You are on page 1of 137

ETSG?

CDC)PAEDIA
C)F
qFATNW!FRA

by
SADHU SANTIDEV

VOLUME3

COSMOPUBLICATIONS
l!r99 INDIA
AI rishtsreset vecl.Na pa' tofthispublication nav be rcpt odu'e(l
or siot.d in rctrivat svsten, or transmitted in any font or by zny
nre.ns ttithoul theprior permission ofcosmo Publcal ions

C) CosmoPublications CONTENTS
IrnitPublished 1999

(sel) L SaivaworksandTtnlrasol Kashmir


ISIJN81702G8637
8l 702G86lil(vohtnre
3) - Agama-Sastra
- Spandasaska
- Pralyabhijia-Sastra
lsvara_Pralyabhijia
Siva"Sutra
Spanda'Kaiker
Ahirbudhnya-Samhrta
ldaliniviiaottaTantla
Publith..l bY MrgendraTantra
NetraTantra
MRS.RANI KAPOOR
Rudrayamala
folCOSMO PUBLICATIONSDiv of
Svacchanda-Tanlra
GENDSISPUBLISHINGPVT LTD, andHisworks
24B, Ansari Road,
AbhinavaguPla
DaryaGanj, Tantraloka
NewDelhi'110002,INDIA KlamaTanlricism
Phibsophyot KashmirSaivisn
sex - Relalionshipand
SpiriiualRealisalion 65
- OnAnimal-Sacrifice
3. Socialand ReligiousBackground 89
4. Tantraand Cultulal - ElitistatliludelowardsTantra
Complexot Indl6 't25
- Posl-VedicThoughfc!fients
- TantraandSeklaworks andTantra
- VedicLiterature
(including
Upaisads) - SeclsandSubsetsloTantra
andTanlra
- 5. UnpublishedTantrasot Bengal 181
TantraandMahabharata
- TantraandArthasaslra 6. Tantrasandtheir Details 199
- TantraandPurana - Tantrascitedin the Harataftva-didhiti
- TantraandSamrli - WorhsandAuthorscitedIn lheTanlras
- TantandVedanta ot Bengal
- TaniraandSamkhya - Tantrasl\,4entioned
in theSanskrilWorks on Bengal
- TantraandYoga
- - Pantheon in BengalTantra
TantraandAyurveda
- - Lislol Mudras, Yanhasandlrandalas
TantraandVaisnavism
- TantraandSaivism mentioned in BengalTantra
- - Lislol Kavacasmentioned in BengalTant6
Tantraandth6Ganapatyas
- - Listol HymnsandProlectave Mantras
Tanlraand Paicopasana jn
- Tantra,Buddhisrn menlioned BengalTantra
andJainism,
- TantraandSufism 7. Tantricoevotees 241
- Tanva,MusicandDance - Ramprasad
- Tanlra,Art andArchitecture - KamalakanlaBhatlacarya
- LinearRepresentation lc.17/2-1821)
Caves - Bamakrisana
Slone - Vivekanaada(1863-1902)
- Temples - VamaKsyapa (18381911)
lmages - Ramakdshna Ray
Tant.aandAlphabet (d.1795A.D.;according to
Tantlaandinscriptions some,1800)
- BuddhislTantricWorksoJBengal
SabdaandDhavni
- ValueotTanlra-riseot SahajiyaCutt Bibliography 3
- RegionlTantra
- InfluenceofTantraamongcommon
peop|e
.=
E
E
o
G
Y
o
o
E
c
F
tt
c(!
o
-v
-o
h=
cr>
E'6
o,a
Chapter1

