Chapter Five: The Tantras and the Religion of the Shaktas. The former is composed of the essence of Shruti. It was fitting that a woman should proclaim the Divine Motherhood. XX. 10; V. 1.

Again there are some differences in ritual which are not of great moment except in one and that a notable instance.

VII. Veda is not coextensive therefore with the four Vedas. Man is thus a vast magazine of both latent and expressed power. The Soma sacrifices are classed under three heads according to the number of days required for performance, viz., Ekaha, Ahina and Satra. In Satya, Vaidika Upasana was Pradhana, that is, prevailed; Sadhakas worshipping Indra for wealth, children and the like; though Nishkama Rishis adored the Sarvashaktiman (Devisukta is Advaitasiddhipurna). 27, etc.) 1; XII. 7), the plurality of worlds, Heaven and Hell, the seven Lokas, the Devas and Devis, who as the Kulacudamani Nigama (following the Devi-Sukta) says (Ch. S.S. VII.

There was of course something in all this. Saccidanandarupo'ham nitpamuktasvabhavavan. Hindu religion, philosophy and art were only, it was supposed, for the so-called "uneducated" women and peasants and for native Pandits who, though learned in their futile way, had not received the illuminating advantages of a Western training. 6). There are 108 of them, like Ishopanishad, Mundaka Upanishad, Samveda Upanishad, and Chhandogya Upanishad. The reason of this is that modern scientific investigation has established the objectivity of some leading phenomena of occultism. The only wonder is that people who have to live on nine pence a week, who marry when they are ten years old, are prevented by caste life from rising out of what is often, if not always, a degraded state, have any religion at all." 2) and locate the Devatas of particular sounds in particular parts of their bodies (P.S.

10) or as Maya and Prakriti (see as to the latter the great Hymn to Prakriti in Prapañcasara, Ch.
Nevertheless it was not a just appreciation of the Shastra as a whole, nor even an accurate judgment in respect of the particular ritual thus singled out for condemnation. Some practical method and ritual is necessary if religion is not to be barren of result. In this connection, we must not fail to note some of the attributes of Vaidik Nirriti.

4.

2. Thus when looking at their broad features, it is of no account whether with the Pancaratra we speak of Lakshmi, Shakti, Vyuha, Samkoca; or whether in terms of other schools we speak of Tripurasundari and Mahakali, Tattvas and Kañcukas. This last term is a common one and comes from the verbal root char, which means to move or to act, the prefix 3 being probably used in the sense of restriction. The principle is a practical and widely adopted one. My conclusion is not however a counsel to follow this or any other particular form of ritual. 8.)

9; VIII. This term means work or practice, which in its result is the gradual unfolding of the Spirit's vast latent magazine of power (Shakti), enjoyment and vision which everyone possesses in himself. No one, therefore, can claim independent knowledge beyond the Vedas.

1. 15; XIV. The mere statement of religious truths avails not. It was then, that Vashishtha is said to have done Sadhana of Brahmavidya according to Cinacarakrama. 2. In writing this Chapter I have in mind the dispute which some have raised upon the question whether the Agamas, or some of them, are Vaidik or non-Vaidik. The Rig-Vidhana-Brahmana (IV.

III. ; Ap. III. I recollect in this connection a rather halting, and shamefaced, protest by the late Rajendra Lal Mitra.

IX). VII) mentions over 500 Tantras and nearly the same number of Upatantras, of some 22 Agamas, Cinagama (see Ch. XI).

3. 357-363 of The Theosophist.
Thus the esteemed Pandit R. Ananta Shastri in the Introduction to his edition of Anandalahari speaks of the Kaula or Shakta Shastras with sixty-four Tantras; the Mishra with eight Tantras; and the Samaya group which are said to be the most important of the Shakta Agamas, of which five are mentioned. S.S. VIII. 19, etc. It is, however, an error to suppose that even such practices as have been condemned, claim to rest on any other basis than Veda. In a recent prosecution under Sections 292, 293 of the Indian Penal Code against an accused who had published a Tantra (but who was rightly acquitted), an Indian Deputy Magistrate who had advised the prosecution, and who claimed to be an orthodox Hindu, stated (I am informed) in the witness box, that he could not define what the Tantra Shastra was, or state whether it was a Hindu scripture of the Kali age, or whether a well-known particular Shastra shown to him was one of the Tantras. 4), and they add that a breach of these rules destroys the efficacy of the rite. The principal Devi of the Veda is Sarasvati, who is called Nagna in the Nighantu, expressing nudeness, and also referring to that age of a woman when womanhood has not expressed itself.

