Shakti and Shaktha

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Shakti and Shkta

Essays and Addresses on the Shkta tantrashstra

by

Arthur Avalon

(Sir John Woodroffe),

London: Luzac !o",

#$%$&'


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Table of Contents

CHAPTER ONE.........................................................................................................................................5

INDIANRELIGIONASBHARATADHARMACHAPTER TWO......................................................................................................................................23

SHAKTI: THEWORLDASPOWER

CHAPTER THREE..................................................................................................................................41

WHATARETHETANTRASANDTHEIRSIGNIFICANCE?

CHAPTER FOUR....................................................................................................................................52

TANTRASHASTRAANDVEDA

CHAPTER FIVE......................................................................................................................................81

THETANTRASANDRELIGIONOFTHESHAKTAS

CHAPTER SIX.........................................................................................................................................95

SHAKTIANDSHAKTA

CHAPTER SEVEN................................................................................................................................130

ISSHAKTIFORCE?

CHAPTER EIGHT.................................................................................................................................133

CINACARA(VASHISHTHAANDBUDDHA)

CHAPTER NINE....................................................................................................................................142

THETANTRASHASTRASINCHINA

CHAPTER TEN......................................................................................................................................148

A TIBETANTANTRA

CHAPTER ELEVEN.............................................................................................................................158

SHAKTIINTAOISM

CHAPTER TWELVE.............................................................................................................................164

ALLEGEDCONFLICTOFSHASTRAS

CHAPTER THIRTEEN.........................................................................................................................175

SARVANANDANATHA

CHAPTER FOURTEEN........................................................................................................................179

CIT-SHAKTI(THECONSCIOUSNESSASPECTOFTHEUNIVERSE)

CHAPTER FIFTEEN............................................................................................................................202

MAYA-SHAKTI(THEPSYCHO-PHYSICALASPECTOFTHEUNIVERSE)

CHAPTER SIXTEEN............................................................................................................................234

MATTERANDCONSCIOUSNESS

CHAPTER SEVENTEEN......................................................................................................................242

SHAKTIANDMAYA


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CHAPTER EIGHTEEN........................................................................................................................253

SHAKTAADVAITAVADA

CHAPTER NINETEEN.........................................................................................................................263

CREATIONASEXPLAINEDINTHENON-DUALISTTANTRAS

CHAPTER TWENTY............................................................................................................................284

THEINDIANMAGNAMATER

CHAPTER TWENTYONE..................................................................................................................303

HINDURITUAL

CHAPTER TWENTYTWO.................................................................................................................318

VEDANTAANDTANTRASHASTRA

CHAPTER TWENTYTHREE.............................................................................................................322

THEPSYCHOLOGYOFHINDURELIGIOUSRITUAL

CHAPTER TWENTYFOUR................................................................................................................335

SHAKTIASMANTRA(MANTRAMAYISHAKTI)CHAPTER TWENTYFIVE..................................................................................................................359

VARNAMALA(THEGARLANDOFLETTERS)

CHAPTER TWENTYSIX....................................................................................................................364

SHAKTASADHANA(THEORDINARYRITUAL)

CHAPTER TWENTYSEVEN..............................................................................................................410

THEPACATATTVA(THESECRETRITUAL)

CHAPTER TWENTYEIGHT..............................................................................................................450

MATAMRUTRA(THERIGHTANDWRONGINTERPRETATION)

CHAPTER TWENTYNINE.................................................................................................................469

KUNDALINISHAKTA(YOGA)

CHAPTER THIRTY..............................................................................................................................488

CONCLUSIONS


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Chapter One

Indian Religion As Bharata Dharma

I3NDo' +ine &ho %ead the 'i%st edition o' this book suggestedthat I should add to it an opening /hapte%* stating the +ost gene%aland 'unda+ental p%in)iples o' the sube)t as a guide to theunde%standing o' &hat 'ollo&s* togethe% &ith an outline o' the latte% in&hi)h the %elation o' the se(e%al pa%ts should be sho&n, I ha(e not atp%esent the ti+e* no% in the p%esent book the spa)e* to gi(e e''e)t to+y '%iend5s &ishes in the &ay I &ould ha(e desi%ed* but &ill notaltogethe% negle)t the+,

To the 6este%n* Indian eligion gene%ally see+s a 7ungle7 o'

)ont%adi)to%y belie's a+idst &hi)h he is lost, 8nly those &ho ha(eunde%stood its +ain p%in)iples )an sho& the+ the path,

It has been asse%ted that the%e is no su)h thing as Indian eligion*though the%e a%e +any eligions in India, This is not so, s I ha(eal%eady pointed out (Is India Civilized?) the%e is a )o++on Indian%eligion &hi)h I ha(e )alled Bha%ata Dha%+a* &hi)h is an %yan %eligion9%yadha%+a held by all %yas &hethe% B%ah+ani)* Buddhist o% ;aina,These a%e the th%ee +ain di(isions o' the Bha%ata Dha%+a, I ekase o'so+e /elestial /.a%, It is the natu%e o' things? that &hi)h )onstitutes


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the+ &hat they a%e 9S(alakshana-dha%anat Dha%+a, It is theeni(e%sal Aea%t* Itsel' at %est -- the +o(eless play o' /ons)iousness7,The appea%an)e and disappea%an)e o' the >ni(e%se is the natu%e o%S(abha(a o' That &hi)h it ulti+ately is, Its i++ediate )ause is Desi%e*&hi)h Buddhis+ )alls T%ishna -- o% Thi%st* that is desi%e o% thi%st 'o%&o%ld-enoy+ent in the uni(e%se o' 'o%+, )tion 9a%+a is p%o+pted


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by desi%e and b%eeds again desi%e, This a)tion +ay be good 9Dha%+ao% bad 9dha%+a leading to enoy+ent o% su''e%ing, 3a)h e+bodiedsoul 9;i(at+a &ill be %ebo%n and %ebo%n into the &o%ld until it is '%eed'%o+ all desi%e, This in(ol(es the do)t%ine o' e-in)a%nation, These+ultiple bi%ths and deaths in the t%ans+ig%ato%y &o%lds a%e )alled

Sa+sa%a o% 6ande%ing, The &o%ld is a D(and(a* that is* a )o+posite o'happiness and su''e%ing, Aappiness o' a t%ansito%y kind +ay be hadthe%ein by adhe%en)e to Dha%+a in 'ollo&ing a+a 9desi%e and %tha9the +eans by &hi)h la&'ul desi%es +ay be gi(en e''e)t, These)onstitute &hat B%ah+anis+ )alls the T%i(a%ga o' the Pu%usha%tha* o%th%ee ai+s o' sentient being, But ust as desi%e leads to +ani'estationin 'o%+* so desi%elessness leads a&ay '%o+ it, Those &ho %ea)h thisstate seek oksha o% Ni%(ana 9the 'ou%th Pu%usha%tha* &hi)h is astate o' Bliss beyond the &o%lds o' )hanging 'o%+s, o% the%e is a %est'%o+ su''e%ing &hi)h Desi%e 9togethe% &ith a natu%al tenden)y to passits %ight li+its b%ings upon +en, They +ust* the%e'o%e* eithe% li(e &ithdesi%e in ha%+ony &ith the uni(e%sal o%de%* o% i' desi%eless* they +ay9'o% ea)h is +aste% o' his 'utu%e pass beyond the +ani'est andbe)o+e That &hi)h is oksha o% Ni%(ana, eligion* and the%e'o%e t%ue)i(ili.ation* )onsists in the upholding o' Dha%+a as the indi(idual andgene%al good* and the 'oste%ing o' spi%itual p%og%ess* so that* &ithusti)e to all beings* t%ue happiness* &hi)h is the i++ediate andulti+ate end o' all Au+anity* and indeed o' all being* +ay be attained,

nyone &ho holds these belie's 'ollo&s the Bha%ata Dha%+a o%)o++on p%in)iples o' all %yan belie's, Thus as %ega%ds Cod &e +ay

eithe% deny Ais e


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9S(a%upa /ons)iousness 9/aitanya o% /it* '%o+ 6hi)h )o+es)%eation* +aintenan)e and &ithd%a&al* )o++only )alled dest%u)tion9though +an* not Cod* dest%oys* and 6hi)h in Its %elation to theuni(e%se &hi)h the B%ah+an )ont%ols is kno&n as Ish(a%a* the uling@o%d o% Pe%sonal Cod, =eda both as spi%itual e


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India as else&he%e to-day has in othe% ti+es and pla)es been in(a%ying deg%ees anti)ipated, 7In eligion*7 it has been said (Gnosticsand 1heir emains! (iii 7the%e is no ne& thing, The sa+e ideas a%e&o%ked up o(e% and o(e% again,7 In India as else&he%e* butpa%ti)ula%ly in India &he%e %eligious a)ti(ity has been syn)%etisti)

%athe% than by &ay o' supe%session* the%e is +u)h &hi)h is )o++on toall se)ts and +o%e again &hi)h is )o++on bet&een pa%ti)ula% g%oupso' se)ts, These latte% a%e go(e%ned in gene%al* that is* in thei% olde%'o%+s* by the ga+as o% Tant%a-Shast%as* &hi)h* at any %ate to-dayand 'o% )entu%ies past 9&hate(e% +ay ha(e been thei% o%igin* ad+itthe autho%ity o' the =edas and %e)ogni.e othe% S)%iptu%es, 9s tothese* see the Int%odu)tion to the aula)a%ya Satyananda5s/o++enta%y on the Isha >panishad &hi)h I ha(e published,

The +eaning o' =eda is not )o++only %ightly unde%stood, But this isa (ast sube)t &hi)h unde%lies all othe%s* tou)hing as it does the seato' all autho%ity and kno&ledge into &hi)h I ha(e not the spa)e to ente%he%e, The%e a%e 'ou% +ain )lasses o' B%ah+ani)al S)%iptu%e* na+ely*=eda o% Sh%uti* S+%iti* Pu%ana* and ga+a, The%e a%e also 'ou% ages o%Gugas the latte% being a '%a)tion o' a alpa o% Day o' B%ah+a o'4*20*000*000 yea%s, This pe%iod is the li'e o' an uni(e%se* on thee


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'ollo&e%s o' the ga+a )lai+ that its Tant%as )ontain the (e%y )o%e o'the =eda to &hi)h it is des)%ibed to bea% the sa+e %elation as theSup%e+e Spi%it 9Pa%a+at+a to the e+bodied spi%it 9;i(at+a, In asi+ila% &ay* in the se(en Tant%ik )a%as 9see /h, IV %ost)! aula)a%a isthe )ont%olling* in'o%+ing li'e o' the g%oss body )alled =eda)a%a* ea)h

o' the )a%as* &hi)h 'ollo& the latte% up to aula)a%a* being +o%e and+o%e subtle sheaths, The Tant%a Shast%a is thus that p%esent+ent o'=edanti) t%uth &hi)h is +odeled* as %ega%ds +ode o' li'e and %itual* to+eet the )ha%a)te%isti)s and in'i%+ities o' the aliyuga, s +en ha(eno longe% the )apa)ity* longe(ity and +o%al st%ength %eui%ed to )a%%yout the =aidika a%+akanda 9%itual se)tion* the Tant%a Shast%ap%es)%ibes a Sadhana o' its o&n 'o% the attain+ent o' the )o++on endo' all Shast%a* that is* a happy li'e on ea%th* Aea(en the%ea'te%* and atlength @ibe%ation, eligion is in 'a)t the t%ue pu%suit o' happiness,

s e


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o' onis+ 9d(aita(ada, In )%eation an e''e)t is p%odu)ed &ithout)hange in the P%odu)e%, In )%eation the Po&e% 9Shakti 7goes 'o%th79P%asha%ati in a se%ies o' e+anations o% t%ans'o%+ations* &hi)h a%e)alled* in the Shai(a and Shakta Tant%as* the $ Tatt(as, These +a%kthe (a%ious stages th%ough &hi)h Shi(a* the Sup%e+e /ons)iousness*

as Shakti* p%esents Itsel' as obe)t to Itsel' as sube)t* the latte% at'i%st e


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that o' Satt(a %ep%esents the spi%itual p%og%ess o' the e+bodied Spi%ito% ;i(at+a,

It is the desi%e 'o% the li'e o' 'o%+ &hi)h p%odu)es the uni(e%se, Thisdesi%e epon the e


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)on)e%ned &ith the e


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%ende% any uestionings unne)essa%y,7 The p%a)ti)al i+po%tan)e o' thega+a lies in its assu+ption o' these p%in)iples and in the +ethods&hi)h it enoins 'o% the attain+ent o' that state in &hi)h the t%uth is%eali.ed, The 'ollo&ing /hapte%s sho%tly enlike othe% syste+s it is notna%%o& no% does it gene%ate doubt by setting 'o%th )on'li)ting (ie&s,