ln comrnonpadance,Kashmiris calledth{rsvaraga(heavenon
earlh).lt,indeed,occupies a uniqueposition in India,notonlyinthe
panoramic scenic beauly, salubrious climale, butalsoin lhs realm
ol Indianculture.lt produced polyhistors likolcemendra (11thcen-
tury)andAbhinavagupta (c. lh lanerhalt ot lhe |oth cenlto eady
11thcent.).The system of poelics viz.,Alamkem, Ritiand Dhvani,
originated in thisprovince.The foundersol theseschoolswerere-
spectively Bhamaha (c.7th--{th cont.),Vamana(8th-9hcent.)and
Anandavardhana (9h cent.).As regads Ras, school,Kashmirmay
be said to have been th pioneer.ln lhe Dhvanebka,
Anandavardhana, forthelirsttime,clearlystatedtasaas lhe most
exceilenlelemenlol poetryln laterlimsVisvanaha(c.14thcenl.
lsl half), in his satllyadalpara, unequivocallystated rasa as the
soulofpotry
7he Rejata@ngin ol theKashmidan Kalhana(11ttr-1 2thcent.)
s practically th6 onlyworkin Sanskrit,whichcanclaimto be his-
loncal.
TheKashmirianDamodaragupta (8th-glhcent.)hascreatd a
new literarygerre by his Kuttammataan erclico-comicsatire on
courtesans.
We shall give a briet accountot TantricSaivismof Kashmir,
whichis uniquein ils philosophy.
The celebratedSaivaschoolis callgd Lika (triad)whichhas
beentakenby dilferentscholarslo meanditlerentthings:
(1) Siddha,Namaka, Malini.
(2) Siva,Sakti,Anu.
(3) Pati,Pasu,Pasa.
(4) Siva,Sakli,Nara.
(5) Para,Apara,Parapara.
{6) Abheda,Bh6da,Bhdabheda.
Theliteratureof the Dka system,knownas Trika-sastra, Trika-
-
Ct|aDtht
- Saiva Works And Tadras ot Kashmlr
sasana,or Rahasya-sampradaya
canbebroadlyclassifid
as on lhe
snandakatikaswh|r;nare a sort ol runningcommenlary
A. Agamasastra sp*autulraqannbulod toVasugupta byKsemaraia
ii"i-J'r*.ii pupil Vasugupia
loo"-ij. . r'"u" 6""n by a
Kallala' ol
B. Spanda-sasira "omposed
y/tti or commentary by Kallata
C. pratyabhiifia_sastra Jrithe Sutrasthereis a
C. PRATYABHUflA-SASTRA
A. AGAMA.SASTRA ol the
Believedto havebeenrevoaled, For abouta centurylollowinglhe developmeni
il compflseseEvnTanlras therewasa sort ol interrcgnum in Saiva philosophF
tnctucttngMAttni-viiayaandRudayemab Spandasastra,
calliterature.
Inlhe eadystage,thesewo*s wereinterpretediromthedualis- wasmarkedbytheonslaughl ot Bud-
tic, evenpluralislic
viewpoini. Theoeriodthatlollowed
.ihrsmon Saivlsm. To contatn the lormidable toe Kashmir devel_
The-IrikasystemacluallybeganwiththeSiyasutras, pnilosophy ol Pratyabhiha lt is so calledbe'
.ronave
- - - beenreveated supposed Joel rnf svsremaric
tovasugupta(c.gthcent.)toretutelheduat. MJ",i'"gutat '""ogn'tto \p;aryabhiika\ ol rcahlyas essenlrallor
io'Jt"r.n irti. O'ro"iphy is based on lhe siv'dts' of Somanada
lsvata'
..
Samkardcarya (c.gthcent.)is saidto havevisitedKashmrr. Of the olher works ol lhis class wellknownare
Frsvrs[ supptGdthe impetuswhichresunedin the tormulation o( Palyabhiiha-vimatstnt ol
of onNabhtan ot fuatyabhina-suta
Sivasulras. aulhor also ol thepratyabhiiha'vivtlr
-uli^ri^i" ounln,n"u"gupia'
iroiruti
Of thecofimentarieson lhe Sulras,we _Knou/ i" ^.n utpalas yrfl':Ksema raPs Patyabhiina'
, ^. n arc lhe Uarlik ""1on
compendium He has othelworks loo-
or unasxara(c.t1thcent.)andlhe yrra,.siniofKsemarala. h/davais an imporiant
identi-
tredby somewiththealoresaid Ksemendra, byotnerswth Ksemen_ ln theKashmirian Schoolol Tantra, liveMakaras arenoltaken
oras namesakewhowErs a pupilof Abhinavagupta,
lhentonedearlier. rnthe literalsense bul lheirsubstilutes are prescribed'

.
Wilhthelirmfoothotd ol lhe fnka system,someot thealore- WeshallnowtakeuptheTanlsandSaivaworksol Kashmrr'
saro ctuattsltc
Tanlraswereinterpreted tromthe monisticpointot
ISVARA.PBATYABHIJNA
BesidesVasugupta,
severalothorschotar_oevotees li is bv UipaladevaSon of Udayakara' he had a son'
contrib_ Accord-
uledto the devBlopment
of Saivismin Kashmh.Ol them,famous vllfrramat<aia, andatellowsludnt'namedPadmananda
(end
)somananc'a Ulpalawas a natvol Guptapura {Kashmrr'
i?1"{"^111 19]|l:1l"ent orehcenr.),
urpab t"
(modernKalaspur)
lrjl_Jayaratha
-ll]l-lll,:llna"kra(c.
erhcent.).
Abhinavasupra,
Ksemata "" "-tJao",
O!,uooru1.o1 ugrytarawaylrom Kalasripura
ano (c.beginning
of 13th cenl.). intheI'rstquanerol thel Oth
Utoala, whoperhaps llourished
tromUtpala Vaisnavaaulhorol
B. SPANOASASTRA cenl.A.b.,mustbe drslinguished
Ihe Spanda'Pradtqika
Spandameansvibration or activiyot Siva.lt is supposedto ol the
-oe _,
rnecauseol all dislinclions Besides thiswork'Utpalaiscrediledwiththeauthorship
Jollowingwolks:
This Sastrais basedon the Sapndasafas, generallycalled
Saiva Works And Tanlrasol Keshmir

