.asa in"ses his *od. with the li"e o" the De!i5 the -other

o" all7

).asa is a !er. important and power"l Tantrik rite7 The word $omes "rom the root5 9to pla$e59 and means the pla$ing o" the tips o" the "ingers and palm o" the right hand on

!arios parts o" the *od.5 a$$ompanied *. -antra7 There are "or general di!isions o"

).asa5 viz! inner 'Antar(5 oter 'Bahir(5 a$$ording to the $reati!e 'Srishti( and dissol!ing

'Samhara( order '3rama(7 ).asa is o" man. kinds s$h as i!a+n.asa5 -atrika or 1ipi+n.asa5 Rishi+n.asa5 Shadamgan.asa on the *od. '/rida.adi+shadamga+n.asa( and with

the hands 'Amgshthadi+shadamga+n.asa(5 Pitha+n.asa and so on7 The "ularnava 'IV7

@( mentions si# kinds7 &a$h o" these might $ome nder one or the other o" the "orgeneral heads7

Be"ore indi$ating the prin$iple o" this rite5 let s *rie"l. see what it is7 A"ter the Sadhaka

has *. Bhta+shddhi dissol!ed the sin"l *od. and made a new De!a *od.5 he5 *. i!a+n.asa in"ses into it the li"e o" the De!i7 Pla$ing his hand on his heart he sa.s5 9/e I am9

there*. identi".ing himsel" with Shi!a+Shakti7 /e then emphasi;es it *. going o!er the

parts o" the *od. in detail with the -antra Am and the rest ths78 sa.ing the -antra and

what he is doing5 and to$hing the *od. on the parti$lar part with his "ingers5 he re$ites:9Am 'and the rest( the !ital "or$e 'Prana( o" the *lessed 3alika 'in this instan$e( are here7

Am 'and the rest( the li"e o" the Blessed 3alika is here< Am 'and the rest( all the senses o"

the Blessed 3alika are here< Am 'and the rest( ma. the spee$h5 mind5 sight5 hearing5sense o" smell o" the Blessed 3alika $oming here e!er a*ide here in pea$e and happiness7

S!aha97 B. this5 the *od. is thoght to *e$ome like that o" De!ata 'De!atama.a(7

-atrika are the "i"t. letters o" the Sanskrit alpha*et5 "or as "rom a mother $omes *irth5 so"rom the Brahman who5 as the $reator o" 9sond9 is $alled 9Sha*da*rahman95 the



ni!erse pro$eeds7 The -antra+*odies o" the De!ata are $omposed o" the -atrika or

letters7 The Sadhaka "irst sets the letters mentall. 'Antar+matrika+n.asa( in their se!eral

pla$es in the si# inner $enters 'Cakra(5 and then e#ternall. *. ph.si$al a$tion 'Bah.a+matrika+n.asa(7 The letters o" the alpha*et "orm the di""erent parts o" the *od. o" the

De!ata whi$h is ths *ilt p in the Sadhaka himsel"7 /e pla$es his hand on di""erent

parts o" his *od.5 ttering distin$tl. at the same time the appropriate -atrika "or that part7The mental disposition in the Cakra is that gi!en in Ser%ent o-er *. A7 A!alon5 ea$h

letter *eing repeated ths5 Om /am )amah 'o*eisan$e(5 Om 3sham )amah and so on

with the rest7 The e#ternal disposition is as "ollows: The !owels are pla$ed on the"orehead5 "a$e5 right and le"t e.e5 right and le"t ear5 right and le"t nostril5 right and le"t

$heek5 pper and lower lip5 pper and lower teeth5 head and hollow o" the moth7 The

$onsonants5 83a8 to 8Va8 are pla$ed on the *ase o" the right arm and the el*ow5 wrist *ase

and tips o" "ingers5 le"t arm5 and right and le"t leg5 right and le"t side5 *a$k na!el5 *ell.5heart5 right and le"t sholder5 and spa$e *etween the sholders '3akda(7 Then5 "rom the

heart to the right palm5 Sa< "rom the heart to the le"t palm5 Sa 'se$ond(< "rom the heart to

the right "oot5 Sa< "rom the heart to the le"t "oot5 /a< and lastl. "rom the heart to the *ell.

and the heart to the moth5 3sha7 This -atrikan.asa is o" se!eral kinds7

One "orm o" Rishi+n.asa is as "ollows: 9In the head5 saltation to Brahma and the

Brahmarishis< in the moth5 saltation to 0a.atri and other "orms o" Verse< in the heart5

saltation to the primordial De!ata 3ali< in the hidden part '0h.a(5 saltation to the Bi6a3rim< in the two "eet5 saltation to /rim< in all the *od.5 saltation to Shrim and 3alika7

In Shadamga+n.asa on the *od.5 $ertain letters are pla$ed with the saltation )amah5 and

with the -antras S!aha5 Vashat5 Vashat5 /rim5 Phat on the heart5 head5 $rown+lo$k'Shikha(5 e.es5 the "ront and *a$k o" the palm7 In 3aran.asa5 the -antras are assigned to

the thm*s5 inde# "ingers5 middle "ingers5 "orth "ingers5 little "ingers5 and the "ront and

*a$k o" the palm7 From the a*o!e e#amples the meaning o" ).asa is seen7 B. asso$iating

the Di!ine with e!er. part o" the *od. and with the whole o" it5 the mind and *od. aresoght to *e made di!ine to the $ons$iosness o" the Sadhaka7 The. are that alread.5 *t

the mind is made to so regard them7 9What i" it does%9 the &nglish reader ma. ask7 /ow

$an the regarding a thing as di!ine make it so% In one sense it does not5 "or mind and *od. are as Shakti di!ine5 whether this *e known or not7 Bt this mst *e known to the

Sadhaka or the. are not di!ine *or him /is mind is trained to look pon them as di!ine

mani"estations o" the One Spreme &ssen$e whi$h at *ase he and the. are7 A$$ording to/ind !iews5 primar. importan$e is atta$hed to mental states5 "or as the Di!ine Thoght

made the World5 man makes his $hara$ter therein *. what he thinks7 I" he is alwa.s

thinking o" material things and has desires there"or5 he *e$omes himsel" material and isgi!en o!er to lst and other passions7 I"5 on the $ontrar.5 he has alwa.s his mind on 0od5

and asso$iates e!er.thing with the thoght o" /im5 his mind *e$omes pre and di!ine7 As

the ,panishad sa.s5 9What a man thinks that he *e$omes79 Thoght is e!er.thing5molding or *odil. "eatres5 moral and intelle$tal $hara$ter and disposition5 leading to

and appearing in or a$tions7 -$h sper"i$ial $riti$ism is le!eled at this or other rital5

its !ariet.5 $omple#it.5 its length. $hara$ter and so "orth7 I" it is per"ormed me$hani$all.

and withot attention5 do*tless it is mere waste o" time7 Bt i" it is done with will5attention5 "aith and de!otion5 it mst ne$essaril. a$hie!e the reslt intended7 The

reiteration o" the same idea nder !ar.ing "orms *rings home with emphasis to the



$ons$iosness o" the Sadhaka the do$trine his S$riptre tea$hes him5 viz! that his essen$e

is Spirit and his mind and *od. are its mani"estation7 All is di!ine7 All is Cons$iosness7

The o*6e$t o" this and all the other rital is to make that statement a real e#perien$e "orthe Sadhaka7 For the attainment o" that state in whi$h the Sadhaka "eels that the natre

'Bha!a( o" the De!ata has $ome pon him5 ).asa is a great a#iliar.7 It is as it were the

wearing o" Di!ine 6ewels in di""erent parts o" the *od.7 The Bi6as o" the De!atas 'whi$hare De!atas( are the 6ewels whi$h the Sadhaka pla$es on the di""erent parts o" his *od.7

B. the parti$lar ).asa he pla$es his A*hishtade!ata in s$h parts5 and *. V.apaka+

).asa he spreads its presen$e throghot himsel"7 /e *e$omes ths permeated *. theDi!ine and its mani"estations5 ths merging or mingling himsel" in or with the Di!ine

Sel" or 1ord7 ).asa5 Asana and other rital are ne$essar.5 "or the prod$tion o" the

desired state o" mind and its pri"i$ation 'Cittashddhi(7 The whole aim and end o" rital

is Citta+shddhi7 Trans"ormation o" thoght is trans"ormation o" *eing5 "or parti$lare#isten$e is a pro6e$tion o" thoght5 and thoght is a pro6e$tion "rom the Cons$iosness

whi$h is the Root o" all7

This is the essential prin$iple and rational *asis o" this5 as o" all5 Tantrik Sadhana7 ).asaalso has $ertain ph.si$al e""e$ts5 "or these are dependent on the state o" mind7 The pre

rest"l state o" meditation is re"le$ted in the *od. o" the worshipper7 The a$tions o" ).asa

are said to stimlate the ner!e $enters and to e""e$t the proper distri*tion o" the Shaktis

o" the hman "rame a$$ording to their dispositions and relations5 pre!enting dis$ord anddistra$tion dring worship5 whi$h itsel" holds stead. the state ths ind$ed7

In the Chapters on -antrama.i Shakti and Varnamala5 as also in m. Garland o* 7etters! I

ha!e dealt with the natre o" -antra and o" its Sadhana7 An a$$ont will also *e "ond o"

the s*6e$t in the -antratatt!a Chapter o" the se$ond part o" rinci%les o* #antra -antrais De!ata and *. Sadhana therewith the soght+"or 'Sadh.a( De!ata is attained5 that is5

*e$omes present to the $ons$iosness o" the Sadhaka or -antrin7 Thogh the prpose o"Worship 'P6a(5 Reading 'Patha(5 /.mn 'Sta!a(5 Sa$ri"i$e '/oma(5 -editation 'Dh.ana(5and that o" the Diksha+mantra o*tained on initiation are the same5 .et the latter is said to

*e "ar more power"l5 and this "or the reason that in the "irst5 the Sadhaka8s Sadhana+

shakti onl. operates whilst in the $ase o" -antra that Sadhana+shakti works in$on6n$tion with -antra+shakti whi$h has the re!elation and "or$e o" "ire5 than whi$h

nothing is more power"l7 The spe$ial -antra whi$h is re$ei!ed at initiation 'Diksha( is

the Bi6a or Seed+-antra sown in the "ield o" the Sadhaka8s heart5 and the TantrikSandh.a5 ).asa5 P6a5 and the like are the stem and *ran$hes pon whi$h h.mns o"

praise 'Stti( and pra.er and homage 'Vandana( are the lea!es and "lower5 and the

3a!a$a $onsisting o" -antra5 the "rit7 'See Chapter on -antra+tatt!a5 part ii5 rinci%les

o* #antra)

The tteran$e o" a -antra withot knowledge o" its meaning or o" the -antra+sadhana is

a mere mo!ement o" the lips and nothing more7 The -antra sleeps7 This is not

in"re=entl. the $ase in the present degenera$. o" /ind religion7 For e#ample5 a

Brahman lad. $on"ided to me her Diksha+mantra and asked me "or its meaning5 as shenderstood that I had a Bi6a+kosha or 1e#i$on whi$h ga!e the meaning o" the letters7 /er

0r had not told her o" its meaning5 and in=iries elsewhere amongst Brahmanas were



"ritless7 She had *een repeating the -antra "or .ears5 and time had *roght the wisdom

that it $old not do her m$h good to repeat what was withot meaning to her7 apa is the

tteran$e o" -antra as des$ri*ed later7 -antra+sadhana is ela*orate7 There are !arios pro$esses preliminar. to and in!ol!ed in its right tteran$e whi$h again $onsists o"

-antra7 There are the sa$raments or pri"i$ations 'Samskara( o" the -antra '#antrasara!

p7 G(7 There are 9*irth9 and 9death9 de"ilements o" a -antra (ib! LE5 et se'!) whi$h ha!eto *e $leansed7 This and5 o" $orse5 m$h else mean that the mind o" the -antrin has to

*e prepared and $leansed "or the reali;ation o" the De!ata7 There are a nm*er o" de"e$ts

'Dosha( whi$h ha!e to *e a!oided or $red7 There is pri"i$ation o" the moth whi$htters the -antra '-kha+shodhana( 'see as to this and the "ollowing Sharada #ilaka

'Chap7 #(5 pri"i$ation o" the tonge 'ih!a+shodhana( and o" the -antra 'Asha$a+

*hanga(7 -antra pro$esses $alled 3llka5 )ir!ana5 Set 'see Sharada #ilaka! loc cit!

Tantrasara5 and Prash$arana*odhini5 p7 >( whi$h !ar. with the De!ata o" worship5awakening o" -antra ')idra*hanga( its !itali;ing throgh $ons$iosness

'-antra$aitan.a(5 pondering on the meaning o" the -antra and o" the -atrikas

$onstitting the *od. o" the De!ata '-antrartha *ha!ana(7 There are Dipani5 4onimdra

'see urohita$dar%anam) with meditation on the 4oni+rpa+*haga!ati with the 4oni*i6a'&ng( and so "orth7

In as$ertaining what -antra ma. *e gi!en to an. parti$lar indi!idal5 $ertain Cakra

$al$lations are made5 a$$ording to whi$h -antras are di!ided into those whi$h are"riendl.5 ser!ing5 spporting or destro.ing 'Siddha5 Sadh.a5 Ssiddha5 Ari(7 All this rital

has as its o*6e$t the esta*lishment o" that pre state o" mind and "eeling whi$h are

ne$essar. "or s$$ess '-antra+siddhi(7 At length the -antrin throgh his Cit+shaktiawakening and !itali;ing the -antra whi$h in trth is one with his own $ons$iosness 'in

that "orm( pier$es throgh all its $enters and $ontemplates the Spotless One ("ub,ika

#antra V(7 The Shakti o" the -antra is $alled the Va$ika Shakti or the means *. whi$h

the Va$.a Shakti or ltimate o*6e$t is attained7 The -antra li!es *. the energ. o" the"ormer7 The Sagna+Shakti in the "orm o" the -antra is awakened *. Sadhana and

worshipped and She it is who opens the portals where*. the Va$.a+Shakti is rea$hed7

Ths the -other in the Sagna "orm is the Presiding Deit. 'Adhishthatri De!ata( o" the0a.atri -antra7 As the )irgna '"ormless( One5 She is its Va$.a Shakti7 Both are in trth

one and the same7 Bt the Sadhaka5 *. the laws o" his natre and its three 0nas5 mst

"irst meditate on the gross 'Sthla( "orm *e"ore he $an reali;e the s*tle 'Skshma( "ormwhi$h is his li*erator7 So "or "rom *eing merel. sperstition5 the -antra+sadhana is5 in

large part5 *ased on pro"ond notions o" the natre o" Cons$iosness and the ps.$holog.

o" its workings7 The Sadhaka8s mind and disposition are pri"ied5 the De!ata is pt *e"orehim in -antra "orm and *. his own power o" de!otion 'Sadhana Shakti( and that latent in

the -antra itsel" '-antra+shakti( and e#pressed in his mind on reali;ation therein5 s$h

mind is "irst identi"ied with the gross5 and then with the s*tle "orm whi$h is his owntrans"ormed $ons$iosness and its powers7

apa is de"ined as Vidhanena mantroccaranam! that is '"or de"alt o" other more sita*le

words(5 the tteran$e or re$itation o" -antra a$$ording to $ertain rles7 apa ma.

howe!er *e o" a natre whi$h is not de"ined *. the word5 re$itation7 It is o" three kinds(=8anarnava #antra! MM( namel.5 Va$ika apa5 ,pamsh apa5 -anasa apa7 The "irst is



the lowest and the last the highest "orm7 Va$ika is !er*al apa in whi$h the -antra is

distin$tl. and adi*l. re$ited 'Spashta+!a$a(7 ,pamsh apa is less gross and there"ore

sperior to this7 /ere the -antra is not ttered 'A!.akta( *t there is a mo!ement o" thelips and tonge 'Sphrad!aktra( *t no arti$late sond is heard7 In the highest "orm or

mental tteran$e '-anasa+6apa( there is neither arti$late sond nor mo!ement7 apa

takes pla$e in the mind onl. *. meditation on the letters 'Chintanakshararpa!an(7Certain $onditions are pres$ri*ed as those nder whi$h apa shold *e done5 relating to

ph.si$al $leanliness5 the dressing o" the hair5 garments worn5 the seated postre 'Asana(5

the a!oidan$e o" $ertain states o" mind and a$tions5 and the natre o" the re$itation7 apais done a spe$i"ied nm*er o" times5 in lakhs *. great Sadhakas7 I" the mind is reall.

$entered and not distra$ted throghot these long and repeated e#er$ises the reslt mst

*e s$$ess"l7 Repetition is in all things the sal pro$ess *. whi$h a $ertain thing is

"i#ed in the mind7 It is not $onsidered "oolish "or one who has to learn a lesson to repeat ithimsel" o!er and o!er again ntil it is got *. heart7 The same prin$iple applies to

Sadhana7 I" the 9/ail -ar.9 is said again and again in the Catholi$ rosar.5 and i" the

-antra is similarl. said in the Indian apa5 neither pro$eeding is "oolish5 pro!ided that

*oth *e done with attention and de!otion7 The in6n$tion against 9!ain repetition9 wasnot against repetition *t that o" a !ain $hara$ter7 Conting is done either with a -ala or

rosar. '-ala+6apa( or with the thm* o" the right hand pon the 6oints o" the "ingers o"that hand a$$ording to a method !ar.ing a$$ording to the -antra '3ara+6apa(7

Prash$arana is a "orm o" Sadhana in whi$h5 with other rital5 apa o" -antra5 done a

large nm*er o" times5 "orms the $hie" part7 A short a$$ont o" the rite is gi!en in the

urashcarana$bodhini *. /arakmara Tagore 'GE(7 'See also #antrasara L and the urashcaryarnava o" the 3ing o" )epal7( The rital deals with preparation "or the

Sadhana as regards $hastit.5 "ood5 worship5 measrements o" the -andapa or Pandal and

o" the altar5 the time and pla$e o" per"orman$e and other matters7 The Sadhaka mst lead

a $haste li"e 'Brahma$ar.a( dring the period pres$ri*ed7 /e mst eat the pre "ood$alled /a!ish.annam or *oiled milk '3shtra(5 "rits5 Indian !egeta*les5 and a!oid all

other "ood whi$h has the e""e$t o" stimlating the passions7 /e mst *athe5 do apa o" the

Sa!itri -antra5 entertain Brahmanas and so "orth7 Pa2$aga!.a is eaten5 that is5 the "i!e prod$ts o" the $ow5 namel.5 milk5 $rd5 ghee5 rine5 and dng5 the two last 'e#$ept in the

$ase o" the rigorosl. pios( in smaller =antit.7 Be"ore the P6a there is worship o"

0anesha and 3shetrapala and the Sn5 -oon5 and De!as are in!oked7 Then "ollows theSamkalpa7 The 0hata or 3alasa '6ar( is pla$ed in whi$h the De!ata is in!oked7 A -andala

or "igre o" a parti$lar design is marked on the grond and on it the 6ar is pla$ed7 Then

the "i!e or nine gems are pla$ed in the 6ar whi$h is painted red and $o!ered with lea!es7The rital then pres$ri*es "or the t.ing o" the $rown lo$k 'Shikha(5 the postre 'Asana( o"

the Sadhaka5 apa5 ).asa5 and the -antra rital7 There is meditation as dire$ted5 -antra+

$haitan.a and apa o" the -antra the nm*er o" times "or whi$h !ow has *een made7

The dail. li"e o" the religios /ind was in "ormer times replete with worship7 I re"erthose who are interested in the matter to the little work5 #he Daily ractices o* the

3indus *. Srisha Candra Vas5 the Sandh.a!andana o" all Vedi$ Shakhas *. B7 V7

3amesh!ara Ai.ar5 the 3ri.akanda!aridhi and Prohita+darpanam7 The positions and-dras are illstrated in -rs7 S7 C7 Belons8 Sandhya or daily %rayer o* the +rahmin



p*lished in ?7 It is not here possi*le to do more than indi$ate the general otlines o"

the rites "ollowed7

As the Sadhaka awakes he makes saltation to the 0r o" all and re$ites the appropriate-antras and $on"essing his inherent "railt. '9I know Dharma and .et wold not do it7 I

know Adharma and .et wold not renon$e it59( ++ the /ind "orm o" the $ommone#perien$e 9Video meliora59 he pra.s that he ma. do right and o""ers all the a$tions o" the

da. to 0od7 ,pon to$hing the grond on lea!ing his *ed he saltes the &arth5 themani"estation o" the All+0ood7 /e then *athes to the a$$ompaniment o" -antra and

makes o*lation to the De!as5 Rishis or Seers and the Pitris who issed "rom Sandh.a5

Brahma the Pitamaha o" hmanit.5 and then does rite7

This is the Vaidik "orm whi$h di""ers a$$ording to Veda and Shakha "or the twi$e+*orn

and there is a Tantriki Sandh.a "or others7 It is per"ormed thri$e a da. at morn5 at noon5

and e!ening7 The Sandh.a $onsists generall. speaking5 o" A$amana 'sipping o" water(5

-ar66ana+snana 'sprinkling o" the whole *od.(5 Prana.ama 'Breath+$ontrol(5

Aghamarshana 'e#plsion o" sin(5 pra.er to the Sn and then 'the $anon o" the Sandh.a(apa o" the 0a.atri+mantra7 Rishi+n.asa and Shadamga+n.asa '!7 ante)! and meditation o"

the De!i 0a.atri5 in the morning as Brahmani 'Shakti o" Creation(5 at midda. as Vaisna!i'Shakti o" maintenan$e(5 and in e!ening as Rdrani 'Shakti whi$h 9destro.s9 in the sense

o" withdrawing $reation(7 The Sandh.a with the Apasana "ire+rite and Pa2$a.a62a are

the three main dail. rites5 the last *eing o""erings to the De!as5 to the Pitris5 to animalsand *irds 'a"ter the Vaish!ade!a rite(5 to men 'as *. entertainment o" gests( and the

std. o" Vaidik te#ts7 B. these "i!e 4a62as5 the worshipper dail. pla$es himsel" in right

relations with all *eing5 a""irming s$h relation *etween De!as5 Pitris5 Spirits5 men5 the

organi$ $reation and himsel"7

The word 94a62a9 $omes "rom the root .a, 'to worship( and is $ommonl. translated9sa$ri"i$e59 thogh it in$ldes other ritals than what an &nglish reader might nderstand

*. that term7 Ths5 -an speaks o" "or kinds o" 4a62a as De!a5 Bhata 'whereingredients are sed(5 )ir.a6a and Pitr.a62a7 Sometimes the term is sed in $onne$tion

with an. kind o" $eremonial rite5 and so one hears o" apa+.a62a 're$itation o" -antra(5

Dh.ana+.a62a 'meditation( and so on7 The Pa2$atatt!a rital with wine and the rest is

a$$onted a 4a62a7 4a62as are also $lassi"ied a$$ording to the dispositions and intentionso" the worshipper into Satt!ika5 Ra6asika and Tamasika 4a62a7 A $ommon "orm o" 4a62a

is the De!a.a62a /oma rite in whi$h o""erings o" ghee are made 'in the 3nda or "ire+pit(

to the De!a o" Fire who is the $arrier o" o*lations to the De!as7 /oma is an an$ientVaidik rite in$orporated with others in the 0eneral Tantrik rital7 It is o" se!eral kinds5

and is per"ormed either dail.5 or on spe$ial o$$asions5 s$h as the sa$red thread

$eremon.5 marriage and so "orth7 Besides the dail. ')it.a( $eremonies s$h as Sandh.athere are o$$asional rites ')aimittika( and the pri"i$ator. sa$raments 'Samskara(

per"ormed onl. on$e7

The ordinar. ten Samskaras 'see &ahanirvana #antra! Ch7 IM( are Vaidik rites done to

aid and pri". the indi!idal in the important e!ents o" his li"e5 namel.5 the 0ar*hadhanasan$ti".ing $on$eption prior to the a$tal pla$ing o" the seed in the wom*5 the Pmsa!ana



and Simantonna.ana or a$tal $on$eption and dring pregnan$.7 It has *een sggested

that the "irst Samskara is per"ormed with re"eren$e to the implse to de!elopment "rom

the 9"ertili;ation o" the o!m to the $riti$al period: the se$ond with re"eren$e to the sameimplse "rom the last period to that o" the !ia*ilit. stage o" the "ets59 and the third re"ers

to the period in whi$h there is !ia*ilit. to the "ll term 'see Appendi# on Samskaras7

ranavavada! I7 G>(7 Then "ollows the Samskara on *irth 'ata+karma(5 the naming$eremon. ')ama+karana(5 the taking o" the $hild otdoors "or the "irst time to see the sn

')ishkramana(5 the $hild8s "irst eating o" ri$e 'Annaprasana(5 his tonsre 'Cdakarana(5

and the in!estitre in the $ase o" the twi$e+*orn with the sa$red thread ',pana.ana( whenthe $hild is re*orn into spirital li"e7 This initiation mst *e distingished "rom the

Tantrik initiation '-antra+diksha( when the Bi6a+mantra is gi!en *. the 0r7 1astl.

there is marriage ',d!aha(7 These Samskaras5 whi$h are all des$ri*ed in the ninth

Chapter o" the &ahanirvana #antra! are per"ormed at $ertain stages in the hman *od.with a !iew to e""e$t reslts *ene"i$ial to the hman organism throgh the sperph.si$al

and s*6e$ti!e methods o" an$ient &ast s$ien$e7

Vrata is a part o" )aimittika ++ o$$asional rital or 3arma7 Commonl. translated as !ows5the. are !olntar. de!otions per"ormed at spe$i"ied times in honor o" parti$lar De!atas

's$h as 3rishna8s *irthda.(5 or at an. time 's$h as the Sa!itri!rata(7 &a$h Vrata has its

pe$liarities5 *t there are $ertain "eatres $ommon to all5 s$h as $hastit.5 "asting5

*athing5 taking o" pre "ood onl. and no "lesh or "ish7 The great Vrata "or a Shakta is theDrga+p6a in honor o" the De!i as Drga7

The "asting whi$h is done in these or other $ases is $alled Tapas5 a term whi$h in$ldes

all "orms o" as$eti$ asterit. and ;ealos Sadhana s$h as the sitting *etween "i!e "ires

'Pa2$agni+tapah( and the like7 Tapas has howe!er a still wider meaning and is then o"three kinds5 namel.5 *odil. 'Shariraka(5 *. spee$h 'Va$ika( and *. mind '-anasa(5 a

$ommon di!ision *oth o" Indian and Bddhist Tantra7 The "irst in$ldes e#ternal worship5re!eren$e5 spport o" the 0r5 Brahmanas and the wise 'Pra62a(5 *odil. $leanliness5$ontinen$e5 simpli$it. o" li"e and a!oidan$e o" hrt to an. *eing 'Ahimsa(7 The se$ond

"orm in$ldes trth5 good5 gentle and a""e$tionate spee$h and std. o" the Vedas7 The

third or mental Tapas in$ldes sel"+restraint5 prit. o" disposition5 tran=illit. and silen$e7&a$h o" these $lasses has three s*+di!isions5 "or Tapas ma. *e Satt!ika5 Ra6asika5 or

Tamasika a$$ording as it is done with "aith5 and withot regard to its "rit5 or "or its "rit<

or is done throgh pride and to gain honor or respe$t or power< or lastl. whi$h is doneignorantl. or with a !iew to in6re and destro. others s$h as A*hi$ara or the Sadhana o"

the Tantrik Shatkarma 'other than Shanti(5 that is5 "as$ination or Vashikarana5 paral.;ing

or Stam*hana5 $reating enmit. or Vid!eshana5 dri!ing awa. or ,$$atana5 and killing or

-arana when per"ormed "or a male!olent prpose7 3arma rital is $alled 3am.a when itis done to gain some parti$lar end s$h as health5 prosperit. and the like7 The highest

worship is $alled )ishkama+karma5 that is5 it is done not to se$re an. material *ene"it

*t "or worship8s sake onl.7 Thogh it is not part o" ordinar. rital5 this is the onl. pla$ewhere I $an $on!enientl. mention a pe$liar Sadhana5 pre!alent5 so "ar as I am aware5

mainl. i" not wholl. amongst Tantrikas o" a Shakta t.pe whi$h is $alled )ilasadhana or

Bla$k Sadhana7 This is o" !er. limited appli$ation *eing pra$ti$ed *. some ViraSadhakas in the $remation grond7 There are terri".ing things in these ritals and



there"ore onl. the "earless pra$ti$e them7 The Vira trains himsel" to *e indi""erent and

a*o!e all "ear7 A leading rite is that $alled Sha!a Sadhana whi$h is done with the means

o" a hman $orpse7 I ha!e e#plained elsewhere 'see Ser%ent o-er) wh. a $orpse is$hosen7 The $orpse is laid with its "a$e to the grond7 The Sadhaka sits on the *a$k o" the

*od. o" the dead man on whi$h he draws a 4antra and then worships7 I" the rite is

s$$ess"l it is said that the head o" the $orpse trns rond and asks the Sadhaka what isthe *oon he $ra!es5 *e it li*eration or some material *ene"it7 It is *elie!ed that the De!i

speaks throgh the moth o" the $orpse whi$h is ths the material medim *. whi$h She

mani"ests /er presen$e7 In another rite5 the $orpse is sed as a seat 'Sha!asana(7 Thereare sittings also 'Asana( on sklls '-ndasana( and the "neral p.re 'Citasana(7 /owe!er

repellent or sspe$t these rites ma. appear to *e to a Western5 it is ne!ertheless the "a$t

that the. ha!e *een and are pra$ti$ed *. genine Sadhakas o" "ame s$h as in the past the

"amed -ahara6a o" )attore and others7 The interior $remation grond is within the *od.that *eing the pla$e where the passions are *rnt awa. in the "ire o" knowledge7

The Ad.a Shakti or Spreme Power o" the Shaktas is5 in the words o" the Trishati5

$on$isel. des$ri*ed as &kananda+$idakritih7 &ka K -k.a5 Ananda K Skham5 Cit KCaitan.am or Prakasha K 2anam< and Akritih K S!aripa7 She is ths Sa$$hidananda+

*rahmarpa57 There"ore5 the worship o" /er is dire$t worship o" the /ighest7 This

worship is *ased on Ad!aita!ada7 There"ore5 "or all Ad!aitins5 its Sadhana is the highest7

The Shakta Tantra is ths a Sadhana Shastra o" Ad!aita!ada7 This will e#plain wh. it isdear to5 and so highl. $onsidered *. Ad!aitins7 It is $laimed to *e the one and onl.

stepping stone whi$h leads dire$tl. to 3ai!al.a or )ir!anamkti< other "orms o" worship

pro$ring "or their "ollowers '"rom the Sara to the Shai!a( !arios as$ending "orms o"0anamkti7 Others o" $orse ma. $laim this priorit.7 &!er. se$t $onsiders itsel" to *e

the *est and is in "a$t the *est "or those who5 with intelligen$e5 adopt it7 Were it not so its

mem*ers wold presma*l. not *elong to it *t wold $hoose some other7 )o tre

Shakta5 howe!er5 will wrangle with others o!er this7 /e will *e $ontent with his "aith o"whi$h the 9igamakal%ataru sa.s5 that as among $astes the Brahmanas are "oremost5 so

amongst Sadhakas are the Shaktas7 For5 as 9iruttara #antra sa.s5 there is no )ir!ana

withot knowledge o" Shakti (Shakti,8anam vina devi nirvanam naiva ,ayate) Amongstthe Shaktas5 the "oremost are said to *e the worshippers o" the 3ali -antra7 The

Adimaha!id.a is 3alika7 Other "orms are -rtti*heda o" Brahmarpini 3alika7 3alikla

is "ollowed *. 2anis o" Di!.a and Vira Bha!as< and Shrikla *. 3armin Sadhakas7A$$ording to )irttara5 3alikla in$ldes 3ali5 Tara5 Raktakali5 Bh!ana5 -ardini5

Tripta5 T!arita5 Prat.amgira!id.a5 Drga5 and Shrikla in$ldes Sndari5 Bhaira!i5 Bala5

Bagala5 3amala5 Dhma!ati5 -atamgi5 S!apna!ati!id.a5 -adhmati -aha!id.a7 O"these "orms 3alika is the highest or Ad.amrti as *eing Shddhasatt!agnapradhana5

)ir!ikara5 )irgna*rahma+s!arpaprakashika5 and5 as the "amadhenu #antra sa.s5

dire$tl. 3ai!al.ada.ini7 Tara is Satt!agnatmika5 Tatt!a!id.ada.ini5 "or *. Tatt!a62anaone attains 3ai!al.a7 Shodashi5 Bh!anesh!ari5 Cinnamasta are Ra6ahpradhana

Satt!agnatmika5 the gi!ers o" 0anamkti and S!arga7 Dhma!ati5 3amala5 Bagala5

-atangi are Tamahpradhana whose a$tion is in!oked in the magi$al Shatkarma7

The most essential point to remem*er as gi!ing the ke. to all whi$h "ollows is thatShaktadharma is -onism 'Ad!aita!ada(7 Gandharva #antra sa.s5 9/a!ing as en6oined



salted the 0r and thoght 9So8ham58 the wise Sadhaka5 the per"ormer o" the rite shold

meditate pon the nit. o" i!a and Brahman79

Gurun natva vidhanena so6ham iti %urodhasah

0ikyam sambhavayet dhiman ,ivasyabrahmano6%ica

"ali #antra sa.s: 9/a!ing ths meditated5 the Sadhaka shold worship De!i with the

notion5 8So8ham879

>vam dhyatva tato devim so6ham atmanam arcayet

"ub,ika #antra sa.s: 9A Sadhaka shold meditate pon himsel" as one and the same with/er9 '#aya sahitamatmanam ekibhutam vicintayet) The same tea$hing is to *e "ond

throghot the Shastra: 9ila #antra dire$ting the Sadhaka to think o" himsel" as one with

Tarini< Gandharva #antra telling him to meditate on the sel" as one with Tirpra notdi""erent "rom Paramatma< and 3aliklasar!as!a as one with 3alika and so "orth7 For as

the "ularnava #antra sa.s: 9The *od. is the temple o" 0od7 i!a is Sadashi!a7 1et him

gi!e p his ignoran$e as the o""ering whi$h is thrown awa. ')irmal.a( and worship withthe thoght and "eeling5 8I am /e879

Deho devalayah %roktah ,ivo devah Sadashivah

#ya,ed a,8ananirmalyam so6ham bhavena %u,ayet

This Ad!aita!ada is natrall. e#pressed in the rital7

The Samhita and Brahmanas o" the "or Vedas are 'as $ontrasted with the ,panishads(

Traign.a!isha.a7 There is there"ore m$h in the Vaidik 3armakanda whi$h is $ontrar.to Brahma62ana7 The same remarks appl. to the ordinar. Pash rital o" the da.7 There

are di""eren$es o" to$ha*le and nto$ha*le5 "ood5 $aste5 and se#7 /ow $an a man

dire$tl. =ali". "or Brahma62ana who e!en in worship is alwa.s harping on distin$tionso" $aste and se# and the like% /e who distingishes does not know7 O" s$h distin$tions

the higher Tantrik worship o" the Shakta t.pe knows nothing7 As the .ogini #antra sa.s5

the Shastra is "or all $astes and "or women as well as men7 Tantra Shastra is ,pasana

3anda and in this Shakta ,pasana the 3arma and 2ana 3anda are mingled '-ishra(7That is5 3arma is the rital e#pression o" the tea$hing o" 2ana 3anda and is $al$lated to

lead to it7 There is nothing in it whi$h $ontradi$ts Brahma62ana7 This "a$t5 there"ore5renders it more $ond$i!e to the attainment o" s$h spirital e#perien$e7 S$h higherrital ser!es to re!eal 2ana in the mind o" the Pash7 So it is rightl. said that a 3la+

62ani e!en i" he *e a Candala is *etter than a Brahmana7 It is on these old Tantrik

prin$iples that the Indian religion o" to+da. $an alone5 i" at all5 maintain itsel"7 The. ha!eno $on$ern5 howe!er5 with so$ial li"e and what is $alled 9so$ial re"orm97 For all se$lar

prposes the Tantras re$ogni;e $aste5 *t in spirital matters spirital =ali"i$ations alone

pre!ail7 There are man. s$h sond and high prin$iples in the Tantra Shastra "or whi$h it



wold re$ei!e $redit5 i" it $old onl. o*tain a "air and npre6di$ed $onsideration7 Bt

there are none so *lind as those who will not see7 And so we "ind that the 9pre and high9

rital o" the Veda is set in $ontrast with the$a spposed 9low and impre9 notions o" theTantra7 On the $ontrar.5 a Tantrik Pandit on$e said to me: 9The Vaidik 3armakanda is as

se"l "or ordinar. men as is a washerman "or dirt. $lothes7 It helps to remo!e their

imprities7 Bt the Tantra Shastra is like a glorios tree whi$h gi!es 6eweled "rit79