4. The Tan-ghur similarly contains many volumes of Tantras (Rgyud). 1001, etc., Nirukta V. 2. In this case English Fellows and the then Vice-Chancellor opposed this absurd and snobbish objection. 2-6; K.G.S. This is possible because Tantrics say that 5; Tait. If Siddhi is not obtained, the fact it is written "Shiva uvaca" (Shiva speaks) or the like counts for nothing. G.S. XIX) and even the manner of drinking in company has been preserved as will appear from the references given above. They purify themselves by uttering some mantras as Bijas while contemplating the Deities of certain parts of their bodies and touching such parts with their fingers (A.A. III. The basis and seat of authority is Shruti or experience and the Agama interprets Shruti in its own way. Possibly it was thought that the practices mentioned rendered any study of a system, in which they occurred, unnecessary. 23). This is not to say that they are wrong. 10) which will be found collected in the Parishishta to the Taittirya Aranyaka.

Shiva and Shakti are one and he who worships one necessarily worships the other. Its exposition of the body includes the five Pranas, the seven Dhatus, the Doshas (Vayu, Pitta, Kapha) and so forth (Prapañcasara II). l. 5; S.B. ; Chap. The learned devoted to Veda should meditate on Shiva Pashupati. The worship of the Shaktis spread. The passages on this point are so numerous, and the point itself is so plain that I will only cite a few. All such incur the sin of slaying a Brahmana. Having been all my life a student of the world's religions and philosophies, I entered upon a particular study of this Shastra to discover for myself what it taught, and whether it was, as represented, a complete reversal of all other Hindu teaching with which I was acquainted. The Sharada Tilaka, a great authority amongst the Bengal Shaktas, is the work of Lakshmanacarya, an author of the Kashmir Shaiva school.

One of the articles of faith of the Vaidik people therefore was, that sexual union led the way to bliss hereafter and must be performed in a true religious spirit to ensure spiritual welfare; wanton indulgence being severely deprecated. The Kamika Agama of the Shaiva Siddhanta (Tantrantara Patala) says: Tanoti vipulan arthan tattvamantra-samanvitan. l. 1. They are outside Veda." Magic is, however, likely to be abused and has in fact been abused by some of the Tantriks. All Yajñas are based on the idea that Mithunikarana leads to spiritual happiness.

IX. For the Hindu there is the Agama which contains forms of discipline which his race has evolved and are therefore prima facie suitable for him. Abhicara is magical process with intent to destroy or injure. 8. It is, however, the fact that Western authors generally so understand the term "Tantra". 2.

3. There were 64 Tantras for each of the three divisions Ashvakranta, Rathakranta, Vishnukranta. They deprecate and punish the wanton use of intoxicating liquor (Ap. Where there is Mantra, Yantra, Nyasa, Diksha, Guru and the like, there is Tantra Shastra. III) and for other purposes (A.B. 4. The rules and practice of Acamana, and the bath are exactly the same as will be found on a comparison of chapter V of the Mahanirvana Tantra with the Snanasutra of Gobhila. He is the same as Manyu with a Devi on each side of him (S.B. From this follows the belief that they do not contradict, but are in agreement with, one another; for Truth is one whatever be the degree in which it is received, or the form in which the Seers (Rishis) promulgated it to those whose spiritual sight has not strength enough to discern it directly and for themselves. S. I. Conceal it (Na vaktavyam) conceal it, conceal it." It is this reiterated claim to superiority that has hypnotized many persons amongst Eastern races into the belief that the European is, amongst other things, always a safe and learned critic even of their own beliefs and practices. During the performance of a sacrifice, the priests and the householder sit together; they all touch their cups, and raise them to their mouths, all the while reciting proper Mantras addressed to Devas (A.B. There is nothing anti-Vaidik then in Magic. I have dealt with the subject of the Tantras in several papers. I would refer the reader also to the very valuable edition of the Ahirbudhnya Samhita by my friend Dr. Otto Schrader, with an Introduction by the learned Doctor on the Pancaratra system where many Vaishnava Tantras and Samhitas are cited. Whilst we can all learn something from one another, yet some in this land have yet to learn that their cultural inheritance with all its defects (and none is without such) is yet a noble one; an equal in rank, (to say the least), with those great past civilizations which have molded the life and thought of the West.


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