(1) Stddhitrayi-lheldad compdsing lsvara,Sambandha oneselfbeingunknown, oneis calleda purusa.Purusacreatesjoy


and
A,aoapramatr-siddhi_th6se embodythe majnporntsdis. andsorrow.lsvarais Palland menare Pasut 8y practicein ihe
cussed in lhe Isvam-p 'abhi fia. orescibedmannerpasusareheed-keed fromanimality andgod-
12) Vrftion SivadBtiandtsva7-pratyabhifia__lragmentsavajt_ iessnessis seen.When one'sidentilywith God is realisedonebe'
comesiivanmuAla.Alibrated person leels that he is one wilh all
things,whsreastheftteredonelellsotheruise- Paramasiva is be-
13) VivaanaontheIsvara_petyabhiiia. proof, becausealltho fatfuasare merged as Cil(conscious-
vond
14) Stotavali. ness)in Him.One who realissAlrtan as lsvaraand ftara and
The l6vara,pratyabhijia
is dividedjntolour sections,viz.. kria as nothingbeyondHim,knowswhathedesiresandaclswilh
(1) Jffanadhkara---daling thisverybody,he becomesJivanmudaAflerdeathlhe becomes
withcognitions.I has eightsubdivi- Paramesvara Himsell,
sons,viz.,l) Upodghata. (ri)purvapaksavivfiti.
(iir)para. theauthorsaysthathe hasrevealed
ln conclusion, theeasy
oarsananupapattj,(ivlsmrtisaklrnrrupana.
(v)Jnanasakti-
nrrupana, path
(Sughata) declared by the Gull/sin lhe Siva-drsttAbhinava
(vi)Apohanasakti_nin (vii)Ekasrava-
d;;;;;;;;'j"""' makesit clearthalthepalhis staledlo beeasybecauseit is devoid
of thepalhinvolvedin extemalandintemaldtesandpractices
'''*''',?l[:"J,i#;il::l'iHjiJ#J,:#l.::lTi,iffi
"i,p"".di like

_-.
!]
talphatameya_nirupana,(iv)Karya_karana-ttva-nirupana. One,lollowingit, realisesthat Afma, makesthe worldand
absorbedin SivahoodattainsSddhr:Abhinavaraisesthequeslion-
(3) Agamadn'kara--d-iscussing belweenits recognation
the 36 lat&as ot Saivism.lts sub- if Ahan exists.thenthereis no diflerence
secbns arqi)Tattva_nirupana,(ii)pramatr-an and non-recognilion. Whenlhereis sproul,the seeddoesnol re'
. _. _ *"lri"i".
(4) Tattvarlha---amgra_hadhikara-_discusses mainunrecognised. Whenlhereis sprout,theseeddoesnotremain
the
ot the HighestBeing.ana recapitr,tatesessentrat nature unrecognised. The replyis-therearetwothings,one externallike
ttresutsianlJoi
the.Jorgohg Adhkaras.ttss,.rtsecrions the sprouls,andlhe olherinternallikelove.The,ormerdoesnot
a,e (,1fattiairna". bulthe latlerdoes ln th realisation that'l
i n,vt/arEi rtr,\ruruparya-k|?tma_nrrupana, necessitale recognition,
-rhe am Mahesvara' recognitionis a mustThenecessity of recognilion
.- lsvaz-pratyabhifiahasa comrnen
ca,ed ima6ini; hi;he i; fi ; '-;":J:1il,fli,r[]T,,:$ by a veryconvincing
is illustrated The husbandmayb
analogy.
presentnearlho wile,bul so longas shedoesnol recognise him
"v trrl,"r4.
ll-ltl"11?no,"r. Thtanerrssupposed tou" Lri"o shedoesnotgetjoy.Similarlythough is in one'sAlman,
grossby Utpajahimselt,which
is now lost
oi J Visvesvara
Hispresenceis unknown; as suchthereis no etfectonthe person
The tourth Adhrkarars
ih epilome o concened.So pratyabhtjkais necessary
, .. .
Adhikaras.'s.conrenrs
a," lH" iJirT:ll
";,"iJJ;;il:,ji,:
oraxbcings.Abhinavagupla Theauthorconcludes lhe workby sayingthatit is writtenby
makesit clearthatHe ,sot tf,e na-r,lr-e him lor the peoplewho can attain Siddhi$rilhoutelfort Abhinava
oI conscrousness
whrchhasnodiflerence
anoInnature.The indifterenlptaces,tim-iJ statesthatit is accessible ol casle'etc.
to all irrespeclive
questionmaybeposed_we, il lr.,lahesvara
rslhesout,whatis the bondaget;r atone
releasing wh|chthrsetiortis SIVA_SUTRA
maoe1 | he answerrslhat,throughthe
torceol ego.peoptetn,nf.i
amso andso'.Again,thequeslionmavb e as believedlo
As slatedbelore,the Slva'sutasarelraditionally
rsr!.whoexrsts
otherrhanrsuar".
rne ,"prf"i.d-r#i::i*::::r"; havebeen revealed lo Vasugupta. lt containsthree sections
SaNaWorksAnd lanttasol Kashmir

f,*jl+1fr1s$J;*,i*aru,+**,,
;tH#:i,fi
:il"!',,:,:::{i$l :f Hffi
"flffij:
withSiva,theuniversalsoul.
tionandmeditation)
lheEternalOne,
Samadhl-sukha
is Lokananda.fhe
thesoulofalliii is Hewho
place
the staleof Cakresatakes 'l fromthe
is
(theiobolconcentra'
yartika
joy
rise
identilies/okawith