Sadhana5 as I ha!e said5 is de"ined as that whi$h leads to Siddhi7 Sadhana $omes "rom theroot 9Sadh9 ++ to e#ert5 to stri!e7 For what8% That depends on the Sadhana and its o*6e$t7

Sadhana is an. means to an. end and not ne$essaril. religios worship5 rital and

dis$ipline7 /e who does /atha+.oga5 "or ph.si$al health and strength5 who a$$omplishesa magi$al Pra.oga5 who pra$ti$es to gain an 9eight"old memor.9 and so "orth are ea$h

doing Sadhana to gain a parti$lar reslt 'Siddhi(5 namel.5 health and strength5 a de"inite

magi$al reslt5 in$reased power o" re$olle$tion and so "orth7 A Siddhi again is an. powergained as the reslt o" pra$ti$e7 Ths5 the Siddhi o" Vetala Agni Sadhana is $ontrol o!er

the "ire+element7 Bt the Sadhana whi$h is o" most a$$ont and that o" whi$h I here

speak5 is religios worship and dis$ipline to attain tre spirital e#perien$e7 What is thssoght and gained ma. *e either /ea!en 'S!arga(5 se$ondar. li*eration '0anamkti( or

"ll )ir!ana7 It is the latter whi$h in the highest sense is Siddhi5 and stri!ing "or that end

is the $hie" and highest "orm o" Sadhana7 The latter term in$ldes not merel. rital

worship in the sense o" adoration or pra.er5 *t e!er. "orm o" spirital dis$ipline s$h assa$raments 'Samskara(5 asterities 'Tapas(5 the reading o" S$riptre 'S!adh.a.a(5

meditation 'Dh.ana( and so "orth7 4oga is a still higher "orm o" Sadhana< "or the term

4oga means stri$tl. not the reslt *t the means where*. Siddhi in the "orm o" Samadhima. *e had7 Ordinaril.5 howe!er5 Sadhana is sed to e#press all spirital dis$iplines

*ased on the notion o" worshipper and worshipped< re"erring ths to ,pasana5 not 4oga7

The latter passes *e.ond these and all other dalisms to -onisti$ e#perien$e 'Samadhi(7

The "irst leads p to the se$ond *. pri".ing the mind 'Cittashddhi(5 $hara$ter anddisposition 'Bha!a( so as to render it $apa*le o" 2ana or 1a.a 4oga< or *e$omes itsel"

Para*hakti whi$h5 as the Devibhagavata sa.s5 is not di""erent "rom 2ana7 The great

Siddhi is ths -oksha< and -oksha is Para+matma5 that is5 the S!arpa o" Atma7 Bt theSadhaka is i!atma5 that is5 Atma asso$iated with A!id.a o" whi$h -oksha or Paramatma

is "ree7 A!id.a mani"ests as mind and *od.5 the s*tle and gross !ehi$les o" Spirit7 -an is

ths there"ore Spirit 'Atmas!arpa(5 whi$h is Sa$$idananda5 -ind 'Antahkarana( and *od. 'Sthla+sharira(7 The two latter are "orms o" Shakti5 that is5 pro6e$tions o" the

Creati!e Cons$iosness throgh and as its -a.a7 The essential operation o" -a.a and o"

the 3a2$kas is to seemingl. contract $ons$iosness7 As the .oginihridaya #antra sa.s5the going "orth 'Prashara( o" Cons$iosness 'Sam!it( is in "a$t a $ontra$tion 'Sanko$a as

-atri5 -ana5 -e.a or known5 knowing5 *eing known(7 Cons$iosness is ths "initi;ed

into a limited sel" whi$h and other sel!es regard one another as mtall. e#$lsi!e7 TheSel" *e$omes its own o*6e$t as the man. "orms o" the ni!erse7 It $on$ei!es itsel" as

separate "rom them7 O*li!ios in separateness o" its essential natre it regards all other

persons and things as di""erent "rom itsel"7 It a$ts "or the *ene"it o" its limited sel"7 It is in

"a$t sel"ish in the primar. sense o" the term< and this sel"ishness is the root o" all itsdesires5 o" all its sins7 The more mere worldl. desires are "ostered5 the greater is the

*ondage o" man to the mental and material planes7 &#$essi!el. sel"ish desires displa.



themsel!es as the sins o" lst5 greed5 anger5 en!. and so "orth7 These *ind more "irml.

than reglated desire and moreo!er lead to /ell ')araka(7 The most general and ltimate

o*6e$t o" Sadhana is there"ore to $ast o"" "rom the Sel" this !eil o" A!id.a and to attainthat Per"e$t e#perien$e whi$h is Atmas!arpa or -oksha7 Bt to know Brahman is to be

Brahman7 +rahma veda brahmaiva bhavati as Shrti sa.s7 In essen$e man is Brahman7

Bt owing to A!id.a it is ne$essar. to do something in order that this e!er e#istent "a$tma. *e reali;ed7 That a$tion '3ri.a( is the work o" Sadhana in its endea!or to $lear awa.

the !eiling o" A!id.a whi$h is ignoran$e7 In the sense that A!id.a is *eing remo!ed man

ma. *e said *. Sadhana to *e$ome Brahman: that is5 he reali;es himsel" as what he trl.is and was7 Sadhana5 there"ore5 *. the gra$e o" De!i or 9des$ent o" Shakti9 'Shaktipata(

9$on!erts9 'to se an &nglish term( the Sadhaka5 that is5 trns him awa. "rom separatist

worldl. en6o.ment to seek his own tre sel" as the pre Spirital &#perien$e7 This

trans"ormation is the work and aim o" Sadhana7 Bt this e#perien$e is not to *e had in its$ompletest sense at on$e and at a *ond7 It is5 as Pata26ali sa.s5 !er. rare7 Indeed those

who trl. desire it are !er. "ew7 Brahman is mindless 'Amanah(< "or mind is a "etter on

tre $ons$iosness7 This mindlessness ')iralam*apri( is soght throgh the means o"

4oga7 Bt no wold+*e 4ogi $an attain this state nless his mind is alread. pre5 that is5not onl. "ree "rom gross sin5 *t alread. possessing some "reedom "rom the *ondage o"

worldl. desires5 $lti!ated and trained5 and desiros o" li*eration '-mksh(7 The aim5there"ore5 o" preliminar. Sadhana is to se$re that pri"i$ation o" mind 'Cittashddhi(

whi$h is alone the *asis on whi$h 4oga works7 The "irst o*6e$t then is to restrain the

natral appetites5 to $ontrol the senses5 and all that e#$essi!e sel"ishness *e.ond the *onds o" Dharma whi$h is sin 'Papa(7 Dharma pres$ri*es these *onds *e$ase

nrestri$ted sel"ish en6o.ment leads man downward "rom the path o" his tre e!oltion7

-an is5 as regards part o" his natre5 an animal5 and has5 a$$ording to the Shastra5 passed

throgh all animal "orms in his > lakhs o" pre!ios *irths7 Bt he has also a highernatre and i" he $on"orms to the path laid ot "or him will progress *. degrees to the state

o" that Spirit whose limited "orm he now is7 I" he stra.s "rom that path he "alls *a$k5 and

$ontined des$ent ma. *ring him again to the state o" apparentl. n$ons$ios matterthrogh man. inter!ening /ells in this and other worlds7 For this reason5 the Shastra

repeats that he is a 9sel"+killer9 who5 ha!ing with di""i$lt. attained to manhood5 negle$ts

the opportnities o" "rther progress whi$h the. gi!e him ("ularnava #antra I(7There"ore5 he mst a!oid sin whi$h leads to a "all7 /ow $an the impre reali;e the Pre%

/ow $an the mere seeker o" sensal en6o.ment desire "ormless li*erating Bliss% /ow $an

he re$ogni;e his nit. with all i" he is *ond in sel"ishness whi$h is the root o" all sin%

/ow $an he reali;e the Brahman who thinks himsel" to *e the separate en6o.er o" worldl.o*6e$ts and is *ond *. all sensalities% In !arios "orms this is the tea$hing o" all

religions7 It wold *e hardl. ne$essar. to ela*orate what is so plain were it not apparentl.

spposed that the Tantra Shastra is a strange e#$eption to these ni!ersall. re$ogni;ed prin$iples7 9I thoght59 said a re$ent &nglish $orrespondent o" mine5 9that the Tantra was

a wholl. *ad lot *elonging to the le"t hand path79 This is not so: $ommon thogh the

notion *e7 The Shastra tea$hes that the Sadhaka mst sla. his 9Si# &nemies9 whi$h arethe si# $ardinal sins and all others allied with them7 Whether all the means en6oined are

good5 e#pedient5 and "itting "or the prpose is a di""erent matter7 This is a distin$tion

whi$h none o" its $riti$s e!er makes< *t whi$h a$$ra$. and 6sti$e re=ire the. shold

make i" the. $ondemn the method7 It is one thing to sa. that a parti$lar method



pres$ri*ed "or a good end is *ad5 dangeros5 or ha!ing regard to the present position o"

the generalit. o" men5 nad!isa*le< and a totall. di""erent thing to sa. that the end whi$h

is soght is itsel" *ad7 The Tantra5 like all Shastras5 seeks the Paramartha and nothingelse7 Whether all the "orms o" sear$h are good 'and against the *lk o" them no moral

o*6e$tion $an *e raised( is another =estion7 Gandividul relihereby to thelly di*ta the

#art&okshahana) (slana (s%rinkl+antra is#antrerience -+rahJIK(slana (3<heth4hich tha* sensual en,) >ach ) CertI Kndee7e &oksha<ual en,)m>=L8

*hapter "enty&Sevenhe 2a<%atattva (he Se%ret -itual)

The notoriet. o" the Shakta Pa2$atatt!a rital with wine and women has thrown into the

shade not onl. the pra$ti$al topi$s with whi$h I ha!e dealt5 *t e!er. other5 in$lding the

!ala*le philosophi$al presentment o" Vedanta $ontained in the Shakta #antra )otwithstanding5 and indeed *e$ase5 o" the o""+hand and 'in $ertain respe$ts( ignorant$ondemnation whi$h this rital has re$ei!ed5 the interests o" *oth s$holarship and "airness

'whi$h *. the wa. shold *e identi$al( re=ire5 that we shold "irst as$ertain the "a$ts5

think $learl. and "earlessl.5 and then determine withot pre6di$e7 From *oth the Shastrik and histori$al point o" !iew the s*6e$t is o" s$h importan$e that it is not possi*le "or me

to here deal with it otherwise than in a !er. general wa.7 It is ne$essar.5 howe!er5 in a

paper on ,pasana5 to at least to$h pon the matter *e$ase as against e!er.thing onesa.s a*ot the Tantras5 there is raised the e#press or implied =er. 9That ma. *e all !er.

well7 Bt what a*ot the in"amos Pa2$amakara%9 An.thing said in "a!or o" the Shastra

is ths dis$onted in ad!an$e7

We mst "irst disentangle the general %rinci%les in!ol!ed "rom their parti$lara%%lication The prin$iple ma. *e sond and .et the appli$ation ma. not *e so7 We ma.5

"or instan$e5 appro!e stri!ing "or Vedantik deta$hment 'Adasin.a(5 whilst at the same

time we ma. re6e$t the Aghora8s appli$ation o" it in eating hman $arrion7 )e#t5 let s see

-hat in *act is the ritual appli$ation o" these prin$iples7 Then let s 6dge the intentionwith whi$h the rital was pres$ri*ed7 A prin$iple ma. *e good and the intention ma. *e

good5 *t its appli$ation ma. *e intrinsi$all. *ad5 or at least dangeros5 and there"ore

ine#pedient as leading to a*se7 In li"e it is a mistake to altogether negle$t the pragmati$al aspe$t o" an. theor.7 1ogi$ and li"e do not alwa.s go hand in hand7 1astl.5 let

s see whether the a%%lication is good or *ad or ine#pedient< or whether it is partiall. one

or the other7

In the "irst pla$e it is ne$essar. to $lear the air o" some $ommon mis$on$eptions7 It is$ommonl. thoght that all the pra$titioners o" the Pa2$atatt!a rital with wine5 woman5

and so "orth are immoral men5 pro"essing to "ollow a S$riptre whi$h does not a$$ept the

ordinar. rles o" moralit. as regards "ood5 drink and woman whi$h en6oin that menshold $r* their sensal desires7 Rather is it thoght that it tea$hes that men shold .ield

to them and ths 9en6o.9 themsel!es7 This !iew trns at least this portion o" the Shakta



#antra into a s$riptre o" li*ertinism7 thinl. !eiling itsel" in psedo+religios "orms7 Its

"ollowers are spposed to *e in the $ondition o" a sensal man who "inds his wishes

thwarted *. the rles o" moralit. o" his "ellows arond him and who5 asking himsel" howhe $an in"ringe those rles nder $olor o" some spposed athorit.5 gi!es to the

"l"illment o" desire a 9religios9 san$tion7 In the words o" an &nglish writer5 the *ent

towards religion o" some sort is so strong in India that some o" its people e!en 9sinreligiosl.97 The. are5 on this !iew5 h.po$rites ptting themsel!es to a deal o"

nne$essar. tro*le5 "or men $an and do in India5 as elsewhere5 grati". their desires

withot religios ritals5 and i" wish"l to esta*lish a theor. o" en6o.ment 6sti".ing their$ond$t5 the. $an5 as some ha!e also done in India as elsewhere5 ad!o$ate an 9epi$rean9

materialism "or that prpose7 For the tre sensalist who wishes to get at the o*6e$t o" his

desire5 these long Tantrik ritals wold *e o*str$ti!e and wearisome7 Whate!er ma. *e

thoght o" the rital in =estion5 these notions o" it are wrong7 The $harge5 howe!er5 i"nre"ted5 $onstittes a *lot on this $ontr.8s $i!ili;ation5 whi$h has *een allowed to

remain *e$ase some who know *etter are either a"raid to a$knowledge that the. "ollow

these rites5 or i" the. do not5 that it ma. *e spposed that the. do so7 This *lot5 in so "ar as

it is not 6sti"ied *. a$tal "a$t5 I propose in the present Chapter to remo!e7

The word Shastra or S$riptres $omes "rom the root Shas! to $ontrol5 *e$ase its o*6e$t is

to $ontrol the $ond$t o" men otherwise prone to e!il7 Whether its methods *e mistaken

or not5 the Shakta S$riptre is a Shastra7 -oralit. or Dharma is prea$hed *. all Shastraswhether o" &ast or West7 That moralit. 'Dharma( is in its essentials the same in all the

great S$riptres7 For what prpose is $ond$t $ontrolled% The Indian answer is ++ in order

that man ma. make "or himsel" a good 3arma whi$h spells happiness in this and the ne#tworld 'Paraloka(5 and that then he ma. at length "ree himsel" o" all 3arma and attain

1i*eration '-oksha(7 Bad 3arma leads to s""ering here and in the /ells o" the a"terli"e7

This is taght in the Shakta5 as in other Shastras5 whi$h seek to train the Sadhaka to attain

1i*eration7 In a work o" the present s$ope5 I ha!e not the spa$e to $ite athorit. inspport o" all these elementar. propositions7 There is5 howe!er5 an a*ndan$e o" Te#ts in

spport o" them7 Conslt5 "or instan$e5 the grand opening Chapter o" the "ularnava

#antra! whi$h points ot the "railt. o" -an5 the passing natre o" this world and o" all itgi!es to -an5 and his dt. to a!ail himsel" o" that -anhood whi$h is so di""i$lt o"

attainment so that he does not "all *t rises and ad!an$es to 1i*eration7 I $ite the

"ularnava not merel. *e$ase it is repted to *e a great Tantra and athorit. readil.a$$essi*le5 *t *e$ase it tea$hes in "ll the pra$ti$e o" the ritals nder $onsideration7

Bt what is 1i*eration% It is the state o" Brahman the Pre7 /ow $an the Pre *e attained

*. $onseling the pra$ti$e o" what the athor o" the Shastra thoght to *e impre7 &!er.Tantra $onsels the "ollowing o" Dharma or moralit.7 The same Tantra 'a*o!e $ited( in its

Chapter dealing with the ne$essar. =ali"i$ations o" a dis$iple points ot that he mst *e

o" good $hara$ter and in parti$lar mst not *e lewd '3amka( and gi!en o!er to drink5gltton. and woman7 I" he is so5 he is not $ompetent "or this parti$lar rital and mst *e

trained *. other dis$iplines 'Pash!a$ara(7

I here and herea"ter deal with these parti$lar in"ra$tions o" moralit. *e$ase the. alone

in this matter $on$ern s in or attempt to nderstand a rital whi$h is spposed to *e aninstan$e o" the $ommission o" these !er. sins7



The &ahanirvana #antra! whi$h is o" spe$ial interest *e$ase it is an attempt to pro!ide a

general $ode in$lding law 'in its &ropean sense( "or the "ollowers o" its $lt5 makes

pro!ision5 amongst other matters5 "or general de$en$. and so "orth5 "or the state+ pnishment 'nknown to &nglish legislation( o" men who go with prostittes 'MI7 >?( as

also with nmarried girls (ib! @G+?>(5 with women o" prohi*ited degree 'i*7(5 with the

wi!es o" others (ib! ?E+>(5 or who merel. look with an e.e o" lst pon them (ib! >L(5stating (ib! >( 9A man shold $onsider as wi"e onl. that woman who has *een married

to him a$$ording to Brahma 'the $ommon( or Shai!a "orm7 All other women are the

wi!es o" others79 It deplores 'I+?L( the e!il $stoms o" the present age '3ali.ga( with itsirreligion5 lst5 adlter.5 gltton. and addi$tion to strong drinks7 /ow strangel.

h.po$riti$al are these laments in a Shastra whi$h is spposed to $ons$iosl. promote the

!er. tenden$ies it deplores7 It has *een said that the &ahanirvana is a worth. e#$eption

in an nworth. $lass7 It is tre that this Tantra e!iden$es what ma. *e $alled a re"ormingtenden$. on a$$ont o" a*ses whi$h had o$$rred and ths pts restri$tions on the

ordinar. hoseholder as regards parti$lar portions o" the rital5 a "a$t whi$h made a

Pandit5 o" whom I was told5 sa. that in $omparison with the &ahanila #antra it was 9a

woman8s Shastra97 )e!ertheless on the general matters here dealt with it is not ane#$eption7 Possi*l. those who so speak had onl. read the &ahanirvana whi$h is the "irst

Tantra to *e translated in &nglish7 Certainl. nothing that the. sa. indi$ates an. reala$=aintan$e with an. other7 There are in "a$t other "ine and more philosophi$al Tantras5

and all the great athoritati!e S$riptres are at one5 so "ar as I am aware5 on the general

=estion o" moralit. and the sear$h "or 1i*eration with whi$h I here deal7 /ow5 as I ha!esaid5 $old it5 on $ommonl. a$$epted prin$iples5 *e otherwise% Whether the Sadhana the.

tea$h is good and e""e$ti!e "or the end soght is another matter5 and still more so is the

=estion whether it has *een prod$ti!e in "a$t o" a*se7

What then ar$ the general Indian rles to$hing drinking5 eating5 and se#al inter$orse%

In an$ient Vaidik times into#i$ating li=or was taken in the "orm o" Soma7 S$h drinkwas "ond5 howe!er5 in the $orse o" time to *e prod$ti!e o" great e!ils5 and was thri$e

$rsed *. Brahma5 Shkra$ar.a and 3rishna7 It was then prohi*ited with the reslt that

India has *een the most temperate among the great peoples o" the world5 -an ha!ingde$lared that thogh the drinking o" wine was a natral tenden$.5 a*stention there"rom

was prod$ti!e o" great "rit5 The shanah Samhita sa.s: 9Wine shold not *e drnk5

gi!en or taken9 (&adyam a%eyam adeyam agrahyam) The drinking o" wine is one o" thegreat sins '-ahapataka( in!ol!ing e#piation 'Pra.ash$itta(5 and otherwise leading the

sinner to that great /ell in whi$h the sla.er o" a Brahmana is $on"ined ' Vishnu urana!

II7 $7 !i(7 In an$ient Vaidik times5 meat was eaten *. the "air+$olored a*rn+hairedAr.ans5 in$lding e!en *ee"5 as is done *. their "ellow+Ar.ans o" the West7 Bt in

pro$ess o" time the slaghter o" $attle "or "ood was a*soltel. prohi*ited and $ertain

meats s$h as that o" the domesti$ated "owl and pig were held to *e impre7 As regardsthe eating o" "lesh and "ish to+da.5 I *elie!e the higher $astes 'otside Bengal( who

s*mit to the orthodo# Smarta dis$ipline take neither7 )or do high and stri$t Brahmanas

in that pro!in$e7 Bt the *lk o" the people there5 *oth men and women5 eat "ish5 and men

$onsme the "lesh o" male goats pre!iosl. o""ered to the Deit.7 0rain o" all kinds is a$ommon diet7 I speak5 o" $orse5 o" orthodo# /inds7 Some who ha!e adopted Western



$i!ili;ation ha!e taken o!er with it the eating o" *ee"5 the whisk. peg and $hampagne5 the

$rses o" Brahma5 Shkra5 3rishna5 and the /ell o" their Shastras *eing nothing to them7

As regards Drga De!i the a*srd statement has *een made (>m%ire o* India *. SirBamp".lde Fller5 ( that 9to e#tremists among /er !otaries an. se#al restraint is a

denial o" /er athorit.79 4et it is $ommon grond to all Shastras that se#al inter$orse'-aithna( *. a man with a woman who is not law"l to him is a sin7 The Vaidik Dharma

is stri$t on this point7 It "or*ids not merel. a$tal -aithna *t what is $alled Ashtamga'eight"old( -aithna5 namel.5 Smaranam 'thinking pon it(5 3irttanam 'talking o" it(5

3eli 'pla. with women(5 Prekshanam 'making e.es at women(5 0h.a*hashanam 'talk in

pri!ate with women(5 Samkalpa 'wish or resol!e "or se#al nion(5 Adh.a!asa.a'determination towards it(5 3ri.anishpatti 'a$tal a$$omplishment o" the se#al a$t(7 In

short5 the Pash or "ollower o" the ordinar. rital 'and e#$ept "or rital prposes those

who are not Pash( shold5 in the words o" the Shaktakrami.a '$ited *.-ahamahopadh.a.a 3rishnanatha ).a.apa2$anana Bhatta$ar.a in his Commentar. to !7

E o" the 3arpradistotra5 3ymn to "ali)! a!oid -aithna5 $on!ersation on the s*6e$t

and assem*lies o" women7

&aithunam tatkathala%am tadgoshthim %arivar,ayet

&!en in marriage $ertain rles are to *e o*ser!ed s$h as that whi$h pres$ri*esinter$orse on the "i"th da. a"ter the termination o" the period (itukalam vina devi

ramanam %arivar,ayet) whi$h is said *. the 9itya #antra to *e a $hara$teristi$ o" the

Pash7 Pol.gam. is permissi*le to all /inds7

The Di!init. in woman5 whi$h the Shakta #antra in parti$lar pro$laims5 is also

re$ogni;ed in the ordinar. Vaidik tea$hing7 The wi"e is a /ose+0oddess '0rihade!ata(

nited to her hs*and *. the sa$rament 'Samskara( o" marriage and is not to *e regardedmerel. as an o*6e$t o" en6o.ment7 Frther5 Vaidik Dharma 'now negle$ted( pres$ri*esthat the hoseholder shold e!er worship with his wi"e as ne$essar. partner therein5

Sastriko dharmamacaret 'see also &atsyasukta #antra! MMMI(7 A$$ording to the s*lime

notions o" Shrti the nion o" man and wi"e is a !erita*le sa$ri"i$ial rite ++ a sa$ri"i$e in"ire '/oma( wherein she is *oth hearth '3nda( and "lame ++ and he who knows this as

/oma attains 1i*eration 'see -antra ? o" /omaprakarana o" +rihadaranyaka

%anishad and &dward Carpenter8s remarks on what is $alled the 9o*s$enit.9 o" this,panishad(7 Similarl.5 the Tantrik -antra "or -aithna rns 'see ranatoshini and

#antrasara G(5 9Om5 Into the Fire whi$h is Spirit 'Atma( *rightened *. 'the poring

thereon( o" the ghee o" merit and demerit5 I *. the path o" Sshmna 'the $entral 8ner!e8(

e!er sa$ri"i$e 'do /oma o"( the "n$tions o" the senses sing the mind as the ladle7S!aha79 'In the /oma rite the per"ormer pors ghee into the "ire whi$h $ases it to shoot

p and "lame7 The ghee is pored in with a ladle7 This *eing internal /oma the mind is

the ladle whi$h makes the o""ering o" ghee(7

Bm

Dharmadharma$havirdi%te atmagnau manasa sruca



Sushumnavartmana nityam akshavrittir ,uhomyaham/

Svaha

/ere se#al nion takes on the grander o" a great rite '4a62a( $ompared with whi$h the

ordinar. mere animal $oplation to ease desire5 whether done grossl.5 shame"a$edl.5 orwith "lippant gallantr. is *ase7 It is *e$ase this high $on$eption o" the "n$tion is not

known that a 9grossness9 is $harged against the asso$iation o" se#al "n$tion with

religion whi$h does not *elong to it7 0rossness is properl. attri*ta*le to those who matelike dm* animals5 or $oarsel. and !lgarl.5 not to s$h as reali;e in this "n$tion the

$osmi$ a$ti!it. o" the a$ti!e Brahman or Shi!a+Shakti with whi$h the. then5 as alwa.s5

ni". themsel!es7

It has *een alread. e#plained that Sadhakas ha!e *een di!ided into three $lasses ++ Pash5Vira and Di!.a5 and "or ea$h the Shastra pres$ri*es a sita*le Sadhana5 Tamasik5 Ra6asik

and Satt!ik a$$ordingl.7 As later stated5 the Pa2$atatt!a rital in its "ll literal sense is not

"or the Pash5 and '6dging pon prin$iple( the Di!.a5 nless o" the lower rital order5shold *e *e.ond it7 In its "llest and literal sense it is "or the Vira and is there"ore $alled

Ra6asik Sadhana or ,pasana7 It is to *e noted howe!er that Pash5 Vira and Di!.a are the

three primar. $lasses '-kh.asadhaka(7 Besides these there are se$ondar. di!isions

'0anasadhaka(7 Ths in addition to the primar. or S!a*ha!a Pash there is the Vi*ha!aPash who is a step towards Vira$ara7 Viras again ha!e *een said to *e o" three kinds5

S!a*ha!a Vira5 Vi*ha!a Vira5 and -antrasiddha Vira7 It is to this Ra6asik P6a that the

/.mn to Cinnamasta "rom the De!irahas.akhanda o" the Rdra.amala re"ers when theVira therein sa.s5

0li%ishita%urandhri$bhoga%u,a%aro6ham

+ahuvidhakulamargarambha$sambhavito6ham

ashu,anavimukho6ham +hairavim ashrito6ham

Gurucaranarato6ham +hairavo6ham Shivo6ham

'9I "ollow the worship wherein there is en6o.ment o" wine5 "lesh and wi"e as also otherdi""erent "orms o" 3la worship7 In Bhaira!i 'the 0oddess( I seek m. re"ge7 To the "eet

o" 0r I am de!oted7 Bhaira!a am I7 Shi!a am I79(

To the ordinar. &nglish reader the asso$iation o" eating5 drinking and se#al nion withworship will pro*a*l. *e in$ongros5 i" not downright replsi!e7 9Srel.59 he might sa.59s$h things are "ar apart "rom pra.er to 0od7 We go and do them5 it is tre5 *e$ase the.

are a ne$essit. o" or animal natre5 *t pra.er or worship ha!e nothing to do with s$h

$oarseness7 We ma. pra. *e"ore or a"ter 'as in 0ra$e( on taking "ood5 *t the ph.si$ala$ts *etween are not pra.er7 S$h notions are *ased partl. on that dalism whi$h keeps

separate and apart 0od and /is $reatre5 and partl. on $ertain "alse and depre$iator.

notions $on$erning matter and material "n$tions7 A$$ording to Indian -onism s$h



worship is not onl. nderstanda*le *t 'I am not speaking o" an. parti$lar "orm o" it( the

onl. religios attitde $onsistent with its prin$iples7 -an is5 in his essen$e or spirit5

di!ine and one with the ni!ersal Spirit7 /is mind and *od. and all their "n$tions ar$di!ine5 "or the. are not merel. a mani"estation o" the Power 'Shakti( o" 0od *t that

Power itsel"7 To sa. that matter is in itsel" low or e!il is to $almniate that Power7

)othing in natral "n$tion is low or impre to the mind whi$h re$ogni;es it as Shaktiand the working o" Shakti7 It is the ignorant and5 in a tre sense5 !lgar mind whi$h

regards an. natral "n$tion as low or $oarse7 The a$tion in this $ase is seen in the light o"

the inner !lgarit. o" mind7 It has *een sggested that in its proper appli$ation the-aithna 3arma is onl. an appli$ation to se#al "n$tion o" the prin$iples o" 4oga

'-asson+Orsel 3istorie de la hiloso%hie Indienne! pp7 @?+@??(7 On$e the realit. o"

the world as gronded in the A*solte is esta*lished5 the *od. seems to *e less an

o*sta$le to "reedom5 "or it is a "orm o" that sel"+same A*solte7 The $reati!e "n$tion *eing natral is not in itsel" $lpa*le7 There is no real antinom. *etween Spirit and

)atre whi$h is an instrment "or the reali;ation o" the Spirit7 The method *orrows5 it is

said (ib)! that o" 4oga not to "rstrate5 *t to reglate en6o.ment7 Con!ersel. en6o.ment

prod$es 4oga *. the nion o" *od. and spirit7 In the ps.$hoph.siologi$al rites o" theseShaktas5 en6o.ment is not an o*sta$le to 4oga *t ma. also *e a means to it7 This5 he

sa.s5 is an important $on$eption whi$h re$alls the dis$o!er. o" the -aha.ana thatSamsara and )ir!ana are one7 For here are made one5 4oga whi$h li*erates and Bhoga

whi$h en$hains (ib) It will then *e readil. nderstood that a$$ording to this do$trine

onl. those are $ompetent "or this 4oga who are trl. "ree5 or on the wa. to "reedom5 o" alldalism7

&#ternal worship demands $ertain a$ts and instrments5 s$h as *odil. attitde5 spee$h5

and materials with whi$h the rite is done5 s$h as "lowers5 in$ense5 lights5 water and other

o""erings7 These materials and instrments are $alled ,pa$ara7 Or$linaril. there are

si#teen o" these5 *t the. ma. *e more or less7 There is nothing a*solte in either the=alit.5 =antit. or natre o" the o""erings7 Ordinaril. s$h things are o""ered as might *e

gi!en to gests or "riends or others whom the worshipper lo!es5 s$h as seat 'Asana(5

wel$ome 'S!agata(5 water to wash the "eet 'Pad.a(5 "ood ')ai!ed.a(5 $loths 'Vasana(5 6ewels 'A*harana(5 with other things s$h as lights5 in$ense and "lowers7 In inner or

mental worship '-anasap6a( these are not things material5 *t o" the mind o" the

worshipper7 Pleasing things are sele$ted as o""ering to the De!ata *e$ase the worshipperwishing to please De!ata o""ers what he thinks to *e pleasant and wold *e glad himsel"

to re$ei!e7 Bt a man who re$ogni;ed the di!init. 'and there"ore !ale( o" all things

might o""er an.7 With s$h a disposition a pie$e o" md or a stone wold *e as good ano""ering as an. other7 There are some things the ordinar. man looks pon as 9n$lean9

and5 as long as he does so5 to o""er s$h a thing wold *e an o""ense7 Bt5 i" to his 9e=al

e.e9 these things are not so5 the. might *e gi!en7 Ths the Vira+sadhana o" the Shakta

#antra makes rital se o" what will appear to most to *e impre and replsi!e

s*stan$es7 This 'as the =8anarnava #antra sa.s( is done to a$$stom the worshipper not

to see imprit. in them *t to regard them as all else5 as mani"estation o" Di!init.7 /e is

taght that there is nothing impre in itsel" in natral "n$tions thogh the. *e made5 *.misse or a*se5 the instrments o" imprit.7 /ere again imprit. $onsists not in the a$t

%er se *t in the wa. and in the intention with whi$h it is done7 To a Vira all things5 a$ts5



and "n$tions5 done with right intention5 ma. *e instrments o" worship7 For5 a Vira is

one who seeks to o!er$ome Tamas *. Satt!a7 There"ore5 the natral "n$tions o" eating5

drinking and se#al nion ma. *e sed as ,pa$ara o" worship7 This does not mean that aman ma. do what he likes as regards these things and pass them o"" as worship7 The.

mst *e rightl. done5 otherwise5 a man wold *e o""ering his sin to De!ata7 The %rinci%le

o" all this is entirel. sond7 The onl. =estion whi$h e#ists is as regards the a%%licationto whi$h the rital in =estion pts it7 Worship and pra.er are not merel. the going aside

at a parti$lar time or pla$e to tter set "ormlae or to per"orm parti$lar rital a$ts7 The

whole o" li"e5 in all its right"l parti$lars5 withot an. single e#$eption5 ma. *e an a$t o"worship i" man *t makes it so7 Who $an rightl. den. this% O" $orse5 as long as a man

regards an. "n$tion as impre or a matter o" shame5 his mental disposition is s$h that

he $annot worship therewith7 To do so wold distra$t and pertr* him7 Bt *oth to the

natral+minded and illminated man this is possi*le7 The prin$iple here dealt with is notentirel. pe$liar to this s$hool7 Those /inds who are not -onists5 'and whate!er *e

their philosophi$al theories5 no worshippers in pra$ti$e are so5 "or worship $onnotes the

dalism o" worshipped ',pas.a( and worshipper ',pasaka(5 o" the means or instrment

'Sadhana( and that to *e attained there*. 'Sadh.a((5 .et make o""ering o" their a$ts toDe!ata7 B. ths o""ering all their dail. spee$h5 ea$h word the. sa. *e$omes5 in the words

o" Shastra5 -antra7 )or5 i" we e#amine it5 is the prin$iple alien to Christianit.5 "or theChristian ma.5 in opening his da.5 o""er all his a$ts therein to 0od7 What he therea"ter

does5 is worship7 The di""eren$e in these $ases and that o" the Vira prin$iple lies 'at an.

rate in pra$ti$e( in this5 that the latter is more thorogh in its appli$ation5 no a$t or"n$tion *eing e#$lded5 and in worship5 the Shakta *eing a -onist is taght to regard

the o""ering not as gi!en to someone other than his own essential Sel"5 *t to That7 /e is

ths5 a$$ording to the theor. o" this pra$ti$e5 led to di!inise his "n$tions5 and *. their

$onstant asso$iation with the thoght o" Brahman his mind is5 it is said5 pri"ied and ledawa. "rom all $arnal desires7 I" these "n$tions are set apart as something $ommon or

impre5 !i$tor. is not easil. won7 There is still some part o" his li"e into whi$h Brahman

does not enter and whi$h remains the sor$e o" distra$tion7 B. asso$iating them withreligion5 it is the religios "eeling whi$h works "irst through and then su%ersedes them7

/e ths gradall. attains Di!.a*ha!a and the state o" the De!ata he has worshipped7 For

it is $ommon Indian prin$iple that the end o" worship is to assimilate onesel" to its o*6e$tor De!ata7 Ths it is said in the 0gni urana that7 *. worship o" Rdra one *e$omes

Rdra5 *. worship o" Vishn one *e$omes Vishn5 and *. worship o" Shakti one

*e$omes Shakti7 This is so *e$ase the mind mentall. trans"orms itsel" into the likeness

o" that on whi$h it is set7 B. thinking alwa.s5 on the other hand5 on sensal o*6e$ts one *e$omes sensal7 &!en *e"ore worship5 one shold stri!e to attain the tre attitde o"

worship5 and so the Gandharva #antra sa.s5 9/e who is not De!a 'Ade!a( shold not

worship De!a7 The De!a alone shold worship De!a79 The Vira or stri$tl. the Sadhaka=ali"ied to enter Vira$ara ++ sin$e the tre Vira is its "inished prod$t ++ $ommen$es

