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There are then based on this common foundation three
main religions, Brahmanism, Buddhism andJainism. Of the
second, a great and universal faith, it has been said that,
with each fresh acquirement of knowledge, it seems more
difficult to separate it from the Hinduism out of which it
emerged and intowhich (in Northern Buddhism) it relapsed.
This is of course not to say that there are no
differencesbetween the two, but that they share in certain
general and common principles as their base.Brahmanism,
of which the Shakta doctrine and practice is a particular
form, accepts Veda as its ultimateauthority. By this, in its
form as the four Vedas, is revealed the doctrine of the
Brahman, the "All-pervader," the infinite Substance which
is in Itself (Svarupa) Consciousness (Caitanya or Cit),
fromWhich comes creation, maintenance and withdrawal,
commonly called destruction (though man, notGod,
destroys), and Which in Its relation to the universe which
the Brahman controls is known asIshvara, the Ruling Lord
or Personal God. Veda both as spiritual experience and the
word "which isheard" (Shruti) is the warrant for this. But
Shruti, as the ultimate authority, has received
variousinterpretations and so we find in Brahmanism, as in
Christianity, differing schools and sects adoptingvarious
interpretations of the Revealed Word. Veda says: "All this
(that is, the Universe) is Brahman."All are agreed that
Brahman or Spirit is relatively to us, Being (Sat),
Consciousness (Cit) and Bliss(Ananda). It is Saccidananda.
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Chapter Four: Tantra Shastra and Veda
Mithunikarana leads to spiritual happiness. Sexual
intercourse is Agnihotra
(S.B.
XI. 6. 2. 10).Maithunikarana is consecration
(S.B.
III. 2. l. 2, etc.) They enclose the Sadas secretly, for
enclosing isMithunikarana and therefore it must be done
secretly
(S.B.
IV. 6, 7, 9 and 10). Bricks (Vishvajyotis) aremade because
the making of the bricks causes generation
(S.B.
VI. 5. 3. 5.) Two Padas or Caranas of anAnushtub verse are
read in a detached manner and the two remaining are read
together to imitate themanner of sexual union (A.B. II.5.3.);
they do not worship a female Devata, unless she is coupled
with amale Deva (A.B. III. 5. 4); they use a couple of
Chandas distinguishing the one as male from the other
asfemale and the two are taken together and believed to be
the symbol of Maithuna, and by such Maithunathe desired
result of ritual is achieved
(A.B.
V. 3. 1); they believe that the reading of the
Ahanasyamantra
(S.S.S.
XII. 24. 1-10;
A.U.
XX. 136) will confer bliss (A.B. VI. 5. 10); they say that
the highestand best form of Maithuna is that of Shraddha
and Satya, Piety and Truth (A.B. VII. 2. 9) and this kindof
Maithuna in the abstract is directed for Agnihotris who
have purified themselves by actualperformances and
observances in a religious spirit.They direct the observance
and performance of Maithuna as a religious rite or part of a
religious rite
(L.S.S.
IV. 3. 17;
K.S.S.
XIII. 42;
7.A.
IV. 7. 50; X 62, 7;
A.A.
I. 2. 4. 10; V. 1. 5. 13;
G.G.S.
II. 5. 6. 9. 10;
S.G.S:
I. 19. 2-6;
K.G.S.
l. 4. 15;
H.G.S.
I.
24.
3;
Ap. G.S.
III.8. 10;
P.G.S.
I. 11. 7;
Ap.
V. 25. 11;
Tan. Br.
VIII. 7. 12;
Chh. Up.
II. 13. 1-2) and they direct that Mantras are to be uttered
during the observance of this rite
(Br. D.
V. 90; VIII. 82;
A.V.
V. 82. 4;
R. V.
X 85. 37;
R.V.
Kh. 30 1;
Rik P.
II. 15. 1-8;
As. S.S.
VIII. 3. 28;
G.B.
VI. 15). One of the articles of faith of the Vaidik people
therefore was, that sexualunion led the way to bliss
hereafter and must be performed in a true religious spirit to
ensure spiritualwelfare; wanton indulgence being severely
deprecated. Ida (a woman) said: "If thou wilt make use of
meat the sacrifice, then whatever blessing thou shalt invoke
through me, shall be granted to thee."
(S.B.
I. 8-- 1. 9, etc.)The Vaidik people performed their
Somayajas and Haviryajas which included the
Sautramani, withlibations and drinks of intoxicating liquor
(L.S.S.