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o% its speake% is 8ne and not +any and Ae is o+nis)ient, Thephilosophy is ho&e(e% s)atte%ed th%oughout the Tant%ik t%eatises and isdealt &ith* as o))asion a%ises* in )onne)tion &ith Sadhana and Siddhi,/ould 9as I had suggested to hi+ su)h pa%ts be )olle)ted anda%%anged* a))o%ding to the p%in)iples o' the sube)t-+atte%* they &ould

'o%+ a (ast syste+ o' philosophy &onde%'ul* di(ine* lasting* t%ue* and)a%%ying )on(i)tion to +en, s a Philosophy it is at the head o' allothe%s, Gou ha(e p%ayed to Pa%a+esh(a%a 9Cod 'o% +y long li'e* and+y desi%e to )a%%y out +y p%oe)t +akes +e also p%ay 'o% it, But thestate o' +y body +akes +e doubt &hethe% the p%aye% &ill be g%anted,By the g%a)e the%e'o%e o' the othe% the soone% the &o%k is done thebette%, Gou say 5that those &ho &o%ship Pa%a+esh(a%a* Ae +akes o'one 'a+ily, @et the%e'o%e all distin)tions be put aside 'o% all Sadhakasa%e* as su)h* one,5 This noble p%in)iple is the 'inal &o%d o' all Shast%as*all )o++unities* and all %eligions, ll distin)tions &hi)h a%ise '%o+di''e%en)es in the physi)al body a%e distin)tions 'o% the hu+an &o%ldonly, They ha(e no pla)e in the &o%ld o' &o%ship o' Pa%a+esh(a%a, The+o%e the%e'o%e that &e shall app%oa)h Ai+ the +o%e &ill thedi''e%en)es bet&een you and +e (anish, It is be)ause both o' us p%ay'o% the %e+o(al o' all su)h di''e%en)es* that I a+ led to %ely on you%en)ou%age+ent and help and a+ bold to take up on you%en)ou%age+ent and help and a+ bold to take up this di''i)ult andda%ing &o%k, I' by you% g%a)e the gate o' this Tant%ik philosophy isopened in the thi%d pa%t o' Tant%a-tatt(a I da%e to say that the lea%nedin all )ount%ies &ill ga.e* and be astonished 'o% it is pu%e t%uth* and 'o%this %eason I shall be able to pla)e it be'o%e the+ &ith pe%'e)t

)lea%ness,7

>n'o%tunately this p%oe)t o' a thi%d pa%t o' the Tant%a-tatt(a )ouldnot be )a%%ied out o&ing to the la+ented death o' its autho%* &hi)h'ollo&ed not long a'te% the %e)eipt o' this lette%, Natu%ally* like allbelie(e%s th%oughout the &hole &o%ld* he )lai+ed 'o% his S)%iptu%e thepossession in all its details o' &hat &as t%ue o% good, 6hilst othe%s+ay not )on)ede this* I think that those &ith kno&ledge andunde%standing and '%ee '%o+ p%eudi)e &ill allo& that it )ontains ap%o'oundly )on)ei(ed do)t%ine* &onde%'ully &o%ked out in p%a)ti)e,

So+e o' its ideas and p%in)iples a%e sha%ed 9th%ough it be unde% othe%na+es and 'o%+s by all %eligious +en* and othe%s eithe% by all o%so+e Indian )o++unities* &ho a%e not Shaktas, @ea(ing the%e'o%e 'o%the +o+ent aside &hat +ay be said to be pe)ulia% to itsel' it )annotbe that &holly absu%d* %epulsi(e* and in'a+ous syste+ 97lust*+u++e%y and +agi)7 as B%ian Aodgson )alled it &hi)h it has beensaid to be, n i+pa%tial )%iti)is+ +ay be su++ed up in the 'e& &o%dsthat* togethe% &ith &hat has (alue* it )ontains so+e p%a)ti)es &hi)h


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a%e not gene%ally app%o(ed and &hi)h ha(e led to abuse, s to thesethe %eade% is %e'e%%ed to the /hapte% on the PaF)atatt(a o% Se)%etitual,

I )on)lude &ith a t%anslation o' an a%ti)le in Bengali by a &ell-kno&n

&%ite%* 9P, Bandyopadhyaya* in the Sahitya! Sh%ubby 120* /al)utta*;uly-ugust 1!1, It &as e(oked by the publi)ation o' %thu%balone5s T%anslation o'* and Int%odu)tion to* the &ahanirvana #antraIt is an inte%esting state+ent as %ega%ds the Shakta Tant%a and Bengali(ie&s the%eon, 8+itting he%e so+e )o++endato%y state+entstou)hing , (alon5s &o%k and the &%ite%5s 7thanks a hund%ed ti+es7'o% the 3nglish (e%sion* the a%ti)le )ontinues as 'ollo&s:

./t one time the &ahanirvana #antra had some %o%ularity in +engalIt -as %rinted and %ublished under the editorshi% o* andit /nanda$candra Vedanta$vagisha and issued *rom the /di$+rahmo$Sama,ress a,a am &ohan oy himsel* -as a *ollo-er o* the #antras!married a*ter the Shaiva *orm and used to %ractice the #antrik-orshi% 0is s%iritual %rece%tor Svami 0ariharananda! -as -ell kno-nto be a saint -ho had attained to %er*ection (Siddha$%urusa) 0eendeavored to establish the &ahanirvana #antra as the Scri%ture o*the +rahmo$Sama, #he *ormula and the *orms o* the +rahmo Churchare borro-ed *rom the initiation in +rahman -orshi%! (+rahma$diksha)in this #antra #he later +rahmos some-hat losing their selves in theirs%irit o* imitation o* Christian rituals -ere led to abandon the %athsho-n to them by a,a am &ohan but yet even no- many among

them recite the 0ymn to the +rahman -hich occurs in the&ahanirvana #antra In the *irst era o* the e2cessive dissemination o*3nglish culture and training +engal resounded -ith o%%robriouscriticisms o* the #antras 4o one among the educated in +engal could%raise them 3ven those -ho called themselves 0indus -ere unableout-ardly to su%%ort the #antrik doctrines +ut even then there -erevery great #antrik Sadhakas and men learned in the #antras -ith-hose hel% the %rinci%les o* the #antras might have been e2%lained tothe %ublic +ut the educated +engali o* the age -as be-itched by theChristian culture! and no one cared to in'uire -hat did or did not e2ist

in their %aternal heritage the more es%ecially that any -ho attem%tedto study the #antras ran the risk o* e2%osing themselves to contumely*rom the 5educated community5 &ahara,a Sir 6atindra &ohan #agoreo* sacred name alone %ublished t-o or three -orks -ith the hel% o*the venerable andit 6aganmohan #arkalankara #he 0ara$tattva$didhiti associated -ith the name o* his *ather is even no-ackno-ledged to be a marvelously glorious %roduction o* the genius o*the andits o* +engal #he venerable (Vriddha) andit 6aganmohan


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also %ublished a commentary on the &ahanirvana #antra 3ven at thate%och such study o* the #antras -as con*ined to a certain section o*the educated in +engal &ahara,a Sir 6atindra &ohan aloneendeavored to understand and a%%reciate men like +ama "he%a (mad+ama)! the 4aked 7ather (4engta +aba) o* "adda and Svami

Sadananda #he educated community o* +engal had only neglect andcontem%t *or Sadhakas like +ishe agla (the mad +ishe) and +inu theCandala -oman +engal is even no- governed by the #antra evenno- the 0indus o* +engal receive #antrik initiation +ut the glory andthe honor -hich the #antra had and received in the time o* &ahara,as"rishna$candra and Shiva$candra no longer e2ist #his is the reason-hy the #antrik Sadhakas o* +engal are not so -ell kno-n at %resentIt seems as i* the 8orld$&other has again -illed it! has again desiredto mani*est 0er %o-er! so that /rthur /valon is studying the #antrasand has %ublished so beauti*ul a version o* the &ahanirvana #he3nglish educated +engali -ill no-! -e may ho%e! turn his attention tothe #antra

.#he s%ecial virtue o* the #antra lies in its mode o* Sadhana It isneither mere -orshi% (9%asana) nor %rayer It is not lamenting orcontrition or re%entance be*ore the Deity It is the Sadhana -hich isthe union o* urusha and rakriti the Sadhana -hich ,oins the &alerinci%le and the &other 3lement -ithin the body! and strives to makethe attributed attributeless #hat -hich is in me and that *or -hich Iam (this consciousness is ever %resent in me) is s%read! like butter inmilk! throughout the created -orld o* moving and unmoving things!

through the gross and the subtle! the conscious and unconscious!through all It is the ob,ect o* #antrik Sadhana to merge that sel*$%rinci%le (Svarat) into the 9niversal (Virat) #his Sadhana is to be%er*ormed through the a-akening o* the *orces -ithin the body /man is Siddha in this Sadhana -hen he is able to a-aken "undaliniand %ierce the si2 Cakras #his is not mere 5%hiloso%hy5 a mereattem%t to %onder u%on husks o* -ords! but something -hich is to bedone in a thoroughly %ractical manner #he #antras say $$ 5+egin%racticing under the guidance o* a good Guru i* you do not obtain*avorable results immediately! you can *reely give it u%5 4o other

religion dares to give so bold a challenge 8e believe that the Sadhanao* the &oslems and the 5esoteric religion5 or secret Sadhana (andrituals) o* the Christians o* the oman Catholic and Greek Churches isbased on this ground -ork o* the #antras

.8herever there is Sadhana -e believe that there is the system o*the #antra 8hile treating o* the #antras some time back in theSahitya! I hinted at this conclusion and I cannot say that the author!


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/rthur /valon! has not noticed it too 7or he has e2%ressed hissur%rise at the similarity -hich e2ists bet-een the oman Catholic andthe #antrik mode o* Sadhana #he #antra has made the :oga$systemo* ata;,ali easily %racticable and has combined -ith it the #antrikrituals and the ceremonial observances ("arma$kanda) that is the

reason -hy the #antrik system o* Sadhana has been ado%ted by allthe religious sects o* India I* this theory o* the anti'uarians! that the#antra -as brought into India *rom Chaldea or Shakadvi%a be correct!then it may also be in*erred that the #antra %assed *rom Chaldea to3uro%e #he #antra is to be *ound in all the strata o* +uddhism the#antrik Sadhana is mani*est in Con*ucianism and Shintoism is butanother name o* the #antrik cult &any historians ackno-ledge thatthe -orshi% o* Shakti or #antrik Sadhana -hich -as %revalent in 3gy%t*rom ancient times s%read into hoenicia and Greece Conse'uently-e may su%%ose that the in*luence o* the #antra -as *elt in %rimitiveChristianity

.#he #antra contains nothing like idolatry or 5-orshi% o* the doll5-hich -e! taking the cue *rom the Christian missionaries! no-adayscall it #his truth! the author! /rthur /valon! has made very clear inthe Introduction to his translation #he #antra re%eatedly says thatone is to adore the Deity by becoming a Deity (Devata) himsel* #heIshta$devata is the very sel* o* /tman! and not se%arate *rom It 0e isthe rece%tacle o* all! yet 0e is not contained in anything! *or 0e is thegreat -itness! the eternal urusha #he true #antrik -orshi% is the-orshi% in and by the mind #he less subtle *orm o* #antrik -orshi% is

that o* the :antra 7orm is born o* the :antra #he *orm is mademani*est by 6a%a! and a-akened by &antra$Shakti #ens o* millions o*beauti*ul *orms o* the &other bloom *orth in the heavens o* the hearto* the Siddha%urusha Devotees or as%irants o* a lo-er order o*com%etency (4imna$adhikari) under the directions o* the Guru adorethe great &aya by making mani*est5 (to themselves) one o* 0ervarious *orms -hich can be only seen by Dhyana (meditation) #hat isnot mere -orshi% o* the idol< i* it -ere so! the image -ould not bethro-n into the -ater no one in that case -ould be so irreverent as tosink the earthen image o* the Goddess in the -ater #he rimordial

Shakti is to be a-akened by +hava! by Dhyana! by 6a%a and by the%iercing o* the si2 Cakras She is all -ill 4o one can say -hen andho- She sho-s 0ersel* and to -hat Sadhaka 8e only kno- that Sheis! and there are 0er names and *orms 8onder*ully transcending is0er *orm $$ *ar beyond the reach o* -ord or

thought #his has made the +engali +hakta sing this %laintive song $$


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50ard indeed is it to a%%roach the sea o* *orms! and tobathe in it