Sadhana with this Ra6asik ,pasana with the Pa2$atatt!a as ,pa$ara whi$h are emplo.ed

"or the trans"ormation o" the sensal tenden$ies the. $onnote7 I ha!e heard the !iewe#pressed that this part o" the Shastra was reall. promlgated "or Shdras7 Shi!a knowing

the animal propensities o" their $ommon li"e mst lead them to take "lesh and wine5

pres$ri*ed these rites with a !iew to lessen the e!il and to gradall. wean them "rom

en6o.ment *. promlgating $onditions nder whi$h alone s$h en6o.ment $old *e had5



and in asso$iating it with religion7 9It is *etter to *ow to )ara.ana with one8s shoes on

than ne!er to *ow at all7 A man with a taste "or drink will onl. in$rease his thirst *.

animal satis"a$tion 'Pashpana(7 Rt i" when he drinks he $an *e made to regard theli=id as a di!ine mani"estation and ha!e thoght o" 0od5 gradall. s$h thoghts will

o!er$ome and ost his sensal desires7 On the same prin$iple $hildren are gi!en powders

in 6am5 thogh this method is not $on"ined to a$tal $hildren onl.7 Those who so arge$ontend that a Brahmana shold5 on no a$$ont5 take wine5 and Te#ts are $ited whi$h are

said to spport this !iew7 I ha!e dealt with this matter in the Introd$tion to the

"alivilasa #antra It is s""i$ient to sa. here that the repl. gi!en is that s$h Te#ts re"er tothe nathori;ed $onsmption o" wine as *. ninitiated 'Ana*hishikta( Brahmanas7 In

the same pla$e I ha!e dis$ssed the =estion whether wine $an *e taken at all *. an. one

in this 3ali age7 For5 a$$ording to some athorities5 there is onl. Pash*ha!a in the

3ali.ga7 I" this *e $orre$t then all wine+drinking5 whether rital or otherwise5 is prohi*ited7

For the worship o"8 Shakti5 the Pa2$atatt!a are de$lared to *e essential7 Withot the

Pa2$atatt!a in one "orm or another Shaktip6a $annot *e per"ormed (&ahanirvana! V7 @?+@>(7 The reason o" this is that those who worship Shakti5 worship Di!init. as Creatri# and

in the "orm o" the ni!erse7 I" She appears as and in natral "n$tion5 She mst *e

worshipped therewith5 otherwise5 as the Tantra $ited sa.s5 worship is "ritless7 The

-other o" the ,ni!erse mst *e worshipped with these "i!e elements5 namel.5 wine5meat5 "ish5 grain5 and woman5 or their s*stittes7 B. their se the ni!erse 'agad+

*rahmanda( itsel" is sed as the arti$le o" worship ',pa$ara(7 The &ahanirvana 'VII7

?+( sa.s that wine whi$h gi!es 6o. and dispels the sorrows o" men is Fire< "leshwhi$h norishes and in$reases the strength o" mind and *od. is Air< "ish whi$h in$reases

generati!e power is Water5 $ereals grown on earth and whi$h are the *asis o" li"e are

&arth5 and se#al nion5 whi$h is the root o" the world and the origin o" all $reation5 is

&ther7 The. ths signi". the Power 'Shakti( whi$h prod$es all "ier. elements5 allterrestrial and a=ati$ li"e5 all !egeta*le li"e5 and the will5 knowledge and a$tion o" the

Spreme Prakriti prod$ti!e o" that great *liss whi$h a$$ompanies the pro$ess o"

$reation7 'See also 3aratattvadidhiti MV5 "amakhya #antra! 9igamatattvasara IV(7 The "ailasa #antra 'Pr!akh.a5 Ch7 MC( identi"ies this Pentad 'Pa2$atatt!a( with the "i!e

!ital airs 'Pranadi( and the "i!e -ahapreta whi$h spport the $o$h o" Triprasndari7

With these preliminaries5 and postponing "or the moment "rther $omment5 we ma. pro$eed to an e#amination in greater detail o" the "i!e 'Pa2$a( elements 'Tatt!a(5 namel.5

Wine '-ad.a(5 -eat '-amsa(5 Fish '-ats.a(5 Par$hed Cereal '-dra(5 and Se#al

,nion '-aithna( whi$h stand "or drinking5 eating and propagation7 Be$ase the. all

$ommen$e with the letter -5 the. are !lgarl. $alled Pa2$a+ma+kara 'or "i!e -8s(7

These Pa2$atatt!a5 3ladra!.a or 3latatt!a as the. are $alled5 ha!e more esoteri$

names7 Ths the last is known as 9the "i"th97 Woman is $alled Shakti or Prakriti7 A Tantrik

$ommonl. $alls his wi"e his Shakti or Bhaira!i7 Woman is also $alled 1ata or 9$reeper95

*e$ase woman $lings to and depends on man as the $reeper does to the tree7 /en$e therital in whi$h woman is en6o.ed is $alled 1ata+sadhana7 Wine is $alled 9$asal water9

'3arana!ari( or Tirtha water 'Tirtha!ari(7



Bt the Pa2$atatt!a ha!e not alwa.s their literal meaning7 The meaning di""ers a$$ording

as the. re"er to the Tamasik 'Pash!a$ara(5 Ra6asik 'Vira$ara( or Satt!ik 'Di!.a$ara(

Sadhanas respe$ti!el.7 9Wine9 is onl. wine and -aithna is onl. se#al nion in therital o" the Vira7 To the Pash5 the Vira rital 'Vira$ara( is prohi*ited as nsita*le to his

state5 and the Di!.a5 nless o" the lower rital kind5 is *e.ond s$h things7 The reslt is

that the Pa2$atatt!a ha!e ea$h three meanings7 Ths 9wine9 ma. *e wine 'Vira rital(5 orit ma. *e $o$ont water 'Pash rital( or it ma. mean the into#i$ating knowledge o" the

Spreme attained *. 4oga5 a$$ording as it is sed in $onne$tion with the Vira5 the Pash5

or the Di!.a respe$ti!el.7 The Pa2$atatt!a are ths three"old5 namel.5 real 'Prat.aksha+tatt!a( where 9wine9 means wine5 s*stittional 'Ankalpatatt!a( where wine means

$o$ont water or some other li=id5 and s.m*oli$al or di!ine 'Di!.atatt!a( where it is a

s.m*ol to denote the 6o. o" 4oga+knowledge7 The Pash worships with the s*stittional

Tatt!as mentioned later and ne!er takes wine5 the Vira worships with wine5 and theDi!.a8s 9wine9 is spirital knowledge7 There are "rther modi"i$ations o" these general

rles in the $ase o" the intermediate Bha!as7 Ths the athor ne#t $ited sa.s that whilst

the S!a*ha!a Vira is a drinker o" wine5 the Vi*ha!a Vira worships internall. with the "i!e

mental Tatt!as and e#ternall. with s*stittes7 The -antra+siddha!ira is "ree to do as he pleases in this matter5 s*6e$t to the general Shastrik rles7 In an essa. *. Pandit

a.a$andra Siddhanta*hshana5 answering $ertain $harges made against the TantraShastra5 he5 a"ter stating that neither the Vi*ha!a Vira nor Vi*ha!a Pash need worship

with real wine5 sa.s that in modern Bengal this kind o" worship is greatl. pre!alent7 S$h

Tantriks do not take wine *t otherwise worship a$$ording to the rle o" Tantra Shastra7 Itis5 as he sa.s5 an erroneos *t $ommon notion that a Tantrika ne$essaril. means a

drinker o" wine7 Some Sadhakas again in lie o" the material -aithna5 imagine the

nion o" Shi!a and Shakti in the pper *rain $enter known as the Sahasrara7

The Di!.a Pa2$atatt!a "or those o" a trl. Satt!ika or spirital temperament

'Di!.a*ha!a( ha!e *een des$ri*ed as "ollows: 9Wine9 '-ad.a( a$$ording to "aula#antra 'see p7 E o" a8catattva$vicara *. )ilamani -kh.opadh.a.a( is not an. li=id5

*t that into#i$ating knowledge a$=ired *. 4oga o" the Para*rahman whi$h renders the

worshipper senseless as regards the e#ternal world7 9-eat9 '-amsa( is not an. "leshl.thing5 *t the a$t where*. the Sadhaka $onsigns all his a$ts to -e '-am(5 that is5 the

1ord5 9Fish9 '-ats.a( is that Satt!ik knowledge *. whi$h throgh the sense o"

9-ineness9 'a pla. pon the word -ats.a( the worshipper s.mpathi;es with the pleasreand pain o" all *eings7 -dra is the a$t o" relin=ishing all asso$iation with e!il whi$h

reslts in *ondage7 Coition '-aithna( is the nion o" the Shakti 3ndalini5 the 9Inner

woman9 and World+"or$e in the lowest $enter '-ladhara Cakra( o" the Sadhaka8s *od.with the Spreme Shi!a in the highest $enter 'Sahasrara( in the pper Brain 'see >ssay

on "undalini Shakti post(7 This5 the .ogini #antra 'Ch7 VI( sa.s5 is the *est o" all nions

"or those who are 4ati5 that is5 who ha!e $ontrolled their passions7

Sahasraro%ari bindau kundalya melanam Shive

&aithunam %aramam dravyam yatinam %arikirtitam



A$$ording to the Agamasara5 9wine9 is the Somadhara or lnar am*rosia whi$h drops

"rom the Sahasrara7 9-eat9 '-amsa( is the tonge '-a( o" whi$h its part 'Amsha ( is

spee$h7 The Sadhaka in eating it $ontrols his spee$h7 9Fish9 '-ats.a( are those two 'Va.or $rrents( whi$h are $onstantl. mo!ing in the two 9ri!ers9 'that is5 4oga 9ner!es9 or

)adis( $alled Ida and Pingala5 that is5 the s.mpatheti$s on ea$h side o" the spinal $olmn7

/e who $ontrols his *reath *. Prana.ama5 9eats9 then *. 3m*haka or retention o" *reath7 -dra is the awakening o" knowledge in the peri$arp o" the great Sahasrara 1ots

'the pper *rain( where the Atma resplendent as ten million sns and deli$iosl. $ool as

ten million moons is nited with the De!i 3ndalini5 the World+"or$e and Cons$iosnessin indi!idal *odies5 a"ter /er as$ent thereto "rom the -ladhara in 4oga7 The esoteri$

meaning o" $oition or -aithna is ths stated in the Agama7 The rdd. hed Ra is in the

3nda 'ordinaril. the seed+mantra Ram is in -anipra *t perhaps here the 3nda in the

-ladhara is meant(7 The letter -a 'white like the atmnal moon5 Satt!agna53ai!al.arpa+prakritirpi 'Ch7 @5 "amadhenu #antra)) is in the -aha.oni 'not I ma.

o*ser!e the genitals *t the lightning+like triangle or 4oni in the Sahasrara or pper

*rain( in the "orm o" Bind 'a 0hani*hta or 9$ondensed9 "orm o" Shakti and

trans"ormation o" )ada+shakti(7 When - '-akara( seated on the /amsa 'the 9*ird9whi$h is the pair Shi!a+Shakti as i!a( in the "orm o" A 'A+kara( nites with R 'Ra+kara(

then Brahman knowledge 'Brahma62ana( whi$h is the sor$e o" spreme *liss is gained *. the Sadhaka who is then $alled Atmarama '&n6o.er with the Sel"(5 "or his en6o.ment is

in the Atma in the Sahasrara7 'For this reason too5 the word Rama5 whi$h also means

se#al en6o.ment5 is e=i!alent to the li*erator+Brahman5 Ra a ma(7 The nion o"Shi!a and Shakti is des$ri*ed (#antrasara! :H) as tre 4oga (Shivashaktisamayogo yogaeva na samshayah) "rom whi$h5 as the 4amala sa.s5 arises that o. whi$h is known as the

Spreme Bliss (ib! L?( (Samyoga, ,ayate sauklyam %aramanandalakshanam)

This is the nion on the prel. Satt!ik plane whi$h $orresponds in the Ra6asik plane to

the nion o" Shi!a and Shakti in the persons o" their worshippers7 It will ha!e *eeno*ser!ed that here in this Di!.a or Satt!ik Sadhana 9Wine95 9Woman9 and so "orth are

reall. names "or operations7

The s*stittional Tatt!as o" Pash!a$ara also do not answer to their names5 *eing others*stan$es whi$h are taken as s*stittes o" wine5 meat5 "ish 'see "ulacudamani<

+hairavayamala! Ch7 I(7 These ha!e *een !ariosl. des$ri*ed and sometimes as "ollows:

In lie o" wine the Pash shold5 i" a Brahmana5 take milk5 i" a 3shattri.a ghee5 i" aVaish.a hone.5 and i" a Shdra a li=or made "rom ri$e7 Co$ont water in a *ell+metal

tensil is also taken as a s*stitte7 Salt5 ginger5 sesamm5 wheat *eans '-ashakalai( and

garli$ are some o" the s*stittes "or meat< the white *rin6al !egeta*le5 red radish5 masr

'a kind o" gram(5 red sesamm and Paniphala 'an a=ati$ plant( take the pla$e o" "ish7Padd.5 ri$e5 wheat and grain generall. are -dra *oth in Tamasik 'Pash!a$ara( and

Ra6asik 'Vira$ara( Sadhanas7 In lie o" -aithna there ma. *e an o""ering o" "lowers with

the hands "ormed into the gestre $alled 3a$hapa+mdra5 the nion o" the 3ara!ira"lower 'representati!e o" the 1inga( with the Apra6ita 'Clitoria( "lower whi$h is shaped as

and represents the "emale 4oni and other s*stittes5 or there ma. *e nion with the

Sadhaka8s wi"e7 On this and some other matters here dealt with there is !ariant pra$ti$e7



The "aulikarcanadi%ika speaks o" what is $alled the Ad.atatt!as7 Ad.amad.a or wine is

hemp 'Vi6a.a(5 Ad.ashddhi or meat is ginger 'Adraka(5 Ad.amina or "ish is $itron

'am*ira(5 Ad.amdra is Dhan.a6a that is5 made "rom padd. and Ad.ashakti is theworshipper8s own wi"e7 Noting "rom the #antrantara it sa.s that worship withot these

Ad.a "orms is "ritless7 &!en the stri$test total a*stainer and !egetarian will not o*6e$t to

9wine9 in the shape o" hot milk or $o$ont water5 or to ginger or other s*stittes "ormeat7 )or is there an. o""ense in regarding se#al nion *etween the Sadhaka and his

wi"e not as a mere animal "n$tion *t as a sa$ri"i$ial rite '4a62a(7

At this point we ma. pass to the literal Tatt!as7 Wine here is not merel. grape+wine *t

that whi$h is made "rom !arios s*stan$es s$h as molasses '0adi(5 ri$e 'Paishti( orthe -adhka "lower '-adh!i( whi$h are said *. the &ahanirvana #antra 'Ch7 VI( to *e

the *est7 There are others s$h as wine made "rom the 6i$e o" the Palm.ra and Date tree5

and aniseed '-are.a wine(7 -eat is o" three kinds5 that is5 animals o" the water5 earth5and sk.7 Bt no "emale animal mst *e slain7 Sperior kinds o" "ish are Shala5 Pathina5

and Rohita7 -dra whi$h e!er. Orientalist whom I ha!e read $alls 9rital gestre9 or the

like is nothing o" the kind here5 thogh that is a meaning o" the term -dra in another$onne$tion7 The. $annot ha!e gone "ar into the s*6e$t5 "or it is elementar. knowledge

that in the Pa2$atatt!a5 -dra means par$hed $ereal o" !arios kinds and is de"ined in

.ogini #antra 'Ch7 VI( as:

+hrishtadhanyadikam yad yad carvani yam %racakshate

Sa mudra kathita Devi sarvesham 9aganandini

'Oh Daghter o" the -ontain5 "ried padd. and the like ++ in "a$t all s$h '$ereals( as are

$hewed ++ are $alled -dra(7

The &ahanirvana (Ch VI( sa.s that the most e#$ellent is that made "rom Shali ri$e or

"rom *arle. or wheat and whi$h has *een "ried in $lari"ied *tter7 -eat5 "ish5 -drao""ered to the De!ata along with wine is te$hni$all. $alled Shddhi7 The &ahanirvana

sa.s that the drinking o" wine withot Shddhi is like the swallowing o" poison and the

Sadhana is "ritless7 It is not di""i$lt to see wh.7 For5 wine taken withot "ood has greater

e""e$t and prod$es greater in6r.7 -oreo!er5 another $he$k on indis$riminate drinking is pla$ed5 "or wine $annot *e taken nless Shddhi is o*tained5 prepared5 and eaten with the

ne$essar. rites7 Woman5 or Shakti5 as She is properl. $alled5 sin$e She is pri"ied and

$onse$rated "or the rite and represents the De!i5 is o" three kinds5 namel.5 S!i.a orS!aki.a 'one8s own wi"e(5 Paraki.a the wi"e o" another or some other woman5 and

Sadharani or one who is $ommon7 This aspe$t o" the s*6e$t I deal with later7 /ere I will

onl. sa. that5 where se#al nion is permitted at all5 the ordinar. Shakti is the Sadhaka8sBrahmi wi"e7 It is onl. nder $ertain $onditions that there $an *e an. other Shakti7

Shaktis are also o" two kinds5 namel.5 those who are en6o.ed 'Bhog.a( and those who are

worshipped onl. 'P6.a(7 A Sadhaka who .ields to desire "or the latter $ommits the sin o" in$est with his own mother7



/ere again5 a$$ording to Shakta notions5 one mst not think o" these s*stan$es as mere

gross matter in the "orm o" wine5 meat and so "orth5 nor on woman as mere woman< nor

pon the rite as a mere $ommon meal7 The sal dail. rites mst *e per"ormed in themorning5 midda. and e!ening (&ahanirvana! V7 @E(7 These are ela*orate (ib!) and take

p a large part o" the da.7 Bhtasddhi is a$$omplished5 at whi$h time the Sadhaka thinks

that a De!a *od. has arisen as his own7 Varios ).asas are done7 -ental worship is per"ormed o" the De!i5 the Ad.a 3alika5 who is thoght o" as *eing in red raiment seated

on a red lots7 /er *od. dark like a rain+$lod5 /er "orehead gleaming with the light o"

the $res$ent moon7 apa o" -antra is then done and oter worship "ollows7 A "rtherela*orate rital s$$eeds7

I pase here to ask the reader to $on$ei!e the natre o" the mind and disposition o" the

Sadhaka who has sin$erel. per"ormed these rites7 Is it likel. to *e lst"l or glttonos%

The $rse is remo!ed "rom the wine and the Sadhaka meditates pon the nion o" De!aand De!i in it7 Wine is to *e $onsidered as De!ata7 A"ter the $onse$ration o" the wine5 the

meat5 "ish and grain are pri"ied and are made like nto ne$tar7 The Shakti is sprinkled

with -antra and made the Sadhaka8s own7 She is the De!i /ersel" in the "orm o" woman7The wine is $harged with -antras ending with the reali;ation (&ahanirvana #antra! VI7

>@( when /oma is done5 that o""ering is made o" the e#$ellent ne$tar o" 9This+ness9

'Idanta( held in the $p o" 9I+ness9 'Ahanta( into the Fire whi$h is the Spreme I+ness

'Parahanta(7

0hanta%atra$bharitam idanta%aramamritam

arahantamaye vahnau homasvikaralakshanam

/ere the distin$tion is drawn *etween the 9I9 'Aham( and the 9This97 The "ormer is either

the Spreme 9I9 'Parahanta or Shi!a( or the indi!idal 9I9 'i!a( !ehi$led *. the 9This9 or Vimarsha+Shakti7 The Sadhaka is the $p or !essel whi$h is the indi!idal &go7 9This+ness9 is o""ered to the Spreme7 Drinking is an o""ering to that Fire whi$h is the

trans$endent Sel" 9when$e all indi!idal sel!es ' i!a( pro$eed97 Wine is then Tara

Dra!ama.i5 that is5 the Sa!ioress /ersel" in the "orm o" li=id matter (&aha$nirvana! MI7E+L(7 )one o" the Tatt!as $an *e o""ered nless "irst pri"ied and $onse$rated5

otherwise the Sadhaka goes to /ell7 With "rther rital the "irst "or Tatt!as are

$onsmed5 the wine *eing pored as an o*lation into the moth o" 3ndali5 a"termeditation pon /er as Cons$iosness 'Cit( spread "rom /er seat5 the -ladhara to the

tip o" the tonge7 The whole rital is o" great interest5 and I hope to gi!e a "ller

e#position o" it on some "tre da.7

Worship with the Pa2$atatt!a generall. takes pla$e in a Cakra or $ir$le $omposed o" menand women5 Sadhakas and Sadhikas5 Bhaira!as and Bhaira!is sitting in a $ir$le5 the

Shakti *eing on the Sadhaka8s le"t7 /en$e it is $alled Cakrap6a7 A 1ord o" the Cakra

'Cakresh!ara( presides sitting with his Shakti in the $enter7 Dring the Cakra5 there is nodistin$tion o" $aste5 *t Pashs o" an. $aste are e#$lded7 There are !arios kinds o"

Cakra ++ prod$ti!e5 it is said5 o" di""ering "rits "or the parti$ipator therein7 As amongst

Tantrik Sadhakas we $ome a$ross the high5 the low5 and mere pretenders5 so the Cakras



!ar. in their $hara$teristi$s "rom sa. the Tatt!a+$akra "or the Brahma+kalas5 and the

Bhaira!i+$akra 'as des$ri*ed in &ahanirvana! VII7 E?( in whi$h5 in lie o" wine5 the

hoseholder "akes milk5 sgar and hone. '-adhra+tra.a(5 and in lie o" se#al niondoes meditation pon the 1ots Feet o" the Di!ine -other with -antra5 to Cakras the

rital o" whi$h will not *e appro!ed s$h as Cda$akra5 Ananda*h!ana+.oga and others

re"erred to later7 st as there are some in"erior 9Tantrik9 writings5 so we "ind ritals o" alower t.pe o" men whose notions or pra$ti$es were neither adopted *. high Sadhakas in

the past nor will5 i" the. sr!i!e5 *e appro!ed "or pra$ti$e to+da.7 What is wanted is a

dis$rimination whi$h a!oids *oth n6st general $ondemnations and5 with e=alignoran$e5 n=ali"ied $ommendations whi$h do harm7 I re"er in $hapter VI (ante) to a

modern Cakra7 I heard a short time ago o" a 0r5 in"len$ed *. an &nglish ed$ation5

whose stri$tness went so "ar that the women did not "orm part o" the Cakra *t sat in

another room7 This was o" $orse a*srd7

The two main o*6e$tions to the Ra6asik P6a are "rom *oth the /ind and &ropean

standpoint the alleged in"ra$tion o" se#al moralit.5 and "rom the "ormer standpoint5 the

se o" wine7 B. 9/ind9 I mean those who are not Shaktas7 I will deal with the latter point "irst7 The Vira Shakta admits the Smarta rle against the drinking o" wine7 /e5

howe!er5 sa.s that drinking is o" two kinds5 namel.5 e#tra+rital drinking "or the

satis"a$tion o" sensal appetite5 and the rital drinking o" pre!iosl. pri"ied and

$onse$rated wine7 The "ormer is $alled Pashpana or 9animal drinking59 and Vrithapanaor 9seless drinking9: "or5 *eing no part o" worship5 it is "or*idden5 does no good5 *t on

the $ontrar. in6r.5 and leads to /ell7 The Western8s drinking 'e!en a moderate 9whisk.

and soda9( is Pashpana7 The Vira$ari5 like e!er. other /ind5 $ondemns this and regardsit as a great sin7 Bt drinking "or the prpose o" worship is held to stand on a di""erent

grond7 st as the an$ient Vaidiks drank Soma as part o" the Sa$ri"i$e '4a62a(5 so does

the Vira drink wine as part o" his rital7 st as the killing o" animals "or the prpose o"

sa$ri"i$e is a$$onted no 9killing95 so that it does not in"ringe against the rle againstin6r. 'Ahimsa(5 so also drinking as part o" worship is said not to *e the drinking whi$h

the Smritis "or*id7 For this reason it is $ontended that the Tantrik se$ret worship

'Rahas.a+p6a( is not opposed to Veda7 The wine is no longer the gross in6rios materials*stan$e5 *t has *een pri"ied and spiritali;ed5 so that the tre Sadhaka looks pon it

as the li=id "orm o" the Sa!ior5 De!i 'Tara Dra!ama.i(7 The 6o.5 it prod$es is *t a "aint

welling p o" the Bliss 'Ananda(5 whi$h in its essen$e5 it is7 Wine5 moreo!er5 is then takennder $ertain restri$tions and $onditions whi$h shold5 i" adhered to5 pre!ent the a*se

whi$h "ollows on merel. sensal drinking 'Pashpana(7 The tre Sadhaka does not

per"orm the rital "or the prpose o" drinking wine5 'thogh possi*l. in these degenerateda.s man. do( *t drinks wine in order that he ma. per"orm the rital7 Ths5 to take an

analogos $ase5 a Christian a*stainer might re$ei!e wine in the &$harist *elie!ing it to

*e the *lood o" his 1ord7 /e wold not partake o" the sa$rament in order that he mightha!e the opportnit. o" drinking wine5 *t he wold drink wine *e$ase5 that is the wa.5

*. whi$h he might take the &$harist5 o" whi$h wine together with *read '-dra( is an

element7 I ma. here mention in this $onne$tion that not onl. are drops o" wine sometimes

sprinkled on the Prasada 'sa$red "ood( at Drga+p6a and ths $onsmed *. persons whoare not Vira$aris5 *t 'thogh this is not generall. known and will perhaps not *e

admitted( on the Prasada whi$h all $onsme at the Vaisna!a shrine o" agannatha at Pri7



This =estion a*ot the $onsmption o" wine will not appear to the a!erage &ropean a

serios a""air5 thogh it is so to the non+Shakta /ind7 So strong is the general "eeling

against it5 that when Ba* 3esha* Chandra Sen5 in one o" his imitations o" Christiando$trine and rital5 started an &$harist o" his own5 the elements were ri$e and water7 It

is5 howe!er5 a matter o" $ommon reproa$h against these Tantriks that some at least drink

to e#$ess7 That ma. *e so7 From what I ha!e heard *t little $redit atta$hes to the$ommon rn o" this $lass o" Tantriks to+da.7 Apart "rom the general degenera$. whi$h

has a""e$ted all "orms o" /ind religion5 it is to *e remem*ered that in an$ient times

nothing was done e#$ept nder the athorit. o" the 0r7 /e alone $old sa. whether hisdis$iple was $ompetent "or an. parti$lar rital7 It was not open to an. one to enter pon

it and do as he pleased7 )e!ertheless5 we mst $learl. distingish *etween the $ommands

o" the Shastra itsel" and a*ses o" its pro!isions *. pretended Sadhakas7 It is o*!ios that

e#$essi!e drinking pre!ents the attainment o" s$$ess and is a "all7 As the &ahanirvana'VI7 GE+GL< see also VIII7 L( with good sense sa.s5 9/ow is it possi*le "or a sinner

who *e$omes a "ool throgh drink to sa. 8I worship Ad.a 3alika879 William ames sa.s

(Varieties o* eligious >2%erience! ?L( 9The swa. o" al$ohol o!er mankind is

n=estiona*l. de to its power to stimlate the m.sti$al "a$lties o" hman natre5sall. $rshed to earth *. the $old "a$t and dr. $riti$isms o" the so*er hor7 It nites7 It

is in "a$t the greatest e#$iter o" the 94es9 "n$tion in man7 It *rings him "rom the $hill peripher. o" things to the radiant $ore79 In its e""e$t it is one *it o" the m.sti$

$ons$iosness7 Wine5 as is well known5 also mani"ests and emphasi;es the tre

disposition o" a man '9In !ino !eritas9(7 'As to wine5 drgs and 8anestheti$ re!elation85 asto the $le to the meaning o" li"e see R7 Tholess5 Introduction to sychology o* eligion!7( When the worshipper is o" a pre!iosl. pre and de!ot disposition5 the moderate

se o" wine heightens his "eelings o" de!otion7 Bt i" it is drnk in e#$ess5 there $an *e no

de!otion at all5 *t onl. sin7 This same Tantra there"ore5 whilst doing awa. with wine inthe $ase o" one $lass o" Cakra5 and limiting the $onsmption in an. $ase "or

hoseholders5 sa.s that e#$essi!e drinking pre!ents s$$ess $oming to 3ala

worshippers5 who ma. not drink to s$h an e#tent that the mind is a""e$ted 'literall.9goes rond9(7 9To drink *e.ond this59 it sa.s5 9is *estial79

.avan na calayed drishtir yavan na calayen manah

#avat %anam %rakurvvita %ashu$%anam atah %aram

4et the "a$t that the &ahanirvana thoght it ne$essar. to gi!e this in6n$tion is

signi"i$ant o" some a*se7 Similar $onsel ma. *e "ond howe!er elsewhere< as in theSh.amarahas.a whi$h sa.s that e#$essi!e drinking leads to /ell7 Ths also the great

#antrara,a #antra '3adimata( sa.s 'Ch7 VIII(7

9a kadacit %ivet siddho devyarghyam aniveditam

ananca tavat kurvita yavata syan manolayah

#atah karoti cet sadayah %ataki bhavati dhruvam



Devtagurusevanyat %ivannasavam ashaya

ataki ra,adandyash cavidyo%asaka eva ca

'The Siddha shold ne!er drink the Argh.a 'wine( meant "or the De!i5 nless the same

has *een "irst o""ered 'to /er(7 Drinking5 again5 shold onl. *e $ontined so long as themind is a*sor*ed 'in the De!i(7 /e who does so therea"ter is !eril. a sinner7 /e who

drinks wine throgh mere sensal desire and not "or the prpose o" worship o" De!ata

and 0r is a worshipper o" Ignoran$e 'A!id.a( and a sinner pnisha*le *. the 3ing7(

It mst *e admitted5 howe!er5 that there are to *e "ond words and passages whi$h5 i"the. are to *e taken literall.5 wold indi$ate that wine was not alwa.s taken in

moderation7 'See Asa!ollasa in "ularnava The ,llasas5 howe!er5 are stated to *e stages

o" initiation(7 In reading an. /ind S$riptre5 howe!er5 one mst allow "or e#aggerationwhi$h is $alled 9Stti97 Ths i" there is m$h meat and wine we ma. read o" 9montains

o" "lesh9 and 9o$eans o" wine97 S$h statements were not made to *e taken literall.7

Some des$riptions again ma. re"er to 3ala!adhtas who5 like other 9great9 men in othermatters5 appear to ha!e more li*ert. than ordinar. "olk7 Some things ma. not *e 9the

word o" Shi!a9 at all7 It is open to an. one to sit down and write a 9Tantra59 9Stotra9 or

what not7 The Ananda Stotra5 "or e#ample5 reads in parts like a li*ertine8s drinking song7

Thogh it has *een attri*ted *oth to the "ulacudamani and "ularnava! a learned Tantrik Pandit5 to whom I am m$h inde*ted and to whom I showed it5 laghed and said5 9/ow

$an this *e the word o" Shi!a7 It is not Shi!a Shastra7 I" it is not the writing o" some "allen

,pasaka 'worshipper(5 it is the work o" A$ar.as tr.ing to tempt dis$iples to themsel!es79Thogh a man o" Tantrik learning o" a kind rarel. met with to+da.5 and a pra$titioner o"

the Cakrap6a5 he told me that he had ne!er heard o" this Stotra ntil it was sng at a

Cakra in Benares7 On asking another Pandit there a*ot it5 he was told not to tro*le

himsel" o!er 9what these kind o" people did97 &!en when the words Shiva uvaca 'Shi!asaid( appear in a work5 it does not "ollow that it has an. athorit.7 Thogh all the world

$ondemns5 as does the Shastra itsel"5 e#$essi!e drinking5 .et it $annot *e said that5a$$ording to !iews generall. a$$epted *. the mass o" men in the world toda.5 the

drinking o" al$ohol is a sin7 0eneral moralit. ma. .et a$$ont it s$h in some "tre da.7

I pass then to the other matter5 namel.5 se#al nion7 The ordinar. rle5 as the

"aulikarcanadi%ika sa.s 'I re"er to the e#$eption later(5 is that worship shold *e donewith the worshipper8s own wi"e5 $alled the Ad.a Shakti7 This is the general Tantrik rle7

Possi*l. *e$ase the e#$eption to it led to a*se5 the &ahanirvana 'VIII7 L?(5 a"ter

pointing ot that men in the 3ali age are weak o" mind and distra$ted *. lst5 and so do

not re$ogni;e woman 'Shakti( to *e the image o" Deit.5 pres$ri*es "or s$h as these 'inthe Bhaira!i Cakra( meditation on the Feet o" the Di!ine -other in lie o" -aithna5 or

where the worship is with the Shakti 'Bhog.a( in Bhaira!i and Tatt!a Cakra the

worshipper shold *e wedded to his Shakti a$$ording to Shai!a rites7 It adds (ib! @G(that 9the Vira5 who withot marriage worships *. en6o.ment a Shakti5 is withot do*t

gilt. o" the sin o" going with another woman79 &lsewhere 'VI7 >( it points ot that

when the e!il age '3ali.ga( is at its strength5 the wi"e alone shold *e the "i"th Tatt!a"or 9this is !oid o" all de"e$t9 'Sar!adosha+!i!ar6ita(7 The Sammohana #antra 'Ch7 @( also



sa.s that the 3ali age is dominated *. lst '3ama( and it is then most di""i$lt to

s*6gate the senses and that *. reason o" the pre!alen$e o" ignoran$e 'A!id.a( the

"emale 4oni is sed "or worship7 That is5 *. reason o" the material natre o" man amaterial "orm is sed to depi$t the spreme 4oni or Case o" all7 The $ommentator on the

&ahanirvana #antra! Pandit aganmohana Tarkalamkara 'see Bhakta &d7 ?>E( sa.s5

howe!er5 that this rle is not o" ni!ersal appli$ation7 Shi!a 'he sa.s( in this Tantra prohi*ited Sadhana with the "i"th Tatt!a with other Shaktis in the $ase o" men o" ordinar.

weak intelle$t rled *. lst< *t "or those who ha!e *. Sadhana $on=ered their passions

and attained the state o" a tre Siddha Vira5 there is no prohi*ition as to the mode o"1atasadhana7 With this I deal later5 *t meanwhile I ma. o*ser!e that *e$ase there is a

Shakti in the Cakra it does not "ollow that there is se#al inter$orse5 whi$h5 when it

o$$rs in the worship o" hoseholders5 ordinaril. takes pla$e otside the Cakra7 Shaktis

are o" two kinds ++ those who are en6o.ed 'Bhog.a Shakti( and those who are worshippedonl. 'P6.a( as earthl. representati!es o" the Spreme -other o" all7 Those who .ield to

desire5 e!en in thoght5 as regards the latter $ommit the sin o" in$est with their mother7

Similarl.5 there is a widespread pra$ti$e amongst all Shaktas o" worship o" Virgins

'3marip6a( ++ a !er. *eati"l $eremon.7 So also in Brahmara6a.oga there is worshipo" !irgins onl.7

It is plain that p to this point there is 'apart "rom the o*6e$tion o" other /inds to wine(

nothing to *e said against the moralit. o" the Sadhana pres$ri*ed5 thogh some ma. takee#$eption to the asso$iation o" natral "n$tion o" an. kind5 howe!er legitimate5 with

what the. regard as worship7 This is not a =estion o" moralit. and I ha!e dealt with it7

The reader will also remem*er that the rital alread. des$ri*ed applies to the generalmass o" worshippers5 and that to whi$h I am passing is the rital o" the $omparati!el.

"ew5 and so+$alled ad!an$ed Sadhakas7 The $harge o" immoralit. against all Shaktas5

whether "ollowing this rital or not5 "ails5 and people need not rn awa. in "ear on

hearing that a man is a 9Tantrik97 /e ma. not *e a Shakta Tantrik at all5 and i" he is aShakta5 he ma. ha!e done nothing to whi$h the world at large will take moral e#$eption7

I now pass to another $lass o" $ases7 0enerall. speaking5 we ma. distingish not onl.