V. 4, 11;
K.S.S.
XIX, 1, etc.;
S.S.S.
XV. 15; XIV. 13.4.;
S.B.
V. 1. 2. 12; V. 1. 5. 28; XII. 7. 3. 14, etc.; XII. 8. 1, etc.;
XII. 8. 2. 21, 22; V. 5. 4. 19, etc.; XII. 7.3. 8;
Ap. S.S.
XVIII. l. 9.) Sura purifies the sacrificer whilst itself is
purified
(S.B.
XII. 8. 1. 16). RishiKakshivan sings the praises of Sura
(R.V.
I. 116. 7). It is said to be a desirable thing
(R.V..
X. 107. 9;VIII. 2. 12). They prefer Soma, the sweet drink.
Soma is Paramahutih
(S.B.
VI. 6. 3. 7); it is the nectar of immortality
(S.B.
IX. 4. 4. 8.) They deprecate and punish the wanton use of
intoxicating liquor (Ap.
Dh.S.
I. 25. 3.;
Ga. Dh. S.
XXIII. 10;
Va. Dh. S.
XX. 19;
Ba. Dh. S.
II. l. 18, etc.;
S.V.B.
I. 5). They direct theuse of Sura and Soma for attainment of
happiness and prescribe the manner and purpose of
drinking thesame; they prescribe the measure and number
of drinks to be offered or taken at a sacrifice
(S.B.
V. l. 2.9, etc., V. 5. 4), and they add that a breach of these
rules destroys the efficacy of the rite. They offerlibations of
Sura to the Fathers
(A.B.
III. l. 5;
S.B.
V. 5. 4. 27, etc.) They offer Sura to the Ashvins (R.
V. B.
I. 44). They offer Sura to Vinayak's mother (
Yag.
I. 2. 88). During the performance of a sacrifice, thepriests
and the householder sit together; they all touch their cups,
and raise them to their mouths, all thewhile reciting proper
Mantras addressed to Devas (A.B. VI. 3. 1) and then they
drink
(A.B.
VII. 5. 7).The Vaidik people used to offer to their Devatas
at their sacrifices animal and vegetable food. Thevegetable
substances are Tandula, Pishtaka, Phalikarana, Purodasha,
Odana, Yavaguh, Prithuka, Laja,Dhanah and Saktu, and the
animal food was Payah, Dadhi, Ajyam, Amiksa Vajinam,
Vapa, Mamsam,
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(ii. 154. Ed. 1843) says "The Agama favors both sexes equally. Men
and women equallycompose mankind. This sect hold women in
great esteem and call them Shaktis and to ill-treat a Shakti,that is, a
woman, is a crime". The Shakta Tantras again
allow of women being Guru,
or SpiritualDirector, a reverence which the West has not (with rare
exceptions) yet given them. Initiation by aMother bears eightfold
fruit. Indeed to the enlightened Shakta the whole universe is Stri or
Shakti."Aham stri" as the
Advabhavano Upanishad
says. A high worship therefore which can be offered to theMother
to-day consists in getting rid of abuses which have neither the
authority of ancient Shastra, norof modern social science and to
honor, cherish, educate and advance women (Shakti).
Striyo devahstriyah pranah.
Gautamiya Tantra says
Sarvavarnadhikarashca narinam yogya eva ca;
that is, theTantra Shastra is for all castes and for women; and the
Mahanirvana
says that the low Kaula whorefuses to initiate a Candala or Yavana
or a woman out of disrespect goes the downward path. No one
isexcluded from anything except on the grounds of a real and not
artificial or imagined incompetency.An American Orientalist critic,
in speaking of "the worthlessness of Tantric philosophy", said that it
was
"Religious Feminism run mad,"
adding "What is all this but the
feminisation
of orthodox Vedanta? It is adoctrine for
suffragette
Monists: the dogma unsupported by any evidence that
day. There are other points of ritualwhich are peculiar to the Tantra
Shastra and of which there is no counterpart in the Catholic ritual
suchas Nyasa and Yantra. Mantra exists in the form of prayer and as
formulae of consecration, but otherwisethe subject is conceived of
differently here. There are certain gestures (Mudra) made in the
ritual, aswhen consecrating, blessing, and so forth, but they are not
so numerous or prominent as they are here. Imay some day more
fully develop these interesting analogies, but what I have said is for
the presentsufficient to establish the numerous similarities which
exist between the Catholic and Indian Tantrik ritual. Because of
these facts the "reformed" Christian sects have charged the Catholic
Church with"Paganism". It is in fact the inheritor of very ancient
practices but is not necessarily the worse for that.The Hindu finds
his Sadhana in the Tantras of the Agama in forms which his race has
evolved. In theabstract there is no reason why his race should not
modify these forms of Sadhana or evolve new ones.But the point is
that
it must have some form of Sadhana.