/h me! this my coming is %erha%s in vain?5

.#he #antra deals -ith another s%ecial sub,ect $$

&antra$Shakti It is no e2aggeration to say that -e have never heardeven *rom any +engali andit such a clear e2%osition o* &antra$Shaktias that -hich the author! /rthur /valon! has given in his Introductionto the &ahanirvana #antra 8e had thought that &antra$Shakti -as athing to be *elt and not to be e2%lained to others +ut the author -iththe *orce o* his genius has in his sim%le e2%osition given us suche2%lanation o* it as is %ossible in the 3nglish language #he #antrassay that the soul in the body is the very sel* o* the letters $$ o* theDhvani (sound) #he &other! the embodiment o* the *i*ty letters(Varna)! is %resent in the various letters in the di**erent Cakras =ikethe melody -hich issues -hen the chords o* a lute are struck! the&other -ho moves in the si2 Cakras and -ho is the very sel* o* theletters a-akens -ith a burst o* harmony -hen the chords o* theletters (Varnas) are struck in their order and Siddhi becomes as easyo* attainment to the Sadhaka as the /malaka *ruit in one5s hand -henShe is roused #hat is -hy the great Sadhaka ama%rasad a-akenedthe &other by the invocation $$ 5/rise> &other (6agrihi! ,anani)5 #hatis the reason -hy the +hakta sang $$

50o- long -ilt thou slee% in the &uladhara!> &other

"ulakundalini?5

.#he +odhana (a-akening) ceremony in the Durga u,a is nothingbut the a-akening o* the Shakti o* the &other! the mere rousing o*the consciousness o* the "undalini #his a-akening is %er*ormed by&antra$Shakti #he &antra is nothing but the harmonious sound o* thelute o* the body 8hen the sym%hony is %er*ect! She -ho embodiesthe 8orlds (6aganmayi) rouses 0ersel* 8hen She is a-ake it does not

take long be*ore the union o* Shiva and Shakti takes %lace Do 6a%aonce do 6a%a according to rule looking u% to the Guru! and the e**ectso* 6a%a o* -hich -e hear in the #antra -ill %rove to be true at everyste% #hen you -ill understand that the #antra is not mere trickery! ora *alse -eaving out o* -ords 8hat is -anted is the good Guru&antra ca%able o* granting Siddhi! and a%%lication (Sadhana) /rthur/valon has gras%ed the meaning o* the %rinci%les o* &antra -hich areso di**icult to understand 8e may certainly say that he could only


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make this im%ossible thing %ossible through inherent tendencies(Samskara) ac'uired in his %revious li*e

.#he #antra acce%ts the doctrine o* rebirth It does not! ho-ever!ackno-ledge it as a mere matter o* argument or reasoning but like a

geogra%hical ma% it makes clear the unending chain o* e2istences o*the Sadhaka #he #antra has t-o divisions! the Dharma o* Society(Sama,a) and the Dharma o* S%iritual Culture (Sadhana) /ccording tothe regulation o* Sama,a$Dharma it ackno-ledges birth and caste +utin Sadhana$Dharma there is no caste distinction! no +rahmana orShudra! no man or -oman distinction bet-een high and lo- *ollo-ssuccess in Sadhana and Siddhi 8e only *ind the 'uestion o* *itness or-orthiness (/dhikara$tattva) in the #antra #his *itness (/dhikara) isdiscovered -ith re*erence to the Samskaras o* %ast e2istences that is-hy the Candala urnananda is a +rahmana! and "ri%asiddha theSadhaka is e'ual to Sarvananda that is -hy ama%rasada o* theVaidya caste is *it to be honored even by +rahmanas #he #antra is tobe studied -ith the aid o* the teachings o* the Guru *or its language ise2traordinary! and its e2%osition im%ossible -ith a mere grammaticalkno-ledge o* roots and in*lections #he #antra is only a system o*Shakti$Sadhana #here are rules in it -hereby -e may dra- Shakti*rom all created things #here is nothing to be acce%ted or re,ected init 8hatever is hel%*ul *or Sadhana is acce%table #his Sadhana isdecided according to the *itness o* the %articular %erson (/dhikari$anusare) 0e must *ollo- that *or -hich he is *it or -orthy Shakti%ervades all and embraces all beings and all things! the inanimate and

the moving! beasts and birds! men and -omen #he un*olding o* theo-er (Shakti) enclosed -ithin the body o* the animal (6iva) as -ell asthe man is brought about only -ith the hel% o* the tendencies -ithinthe body #he mode o* Sadhana is ascertained -ith regard to thesetendencies #he very meaning o* Sadhana is un*olding! rousing u% ora-akening o* o-er (Shakti) #hus the Shakta obtains %o-er *rom allactions in the -orld #he Sadhana o* the #antra is not to be measuredby the little measuring$yard o* the -ell$being or ill$being o* yourcommunity or mine

.=et you understand and I understand!> my mind $$8hether any one ese understands it or not.

#he author! /rthur /valon! is *ully conscious o* this In s%ite o* it! hehas tried to e2%lain almost all %oints making them easy tocom%rehend *or the intellect o* materialistic civilized society o* to$day7or this attem%t on his %art -e are grate*ul to him


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.#he #antra has no notion o* some se%arate *ar$seeing God It%reaches no such doctrine in it as that God the Creator rules the9niverse *rom heaven In the eye o* the #antra the body o* theSadhaka is the 9niverse! the auto$kratos (/tma$Shakti) -ithin thebody is the desired (Ishta) and the .to be sought *or. (Sadhya)! Deity

(Devata) o* the Sadhaka #he un*olding o* this sel*$%o-er is to bebrought about by sel*$realization (/tma$darshana) -hich is to beachieved through Sadhana 8hoever realizes his sel* attains to=iberation (&ukti) #he author! /rthur /valon! has treated o* thesematters (Siddhanta) in his -ork! the #antra$tattva &any o* the to%icsdealt -ith in the &ahanirvana #antra -ill not be *ully understood-ithout a thorough %erusal o* the book #he rinci%les o* the #antramust be lectured on to the +engali a*resh I* the &ahanirvana #antraas translated by /rthur /valon is s%read abroad! i* the +engali is oncemore desirous to hear! that attem%t might -ell be undertaken

.>ur land o* +engal used to be ruled by #antrik -orks such as theSaradatilaka! Shaktanandatarangini! ranatoshini! #antrasara! etc#hen the &ahanirvana #antra did not have so great an in*luence Itseems to us that! considering the *orm into -hich! as a result o*3nglish education and culture! the mind o* the +engali has beensha%ed! the &ahanirvana is a %ro%er #antra *or the time a,a am&ohan oy endeavored to encourage regard *or the &ahanirvana#antra because he understood this I* the 3nglish translation o* the&ahanirvana #antra by /rthur /valon is -ell received by thethought*ul %ublic in +engal! the study o* the original Sanskrit -ork

may gradually come into vogue #his much ho%e -e may entertain In*act! the 3nglish$educated +engali community is -ithout religion(Dharma) or action ("arma)! and is devoid o* the sense o* nationality(6atiya Dharma) and caste #he &ahanirvana #antra alone is *it *or thecountry and the race at the %resent time 8e believe that %robablybecause such an im%ossibility is going to be %ossible! a cultured!in*luential! rich 3nglishman like /rthur /valon! honored o* the rulers!has translated and %ublished the &ahanirvana #antra 8hen his#antratattva is %ublished -e shall be able to s%eak out much more7or the %resent -e ask the educated %eo%le o* +engal to read this

most un%recedented &ahanirvana #antra /rthur /valon has nots%oken a single -ord to satis*y himsel* nor tried to e2%lain thingsaccording to his o-n imagination 0e has only given -hat are truein*erences according to the %rinci%les o* Shastric reasoning /naus%icious o%%ortunity *or the 3nglish$kno-ing %ublic to understandthe #antra has arrived It is a counsel o* the #antra itsel*! that i* youdesire to renounce anything! renounce it only a*ter a thoroughac'uaintance -ith it i* you desire to embrace anything ne-! acce%t it


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only a*ter a searching in'uiry #he #antra embodies the old religion(Dharma) o* +engal even i* it is to be cast a-ay *or good! that oughtonly to be done a*ter it has been *ully kno-n In the %resent case athought*ul and educated 3nglishman o* high %osition has taken it u%onhimsel* to give us a *ull introduction to the #antra 8e can *rankly say

that in this Introduction he has not tried a ,ot to shirk or to gloss overthe conclusions o* the Shastra! -ith the vanity o* e2%lanation born o*his imagination 0e has endeavored to bring be*ore the mind o* hisreaders -hatever actually is in the #antra! be it regarded as eithergood or evil 8ill not the +engali receive -ith -elcome such a *ullo**ering (/rghya) made by a +hakta *rom a *oreign land?.


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Chapter Two

ha!ti" The #orld as Power

The%e is no &o%d o' &ide% )ontent in any language than this Sansk%itte%+ +eaning 5Po&e%5, o% Shakti in the highest )ausal sense is Cod asothe%* and in anothe% sense it is the uni(e%se &hi)h issues '%o+ Ae%6o+b, nd &hat is the%e &hi)h is neithe% one no% the othe%EThe%e'o%e* the :oginihridaya #antra thus salutes Ae% &ho )on)ei(es*bea%s* p%odu)es and the%ea'te% nou%ishes all &o%lds: 78beisan)e be toAe% &ho is pu%e Being-/ons)iousness-Bliss* as Po&e%* &ho e


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te+ples* as the saying is, Thus the Sammohana #antra says that 7heis a 'ool &ho sees any di''e%en)e bet&een a+a 9an (ata%a o' =ishnuand Shi(a5, 76hat +atte%s the na+e*7 says the /o++entato% o' theSatcakraniru%ana! a'te% %unning th%ough the ga+ut o' the+,

The Shakta is so )alled be)ause the )hosen Deity o' his &o%ship9Ishta-de(ata is Shakti, In his )ult* both in do)t%ine and p%a)ti)e*e+phasis is laid on that aspe)t o' the 8ne in &hi)h It is the Sou%)e o'/hange and* in the 'o%+ o' Ti+e and Spa)e and all obe)ts the%ein*/hange itsel', The &o%d Shakti is g%a++ati)ally 'e+inine, o% this%eason an +e%i)an 8%ientalist )%iti) o' the do)t%ine has des)%ibed it asa &o%thless syste+* a +e%e 'e+ini.ation o' o%thodo< 9&hate(e% thatbe =edanta -- a do)t%ine tea)hing the p%i+a)y o' the e+ale and thus'it only 'o% 7su''%agette +onists7, It is absu%d )%iti)is+ o' this kind&hi)h +akes the Aindu so+eti+es &onde% &hethe% the 6este%npsy)he has e(en the )apa)ity to unde%stand his belie's, It is said o' theothe% 9in the Ay+n to Ae% in the &ahakala$Samhita)@ 7Thou a%tneithe% gi%l* no% +aid* no% old, Indeed Thou a%t neithe% 'e+ale no%+ale* no% neute%, Thou a%t in)on)ei(able* i++easu%able Po&e%* theBeing o' all &hi)h e


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)o++on do)t%ines and p%a)ti)es, The Tant%as p%ope% a%e the 6o%d o'Shi(a and Shakti, But the%e a%e also (aluable Tant%ik &o%ks in thenatu%e o' )o+pendia and )o++enta%ies &hi)h a%e not o' di(ineautho%ship,

The )on)ept 5Shakti5 is not ho&e(e% pe)ulia% to the Shaktas, 3(e%yAindu belie(es in Shakti as Cod5s Po&e%* though he +ay di''e% as tothe natu%e o' the uni(e%se )%eated by it, Shakta do)t%ine is a spe)ialp%esent+ent o' so-)alled +onis+ 9d(aita: lit, 5not-t&o5 and Shakta%itual* e(en in those )onde+ned 'o%+s &hi)h ha(e gi(en %ise to theabuses by &hi)h this S)%iptu%e is +ost gene%ally kno&n* is a p%a)ti)alappli)ation o' it, 6hate(e% +ay ha(e been the )ase at the o%igin o'these ga+i) )ults* all* no& and 'o% ages past* %e)ogni.e and )lai+ tobase the+sel(es on the =edas, 6ith these a%e )oupled the 6o%d o'Shi(a-Shakti as %e(ealed in the Tant%as, Shakta-do)t%ine is 9like the=edanta in gene%al &hat in 6este%n pa%lan)e &ould be )alled atheology based on %e(elation that is* so-)alled 5spi%itual5 o%supe%sensual e