*etween Dakshina$ara and Vama$ara in whi$h the "ll rites with wine and Shakti are per"ormed5 *t also *etween a Vama and Dakshina di!ision o" the latter A$ara itsel"7 It is

on the "ormer side that there is worship with a woman 'Paraki.a Shakti( other than the

Sadhaka8s own wi"e 'S!aki.a Shakti(7 Bt nder what $ir$mstan$es% It is ne$essar. 'asPro"essor de la Valle Possin5 the Catholi$ Belgian Sanskritist5 sa.s (0dhi$karma$ %radi%a! >( o" the +uddhist #antra) to remem*er the conditions nder whi$h these

Tantrik ritals are5 a$$ording to the Shastra5 admissi*le5 when 6dging o" their moralit.<

otherwise5 he sa.s $ondemnation *e$omes e#$essi!e '4=e crois d6ailleurs 'u6on a e2agerMla charactMre d6immoralite des actes liturgi'ues de &aithuna *aute d6avoir *i2M les

diverses conditions dans les'uelles ils! doivent etre %rati'uMs4 See also -asson+Orsel

>s'uisse dune 3istoire de la hiloso%hie Indienne G@?5 p7 @?5 who sa.s that Western people o"ten see o*s$enit. where there is onl. s.m*olism7( As I ha!e said5 the ordinar.

rle is that the wi"e or Ad.a Shakti shold *e $o+per"ormer 'Sahadharmini( in the rite7 An

e#$eption5 howe!er5 e#ists where the Sadhaka has no wi"e or she is in$ompetent'Anadhikarini(7 There seems to *e a notion that the Shastra dire$ts nion with some other



person than the Sadhaka8s wi"e7 This is not so7 A dire$tion to go a"ter other women as

s$h wold *e $onsel to $ommit "orni$ation or adlter.7 What the Shastra sa.s is ++ that

i" the Sadhaka has no wi"e5 or she is in$ompetent 'Anadhikarini( then onl. ma. theSadhaka take some other Shakti7 )e#t5 this is "or the prpose o" rital worship onl.7 st

as an. e#tra+rital drinking is sin5 so also otside worship an. -aithna5 otherwise than

with the wi"e5 is sin7 The Tatt!as o" ea$h kind $an onl. *e o""ered a"ter pri"i$ation'Shodhana( and dring worship a$$ording to the rles5 restri$tions5 and $onditions o" the

Tantrik rital7 'See #antrasara! G5 $iting +havacudamani! ttara$"ulamrita In Ch7 IV5

+rihannila #antra it is said aradaran na gacheran gachech ca %ra%ayed yadi! *t that is"or prposes o" worship(7 Otside worship the mind is not e!en to think o" the s*6e$t5 as

is said $on$erning the Shakti in the ttara #antra

u,akalam vina nanyam %urusham manasa s%rishet

u,a$kale ca Deveshi vesyeva %aritoshayet

What then is the meaning o" this 9$ompeten$.9 the non+e#isten$e o" whi$h rela#es theordinar. rle% The prin$iple on whi$h worship is done with another Shakti is stated in the

0h.akalikhanda o" the &ahakala Samhita as "ollows:

.adrishah sadhakah %roktah sadhika6%i ca tadrishi

#atah siddhim ava%noti nanyatha varsha$kotibhih

'9As is the $ompeten$. o" the Sadhaka so mst *e that o" the Sadhika7 In this wa. onl. iss$$ess attained and not otherwise e!en in ten million .ears79( That is *oth the man and

the woman mst *e on the same le!el and plane o" de!elopment7 Ths5 in the

per"orman$e o" the great Shodhan.asa5 the Shakti mst *e possessed o" the same powersand $ompeten$. as the Sadhaka7 In other words5 a Sahadharmini mst ha!e the same$ompeten$. as the Sadhaka with whom she per"orms the rite7 )e#t5 it is not "or an. man

at his own ndis$iplined will to em*ark on a pra$ti$e o" this kind7 /e $an onl. do so i"

ad6dged $ompetent *. his 0r7 A person o" an ignorant5 irreligios5 and lewddisposition is5 properl.5 in$ompetent7 Then5 it is $ommonl. thoght5 that *e$ase another

Shakti is permitted promis$it. is allowed7 This is o" $orse not so7 It mst *e admitted

that the Shakta #antra at least pretends to *e a religios S$riptre5 and $old not as s$hdire$tl. promote immoralit. in this wa.7 For5 nder no pretense $an moralit.5 or Sadhana

"or spirital ad!an$ement5 *e ser!ed *. dire$tions "or5 or ta$it permissions o"5

n$ontrolled promis$os se#al inter$orse7 There ma.5 o" $orse5 ha!e *een h.po$rites

wandering arond the $ontr. and its women who soght to $o!er their las$i!iosnesswith the $loak o" a pretended religion7 Bt this is not Sadhana *t $ons$ios sin7 The "rit

o" Sadhana is lost *. li$ense and the growth o" sensalit.7 The proper rle5 I am told5 is

that the relationship with s$h a Shakti shold *e o" a permanent $hara$ter< it *eingindeed held that a Shakti who is a*andoned *. the Sadhaka takes awa. with her the

latter8s merit 'Pn.a(7 The position o" s$h a Shakti ma. *e des$ri*ed as a wi"e 9in

religion9 "or the Sadhaka5 one who *eing o" his $ompeten$. 'Adhikara( works with himas Sahadharmini5 in the per"orman$e o" the ritals o" their $ommon $lt7 In all $ases5 the



Shakti mst *e "irst made law"l a$$ording to the rles o" the $lt *. the per"orman$e o"

the Shai!a sa$rament 'Shai!a+samskara(7 From a third part. !iew it ma.5 o" $orse5 *e

said that the ne$essit. "or all this is not seen7 I am not here $on$erned with that5 *t statethe rles o" the $lt as I "ind it7 It is desira*le5 in the interests *oth o" the histor. o"

religion and o" 6sti$e to the $lt des$ri*ed5 to state these "a$ts a$$ratel.7 For5 it is sond

theolog.5 that good "aith is in$onsistent with sin7 We $annot $all a man immoral who isa$ting a$$ording to his lights and in good "aith7 Amongst a pol.gamos people s$h as

were the ews and as are the /inds5 it wold *e a*srd to $all a man immoral5 who in

good "aith pra$ti$ed that pol.gam. whi$h was allowa*le *. the sage whi$h go!ernedhim7 Other /inds might or might not a$knowledge the stats o" a Shai!a wi"e7 Bt a

Shai!a who was *ond to a woman in that "orm wold not *e an immoral man7

Immoralit.5 in the sense in whi$h an indi!idal is made responsi*le "or his a$tions5 e#ists

where what is *elie!ed to *e wrong is $ons$iosl. "ollowed7 And so whilst a Tantrika$ting in good "aith and a$$ording to his Shastra is not in this sense immoral5 other

Tantriks who missed the rital "or their li*idinos prposes wold *e so7 So5 o" $orse5

wold also *e those who to+da.5 withot *elie" in the #antra Shastra! and to satis". their

passions5 pra$ti$ed s$h ritals as rn $onter to pre!alent so$ial moralit.7 Thogh thegenine Tantrik might *e e#$sed5 the. wold not es$ape the $harge7 When5 howe!er5 we

are 6dging a religion *. the standard o" another5 whi$h $laims to *e higher5 the lowerreligion ma. *e $onsidered immoral7 The distin$tion is $ommonl. o!erlooked whi$h

e#ists *etween the =estion whether an indi!idal is immoral and whether the tea$hing

and pra$ti$e whi$h he "ollows is so7 We ma.5 with logi$al $onsisten$.5 answer the "irst inthe negati!e and the se$ond in the a""irmati!e7 )e!ertheless5 we mst mention the

e#isten$e o" some pra$ti$es whi$h seem di""i$lt to e#plain and 6sti".5 e!en on the

general prin$iples pon whi$h Tantrik Sadhana pro$eeds7 Pe$liar li*erties ha!e *een

allowed to the Siddha Viras who are said to ha!e taken part in them7 Possi*l. the. arenon+e#istent to+da.7 A Siddha Vira5 I ma. in$identall. e#plain5 is a Vira who has *e$ome

a$$omplished 'Siddha( *. doing the rite $alled Prash$arana o" his -antra the nm*er o"

times mltiplied *. one lakh '5( that the -antra $ontains letters7 A Pandit "riendtells me that the Siddhamalarahas.a des$ri*es a rite 'Cda$akra( in whi$h "i"t. Siddha

Viras go with "i"t. Shaktis5 ea$h man getting his $ompanion *. lot *. sele$ting one ot o"

a heap o" the Sakti8s 6a$kets 'Cda(7 /is Shakti is the woman to whom the 6a$ket *elongs7In the Sneha+$akra '1o!e Cakra(5 the Siddha Vira pair with the Shaktis a$$ording as the.

ha!e a liking "or them7 Ananda*h!ana+.oga is another nknown rite per"ormed with not

less than three and not more than one hndred and eight Shaktis who srrond the Vira7

/e nites with one Shakti 'Bhog.a Shakti( and to$hes the rest7 In the ,rna Cakra ',rnaK spider8s we*( the Viras sit in pairs tied to one another with $loths7 A $le to the meaning

o" these rites ma. perhaps *e "ond in the "a$t that the. are said to ha!e *een per"ormed

at the instan$e5 and at the $ost5 o" third parties "or the attainment o" some worldl.s$$ess7 Ths the "irst was done5 I am told5 *. the Ra6as to gain s$$ess in *attle7 I" this

*e so the. *elong rather to the side o" magi$ than o" religion5 and are in an. $ase no part

o" the ordinar. Sadhana to attain the tre Siddhi whi$h is spirital ad!an$ement7 It ma.also *e that 6st as in the ordinar. rital Brahmanas are "ed and re$ei!e gi"ts5 these

Cakras were5 in part at least5 held with the same prpose *. the $lass o" people who had

them per"ormed7 It is also to *e noted 'I report what I am told( that the *od. o" the Shakti

in the Cakra is the 4antra7 B. the nion o" Vira and Shakti5 who is a "orm 'Akara( o" the





'9Thogh a man *e a knower o" the Three Times5 past5 present and "tre5 and thogh he

*e a Controller o" the three worlds5 e!en then he shold not transgress the rles o"

$ond$t "or men in the world5 were it onl. in his mind79(

What these rles o" $ond$t are the Shastra pro!ides7 Those who wrote this and similar

$onsels to *e "ond in the #antra Shastras ma. ha!e pres$ri*ed methods o" Sadhanawhi$h will not *e appro!ed5 *t the. were not immoral+minded men7 )or5 whate!er *e

the a$tal reslts o" their working 'and some ha!e *een e!il( was their S$riptre de!isedwith the intention o" san$tioning or promoting what the. *elie!ed to *e immoral7 The.

promoted or $ontenan$ed some dangeros pra$ti$es nder $ertain limitations whi$h the.

thoght to *e sa"egards7 The. ha!e led to a*se as might ha!e *een thoght to *e pro*a*le7

1et s now distill "rom the mass o" material to whi$h I ha!e onl. $rsoril. re"erred5 those

prin$iples nderl.ing the pra$ti$e whi$h are o" worth "rom the standpoint o" Indian

-onism o" whi$h the pra$ti$e is a remarka*le illstration7

The three $hie" ph.si$al appetites o" man are eating and drinking where*. his *od. is

sstained5 and se#al inter$orse where*. it is propagated7 Considered in themsel!es

the. are natral and harmless7 -an pts this !er. $learl. when he sa.s5 9There is no

wrong 'Dosha( in the eating o" meat and drinking o" wine5 nor in se#al inter$orse5 "orthese are natral in$linations o" men7 Bt a*stention there"rom is prod$ti!e o" great

"rit79 /ere I ma. interpose and sa. that the Tantrik method is not a "or$ed a*stention *t

a reglated se with the right Bha!a5 that is5 Ad!aita*ha!a or monisti$ "eeling7 When thisis per"e$ted5 natral desires drop awa. 'e#$ept so "ar as their "l"illment is a*soltel.

ne$essar. "or ph.si$al e#isten$e( as things whi$h are otherwise o" no a$$ont7 /ow is

this done P B. trans"orming Pash*ha!a into Vira*ha!a7 The latter is the "eeling5

disposition5 and $hara$ter o" a Vira7

All things spring "rom and are at *ase Ananda or Bliss whether it is per$ei!ed or not7 The

latter5 there"ore5 e#ists in two "orms: as -kti whi$h is Anandas!arpa or trans$endent5

nlimited5 one5 and as Bhkti or limited worldl. *liss7 Tantrik Sadhana $laims to gi!e *oth5 *e$ase the one o" dal aspe$t is *oth7 The Vira ths knows that i!atma and

Paramatma are one< that it is the One Shi!a who appears in the "orm o" the mltitde o"

men and who a$ts5 s""ers5 and en6o.s throgh them7 The Shi!as!arpa is Bliss itsel"'Paramananda(7 The Bliss o" en6o.ment 'Bhogananda( is one and the same Bliss

mani"esting itsel" throgh the limiting "orms o" mind and matter7 Who is it who then

en6o.s and what Bliss is ths mani"ested% It is Shi!a in the "orms o" the ,ni!erse

'Vish!arpa( who en6o.s5 and the mani"ested *liss is a limited "orm o" that Spreme Blisswhi$h in /is ltimate natre /e is7 In his ph.si$al "n$tions the Vira identi"ies himsel"

with the $olle$ti!it. o" all "n$tions whi$h $onstitte the ni!ersal li"e7 /e is then

$ons$iosl. Shi!a in the "orm o" his own and all other li!es7 As Shi!a e#ists *oth in /isS!arpa and as the world 'Vish!arpa(5 so nion ma.5 and shold5 *e had with /im in

*oth aspe$ts7 These are known as Skshma and Sthla Samaras.a respe$ti!el.7 The

Sadhaka is taght not to think that we are one with the Di!ine in 1i*eration onl.5 *t hereand now5 in e!er. a$t we do7 For in trth all s$h is Shakti7 It is Shi!a who as Shakti is



a$ting in and throgh the Sadhaka5 So thogh5 a$$ording to the Vaidik in6n$tions5 there

is no eating or drinking *e"ore worship5 it is said in the Shakta #antra that he who

worships 3alika when hngr. and thirst. angers /er7 Those who worship a 0od who isother than their own &ssential Sel" ma. think to please /im *. s$h a$ts5 *t to the

Shakta5 Shi!a and i!a are one and the same7 Wh. then shold one gi!e pain to i!a% It

was5 I think5 Pro"essor Ro.$e who said5 *orrowing 'thogh pro*a*l. n$ons$iosl.( anessential Tantrik idea5 that 0od s""ers and en6o.s in and as and through man7 This is so7

Thogh the Brahmas!arpa is nothing *t the per"e$t5 a$tionless Bliss5 .et it is also the

one Brahman who as i!a s""ers and en6o.s< "or there is none other7 When this is reali;edin e!er. natral "n$tion5 then5 ea$h e#er$ise thereo" $eases to *e a mere animal a$t and

*e$omes a religios rite ++ a 4a62a7 &!er. "n$tion is a part o" the Di!ine A$tion 'Shakti(

in )atre7 Ths5 when taking drink in the "orm o" wine the Vira knows it to *e Tara

Dra!ama.i5 that is5 9the Sa!ior /ersel" in li=id "orm97 /ow 'it is said( $an he who trl.sees in it the Sa!ior -other re$ei!e "rom it harm% -editating on kndalini as per!ading

his *od. to the tip o" his tonge5 thinking himsel" to *e 1ight whi$h is also the 1ight o"

the wine he takes5 he sa.s5 9I am She95 'Sa8ham( 9I am Brahman59 I -.sel" o""er o""ering

'Ahti( to the Sel"5 S!aha79 When5 there"ore5 the Vira eats5 drinks or has se#alinter$orse he does so not with the thoght o" himsel" as a separate indi!idal satis".ing

his own pe$liar limited wants< an animal "il$hing as it were "rom natre the en6o.menthe has5 *t thinking o" himsel" in s$h en6o.ment as Shi!a5 sa.ing 9Shi!o8ham59

9Bhaira!o8ham97 Right se#al nion ma.5 i" asso$iated with meditation and rital5 *e the

means o" spirital ad!an$e< thogh persons who take a !lgar and animal !iew o" this"n$tion will not readil. nderstand it7 The "n$tion is there*. enno*led and re$ei!es a

new signi"i$an$e7 The dalisti$ notions entertained5 *. *oth some &asterns and Westerns5

that the 9dignit.9 o" worship is ne$essaril. o""ended *. asso$iation with natral "n$tion

are erroneos7 As Tertllian sa.s5 the &$harist was esta*lished at a meal7 'As tosa$ramental meals and 9Feeding on the 0ods59 see Dr7 Angs8 #he &ystery eligions and

Christianity! p7 @L7( Desire is o"ten an enem. *t it ma. *e made an all.7 A right method

does not e#$lde the *od.5 "or it is De!ata7 It is a phase o" Spirit and *elongs to5 and is ane#pression o"5 the Power o" the Sel"7 The ,ni!erse was $reated *. and with Bliss7 That

same Bliss mani"ests5 thogh "aintl.5 in the *odies o" men and women in nion7 At s$h

time the ignorant Pash is intent on the satis"a$tion o" his passion onl.5 *t 3lasadhakasthen meditate on the 4ogananda -rti o" Shi!a+Shakti and do apa o" their Ishtamantra

ths making them5 in the words o" the 3aliklasar!as!a5 like sinless Shka7 I" the nion

*e legitimate what5 I ma. ask5 is wrong in this% On the $ontrar. the ph.si$al "n$tion is

enno*led and di!inised7 An a$t whi$h is legitimate does not *e$ome illegitimate *e$aseit is made a part o" worship ',pasana(7 This is Vira*ha!a7 An &nglish writer has aptl.

spoken o" 9the pro"ond pagan instin$t to glori". the generati!e implse with religios

rital9 (#ime 7it Su%! ++G@@(7 The Shakta is a de!eloped and t.pi$al $ase7

The notions o" the Pash are in !ar.ing degrees the re!erse o" all this7 I" o" the lowest

t.pe5 he onl. knows himsel" as a separate entit. who en6o.s7 Some more sophisti$ated5

.et in trth ignorant5 en6o. and are ashamed< and ths think it nseeml. to impli$ate 0od

in the spposed $oarseness o" /is handiwork as ph.si$al "n$tion7 Some again5 who arehigher5 regard these "n$tions as an a$$epta*le gi"t o" 0od to them as lowl. $reatres

who en6o. and are separate "rom /im7 The Vaidikas took en6o.ment to *e the "rit o" the



sa$ri"i$e and the gi"t o" the De!as7 Others who are .et higher5 o""er all that the. do to the

One 1ord7 This dalisti$ worship is em*odied in the $ommand o" the 0ita5 4#at

madar%anam kurushva4 9Do all this as an o""ering to -e79 What is 9all9% Does it meanall or some parti$lar things onl.% Bt the highest Sadhana "rom the -onisti$ standpoint5

and whi$h in its Ad!aita*ha!a di""ers "rom all others5 is that o" the Shakta #antra whi$h

pro$laims that the Sadhaka is Shi!a and that it is Shi!a who in the "orm o" the Sadhakaen6o.s7

So m$h "or the prin$iple in!ol!ed to whi$h5 whether it *e a$$epted or not5 $annot *e

trl. denied no*ilit. and grander7

The appli$ation o" this prin$iple is o" greatl. less interest and importan$e7 To $ertain o"s$h rital appli$ations ma. *e assigned the $harges $ommonl. made against this

Shastra5 thogh withot a$$rate knowledge and dis$rimination7 It was the pra$ti$e o" an

age the $hara$ter o" whi$h was not that o" or own7 The parti$lar shape whi$h the rital

has taken is de5 I think5 to histori$al $ases7 Thogh the histor. o" the Agamas is still

o*s$re5 it is possi*le that this Pa2$atatt!a+3arma is in s*stan$e a $ontination5 inaltered "orm5 o" the old Vaidik sage in whi$h eating and drinking were a part o" the

sa$ri"i$e '4a62a(5 thogh an. e#tra+rital drinking $alled 9seless9 'Vrithana( or Pashdrinking 'Pashpana( in whi$h the Western 'mostl. a hostile $riti$ o" the Tantra Shastra(

so largel. indlges5 is a great sin7 The in"len$e5 howe!er5 o" the original Bddhism and

ainism were against the $onsmption o" meat and wine< an in"len$e whi$h perhaps$ontined to operate on post+Bddhisti$ /indism p to the present da.5 e#$ept among

$ertain "ollowers o" the Agamas who $laimed to represent the earlier traditions and

sages7 I sa. 9$ertain95 *e$ase 'as I ha!e mentioned( "or the Pash there are s*stittes

"or wine and meat and so "orth< and "or the Di!.a the Tatt!as are not material things *t4oga pro$esses7 I ha!e shown the similarities *etween the Vaidik and Tantrik rital in the

$hapter on Shakti and Shakta (ante) to whi$h I re"er7 I" this sggestion o" mine *e $orre$t5whilst the importan$e and pre!alen$e o" the an$ient rital will diminish with the passageo" time and the $hanges in religion whi$h it e""e$ts5 the prin$iple will alwa.s retain its

inherent !ale "or the "ollowers o" the Ad!aita Vedanta7 It is $apa*le o" appli$ation

a$$ording to the modern spirit withot re$orse to Cakras and their rital details in theordinar. dail. li"e o" the hoseholder within the *onds o" his Dharmashastra7

)e!ertheless the rital has e#isted and still e#ists5 thogh at the present da. o"ten in a

"orm "ree "rom the o*6e$tions whi$h are raised against $ertain li*erties o" pra$ti$e whi$h

led to a*se7 It is ne$essar.5 there"ore5 *oth "or the prpose o" a$$ra$. and o" a 6st$riti$ism o" its present adherents5 to $onsider the intention with whi$h the rital was

pres$ri*ed and the mode in whi$h that intention was gi!en e""e$t to7 It is not the "a$t5 as

$ommonl. alleged5 that the intention o" the Shastra was to promote and "oster an. "ormo" sensal indlgen$e7 I" it was5 then5 the Tantras wold not *e a Shastra at all whate!er

else the. might $ontain7 Shastra5 as I ha!e pre!iosl. said5 $omes "rom the root 9Shas9 to

$ontrol< that is5 Shastra e#ists to $ontrol men within the *onds set *. Dharma7 The

intention o" this rital5 when rightl. nderstood5 is5 on the $ontrar.5 to reglate natralappetite5 to $r* it5 to li"t it "rom the trogh o" mere animalit.< and *. asso$iating it with

religios worship5 to e""e$t a passage "rom the state o" desire o" the ignorant Pash to the



$ompleted Di!.a*ha!a in whi$h there is desirelessness7 It is another instan$e o" the

general prin$iple to whi$h I ha!e re"erred that man mst *e led "rom the gross to the

s*tle7 A Sadhaka on$e well e#plained the matter to me ths: 1et s sppose5 he said5 thatman8s *od. is a !essel "illed with oil whi$h is the passions7 I" .o simpl. empt. it and do

nothing more5 "resh oil will take its pla$e issing "rom the Sor$e o" Desire whi$h .o

ha!e le"t ndestro.ed7 I"5 howe!er5 into the !essel there is dropped *. slow degrees theWater o" 3nowledge '2ana(5 it will5 as *eing *eha!ior than oil5 des$end to the *ottom o"

the !essel and will then e#pel an e=al =antit. o" oil7 In this wa. all the oil o" passion is

gradall. e#pelled and no more $an re+enter5 "or the water o" 2ana will then ha!e wholl.taken its pla$e7 /ere again the general prin$iple o" the method is good7 As the 1atins said5

9I" .o attempt to e#pel natre with a pit$h"ork it will $ome *a$k again97 4o mst in"se

something else as a medi$ament against the ills whi$h "ollow the natral tenden$. o"

desire to e#$eed the limits whi$h Dharma sets7

The Tantrik Pandit aganmohana Tarkalamkara in his !ala*le notes appended to the

$ommentar. on the &ahanirvana #antra o" /ariharananda Bharati5 the 0r o" the

$ele*rated 9Re"ormer9 Ra6a Ram -ohan Ro. '&d7 o" 37 07 Bhakta5 (5 sa.s5 91et s$onsider what most $ontri*tes to the "all o" a man5 making him "orget his dt.5 sink into

sin and die an earl. death7 First among these are wine and women5 "ish5 meat5 -dra and

a$$essories7 B. these things men ha!e lost their manhood7 Shi!a then desires to emplo.

these !er. poisons in order to eradi$ate the poison in the hman s.stem7 Poison is theantidote "or poison7 This is the right treatment "or those who long "or drink or lst "or

women7 The ph.si$ian mst5 howe!er5 *e an e#perien$ed one7 I" there *e a mistake as to

the appli$ation5 the patient is likel. to die7 Shi!a has said that the wa. o" 3la$ara is asdi""i$lt as it is to walk on the edge o" a sword or to hold a wild tiger7 There is a se$ret

argment in "a!or o" the Pa2$att!a5 and those Tatt!as so nderstood shold *e "ollowed

*. all7 )one5 howe!er5 *t the initiate $an grasp this argment5 and there"ore Shi!a has

dire$ted that it shold not *e re!ealed *e"ore an.*od. and e!er.*od.7 An initiate when hesees a woman will worship her as his own mother and 0oddess 'Ishtade!ata( and *ow

*e"ore her7 The Vishnu urana sa.s that *. "eeding .or desires .o $annot satis". them7

It is like poring ghee on "ire7 Thogh this is tre5 an e#perien$ed spirital tea$her '0r(will know how5 *. the appli$ation o" this poisonos medi$ine5 to kill the poison o" the

world 'Samsara(7 Shi!a has5 howe!er5 prohi*ited the indis$riminate p*li$ation o" this7

The o*6e$t o" Tantrik worship is Brahmasa.6.a7 or nion with Brahman7 I" that is notattained5 nothing is attained7 And with men8s propensities as the. are5 this $an onl. *e

attained throgh the spe$ial treatment pres$ri*ed *. the Tantras7 I" this is not "ollowed5

then the sensal propensities are not eradi$ated and the work is5 "or the desired end o"Tantra5 as seless as harm"l magi$ 'A*hi$ara( whi$h5 worked *. s$h a man5 leads onl.

to the in6r. o" himsel" and others79 The passage $ited re"ers to the ne$essit. "or the

spirital dire$tion o" the 0r7 To the want o" s$h is a$$redited the a*se o" the s.stem7When the patient 'Shish.a( and the disease are working together5 there is poor hope "or

the "ormer< *t when the patient5 the disease and the ph.si$ian are on one5 and that the

wrong side5 then nothing $an sa!e him "rom a des$ent in that downward path whi$h it is

the o*6e$t o" Sadhana to pre!ent7



All /ind s$hools seek the sppressions o" mere animal worldl. desire7 What is pe$liar

to the 3alas is the parti$lar method emplo.ed "or the trans"ormation o" desire7 The

"ularnava #antra sa.s that man mst *e taght to rise *. means o" those !er. thingswhi$h are the $ase o" his "all7 9As one "alls on the grond5 one mst li"t onesel" *. aid o"

the grond79 So also the Bddhist S*hashita Samgraha sa.s that a thorn is sed to pi$k

ot a thorn7 Properl. applied the method is a sond one7 -an "alls throgh the natral"n$tions o" drinking5 eating5 and se#al inter$orse7 I" these are done with the "eeling

'Bha!a( and nder the $onditions pres$ri*ed5 then the. *e$ome 'it is taght( the

instrments o" his pli"t to a point at whi$h s$h rital is no longer ne$essar. and issrpassed7

In the "irst edition o" the work5 I spoke o" Antinomian Do$trine and Pra$ti$e5 and o" some

Shakta theories and ritals whi$h ha!e *een spposed to *e instan$es o" it7 This word5

howe!er5 re=ires e#planation5 or it ma. 'I ha!e sin$e thoght( lead to error in the present$onne$tion7 There is alwa.s danger in appl.ing Western terms to "a$ts o" &astern li"e7

Antinomianism is the name "or hereti$al theories and pra$ti$es whi$h ha!e arisen in

Christian &rope7 In short5 the term5 as generall. nderstood5 has a meaning in re"eren$eto Christianit.5 namel.5 $ontrar. or opposed to 1aw5 whi$h here is the dai$ law as

adopted and modi"ied *. that religion7 The Antinomian5 "or !ar.ing reasons5 $onsidered

himsel" not *ond *. the ordinar. laws o" $ond$t7 It is not alwa.s possi*le to state with

$ertaint. whether an. parti$lar se$t or person alleged to *e Antinomian was in "a$t s$h5"or one o" the $ommonest $harges made against se$ts *. their opponents is that o"

immoralit.7 We are rightl. warned against pla$ing impli$it relian$e on the a$$onts o"

ad!ersaries7 Ths $harges o" no$trnal orgies were made against the earl. Christians5 and *. the latter against those whom the. regarded as hereti$al dissidents5 s$h as

-ani$hXans5 -ontanists5 Pris$illianists and others5 and against most o" the mediae!al

se$ts s$h as the Cathari5 Waldenses and Fra$ti$elli7 )or $an we *e alwa.s $ertain as to

the natre o" the theories held *. persons said to *e Antinomian5 "or in a large nm*er o"$ases we ha!e onl. the a$$onts o" orthodo# opponents7 Similarl.5 hitherto e!er. a$$ont

o" the Shakta #antra was gi!en *. persons *oth ignorant o"5 and hostile to it7 In some

$ases it wold seem 'I speak o" the West( that -atter was held in $ontempt as the e!il prod$t o" the Demirge7 In others Antinomian do$trine and pra$ti$e was *ased on

9Pantheism97 The latter in the West has alwa.s had as one o" its tenden$ies a leaning

towards5 or adoption o" Antinomianism7 -.sti$s in their identi"i$ation with 0odspposed that pon their $ons$ios nion with /im the. were e#empt "rom the rles

go!erning ordinar. men7 The law was spiritali;ed into the one pre$ept o" the 1o!e o"

0od whi$h ripened into a $ons$ios nion with /im5 one with man8s essen$e7 This wasdeemed to *e a sinless state7 Ths Amalri$ o" Bena 'd7 @>( is repted to ha!e said that

to those $onstitted in lo!e no sin is impted (Di2erat etiam'uod in charitate constitutis

nullum %eccatum im%utabatur) /is "ollowers are alleged to ha!e maintained that harlotr.and other $arnal !i$es are not sin"l "or the spirital man5 *e$ase the spirit in him5 whi$h

is 0od5 is not a""e$ted *. the "lesh and $annot sin5 and *e$ase the man who is nothing

$annot sin so long as the Spirit whi$h is 0od is in him7 In other words5 sin is a term

relati!e to man who ma. *e !irtos or sin"l7 Bt in that state *e.ond dt.5 whi$h isidenti"i$ation with the Di!ine &ssen$e5 whi$h at root man is5 there is no =estion o" sin7

The *od. at no time sins7 It is the state o" mind whi$h $onstittes sin5 and that state is



onl. possi*le "or a mind with a hman and not di!ine $ons$iosness7 ohann /artmann is

repted to ha!e said that he had *e$ome $ompletel. one with 0od< that a man "ree in

spirit is impe$$a*le and $an do whate!er he will5 or in Indian parlan$e he is S!e$$ha$ari7'See Dollinger8s +eitrage zur Sektengeschichte des &ittelalter6s ii7 ?>(7 This t.pe o"

Antinomianism is said to ha!e *een widespread dring the later -iddle Ages and was

perpetated in some o" the parties o" the so+$alled Re"ormation7 Other notions leading tosimilar reslts were *ased on Nietisti$ and Cal!inisti$ tenets in whi$h the hman will

was so s*ordinated to the Di!ine will as to lose its "reedom7 Ths 0omar 'A7D7 >(

maintained that 9sins take pla$e5 0od pro$ring and /imsel" willing that the. take pla$e790od was ths made the athor o" sin7 It has *een alleged that the esit $asists were

9$onstr$ti!el. antinomian9 *e$ase o" their do$trines o" philosophi$al sin5 dire$tion o"

attention5 mental reser!ation5 and pro*a*ilism7 Bt this is not so5 whate!er ma. *e

thoght o" s$h do$trines7 For here there was no =estion o" opposition to the law o"moralit.5 *t theories to$hing the =estion 9in what that law $onsisted9 and whether an.

parti$lar a$t was in "a$t a !iolation o" it7 The. did not tea$h that the law $old in an.