Any system to be fruitful must
experiment
togain
experience.
It is because of its powerful sacraments and disciplines that in the
West the CatholicChurch has survived to this day, holding firm upon
its "Rock" amid the dissolving sects, born of what iscalled the
"Reform". It is likely to exist when these, as presently existing sects,
will have disappeared.All things survive by virtue of the truth in
them. The particular truth to which I here refer is that a faithcannot
be maintained by mere hymn-singing and pious addresses. For this
reason too Hinduism hassurvived.This is not necessary to say that
either of these will, as presently existing forms, continue until the
means
available to all of whatever
caste
and of either
sex
whereby the teachings of Vedanta may be practically
realized.
But let no one take any statement from any one, myself included,
blindly, without examining and testingit. I am only concerned to
state the facts as I know them. It is man's prerogative to think. The
Sanskritword for "man" comes from the root
man
"to think". Those who are Shaktas may be pleased at what Ihave
said about their faith. It must not, however, be supposed that a
doctrine is necessarily true simplybecause it is old. There are some
hoary errors. As for science, its conclusions shift from year to
year.Recent discoveries have so abated its pride that it has
considerably ceased to give itself those pontificalairs which formerly
annoyed some of us. Most will feel that if they are to bow to any
Master it should beto a spiritual one. A few will think that they can
safely walk alone. Philosophy again is one of thenoblest of life's
pursuits, but here too we must examine to see whether what is
proposed for ouracceptance is well founded. The maxim is current
that there is nothing so absurd but that it has been heldby some
philosopher or another. We must each ourselves judge and choose,
and if honest, none canblame our choice. We must put all to the test.
We may here recollect the words of Shruti -"Shrotavyah, Mantavyah, Nididhyasitavyah," -"listen, reason and ponder"; for as Manu says
"Yastarke-nanusandhatte sa dharmam veda, netarah" --
land constituted a mighty event that had been silently taking place in
India on the outskirts of thedaily shrinking orthodoxy of Vedic
ritualism, long before Buddhism appeared on the field, and
thismomentous event our modern historians fail to take due notice
of either it may be because of a curiousblindness of selfcomplacency or because of the dazzle which the sudden triumph of
Buddhism and theoverwhelming mass of historical evidences left
by it create before their eyes. The traditional Kali Yugadates from
the rise of these communities and the Vedic religious culture of the
preceding Yugaunderwent a wonderful transformation along with a
wonderful attempt it made to Aryanize these risingcommunities.
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History, as hitherto understood and read, speaks of the Brahmins of
the Buddhistic age -- their growingalienation from the Jana-kanda
or the Upanishadic wisdom, their impotency to save the orthodox
Vediccommunities from the encroachments of the non-Vedic hordes
and races, their ever-deepening religiousformalism and social
exclusiveness. But this history is silent on the marvelous feats which
theUpanishadic sects of anchorites were silently performing on the
outskirts of the strictly Vediccommunity with the object of
Aryanizing the new India that was rising over the ashes of the
Kurukshetraconflagration. This new India was not strictly Vedic like
the India of the bygone ages, for it could notclaim the religious
ministrations of the orthodox Vedic Brahmins and could not,
therefore, performYajas like the latter. The question, therefore, is as
to how this new India became gradually Aryanized,for Aryanization
is essentially a spiritual process, consisting in absorbing new
communities of men intothe fold of the Vedic religion. The Vedic
ritualism that prevailed in those days was powerless, we haveseen,
to do anything for these new communities springing up all over the
natural but not normal. Magic (of which therehas been abuse) has
yet been indiscriminately condemned. Whether an act is good or
bad depends uponthe intention and the surrounding circumstances,
and this same rule applies whether the act is normal ormagical. Thus
a man may in defense of his life use physical means for selfprotection, even to thecausing of the death of his adversary. Killing
in such a case does not become bad because the meansemployed are
not normal but "magical". On the other hand, Black Magic, or
Abhicara, is the doing of harm to another without lawful excuse.