ol
Theattainment

whichconsislsin the ralisationam all'(Saryahambodhal,


ol one'sownsellwilheveMhing.The
pure

stale
knowledge

oi
ol

i.e.,ihe
Cakresa
13;*q6"61{pu+r;*:m,*r;u:,*",#
il"xTil::xnH,*"Jlifl"tH:T jfi,""rn"uomh,m,hecom.
ldentification
hasbeenexplained intwoways.ltmaymeantheeightwell-known
SiddhiscalledAnima,Laghina,dL. OL Cakais Samvil(conscious_
nessl:so lhe slateof Cakresameansthe possession ol excellenl
tohjsy-*,. _"",i"'"ii,il"i"
corophon 3,iilli;t"l"f,!,,,"1j',."" knowledge welfknown inYoga-sast. Pure consciousness inAlmat
ior lhe realisationoi which manlla is necessary Those, who are
y":*iiii"iili,i!li::"tfJiil,xl?#;i",1ti"TT::rr
rnenrary,
ratherexplanatory
yartkas,,names
very powerlul
ManlraBul,
spirilually,
ihose, who
can
areless
have tho
powerful
above
require
realisalion
Ma nlrc.
without
Mantrais
':;;::;:E:,firy#::{ffi therf,r""pofrrraof identiled wilh Cltta(mind)which,the yadlka,says,is Sivawho is

yrnlis
,x;;,",uoa-i,,o"n..s.iii. devoidol attrubutes,is omniscient
space and lime, For success in
and beyondlhe limilations
mantra ellort is ncessary The
of
Ksemaraia,s a runningcommentary Va ika explainslhalmantrais the innalenatureol the powerof Clt
Thecontents of Srya_sulras
arebriollyas to ows_ Byincessant meditation onitYogins atlainsuccess. Manta-tahasya
Cailanlaorconsctousnessjs idenljf consislsin the bodyin the tormof y/dya.Whenlhe mind,tlrned

::l'nff ::'m*'[,I::"'.y','1'{:
iffi:ik";"J:"'"i",#'"'ff
re.t awayfromtheobjectsof sonses,isfixed,in Cit nescience
disappears.Whenlrue knowledge oflhe non-dual
\avidya)
Supremedawns,
lhe slafeof Siva.calledKheca , arises.Khecariis de.ivedthus.
*r"Ji",fi"ffi,"#"::i l+fff;#Ty edse
rhevarrika Kha is lhe skv in lhe shaDeof Cll Thatwhichmovesaboutlhere
is calledKhecaz:As it leadslo lh atlainmentof lhe slateof lhe
m*fruli:;lllj:,;,,rt:ir,,lli,li*i";Xi,?X?,,",i#tiili one who is medicaledupon, it is calledthe stale ol Siva
(Sivavastha).

i#?i f#"'l*r#ii
ii":p"T::[ini*,""**:
are^a/asconsisljng
n lhelener,romA t. ,a.:
fhus, Muda(Khecai) andMarra, as meanslo lhe goalhave
beenstated.Bul. howto get the powerarisingfrom thsse?The

:txfr:1,U:"f;#JHtnTj El+i.";:#tH
answerin Guruwhorepresents lhe Saktio{ Sambhu.He explains
the lrlth, and showslhe way.Guf4 leadsone lo lhe knowledge

scro!snessis pervasive.
jnltl#
:,[:il"':il'""'",?'."i:$x
ffi,ffi".:i
1;#f As a meansof rern
aboulthe Kfiyasak,(powerol doing)oltheLord.ThelireoJknowl-
edgebeingburnt,the grossbody,whichis subjecilo lhe lruilsol
acton,yieldsplaceto the divinebody.Thesustenance (anra)of

*i'Hxr***il*#ir;liil'Hrml!,fi
thisdivinebodyis /nanalhat astrue knowledge. HereKsemaraja

i.,::'lf dilJers.He takesthebodyto meanlhe grossandsubtletormsol il-


Suchbodyis of{eredto thelirol CA HetakesJ6anain thesense
ol lalseknowledge
eatenupbyYogins.
thal caussbondage.lt is calledarna as it is
The/l6analeadslothedestruclion ol falseknowl-
saivaworksAndTantaso ir 11