$ase *e !iolated5 *t dealt with the =estion whether an. parti$lar a$t was s$h a

!iolation7 Antinomianism o" se!eral kinds and *ased on !ar.ing gronds has *een$harged against the -ani$haeans5 the 0nosti$s generall.5 Cainites5 Carpo$rates5

&piphanes5 -essalians 'with their promis$os sleeping together o" men and women(5Adamites5 Bogomiles5 "ollowers o" Amarli$ o" Bena5 Brethren o" the Free Spirit5

Beghards5 Fratri$elli5 ohann /artmann '9a man "ree in spirit is impe$$a*le9(< the

pantheisti$ 91i*ertines9 and 9Familists9 and Ranters o" the Si#teenth and Se!enteenthCentries '9)othing is sin *t what a man thinks to *e so9< 90od sees no sin in him who

knows himsel" to *e in a state o" gra$e9< see 0ataker8s 8Antinomianism Dis$o!ered and

Re"ted85 A7D7 ?@ and see R"s ones8 Studies in &ystical eligion! Ch7 MIM(5 the

Alm*rados or Spanish Illminate 'Pra*ddha( -.sti$s o" the Si#teenth Centr.<-agdalena de Cr$e d8Agilar and others '-endes ! Pela.o ++ 3istoria de los

3eterodo2os >s%anoles) whose tea$hings a$$ording to -al!asia 'Catalogs onmim

haeresim et $on$iliorm( $ontained the "ollowing proposition5 9A per"e$t man $annotsin< e!en an a$t whi$h otwardl. regarded mst *e looked pon as !i$ios $annot

$ontaminate the sol whi$h li!es in m.sti$al nion with 0od79 9The /ol. and Sinless

Baptists9 held that the ele$t $old not sin5 an antinomian do$trine whi$h has o"tenappeared in the histor. o" theologi$al+ethi$al spe$lation to the e""e$t that the *elie!er

might do what he liked5 sin$e i" he sinned5 it a""e$ted the *od. onl.5 with whi$h his sol

had no more to do than with an. o" the other things o" this world 'Bel"ort Ba#

Ana*aptists ?E(7 The Free Brothers held that "or the re*apti;ed5 sin was impossi*le as no *odil. a$t $old a""e$t the sol o" the *elie!er7 Women did not sin who went with

Brethren *e$ase there was a spirital *ond *etween them (ib! ?(7 3essler alleges that

the Votaries pra$ti$ed sensalit. on the plea that their sols were dead to the "lesh andthat all that the "lesh did was *. the will o" 0od (ib! @(7 The Alm*rada Fran$is$a

0ar$ia is alleged to ha!e said that her se#al e#$esses were in o*edien$e to the !oi$e o"

0od and that 9$arnal indlgen$e was em*ra$ing 0od9 '1ea8s In'uisition in S%ain! III7 @(7Similar do$trines are alleged o" the Fren$h Illmines $alled 0erinets o" the Se!enteenth

Centr.< the 0erman 9Theosophers9 o" S$honherr: &!a Von Bttler: the -$kers o" the

&ighteenth Centr.< some modern Rssian se$ts 'Tsakni 7a ussie Sectaire) and others7

Whilst it is to *e remem*ered that in these and other $ases we mst re$ei!e with $ation



the a$$onts gi!en *. opponents5 there is no do*t that Antinomianism5 S!e$$ha$ara and

the like is a well+known phenomenon in religios histor. o"ten asso$iated with so+$alled

9Pantheisti$9 do$trines7 The Antinomian do$trines o" the Italian nns5 Spighi andBonami$i5 re$orded *. Bishop S$ipio de Ri$$i 476uomo e nato libero y nessuno lo %uo

legare nello s%irito4/ 9man is *orn "ree and none $an $hain his "ree Spirit9 are here dealt

with in more detail5 "or the writer &dward Sellon '9Annotations on the writings o" the/inds9( thoght that he had "ond in the last $ited $ase an instan$e o" 9Tantrik do$trine9

in the $on!ents o" Ital. in the &ighteenth Centr.79 I will gi!e some reasons5 whi$h re"te

his !iew5 the more parti$larl. *e$ase the. are $ontained in a !er. rare work5 namel.5the "irst edition o" De Potter8s Vie de Sci%ion de icci >ve'ue de istoie et ra*o!

p*lished at Brssels in @E5 and largel. withdrawn at the instan$e o" the Papal Cort7

The se$ond edition is5 I *elie!e5 m$h e#prgated7 Re$ei!ing report o" a*ses in the

Domini$an $on!ent o" St7 Catherine de Prato5 the Bishop o" Pistoia and Prato made anin=isition into the $ond$t o" the nns5 and in parti$lar as to the tea$hing and pra$ti$e

o" their leaders5 the Sister Bonami$i5 "ormerl. Prioress and a"terwards no!i$e+mistress5

and the Sister Spighi5 assistant no!i$e+mistress7 De Potter8s work $ontains the original

interrogatories5 in Italian 'I7 ?( in the writing o" 8A**e 1arent Palli85 Vi$ar+&pis$opal atPrato5 taken in L and kept in the ar$hi!es o" the Ri$$i "amil.7 The Tea$hing o" the two

Sisters I smmari;e as "ollows: 90od9 'I7 >?5 > ( 9is a "irst prin$iple (rimo %rinci%io)who is a $olle$ti!it. 'in Sanskrit Samashti) o" all men and things (un cem%lesso di tutti le

cose anzi di tnttoil genere umano) The ni!ersal -aster or 0od is )atre (ci e il

maestro! ohe e Iddio ceve la natura) As 0od is the totalit. o" the ni!erse and is nothing *t )atre we all parti$ipate in the Di!ine &ssen$e (Euesto Dio non e altro che la 9atura 9oi medesimi %er auesta ragione %artici%iamo in aualche maniera dell6esser

divino) -an8s sol is a mortal thing $onsisting o" -emor.5 Intelligen$e and Will7 It dies

with the *od. disappearing as might a mist7 -an is "ree and there"ore none $an en$hainhis "ree spirit 'I7 >@(7 The onl. /ea!en and /ell whi$h e#ists is the /ea!en and /ell in

this world7 There is none other7 A"ter death there is neither pleasre nor s""ering7 The

Spirit5 *eing "ree5 it is the intention whi$h renders an a$t *ad7 It is s""i$ient 'I7 >( toele!ate the spirit to 0od and then no a$tion5 whate!er it *e5 is sin (>ssendo il nostro

s%irito libro! l6inten zione e 'uello 'ue rende cattiva l6azione +asta dan'ue colla mente

elevarsi a Dio %erche 'ualsi'oglia azione non sia %eccato) There is no sin7 Certain'impre( a$ts not sin pro!ided that the spirit is alwa.s ele!ated to 0od7 1o!e o" 0od and

one8s neigh*or is the whole o" the $ommandments7 -an 'I7 >E( who nites with 0od *.

means o" woman satis"ies *oth $ommandments7 So also does he who5 li"ting his spirit to

0od5 has en6o.ment with a person o" the same se# or alone (sciamo con alcuno d6eaual sesso o da se soli) To *e nited with 0od is to *e nited as man and woman7 The eternal

li"e 'I7 >( o" the sol and Paradise in this world is the trans*stantiation 'or it ma. *e

trans"sion( whi$h takes pla$e when man is nited with woman (De%one credere 'uestavita eterna dell6anima essere la transustanziazione (*orse trans*usione nell6unirsi che *a

l6uomo con la donna) -arie Clodesinde Spighi ha!ing stated that Paradise $onsisted in

the "rition in this world o" the &n6o.ment o" 0od (la *ruizione di Dio) was asked 9/owis this attained%9 /er repl. was5 *. that a$t *. whi$h one nites onesel" with 0od7 9/ow

again95 she was =estioned5 9is this nion e""e$ted%9 To whi$h the answer was 9*. $o+

operation o" man and woman in whi$h I re$ogni;e 0od /imsel"79 I7 >@7 (&ediante

l6uomo nel 'uale ci riconosco Iddio) &!er.thing was permissi*le *e$ase man was "ree5



thogh sots might o*e. the law en6oined "or the general go!ernan$e o" the world7 -an5

she said5 'I7 >@( $an *e sa!ed in all religions (In tutti le religione ci %assiamo salvare) In

doing that whi$h we erroneosl. $all impre is real prit. ordained *. 0od5 withotwhi$h man $annot arri!e at a knowledge o" /im who is the trth ' e esercitando

erroneamente auello che diciamo im%urita era la vera %urita/ 'uella Iddio ci comanda e

virole no %ratichiamo! e senza della 'uale non vi e maniera di trovare Iddio! che everita) 9Where did .o get all this do$trine%9 This sister said 9I gathered it "rom m.

natral in$linations9 (76ho ricevato dall inclinazione della natura6

Whilst it will not *e ne$essar. to tell the most ignorant Indian that the a*o!e do$trines are

not Christian tea$hing5 it is ne$essar. 'as Sellon8s remark shows( to in"orm the &nglishreader that this pantheisti$ li*ertinism is not 9Tantrik97 This imper"e$t $harge is de to the

athor8s knowledge o" the prin$iples o" 3ala Sadhana7 I will not des$ri*e all the o*s$ene

and per!erse a$ts whi$h these 9Religions9 pra$ti$ed7 It is s""i$ient that the reader sholdthrow his e.e *a$k a "ew lines and see that their tea$hing 6sti"ied sodom.5 les*ianism

and mastr*ation5 sins as a*horrent to the #antra Shastra as an. other7 Owing5 howe!er5

to ignoran$e or pre6di$e5 e!er.thing is $alled 9Tantrik9 into whi$h woman enters and inwhi$h se#al nion takes on a religios or so+$alled religios $hara$ter or $omple#ion7

The Shastra5 on the $ontr.5 tea$hes that there is a 0od who trans$ends )atre5 that

Dharma or moralit. go!erns all men5 that there is sin and that the a$ts here re"erred to are

imprities leading to /ell< "or there is 'it sa.s( *oth s""ering and en6o.ment 'it ain95shelli5 ohn otmark shower to eni"i$ane $ommeis imies ell theo.s ant there is si were

eods5 th is noin re5 per"ormedsimT and the ase /im7 Bnna(7 YQhower to *w/se#al tti

le r whekta are m* whi$h mae#er$ial resh maet-Y0ataker8DFK

*hapter "enty&i.htata -utra (he -i.ht and Wron. nterpretation)

In $onne$tion with the do$trine and Sadhana 6st des$ri*ed it is apposite to $ite the"ollowing legend "rom Ti*et5 whi$h shows how5 a$$ording to its Sadhakas5 it ma. *e

either rightl. or wrongl. interpreted5 and how5 in the latter $ase5 it leads to terri*le e!ils

and their pnishment7

0r Padma+sam*ha!a5 the so+$alled "onder o" 91amaism59 had "i!e women dis$ipleswho $ompiled se!eral a$$onts o" the tea$hings o" their -aster and hid them in !arios

pla$es "or the *ene"it o" "tre *elie!ers7 One o" these dis$iples ++ 3handro 4eshe Tsog.al++ was a Ti*etan lad. who is said to ha!e possessed s$h a wonder"l power o" memor.

that i" she was told a thing onl. on$e she remem*ered it "or e!er7 She gathered what shehad heard "rom her 0r into a *ook $alled the Padma Thang.ig Serteng or 0olden

Rosar. o" the histor. o" her 0r who was entitled the 1ots+*orn 'Padmasam*ha!a(7

The *ook was hidden awa. and was s*se=entl.5 nder inspiration5 re!ealed some "i!ehndred .ears ago *. a Terton7



The "irst Chapter o" the work deals with Skha!ati5 the realm o" Bddha Amita*ha7 In the

se$ond the Bddha emanates a ra. whi$h is in$arnated "or the wel"are o" the ,ni!erse7 In

Chapter III it is said that there ha!e *een a Bddha and a 0r working together in!arios worlds and at !arios times5 the "ormer prea$hing the Stras and the latter the

Tantras7 The "orth Chapter speaks o" the -antras and the "i!e Dh.ani Bddhas 'as to

whi$h see Shri$cakra$sambhara #antra)! and in the "i"th we "ind the s*6e$t o" the presentChapter5 an a$$ont o" the origin o" the Va6ra.ana Faith7 The present Chapter is *ased on

a translation5 whi$h I asked 3a;i Dawasamdp to prepare "or me5 o" portions o" the

Thang.ig Serteng7 I ha!e "rther had5 and here a$knowledge5 the assistan$e o" the !er.learned 1ama ,g.en Tan;in5 in the el$idation o" the inner meaning o" the legend7 I

$annot go "ll. into this *t gi!e $ertain indi$ations whi$h will ena*le the $ompetent to

work ot m$h o" the rest "or themsel!es "rom the terri*le s.m*olism in whi$h e!il "or

e!il8s sake is here e#pressed7

The stor. is that o" the rise and "all o" the Sel"7 The dis$iple 9Trans$endent Faith9 who

*e$ame the Bodhisatt!a Va6rapani illstrates the "ormer< the $ase o" 9Bla$k Sal!ation9

who in$arnated as a Demonia$ Rtra displa.s the latter7 /e was no ordinar. man5 "or atthe time o" his initiation he had alread. attained eight ot o" the thirteen stages

'Bhmika( on the wa. to per"e$t Bddhahood7 /is powers were $orrespondingl. great7

Bt the higher the rise the greater the "all i" it $omes7 Throgh misnderstanding and

misappl.ing5 as so man. others ha!e done5 the Tantrik do$trine5 he 9"ell *a$k9 into /ell7&#traordinar. men who were tea$hers o" re$ondite do$trines s$h as those o" Th*ka5

who was himsel" 9hard to o!er$ome59 seem not to ha!e "ailed to warn lesser *rethren

against their dangers7 It is $ommonl. said in Ti*et o" the so+$alled 9heroi$9 modes o"e#tremist 4oga5 that the. wa"t the dis$iple with the tmost speed either to the heights o"

)ir!ana or to the depths o" /ell7 For the aspirant is $ompared to a snake whi$h is made to

go p a hollow *am*oo7 It mst as$end and es$ape at the top5 at the peril otherwise o"

"alling down7

)otwithstanding these warnings man. o" the !lgar5 the !i$ios5 the misnderstanding

and the "ools who pla. with "ire ha!e gone to /ells "ar more terri*le than those whi$h

await hman "railties in prsan$e o" the $ommon li"e o" men whose progress i" slow issre7 9Bla$k Sal!ation95 thogh an ad!an$ed dis$iple5 misinterpreted his tea$her8s

do$trine and $ons$iosl. identi".ing himsel" with the world+e!il "ell into /ell7 In time he

rose there"rom and in$arnating at "irst5 in gross material "orms5 he at length mani"ested asa great Rtra5 the em*odiment o" all wi$kedness7 The Ti*etan Rtra here spoken o" and

the Indian Rtra seem to *e et.mologi$all. the same *t their meaning is di""erent7 Both

are "ier$e and terri*le Spirits< *t a Rtra as here depi$ted is essentiall. e!il5 and neither

the 1ord o" an. sensal $elestial paradise5 nor the Cosmi$ Shakti whi$h loosens "orms7 ARtra is rather what in some se$ret $ir$les is $alled 'thogh in ngrammati$al Sanskrit( an

Adhatma5 or a sol pon the lower and destr$ti!e path7 The general destr$ti!e energ.

'Samhara+Shakti(5 howe!er5 ses "or its prpose the disintegrating propensities o" these"orms7 The e!il whi$h appears as Rtra is the e#pression o" !arios kinds o" &goism7

Ths -atam Rtra is &goism as atta$hed to the gross ph.si$al *od.7 Again5 all sentient

worldl. *eing gi!es e#pression to its "eelings5 sa.ing 9I am happ.5 nhapp.5 and so"orth79 All this is here em*odied in the spee$h o" the Rtra and is $alled Akar Rtra7



3hatram Rtra is &goism o" the mind5 as when it is said o" an. o*6e$t 9this is mine97

9Bla$k Sal!ation9 *e$ame a Rtra o" s$h terri"i$ power that to sa!e him and the world

the Bddhas inter!ened7 There are "or methods *. whi$h the. and the Bodhisatt!ass*de and sa!e sentient *eing5 namel.5 the Pea$e"l5 the 0rand or Attra$ti!e5 the

Fas$inating whi$h renders powerless 'Vasikaranam(5 and the stern method o" downright

For$e7 All "orms o" &goism mst *e destro.ed in order that the pre 9That Whi$h Is9 or"ormless Cons$iosness ma. *e attained7 9Bla$k Sal!ation9 in$arnated as the Pride o"

&goism in its most terri*le "orm7 And5 in order to s*de him5 the last two methods had to

*e emplo.ed7 /e was5 throgh the 0lorios One5 redeemed *. the s""ering whi$hattends all sin and *e$ame the 9Dark De"ender o" the Faith59 whi$h *. his egoisti$

apostas. he had a*6red5 to *e later the Bddha known as the 91ord o" Ashes9 in that

world whi$h is $alled 9the immediatel. sel"+prod$ed97 /ow this $ame a*ot the legend

des$ri*es7

The "i"th Chapter o" the 0olden Rosar. sa.s that 0r Padma+Va6radhara was re*orn as

Bhiksh Th*ka;honn5 whi$h means the 9.oth who is hard to o!er$ome97 /e was a

Tantrik who prea$hed an a*strse do$trine whi$h is $ondensed in the "ollowing !erse:

9/e who has attained the 8That Whi$h Is8

Or n$reated In+itsel"+ness

Is na""e$ted e!en *. the 8"or things8

st as the $lod whi$h "loats in the sk.

Adheres not thereto7

This is the wa. o" Spreme 4oga7

Than this in all the three worlds

There is not a higher wisdom79

This 0r had two dis$iples5 3ntri and his ser!ant Pramade!a7 To the latter was gi!en5on initiation5 the name 9Trans$endent Faith59 and to the "ormer 9Bla$k Sal!ation97 This

last name was a propheti$ predi$tion that he wold *e sa!ed5 not throgh pea$e"l or

agreea*le means *t throgh the 6st wrath o" the inas7 The real meaning o" the !erse as

nderstood and pra$ti$ed *. Pramade!a and as de$lared to *e right *. the 0r was as"ollows: 9The pre Cons$iosness 'Dagpa+.e+shes( is the "ondation '0shihdsin( o" the

limited $ons$iosness 'Rnam+shes( and is in S$riptre 9That whi$h is59 the real n$reated9In+Itsel"+ness97 This *eing na""e$ted or nr""led is the path o" Tantra7 Passions

'3lesha( are like $lods wandering in the wide spa$es o" the sk.7 'These $lods are

distin$t "rom5 and do not to$h the *a$k+grond o" spa$e against whi$h the. appear7( So

passions do not to$h *t disappear "rom the Void 'Shn.ata(7 Whilst as$ending pwards



the three"old a$$omplishment 'A$ti!it.5 non+a$ti!it.5 a*solte repose( mst *e perse!ered

in< and this is the meaning o" or Tea$her Th*ka8s do$trine79

The latter5 howe!er5 was misnderstood *. 9Bla$k Sal!ation9 'Tharpa )agpo( who tookit to mean that he was to make no e""ort to sa!e himsel" *. the gaining o" merit5 *t that

he was to indlge in the "or a$ts o" sin"l en6o.ment5 *. the e.e5 nose5 tonge and organo" generation7 On this a$$ont5 he "ell ot with his *rother in the "aith Pramade!a5 and

later with his 0r5 *oth o" whom he $ased to *e perse$ted and *anished the $ontr.7Contining in a $areer o" re$kless and sin+hardened li"e5 he died nrepentant a"ter a s$ore

o" .ears passed in !arios dia*oli$al pra$ti$es7 /e "ell into /ell and $ontined there "or

$ontless ages7 At the $lose o" the time o" Bddha Dipankara '-armed;ad or 91ightmaker9( he was re*orn se!eral times as hge sea monsters7 At length5 6st *e"ore the time

o" the last Bddha Sak.a -ni5 he was *orn as the son o" a woman o" loose morals in a

$ontr. $alled 1ankapri o" the Rakshasas7 This woman sed to $onsort with three Spirits++ a De!a in the morning5 a Fire 0enis at noon5 and a Dait.a in the e!ening7 9Bla$k

Sal!ation9 was re*orn in the eighth month as the o""spring o" these three Spirits7 The

$hild was a terri*le monster5 *la$k o" $olor5 with three heads5 ea$h o" whi$h had threee.es5 si# hands5 "or "eet and two wings7 /e was horri*le to look at5 and immediatel. at

his *irth all the aspi$ios signs o" the $ontr. disappeared5 and the eighteen inaspi$ios

signs were seen7 -alignant epidemi$s atta$ked the whole region o" 1anka+pri7 Some

died5 others onl. s""ered5 *t all were in miser.7 1amentation5 "amine and sorrow *esetthe land7 There were disease5 *loodshed5 mildew5 hailstorms5 droghts5 "loods and all

other kinds o" $alamities7 &!en dreams were "right"l5 and ominos signs portending a

great $atastrophe oppressed all7 &!il spirits roamed the land7 So great were the e!ils thatit seemed as i" the good merits o" e!er.one had *een e#hasted all at on$e7

The mother who had gi!en *irth to this monster died nine da.s a"ter its *irth7 The people

o" the $ontr. de$reed that this monstros in"ant shold *e *ond to the mother8s $orpseand le"t in the $emeter.7 The in"ant was then tied to his mother8s *reast7 The mother was *orne awa. in a stret$her to the $emeter.5 and the stret$her was le"t at the "oot o" a

poisonos tree whi$h had a *oar8s den at its root5 a poisonos snake $oiled rond the

middle o" its trnk5 and a *ird o" pre. sitting in its ppermost *ran$hes7 'These animalsare the em*lems o" lst5 anger and greed respe$ti!el. whi$h 9kindle the "ire o"

indi!idalit.97( At this pla$e there was a hge sepl$her *ilt *. the Rakshasas where

the. sed to lea!e their dead at the "oot o" the tree7 &lephants and tigers $ame there todie< serpents in"ested it5 and wit$h+like spirits $alled Dakinis and 0hols *roght hman

*odies there7 A"ter the *earers o" the $orpse had le"t5 the in"ant sstained his li"e *.

s$king the *reasts o" his mother8s $orpse7 These .ielded onl. a thin5 water. "lid "or

se!en da.s7 )e#t he s$ked the *lood and li!ed a week< then he gnawed at the *reast andli!ed the third week< then he ate the entrails and li!ed "or a week7 Then he ate the oter

"lesh and li!ed "or the "i"th week7 1astl. he $rn$hed the *ones5 s$ked the marrow5

li$ked the hmors and *rains and li!ed a week7 /e ths in si# weeks de!eloped "ll ph.si$al matrit.7 /a!ing e#hasted his sto$k o" "ood he mo!ed a*ot< and his motion

shook the $emeter. *ilding to pie$es7 /e o*ser!ed the 0hols and Dakinis "easting on

hman $orpses whi$h he took as his "ood and hman *lood as the drink5 "illing the skllswith it7 /is $lothing was dried hman skins as also the hides o" dead elephants5 the "lesh



o" whi$h he also ate7 /e ate also the "lesh o" tigers and wrapped his loins in their "rs7 /e

sed serpents as *ra$elets5 anklets5 armlets and as ne$kla$es and garlands7 /is lips were

thi$k with "ro;en "at5 and his *od. was $o!ered with ashes "rom the *rning grond7 /ewore a garland o" dead sklls on one string< "reshl. se!ered heads on another< and

de$omposing heads on a third7 These were worn $rosswise as a triple garland7 &a$h $heek

was adorned with a spot o" *lood7 /is three great heads e!er wrath"l5 o" three di""erent$olors5 were "ier$e and horri*le to look at7 The middle head was dark *le and those to

the right and le"t were white and red respe$ti!el.7 /is *od. and lim*s whi$h were o"

giganti$ si;e and proportions were ash. gra.7 /is skin was $oarse and his hair as sti"" ashog8s *ristles7 /is moth wide agape showed "angs7 /is terri*le e.es were "i#ed in a

stare7 /al" o" the dark *rown hair on his head stood ere$t5 *ond with "or kinds o"

snakes7 The nails o" his "ingers and toes were like the talons o" a great *ird o" pre.5 whi$h

sei;ed hold o" e!er.thing within rea$h5 whether animals or hman $orpses whi$h he$rshed and swallowed7 /e *ore a trident and other weapons in his right hands5 and with

his le"t he "illed the emptied sklls with *lood whi$h he drank with great relish7 /e was a

monster o" gliness who delighted in e!er. kind o" impios a$t7 /is nnatral "ood

prod$ed a strange lster on his "a$e5 whi$h shone with a dll thogh great and terri*lelight7 /is *reath was so poisonos that those to$hed *. it were atta$ked with !arios

diseases7 For his nostrils *reathed "orth disease7 /is e.es5 ears and arms prod$ed the >>di""erent ills7 Ths5 the diseases paral.sis5 epileps.5 **oni$ swellings5 rinar. ills5 skin

diseases5 a$hes5 rhematism5 got5 $oli$5 $holera5 lepros.5 $an$er5 small+po#5 drops. and

!arios other sores and *oils appeared in this world at that time7 'For e!il thoghts anda$ts make the !ital spirit si$k and then$e springs gross disease7(

The name o" this great Demon was -atam Rtra7 /e was the "rit o" the 3arma o" the

great wi$kedness o" his "ormer li"e as Tharpa )agpo7 At that time5 in ea$h o" the @>

Pilgrimages5 there was a power"l destr$ti!e Bhaira!a Spirit7 These De!as5 0andhar!as5

Rakshasas5 Asras and )agas were prod5 malignant and might. Spirits5 despoti$ masterso" men5 with great magi$al powers o" illsion and trans"ormation7 These Spirits sed to

wander o!er these $ontries dressed in the eight sepl$hral raiments5 wearing the si#

kinds o" *one ornaments5 and armed with !arios weapons5 a$$ompanied *. their "emale$onsorts5 and re!eled in all kinds o" o*s$ene orgies7 Their $hie" o$$pation $onsisted in

depri!ing all sentient *eings o" their li!es7 A"ter $onsltation5 all these Spirits ele$ted

-atam Rtra as their Chie"7 Ths all these non+hman *eings *e$ame his sla!es7 In themidst o" his horri*le retine he $ontined to de!or hman *eings ali!e ntil the ra$e

*e$ame almost destro.ed and the $ities emptied7 /e was ths the terri*le s$orge that the

earth had e!er seen7 All who died in those da.s "ell into /ell7 Bt5 as "or -atam Rtrahimsel"5 his pride knew no *onds: he thoght there was no one greater than himsel" and

wold roar ot:

9Who is there greater and mightier than I% I" there *e an. 1ord who wold e#$el me5 /im

too will I s*6gate79

As there was no one to gainsa. him5 the world was oppressed *. hea!. gloom7 At thattime5 howe!er5 3ali pro$laimed5



9In the $ontr. o" 1anka5 the land o" Rakshasas5

In a portion o" the $it. $alled 3oka+Thangmaling5

On the peak o" -ala.a5 the a*ode o" Thnder5

There dwells the 1ord o" 1anka5 3ing o" Rakshasas7

/e is a dis$iple o" the light+gi!ing Bddha7

/is "ame "ar e#$els thine7

/e is n$on=era*le in "ight *. an. "oe7

/e sleeps se$re and doth awake in pea$e79

/earing this5 the pride and am*ition o" the Demon *e$ame a"lame7 /is *od. emitted"lames great enogh to ha!e $onsmed all worlds at the great 3alpa dissoltion7 /is

!oi$e resonded in a deep thndering roar like that o" a thosand $lasp o" thnder heardtogether7 With sparks o" "ire "l.ing "rom his moth he smmoned a hge "or$e7 /e "illed

the !er. hea!ens with them5 and mo!ing with the speed o" a meteor he in!aded the

Rakshasa8s $apital o" 3oka+Thangmaling7 &n$amping5 -atam Rtra pro$laimed his name prodl.5 at whi$h the entire $ontr. o" 1anka trem*led and was shaken terri*l. as thogh

*. an earth+=ake7 The Rakshasas5 *oth male and "emale5 *e$ame terri"ied7 The 3ing o"

the Rakshasas sent spies to "ind ot the $ase o" these happenings7 The. went and saw theterri*le "or$e5 and *eing terri"ied at the sight reported the "ear"l news to their king7 /e

sat in Samadhi "or a while5 and di!ined the "ollowing: A$$ording to the Stra o" 3ing

0nadhara it was said5 9One who has !e#ed his 0r8s heart5 and *roken his "riend and *rother8s heart: the haght. son5 *eing released "rom the three /ells5 will take re*irth

here5 and he will srel. $on=er the 1ord o" 1anka7 In the end5 he will *e $on=ered *.

man. Sgatas 'the *liss"l ones5 or Bddhas(7 And this e!ent will gi!e *irth to the

Anttara+Va6ra.ana Faith79 The Bddha -armed;ad ha!ing re!ealed the e!ent5 he wishedto see whether this was the -atam Rtra Demon re"erred to in the prophes.7 So he

$olle$ted a "or$e o" Rakshasas and went "orth to "ight a *attle with the Demon "or$e7

-atam Rtra was !er. angr. and said:

9I am the 0reat In!in$i*le One5 who is withot a peer5

I am the Ish!ara -ahade!a7

The "or great 3ings o" the "or =arters are m.

!assals5

The eight di""erent tri*es o" Spirits are m. sla!es5



I am the 1ord o" the whole World7

Who is going to withstand and $on"ront me%

Ttra5 -atra5 -artra79

With this *attle $r. he o!er$ame the "or$es o" the Rakshasas7 Then the 3ing o" theRakshasas and all his "or$es s*mitted to the 3ing o" the Demons5 sa.ing 9I repent me o"

m. attempt to withstand .o5 in the hope o" pholding the Faith o" the Bddhas5 and to

spread it "ar and wide7 I now s*mit to .o and *e$ome .or lo.al s*6e$t7 I will not

re*el against .o79 When he had ths o!er$ome the Rakshasas5 he assmed the title o"-atamka5 the Chie" o" all the Rakshasas7 /is pride in$reased5 and he pro$laimed5 9Who

is there greater than I8%9

Then5 3ali again $le!erl. e#$ited his am*ition and pride *. sa.ing5 9The Chie" o" the

armies o" the Asras '1hamin that is 9not De!as9(5 named -ahakar5 is mightier than

.o79 Therepon he in!aded the realms o" the Asras5 with his demon "or$e5 and all theAsras *e$oming a""e$ted with !arios terri*le maladies were powerless to resist him7

The Rtra $aght hold o" the Asra 3ing *. the leg and whirling him thri$e rond hishead "lng him into the am*d!ipa where he "ell in a pla$e $alled the 0e+ne+g.nad5

meaning the pla$e o" eight merits7 Then those o" the Asras who had not *een killed5 the

eight planets '0rahas( and the twent.+eight $onstellations ')akshatras( and their hostssoght re"ge in e!er. dire$tion5 *t "ailing to o*tain sa"et. an.where5 the. retrned and

srrendered themsel!es to the Demon -atam Rtra7 Then the Asras gided the Rtra

and his "or$es to a Pala$e named the 0lo*lar Pala$e like a skll where the. esta*lishedtheir Capital7 In the $enter o" this Pala$e5 the Rtra hoisted his *anner o" Vi$tor.7 The.

arranged their dread"l weapons *. the side o" the entran$e5 and the pla$e was

srronded *. nmeros "ollowers with magi$al powers7 /a!ing ths shown his owngreat magi$al powers5 he took p the 3ing o" -ontains5 -er5 pon the tip o" his "ingerand whirling it rond his head5 he pro$laimed these *oast"l words5 9Rtra5 -atra5

-artra5 who is there in this ni!erse greater than m.sel"% In all the three 1okas5 there is

none greater than I7 And i" there *e an.5 him also will I s*de79 To these *oast"l words3ali answered5

9In the thirt.+third De!a+1oka and in the happ.

$elestial regions o" the Tshita /ea!ens5

Sitting amidst the golden assem*l. o" dis$iples5

Is the /ol. Sa!ior o" all *eings5 Regent o" the De!as

'Dampa+ Togkar(7

/a!ing *een anointed5 /e is !enerated and praised *.



all the De!a 3ings7

/e smmons all the De!as to his assem*l. *. sonding

the !arios instrments o" hea!enl. msi$

A$$ompanied *. a $elestial Chors7

/e is greater than .orsel"79

On her so sa.ing5 the Ar$hdemon *la;ed "orth into a "r. o" pride and wrath5 and set "orthto $on=er the Tshita /ea!ens7 The Bodhisatt!a 'Dampa+Togkar( was sitting enthroned

on a throne o" pre$ios metals5 in the midst o" thosands o" De!atas5 *oth male and

"emale5 and was prea$hing Dharma to them7 The Ar$hdemon sei;ed Dampa+Togkar "romhis throne5 and threw him down into this world+s.stem7 All the De!as and De!is there

gathered e#$laimed5 9Alas5 what a "ate5 O5 the sin"l wret$hH9 se!en times o!er7

Therepon the Rtra "ier$el. said:

9Pt on two $loths5 and sit down on .or seats5 e!er.

one o" .oH

/ow $an I *e $on=ered *. .o% I am the might.

destro.er and s*6gator o" all7

'The e#pression 9Pt on two $loths9 was said *. wa. o" $ontempt "or the priestl. ro*es

whi$h $onsist o" three pie$es5 *eing a wrapper a*o!e5 and one *elow and one o!er *oth7Dampa+ Togkar is the Bodhisatt!a who is $oming as Bddha to tea$h in the hman world7

/e des$ends "rom the Tshita /ea!ens where he reigns as Regent(7 When the $elestial

Regent o" the Tshita /ea!ens 'Dampa+Togkar( was a*ot to pass awa. "rom there5 hettered this prophes. to his dis$iples5 who were arond him:

91isten nto me5 4e m. dis$iples:

This apostate dis$iple5 Tharpa+)agpo 'Bla$k Sal!ation(5

Who does not *elie!e in the Bddha8s Do$trine5

/e is destined to per!ert the De!as and Asras5

And to *end them to his .oke7

/e hates the per"e$t Bddha5 and he will work m$h

e!il in this world+s.stem



There are two5 who $an depri!e him o" his terri*le power<

The. are Th*ka+honn and Dad+Phags 'Pramade!a5

Ar.a Shraddha $alled Trans$endent Faith(

The. will *e a*le to make him taste the "rits o" his

e!il deeds in this !er. li"e7

/e will not *e s*ded *. pea$e"l5 nor *. an.

generos means7

/e will onl. *e $on=ered *. the methods o"

Fas$ination and Sternness7

'The !arios means o" redemption ha!e *een pre!iosl. e#plained7 Th*ka and his good

dis$iple 9Trans$endent Faith9 who had then *e$ome Bddha Va6ra+Satt!a5 andBodhisatt!a Va6rapani were sele$ted "or this prpose7 The. assmed the "orms o" the

De!atas with the /orse8s head '/a.agri!a( and the Sow8s head 'Va6ra+Varahi(

9Who5 o" the )o*le Sangha5 will do*t this5

That /a.agri!a and Va6ra+Varahi will gi!e him their

*odies7

'When it is said 9These will gi!e him their *odies9 this means5 as herea"ter des$ri*ed5entering the Rtra8s *od.5 assming his shape and destro.ing his Rtra li"e and natre7

The. gi!e him their di!ine *odies so that the. ma. destro. his demonia$ *od.(7

9And who will not trst in the Wisdom o" the inas5 to

$on=er him *. the pward+pier$ing method5

From this 'demon( will $ome the Pre$ios+ne$tar5

whi$h will *e o" se in a$=iring Virte7

From this 'demon( will originate the $hanging o"

poison into eli#ir7



'There are !arios Tantrik methods sited to !arios natres7 9The pward+pier$ing9

'3hatar+.ar+phig( is that o" Va6ra.ana7 This is the method whi$h goes pward and

pward5 that is straight pward withot dela. and withot going to right or le"t7 To$hange poison into ne$tar or eli#ir is a well+known prin$iple o" these s$hools7 9This

Demon will ha!e to *e grond down and destro.ed to the last atom5 in one *od.7

'It is said 9in one *od.9 *e$ase5 ordinaril.5 se!eral li!es are ne$essar.< *t in this $ase

and *. this method 1i*eration is a$hie!ed in a single li"e+time and in one *od.7 )ot oneatom o" the Rtra *od. is le"t5 "or &goism is wholl. destro.ed7(

9The Di!ine /orse+headed Deit. 'Va6ra+/a.agri!a(5

is he who will dispel this threatening mis"ortne5

Dad+phags5 'Pramade!a who was gi!en on initiation

the name 9Trans$endent Faith9( is at present Va6ra+

pani 'Bodhisatt!a(7

And Th*ka+honn is5 at present5 the Bddha Va6ra+

satt!a7

The di!ine prophesies o" the inas are to *e interpreted

ths:

8The. will e#terminate their opponents

For m.sel" I go to take *irth in -a.a+De!i8s wom*7

I will pra$ti$e Samadhi at the root o" the Bodhi+Tree7

I will not hold those *elie"s in do*t7

For it has *een said that the Bddha8s Faith will trimph

o!er this5

And will remain long in the am*d!ipa7

B. means o" the m.sterios pra$ti$e o" &man$ipating

*. means o" Commnion78



'The pra$ti$e here re"erred to is the method $alled ordol 'sB.or s0rol( whi$h has *oth

e#oteri$ and esoteri$ meanings5 s$h as in the $ase o" the latter the $ommnion o" the

Di!ine -ale and Female whose nion destro.s to its ttermost root egoisti$ atta$hment<the $ommnion with Shn.ata whose innermost signi"i$an$e is the non+dal

Cons$iosness 'g).ismed+.eshes( whi$h dispels ignoran$e and $ts at the root o" all

Samsari$ li"e *. the destr$tion o" all the Rtra "orms7 9Female9 here is Sn.ata and nota woman7 When a learned 1ama is asked wh. the terms o" se# are sed the. sa. it is to

s.m*oli;e Tha*s ',pa.a( and Shesra*s 'Pra62a( whi$h it is not possi*le to "rther e#plain

here 'See &ahanirvana #antra and "aulavali 9irnaya)

9The -atam Rtra5 whi$h is $linging to the *od. as

8I8 will *e dispelled5

All "orms o" worldl. happiness and pain5 the &goism

o" Spee$h 'Akar Rtra(5

Will *e destro.ed7

The sa.ing 8this is mine8 o" an.thing5

The mental 8I8 'or 3hatram+Rtra( is "reed7

The tre natre and distingishing attri*tes o" a

Rtra5

Whi$h is mani"est otwardl.5 e#ists inwardl.5 and lies

hidden se$retl.5

In short all the "i"t.+eight Rtras5 with their hosts5

will *e destro.ed $ompletel.7

'I ha!e alread. dealt with the meaning o" the term5 Rtra7 /ere the &goisms o" *od.5

"eelings5 mind are re"erred to7 The 0lorios One will eradi$ate the ph.si$al and all other

Rtras5 the monster o" the sel" in all its "orms5 gross5 s*tle and $asal7(

9The world thogh depri!ed o" happiness will re6oi$e

again7

The world will *e "illed with the Pre$ios Dharma o"



the Tri+Ratna7

The Righteos Faith has not de$lined5 nor has it

passed awa.79

'Ths did the Regent o" the Tshita /ea!ens prophes. the ad!ent o" the Tantrik method"or the $omplete destr$tion and the elimination o" the demon o" 9&gotism9 "rom the

natre o" the de!otees on the path *. means o" ordol7(

A"ter ttering these prophe$ies he passed awa. and took re+*irth in the wom* o" Neen

-a.a De!i7 Then the Ar$hdemon5 ha!ing s*6gated all the De!as o" the thirt.+third andthe Tshita /ea!ens5 appointed the two Demons -ara and De!adatta5 his two $hie"

o""i$ers5 to sppress Indra and Brahma7 The Ar$hdemon himsel" took p his a*ode in the

-ala.a -ontain5 in the pla$e $alled the /man skll+like -ansion7 /e sed to "eed

pon De!as and hman *eings5 *oth males and "emales7 Drms5 *ells5 $.m*als and e!er.

kind o" stringed and other msi$al instrments were pla.ed to him in a perpetal $on$ertwith songs and dan$es7 &!er. kind o" en6o.ment whi$h the De!as sed to en6o.5 he

en6o.ed perpetall.7 'th Chapter ends(7

The Gth Chapter deals with the de"eat and destr$tion o" the Ar$hdemon -atam Rtra *.