This the Scripture (Shastra) condemns as a great sin. As the
Kularnava Tantra
says (XII. 63),
Atmavat sarvabhutebhyo hitam kuryyat Kuleshvari -that is, a manshould not injure, but should do good to others as if
they were his own self. In the Tantra Shastras are tobe found
magical rituals. Some classes of works, such as the "Damaras," are
largely occupied with thissubject. It is a mistake, however, to
suppose that because a practice is described in the Scripture, it
iscounseled by it. A book on legal medicine may state the substances
by and manner in which a man maybe poisoned. It describes the
process which, if carried out, produces a particular result, but it does
not onthat account counsel killing. As regards the magical rites
themselves, the view that they are merechildish superstition is not an
understanding one. The objective ritual stimulates, is a support of,
andserves the Mind-Rays, which, the Hindus would say, are not less
but more powerful than the physicalforms we call X-rays and the
like. It has long been known in India, as it is becoming known in the
West,that the mind is not merely a passive mirror of objects, but is a
great and active Power. As I have alreadysaid, however, I do not
propose to deal with this subject, and now return to that of religious
worship.Religious ritual is either formal (Karma), such as the Homa
the Bengal Shakta Agama. These four Scriptures do not supersede or contradict one
another, but are saidto be various expressions of the one truth presented in diverse forms,
suited to the inhabitants of thedifferent Ages. As a Pandit very learned in the Agama told
me, all the Scriptures constitute one great"Many-millioned Collection" (Shatakoti
Samhita). Only portions of the Vaidik Ritual have survived to-day. The bulk of the ritual
which to-day governs all the old schools of Hindu worshippers is to be foundin the
Agamas and their Tantras. And in this lies one reason for their importance
Though according to Vaidik usage, the wife was cooperator (Sahadharmini) in the household rites, now-adays, so far as I can gather, they are not accounted much in
such matters, though it is said that the wifemay, with the
consent of her husband, fast, take vows, perform Homa,
Vrata and the like. According tothe Tantra Shastra, a
woman may not only receive Mantra, but may, as Guru,
initiate and give it (see
Rudrayamala
II, ii, and XV). She is worshipped both as wife of Guru and
as Guru herself (see
ib.,
I. i.
Matrikabheda Tantra
(c. vii),
Annadakalpa Tantra
cited in
Pranatosini,
p. 68, and as regards the former
Yogini Tantra
chap. i.
Gurupatni Maheshani gurur eva).
The Devi is Herself the Guru of all Shastrasand woman, as
indeed all females Her embodiments, are in a peculiar
sense, Her representatives. Forthis reason all women are
worshipful, and no harm should be ever done them, nor
should any femaleanimal be sacrificed.Puja is the common
term for ritual worship, of which there are numerous
synonyms in the Sanskritlanguage such as Arcana,
Vandana, Saparyya, Arhana, Namasya, Arca, Bhajana,
though some of thesestress certain aspects of it. Puja as also
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In external worship, the Sadhaka should first worship
inwardly the mental image of the Devata whichthe outer
objects assist to produce, and then by the life-giving
(Prana-Pratishtha) ceremony he shouldinfuse the image
with life by the communication to it of the light,
consciousness, and energy (Tejas) of the Brahman within
him to the image without, from which there then bursts the
luster of Her whosesubstance is Consciousness Itself
(Caitanyamayi). In every place She exists as Shakti,
whether in stoneor metal as elsewhere, but in matter is
veiled and seemingly inert. Caitanya (Consciousness) is
arousedby the worshipper through the Pranapratishtha
Mantra. An object exists for a Sadhaka only in so far ashis
mind perceives it. For and in him its essence as
Consciousness is realized.This is a fitting place to say a
word on the subject of the alleged "Idolatry" of the Hindus.
We are allaware that a similar charge has been made
against Christians of the Catholic Church, and those who
areconversant with this controversy will be better equipped
both with knowledge and caution against themaking of
general and indiscriminate charges.It may be well doubted
whether the world contains an idolater in the sense in which
that term is used bypersons who speak of "the heathen
worship of sticks and stones". According to the traveler A.