edge,andoneperceivestheillusorynatureofihingsarisjng
iherelrom.
Atma2has been identifiedwilh Cila which is enveloped outof the pasasor bonds.Thenlhey become{il for Dlksa which
.
Jnana,re., petceplionol passjon,etc.,connectea
by consistsin dara (giftol mantra)andksapanalwaaringoutol pasas.)
witn tne ou;eci!
ol senses.Maya (illusion)is want of discrimination A Keval, is lree lrom pleasureand pain,i.e.,no lhoughtol
with rega;d to
the lattuas.The idea is that attachftentto ihe oblects
ot seises is
theseenlersinlohim
lhe obstacleon the way to the goal. Mohais statedto arisefromAbhilasa(desire). WhenMoha
comeslromrheconqueslot detusron(moha). disappears, a personis{reedkomthefruilol action.A person,who
_"^
lne J::
yo9r'nloltedSe
rrJst be ever awakesprfltualty:thrsteddsro is notliberated,is enveloped by a cloak(Kadcuka) in lhe lom ol
ivanmukti. llve grosselements.By lhe means,statodearlier,one becomes
Atma, is called a dancer as it lhrobs accororng
condrlrons.Of thts dancer the stage is flre inner
to dilferent llkeSiva n this|fe, andonewilhSivaaflerdeath.
so,il. tt mal Oe of the lccha(desire)of
seen lhat Almarand the Antaratman(innet soul) Theenlireworldis the manifeslation
arediflerent irom prescribed
each othe-.The yar.rta makes it clear l,.al, wnen the Lord.Whena persof,according to lhe instruclions
there rs outward lheAlman,heis
nas^ tDahtrunmesa). AIma, is calleda dancer.Whenlhere ts inwaro earier,gelsridol lheimpurities, andagainrealises
w|nk ranlarunmesatthat very Atman ts cahed reunitedwiththe Lord-Whenhe realiseshis idenlitywiththe Su'
Anlaatman \inner
sourJ.Ine sensesare lhe speclalors. oremeBeing,he becomesSiva,full of joy.