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in and as the 'inite )ente%s* as the +any, The &o%ks o' an Indianphilosophe%* +y '%iend P%o'esso% P%a+atha Natha ukhyopadhyaya*aptly )all the 'i%st the a)t* and the se)ond the a)t-se)tion, The Isha9%anishad )alls the Sup%e+e 3


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the @o%d is ne(e% un%eal, The %eality* ho&e(e%* &hi)h )hangelesslyendu%es +ay 9i' &e so )hoose be said to be eality in its 'ullest sense,

eal ho&e(e% as all e


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sensation* +ay do &ithout the+* as is seen both in hypnoti) and yogi)states, The a%ea o' kno&ledge is thus (e%y &idely in)%eased,no&ledge +ay be gained o' subtle )he+ist%y* subtle physiology 9as o'the )ak%as o% subtle bodily )ente%s* o' (a%ious po&e%s* o' the 5&o%ld o'Spi%its*5 and so 'o%th, But though &e a%e he%e dealing &ith subtle

things* they a%e still things and thus pa%t o' the sense-&o%ld o' obe)ts-- that is* o' the &o%ld o' aya, aya* as late% e


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But 5spi%itual5 e


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tea)hing o' those &ho )lai+ to ha(e had su)h enseen, a)ts o' daily li'e gi(e au


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thinking, To the Shakta the th%ill o' union &ith his Shakti is a 'aint%e'le)tion o' the in'inite Shi(a-Shakti Bliss in and &ith &hi)h alluni(e%ses a%e bo%n, ll +atte% is a %elati(ely stable 'o%+ o' 3ne%gy, Itlasts a&hile and disappea%s into 3ne%gy, The uni(e%se is +aintaineda&hile, This is Shakti as =aishna(i* the aintaine%, t e(e%y +o+ent

)%eation* as %eu(enas)ent +ole)ula% a)ti(ity* is going on as the ShaktiB%ah+ani, t e(e%y +o+ent the%e is +ole)ula% death and loosening o'the 'o%+s* the &o%k o' ud%ani Shakti, /%eation did not take pla)e onlyat so+e past ti+e* no% is dissolution only in the 'utu%e, t e(e%y+o+ent o' ti+e the%e is both, s it is no& and be'o%e us he%e* so it&as 5in the beginning5,

In sho%t the &o%ld is %eal, It is a t%ue e


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not leap at one bound '%o+ o%dina%y 'inite sense-e


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This is not 5nothing5 but nothing kno&n to +ind and senses, BothShaktas and so+e =aishna(as use the te%+ Shunya* and no onesuspe)ts the+ o' being 5Nihilists5,

elati(ely* ho&e(e%* the 8ne is said to be Being 9Sat* Bliss 9nanda

and /it -- an unt%anslatable te%+ &hi)h has been +ost a))u%atelyde'ined as the /hangeless P%in)iple o' all )hanging e


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eyes* Thou dost see, Though &ithout tongue* Thou dost taste alltastes,7 Those &ho talk o' the 5bloodless abst%a)tions5 o' =edanta* ha(enot unde%stood it, The g%ound o' an5s Being is the Sup%e+e 5I59Pu%nosha+ &hi)h* though in Itsel' beyond 'inite pe%sonality* is yete(e% 'initely pe%sonali.ing as the beings o' the uni(e%se, 7Sa5ha+*7 --

7She I a+,7

This is the Sup%e+e Shakti* the ulti+ate obe)t o' the Shaktas5ado%ation* though &o%shipped in se(e%al 'o%+s* so+e gentle* so+e'o%+idable,

But Poten)y is a)tuali.ed as the uni(e%se* and this also is Shakti* 'o%the e''e)t is the )ause +odi'ied, onisti) =edanta tea)hes that Cod isthe +ate%ial )ause o' the &o%ld, The state+ent that the Sup%e+eShakti also e


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lost* so it is bo%n again '%o+ the ge%+ o' %e)alled e+o%y o% Shakti,6hyE Su)h a uestion +ay be ans&e%ed &hen &e a%e dealing &ith'a)ts in the &hole? but the latte% itsel' is un)aused* and &hat is )ausedis not the &hole, ani'estation is o' the natu%e o' Being-Po&e%* ust asit is Its natu%e to %etu%n to Itsel' a'te% the a)tuali.ation o' Po&e%, To the

de(otee &ho speaks in theologi)al language* 7It is Ais 6ill7, s the:oginihridaya says: 7Ae painted the 6o%ld-Pi)tu%e on Ai+sel' &ith theB%ush &hi)h is Ais 6ill and &as pleased the%e&ith,7

gain the 6o%ld is )alled a P%apaF)a* that is an e2tension o' the 'i(e'o%+s o' sensible +atte% 9Bhuta, 6he%e does it go at dissolutionE It)ollapses into a Point 9Bindu, 6e +ay %ega%d it as a +etaphysi)alpoint &hi)h is the )o+plete 5sube)ti'i)ation5 o' the di(ine o% 'ull 5I59Pu%nahanta* o% obe)ti(ely as a +athe+ati)al point &ithout+agnitude, ound that Point is )oiled a +athe+ati)al @ine &hi)h*being in tou)h &ith e(e%y pa%t o' the su%'a)e o' the Point* +akes onePoint &ith it, 6hat then is +eant by these sy+bols o' the Point and@ineE It is said that the Sup%e+e Shi(a sees Ai+sel' in and as Ais o&nPo&e% o% Shakti, Ae is the 56hite Point5 o% 5oon5 9/and%a* &hi)h isIllu+ination and in the )o+pleted p%o)ess* the 5I5 9ha+* side o'e


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'o% Po&e% is then at %est, /%eation is +o(e+ent* an un)oiling o' aya-Shakti, Aen)e is the &o%ld )alled ;agat* &hi)h +eans 5&hat +o(es5,The natu%e o' this Po&e% is )i%)ula% o% spi%aline? hen)e the %oundnessand 5)u%(atu%e5 o' things o' &hi)h &e no& hea%, Nothing +o(es in a%eally st%aight line, Aen)e again the uni(e%se is also )alled a sphe%oid

9B%ah+anda, The g%oss &o%lds a%e )i%)ula% uni(e%sal +o(e+ents inspa)e* in &hi)h* is the 3the% 9kasha* /ons)iousness* as the ull9Pu%na* is ne(e% di)hoto+i.ed* but the 'inite )ente%s &hi)h a%ise in it*a%e so, The Point* o% Bindu* then di(ides into th%ee* in (a%ious &ays*the )hie' o' &hi)h is no&e%* no&ing and no&n* &hi)h )onstitute theduality o' the &o%ld-e


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aya-Shakti inte%(enes and )o+pletely sepa%ates the t&o, o% thatPo&e% is the Sense o' Di''e%en)e 9Bheda-Buddhi, 6e ha(e no& the'inite )ente%s +utually e


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Sup%e+e 3


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uni(e%se &hi)h )ontains anything eithe% potential o% a)tual* &hi)h isnot to be 'ound else&he%e, So+e aspe)t o' atte% o% ind* ho&e(e%*+ay be +o%e o% less e


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th%oughout* though the atte% is o%gani.ed and the ind is e


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Chapter Three

#hat Are the Tantras and Their igni$cance%

=3G)o++on e


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dealing &ith the &o%ship o' Saguna Ish(a%a &hi)h &as %e(ealed at the)lose o' the age o' the >panishads* and int%odu)ed pa%tly be)ause o'the 'alling into desuetude o' the =aidika )a%a* and pa%tly be)ause o'the in)%easing nu+be%s o' pe%sons ente%ing the Aindu 'old &ho &e%enot )o+petent 9dhika%i 'o% that )a%a, I &ill not ho&e(e% deal &ith

this histo%i)al uestion beyond noting the 'a)t that the ga+a is opento all pe%sons o' all )astes and both se


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9Shai(aga+a is o' t&o kinds* Sh%auta and sh%auta, Sh%auta isSh%autisa%a+aya and o' t&o kinds* S(atant%a and Ita%a, S(atant%a is'i%st o' ten kinds and then Siddhanta o' eighteen kinds, 9This is theShai(asiddhanta ga+a &ith 2H ula ga+as and 20" >paga+as, Itis Shuddhad(aita be)ause in it the%e is no =isheshana, Ita%a is

Sh%utisa%a &ith nu+e%ous (a%ieties, Into this +ass o' se)ts I do notatte+pt he%e to ente%* e


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to look at the +atte% '%o+ the high =edantik standpoint o' Shaktado)t%ine, Ne(e%theless sepa%ate &o%ship and %ituals epaga+as* su)h as Ta%aka Tant%a* =a+a Tant%a and


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othe%s* &hi)h &ill be 'ound enu+e%ated in S)ho+e%us5 Der Shaiva$siddhanta! Nallas(a+i Pillai5s Studies in Shaivasiddhanta 9p, 2!4* andShiva,;anasiddihiyar 9p, 211, #he Sammohana #antra 9/h, =I+entions $4 Tant%as* 2" >patant%as* as also Ga+alas* Da+a%as*Sa+hitas and othe% S)%iptu%es o' the Shai(a )lass? " Tant%as* 20

>patant%as* also Ga+alas* Da+a%as* Sa+hitas o' the =aishna(a )lass?nu+e%ous Tant%as and othe% s)%iptu%es o' the Canapatya and Sau%a)lasses* and a nu+be% o' Pu%anas* >papu%anas and othe% (a%iouslyna+ed S)%iptu%es o' the Bauddha )lass, It then 9/h, =II +entionso(e% 00 Tant%as and nea%ly the sa+e nu+be% o' >patant%as* o' so+e22 ga+as* /inaga+a 9see /h, =I %ost)! Buddhaga+a* ;aina*Pashupata* apalika* Pan)a%at%a* Bhai%a(a and othe%s, The%e is thus a(ast +ass o' Tant%as in the ga+as belonging to di''e%ing s)hools o'do)t%ine and p%a)ti)e* all o' &hi)h +ust be studied be'o%e &e )anspeak &ith )e%tainty as to &hat the +ighty ga+a as a &hole is, Inthis book I b%ie'ly deal &ith one se)tion o' it only, Ne(e%theless &henthese ga+as ha(e been eni(e%se? at%ue e+anation '%o+ Ai+ in Ais )%eati(e aspe)t? su))essi(ee+anations 9bhasa* =yuha as o' 7'i%e '%o+ 'i%e7 '%o+ subtle to g%oss?do)t%ine o' Shakti? pu%e and i+pu%e )%eation? the denial o'

un)ons)ious aya* su)h as Sha+ka%a tea)hes? do)t%ine o' aya oshaand the aF)ukas 9the si< Shai(a aF)ukas being* as D%, S)h%ade%says* %ep%esented by the possibly ea%lie% )lassi'i)ation in thePan)a%at%a o' the th%ee Sa+ko)as? the )a%%ying o' the o%igin o' thingsup and beyond Pu%usha-P%ak%iti? a))eptan)e at a late% stage o'Pu%usha-P%ak%iti* the Sa+khyan Cunas* and e(olution o' Tatt(as asapplied to the do)t%ine o' Shakti? a''i%+an)e o' the %eality o' the>ni(e%se? e+phasis on de(otion 9Bhakti? p%o(ision 'o% all )astes andboth se


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s)hools, Ne)essa%ily also* e(en on points o' )o++on si+ila%ity* the%e isso+e (a%ian)e in te%+inology and e


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7bla)k +agi)*7 and 7e%oti) +ysti)is+*7 )e+ented togethe% by a %itual&hi)h is 7+eaningless +u++e%y7, la%ge nu+be% o' pe%sons &ho talkin this st%ain ha(e ne(e% had a Tant%a in thei% hands* and su)h8%ientalists as ha(e %ead so+e po%tions o' these S)%iptu%es ha(e notgene%ally unde%stood the+* othe%&ise they &ould not ha(e 'ound the+

to be so 7+eaningless7, They +ay be bad* o% they +ay be good* butthey ha(e a +eaning, en a%e not su)h 'ools as to belie(e 'o% ages in&hat is +eaningless, The use o' this te%+ i+plies that thei% )ontenthad no +eaning to the+, =e%y likely? 'o% to de'ine as they do ant%aas 7+ysti)al &o%ds*7 ud%a as 7+ysti)al gestu%es7 and Gant%a as7+ysti)al diag%a+s7 does not i+ply kno&ledge, These e%%oneousnotions as to the natu%e o' the ga+a a%e o' )ou%se due to the+istaken identi'i)ation o' the &hole body o' the S)%iptu%e &ith onese)tion o' it, u%the% this last is only kno&n th%ough the abuses to&hi)h its dange%ous p%a)ti)es as )a%%ied out by in'e%io% pe%sons ha(egi(en %ise, It is stated in the Shast%a itsel' in &hi)h they a%e p%es)%ibedthat the path is 'ull o' di''i)ulty and pe%il and he &ho 'ails upon it goesto Aell, That the%e a%e those &ho ha(e so 'ailed* and othe%s &ho ha(ebeen guilty o' e(il +agi)* is &ell kno&n, I a+ not in this /hapte%)on)e%ned &ith this spe)ial %itual o% +agi) but &ith the p%a)ti)es &hi)hgo(e%n the li'e o' the (ast +ass o' the Indian people to be 'ound in theTant%as o' the ga+as o' the di''e%ent s)hools &hi)h I ha(e+entioned,