B. Ellis("The Tshi speaking peoples of the Gold Coast of
West Africa"), even "negroes of the Gold Coast arealways
conscious that their offerings and worship are not paid to
the inanimate object itself but to theindwelling God, and
his dusty feet and his mouth. Food and other things are
given him, and so on. These aredone in honor of men, and
the Deity is honored in the same way.Some particular
articles vary with the Puja. Thus, Tulasi leaf is issued in the
Vishnu-puja; bael leaf (Bilva) in the Shiva-puja, and to the
Devi is offered the scarlet hibiscus (Jaba). The Mantras said
andother ritual details may vary according to the Devata
worshipped. The seat (Asana) of the worshipper ispurified
as also the Upacara. Salutation is made to the Shakti of
support (Adhara-shakti) the Powersustaining all.
Obstructive Spirits are driven away (Bhutapasarpana) and
the ten quarters are fenced fromtheir attack by striking the
earth three times with the left foot, uttering the weaponmantra (Astrabija)"Phat," and by snapping the fingers
round the head. Other rituals also enter into the worship
besides the
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offering of Upacara such as Pranayama or Breath control,
Bhutasuddhi or purification of the elements of the body,
Japa of Mantra, Nyasa (v.
post),
meditation (Dhyana) and obeisance (Pranama).Besides the
outer and material Puja, there is a higher inner (Antarpuja)
and mental (Manasapuja). Herethere is no offering of
material things to an image or emblem, but the ingredients
(Upacara) of worshipare imagined only. Thus the Sadhaka,
in lieu of material flowers offered with the hands, lays at
the feetof the Devata the flower of good action. In the
VI. 63
et seq.).
The Devata is thereby installed in theYantra which is no
longer mere gross matter veiling the Spirit which has been
always there, but instinctwith its aroused presence which
the Sadhaka first welcomes and then worships.In Tantrik
worship, the body as well as the mind has to do its part, the
former being made to follow thelatter. This is of course
seen in all ritual, where there is bowing, genuflection and
so forth. As all else,gesture is here much elaborated. Thus,
certain postures (Asana) are assumed in worship and Yoga.
Thereis obeisance (Pranama), sometimes with eight parts of
the body (Ashtangapranama), andcircumambulation
(Pradakshina) of the image. In Nyasa the hands are made to
touch various parts of thebody and so forth. A notable
instance of this practice are the Mudras which are largely
used in theTantrik ritual. Mudra in this sense is ritual
manual gesture. The term Mudra has three meanings.
Inworship (Upasana,) it means these gestures. In Yoga it
means postures in which not only the hands butthe whole
body takes part. And, in the secret worship with the
Pacatattva, Mudra means various kindsof parched cereals
which are taken with the wine and other ingredients
(Upacara) of that particularworship. The term Mudra is
derived from the root "to please" (Mud). The Tantraraja
says that in itsUpasana form, Mudra is so called because it
gives pleasure to the Devatas. These Mudras are
verynumerous. It has been said that there are 108 of which
55 are in common use (Shabdakalpadruma
SubVoce,
Mudra and see
Nirvana Tantra,
Chap. XI). Possibly there are more. 108 is favorite number.
TheMudra of Upasana is the outward bodily expression of
inner resolve which it at the same timeintensifies. We all
know how in speaking we emphasize and illustrate our
thought by gesture. So inwelcoming (Avahana) the Devata,
an appropriate gesture is made. When veiling anything, the
handsassume that position (Avagunthana Mudra). Thus
again in making offering (Arghya) a gesture is madewhich
represents a fish (Matsya Mudra) by placing the right hand
on the back of the left and extendingthe two thumbs finlike
on each side of the hands. This is done as the expression of
the wish and intentionthat the vessel which contains water
may be regarded as an ocean with fish and all other aquatic
animals.The Sadhaka says to the Devata of his worship,
"this is but a small offering of water in fact, but so far asmy
desire to honor you is concerned, regard it as if I were
offering you an ocean." The Yoni in the formof an inverted
triangle represents the Devi. By the Yoni Mudra the fingers
form a triangle as amanifestation of the inner desire that the
Devi should come and place Herself before the worshipper,
forthe Yoni is Her Pitha or Yantra. Some of the Mudra of
Hathayoga which are in the nature both of ahealth-giving
gymnastic and special positions required in Yoga-practice
are described in A. Avalon's
The Serpent Power.
The
Gheranda Samhita,
a Tantrik Yoga work says (III. 4. 8. 10) that knowledge of
the Yoga Mudras grants all Siddhi, and that their
performance produces physical benefits, such asstability,
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