3TJ"'""T:t:Ti[ff
rejliiii'Jit';Tg:;:#"JJl*ffi
oerngasanaslhd,easily stnks Into lhe inner lake. Here
asana ao.
SPANDA-KARIKi
Wehavereterredtoit earlier.lt consists ol 52 Kalkes,divided
pe,trs o rren the greatesl powerderivedIrorn ntolhreeN/syaDdas called
or sections respectively Svarupa'spanda,
Sakl. by whtch he and Bibhuti-spanda.ll has a Vrlli or commenlary
gves up arlklndsol dhyana. dhatana and othet Sahajavidyodaya
acl:v,t,e;.and, be-
,ngrur-ed'nward. conle.nolales tFeSup.eTe8e,.9 alo^e.Tnelake by Kalala.
rs lhe realisationof lhe Hiohest_ Thecontenlsol ihe Kadkesarebdeflyas follows.
The destruc,tonot false knowledgeby Fleanc S va, possessed of Sakli,createsthe worldby his unmesa
, ot t.ue knowl_
eoge eaOstoltse cessdtionot reb,rthith:sis (opening of eyes)anddissolvesil by nit esa(closingol eyes).The
/;ianmukl,:The lexl is
vtava-vtnase Janma-Vinasah. Vtdyatat\enby lhe Varikain rhesense questionis-how is the Sivahoodol a man,who is subjectto re'
ot asuodhavdyallatse knowtedge). But.Kse.narajatakesilto 4 ean b rlh.declared?The answeristhis.Thereis noobstruclionlo onein
corre!' knowledge.He rnlerprelslhe sur/alhus Vtdyaya whomall this phenomenal worldresidesand lrom whom all lhis
avnase,
r.e . rnefeoetngnodestruction ottrue knowtedge. By;bnm) he means ohenomenal worldresidesandkom whomall this enanates.The
lhe senses which are the cause of aclion accompanred ideais thatas he is notenveloped (bydelusion, etc-),lherecanbe
by igno-
ranceand are lLll ot mjseryOne, who has acquired Srvahood evenin the staieof one who is slbiect to rebirth.His
the co;eal
xnowredge. becomeslke SrvaIn life.and SrvaHrmseIater ctealh S vahoodis notcoveredin anycondition ol lagral,svapna,susupti.
The functionoJthe body is the greatiestival(mahayrala) He s beyondhappiness, so(owanddelusion. He is neithergrahya
ot a lthatwhichcanbetaken) nor grahaka (one wholakes.)
powenu person;this is pasupala-veta.fhe
speechof one, who
oose.vesth s vow.is /apa.By lhts wataa-d ppa rha knowtedge Whenone'segodisappears, onealtainslhe Supremeslate.
o,
4lrna. Oaw-son lhe pasus{peopteliedby,he bond! o,
detu;ron
In sucha condition, one becomeslhe knowerand the doer;ihen
elc L rF15 dawningof knowtedge is danawhich,eads lo lhe wearnq onecando or knoweverylhing thatis desired.
SarvaWorksAnd Tanlrasol Kashmir
Chapt6r-1
mind rs of this nalure
Thereare Nvoavaslhas,one Karya, the olhet Kan4va. bhoqya\ab)ectol enioyment)on6' whose
io'rner.sdeslructible. fhe rhatrl reelsthal allthe wortdis pervaded by me and looksal every_
theratterimperishabJe ltrsortytheefiorlfor
Karyat\al is elfaced.On6.who is unwtse,thinksh,rnserfto thingas sPorl,becomeslivanrukta
be
eliacedwhenthai etfodis effaced.In reality,one,sown natureis Adevolee, by meansof marfas, becomesone withlhe deity
notsubjectto destructjon. Thebhaya,thal is turnedinwardand is ol lhe mantra.Thisrealisationof one'sown naturewithoutthe cover
omnrscrent, ts neveretfac6d. Thatbhayaas Ctremains.ThatCllis ol ialse knowledgeis the acquisitionot ambrosiaby a devotee
rs wet' awakeor futrypossessedot ^nowtedge This. indeed,is the iniliationto Nrvana that leadsto the revelation
:"1-!1"::,.l/r'no
sapBouddhatn ol ihe true naiureot Pamasiva.
a| [\e conditions ol Jagfal SyapnaanaSusup;.
ol Supreme Saktjin the lormsol Jfiana(knawl- A yogir, in lhe condilionol /agfal finds,amongvariousthings,
. .Possessed
edge)ano/deya(oblectof knowledqe.) theLordshinesinlhecono- lhe very thing desiredby him. In svapnaalso he sees lhe desired
\a-s ot JagGIand svapnaln Susuptiandluryaconortions, lhings.Thefactthat in svapnathe heartis clearlymanilestedshows
He ,s
Percerved onlvas Cll the independenceof it; this is the penehalionot the evil. Laying
slresson etfortthe authorgivesan analogy,
lhe Gunas,Saftva,Rajas,and Tamas do notenvetop the in-
-
herenJ nalureof lhe yogin,fheseGunas,obstrucltng Evenwhen ihe mind is intent,a distanllhing ashazy-Due lo
lhe oercep-
r'onortheexistence of Cil causethepeopleol hntee-ntignrenment elfort it appears clearly.So also what really exists can be soon
ro rarrIntothe fiercepathol rebirthwhrchis diflrcuhto;ross; rea ised by resortingto Sakli.Anotheranalogyis lhis. Atman pe.-
be- vadesthe body,a personcan at onco leel lhe bite even ol a small
causesuchpeoplefindAtr'anpossessed ol thesequaliliesandnol
as,Suddha \pwa) andBuddha(entghtened). louse.So, one, who realisesAlamd, acquiresomniscaence every-
One.whoaf*aysmif.es
erro(rorthemanifestation ol lhe reatnalureof Spanda-taitva, even
rntheJagnalslate attainsone'sownnatureca ediurya-bhaga.When or decay)wearsoutlhe body.llaises froma/rara
G/an(debility
a personbecomesveryangrydelighted or bewildefed or whenhe wl icr is avordedby lhe Inowledgeof Ahan.
runs,lhe rjseof spandais to be understood andshouldbe leafnl FtomAtmanatisesgindu,Nada,Flpa icapacilyfor seeingin
tromlhe Guru.A manwho,havingleftall otherouttes,rsabsorbed
darkness),,gasa(tasleof neciarin lhe moulh).
n spanoa-kffva, realises thehighest truth.Insucha yoginthefioon
(manas)andihe sun{spanar.havjnglettIne TheseSiddrrs,whichare obstacles,appearto menvery soon.
booy.a rephcaof the ll is the yoglnswho have realisedthe identityol al worldly objects
unrverse. setr,)sosufinaNao[:Then. jn thatvaststy.oevotdol tne
moonandlhe sun,a man,fullol delusionby syapra,erc.,remain wth the SupremeSoulthatcanthemselves knowlhe realtrulh.
conlinedin astateolsleep.When awakened]ie remains uncovered Oneshouidbe everawake,comprhendby knowledgewhatrs
(oyrgnorance etc.). to be known and lix everythingon one, i.e.,the knowledgeol lhe
Themantlas, real lrulh. By so doing one is not lomented by Kalas,etc., to be
whicharepowerful. havngresorted lo thatpower
or, sahtr.
^ proceedin respective duties.With dutiesceased,
describedhereafler
peopte,who afecalmandtreefromlhetainlsof Maya,aremergedin One who, beingan objectof enjoymentlo lorces like Erahmr
lhal skyalongwiththedevoteesmind.So.as theyare arisingfrom the mass of words,is led astrayby kalasin lhe shape
torne;wilh
5rva,theyare saidto be possessed ol the characlerslics ol Stva. of the lettersbeginningwith kalasin the shapeofthe lettersbegin'
Wrththat4tnar, whrchis a -encompassiri J, lhereis nocondrtrcn in
ningwith ka;such a personis calledpasu
lhe lhoughlsof wordandsenselhatdoesnotsuggestSi!.ahood.
So, the bhokta(enjoyer)himselfis presenreverywnere as
14 Chapter-1 SaivaWorksAnd Tantrasol Kashmii

In himlhe nectaroi theSupremeis absentdueto the se of ol whichhavebeeniixedin lheergltlL696turyAD