the Bddhas o" the ten dire$tions7

Then there assem*led together Dharmaka.a Bddha Samanata*hadra 'Chosk 3nt

angpo( and his attendants "rom the Wogmin 'Akanishta( /ea!ens5 "rom other /ea!ens5Sam*hoga+ka.a Va6ra+dhara with his attendants< and Va6rapani )irmanaka.a with his

attendants7 In short5 "rom the !arios hea!ens o" the ten dire$tions $ame the di""erent

Bddhas and Bodhisatt!as7 All held a $onsltation together and $ame to this resoltion:

9,nless the power o" the Bddhas *e e#erted to s*6gate the Rtra5 the Faith o" theBddhas will $ease to spread and will degenerate7 That *od. whi$h has $ommitted s$h

!iolent otrages on e!er. other *eing5 mst *e made to s""er the agonies o" *eing hrt *.

weapons5 wielded *. a!engers7 I" he is not made to "eel the $onse=en$es o" his deeds5the inas who ha!e pro$laimed the Trth will *e "alsi"ied7 /e is not to *e destro.ed *t to

*e s*ded79 /a!ing ths agreed5 all the Bddhas *egan to seek with their omnis$ient

e.es5 him who was destined to $on=er this Rtra7 The. saw that Th*ka+honn who

had attained the state o" Bddha Va6rasatt!a and Dadphags who had *e$ome Va6ra+paniwere to s*de him5 and that the time was also ripe7 So *oth o" them $ame with their

respe$ti!e retine and were *lessed and endowed with Power *. all the Bddhas5 whoga!e these instr$tions7 9Do .e assme the "orms and se#es o" Chenre;i and Dolma'A!alokita and Tara( and do .e s*de the &nem. *. assming the shapes o" the Deities

ha!ing the /orse+mane and the Sow8s head '/a.a+gri!a and Va6ra+Varahi( 79

'The latter is $ommonl. known in &nglish translations as the 9Diamond Sow97 Va6ra is

the Sanskrit e=i!alent o" the word Dor6e in Ti*etan7 The latter has man. meanings<Indra8s thnder*olt5 the 1amas8 s$epter5 diamond and so "orth: and is in "a$t sed o"



an.thing o" a high and m.sti$al $hara$ter whi$h is lasting5 indestr$ti*le5 power"l and

irresisti*le7 Ths the high priest presiding at Tantrik Rites is $alled Dor6e 1opon7 In "a$t5

diamond is so $alled *e$ase o" the hard $hara$ter o" this gem7 In the Indian Tantrikworship5 Va6ra o$$rs as in Va6rapshpa 'Va6ra+"lower(5 Va6ra+*hmi 'Va6ra+grond(5 and

so "orth5 *t these are not 9diamond9 "lowers or earth7 An e#tremel. interesting in=ir. is

here opened whi$h is *e.ond the s$ope o" this Chapter5 "or the term Va6ra5 whi$h is againthe appellation o" this parti$lar s$hool 'Va6ra.ana(5 and is o" great signi"i$an$e in the

histor. o" that power+side o" religion whi$h is dealt with in the Shakta #antra 'See

Introduction to Shri$Cakra$Sambhara /ere5 withot "rther attempt at e#planation5 Ikeep the term Va6ra adding onl. that /arinisa is not5 as has *een thoght5 Va6ra+Varahi

'Dor6e+phagmo( /ersel" *t the Bi6a -antras '/a5 ri5 ni5 sa( o" /er "or attendant

Dakinis7(

Va6ra+Satt!a and Va6rapani5 Bddha and Bodhisatt!a o" the Va6ra.ana "aith trans"ormedthemsel!es into the "orms o" /a.agri!a and Va6ra+Varahi5 and assmed the $ostmes o"

/erkas7 'The /erkas are a $lass o" Va6ra.ana De!atas5 o" hal" terri*le "eatres5

represented as partl. nde with an pper garment o" hman skin and tiger skin rond theloins7 The. ha!e a skll head+dress5 $arr. *one rosaries5 a sta"" and Damar like Shi!a7

The /erkas are des$ri*ed in the Ti*etan *ooks as *eing *eati"l5 heroi$5 awe+inspiring5

stern and ma6esti$7( Bla;ing in the nine kinds o" ph.si$al magni"i$en$e and splendor5 the.

pro$eeded to the -ala.a -ontain5++ the a*ode o" the Rtra7 On the "or sides o" the-ontain were "or gates7 &a$h gate was garded *. a Demoness5 *earing respe$ti!el. a

-are8s5 Sow8s5 1ion8s and a Dog8s head7 These the 0lorios One $on=ered5 and nited

therewith in a spirit o" nonatta$hment7 From their nion were *orn the "ollowing "emaleisse: '( The White /orse+"a$ed5 '@( The Bla$k Sow+"a$ed5 '?( The Red 1ion+"a$ed5 '>(

and the 0reen Dog+"a$ed daghters7 Pro$eeding still "rther /e met another $ordon o"

sentries5 who too were "emales5 *earing the heads o" '( 1ioness5 '@( Tigress5 '?( Fo#5 '>(

Wol"5 'E( Vltre5 '( 3anka5 '%( 'L( Ra!en5 and '( Owl7 With these Demonesses too5 the0lorios One nited in a spirit o" non+atta$hment5 and *lessed the a$t7 O" this nion were

*orn "emale o""spring5 ea$h o" whom took a"ter the mother in otward shape or -atter5

and a"ter the "ather in -ind7 Ths were the eight Demi+goddesses *orn: viz! the 1ion+headed5 Tiger+headed and so "orth7 Being di!ine in mind5 the. possess pres$ien$e and

wisdom5 althogh "rom their mother the. retained their shape and "eatres5 whi$h are

those o" *rtes7

Then again pro$eeding "rther inward5 /e $ame pon the daghters o" the Rtras and o"

Rakshasas5 named respe$ti!el.5 ).o*.ed+ma or 9She who maddens59 Tag*.ed+ma 9She

who "rightens59 Dri+medma 9The nsllied59 3em+pama 9She who dries one p59

Phorthogma 9She who *ears the Cp9 and h.ongthogma the 9*owl *earer79

The 0lorios One nited with these in the same manner5 and "rom them5 were *orn the

eight -atrikas o" the eight Sthanas 'sa$red pla$es(5 known as 0arima and so "orth7

These5 too5 possessed di!ine wisdom "rom their "ather and terri"i$ "eatres and shapes

"rom their mothers7



'There are @> Sthanas whi$h are pla$es o" pilgrimage and eight great $emeteries making

?@ in all7 In ea$h o" these $emeteries there is a power"l 0oddess also $alled -amo5 that

is5 -atrika7 These terri*le 0oddesses are5 a$$ording to the hi+3hro5 0arima5 Tsarima5Candali5 Vetali5 0asmari5 Shonama5 Pramo5 Pskasi7 These are in $olor white5 .ellow5

.ellowish white5 *la$k5 dark green5 dark *le5 red5 reddish .ellow5 and are sitated in the

&ast5 Soth5 )7W75 )orth5 S7W75 )7&75 West5 S7&75 9ner!e+lea"s o" the $on$h+shellmansion9 '*rain( respe$ti!el.7 These are the eight great -atrikas o" the eight great

Cemeteries5 to whom pra.er is made5 that when "orms are $hanged and entran$e is made

on the intermediate plane 'Bardo7 See as to this Dr7 &!ans+Went;5 #ibetan +ook o* the Dead)! the. ma. pla$e the spirit on the $lear light path o" Radian$e '/odsal(7

'These !arios a$$omplements denote the nion o" Di!ine -ind with gross matter7 In

working with matter the Di!ine mind is alwa.s deta$hed7 Work is possi*le e!en "or the

li*erated $ons$iosness when "ree "rom atta$hment5 that is5 desire '3ama(5 whi$h is *ondage7 The Di!ine -ind nites with terri*le "orms o" gross matter that these ma. *e

instrments< in this $ase instrments where*. the gross &goism o" the Rtra is to *e

s*ded7(

Then going right into the innermost a*ode5 he "ond that the Rtra had gone ot in sear$ho" "ood5 whi$h $onsisted o" hman "lesh and o" De!as7 Adopting the disgise o" the

Rtra5 the 0lorios One went in to the Consort o" the Rtra5 the Rakshasi+Neen

3rodhesh!ari '1ad. o" Wrath( in the same spirit as *e"ore5 and *lessed the a$t7 B.3rodhesh!ari5 /e had male isse5 Bhaga!an Va6ra+3erka5 with three "a$es and si#

hands5 terri"i$ to *ehold7 Then the 0lorios One5 /a.agri!a5 and his di!ine Consort5

Va6ra+Varahi5 ea$h e#pressed their trimph *. neighing and grnting thri$e7 ,pon hearing

these sonds the Rtra was str$k with mortal "ear5 and $oming to the spot5 he said:

9What sa.est Tho5 little son o" /a.agri!a and Va6ra+

Varahi7

All the world o" De!as and Asras

Pro$laim m. !irtes and sing m. praises7

I $annot *e $on=ered7 Rest .orsel!es in pea$e5

Regard me with hmilit.5 and *ow down to me7

&!en the Regent o" the De!as5 o" the odd garment

'priestl. dress(5

Failed to $on=er me in da.s o" .ore79



Sa.ing this5 he raised his hands5 and $ame to la. them on the .ong one8s head7

Therepon5 /a.agri!a at on$e entered the *od. o" the Rtra *. the se$ret path '0h.a(

"rom *elow and pier$ing him right throgh "rom *elow p+ wards5 /e showed /is/orse8s /ead5 on the top o" the head o" the Rtra7 The oil. "at o" the Rtra8s *od. made

the /orse8s head look green7 The mane5 *eing d.ed with *lood5 *e$ame red5 and the e.e+

*rows5 ha!ing *een splashed with the *ile o" the Demon5 *e$ame .ellow7 The "orehead5 *eing splashed with the *rains5 *e$ame white7 Ths the 0lorios One5 ha!ing assmed

the shape and dresses o" the Rtra5 took on a terri*le ma6est.7

At the same time5 Va6ra+Varahi5 /is Consort5 also entered the *od. o" the Rtra8s Consort

3rodhesh!ari5 in the same manner pier$ing and impaling her7 She "or$ed /er own Sow8shead right p throgh the $rown o" the Demoness8 head5 ntil it towered a*o!e it7 The

Sow8s head had assmed a *la$k $olor5 "rom ha!ing *een steeped in the "at o" the

Rakshasi7 Then the two Di!ine Beings em*ra$ed ea$h other5 and *egot an o""spring5 aDi!ine Being5 a male o" the Terri"i$ Order5 a 3rodha*haira!a7 /a!ing done this5

/a.agri!a neighed shrill. si# times5 and Va6ra+Varahi grnted deepl. "i!e times7 Then the

hosts o" the Bddhas and the Bodhisatt!as assem*led there as thi$kl. as *irds o" pre.settling down on $arrion7 The. "illed all spa$e7 The. were o" the pea$e"l5 the wrath"l5

the hal"+pea$e"l and the hal"+wrath"l orders5 in in$on$ei!a*l. large nm*ers7 The.

*egan to srrond the Rtra+Tharpa+)agpo5 who5 *eing na*le to *ear the pain o" *eing

stret$hed asnder5 $ried in agon.:

9Oh5 I am de"eatedH The /orse and the Sow ha!e

de"eated the Rtra7

The Bddhas ha!e de"eated the Demons7

Religion has $on=ered Ir+religion5

The Sangha has de"eated the Tirthikas7

Indra has de"eated the Asras5

The Asras ha!e de"eated the -oon

The 0arda has de"eated the O$ean

Fire de"eats "el5 Wind s$atters the Clods

Diamond 'Va6ra( pier$es metals

OhH it was I who said that last night8s dream portended

e!il7



OhH sla. me =i$k5 i" .o are going to sla. me79

As he said this5 his *owels were in!olntaril. loosened5 and "rom the e#$reta whi$h5

*eing ths pri"ied5 "ell into the O$ean5 there at on$e arose a pre$ios sandal tree5 whi$hwas a wish+granting tree7 This tree str$k its root in the nether world o" the Serpent+

spirits5 spread its "oliage in the Asra+lokas5 and *ore its "rits in the De!a+lokas7 And the"rits were named Amrita 'the essen$e and eli#ir o" li"e(7

Then the two Chie" A$tor and A$tress5 /a.agri!a and Va6ra+Varahi a$ted the 6o."l pla.s$alled the 8Pla.s o" /app. Case58 8/app. Path85 and 8/app. Reslt85 in the nine glorios

measres7 'That is5 pla.s in whi$h the a$tors are happ. *eing the male and "emale

Di!inities5 in this $ase /a.agri!a and Va6ra+Varahi7 The. are the $ase< their pla. *einge#oteri$all. 9Dallian$e9 '1ila5 and their reslt the dispelling o" &goism whi$h is

Illmination7(

st as a !i$tor in a *attle5 who has slain his enem.5 wins the armor and the

a$$otrements o" his slain opponent5 and pts them on as a sign o" trimph5 so also5 the0lorios One ha!ing $on=ered the Rtra5 assmed the eight a$$otrements o" the "oe5

in$lding the wings5 and the other adornments whi$h made him look so *right and

magni"i$ent7 These the 0lorios One *lessed and $onse$rated to the se o" the Di!ine

Deities7 /a!ing done all this5 *oth /a.agri!a and Va6ra+Varahi retrned to the Realm o" pre Spirital Being 'Dharmadhat(7 Ths it $omes a*ot that those $ostmes5 assmed

*. the Rtra5 $ame to *e adopted as the attire o" the Deities7 Their ha!ing three heads5 the

eight sepl$hral ornaments5 and the eight glorios $ostmes and wings5 had origin in thise!ent7

Then Pal Chag+na+dor6e 'Shri Va6rapani( mltiplied himsel" into $ontless A!ataras5 and

these again mltiplied themsel!es into m.riads o" A!ataras5 all o" the terri*le andwrath"l t.pe7 The Rtra too showed spernatral powers5 "or he trans"ormed himsel"into a nine+headed -onster5 ha!ing eighteen hands5 as hge as the -ont -er7 Shold it

*e do*ted5 how this sin"l *eing $old still possess s$h spernatral powers5 one mst

know that he was a Bodhisatt!a o" the eighth degree 'One who has attained eightBhmikas or stages o" ad!an$e ot o" thirteen( who had "allen *a$k7 /en$e was it5 that

e!en the Bddhas "ond it di""i$lt to s*de him5 not to $ont the world o" De!as and

men7 Then Va6rapani mani"ested still greater di!ine powers o" e!er. imagina*ledes$ription5 and all the Bddhas and Bodhisatt!as "i#ed their a*odes on the greatl.

enlarged and distended *od. o" the Rtra7 The latter *eing na*le to *ear the agon. o"

this pressre5 roared with pain5

9Come =i$k to the res$e5 m. "ollowers5 who inha*it

the ten dire$tions

To the right and le"t o" the Skll+like -ansion

And those who li!e in the gardens and the or$hards7



4akshas5 Rakshasas5 and Pretas millions in nm*er5

ad!an$e to the res$e at on$e7

.e "ollowers and adherents o" the Rtra5 who dwell

in the twent.+"or pla$es5 and $ontries

)m*ering millions and tens o" million5 who ha!e

sworn allegian$e to me

And promised to ser!e me "aith"ll.5 and .e "rom the

illimita*le spa$es in e!er. dire$tion

Fill the hea!ens and the earth with .or innmera*le

hosts

And all in one *od. strike 'at the "oe( with the

weapons in .or hands5 sonding the *attle $r.

Om+rl+rl79

Thogh he ttered these $ommands5 there was none to o*e. him7 &!er.one srrendered

to Bhaga!an Va6ra+/erka7 Ths all the s*ordinates o" the Rtra5 the thirt.+two Dakinis5the se!en -atrikas5 and the "or 9Sisters59 'Sring*;hi(5 the eight Fries 'Barmas or

"laming ones(5 the eight 0enii 'spirits or attendants on the De!atas( and the si#t.+"or-essengers all $ame o!er to the /erka and the Di!ine o""spring 'the 3rodha+Bhaira!a(

took pon him+ sel" the dt. o" ser!ing the "ood o" the Deities7

'This is the Deit. sall. in!oked when an. pri"i$ation and religios $ontrition has to *e per"ormed or done7 B. this it is seen that his ndertaking to ser!e the "ood o" the Deities

means pri".ing and a*sol!ing the sins o" the Rtra7(

Va6rapani5 prod$ing ten di!ine *eings o" the terri"i$ t.pe '3rodha*haira!a(5 ga!e a

Phrpa 'trianglar+shaped dagger( to ea$h o" them5 and $ommanded them to go anddestro. the Rtra and his part.7 Therepon /a.agri!a $ame again5 and neighed three

times< pon hearing whi$h sond5 the entire host o" the Rtra were sei;ed with a pani$

and all were s*ded7 Then 9Bla$k Sal!ation9 'Tharpa+)agpo( and his "ollowers were

rendered powerless and helpless: hm*led and =ite s*missi!e7 So the. srrenderedtheir own homes5 personal ornaments5 and li!es5 and ttered these words o" entreat.:

9O*eisan$e to Thee5 5 Tho "ield o" the Bddhas8



in"len$e5

O*eisan$e to Thee5 5 Tho who dost $ase 3arma to

*ear "rit7

I and all o" s ha!ing sown pre!ios e!il 3arma

Are now reaping the "rits thereo"5 whi$h all indeed

ma. see7

Or "tre depends on what we ha!e done now<

3arma "ollows s5 as ine#ora*l. as the shadow does

the *od.7

&!er.one mst taste the "rit o" what ea$h has himsel"

done7

&!en shold one repent5 and *e sorr. "or his deeds

There is no help "or him as 3arma $annot *e a!oided7

So we who are destined *. 3arma to drink the *itter

$p to the !er. dregs5

We do there"ore o""er p or *odies to ser!e as the

$shion o" Th. "ootstool7

Pra. a$$ept them as s$h79

/a!ing said so5 the. laid themsel!es prostrate5 and "rom this originates the s.m*olism o"e!er. Deit. ha!ing a Rtra nderneath his "eet7 Then the !assal Chie"s o" the Rtra

s*mitted their pra.ers:

9We ha!e no $laim to sit in the middle5

Be pleased to pla$e s at the e#tremities o" the

-andalas7



We ha!e no right to demand o" the *est o" the *an=ets7

We pra. to *e "a!ored with the lea!ings5 and the dregs

o" "ood and drink7

/en$e"orth5 we are 4or s*6e$ts5 and will ne!er dis+

o*e. 4or $ommands7

We will o*e. 4o in whate!er 4o are pleased to $om+

mand7

As a lo!ing mother is attra$ted towards her son5

So shall we5 too5 *e srel. drawn near those who remind

s o" this oath o" allegian$e79

Ths did the. take the oath o" allegian$e7 Then the /older o" the -.steries5 the 0lorios

One ++ Va6rapani5 pier$ed the heart o" the prostrate Rtra with the Phrpa dagger anda*sol!ed him7 All his 3armik sins and his Passions '3lesha( were ths immediatel.

a*sol!ed7 Then power was $on"erred on him5 and !ows were laid on him5 and the water

o" Faith was pored on him7 /is *od.5 spee$h and mind were *lessed and $onse$ratedtowards Di!ine Ser!i$e5 and the Dor6e o" Faith was laid on the head5 throat and heart7

Then$e"orward he was empowered to *e the 0ardian o" the Faith5 and named the 0ood

Dark One5 and his se$ret name $on"erred at the Initiation was -ahakala7 Ths was hein$lded in the assem*l. o" the Va6ra.ana Deities7 Finall.5 it was re!ealed to him that he

wold *e$ome a Bddha5 *. the name o" Thalwai+Wangpo 'the 1ord o" Ashes( in the

World $alled 3od+pa+lhndrp 'that is 9sel"+prod$ed9 or 9made+all+at+on$e9(7 Then theRtra8s dead *od. was thrown on this am*+d!ipa5 where it "ell on its *a$k7 The head

"ell on Sinhala 'Ce.lon(5 the right arm and hand pon the Thogar '%( $ontr. and the le"t

hand on 1e '1adak $ontr.(7 The right leg "ell on )epal5 and the le"t on 3ashmir7 The

entrails "ell o!er ahor7 The heart "ell on ,rg.en 'Ca*l(5 and the 1inga on -agadha7These "orm the eight $hie" $ontries7 Ths the eight -atrikas o" the eight Sthanas5 headed

*. 0arima and others: the eight natral Stpas headed *. Potala< the eight o$$lt

Powers5 whi$h "as$inate< the eight gardians '"emale(5 who en$hant< the eight great trees5

the eight great realm+prote$tors 'Shing+k.ong(5 the eight lakes5 the eight great )agaspirits5 the eight $lods5 and the eight great Dikpalas 'C.ogs+k.ong or Prote$tors o" the

Dire$tions( as well as the eight great $emeteries originated7

With the end o" the si#th Chapter o" the Golden osary is $on$lded the a$$ont o" theVa6ra.ana De!atas who appeared to aid in the $on=est o" hman &goism whi$h had

mani"ested itsel" in terri*le "orm in the person o" the great Rtra7 As all *t the "ll. pre



ha!e in them Rtra elements5 the. are en6oined in Va6ra.ana to "ollow the methods o"

e#prgation there re!ealed7

*hapter "enty&nine=undalini Shakta (>o.a)

The word 94oga9 $omes "rom the root 4yu,4 whi$h means 9to 6oin9 and5 in its spiritalsense5 it is that pro$ess *. whi$h the hman spirit is *roght into near and $ons$ios

$ommnion with5 or is merged in5 the Di!ine Spirit5 a$$ording as the natre o" the hman

spirit is held to *e separate "rom 'D!aita5 Vishishtad!aita( or one with 'Ad!aita( theDi!ine Spirit7 As5 a$$ording to Shakta do$trine5 with whi$h alone we are $on$erned5 the

latter proposition is a""irmed5 4oga is that pro$ess *. whi$h the identit. o" the two

'i!atma and Paramatma(5++ whi$h identit. e!er in "a$t e#ists5++ is reali;ed *. the 4ogi or

pra$titioner o" 4oga7 It is so reali;ed *e$ase the Spirit has then pier$ed throgh the !eilo" -a.a whi$h as mind and matter o*s$res this knowledge "rom itsel"7 The means *.

whi$h this is a$hie!ed is the 4oga pro$ess whi$h li*erates "rom -a.a7 So the Gheranda

Samhita! a /atha.oga treatise o" the Tantrik s$hool5 sa.s 'Chap7 E(: 9There is no *onde=al in strength to -a.a5 and no power greater to destro. that *ond than 4oga79 From an

Ad!aita or -onisti$ standpoint5 4oga in the sense o" a "inal nion is inappli$a*le5 "or

nion implies a dalism o" the Di!ine and /man spirit7 In s$h a $ase5 it denotes the pro$ess rather than the reslt7 When the two are regarded as distin$t5 4oga ma. appl. to

*oth7 A person who pra$ti$es 4oga is $alled a 94ogi79 A$$ording to Indian notions all are

not $ompetent 'Adhikari( to attempt 4oga< onl. a !er. "ew are7 One mst5 in this or in

other li!es5 ha!e "irst gone throgh 3arma or rital5 and ,pasana or de!otional worship

and o*tained the "rit thereo"5 namel.5 a pre mind 'Citta+shddhi(7 This Sanskrit termdoes not merel. mean a mind "ree "rom se#al imprit.5 as an &nglish reader might

sppose7 The attainment o" this and other good =alities is the A B C o" Sadhana7 A person ma. ha!e a pre mind in this sense and .et *e wholl. in$apa*le o" 4oga7 Citta+

shddhi $onsists not merel. in moral prit. o" e!er. kind5 *t in knowledge5 deta$hment5

$apa$it. "or pre intelle$tal "n$tioning5 attention5 meditation and so "orth7 When5 *.3arma and ,pasana5 the mind is *roght to this point and when5 in the $ase o" Vedantik

4oga5 there is dispassion and deta$hment "rom the world and its desires5 then the 4oga

path is open "or the reali;ation o" Tatt!a+62ana5 that is ltimate Trth7 Ver. "ew persons

indeed are $ompetent "or 4oga in its higher "orms7 The ma6orit. shold seek theirad!an$ement along the path o" rital and de!otion7

There are "or main "orms o" 4oga5 a$$ording to a $ommon $omptation5 namel.5

-antra.oga5 /atha.oga5 1a.a.oga5 and Ra6a.oga5 the general $hara$teristi$s o" whi$hha!e *een des$ri*ed in #he Ser%ent o-er It is onl. ne$essar. here to note that 3ndali+

.oga is 1a.a.oga7 The &ighth Chapter o" the Sammohana #antra! howe!er5 speaks o"

"i!e kinds5 namel.5 2ana5 Ra6a5 1a.a5 /atha5 and -antra5 and mentions as "i!e aspe$ts o"

the spirital li"e5 Dharma5 3ri.a5 Bha!a5 2ana5 and 4oga< -antra.oga *eing said to *e o" two kinds5 a$$ording as it is prsed along the path o" 3ri.a or Bha!a7 -an. "orms o"



4oga are in "a$t mentioned in the *ooks7 There are se!en Sadhanas o" 4oga5 namel.5 Sat+

karma5 Asana5 -dra5 Prat.ahara5 Prana.ama5 Dh.ana5 and Samadhi5 whi$h are

$leansing o" the *od.5 seat5 postres "or g.mnasti$ and 4oga prposes5 the a*stra$tion o"the senses "rom their o*6e$ts5 *reath $ontrol 'the $ele*rated Prana.ama(5 meditation5 and

e$stas.5 whi$h is o" two kinds5 imper"e$t 'Sa!ikalpa( in whi$h dalism is no87 wholl.

o!er$ome5 and per"e$t ')ir!ikalpa( whi$h is $omplete -onisti$ e#perien$e ++ 9AhamBrahmasmi95 9I am the Brahman9 ++ a knowledge in the sense o" reali;ation whi$h5 it is to

*e o*ser!ed5 does not prod$e 1i*eration '-oksha( *t is 1i*eration itsel"7 The Samadhi

o" 1a.a+.oga is said to *e Sa!ikalpa+Samadhi5 and that o" $omplete Ra6a+.oga is said to *e )ir!ikalpasamadhi7 The "irst "or pro$esses are ph.si$al and the last three mental and

spramental 'see Gheranda Samhita! ,padesha5 I(7 B. these se!en pro$esses respe$ti!el.

$ertain =alities are gained5 namel.5 prit. 'Shodhana(5 "irmness and strength 'Dridhata(5

"ortitde 'Sthirata(5 steadiness 'Dhair.a(5 lightness '1agha!a(5 reali;ation 'Prat.aksha(5and deta$hment leading to 1i*eration ')irliptatt!a(7

What is known as the eight+lim*ed 4oga 'Ashtanga+.oga( $ontains "i!e o" the a*o!e

Sadhanas 'Asana5 Prana.ama5 Prat.ahara5 Dh.ana5 and Samadhi( and three others5namel.5 4ama or sel"+$ontrol *. wa. o" $hastit.5 temperan$e5 a!oidan$e o" harm

'Ahimasa( and their !irtes5 )i.ama or religios o*ser!an$es5 $harit. and so "orth5 with

De!otion to the 1ord 'Ish!ara+pranidhana(5 and Dharana5 the "i#ing o" the internal organ

on its s*6e$t as dire$ted in the 4oga pra$ti$e7 For "rther details5 I re"er the reader to m.introd$tion to the work entitled #he Ser%ent o-er /ere I will onl. deal shortl. with

1a.a+.oga or the arosing o" 3ndalini Shakti5 a s*6e$t o" the highest importan$e in the

#antra Shastra! and withot some knowledge o" whi$h m$h o" its rital will not *enderstood7 I $annot enter into all the details whi$h demand a length. e#position5 and

whi$h I ha!e gi!en in the Introd$tion to the two Sanskrit works $alled Sat$akranirpana5

and Padkapa2$aka translated in the !olme5 #he Ser%ent o-er whi$h deals with

kndalini Shakti and the pier$ing *. /er o" the si# *odil. $enters or Cakras7 The general prin$iple and meaning o" this 4oga has ne!er .et *een p*lished5 and the present Chapter

is de!oted to a short smmar. o" these two points onl.7

All the world 'I speak5 o" $orse5 o" those interested in s$h s*6e$ts( is *eginning tospeak o" 3ndalini Shakti5 9$ette "emese 3ndalini9 as a Fren$h "riend o" mine $alls

/er7 There is $onsidera*le talk a*ot the Cakras and the Serpent Power *t la$k o"

nderstanding as to what the. mean7 This5 as sal5 is soght to *e $o!ered *. an air o"m.ster.5 m.sti$al mists5 and sometimes the attitde: 9I shold m$h like to tell .o i"

onl. I were allowed to gi!e it ot79 A sill. Indian *oast o" whi$h I latel. read is5 9I ha!e

the ke. and I keep it79 Those who reall. ha!e the ke. to an.thing are sperior men5 a*o!e

*oasting7 9-.sti$ism59 whi$h is o"ten $on"sed thinking5 is also a "ertile soil o" hm*g7I do not5 o" $orse5 speak o" tre -.sti$ism7 1ike all other matters in this Indian Shastra

the *asis o" this 4oga is essentiall. rational7 Its thoght5 like that o" the an$ients

generall.5 whether o" &ast or West5 has in general the "orm and *rillian$e o" a $t gem7 Itis this =alit. whi$h makes it so dear to some o" those who ha!e had to wade throgh the

slsh o" m$h modern thoght and literatre7 )o attempt has hitherto *een made to

e#plain the general prin$iples whi$h nderlie it7 This "orm o" 4oga is an appli$ation o" thegeneral prin$iples relating to Shakti with whi$h I ha!e alread. dealt7 The s*6e$t has *oth



a theoreti$al and a pra$ti$al aspe$t7 The latter is $on$erned with the tea$hing o" the

method in s$h a wa. that the aspirant ma. gi!e e""e$t to it7 This $annot *e learnt "rom

*ooks *t onl. "rom the 0r who has himsel" s$$ess"ll. pra$ti$ed this 4oga7 Apart"rom di""i$lties5 inherent in written e#planations5 it $annot *e pra$ti$all. learnt "rom

*ooks5 *e$ase the $arr.ing ot o" the method is a""e$ted *. the natre and $apa$it. o"

the Sadhaka and what takes pla$e dring his Sadhana7 Frther5 thogh some general"eatres o" the method ha!e *een e#plained to me5 I ha!e had no pra$ti$al e#perien$e

m.sel" o" this Power7 I am not speaking as a 4ogi in this method5 whi$h I am not< *t as

one who has read and stdied the Shastra on this matter5 and has had the "rtherad!antage o" some oral e#planations whi$h ha!e ena*led me to *etter nderstand it7 I

ha!e dealt with this pra$ti$al side5 so "ar as it is possi*le to me5 in m. work5 #he Ser%ent

o-er &!en so "ar as the matter $an *e dealt with in writing5 I $annot5 within the limits

o" s$h a paper as this5 deal with it in an. wa. "ll.7 A detailed des$ription o" the Cakrasand their signi"i$an$e $annot *e attempted here7 I re"er the reader to the work entitled #he

Ser%ent o-er What I wish to do is to treat the s*6e$t on the *roadest lines possi*le and

to e#plain the "ndamental prin$iples whi$h nderlie this 4oga method7 It is *e$ase

these are not nderstood that there is m$h $on"sed thinking and mist.5 i" not m.sti$al5talk pon the s*6e$t7 /ow man. persons5 "or instan$e5 $an $orre$tl. answer the =estion5

9What is 3ndalini Shakti%9 One ma. *e told that it is a Power or Shakti< that it is $oiledlike a serpent in the -ladhara< and that it is wakened and goes p throgh the Cakras to

the Sahasrara7 Bt what Shakti is it% Wh.5 again5 is it $oiled like a serpent% What is the

meaning o" this% What is the natre o" the Power% Wh. is it in the -ladhara% What isthe meaning o" 9awakening9 the power% Wh. i" awakened shold it go p% What are the

Cakras% It is eas. to sa. that the. are regions or lotses7 What are the. in themsel!es%

Wh. ha!e ea$h o" the lotses a di""erent nm*er o" petals% What is a petal% What and

wh. are the 91etters9 on them% What is the e""e$t o" going to the Sahasrara: and howdoes that e""e$t $ome a*ot% These and other similar =estions re=ire an answer *e"ore

this "orm o" 4oga $an *e nderstood7 I ha!e said something as to the 1etters in the

$hapters on Shakti as -antra and Varnamala7 With these and with other general=estions5 rather than with the details o" the si# Cakras5 set "orth in #he Ser%ent o-er I

will here deal7

In the "irst pla$e5 it is ne$essar. to remem*er the "ndamental prin$iple o" the #antra

Shastra to whi$h I ha!e alread. re"erred5 viz! that man is a mi$ro$osm'3shdra*rahmanda(7 Whate!er e#ists in the oter ni!erse e#ists in him7 All the Tatt!as

and the worlds are within him and so are the spreme Shi!a+Shakti7

The *od. ma. *e di!ided into two main parts5 namel.5 the head and trnk on one hand5

and the legs on the other7 In man5 the $enter o" the *od. is *etween these two5 at the *aseo" the spine where the legs *egin7 Spporting the trnk and throghot the whole *od.

there is the spinal $ord7 This is the a#is o" the *od.5 6st as -ont -er is the a#is o" the

earth7 /en$e man8s spine is $alled -erdanda5 the -er or a#is+sta""7 The legs and "eetare gross matter whi$h show less signs o" $ons$iosness than the trnk with its spinal

white and gra. matter< whi$h trnk itsel" is greatl. s*ordinate in this respe$t to the head

$ontaining the organ o" mind5 or ph.si$al *rain5 with its white and gra. matter7 The position o" the white and gra. matter in the head and spinal $olmn respe$ti!el. are



re!ersed7 The *od. and legs *elow the $enter are the se!en lower or nether worlds pheld

*. the sstaining Shaktis o" the ni!erse7 From the $enter pwards5 $ons$iosness more

"reel. mani"ests throgh the spinal and $ere*ral $enters7 /ere there are the se!en pperregions or 1okas5 a term whi$h Sat.ananda in his $ommentar. on Isha %anishad sa.s5

means 9what are seen9 '1ok.ante(5 that is5 e#perien$ed and are hen$e the "rits o" 3arma

in the "orm o" parti$lar re+*irth7 These regions5 namel.5 Bhh5 Bh!ah5 S!ah5 Tapah5ana5 -ahah5 and Sat.a 1okas $orrespond with the si# $enters< "i!e in the trnk5 the si#th

in the lower $ere*ral $enter< and the se!enth in the pper Brain or Sat.a+loka5 the a*ode

o" the spreme Shi!a+Shakti7

The si# $enters are the -ladhara or root+spport sitated at the *ase o" the spinal$olmn in a position midwa. in the perinem *etween the root o" the genitals and the

ans7 A*o!e it5 in the region o" the genitals5 a*domen5 heart5 $hest or throat and in the

"orehead *etween the two e.es 'Bhrmadh.e( are the S!adhisthana5 -anipra5 Anahata5Vishddha and A62a Cakras or lotses 'Padma( respe$ti!el.7 These are the $hie" $enters5

thogh the *ooks speak o" others s$h as the 1alana and -anas and Soma Cakras7 In "a$t5

in the 0dvaita &artanda! a modern Sanskrit *ook *. the late 0r o" the -ahara6a o"3ashmir5 some "i"t. Cakras and Adharas are mentioned: thogh the si# stated are the

$hie" pon whi$h all a$$onts agree7 And so it is said7 9/ow $an there *e an. Siddhi "or

him who knows not the si# Cakras5 the si#teen Adharas5 the "i!e &thers and the three

1ingas in his own *od.%9 The se!enth region *e.ond the Cakras is the pper *rain5 thehighest $enter o" mani"estation o" Cons$iosness in the *od. and there"ore the a*ode o"

the spreme Shi!a+Shakti7 When 9a*ode9 is said5 it is not meant5 o" $orse5 that the

Spreme is there pla$ed in the sense o" or 9pla$ing59 namel.5 it is there and notelsewhere7 The Spreme is ne!er lo$ali;ed whilst its mani"estations are7 It is e!er.where

*oth within and withot the *od.5 *t it is said to *e in the Sahasrara5 *e$ase it is there

that the Spreme Shi!a+Shakti is reali;ed7 And this mst *e so5 *e$ase $ons$iosness is

reali;ed *. entering in and passing throgh the highest mani"estation o" mind5 theSatt!ama.i Bddhi5 a*o!e and *e.ond whi$h is Cit and Cidrpini Shakti themsel!es7

From their Shi!a+Shakti Tatt!a aspe$t are e!ol!ed -ind in its "orm as Bddhi5 Ahamkara5

-anas and asso$iated senses 'Indri.as( the $enter o" whi$h is in and a*o!e the A62aCakra and *elow the Sahasrara7 From Ahamkara pro$eed the Tanmatras or generals o" the

sense+parti$lars whi$h e!ol!e the "i!e "orms o" sensi*le matter 'Bhta(5 namel.5 Akasha

'9&ther9(5 Va. '9Air9(5 Agni '9Fire9(5 Apas '9Water9(5 and Prithi!i '9&arth9(7 The&nglish translations gi!en o" these terms do not impl. that the Bhtas are the same as the

&nglish elements o" air5 "ire5 water5 earth7 The terms indi$ate !ar.ing degrees o" matter

"rom the ethereal to the solid7 Ths Prithi!i or earth is an. matter in the Prithi!i state< thatis5 whi$h ma. *e sensed *. the Indri.a o" smell7 -ind and matter per!ade the whole

*od.7 Bt there are $enters therein in whi$h the. are predominant7 Ths A62a is a $enter

o" mind5 and the "i!e lower Cakras are $enters o" the "i!e Bhtas< Vishddha o" Akasha5Anahata o" Va.5 -anipra o" Agni5 S!adhisthana o" Apas5 and -ladhara o" Prithi!i7

In short5 man as a mi$ro$osm is the all+per!ading Spirit 'whi$h most prel. mani"ests in

the Sahasrara( !ehi$led *. Shakti in the "orm o" -ind and -atter the $enters o" whi$h are

the si#th and "ollowing "i!e Cakras respe$ti!el.7



The si# Cakras ha!e *een identi"ied with the "ollowing ple#ses $ommen$ing "rom the

lowest5 the -ladhara: The Sa$ro$o$$.geal ple#s5 the Sa$ral ple#s5 the Solar ple#s

'whi$h "orms the great 6n$tion o" the right and le"t s.mpatheti$ $hains Ida and Pingalawith the $ere*ro+spinal a#is7( Conne$ted with this is the 1m*ar ple#s7 Then "ollows the

Cardia$ ple#s 'Anahata(5 1ar.ngeal ple#s5 and lastl. the A62a or $ere*ellm with its

two lo*es5 and a*o!e this the -anas Cakra or sensorim with its si# lo*es5 the Soma+$akra or middle Cere*rm5 and lastl. the Sahasrara or pper Cere*rm7 To some e#tent

these lo$ali;ations are .et tentati!e7 This statement ma. in!ol!e an erroneos !iew o"

what the Cakras reall. are5 and is likel. to prod$e wrong notions $on$erning them inothers7 The si# Cakras themsel!es are !ital $enters within the spinal $olmn in the white

and gra. matter there7 The. ma.5 howe!er5 and pro*a*l. do5 in"len$e and go!ern the

gross tra$t otside the spine in the *odil. region lateral to5 and $o+e#tensi!e with5 the

se$tion o" the spinal $olmn in whi$h a parti$lar $enter is sitated7 The Cakras are$enters o" Shakti as !ital "or$e7 In other words the. are $enters o" Pranashakti mani"ested

*. Prana!a. in the li!ing *od.5 the presiding De!atas o" whi$h are names "or the

,ni!ersal Cons$iosness as It mani"ests in the "orm o" those $enters7 The Cakras are not

per$epti*le to the gross senses5 whate!er ma. *e a 4ogi8s powers to o*ser!e what is *e.ond the senses 'Atindri.a(7 &!en i" the. were per$epti*le in the li!ing *od. whi$h

the. help to organi;e5 the. disappear with the disintegration o" organism at death7

In an arti$le on the Ph.si$al &rrors o" /indism5 (Calcutta evie-! MI5 >?+>>( it wassaid: 9It wold8 indeed e#$ite the srprise o" or readers to hear that the /inds5 who

wold not e!en to$h a dead *od.5 m$h less disse$t it 'whi$h is in$orre$t(5 shold

possess an. anatomi$al knowledge at all7777777It is the Tantras that "rnish s with somee#traordinar. pie$es o" in"ormation $on$erning the hman *od. 777777Bt o" all the /inds

Shastras e#tant5 the Tantras lie in the greatest o*s$rit.777777 The Tantrik theor.5 on whi$h

the well+known 4oga $alled 8Shat$akra*heda8 is "onded5 spposes the e#isten$e o" si#

main internal organs5 $alled Cakras or Padmas5 all *earing a spe$ial resem*lan$e to that"amos "lower5 the lots7 These are pla$ed one a*o!e the other5 and $onne$ted *. three

imaginar. $hains5 the em*lems o" the 0anges5 the 4amna5 and the Saras!ati777777S$h is

the o*stina$. with whi$h the /inds adhere to these erroneos notions5 that5 e!en whenwe show them *. a$tal disse$tion the none#isten$e o" the imaginar. Cakras in the

hman *od.5 the. will rather ha!e re$orse to e#$ses re!olting to $ommon+sense than

a$knowledge the e!iden$e o" their own e.es7 The. sa.5 with a shamelessnessnparalleled5 that these Padmas e#ist as long as a man li!es5 *t disappear the moment he

dies79 This alleged 9shamelessness9 reminds me o" the stor. o" a do$tor who told m.