6este%n &%ite% in a %e(ie& o' one o' +y books has e


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se)ts* I a+ not he%e )on)e%ned to sho& that one syste+ is bette% thanthe othe%, 3a)h &ill adopt that* &hi)h +ost suits hi+, I a+ only statingthe 'a)ts, s the/hirbudhnya Samhita o' the PaF)a%at%a ga+a says*the aspe)ts o' Cod a%e in'inite* and no philosophe% )an sei.e and dulye


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they &e%e %e(ealed but on the uestion &hethe% Siddhi is gainedthe%eby, This too is the p%oo' o' yu%(eda, The test o' +edi)ine is thatit )u%es, I' Siddhi is not obtained* the 'a)t it is &%itten 7Shi(a u(a)a79Shi(a speaks o% the like )ounts 'o% nothing, The ga+a the%e'o%e is a%ractical epasana* editation9Dhyana* osa%y 9;apa and the like, But any syste+ to be '%uit'ul+ust e


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and the 'o%ti'ying (i%tues o' the sa)%a+ents, They need a de'initepi)tu%e o' thei% obe)t o' &o%ship* su)h as is detailed in the Dhyana o'the De(atas* an i+age* a Gant%a* a andala and so 'o%th* a de(eloped%itual and pi)to%ial %eligion, This is not to say that they a%e &%ong,These natu%al tenden)ies* ho&e(e%* be)o+e a))entuated in )ou%se o'

ti+e to a point &he%e 7supe%stition*7 +e)hani)al de(otion and li'eless'o%+alis+ and othe% abuses a%e p%odu)ed, The%e then takes pla)e&hat is )alled a 7e'o%+*7 in the di%e)tion o' a +o%e spi%itual %eligion,This too is a))entuated to the point o' ba%%enness, eligion be)o+esste%ile to p%odu)e p%a)ti)al %esult and %itual and pi)to%ial %eligion%e)u%s, So Buddhis+* &hi)h in its o%igin has been %ep%esented to be a%ea)tion against e


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has su''e%ed* abuse, n i+po%tant point in this )onne)tion should benoted, In 3u%ope &e see e


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Chapter &our

Tantra hastra and Veda

In &%iting this /hapte% I ha(e in +ind the dispute &hi)h so+e ha(e%aised upon the uestion &hethe% the ga+as* o% so+e o' the+* a%e=aidik o% non-=aidik,

I do not he%e deal &ith the natu%e and s)hools o' Tant%a o% ga+ano% &ith thei% histo%i)al o%igin, So+ething has been said on thesepoints in the Int%odu)tions to the 3nglish t%anslations o' Pandit Shi(a/hand%a =idya%na(a5s #antra$tattva I ha(e also dealt &ith this sube)tin the t&o /hapte%s* 76hat a%e the Tant%as and thei% signi'i)an)eE7 and7Shakti and Shakta7, I &ish to a(oid %epetitions* e


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De(i &hi)h %uled 'o% )entu%ies* so that &e +ay speak o' a Tant%ikepo)h? &hi)h e(en to-day go(e%ns the household and te+ple %itual o'e(e%y Aindu? ho& is it that su)h a Shast%a has 'allen into )o+pletenegle)t and dis%epute a+ongst the la%ge% body o' the 3nglish-edu)ated)o++unity5E I %e+e+be% a ti+e &hen +ention o' the Shast%a &as only

+ade 9I speak o' )ou%se o' the sa+e )lass &ith bated b%eath? and&hen any one &ho )on)e%ned hi+sel' the%e&ith be)a+e the%eby liableto the )ha%ge o' gi(ing li)entious s&ay to d%ink and &o+en, Theans&e% is both a gene%al and pa%ti)ula% one, In the 'i%st pla)e the3nglish-edu)ated people o' this )ount%y &e%e 'o%+e%ly al+oste


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)%iti)is+s had any g%ound &hate(e%, The%e has been i+pe%'e)tion*'olly* supe%stition* &i)kedness* he%e as else&he%e, The%e has been+u)h o' it* 'o% e


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'%o+ Cod as the +ind o' +an )an go? stagge%ing the b%ain o' a %ational+an? 'illing his +ind &ith &ild )onte+pt 'o% his spe)ies and &hi)h hasonly endu%ed 7be)ause it has 'ailed,7 3


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+anne% o' thinking 9philosophi)al* %eligious* a%tisti)* so)ial andpoliti)al that they ha(e s)a%)ely any g%eate% )apa)ity to app%e)iatethei% o&n )ultu%al inhe%itan)e than thei% tea)he%s* be that )apa)ity inany pa%ti)ula% )ase +o%e o% less, So+e o' the+ )a%e nothing 'o% thei%Shast%a, 8the%s do not unde%stand it, The )lass o' &ho+ I speak a%e*

in 'a)t* as I ha(e said* the anasaput%a o' the 3nglish in a st%i)t senseo' the te%+, The Indian &ho has lost his Indian soul +ust %egain it i'he &ould %etain that independen)e in his thought and in the o%de%ingo' his li'e &hi)h is the +a%k o' a +an* that is o' one &ho seeksS(a%aya-siddhi, Ao& )an an i+itato% be on the sa+e le(el as hiso%iginalE athe% he +ust sit as a /ela at the latte%5s 'eet, 6hilst &e )anall lea%n so+ething '%o+ one anothe%* yet so+e in this land ha(e yet tolea%n that thei% )ultu%al inhe%itan)e &ith all its de'e)ts 9and none is&ithout su)h is yet a noble one? an eual in %ank* 9to say the least*&ith those g%eat past )i(ili.ations &hi)h ha(e +olded the li'e andthought o' the 6est, ll this has been ad+itted by Indians &ho ha(edis)e%n+ent, Su)h (alue as +y o&n %e+a%ks possess* is due to the'a)t that I )an see and udge '%o+ &ithout as an outside%* though 9I&ill ad+it in one sense inte%ested obse%(e% -- inte%ested be)ause Iha(e at hea%t Indian &el'a%e and that o' all othe%s &hi)h* as the &o%ldno& stands* is bound up &ith it,

s %ega%ds the Tant%a Shast%a in pa%ti)ula%* g%eate% igno%an)ep%e(ailed and still e


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I ha(e dealt &ith the sube)t o' the Tant%as in se(e%al pape%s, It isonly ne)essa%y he%e to say that 7the Tant%a7 as it is )alled &as &%ongly)onside%ed to be synony+ous &ith the Shakta Tant%as? that in %espe)to' the latte% the &hole attention &as gi(en to the =a+a)a%a %itual andto +agi) 9Shatka%+a? that this %itual* &hate(e% +ay in t%uth be said

against it* &as not unde%stood? that it &as )o+pletely igno%ed that theTant%as )ontained a %e+a%kable philosophi) p%esent+ent o' %eligioustea)hing* p%o'oundly applied in a %itual o' psy)hologi)al &o%th? andthat the Shast%as &e%e also a %epe%to%y o' the al)he+y* +edi)ine* la&*%eligion* a%t and so 'o%th o' thei% ti+e, It &as su''i)ient to +ention the&o%d 7Tant%a7 and the%e &as supposed to be the end o' the +atte%,

I ha(e o'ten been asked &hy I had unde%taken the study o' theTant%a Shast%a* and in so+e 3nglish 9as opposed to /ontinentalua%te%s it has been suggested that +y ti+e and labo% +ight be +o%e&o%thily e+ployed, 8ne ans&e% is this: ollo&ing the t%a)k o'un+easu%ed abuse I ha(e al&ays 'ound so+ething good, The p%esent)ase is no e


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so+e o' the Tant%as and a spi%it &hi)h they +ani'est o' &hi)h thei%student +ay not pe%sonally app%o(e, But the )ause o' histo%y is not tobe in'luen)ed by pe%sonal p%edile)tions, It is so in'luen)ed in 'a)t,The%e a%e so+e &ho ha(e 'ound in the Shast%a a use'ul &eapon o'atta)k against Indian %eligion and its tenden)ies, Should one speak o'

the heights &hi)h Indian spi%itual e


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Sadhana be /h%istian* Aindu* oha++ed* Buddhist o% &hat else, The)hie' Sadhana-Shast%a 'o% the o%thodo< Aindu is the Tant%a Shast%a o%ga+a in its (a%ying s)hools, In this 'a)t lies its )hie' signi'i)an)e* and'o% Aindus its p%a)ti)al i+po%tan)e, This and the d(aita(ada on &hi)hthe Shakta %itual %ests is in +y opinion the +ain %eason &hy Shakta

Da%shana o% do)t%ine is &o%thy o' study,

The opinion &hi)h I had 'o%+ed o' the Shast%a has been )o%%obo%atedby se(e%al to &ho+ I had int%odu)ed the +atte%, I should like to uotehe%e the last lette% I had only a +onth ago '%o+ an Indian '%iend* bothSansk%itist and philosophe% 9a )o+bination too %a%e, Ae says 7they9the Tant%as ha(e %eally th%o&n be'o%e +e a 'lood o' ne& light, So+u)h so* that I %eally 'eel as i' I ha(e dis)o(e%ed a ne& &o%ld, u)h o'the +ist and ha.iness has no& been )lea%ed a&ay and I 'ind in theTant%as not only a g%eat and subtle philosophy but +any o' the +issinglinks in the de(elop+ent o' the di''e%ent syste+s o' Aindu philosophy&hi)h I )ould not dis)o(e% be'o%e but &hi)h I ha(e been seeking 'o%*'o% so+e yea%s past,7 These state+ents +ight pe%haps lead so+e tothink that the Shast%a tea)hes so+ething enti%ely* that is in e(e%y%espe)t* ne&, s %ega%ds 'unda+ental do)t%ines* the Tant%a Shast%a9'o% )on(enien)e I )on'ine +ysel' to the Shakta 'o%+ tea)hes +u)h&hi)h is to be 'ound in the d(aita =edanta, The%e'o%e those &ho thinkthat they &ill 'ind in the Shast%a so+e 'unda+ental t%uths )on)e%ningthe &o%ld &hi)h a%e enti%ely ne& &ill be disillusioned, The obse%(ationdoes not apply to so+e do)t%inal tea)hing* p%esent+ent* +ethods* anddetails* to &hi)h doubtless +y '%iend5s lette% %e'e%%ed, Ae &ho has t%uly

unde%stood Indian Shast%a as a &hole &ill %e)ogni.e* unde% (a%iety o''o%+ and deg%ee o' spi%itual ad(an)e+ent* the sa+e substan)e by &ayo' do)t%ine,

6hilst the Shakta Tant%a %e)ogni.es* &ith the 'ou% =edas* thega+as and Nigai+as* it is no& based* as a%e all othe% t%uly IndianShast%as on =eda, =eda* in the sense o' no&ledge* is ulti+atelySpi%itual 3


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97Ae I a+7* B%ah+as+i 97I a+ B%ah+an7 and so 'o%th, In othe%&o%ds* Sel'-kno&ledge is sel'-lu+inous and 'unda+ental and the basiso' all othe% kno&ledge, 8&ing to its t%ans)enden)y it is beyond bothp%o(e% and p%oo', It is sel'-%eali.ed 9S(anubha(a, But Sh%uti is thesou%)e '%o+ &hi)h this kno&ledge a%ises* as Sa+ka%a says* by

%e+o(ing 9as also to so+e epapu%anas its g%oss body?S+%iti its hands and othe% li+bs and all* 7othe% Shast%as a%e the hai%so' its body, In the Aea%t-lotus a%e the 'i'ty Teo+ayi at%ika, In thepe%i)a%p a%e the ga+as glitte%ing like +illions o' suns and +oons