memoryallhesighloftheobjectsol senses.Thus, ",,<nl rhedales
',iri,oo'ii-zzr.tn
s ;s supposedonsomeq'ou"ds
he lossesinde_ tpperterminLr
pendence andthecapacjty forgojngeverywhere.The SaktiBfahmij io be 300 A D (Schradet op cil' P 114)
erc.,are atwaysreadyto veilnature.Wilhoutwordno knowledqe i e Siva
dr,ses. That k.tyatmaka(active)Saktj ot Siva, whe- n;f ll is in the torm of a dialougebetlveenAhirbudhnya'3 ' por_
-e \rajorportiondealsw th occultism; A s'nal
:no Na ada.l
known,causes bondageina pasu,whenknown,il leadsa personlo pr,'iosopn'car"some chaplersdealw h creaton and some
siddhi. ioJ 't
wilh rulesfor casles and asramas
Bylhe percoption of the subfleelementsot Sabda.etc..tied and ls
hy Puryastakal9uksmadeha)due to the inlluenceol maras. ll is malnlva work ol ihe Paficaratracultlulloi mantas'
elc Accordinglo Ihrsworl'
rig.zof.iofoffo*Smakhya.Yoga
ahamkaraandbucttChi, lheleelingol joy and sorrowar,ses.One, ",'.i
l,_rn--" tnt""'ofO Sthu/a (grossJSuftsma{Subtle'a^d Pard
wno,s dependenl on olhers.feelspleasureand pajn.Duelo the "t" matttas about the Taa ot Taraka
condrrron ot thesubtlebodyhe becomessubjeclto.ebirrh. 'nr;nta. rh""e tt t"" rinds ol
iiiot
""it.r.e, Om
Whena personfixoshjs mindon one,i.e.,lhe grossor the as
subtleandeflectsdestnjciionandriseof theaforesaiJmemoryol A lew impodanl matlers'dealtwith in the Ahibudhnya'ate
subtleefements. etc.. he becomes(bhokta):lhus he becorres lime
caxrcsvaa,t.e-,lheLordol Matrc A5 reqardsSakli lhe workslaleslhal il rs at lhe sa'ne
Theone cannol existwilh'
inseparabl;withand diflerentformGod
AHIRBUDHNYA.SAMHITA oultheolher
lt is a Kashmirian
workinsixlychaplers, whicnis supposed PowerishvoJold, viz , poweras activityandpowerwhichdeter
to The bhuta'sakttmay
nave
"- oflgtnated sometimeafterthefourthcenturyA,D.CenatnctLes minesbelngas existenceor King(bhuta_saktD
aboulitsprovenance areavailable.
Inthelirstplace.Utpata
Vatsnava be consideiedas a mov\ng idea\samkalpanyinuftD
orKashmrr appears
lo quoteonestanza ofthisSamhrta (XV7lb)in As regardsthe relationbetweenGod and fivas' I seemslhal'
p.41)
w hstishrvariations.
rwopassases accordnq 6 this work,the lalter are supposedlo relurn to
God at
lt:.P!":!:!?!rn'.!11..
ot t^e Ahnbuclhnya "or'oi""orrtion in Him and
IXXVt.75and XLVS3.)recommenoor mentron il-iir" remain in a potenlialform
r:sp:cr'vely the weanng,as an amulet, ol a ce:tainyant? "nd creation The emancipaled '//va
gramj drawn o]na sheel ol bhuia-patra \dta- becomeseparateatihelime of lhe
ltdoes
lbrich-ba+) wh,cn was a however,enters into Him neverto be separatedEvenlhen
we[-knownwriting materiatin ancientKashmir.In XXXlX.23, remains in his abode
lhere nol becomeidentifiedwilh Him, but
rs a rererencelo the sun shiningafterbeinglreed
from the obstruc-
flonoy D,ma{snow,) a common,phenomenonin Kashm,r.Thestory ll shouldbe notedthat,insteadol lhe tradilionalten Avalaras
Vasudeva"
oI pnnc-etvtuklaprda, occurringin the forty.eighthchapter ol th; lhis work enurnerales(v.50 57) ihirty-nineAvalatasol
theoigin and developmentof the vwha rcprc
An,ttuuonnya, appea$lo occuronlyin the KashrninanBaplatangint Th; work lavsdown
-sankarsana
(rv.42rand nowherelse.All this tnds poinl (o sentatives, and lhe like, from Vasudeva'
to Kas"nrr as ine means ol
prace or ongtn ot this samhita.The above
clues are. ol course, I/lukli rs slaled as lhe anarnmenlol drvrnityThe
lenlalive.and do not waffant to defintleconcluston, ar'ar.rrgI rs v.'lroJs acllonwithout motives
sellish
esoteric
.-
Accordrnglo F.O.Schrader,(tntro.to palicararraelc.. p. t). LikeTanlrasin general,thiswork,ioo' believesin the
"
tne Ahnbudhnyabetongs energy ol Visnu as pure con
to the classol Samhltas,the towerterfli_ nature ol mattras These are lhe
17
Chaptr-1 saivawofks4!q,E1li9!31-539!!g
Nada,Bindu,Kala,1c.,are dscribed. The evotution of the 2. ExDlanation of lhe wordsldarsa'a (V\' 7-); de notes
vowetsandconsonants hasbeendealtwit,. Visn;'swilltobeisyamitisamkalpah), darsanafieanspr'
In the mann.ot otherTantras, thisworkalsodescribesthe tp"r""ptiuirnought), sL/(well'perleclly)conveying