"ather 9that he had per"ormed man. postmortems and had ne!er .et dis$o!ered a sol79

The petals o" the lotses !ar. *eing >5 5 5 @5 and @ respe$ti!el.5 $ommen$ing "romthe -ladhara and ending with A62a7 There are E in all5 as are the letters o" the alpha*et

whi$h are in the petals< that is5 the -atrikas are asso$iated with the Tatt!as sin$e *oth are

prod$ts o" the same $reati!e Cosmi$ Pro$ess mani"esting either as ph.siologi$al or ps.$hologi$al "n$tion7 It is noteworth. that the nm*er o" the petals is that o" the letters

lea!ing ot either 3sha or the Se$ond 1a5 and that these E mltiplied *. @ are in the

5 petals o" the Sahasrara5 a nm*er whi$h is pro*a*l. onl. indi$ati!e o" mltitdeand magnitde7



Bt wh.5 it ma. *e asked5 do the petals !ar. in nm*er% Wh.5 "or instan$e5 are there > in

the -ladhara and in the S!adhisthana% The answer gi!en is that the nm*er o" petals

in an. Cakra is determined *. the nm*er and position o" the )adis or 4oga 9ner!es9arond that Cakra7 Ths5 "or )adis srronding and passing throgh the !ital

mo!ements o" the -ladhara Cakra gi!e it the appearan$e o" a lots o" "or petals7 The

petals are ths $on"igrations made *. the position o" )adis at an. parti$lar $enter7These )adis are not those whi$h are known to the Vaid.a o" -edi$al Shastras7 The latter

are gross ph.si$al ner!es7 Rt the "ormer here spoken o" are $alled 4oga+)adis and are

s*tle $hannels 'Vi!ara( along whi$h the Pranik $rrents "low7 The term )adi $omes"rom the root 9)ad9 whi$h means motion7 The *od. is "illed with an n$onta*le nm*er

o" )adis7 I" the. were re!ealed to the e.e the *od. wold present the appearan$e o" a

highl. $ompli$ated $hart o" o$ean $rrents7 Sper"i$iall. the water seems one and the

same7 Bt e#amination shows that it is mo!ing with !ar.ing degrees o" "or$e in alldire$tions7 All these lotses e#ist in the spinal $olmn7

An Indian ph.si$ian and Sanskritist has5 in the 0.8s /ospital 0a;ette5 e#pressed the

opinion that *etter anatom. is gi!en in the Tantras than in the prel. medi$al works o"the /inds7 I ha!e attempted elsewhere to $o+relate present and an$ient anatom. and

ph.siolog.7 I $an5 howe!er5 onl. mention here some salient points5 "irst pointing ot that

the Shi!as!aroda.a Shastra gi!es prominen$e to ner!e $enters and ner!e $rrents 'Va.(

and their $ontrol5 s$h tea$hing *eing "or the prpose o" worship ',pasana( and 4oga7The aims and o*6e$t o" the two Shastras are not the same7

The -erdanda is the !erte*ral $olmn7 Western Anatom. di!ides it into "i!e regions<

and it is to *e noted in $orro*oration o" the theor. here e#posed that these $orrespond

with the regions in whi$h the "i!e Cakras are sitate7 The $entral spinal s.stem $omprisesthe *rain or en$ephalon $ontained within the skll 'in whi$h are the 1alana5 A62a5 -anas5

Soma Cakras and the Sahasrara(< as also the spinal $ord e#tending "rom the pper *ordero" the Atlas *elow the $ere*ellm and des$ending to the se$ond lm*ar !erte*ra where ittapers to a point $alled the *ilum terminale Within the spine is the $ord5 a $ompond o"

gra. and white *rain matter5 in whi$h are the "i!e lower Cakras7 It is noteworth. that the

*ilum terminale was "ormerl. thoght to *e a mere "i*ros $ord5 an nsita*le !ehi$le5one might think5 "or the -ladhara Cakra and 3ndali Shakti7 Re$ent mi$ros$opi$

in!estigations ha!e5 howe!er5 dis$losed the e#isten$e o" highl. sensiti!e gra. matter in

the *ilum terminale whi$h represents the position o" the -ladhara7 A$$ording to Westerns$ien$e5 the spinal $ord is not merel. a $ond$tor *etween the peripher. and the $enters

o" sensation and !olition5 *t is also an independent $enter or grop o" $enters7 The

Sshmna is a )adi in the $enter o" the spinal $olmn7 Its *ase is $alled the Brahmad!ara

or 0ate o" Brahman7 As regards the ph.siologi$al relations o" the Cakras all that $an *esaid with an. degree o" $ertaint. is that the "or a*o!e the -ladhara ha!e relation to the

genito+e#$retor.5 digesti!e5 $ardia$ and respirator. "n$tions5 and that the two pper

$enters5 the A62a 'with asso$iated Cakras( and the Sahasrara denote !arios "orms o" its$ere*ral a$ti!it. ending in the response o" Pre Cons$iosness therein gained throgh

4oga7 The )adis on ea$h side $alled Ida and Pingala are the le"t and right s.mpatheti$

$ords $rossing the $entral $olmn "rom one side to the other5 making at the A62a with theSshmna a three"old knot $alled Tri!eni< whi$h is the spot in the -edlla where the



s.mpatheti$ $ords 6oin together and when$e the. take their origin ++ these )adis together

with the two+lo*ed A62a and the Sshmna "orming the "igre o" the Caduceus o" the

0od -er$r. whi$h is said *. some to represent them7

/ow then does this 4oga $ompare with others%

It will now *e asked what are the general prin$iples whi$h nderlie the 4oga pra$ti$e

a*o!e des$ri*ed7 /ow is it that the rosing o" 3ndalini Shakti and /er nion with Shi!a

e""e$t the state o" e$stati$ nion 'Samadhi( and spirital e#perien$e whi$h is alleged7 Thereader who has nderstood the general prin$iples re$orded in the pre!ios essa.s shold5

i" he has not alread. di!ined it5 readil. appre$iate the answer here gi!en7

In the "irst pla$e5 there are two main lines o" 4oga5 namel.5 Dh.ana or Bha!ana 4oga and

3ndali 4oga5 the s*6e$t o" this work< and there is a marked di""eren$e *etween the two7The "irst $lass o" 4oga is that in whi$h e$stas. 'Samadhi( is attained *. intelle$ti!e

pro$esses '3ri.a+62ana( o" meditation and the like5 with the aid5 it ma. *e5 o" a#iliar.

pro$esses o" -antra or /atha 4oga 'other than the rosing o" 3ndalini Shakti( and *.deta$hment "rom the world< the se$ond stands apart as that portion o" /atha 4oga in

whi$h5 thogh intelle$ti!e pro$esses are not negle$ted5 the $reati!e and sstaining Shakti

o" the whole *od. is a$tall. and trl. nited with the 1ord Cons$iosness7 The .ogi

makes /er introd$e him to /er 1ord5 and en6o.s the *liss o" nion throgh /er7 Thoghit is he who aroses /er5 it is She who gi!es 2ana5 "or She is /ersel" that The

Dh.ana.ogi gains what a$=aintan$e with the spreme state his own meditati!e powers

$an gi!en him and knows not the en6o.ment o" nion with Shi!a in and throgh his"ndamental Bod.+Power7 The two "orms o" 4oga di""er *oth as to method and reslt7

The /atha.oga regards his 4oga and its "rit as the highest7 The 2ana.ogi ma. think

similarl. o" his own7 3ndalini is so renowned that man. seek to know /er7 /a!ing

stdied the theor. o" this 4oga5 I ha!e *een o"ten asked: 9Whether one $an get on withotit79 8The answer is: 9It depends pon what .o are looking "or79 I" .o want to rose

3ndalini Shakti to en6o. the *liss o" nion o" Shi!a and Shakti throgh /er and to gainthe a$$ompan.ing Powers 'Siddhi( it is o*!ios that this end $an onl.5 i" at all5 *e

a$hie!ed *. the 4oga here des$ri*ed7 Bt i" 1i*eration is soght withot desire "or nion

throgh 3ndali then s$h 4oga is not ne$essar.< "or 1i*eration ma. *e o*tained *. pre

2ana.oga throgh deta$hment5 the e#er$ise5 and then the stilling o" the mind5 withotan. re"eren$e to the $entral Bod.+Power at all7 Instead o" setting ot in and "rom the

world to nite with Shi!a5 the 2ana.ogi5 to attain this reslt5 deta$hes himsel" "rom the

world7 The one is the path o" en6o.ment and the other o" as$eti$ism7 Samadhi ma. also *eo*tained on the path o" de!otion 'Bhakti( as on that o" knowledge7 Indeed5 the highest

de!otion 'Para*hakti( is not di""erent "rom knowledge7 Both are reali;ation7 Bt5 whilst

1i*eration '-kti( is attaina*le *. either method5 there are other marked di""eren$es *etween the two7 A Dh.ana.ogi shold not negle$t his *od. knowing that as he is *oth

mind and matter ea$h rea$ts5 the one pon the other7 )egle$t or mere morti"i$ation o" the

*od. is more apt to prod$e disordered imagination than a tre spirital e#perien$e7 /e is

not $on$erned5 howe!er5 with the *od. in the sense that the /atha.ogi is7 It is possi*le to *e a s$$ess"l Dh.ana.ogi and .et to *e weak in *od. and health5 si$k5 and short+li!ed7

/is *od. and not he himsel" determines when he shall die7 /e $annot die at will7 When



he is in Samadhi5 3ndali Shakti is still sleeping in the -ladhara and none o" the

ph.si$al s.mptoms and ps.$hi$al *liss5 or powers 'Siddhi( des$ri*ed as a$$ompan.ing

/er rosing are o*ser!ed in his $ase7 The &$stasis whi$h he $alls 91i*eration while .etli!ing9 'i!anmkti( is not a state like that o" real 1i*eration7 /e ma. *e still s*6e$t to a

s""ering *od. "rom whi$h he es$apes onl. at death5 when5 i" at all5 he is li*erated7 /is

e$stas. is in the natre o" a meditation whi$h passes into the Void 'Bha!anasamadhi(e""e$ted throgh negation o" all thoght+"orm 'Citta+!ritti( and deta$hment "rom the

world< a $omparati!el. negati!e pro$ess in whi$h the positi!e a$t o" raising the $entral

power o" the *od. takes no part7 B. his e""ort the mind5 whi$h is a prod$t o" 3ndalinias Prakriti Shakti5 together with its worldl. desires is stilled so that the !eil prod$ed *.

mental "n$tioning is remo!ed "rom Cons$iosness7 In 1a.a.oga5 3ndalini /ersel"5

when rosed *. the 4ogi '"or s$h rosing is his a$t and part(5 achieves *or him this

illmination7

Bt wh.5 it ma. *e asked5 shold5 one tro*le o!er the *od. and its Central Power5 the

more parti$larl. as there are nsal risks and di""i$lties in!ol!ed% The answer has

*een alread. gi!en ++ alleged $ompleteness and $ertaint. o" reali;ation throgh theagen$. o" the Power whi$h is knowledge itsel" '2anarpa Shakti(5 an intermediate

a$=isition or Powers 'Siddhi(5 and intermediate and "inal en6o.ment7 This answer ma.5

howe!er5 *e se"ll. de!eloped as a "ndamental prin$iple o" the Shakta #antra

The Shakta #antra $laims to gi!e *oth &n6o.ment 'Bhkti( in the world and 1i*eration'-kti( "rom all worlds7 This $laim is *ased on a pro"ondl. tre prin$iple5 gi!en

Ad!aita!ada as a *asis7 I" the ltimate realit. is the One whi$h e#ists in two aspe$ts o"

=ies$ent en6o.ment o" the Sel"5 in li*eration "rom all "orm and a$ti!e en6o.ment o"

o*6e$ts5 that is5 as pre spirit and spirit in matter5 then a $omplete nion with Realit.demands s$h nit. in *oth o" Its aspe$ts7 It mst *e known *oth 9here9 'Iha( and 9there9

'Amtra(7 When rightl. apprehended and pra$ti$ed5 there is trth in the do$trine whi$htea$hes that man shold make the *est o" *oth worlds7 There is no real in$ompati*ilit. *etween the two5 pro!ided a$tion is taken in $on"ormit. with the ni!ersal law o"

mani"estation7 It is held to *e "alse tea$hing that happiness herea"ter $an onl. *e had *.

a*sen$e o" en6o.ment now5 or in deli*eratel. soght+"or s""ering and morti"i$ation7 It isthe one Shi!a who is the Spreme Bliss"l &#perien$e and who appears in the "orm o"

man with a li"e o" mingled pleasre and pain7 Both happiness here and the *liss o"

1i*eration here and herea"ter ma. *e attained5 i" the identit. o" these Shi!as *e reali;edin e!er. hman a$t7 This will *e a$hie!ed *. making e!er. hman "n$tion5 withot

e#$eption5 a religios a$t o" sa$ri"i$e and worship '4a62a(7 In the an$ient Vaidik ritual!

en6o.ment *. wa. o" "ood and drink5 was pre$eded and a$$ompanied *. $eremonial

sa$ri"i$e and rital7 S$h en6o.ment was the "rit o" the sa$ri"i$e and the gi"t o" theDe!as7 At a higher stage in the li"e o" a Sadhaka5 it is o""ered to the One "rom whom all

gi"ts $ome and o" whom the De!atas are in"erior limited "orms7 Bt this o""ering also

in!ol!es a dalism "rom whi$h the highest -onisti$ 'Ad!aita( Sadhana o" the Shakta#antra is "ree7 /ere the indi!idal li"e and the world+li"e are known as one7 And so the

Tantrik Sadhaka5 when eating or drinking or "l"illing an. other o" the natral "n$tions

o" the *od. does so5 sa.ing and *elie!ing5 Shi!o8ham5 9I am Shi!a95 Bhaira!o8ham5 9I amBhaira!a95 9Sa8ham95 9I am She97 It is not merel. the separate indi!idal who ths a$ts



and en6o.s7 It is Shi!a who does so in and through him7 S$h an one re$ogni;es5 as has

*een well said5 that his li"e and the pla. o" all its a$ti!ities are not a thing apart5 to *e held

and prsed egotisti$all. "or its and his own separate sake5 as thogh en6o.ment wassomething to *e "il$hed "rom li"e *. his own naided strength and with a sense o"

separatedness< *t his li"e and all its a$ti!ities are $on$ei!ed as part o" the Di!ine a$tion

in natre ++ Shakti mani"esting and operating in the "orm o" man7 /e reali;es in the plsing *eat o" his heart the rh.thm whi$h thro*s throgh and is the sign o" the ,ni!ersal

1i"e7 To negle$t or to den. the needs o" the *od.5 to think o" it as something not di!ine5 is

to negle$t and den. the greater li"e o" whi$h it is a part< and to "alsi". the great do$trineo" the nit. o" all and o" the ltimate identit. o" -atter and Spirit7 0o!erned *. s$h a

$on$ept5 e!en the lowliest ph.si$al needs take on a $osmi$ signi"i$an$e7 The *od. is

Shakti7 Its needs are Sakti8s needs< when man en6o.s5 it is Shakti who en6o.s throgh

him7 In all he sees and does5 it is the -other who looks and a$ts7 /is e.es and hands are/ers7 The whole *od. and all its "n$tions are /er mani"estation7 To "ll. reali;e /er as

s$h is to per"e$t this parti$lar mani"estation o" /ers whi$h is himsel"7 -an when

seeking to *e the master o" himsel"5 seeks so on all the planes to *e ph.si$al5 mental and

spirital< nor $an the. *e se!ered5 "or the. are all related5 *eing *t di""ering aspe$ts o"the one all+per!ading Cons$iosness7 Who is the more di!ine: he who negle$ts and

sprns the *od. or mind that he ma. attain some "an$ied spirital speriorit.5 or he whorightl. $herishes *oth as "orms o" the one Spirit whi$h the. $lothe% Reali;ation is more

speedil. and trl. attained *. dis$erning Spirit in and as all *eing and its a$ti!ities5 than

*. "leeing "rom and $asting these aside as *eing either nspirital or illsor. andimpediments in the path7 I" not rightl. $on$ei!ed5 the. ma% *e impediments and the $ase

o" "all< otherwise the. *e$ome instrments o" attainment< and what others are there to

hand% And so the "ularnava #antra sa.s5 9B. what men "all *. that the. rise79 When a$ts

are done in the right "eeling and "rame o" mind 'Bha!a(5 those a$ts gi!e en6o.ment'Bhkti(5 and the repeated and prolonged Bha!a prod$es at length that di!ine e#perien$e

'Tatt!a62ana( whi$h is li*eration7 When the -other is seen in all things5 She is at length

reali;ed as She who is beyond them all7

These general prin$iples ha!e their more "re=ent appli$ation in the li"e o" the world *e"ore entran$e on the path o" 4oga proper7 The 4oga here des$ri*ed is5 howe!er5 also an

appli$ation o" these same prin$iples5 in so "ar as it is $laimed that there*. *oth Bhkti

and -kti are attained7 Ordinaril.5 it is said5 that where there is 4oga there is no Bhoga'en6o.ment(< *t in 3ala tea$hing5 4oga is Bhoga5 and Bhoga is 4oga5 and the world

itsel" *e$omes the seat o" 1i*eration (.ogo bhogayate! mokshayate samsarah)

B. the lower pro$esses o" /atha.oga it is soght to attain

a per"e$t ph.si$al *od. whi$h will also *e a wholl. "it instrment *. whi$h the mind ma."n$tion7 A per"e$t mind5 again5 approa$hes5 and in Samadhi passes into5 Pre

Cons$iosness itsel"7 The /atha.ogi ths seeks a *od. whi$h shall *e as strong as steel5

health.5 "ree "rom s""ering and there"ore long+li!ed7 -aster o" the *od. he is5 master o"

*oth li"e and death7 /is lstros "orm en6o.s the !italit. o" .oth7 /e li!es as long as hehas the will to li!e and en6o. in the world o" "orms7 /is death is the 9death at will9

(Iccha$mrityu)< when making the great and wonder"ll. e#pressi!e gestre o" dissoltion



'Samhara+mdra( he grandl. departs7 Bt it ma. *e said5 the /atha+.ogis do get si$k and

die7 In the "irst pla$e5 the "ll dis$ipline is one o" di""i$lt. and risk5 and $an onl. *e

prsed nder the gidan$e o" a skilled 0r7 As the Goraksha Samhita sa.s5 naidedand ns$$ess"l pra$ti$e ma. lead not onl. to disease *t death7 /e who seeks to

$on=er the 1ord o" Death in$rs the risk5 on "ailre5 o" a more speed. $on=est *. /im7

All who attempt this 4oga do not o" $orse s$$eed or meet with the same measre o"s$$ess7 Those who "ail not onl. in$r the in"irmities o" ordinar. men5 *t also others

*roght on *. pra$ti$es whi$h ha!e *een ill prsed or "or whi$h the. are not "it7 Those

again who do s$$eed5 do so in !ar.ing degrees7 One ma. prolong his li"e to the sa$redage o" >5 others to 5 others .et "rther7 In theor. at least those who are per"e$ted

'Siddha( go "rom this plane when the. will7 All ha!e not the same $apa$it. or

opportnit.5 throgh want o" will5 *odil. strength5 or $ir$mstan$e7 All ma. not *e

willing or a*le to "ollow the stri$t rles ne$essar. "or s$$ess7 )or does modern li"e o""erin general the opportnities "or so $omplete a ph.si$al $ltre7 All men ma. not desire

s$h a li"e or ma. think the attainment o" it not worth the tro*le in!ol!ed7 Some ma.

wish to *e rid o" their *od. and that as speedil. as possi*le7 It is there"ore said that it is

easier to gain 1i*eration than Deathlessness7 The "ormer ma. *e had *. nsel"ishness5deta$hment "rom the world5 moral and mental dis$ipline7 Bt to $on=er death is harder

than this5 "or these =alities and a$ts will not alone a!ail7 /e who does so $on=er holdsli"e in the hollow o" one hand5 and i" he *e a s$$ess"l 'Siddha( 4ogi5 1i*eration in the

other7 /e has &n6o.ment and 1i*eration7 /e is the &mperor who is -aster o" the World

and the Possessor o" the Bliss whi$h is *e.ond all worlds7 There"ore it is $laimed *. the/atha.ogi that e!er. Sadhana is in"erior to /atha.oga7

The /atha.oga who works "or 1i*eration does so throgh the 4oga Sadhana here

des$ri*ed whi$h gi!es *oth &n6o.ment and 1i*eration7 At e!er. $enter to whi$h he roses

3ndalini he e#perien$es a spe$ial "orm o" *liss 'Ananda( and gains spe$ial powers

'Siddhi(7 Carr.ing /er to the Shi!a o" his $ere*ral $enter he en6o.s Spreme Bliss whi$hin its natre is 1i*eration5 and whi$h when esta*lished in permanen$e is 1i*eration itsel"

on the loosening o" Spirit and Bod.7 She who 9shines like a $hain o" lights95 a lightning

"lash ++ in the $enter o" his *od. is the 9Inner Woman9 to whom re"eren$e was madewhen it was said5 9What need ha!e I o" an. oter woman% I ha!e an Inner Woman within

m.sel"79 The Vira 'heroi$( Sadhaka5 knowing himsel" as the em*odiment o" Shi!a

'Shi!o8ham(5 nites with woman as the em*odiment o" Shakti on the ph.si$al plane7 TheDi!.a 'Di!ine( Sadhaka or 4ogi nites within himsel" his own Prin$iples5 "emale and

male5 whi$h are the 9/eart o" the 1ord9 '/rida.am Parameshith( or Shakti and /er

1ord Cons$iosness or Shi!a7 It is their nion whi$h is the m.sti$ $oition '-aithna( o"the Tantras7 There are two "orms o" nion 'Samaras.a(5 namel.5 the "irst whi$h is the

gross 'Sthla(5 or the nion o" the ph.si$al em*odiments o" the Spreme Cons$iosness<

and the se$ond whi$h is the s*tle 'Skshma(5 or the nion o" the =ies$ent and a$ti!e prin$iples in Cons$iosness itsel"7 It is the latter whi$h is 1i*eration7

1astl.5 what5 in a philosophi$al sense5 is the natre o" the pro$ess here des$ri*ed% Shortl.

stated5 &nerg. 'Shakti( polari;es itsel" into two "orms7 namel.5 stati$ or potential

'3ndalini( and d.nami$ 'the working "or$es o" the *od. as Prana(7 Behind all a$ti!it.there is a stati$ *a$kgrond7 This stati$ $enter in the hman *od. is the $entral Serpent



Power in the -ladhara 'Root+spport(7 It is the Power whi$h is the stati$ spport

'Adhara( o" the whole *od. and all its mo!ing Pranik "or$es7 This Center '3endra( o"

Power is a gross "orm o" Cit or Cons$iosness< that is5 in itsel" 'S!arpa(5 it isCons$iosness< and *. appearan$e it is a Power whi$h5 as the highest "orm o" For$e5 is a

mani"estation o" it7 st as there is a distin$tion 'thogh identi$al at *ase( *etween the

spreme =ies$ent Cons$iosness and Its a$ti!e Power 'Shakti(5 so when Cons$iosnessmani"ests as &nerg. 'Shakti(5 it possesses the twin aspe$ts o" potential and kineti$

&nerg.7 There $an *e no partition in "a$t o" Realit.7 To the per"e$t e.e o" the Siddha the

pro$ess o" Be$oming is an as$ription 'Adh.asa(7 To the imper"e$t e.e o" the Sadhaka5that is5 the aspirant "or Siddhi 'per"e$ted a$$omplishment(5 to the spirit whi$h is still

toiling throgh the lower planes and !ariosl. identi".ing itsel" with them5 Be$oming is

tending to appear and appearan$e is real7 The Shakta #antra is a rendering o" Vedantik

Trth "rom this pra$ti$al point o" !iew5 and represents the world+pro$ess as a polari;ationin Cons$iosness itsel"7 This polarit. as it e#ists in5 and as5 the *od. is destro.ed *. 4oga

whi$h distr*s the e=ili*rim o" *odil. $ons$iosness5 whi$h $ons$iosness is the reslt

o" the maintenan$e o" these two poles7 In the hman *od. the potential pole o" &nerg.

whi$h is the Spreme Power is stirred to a$tion5 on whi$h the mo!ing "or$es 'd.nami$Shakti( spported *. it are drawn thereto5 and the whole d.namism ths engendered

mo!es pward to nite with the =ies$ent Cons$iosness in the /ighest 1ots7

There is a polari;ation o" Shakti into two "orms ++ stati$ and d.nami$7 In a$orresponden$e I had with Pro"essor Pramatha )atha -kh.opadh.a.a5 on this s*6e$t5

he !er. well de!eloped this point and *roght "orward some sita*le illstrations o" it5

whi$h I am glad to a!ail m.sel" o"7 /e pointed ot that5 in the "irst pla$e5 in the mind ore#perien$e this polari;ation or polarit. is patent to re"le$tion: namel.5 the polarit.

*etween pre Cit and the Stress whi$h is in!ol!ed in it7 This Stress or Shakti de!elops the

mind throgh an in"init. o" "orms and $hanges5 themsel!es in!ol!ed in the pre

n*onded &ther o" Cons$iosness5 the Cidakasha7 This anal.sis e#hi*its the primordialShakti in the same two polar "orms as *e"ore5 stati$ and d.nami$7 /ere the polarit. is

most "ndamental and approa$hes a*solteness5 thogh o" $orse5 it is to *e remem*ered

that there is no a*solte rest e#$ept in pre Cit7 Cosmi$ energ. is in an e=ili*rim whi$his relati!e and not a*solte7

Passing "rom mind5 let s take matter7 The atom o" modern s$ien$e has5 as I ha!e alread.

pointed ot5 $eased to *e an atom in the sense o" an indi!isi*le nit o" matter7 A$$ordingto the ele$tron theor.5 the so+$alled atom is a miniatre ni!erse resem*ling or solar

s.stem7 At the $enter o" this atomi$ s.stem we ha!e a $harge o" positi!e ele$tri$it. rond

whi$h a $lod o" negati!e $harges $alled &le$trons re!ol!e7 The positi!e and negati!e

$harges hold ea$h other in $he$k so that the atom is in a $ondition o" e=ili*rated energ.and does not ordinaril. *reak p5 thogh it ma. do so on the disso$iation whi$h is the

$hara$teristi$ o" all matter5 *t whi$h is so $learl. mani"est in radioa$ti!it. o" radim7 We

ha!e ths here again a positi!e $harge at rest at the $enter5 and negati!e $harges in motionrond a*ot the $enter7 What is ths said a*ot the atom applies to the whole $osmi$

s.stem and ni!erse7 In the world+s.stem5 the planets re!ol!e rond the Sn5 and that

s.stem itsel" is pro*a*l. 'taken as a whole( a mo!ing mass arond some other relati!el.stati$ $enter5 ntil we arri!e at the Brahma+*ind whi$h is the point o" A*solte Rest5



rond whi$h all "orms re!ol!e and *. whi$h all are maintained7 /e has aptl. sggested

other illstrations o" the same pro$ess7 Ths5 in the tisses o" the li!ing *od.5 the

operati!e energ. is polari;ed into two "orms o" energ. ++ ana*oli$ and $ata*oli$5 the onetending to $hange and the other to $onser!e the tisses< the a$tal $ondition o" the tisses

*eing simpl. the resltant o" these two $o+e#istent or $on$rrent a$ti!ities7 In the $ase5

again5 o" the impregnated o!m5 Shakti is alread. presented in its two polar aspe$ts5namel.5 the o!m 'possi*l. the stati$( and the spermato;oon5 the d.nami$7 The germ $ell

does not $ease to *e s$h7 It splits into two5 one hal"5 the somati$ $ell gradall.

de!eloping itsel" into the *od. o" the animal5 the other hal" remaining en$ased within the *od. pra$ti$all. n$hanged and as the germ+plasma is transmitted in the pro$ess o"

reprod$tion to the o""spring7

In short5 Shakti5 when mani"esting5 di!ides itsel" into two polar aspe$ts ++ stati$ and

d.nami$ ++ whi$h implies that .o $annot ha!e it in a d.nami$ "orm withot at the sametime ha!ing it in a stati$ "orm5 m$h like the poles o" a magnet7 In an. gi!en sphere o"

a$ti!it. o" "or$e5 we mst ha!e5 a$$ording to the $osmi$ prin$iple5 a stati$ *a$kgrond ++

Shakti at rest or 9$oiled9 as the Tantras sa.7 This s$ienti"i$ trth is illstrated in the "igreo" the Tantrik 3ali7 The Di!ine -other mo!es as the 3ineti$ Shakti on the *reast o"

Sadashi!a who is the stati$ *a$kgrond o" pre Cit whi$h is a$tionless ')ishkri.a(< the

0nama.i -other *eing all a$ti!it.7

The Cosmi$ Shakti is the $olle$ti!it. 'Samashti( in relation

to whi$h the 3ndali in parti$lar *odies is the V.asti 'indi!idal( Shakti7 The *od. is5 asI ha!e stated5 a mi$ro$osm '3shdra*rahmanda(7 In the li!ing *od. there is5 there"ore5

the same polari;ation o" whi$h I ha!e spoken7 From the -ahakndali the ni!erse has

sprng7 In /er spreme "orm She is at rest5 $oiled rond and one 'as Cidrpini( with the

Shi!a*ind7 She is then at rest7 She ne#t n$oils /ersel" to mani"est7 /ere the three $oilso" whi$h the Tantras speak are the three 0nas5 and the three and a hal" $oils to whi$h the

"ub,ika #antra alldes are Prakriti and its three 0nas together with the Vikritis7 /er E$oils are the letters o" the alpha*et7 As She goes on n$oiling5 the Tatt!as and the

-atrikas5 the -others o" the Varnas5 isse "rom /er7 She is ths mo!ing5 and $ontines

e!en a"ter $reation to mo!e in the Tatt!as so $reated7 For as the. are *orn o" mo!ement5

the. $ontine to mo!e7 The whole world 'agat( as the Sanskrit term implies5 is mo!ing7She ths $ontines $reati!el. a$ti!e ntil She has e!ol!ed Prithi!i5 the last o" the Tatt!as7

First She $reates mind and then matter7 This latter *e$omes more and more dense7 It has

*een sggested that the -aha*htas are the Densities o" modern s$ien$e: Air densit.asso$iated with the ma#imm !elo$it. o" gra!it.< Fire densit. asso$iated with the

!elo$it. o" light< Water or "lid densit. asso$iated with mole$lar !elo$it. and the

e=atorial !elo$it. o" the &arth8s rotation< and &arth densit.5 that o" *asalt asso$iated withthe )ewtonian !elo$it. o" sond7 /owe!er this *e5 it is plain that the Bhtas represent an

in$reasing densit. o" matter ntil it rea$hes its three+dimensional solid "orm7 When Shakti

has $reated this last or Prithi!i Tatt!a5 what is there "rther "or /er to do% )othing7 She5

there"ore5 then again rests She is again $oiled5 whi$h means that She is at rest7 9At rest59again5 means that She assmes a stati$ "orm7 Shakti5 howe!er5 is ne!er e#hasted5 that is5

emptied into an. o" its "orms7 There"ore5 3ndali Shakti at this point is5 as it were5 the



Shakti le*t over 'thogh .et a plenm( a"ter the Prithi!i5 the last o" the Bhtas has *een

$reated7 We ha!e ths -ahakndali at rest as Cidrpini Shakti in the Sahasrara5 the point

o" a*solte rest< and then the *od. in whi$h the relati!e stati$ $enter is 3ndali at rest5and rond this $enter the whole o" the *odil. "or$es mo!e7 The. are Shakti5 and so is

3ndali Shakti7 The di""eren$e *etween the two is that the. are Shakti in spe$i"i$

di""erentiated "orms in movement< and 3ndali Shakti is n+di""erentiated5 residal Shaktiat rest! that is5 $oiled7 She is $oiled in the -ladhara5 whi$h means "ndamental spport5

and whi$h is at the same time the seat o" the Prithi!i or last solid Tatt!a and o" the

residal Shakti or 3ndalini7 The *od. ma.5 there"ore5 *e $ompared to a magnet with two poles7 The -ladhara5 in so "ar as it is the seat o" 3ndali Shakti5 a $omparati!el. gross

"orm o" Cit '*eing Cit+Shakti and -a.a+Shakti( is the stati$ pole in relation to the rest o"

the *od. whi$h is d.nami$7 The 9working9 that is the *od. ne$essaril. prespposes and

"inds s$h a stati$ spport< hen$e the name -ladhara7 In one sense the stati$ Shakti atthe -la+dhara is ne$essaril. $o+e#istent with the $reating and e!ol!ing Shakti o" the

*od.< *e$ase the d.nami$ aspe$t or pole $an ne!er *e withot its stati$ $onterpart7 In

another sense5 it is the residal Shakti le"t o!er a"ter s$h operation7

What5 then5 happens in the a$$omplishment o" this 4oga% This stati$ Shakti is a""e$ted *.