&hi)h a%e Sa%(adha%+a+aya* B%ah+aFana+aya* Sa%(asiddhi+aya*and u%ti+an, These &e%e %e(ealed to the ishis, In 'a)t all Shast%asa%e said to )onstitute one g%eat +any-+illioned )olle)tion 9ShatakotiSa+hita ea)h being pa%ti)ula% +ani'estations to +an o' the one*essential =eda, %o+ this 'ollo&s the belie' that they do not )ont%adi)t*but a%e in ag%ee+ent &ith* one anothe%? 'o% T%uth is one &hate(e% bethe deg%ee in &hi)h it is %e)ei(ed* o% the 'o%+ in &hi)h the See%s9ishis p%o+ulgated it to those &hose spi%itual sight has not st%engthenough to dis)e%n it di%e)tly and 'o% the+sel(es, But ho&* a))o%ding toIndian notions* )an that &hi)h is put 'o%&a%d as a e(elation be sho&n

to be su)hE The ans&e% is that o' yu%(eda, +edi)ine is a good onei' it )u%es, In the sa+e &ay a Shast%a is t%uly su)h i' the Siddhi &hi)hit )lai+s to gi(e is gained as the '%uit o' the p%a)ti)e o' its inun)tions*a))o%ding to the )o+peten)y and unde% the )onditions p%es)%ibed, Thep%in)iple is a p%a)ti)al and &idely adopted one, The t%ee +ust beudged by its '%uit, This p%in)iple +ay* i' applied to the gene%al li'e o'to-day* lead to an ad(e%se udg+ent on so+e Tant%ik p%a)ti)es, I' so*let it be, It is* ho&e(e%* an e%%o% to suppose that e(en su)h p%a)ti)es


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as ha(e been )onde+ned* )lai+ to %est on any othe% basis than =eda,It is by the lea%ned in Tant%a Shast%a said to be igno%an)e 9(idya tosee a di''e%en)e bet&een ga+a and =eda,

Igno%ant notions p%e(ail on the sube)t o' the %elation o' the Tant%as

to =eda and the =edas, I %ead so+e yea%s ago in a Bengali book by aB%ah+o autho% that 7the di''e%en)e &as that bet&een Aell andAea(en7, No& on &hat is su)h a )onde+nato%y )o+pa%ison basedE Itis sa'e to )hallenge p%odu)tion o' the p%oo' o' su)h an asse%tion, @et use


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That the Shakta Tant%a )lai+s to be based on =eda ad+its o' nodoubt, In 'a)t ulluka Bhatta* the )eleb%ated )o++entato% on anu*says that Sh%uti is o' t&o kinds* =aidik and Tant%ik,

=aidiki tant%u+s )a(ia% d(i(idha sh%utih ki%tita

It is o* course the *act that di**erent sects bandy -ords u%on the%oint -hether they in *act truly inter%ret Shruti and *ollo- %racticecon*ormable to it Statements are made by o%%osing schools thatcertain Shastras are contrary to Shruti even though they %ro*ess to bebased thereon So a citation by +haskararaya in the Commentary to VAB o* the =alita sahasranama s%eaks o* some #antras as .o%%osed toVeda. (Vedaviruddhani) #he Vayu Samhita says@ .Shaivagama ist-o*old! that -hich is based on Shruti and that -hich is not #he*ormer is com%osed o* the essence o* Shruti Shrauta is Svatantra andItara. (v ante! % 1) Shaivagamo5%i dvividhah! shrauto5 shrautash casamsmritah Srutisaramayah shrautah svantrastvitaro matah

So again the Bhaga(ata o% Pan)a%at%a ga+a has been said to benon-=aidik, This +atte% has been dis)ussed by Sa+ka%a)a%ya anda+anua 'ollo&ing Ga+una)a%ya,

6e +ust in all )ases distinguish bet&een &hat a s)hool says o' itsel'and &hat othe%s say o' it, In /h%istianity both /atholi)is+ andP%otestantis+ )lai+ to be based on the Bible and ea)h alleges that theothe% is a &%ong inte%p%etation o' it, 3a)h again o' the nu+e%ous

P%otestant se)ts says the sa+e thing o' the othe%s,

But is Shakta Tant%a )ont%a%y to =eda in 'a)tE @et us sho%tly su%(eythe +ain points in its do)t%ine, It tea)hes that Pa%a+at+a Ni%gunaShi(a is Sa))idananda (ra%a;casara! /h, LLIL: "ularnava! /h, I, ((,$-", ula%na(a says 7Shi(a is the i+pa%tite Sup%e+e B%ah+an* thell-kno&ing 9Sa%(aFa /%eato% o' all, Ae is the Stainless 8ne and the@o%d o' all, Ae is 8ne &ithout a se)ond 9d(aya, Ae is @ight itsel', Ae)hanges not* and is &ithout beginning o% end, Ae is att%ibuteless andabo(e the highest, Ae is Sa))idananda7 9I, $-", nd see the Dhyana

and PaF)a%atnastot%a in &ahanirvana #antra III, 0* !-$, B%ah+anis Sa))idananda* 3te%nal 9Nitya* /hangeless 9Ni%(ika%a* Pa%tless9Nishkala* >ntou)hed by aya 9Ni%+ala* tt%ibuteless 9Ni%guna*o%+less 9%upa* I+pe%ishable 9ksha%a* ll-sp%eading like spa)e9=yo+asannibha* Sel'-illu+inating 9S(ya+yotih* eality 9Tatt(a&hi)h is beyond +ind and spee)h and is to be app%oa)hed th%oughspi%itual 'eeling alone 9Bha(anaga+ya, "ularnava I* $-H? III, !2* !?IL, ", (&ahanirvana III, 0* !-$* $"-$H* A III, 12, In Ais aspe)t


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as the @o%d 9Ish(a%a o' all* Ae is the ll-kno&e% 9Sa%(aFa* @o%d o'all: &hose Body is pu%e Satt(a 9Shuddhasatt(a+aya* the Soul o' theuni(e%se 9=ish(at+a, (&ahanirvana I, $1* III, $H, Su)h de'initionssi+ply %e-a''i%+ the tea)hing o' =eda, B%ah+an is That &hi)h pe%(ades&ithout li+it the >ni(e%se (ra%a;casara LLIL? &ahanirvana III, -

as oil the sesa+u+ seed 9Sha%ada Tilaka I* Shaktanandata%anginiI* P%anatoshini 1, This B%ah+an has t&o'old aspe)t as Pa%ab%ah+an9Ni%guna* Nishkala and Shabda-b%ah+an 9Saguna* Sakala,Sa++ohana* a highly inte%esting Tant%a* says 9/h, I that ubika is o't&o'old aspe)t* na+ely* Nishkala &hen She is /and%a-(akt%a* andSakala &hen )alled Pa%a+ukhi, So too is Cuhyakali &ho as the 'i%st is3ka(akt%a +ahapashupatishi ad(aitabha(asa+panna and as these)ond Dasha(akt%a, So the "ularnava says Shabda-b%ah+apa%a+ab%ah+abhedena B%ah+ano d(ai(idya+ ukta+ 9handa=* >llasa 1, The sa+e Tant%a says that Sadashi(a is &ithout the bonds9o' aya and ;i(a is &ith the+ 9Pashabadho bha(e i(ahpasha+uktah Sadashi(ahi* IL, 42 upon &hi)h the autho% o' theP%anatoshini* )iting this passage says 7thus the identity o' ;i(a andShi(a is sho&n 9iti Shi(ai(ayo%aikya+ ukta+, The Shakta Tant%a isthus d(aita(ada: 'o% it p%o)lai+s that Pa%a+at+a and ;i(at+a a%eone, So it a''i%+s the 7g%and &o%ds7 9aha(akya o' =eda -- 7Tat t(a+asi*7 7So5ha+*7 7B%ah+as+i7 (&ahanirvana =III, 2$4-2$* =, 10?ra%a;casara II? identi'ying A%i+ &ith undali and Aangsah and then&ith So5ha+, Gah Suks+ah So5ha+ ib LLI=*6;anarnava #antra LLI,10, s to B%ah+as+i* see "ularnava IL, 2 and ib 41,So5ha+bha(ena puayet, The ant%a 7all this is su%ely B%ah+an

9Sa%(a+ khal(ida+ B%ah+a7 is a))o%ding to the &ahanirvana 9=II,!H the end and ai+ o' Tant%ika ula)a%a* the %eali.ation o' &hi)hsaying the P%apaF)asa%a Tant%a des)%ibes as the 'i'th o% Sup%e+e State9/h, LIL? 'o% the identity o' ;i(at+a and Pa%a+at+a is @ibe%ation&hi)h the =edantasa%a de'ines to be ;i(ab%ah+ano%aikya+, ula%na(a%e'e%s to the d(aita o' &hi)h Shi(a speaks(/dvaitantu shivenoktam I,10H, See also &ahanirvana II, -4? I II, -? 0-$4?ra%a;casara II* LI L* LLIL, Candha%(a Tant%a says that the Sadhaka+ust be a nondualist 9D(aitahina, 9See /h, II, ib ranatoshini 10H?&aharudra%amala I handa* /h, 1? II handa* /h, 2, It is useless to

+ultiply uotations on this point o' &hi)h the%e is no end, In 'a)t thatpa%ti)ula% 'o%+ o' &o%ship &hi)h has ea%ned the Shakta Tant%as ill-'a+e )lai+s to be a p%a)ti)al appli)ation o' d(aita(ada, TheSammohana #antra 9/h, =III gi(es high p%aise to the philosophe%Sa+ka%a)a%ya saying that Ae &as an in)a%nation o' Shi(a 'o% thedest%u)tion o' Buddhis+, aula)a%ya is said to p%ope%ly 'ollo& a 'ullkno&ledge o' =edanti) do)t%ine, Shi(a in the "ularnava 9I, 110 says


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7so+e desi%e dualis+ 9D(aita* othe%s nondualis+ 9d(aita but +yt%uth is beyond both 9D(aitad(aita(i(a%ita7,

d(aita(edanta is the &hole day and li'e o' the Shakta Sadhaka, 8n&aking at da&n 9B%ah+a+uhu%ta he sits on his bed and +editates 7I

a+ the De(i and none othe%, I a+ B%ah+an &ho is beyond all g%ie', Ia+ a 'o%+ o' Sa))idananda &hose t%ue natu%e is ete%nal @ibe%ation,7

/ham Devi na can%o5smi! +rahmaivaham na sokabhak!Saccidanandaru%o5ham nit%amuktasvabhavavan

t noon again seated in Puasana at ti+e o' Bhutasuddhi he+editates on the dissolution o' the Tatt(as in Pa%a+at+a, Seeing nodi''e%en)e bet&een Pa%a+at+a and ;i(at+a he a''i%+s Sa5ha+ 7I a+She7, gain in the e(ening a'te% %itual duties he a''i%+s hi+sel' to bethe khilat+a and Sa))idananda* and ha(ing so thought he sleeps,Si+ila%ly 9I +ay he%e inte%pose in the Buddhist Tant%a -- the Sadhakaon %ising in the state o' De(adeha 9h@ayi-sku i+agines that thedouble d%u+s a%e sounding in the hea(ens p%o)lai+ing the ant%as o'the 24 =i%as 9dPah(o* and %ega%ds all things a%ound hi+ as)onstituting the andala o' hi+sel' as Buddha =a%asatt(a, 6henabout to sleep he again i+agines his body to be that o' Buddha=a%asatt(a and then +e%ges hi+sel' into the t%anuil state o' the =oid9Shunyata,

Candha%(a Tant%a says: 7Aa(ing saluted the Cu%u as di%e)ted and

thought 5So5ha+5 the &ise Sadhaka* the pe%'o%+e% o' the %ite shouldponde% the unity o' ;i(a and B%ah+an,7

Gurun natva vidhanena so5ham iti %orudhasah/ikyam sambhavayed dhiman ,ivasya +rahmano5%i ca

ali Tant%a says: 7Aa(ing +editated in this &ay* a Sadhaka should&o%ship De(i as his o&n t+a* thinking I a+ B%ah+an,7 ubika Tant%asays 9De(i is )alled ubika be)ause She is undali: 7 Sadhakashould +editate on his o&n Sel' as one and the sa+e &ith Ae% 9Taya

sahita+ at+ana+ ekibhuta+ (i)intayet7 and so on,

The )a%dinal do)t%ine o' these Shakta Tant%as is that o' Shakti&hethe% in its S(a%upa 9that is* as It is in Itsel' as /id%upini* thePa%ap%ak%iti o' Pa%a+at+a (&ahanirvana I=, 10 o% as aya andP%ak%iti 9see as to the latte% the g%eat Ay+n to P%ak%iti inP%apaF)asa%a* /h, LI, Shakti as the ubika Tant%a says 9/h, I is/ons)iousness 9/aitanya%upini and Bliss 9nanda%upini, She is at the


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sa+e ti+e suppo%t o' 9Cunash%aya and )o+posed o' the Cunas9Cuna+ayi, aya is ho&e(e% e


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and >pasana o' B%ah+an &ith Shakti* and (a%ious kinds o' GogaSadhana* a))o%ding to the ga+a &hi)h is di(ided into th%ee pa%tsTant%a 9Satt(aguna* Ga+ala 9aoguna* and Da+a%a 9Ta+oguna,The%e &e%e $4 Tant%as 'o% ea)h o' the th%ee di(isions sh(ak%anta*athak%anta* =ishnuk%anta,

Su)h is the Tant%ik t%adition )on)e%ning the ges and thei%app%op%iate S)%iptu%es, 6hethe% this t%adition has any histo%i)al basisstill a&aits inui%y* &hi)h is %ende%ed di''i)ult by the 'a)t that +anyTant%as ha(e been lost and othe%s dest%oyed by those ini+i)al to the+,It is su''i)ient 'o% +y pu%pose to +e%ely state &hat is the belie': thatpu%pose being to sho& that the Tant%a Shast%a %e)ogni.es* and )lai+snot to be in )on'li)t &ith =eda o% any othe% %e)ogni.ed Shast%a, Ita))epts the si< Philosophies 9Da%shana &hi)h Shi(a says a%e the sistasiatische Heitschri*t! 1!1$* Ae't, , Thea%ti)le does not sho& a )o+plete )o+p%ehension o' its sube)t-+atte%*no% &as this to be e


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&hi)h )asts a%e kept as +odels 'o% the students, 7These S)%iptu%es*7he adds* 7'u%nish the aestheti)s and in 'a)t &e 'ind that in the late%books 9o' the ala)ak%a the &hole 'igu%ati(e +ythology 9o' thatsyste+ has been built upon this s)he+e, 6hen)e this e(olution o''o%+s a%ises is indeed anothe% uestion &hi)h &ill b%ing +any a

su%p%ise to the '%iends o' 5National Indian %t5 9si), Talking is easie%,The ;ains too ha(e su)h things,7 I +ay add that the 'a)t that so+e;ains )a%%y out so+e so-)alled 7Tant%ik %ites7 is not gene%ally kno&n,=aishna(as and Bauddhas also ha(e these %ites, Notions and p%a)ti)esgene%ally )ha%ged to Shaktas only a%e held and )a%%ied out by othe%se)ts, It is to be %e+e+be%ed also that the%e a%e +any s)hools o'ga+a, So+e o' the+ state that othe% ga+as &e%e p%o+ulgated 7'o%the delusion o' +en7, It is needless to add that* he%e as else&he%e* tothe adhe%ent o' a pa%ti)ula% ga+a his pa%ti)ula% s)%iptu%e is good* andit is the s)%iptu%e o' his opponent &hi)h is 7'o% delusion7, 8%thodo


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%eligious tole%an)e &hi)h lets se)t a'te% se)t* &ith the +ost &onde%'ulsaints* e


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'e& pages to the se)t o' the Shaktas &hi)h e(idently see+suni+po%tant to hi+, Ae speaks* ho&e(e%* both about the +etaphysi)aldo)t%ines and about the )ult o' this se)t* &ith in e(e%y &ay* the )ool*uiet obe)ti(ity o' the histo%ian, The e


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spouse o' Shi(a, nd so P%ak%iti* Shakti* >+a* Pa%(ati* a%e e(e% oneand the sa+e, They a%e only di''e%ent na+es 'o% the one g%eat ll-othe%* the ;agan+ata* 7the othe% o' all the li(ing7, The Indian +indhad been long sin)e a))usto+ed to see >nity in all ultipli)ity, ;ust asone +oon %e'le)ts itsel' in innu+e%able &ate%s* so De(i* the

7Coddess*7 by &hate(e% othe% na+es she +ay be othe%&ise )alled* isthe e+bodi+ent o' all Cods and o' all 7ene%gies7 9Shaktis o' the Cods,6ithin he% is B%ah+a* the /%eato%* and his Shakti? &ithin he% is =ishnu*the P%ese%(e%* and his Shakti? &ithin he% is also Shi(a as ahakala*7g%eat athe% Ti+e7* the g%eat Dest%oye%, But as this one is s&allo&edup by he%sel'* she is also dyakalika* the 7p%i+o%dial ali7? and as a7g%eat +agi)ian*7 ahayogini* she is at the sa+e ti+e /%eat%i


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'o% the physi)al union, The &o%ship should not be se)%et* inde)en)iesshould not o))u%* and e(il* i+pious people should not be ad+itted tothe )i%)le o' the &o%shippe%s, T%ue* it is pe%+issible 'o% the 7Ae%o79=i%a &ho is uali'ied to the Sadhaka o% 7+agi)ian7 to unite in se)%et&o%ship &ith othe% Shaktis, 8nly in the highest 7hea(enly )ondition7

9Di(yabha(a o' the saint do pu%ely sy+boli)al a)tions take the pla)eo' the 7'i(e t%ue things7,

But to the &o%ship o' the De(i belong in the 'i%st pla)e ant%as9'o%+ulas and Bias 9+onosyllabi) +yste%ious &o%ds like i+* li+*A%i+ et),? 'u%the% also Gant%as 9diag%a+s o' a +yste%ious +eaning*d%a&n on +etal* pape% o% othe% +ate%ial* ud%as 9spe)ial 'inge%positions and hand +o(e+ents and Nyasas, 9These last )onsist inputting the tips o' the 'inge%s and the 'lat o' the %ight hand* &ith)e%tain +ant%as* on the (a%ious pa%ts o' the body* in o%de% by that to'ill one5s o&n body &ith the li'e o' the De(i, By the appli)ation o' allthese +eans the &o%shippe% %ende%s the Deity &illing and 'o%)es hi+into his se%(i)e* and be)o+es a Sadhaka* a +agi)ian, o% Sadhana*7agi)*7 is the )hie' ai+* though not the 'inal ai+ o' De(i &o%ship,

This highest and 'inal ai+ is the sa+e as that o' all Indian se)ts and%eligious syste+s? oksha o% deli(e%an)e* the uni'i)ation &ith theDeity in ahani%(ana* the 7g%eat e


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+ost sensuous &o%ship &hi)h is )al)ulated to p%odu)e the into


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sh%a+as o% statuses o' li'e* the &ahanirvana #antra tea)hes that*the%e a%e only t&o sh%a+as in the ali age* the status o' thehouseholde% and that o' the as)eti), o% the %est* e(e%ything &hi)h istaught in ou% Tant%a about the duties to&a%ds pa%ents* to&a%ds &i'eand )hild* to&a%ds %elations and in gene%al to&a%ds 'ello&-+en* +ight

'ind a pla)e* e


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and still +o%e )onde+ned &ithout kno&ing it* and that the Tant%asdese%(e to be)o+e bette% kno&n than has been the )ase hithe%to,%o+ the point o' (ie& o' the histo%y o' %eligion they a%e al%eadyi+po%tant 'o% the %eason that they ha(e st%ongly in'luen)ed ahayanaBuddhis+ and spe)ially the Buddhis+ o' Tibet, It is* the%e'o%e* +u)h

to be &el)o+ed that (alon has unde%taken to publish a se%ies o' te


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(olu+e )ontains the te


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but =ishnu and his (ata%as a%e also o'ten hono%ed, The LLL=I)hapte% )ontains a disuisition on =ishnu T%ailokya+ohana 9the3n)hante% o' the t%iple &o%ld in (e%ses -4" t%anslated by (alon, Itis a des)%iption* glo&ing and sensuous 9=oll sinnli)he% Clut,: =ishnushines like +illions o' suns and is o' in'inite beauty, ull o' goodness

his eye %ests on Sh%i* his spouse* &ho e+b%a)es hi+* 'ull o' lo(e, Shetoo is o' in)o+pa%able beauty, ll the Cods and De+ons and thei%&i(es o''e% ho+age to the ugust Pai%, The Coddesses* ho&e(e%* p%essthe+sel(es in a bu%ning yea%ning o' lo(e to&a%ds =ishnu* &hilste


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8h othe% Thou hast +any sons on ea%th*But I* you% son* a+ o' no &o%th?Get it is not +eet that Thou shouldst abandon +eo%* a bad son +ay so+eti+es be bo%n* but a bad+othe% ne(e%,

4

8h othe% o' the &o%ld* 8h othe%I ha(e not &o%shipped Thy 'eet*No% ha(e I gi(en abundant &ealth to Thee*Get the a''e)tion &hi)h Thou besto&est on +e is&ithout )o+pa%e*o%* a bad son +ay so+eti+es be bo%n* but a bad+othe% ne(e%,

(alon looks &ith g%eat sy+pathy on the Shakta %eligion &hi)h has'ound the highest e


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language* st%angeness o' thought and %ites so+eti+es adudgeds)andalous* ha(e tu%ned a&ay '%o+ the study o' the i++ense Tant%iklite%atu%e e(en the +ost )ou%ageous sa(ants, I'* ho&e(e%* the Tant%asha(e appea%ed to be a +e%e +ass o' abe%%ations* it is be)ause the keyto the+ &as unkno&n, The Tant%as a%e the )ul+ination o' the &hole

Indian lite%atu%e, Into the+ Ao& both the =edi) and popula% )ults,Tant%i)is+ has i+posed itsel' on the &hole Aindu +entality 9leTant%is+e* est i+pos a toute la +entalit hindoue, %thu% (alon hasunde%taken &ith )o+plete su))ess a task &hi)h in appea%an)e see+sto be a thankless one but is in %eality 'e)und o' %esults,7

The a%ti)le o' D%, 6inte%nit. deals la%gely &ith the &ahanirvana#antra Be)ause obe)tions )annot be easily 'ound against this Tant%a*the theo%y has been lately put 'o%&a%d by D%, a%uha% in his last &o%kon Indian @ite%atu%e that this pa%ti)ula% s)%iptu%e is e


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anika%nika Chat* Bena%es* &hi)h )ontains +o%e (e%ses than is)ontained in the te


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Chapter i(

ha!ti and ha!ta

Shakti &ho is in Ae%sel' pu%e bliss'ul /ons)iousness 9/id%upini is alsothe othe% o' Natu%e and is Natu%e itsel' bo%n o' the )%eati(e play o'Ae% thought, The Shakta 'aith* o% &o%ship o' Shakti* is I belie(e* inso+e o' its essential 'eatu%es one o' the oldest and +ost &ide-sp%ead%eligions in the &o%ld, Though (e%y an)ient* it is yet* in its essentials*and in the de(eloped 'o%+ in &hi)h &e kno& it to-day* ha%+onious&ith so+e o' the tea)hings o' +ode%n philosophy and s)ien)e? not thatthis is ne)essa%ily a test o' its t%uth, It +ay be he%e noted that in the6est* and in pa%ti)ula% in +e%i)a and 3ngland* a la%ge nu+be% o'books a%e no& being published on 7Ne& Thought*7 76ill Po&e%*7

7=italis+*7 7/%eati(e Thought*7 7ight Thought*7 7Sel' >n'old+ent*77Se)%et o' )hie(e+ent*7 7ental The%apeuti)s7 and the like* thep%in)iples o' &hi)h a%e essentially those o' so+e 'o%+s o' ShaktiSadhana both highe% and lo&e%, The%e a%e books o' disguised +agi) asho& to )ont%ol 9=ashika%ana by +aking the+ buy &hat they do not&ant* ho& to se)u%e 7a''e)tion7 and so 'o%th &hi)h* not-&ithstandingso+e hypo)%isies* a%e in )e%tain %espe)ts on the sa+e le(el as theTant%ik Sha(a%a as a lo& )lass o' books on +agi) a%e )alled, Sha(a%ao% /andala a%e a+ongst the lo&est o' +en, The an)ient and at thesa+e ti+e distinguishing )ha%a)te% o' the 'aith is instan)ed by te+ple&o%ship 9the old =aidik &o%ship &as gene%ally in the ho+e o% in theopen by the %i(e%* the )ult o' i+ages* o' @inga and Goni 9neithe% o'&hi)h* it is said* &e%e pa%t o' the o%iginal =aidik P%a)ti)e* the &o%shipo' De(is and o' the agna ate% 9the g%eat =aidik De(ata &as the+ale Ind%a and othe% +atte%s o' both do)t%ine and p%a)ti)e,

any yea%s ago 3d&a%d Sellon* &ith the aid o' a lea%ned 8%ientalisto' the ad%as /i(il Se%(i)e* atte+pted to lea%n its +yste%ies* but 'o%%easons* &hi)h I need not he%e dis)uss* did not (ie& the+ '%o+ the%ight standpoint, Ae* ho&e(e%* )o+pa%ed the Shaktas &ith the C%eekTelesti)a o% Dyna+i)a* the yste%ies o' Dionysus 7i%e bo%n in the )a(e

o' initiation7 &ith the Shakti Pua* the Shakti Shodhana &ith thepu%i'i)ation sho&n in d5Aan)a%(illes5 7ntiue C%eek =ases7? and a'te%%e'e%%ing to the '%euent +ention o' this %itual in the &%itings o' the;e&s and othe% an)ient autho%s* )on)luded that it &as e(ident that &ehad still su%(i(ing in India in the Shakta &o%ship a (e%y an)ient* i' notthe +ost an)ient* 'o%+ o' ysti)is+ in the &hole &o%ld, 6hate(e% bethe (alue to be gi(en to any pa%ti)ula% pie)e o' e(iden)e* he &as %ight