Prana.ama and other 4ogi$ pro$esses and *e$omes d.nami$7 Ths5 when $ompletel.

d.nami$5 that is5 when 3ndali nites with Shi!a in the Sahasrara5 the polari;ation o" the

*od. gi!es wa.7 The two poles are nited in one and there is the state o" $ons$iosness$alled Samadhi7 The polari;ation5 o" $orse5 takes pla$e in $ons$iosness7 The *od.

a$tall. $ontines to e#ist as an o*6e$t o" o*ser!ation to others7 It $ontines its organi$

li"e7 Bt man8s $ons$iosness o" his *od. and all other o*6e$ts is withdrawn *e$ase themind has $eased5 so "ar as his $ons$iosness is $on$erned5 the "n$tion5 ha!ing *een

withdrawn into its grond whi$h is $ons$iosness7

/ow is the *od. sstained% In the "irst pla$e5 thogh 3ndali Shakti is the stati$ $enter o" the whole *od. as a $omplete $ons$ios organism5 .et ea$h o" the parts o" the *od. andtheir $onstitent $ells ha!e their own stati$ $enters whi$h phold s$h parts or $ells7

)e#t5 the theor. o" the Tantriks themsel!es is that 3ndali as$ends5 and that the *od.5 as

a $omplete organism5 is maintained *. the 9ne$tar9 whi$h "lows "rom the nion o" Shi!aand Shakti in the Sahasrara7 This ne$tar is an e6e$tion o" power generated *. their nion7

-. "riend5 howe!er5 whom I ha!e $ited5 is o" opinion 'and "or this gronds ma. *e

rged( that the potential 3ndali Shakti *e$omes onl. partl. and not wholl. $on!ertedinto kineti$ Shakti< and .et sin$e Shakti ++ e!en as gi!en in the -la $enter ++ is an

in"initde5 it is not depleted5 the potential store alwa.s remaining ne#hasted7 In this

$ase5 the d.nami$ e=i!alent is a partial $on!ersion o" one mode o" energ. into another7

I"5 howe!er5 the $oiled power at the -la *e$ame a*soltel. n$oiled5 there wold resltthe dissoltion o" the three *odies5 gross5 s*tle and $asal5 and $onse=entl. Videha+

-kti ++ *e$ase the stati$ *a$kgrond in relation to a parti$lar "orm o" e#isten$e wold5

a$$ording to this h.pothesis5 ha!e wholl. gi!en wa.7 /e wold e#plain the "a$t that the *od. *e$omes $old as a $orpse as the Shakti lea!es it5 as *eing de5 not to the depletion

or pri!ation o" the stati$ power at the -ladhara5 *t to the $on$entration or $on!ergen$e

o" the d.nami$ power ordinaril. di""sed o!er the whole *od.5 so that the d.nami$e=i!alent whi$h is set p against the stati$ *a$kgrond o" 3ndali Shakti is onl. the



di""sed "i!e+"old Prana gathered home ++ withdrawn "rom the other tisses o" the *od.

and $on$entrated along the a#is7 Ths5 ordinaril.5 the d.nami$ e=i!alent is the Prana

di""sed o!er all the tisses: in 4oga5 it is $on!erged along the a#is5 the stati$ e=i!alento" 3ndali Shakti endring in *oth $ases7 Some part o" the alread. a!aila*le d.nami$

Prana is made to a$t at the *ase o" the a#is in a sita*le manner5 *. whi$h means the *asal

$enter or -ladhara *e$omes5 as it were5 o!er+satrated and rea$ts on the whole di""sedd.nami$ power 'or Prana( o" the *od. *. withdrawing it "rom the tisses and $on!erging

it along the line o" the a#is7 In this wa. the di""sed d.nami$ e=i!alent *e$omes the

$on!erged d.nami$ e=i!alent along the a#is7 What5 a$$ording to this !iew5 as$ends5 isnot the whole Shakti *t an e6e$t like $ondensed lightning5 whi$h at length rea$hes the

Parama+Shi!asthana7 There5 the Central Power whi$h p+holds the indi!idal world+

$ons$iosness is merged in the Spreme Cons$iosness7 The limited $ons$iosness5

trans$ending the passing $on$epts o" worldl. li"e5 dire$tl. intits the n$hanging Realit.whi$h nderlies the whole phenomenal "low7 When 3ndali Shakti slee%s in the

-ladhara5 man is a-ake to the world< when she a-akes to nite5 and does nite5 with

the spreme stati$ Cons$iosness whi$h is Shi!a5 then $ons$iosness is aslee% to the

world and is one with the 1ight o" all things7

Ptting aside detail5 the main prin$iple appears to *e that5 when 9wakened95 3ndali

Shakti either /ersel" 'or as m. "riend sggests in /er e6e$t( $eases to *e a stati$ Power

whi$h sstains the world+$ons$iosness5 the $ontent o" whi$h is held onl. so long as She9sleeps9: and when on$e set in mo!ement is drawn to that other stati$ $enter in the

Thosand+petalled 1ots 'Sahasrara( whi$h is /ersel" in nion with the Shi!a+

$ons$iosness or the $ons$iosness o" e$stas. *e.ond the world o" "orms7 When 3ndali9sleeps9 man is awake to this world7 When She 9awakes9 he sleeps5 that is loses all

$ons$iosness o" the world and enters his $asal *od.7 In 4oga he passes *e.ond to

"ormless Cons$iosness7

I ha!e onl. to add5 withot "rther dis$ssion o" the point5 that pra$titioners o" this 4oga$laim that it is higher than an. other and that the Samadhi 'e$stas.( attained there*. is

more per"e$t7 The reason whi$h the. allege is this7 In Dh.ana.oga5 e$stas. takes pla$e

throgh deta$hment "rom the world5 and mental $on$entration leading to !a$it. o"mental operation 'Vritti( or the prising o" pre Cons$iosness nhindered *. the

limitations o" the mind7 The degree to whi$h this n!eiling o" $ons$iosness is e""e$ted

depends pon the meditati!e powers '2anashakti( o" the Sadhaka and the e#tent o" hisdeta$hment "rom the world7 On the other hand5 3ndali who is all Shakti and who is

there"ore 2anashakti /ersel" prod$es5 when awakened *. the 4ogi5 "ll 2ana "or him7

Se$ondl.5 in the Samadhi o" Dh.ana.oga there is no rosing and nion o" 3ndali Shakti

with the a$$ompan.ing *liss and a$=isition o" spe$ial Powers 'Siddhi(7 Frther5 in3ndali 4oga there is not merel. a Samadhi throgh meditation5 *t throgh the $entral

power o" the i!a a power whi$h $arries with it the "or$es o" *oth *od. and mind7 The

nion in that sense is $laimed to *e more $omplete than that ena$ted throgh mentalmethods onl.7 Thogh in *oth $ases *odil. $ons$iosness is lost5 in 3ndalini+4oga not

onl. the mind5 *t the *od.5 in so "ar as it is represented *. its $entral power 'or ma. *e

its e6e$t( is a$tall. nited with Shi!a7 This nion prod$es an en6o.ment 'Bhkti( whi$hthe Dh.ana.ogi does not possess7 Whilst *oth the Di!.a 4ogi and the Vira Sadhaka ha!e



en6o.ment 'Bhkti(5 that o" the "ormer is said to *e in"initel. more intense5 *eing an

e#perien$e o" Bliss itsel"7 The en6o.ment o" the Vira Sadhaka is *t a re"le$tion o" it on

the ph.si$al plane5 a welling p o" the tre Bliss throgh the deadening $o!erings andtrammels o" matter7 Again5 whilst it is said that *oth ha!e 1i*eration '-kti(5 this word is

sed in Vira Sadhana in a "igrati!e sense onl.5 indi$ating a *liss whi$h is the nearest

approa$h on the ph.si$al plane to that o" -kti5 and a Bha!a or "eeling o" momentar.nion o" Shi!a and Shakti whi$h ripens in the higher 4oga Sadhana into the literal

li*eration o" the 4ogi7 /e has *oth &n6o.ment 'Bhkti( and 1i*eration '-kti( in the

"llest and literal sense7 /en$e its $laim to *e the &mperor o" all 4ogas7

/owe!er this ma. *e5 I lea!e the s*6e$t at this point5 with the hope that others will$ontine the es=ire I ha!e here initiated7 It and other matters in the #antra Shastra seem

to me 'whate!er *e their inherent !ale( worth. o" an in!estigation whi$h the. ha!e not

.et re$ei!ed7

*hapter hirty*on%lu$ion$

Brahmanism or /indism5 as in its later de!elopment the "ormer has *een $alled5 is notmerel. a religion7 It is a So$io+&$onomi$ S.stem5 the "ondation o" whi$h is the 1aw o"

Caste and Stages o" li"e7 That S.stem has its $ltre o" whi$h se!eral "orms o" Religion5

resting on a $ertain $ommon *asis5 are *t a part7 Dealing5 howe!er5 with Brahmanism inits religios aspe$t5 we ma. sa. that it5 together with ainism and Bddhism5 are the three

$hie" religions o" India5 as opposed to those o" the Semiti$ origin7 All three religios

s.stems share in $ommon $ertain "ndamental $on$epts whi$h are denoted *. theSanskrit terms "arma! Samsara and &oksha These $on$epts $onstitte a $ommon

denominator o" Indian *elie" as ne#t stated7

The ,ni!erse is in $onstant a$ti!it.7 )othing whi$h is Ps.$ho+ph.si$al is at rest7 3arma

is A$tion7 The Ps.$hoph.si$al as s$h is determined *. 3arma or a$tion5 and5 there"ore5man8s present $ondition is determined *. past 3arma5 either his own5 or that o"

$olle$ti!ities o" men o" whi$h he is a mem*er5 or with whi$h he is in relation5 as also *.

the a$tion o" natral $ases7 In the same wa.5 present 3arma determines the "tre3arma7 The do$trine o" 3arma is ths the a""irman$e o" the 1aw o" $asalit. operating

not onl. in this *t in an in"init. o" ,ni!erses7 As .o sow so shall .o reap7 The present

,ni!erse is not the "irst and last onl.7 It is tre that this parti$lar ,ni!erse has a *eginning and an end $alled dissoltion5 "or nothing $omposite is eternal< *t it is onl.one o" a series whi$h has neither *eginning nor end7 There has *een5 is now5 and e!er will

*e an ,ni!erse7

-ental a$tion as desire "or worldl. en6o.ment5 e!en thogh s$h en6o.ment *e law"l5keeps man in the Worlds o" repeated Birth and Death5 or 'to se the &nglish term( o"

Rein$arnation7 These worlds the 0reeks $alled the C.$le o" Be$oming5 and /inds the



Samsara! a term whi$h literall. means the nending 8mo!ing on8 or wandering5 that is5

*eing *orn and d.ing repeatedl.7 These worlds $omprise not onl. &arth *t /ea!en and

/ell5 in whi$h are reaped the "rits o" man8s a$tions on &arth7 /ea!en and /ell5 are stateso" en6o.ment and s""ering whi$h e#ist here on earth as well as in the a"ter+death state as

the reslt o" man8s good and *ad a$tions retrning7 When man dies there is no

resrre$tion o" the gross *od.7 That is resol!ed into its s*tle elements5 and the spe$i"i$relation *etween man and a parti$lar gross *od. $omes to an end7 Bt there is alwa.s

some *od. ntil *odiless li*eration is a$hie!ed7 On death man in his s*tle *od. en6o.s

the state $alled /ea!en or s""ers in that $alled /ell7 )either is eternal5 *t ea$h a part o"the C.$le o" the Be$oming7 When5 then5 man has had /ea!enl. en6o.ment or s""ered the

pains o" /ell in his s*tle *od.5 in the a"terdeath state5 a$$ording to his merits or

demerits5 he is 8rein$arnated8 in a gross *od. on &arth7 /e $ontines ths to *e

8rein$arnated8 ntil he has "ond and desires the wa. ot "rom the C.$le5 that5 is5 ntil he$eases to desire world+e#isten$e7 /is desire is then not onl. "or release "rom the

s""erings and limited happiness o" the C.$le *t also 'a$$ording to Vedanta( "or the

attainment o" the Spreme Worth whi$h is Spreme Bliss7 There is5 in short5 a $hange o"

!ales and states7 -an5 as )iet;s$he said5 is something to *e trans$ended7 /e $annottrans$end his present state so long as he is atta$hed to and desires to remain in it7 This

li*eration "rom the C.$le is $alled &oksha or &ukti For all Three S.stems are at one inholding that5 notwithstanding the 1aw o" Casalit.5 man is "ree to li*erate himsel" "rom

the C.$le7 Casalit. go!erns the Ps.$hoph.si$al7 Spirit as s$h is Freedom "rom the

Ps.$ho+ph.si$al7 All three S.stems assme a State o" 1i*eration7

Whether the ,ni!erse as a pla. o" "or$e is the work o" a Personal 0od is a =estion whi$h philosophers ha!e dispted *oth in the &ast and the West7 One set o" Bddhists pro"essed

*elie" in Deit. as the 1ord7 Another a""irmed S!a*ha!a whi$h means the proper !igor o"

)atre and what is $alled $reation is trl. spontaneit. reslting "rom powers inherent in

the Ps.$ho+ph.si$al s*stan$e eternall.7

-a.a!ada Vedanta re$on$iles to a great e#tent these two !iews *. its do$trine that the

personal Brahman or the 1ord is the sel"+less a*solte Brahman as $on$ei!ed *. the

Ps.$ho+ph.si$al e#perien$er5 thogh the latter as the A*solte e#$lsi!e o" all relations isnot the "ormer7 In Shakta do$trine Brahman is the 1ord or Creator and Dire$tor o" the

,ni!erse *t in its own natre is more than that7

Whether there is or is not a Personal 0od or 1ord 'as held *. some s.stems(5 *elie" in

s$h a 1ord is no essential portion o" the Common Do$trine Both ainism and Bddhismare atheisti$ in the sense o" *eing 1ordless5 thogh the latter s.stem5 in some "orms o" the

later )orthern s$hools5 takes on a theisti$ $olor7 In "a$t the notion o" a Personal 0od is no

essential part e!en o" Brahmanism itsel"7 For ptting aside downright atheists in theWestern sense5 s$h as the Indian Car!akas and 1oka.atas who denied 0od5 Sol5

immortalit. and "tre li"e5 it is to *e o*ser!ed that some s$hools posit no s$h 1ord

whilst others do7

Two other $on$epts o" "irst rate importan$e are Dharma and its $orrelati!e adharmaThese two terms5 in the Brahmani$ sense5 mean right a$ti!it. and its opposite7 The. are



there"ore $onne$ted with 3arma o" whi$h the. are two spe$ies7 The term Dharma $omes

"rom the root Dhri whi$h means to phold and maintain5 "or right a$ti!it. does that7 All

three s.stems posit right and wrong a$ti!it. and their reslts as well+*eing and s""eringrespe$ti!el.7 Dharma is ths the 1aw o" Being as Form7 -oralit. is part o" man8s natre7

It ma. there"ore *e said that the s*stan$e o" the Brahmani$ $on$ept is held *. all7

Dharma as a te$hni$al term is not here in$lded amongst the $ommon $on$epts5 *e$ase5its sense !aries in Bddhism in whi$h it has its own pe$liar meaning5 whilst in ainism

the word means something wholl. di""erent "rom what it does in an. other s.stem7

&a$h o" the $ommon $on$epts mst *e interpreted in the $ase o" an. parti$lar Indian

"aith in terms o" its own pe$liar tenets as regards these $on$epts and other matters s$has the Realit. and Dissoltion o" the ,ni!erse5 3arma and 1i*eration7 Ths5 the latter is

de"ined di""erentl. in Bddhism5 ainism and in the !arios Brahmani$al s$hools7

A$$ording to all s.stems5 1i*eration is des$ri*ed as the release "rom the *ondage o" Birthand Death5 1imitation and S""ering7 In some s.stems it is not positi!el. said to *e o.5

*t is des$ri*ed as pre painless state o" That whi$h5 in asso$iation with mind and matter5

mani"ests as the empiri$al sel"7 The ainas regard it as a state o" happiness7 SomeBddhist des$riptions are to the same e""e$t5 *t in general Bddhism depre$ates the

dis$ssion o" so in$on$ei!a*le a state7 The Vedanta5 on the other hand5 positi!el.

des$ri*es it to *e nallo.ed and nending 6o. so that the natre o" s$h o.5 whether as

arising throgh the identi"i$ation o" the indi!idal sel" with the Spreme Sel" or inasso$iation therewith5 is !ariosl. a""irmed *. the non+dalist5 =ali"ied non+dalist and

dalist Brahmani$ S$hools7

Brahmanism adds to these $on$epts o" the C.$le 'Samsara( right and wrong a$tion

'Dharma5 Adharma(5 Casalit. '3arma(5 and 1i*eration '-oksha(5 that o" the Atman7

All re$ogni;ed Brahmani$ s.stems a""irm the Atman5 thogh the. di""er on the =estiono" its natre as also whether it is one or man.7 It is on this =estion whether there is or is

not an Atman that the Brahmani$ and Bddhisti$ S$hools are in dispte7 The point atisse as "ormlated "rom the standpoint o" Vedanta ma. *e shortl. stated to *e as "ollows:

&!er.one admits the e#isten$e o" a ps.$ho+ph.si$al Fl# either as the Indi!idal or the

,ni!erse o" his e#perien$e7 Indeed5 one o" the Sanskrit names o" the world is =agat!

whi$h means 9the mo!ing thing97 For the ,ni!erse is in $onstant a$ti!it.7 At e!er.moment there is molar or mole$lar $hange7 As an o*6e$t o" sensi*le per$eption the

,ni!erse is transitor.5 thogh some things endre longer or shorter than others7 The

=estion is5 then5 whether5 *esides ps.$ho+ph.si$al transien$e5 there is a spirital

endring &ssen$e o" the ,ni!erse and o" man5 whi$h mani"ests in the latter as theempiri$al sel" where*. it knows itsel" as permanent amidst all its $hange"l e#perien$es7

The Bddhists are repted to ha!e held that there is nothing *t the "low7 -an is onl. a

$ontinall. $hanging ps.$hoph.si$al $omple# withot a stati$ $enter5 a series o"momentar. mental and *odil. states5 ne$essaril. generated one "rom the other in

$ontinos trans"ormation7 In this Fl# there is no prin$iple o" permanen$e on whi$h 9as

on a thread9 the worlds as *eads are strng7 -an ma. ha!e the notion that he is a Sel"5 *t this does not5 it is said5 pro!e that there is an Atman as 8s*stratm8 o" s$h empiri$al



sel"7 To this Vedanta asks ++ I" so5 who is it that is *orn and re+in$arnates% It then answers

its =estion *. sa.ing that the em*odied sel" is *orn and dies5 *t that the Atman as s$h

is not a sel" and is neither *orn nor does it die7 Birth and Death are attri*ted to it when itappears in $onne$tion with ps.$ho+ph.si$al *odies7 It is the em*odied Atman whi$h is

*orn and dies7 The Atman as it is in its own *odiless natre is n*orn and eternal7

Change and $hangelessness are terms o" logi$al5 that is dalisti$ thinking5 and ha!e no

meaning e#$ept in relation to one another7 All a$ti!it. implies a stati$ $ondition relati!eto whi$h it is a$ti!e7 There $an *e no ,ni!erse e#$ept *. the $om*ination o" the a$ti!e

and non+a$ti!e7 Withot a$ti!it. the ,ni!erse does not *e$ome7 Withot some prin$iple

o" sta*ilit. it $annot e#ist e!en "or a moment as an o*6e$t o" the senses7 The alogi$alAtman as s$h eternall. endres7 The ,ni!erse as the Ps.$ho+ph.si$al is the prod$t o"

the Atman as Power7 As s$h prod$t5 it is transient7 It presents5 howe!er5 the appearan$e

o" relati!e or limited sta*ilit. *e$ase o" the immanen$e o" the Atman7 The Atmanmani"ests as the relati!el. sta*le and empiri$al sel"5 and That whi$h mani"ests as s$h

sel" is also the Brahman as essen$e o" the ,ni!erse whi$h is the o*6e$t o" s$h sel"7 For

Atman and Brahman are one and the same7

A$$ording to the se$ond standard5 Atman is the seat o" $ons$iosness7 In the Vedanta5howe!er5 Atman is $ons$iosness itsel"7 Whate!er ma. ha!e *een its origin5 as to whi$h

nothing is o" a $ertaint. known '-other 0oddess Worship is as old as the World(5 Shakta

do$trine is now a "orm o" Vedanta whi$h ma. *e $alled Shakti+!ada or Shakta Vedanta7

"ularnava #antra speaks o" that 9-onism o" whi$h Shi!a speaks9 (0dvaitantuShivenoktam! 5 (7 See also &ahanirvana #antra! Chapter II5 ??+?>5 III5 ??+?E5 E+><

ra%a8casara #antra! II5 MIM5 MMIM< 0dvaitabhavo%anisad For the identit. o" i!atma

and Paramatma in li*eration '-kti(5whi$h the Vedantasara de"ines to *e

i!a*rahmanohaik.am5 see &ahanirvana #antra! VIII5 @>5 @E< V5 E7 See also ra%a8casara Tantra5 II5 where /rim is identi"ied with 3ndali and /amsah5 and then

with 9So8ham97 See also ib! Chapter MMIV: 9That5 whi$h7 is s*tle I am9 '4ah SksmahSo8ham(< and =8anarnava #antra< MMI5 7

As to Brahmasmi5 see "ularnava #antra! IM5 ?@5 and ib! >: So8ham *ha!ena p6a.et7

The Shakta dis$iple 'Sadhaka( shold not *e a dalist (&aharudrayamala! I 3handa55

Chapter E5 II 3handa5 Chapter @(7 Similarl.5 the Gandharva #antra Chapter @5 sa.s thathe mst *e de!oid o" dalism 'D!aitahina( 'see ranatoshini! 1HN) In "a$t5 that parti$lar

"rom o" worship whi$h has earned the 3ala Tantras5 their ill name is pra$ti$al

appli$ation o" Ad!aita!ada7 3ala$ara is said to properl. "ollow a "ll knowledge o"

Vedantik do$trine7 As the Sat$akranirpana 'see #he Ser%ent o-er) sa.s5 the i!atma orem*odied spirit is the same5 as the Paramatma or Spreme Spirit5 and knowledge o" this

is the root o" all wisdom '-la!id.a(7

Shakta Vedanta tea$hes its do$trine "rom the pra$ti$al standpoint whi$h -a.a!ada $allsV.a!aharika7 It la.s stress on the $on$ept o" Power7 Atman is not mere Being onl.7 &!en

in the dissoltion o" the world Being is Power5 thogh Power or Shakti is then

$ons$iosness as s$h 'Cidrpini(7 Atman mani"ests as the ni!erse *. and ot o" its



power7 Atman and Power are ne!er separated5 and so it is said5 that9 there is no Shi!a

withot Shakti or Shakti withot Shi!a79 Shi!a withot power is *t a 9$orpse79 Both

Shi!a and Shakti are o" the same natre sin$e the. are *oth Being+Cons$iosness+ Bliss7Bt Power mani"ests as the Be$oming or Ps.$ho+ph.si$al ni!erse7 Power is *oth Power

to *e5 to sel" +$onser!e5 and resist $hange5 as well as Power to Be$ome the ni!erse and

as material $ase o" the ni!erse itsel"7 Power to *e is the stati$ aspe$t o" Shi!a+Shakti7Power to *e$ome is the $hange"l aspe$t o" Shi!a+Shakti7

In -a.a!ada the world is said to *e prod$ed *. the Power o" the 1ord ++ or Ish!ara7 Bt

whilst Ish!ara is Brahman or 0odhead as $on$ei!ed *. the Ps.$ho+ph.si$al e#perien$er5

Brahman on the other hand is not Ish!ara7 The "ormer is *e.ond 'in the sense o" e#$lsi!eo" ( all relations with the ni!erse5 and so5 thogh wrongl.5 some people $all Ish!ara

8,nreal8 and the ni!erse $reated *. /im an 8illsion87 A$$ording to Shakti!ada5 not onl.

is Ish!ara Brahman5 *t Brahman is Ish!ara5 and no =estion o" the realit. o" eitherIsh!ara or the world arises7 We ma.5 howe!er5 sa. at on$e that 0odhead is real5 0od is

real and the ni!erse is real7 The se o" the term 8illsion8 onl. tends to mislead e!en in

-a.a!ada7 A$$ording to the $on$ise de"inition o" 3amala+kanta5 a $ele*rated Sadhaka5-a.a is the 8Form o" the Form+less6 (Shunyasya akara iti &aya) The World is the Di!ine

-other in "orm7 As She is in /ersel"5 She is "ormless7

Dis$ssion on the s*6e$t o" the realit. o" the World is o"ten !ain and tedios5 *e$ase the

word 8Real8 has se!eral meanings5 and that in whi$h it is sed is not stated7 The terms9A*solte9 and 9Trans$endental9 shold also *e $learl. de"ined7 The distin$tion *etween

-a.a+!ada and Shakti$vada hinges on these de"initions7

Both 9A*solte9 and 9Trans$endental9 mean 9*e.ond relation79 Bt the term *e.ond9

ma. *e sed in two senses: 'a( e#$eeding or wider than relation< '*( ha!ing no relation at

all7 The "irst does not den. or e#$lde relation *t sa.s that the A*solte5 thoghin!ol!ing all relations within itsel"5 is not their sm total< is not e#hasted *. them< has

Being trans$ending them7 The latter denies e!er. tra$e o" relation to the A*solte< andsa.s that the A*solte mst ha!e no intrinsi$ or e#trinsi$ relation< that relation5 there"ore5

has no pla$e in the Being o" the A*solte7

Shakti+!ada adopts the "irst !iew5 -a.a+!ada the se$ond7 From the "irst point o" !iew5 the

A*solte is relationless Being as -ell as -ani"estation as an in"init. o" relations7 This isthe tre and $omplete Alogi$al+Whole7 Inasm$h as the A*solte e#$eeds all relation and

thoght5 we $annot sa. that it is the Case< that it is the Root o" Creation< and so "orth<

*t in as m$h also as it does in!ol!e relation and thoght5 we $an sa. that It is the First

Case< that there has *een a real $reation5 and so "orth7

The -a.a+!ada !iew *. negating all relation "rom the realit. o" Brahman negates "rom

its trans$endent standpoint the realit. o" $asation5 $reation and so "orth7

9Be.ond9 ma.5 there"ore5 mean '( 9e#$eeding9 9"ller than 95 9not e#hasted *.95 or '@(

e#$lding5 negating5 e#pnging7



In Shakti$vada! the Spreme Realit. is "ller than an. de"inition 'limitation( whi$h ma.

*e proposed7 It is e!en *e.ond dalit. and non + dalit.7 It is ths the &#perien$e+Whole5

the Alogi$al7 The -a.a+!ada Pre Brahman is an aspe$t o" It: *t it is not the Whole(urna)

The e#pression 9wider than relation9 ma. *e ths illstrated: I am related in one wa. tom. wi"e< in another wa. to m. $hildren< in .et another wa. to m. *rothers5 "riends and so

on7 I am not "ll. e#pressed *. an. one o" these relations5 nor e!en *. their aggregate<"or5 as a mem*er o" an in"inite Stress+s.stem5 I *ear an in"init. o" relations7

Pragmati$all.5 most o" these are ignored5 and it is thoght that I am e#pressed5 *. a

$ertain set o" relations whi$h distingish me "rom another person who has his own 9set97Bt Brahman as A*solte $an ha!e no s$h 9Set97 It is e#pressed5 *t not "ll. e#pressed5

e!en *. the in"inite set o" relations whi$h the $osmos is5 *e$ase relations5 "inite or

in"inite5 impl. a logi$al5 and there"ore segmenting and de"ining thoght< *t Brahman asA*solte K &#perien$e+Whole K the Alogi$al7

Sin$e Brahman K &#perien$e+Whole K Cit as Power to+Be+and+Be$ome5 it is nothing likethe nknown and nknowa*le Being '9Thing+in itsel"9( o" Western Skepti$s and

Agnosti$s7

In all Indian S.stems5 the world is real5 in the sense that it has o*6e$ti!e e#isten$e "or5 andis not a pro6e$tion o"5 the indi!idal mind 7 In all s$h s.stems5 -ind and -atter $o+e#ist5

and this is so e!en in that "orm o" >ka,iva$vada whi$h holds that +rahman *. its own

!eiling and limiting Power makes one Primar. Sel" o" itsel"5 and that all other sel!es are *t re"le#es o" the Primar. sel"5 ha!ing as re"le#es no e#isten$e apart "rom that o" the

Primar. one7 The world o" matter is not a pro6e$tion o" an indi!idal mind5 *t its realit.

is $oordinate with that o" the indi!idal mind5 *oth *eing deri!ed "rom the Sel"+!eiling

and Sel"+limiting operation o" +rahman appearing as the One =iva or Primar. Sel"7 +rahman! in appearing as Primar. Sel"5 also appears as its 'logi$al( Correlate or Pole ++

the )ot+Sel"< and this )ot+Sel" is the Root+-atter on whi$h the primar. Sel" is re"le$tedas mltiple sel!es and their !aried relations7 -atter5 in this "ndamental sense is not

there"ore the prod$t o" the "irst or primar. indi!idal 'Sel"(< it is with Sel" the $o+e""e$t

'logi$all. speaking( o" a $ommon "ndamental a$ti!it. whi$h is the !eiling and limiting

a$tion o" the Spreme Being7

The !ersion $ommonl. gi!en o" &ka6i!a+!ada ++ namel. that the one Primar. Sel" is -e5

and that 4o5 /e and the rest5 and the world o" o*6e$ts are the pro6e$tion o" -e ++ is loose

and nps.$hologi$al7 In the "irst pla$e5 -e $annot *e there 'logi$all. $on$ei!ing( withot

its Correlate or Pole ++ the )ot+-e< so that5 *. the !er. a$t *. whi$h -e is e!ol!ed "romBrahman5 its Correlate is also e!ol!ed5 and this Correlate is Root+-atter7 In the se$ond

pla$e5 pro6e$tion5 re"le$tion and so "orth presppose not onl. the pro6e$ting or re"le$ting

Being 'that whi$h pro6e$ts or re"le$ts(5 *t also something on whi$h the pro6e$tion orre"le$tion is $ast7 Pro6e$tion ot o" nothing and pro6e$tion into nothing will gi!e s onl.

nothing7



Where then there is -atter there is -ind7 Where there is no -atter there is no -ind7 One

is meaningless withot the other7 &a$h is e!er. whit as real as the other7 Bt there is no

Indian s.stem whi$h is Realist in the sense5 that it holds that -atter e#ists when there isno -ind to per$ei!e it7 S$h a state is in$on$ei!a*le7 /e who alleges it5 himsel" spplies

the per$ei!ing -ind7 In the First standard5 -ind and the so+$alled 9atoms9 o" -atter are

separate5 distin$t and independent Reals7 -atter does not deri!e "rom -ind nor the latter"rom the "ormer7 In the Se$ond Standard5 *oth -atter and -ind are e=all. real5 *t

deri!e "rom a $ommon sor$e the Ps.$ho+ph.si$al Potential whi$h as s$h is neither7

8Ps.$hi$8 here means -ind as distin$t "rom Cons$iosness in the sense o" Cit7 ThisPs.$ho+ph.si$al Potential is a Real5 independent o" Cons$iosness whi$h is the other

Real7 In the Third Standard as non+dal Vedanta the position is the same5 e#$ept that the

Ps.$hoph.si$al Potential is not an independent Real *t is the power o" the One Spreme

Real as 0od7 The world is then Real in the sense that it has tre o*6e$ti!e Realit. "or theindi!idal &#perien$ers "or the dration o" their e#perien$e o" it7 )o one denies this7

The ne#t =estion is the pro*lem o" -onism7 I" ltimate Realit. *e One5 how $an it *e

the $ase o" and *e$ome the ,ni!erse7 It is said5 that Realit. is o" dal aspe$t5 namel.5 asit is in relation to the World as Ish!ara5 the 1ord or 0od5 and as it is in itsel" *e.ond s$h

relation whi$h we ma. $all Brahman7 A$$ording to -a.a!ada5 Ish!ara is Brahman5 "or

Ish!ara is Brahman as seen throgh the Veil o" -a.a5 that is5 *. the Ps.$ho+ph.si$al

&#perien$er7 Bt Brahman is not Ish!ara *e$ase Brahman is the a*solte alogi$al Real5that is5 Realit. not as $on$ei!ed *. -ind *t as it is in itsel" *e.ond all relation7 The

notion o" 0od as the Spreme Sel" is the highest $on$ept imposed on the alogi$al whi$h5

as it is in itsel"5 is not a Sel" either spreme or limited7 The A*solte as s$h is not a$ase7 There is5 trans$endentall. speaking5 no $reation5 no ,ni!erse7 The A*solte is and

nothing happens7 It is onl. pragmati$all. a Case7 There is "rom this aspe$t no ne#s

*etween Brahman and the World7 In the logi$al order there is7 What then is the ,ni!erse%

It is in this $onne$tion that it is said *. some to *e an 9illsion59 whi$h is an inapt term7For to whom is it an 9illsion9% )ot to the Ps.$ho+ph.si$al &#perien$er to whom it is

admittedl. real7 )or is it illsion "or the &#perien$e+Whole7 It is onl. *. the importation

o" the logi$al notion o" a sel" to whom an o*6e$t is real or nreal that we $an speak o"illsion7 Bt there is in this state o" 1i*eration no Sel"7 -ore $orre$tl. we sa. that the

World is -a.a7 Bt what is -a.a in -a.a!ada% It is not real5 "or it is neither Brahman

nor an independent Real7 )or is it nreal "or in the logi$al order it is real7 It is neitherBrahman nor di""erent "rom it as an independent realit.7 It is ne#plaina*le7 For this

reason one o" the s$holasti$s o" this S.stem $alls it the do$trine o" the Ins$rta*le7

In the do$trine o" Power 'Shakti!ada(5-a.a is the Di!ine -other Power or -ahama.a7

The two aspe$ts o" Realit. as Brahman and Ish!ara are a$$epted7 The 1ord is real5 *tthat whi$h we $all 81ord8 is more than 1ord5 "or the Real is not ade=atel. de"ined in

terms onl. o" its relations to the ,ni!erse7 In this sense it is alogi$al5 that is5 9*e.ond

-ind and spee$h97 As the one ltimate Realit. is *oth Ish!ara and Brahman5 in oneaspe$t it is the Case5 and in the other it is not7 Bt it is one and the same Realit. whi$h is

*oth as Shi!a + Shakti7 As these are real so are their appearan$e5 the ,ni!erse7 For the

,ni!erse is Shi!a+Shakti7 It is their appearan$e7 When we sa. it is their appearan$e we

Documents

Arthur Avalon, Sir John Woodroffe - Shakti and Shakta