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in his gene%al )on)lusion, o%* &hen &e th%o& ou% +inds ba)k upon thehisto%y o' this &o%ship &e see st%et)hing a&ay into the %e+ote and'ading past the 'igu%e o' the ighty othe% o' Natu%e* +ost an)ienta+ong the an)ients? the dya Shakti* the dusk Di(inity* +anyb%easted* )%o&ned &ith to&e%s &hose (eil is ne(e% li'ted* Isis* 7the one

&ho is all that has been* is and &ill be*7 ali* Aatho%* /ybele* the/o&+othe% Coddess Ida* T%ipu%asunda%i* the Ioni) othe%* Te' thespouse o' Shu by &ho+ Ae e''e)ts the bi%th o' all things* ph%odite*sta%te in &hose g%o(es the Baali+ &e%e set* Babylonian ylitta*Buddhist Ta%a* the e


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Ida and Pingala? and o' (a%ious bodily )ente%s &hi)h a%e +a%ked byani+al glyphs,

Pe%haps the PaF)atatt(a itual 'ollo&ed by so+e o' the adhe%ents o'the Tant%as is one o' the +ain )auses &hi)h ha(e ope%ated in so+e

ua%te%s against a))eptan)e o' the autho%ity o' these S)%iptu%es and assu)h %esponsible 'o% the notion that the &o%ship is +ode%n, 8n the)ont%a%y* the usage o' &ine* +eat* and so 'o%th is itsel' (e%y old, The%ea%e people &ho talk o' these %ites as though they &e%e so+e enti%elyne& and )o+pa%ati(ely +ode%n in(ention o'5 the 7Tant%a*7 &holly aliento the spi%it and p%a)ti)e o' the ea%ly ti+es, I' the sube)t be studied it&ill* I think, be 'ound that in this +atte% those &o%shippe%s &hop%a)ti)e these %ites a%e 9e


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)o+pa%ati(ely %e)ent* &hilst that o' &hi)h they speak +ay be +ostan)ient, 6hen I speak o' the an)ient past o' this 'aith I a+ not%e'e%%ing +e%ely to the -ritings &hi)h e


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d(aita(ada is sought, Ao& is the epanishad as its common doctrinal basis! though (a%iouslyinte%p%eted* and a g%eat nu+be% o' di''e%ing dis)iplines o% modes o*%ractice by &hi)h the =edanta do)t%ines a%e %eali.ed in a)tual 'a)t, 6e+ust )a%e'ully distinguish these t&o, Thus the =edanta says 7So5ha+7?&hi)h is Aa+sha, 7Aaka%a is one &ing? Saka%a is the othe%, 6henst%ipped o' both &ings She* Ta%a* is a+akala,7 (#antrara,a #antra)

The )a%as set 'o%th the +eans by &hi)h 7So5ha+7 is to be t%anslatedinto a)tual 'a)t 'o% the pa%ti)ula% Sadhaka, Sadhana )o+es '%o+ the%oot 7Sadh7 &hi)h +eans e''o%t o% st%i(ing o% a))o+plish+ent, 3''o%t'o% and to&a%ds &hatE The ans&e% 'o% those &ho desi%e it is libe%ation'%o+ e(e%y 'o%+ in the hie%a%)hy o' 'o%+s* &hi)h e


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The neddishas* akshaputas and so 'o%th, None o' these na+es

a%e used to des)%ibe the adhe%ents o' these Shast%as epanishad* ga+a o% Tant%a Shast%a* Pu%ana* S+%iti, 8'these Shast%as the autho%ity o' the ga+a o% Tant%a Shast%a has been


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denied in +ode%n ti+es, This (ie& +ay be sho&n to be e%%oneous by%e'e%en)e to Shast%as o' ad+itted autho%ity, It is spoken o' as the i'th=eda, ulluka Bhatta* the )eleb%ated )o++entato% on anu* says:7Sh%uti is t&o'old* =aidik and Tant%ik 9=aidiki tant%iki )ai(a d(i(idhas%utih lu%tita7, This %e'e%s to the ant%a po%tion o' the ga+as, In the

C%eat =aishna(a Shast%a* the S%i+ad Bhaga(ata* Bhaga(an says: 7y&o%ship is o' the th%ee kinds -- =aidik* Tant%ik and itta%aanda o' the tha%(a =eda* )alled Saubhagya* &ith the >panishadsatta)hed to this, Sayana5s /o++enta%y is &%itten on the Pu%(a anda,

These a%e said 9though I ha(e not yet (e%i'ied she 'a)t to be $4 innu+be%, So+e o' these* su)h as/dvaitabhava! "aula! "alika! #ri%ura!#ara! /runa 9%anishads and +ahvrico%anishad! +havano%anishad! Iha(e published as the LI (olu+e o' Tant%ik 7te


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'ollo&s Niga+a, Aen)e appa%ently the p%e-e+inen)e gi(en to Niga+a,Ae then says '%o+ ga+a )a+e Ga+ala* '%o+ Ga+ala the 'ou% =edas*'%o+ =edas the Pu%anas* '%o+ Pu%anas S+%iti* and '%o+ S+%iti all othe%Shast%as, The%e a%e* he says* 'i(e Niga+as and $4 ga+as, ou%Ga+alas a%e +entioned* &hi)h a%e said to gi(e the g%oss 'o%+

9Sthula%upa, s so+e +ay be su%p%ised to lea%n that the 'ou% =edas)a+e '%o+ the Ga+alas (ie &e%e nta%gata o' the Ga+alas &hi)hlite%ally +eans &hat is uniting o% )o+p%ehensi(e* I suboin theSansk%it (e%se '%o+ Na%ayani Tant%a,

+rahmayamalasambhutam samaveda$matam shiveudrayamalasam,ata rigvedo %aramo mahanVishnuyamalasambhuto ya,urvedah kuleshvariShaktiyamalasambhutam atharva %aramam mahat

So+e Tant%as a%e )alled by opposing se)ts =eda(i%ud-dhani 9opposedto =eda* &hi)h o' )ou%se those &ho a))ept the+ deny* ust as the/o++enta%y o' the Nityashodashika%na(a speaks o' the PaF)a%at%in as=edabh%ashta, That so+e se)ts &e%e o%iginally (aidika is p%obable*but in p%o)ess o' ti+e (a%ious a+alga+ations o' s)%iptu%al autho%ity*belie' and p%a)ti)e took pla)e,

6hethe% &e a))ept o% not this theo%y* a))o%ding to &hi)h the ga+asand kind%ed Shast%as a%e gi(en autho%ity &ith the 'ou% =edas &e ha(eto a))ept the 'a)ts, 6hat a%e theseE

s I ha(e said* on epanishads atta)hed to the Saubhagya anda o'the tha%(a(eda, The%e a%e =aidik and Tant%ik alpa Sut%as and Suktassu)h as the Tant%ika De(i and atsya Suktas, s a )ounte%pa%t o' theB%ah+a-sut%as* &e ha(e the Shakti Sut%as o' gastya, Then the%e is

both =aidik and 7Tant%ik7 %itual su)h as 9he ten =aidik Sa+ska%as andthe Tant%ik Sa+ska%as* su)h as bhisheka? =aidik and Tant%ik initiation9>panayana and Diksha? =aidik and Tant%ik Cayat%i? the =aidik 8+*the so-)alled 7Tant%ik7 Bias su)h as A%ing? =aidika, Cu%u and DeshikaCu%u and so 'o%th, This dualis+ +ay be 'ound )a%%ied into othe%+atte%s as &ell* su)h as +edi)ine* la&* &%iting, So* &hilst the =aidikyu%(eda e+ployed gene%ally (egetable d%ugs* the 7Tant%iks7 used+etalli) substan)es, )ounte%pa%t o' the =aidika Dha%+apatni &as the


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Shai(a &i'e? that is* she &ho is gi(en by desi%e 9a+a, I ha(e al%eadypointed out the )ounte%pa%ts o' the PaF)atatt(a in the =edas, So+eallege a spe)ial 'o%+ o' Tant%ik s)%ipt at any %ate in Cauda Desha andso 'o%th,

6hat is the +eaning o' all thisE It is not at p%esent possible to gi(e a)e%tain ans&e%, The sube)t has been so negle)ted and is so littlekno&n, Be'o%e tende%ing any )on)lusions &ith any )e%tainty o' thei%)o%%e)tness* &e +ust e


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3a)h se)t o' &o%shippe%s has its o&n Tant%as, In a p%e(ious )hapte% Iha(e sho%tly %e'e%%ed to the Tant%as o' the Shai(asiddhanta* o' thePaF)a%at%a ga+a* and o' the No%the%n Sai(ais+ o' &hi)h the&alinivi,a%a #antra sets the type, The old 'i(e'old di(ision o'

&o%shippe%s &as* a))o%ding to the PaF)opasana* Sau%a* Canapatya*=aishna(a* Shai(a* and Shakta &hose ula De(atas &e%e Su%ya*Canapati* =ishnu* Shi(a and Shakti %espe)ti(ely, t the p%esent ti+ethe th%ee-'old di(ision* =aishna(a* Shai(a* Shakta* is o' +o%e p%a)ti)ali+po%tan)e* as the othe% t&o su%(i(e only to a li+ited etta%a+naya*>ppe% 9>%ddh(a+naya* @o&e% and )on)ealed 9dha+naya, The sig%a*patta%ini, In Shai(aka%+a the sa+e aspe)t is 'o% the 'i%st*Sa+patp%ada and ahesha? 'o% the se)ond* gho%a* alika and=aishna(a da%shana? 'o% the thi%d* aud%a* Bhai%a(a* Shai(a? 'o% the'ou%th* ube%a* Bhai%a(a* Saud%ashaka? and 'o% >%ddh(a+naya*%dhana%isha and P%ana(a, 4iruttara #antra says that the 'i%st t&o+nayas )ontain %ites 'o% the Pashu Sadhaka 9see as to the +eaningo' this and the othe% )lasses o' Sadhakas* the /hapte% on PaF)atatt(a%itual urvamnayoditam karma ashavam kathitam %riye! and so &iththe ne


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=aishna(a 'o%+* apalika* Bhai%a(a* gho%a* ;aina* Bauddha? ea)h o'&hi)h is said the%e to )ontain a )e%tain nu+be% o' Tant%as and>patant%as,

))o%ding to the Sammohana #antra! the Tant%as a))o%ding to

alapa%yaya a%e the $4 Shakta Tant%as* &ith 2" >patant%as* HGa+alas* 4 Da+a%as* 2 alpalatas and se(e%al Sa+hitas* /uda+anis9100 %na(as* Pu%anas* >pa(edas* akshaputas* =i+a%shini and/inta+anis, The Shai(a )lass )ontains 2 Tant%as &ith its o&nGa+alas* Da+a%as and so 'o%th, The =aishna(a )lass )ontains "Tant%as &ith the sa+e* in)luding alpas and othe% Shast%as, The Sau%a)lass has Tant%as &ith its o&n Ga+alas* >ddishas and othe% &o%ks, ndthe Canapatya )lass )ontains 0 Tant%as &ith >patant%as* alpas andothe% Shast%as* in)luding one Da+a%a and one Ga+ala, The Bauddha)lass )ontains alpad%u+as* a+adhenus* Suktas* %a+as* +ba%as*Pu%anas and othe% Shast%as,

))o%ding to the "ularnava and6;anadi%a #antras the%e a%e se(en)a%as o' &hi)h t

Shakti and Shaktha

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