nervoussvslem. "*"un,
in"io"" itit" o"ingunouitructed bytimeandspacePower
of Srlrt""r" gtiUn"rion of he conceptol HigheslBrah-
.Comhglo the obiectsand meansof knowledge, the work man,delinitionof the six gunas of God
dgfinjreknowtodse or ooFctas r rea y exrsrs.
:?::I.-:l
Ine means ff.1":
by whchthisknowledge ol Sudarsatawilh the Kriyasakli\acl\\e
is oblainedis pramara. 3. I dentitication
liae, iorce'aspectol Loro)as distingu ishedI romHisBhull'
T! be identitied wilhGodissupramely blessedlha).Dhatma ol 'gak'which
--.._Jnanaafe iriii
-s-rne rioi."r lia", tutt"r aspect). Meaning
ano the waysleadingto it.This knowredge any existence
rs ol
(-sa!-t?ra) and ,ndiredor interc-tiat twofoto, suorteconait'on (Suksmavaslha )
'nan'lesta_
";:""..':lt:li:l tparoksa) {;hava)recoqnrsaole by ils elJects onry Fach
unarmaagarnrsot two krnds,viz.,one thal teadsdrreclti
and the lronol lile{bnava)has a Sak';butthere rslheomnrp'esenl
otherindirecllylo the worshjpof God. 'vibrationin thelormol lhe
sa*trot ood. Lalsnmi is Lord's
Thisworkgives(Chap.3gJ a prccedweot Mahabhisekaas world'.connected whhHimasmoonlighiwiththe moonsome'
remeoyagarnstall diseases,as a meansol destroying a
enemies ii.". rirft tn" Oitt"rent JrcmHimonlyas an alt bule
andaflainingalldesiredobjects. itspossessor(dhamin)orexislence(bhava)
"u.;
tJtraima)istrom
lt may iromonewhoexists (bhava4llany namesol Laksmrmen_
.lopicsof bepointedoutthatthjsworkstates(xji.20_29) thesixty sudarsana slatedlo bewill(iccha)In
Samkhya.These, however, cliflerlromlnosernentroned ti;nedandexplained.
tn in aclion(K/ya)
Ite na@-uaflkaquoledby vacaspati.Fromchapter
rri. 18_29 ile torn ol wisaom(preksaresulting
appearsthatthedoctrinesof Kapila's ,t Pralaya
Samkny_ranrra were dtvrded 4.Bhulr-saktl(materialcause)ascauseolcrealion
lnlotworadalas calledpakda a d y/kala jesliiueu artengtnuniiyof Narayana and His sak'-
andihal the two con_
larned32 and2g lopicsresDectivelv
Thiswork states(xii.32-33)that Hrranyagaroha 5-7 Accounlol crearLon
rormutateo rorns ol sudarsanasac\ivtlyv'7
". _,yoga-samhitas,
M/o oncaed NitodhaJoga andtheolhetKanEWga. 8-12 va'iOUS
The highlights ril as adrhala (baseor suppod oltneworlddJIi_9crea'
, of the conlentsot the Ahlrt,udhnyaarc given VIll_lX)
t onandd,ssolulion (chaptets
a gensratway,we may srarethal harfot the
:11Y.,:T"f.S.ll
ramota Oeatswithocullism,theoretical prrnciple
during conlirLarce
and pracical,o.,e_lourlh {lll aspramanaregulaling
wrlhphilosophy andoneJourthwithothersubjecls. " Jirin r"iit ,l ln-*ni"h it appearsas the regulaloroi
Chapter1 Dialogue bweengharadvaja trrrnqs (artha)InchoplersX andol sound(sabda)as
andDurvasas:lhe forher.s rnciapler Xl andXll Diversity ol Philosoph|cvrews
enqutryaboutthe mysterious Sudalsara_caftra o, Visnu, (chapVlll) Ditlerentopin|onsaborilcreation:
uurvasasrevealslhat|hesolutionol the problem
wasob- bythree
tainedby NaradafrornSivain the ,orm ol Ahirbudhnya. ' Supposed
ia) pe$onslobeefjecled
byditlerent
Durvasas,willingness to impartthedialogue lour.iive.six seven'eight.nine' ten or elevenere_
between Naid;
andAhibudhnya, jn thefotm ol Ahirbudnnya-samhita,in
an
abridged form(60chapters), theoriginathaving beenin240 lracell bacKIo anegg a loulsllre
people
cnaplers. rbl Dilierent
anotne'oody:udya(trueknowledqe) SLnya(Void)
18 ChapteFl SaivaWorks And Tantrasol Kashmif 19

9. DescriptionolM6habibhuti-cakra(Ctealion,Continuance, saksatkaramaya (diecl)andparoksa(indirect),thelat-


Wirhdrawat). ter being the cause ol lhe formet Dharma also lwo-
10-12Descriptionot Sthiti-caka, Artha-adhvanand Sabda- lold- vyavad hanaval (mediateworship)and Saksada-
adhvan. Pramana delined. /adhara(immediate worship) ol Himwhosemanilesla-
lions (vtbhufD are all lhe gods. Vedieand Pasupata
1'1. Necessityof Ayata,?t isolihe
worshipis ofthefirstkind,Patcalraworchip
12.6Description
ot fiverecognised syslems,TL?yr,
philosophical secondlype.Twomundaneobjecls-afthaanaNama
Samkhya,Yoga,Pasupataand the Sattuataor pancarat;a. Theseanddrarmaaredependenlon oneanolherinthe
This chapler has a specialimporlanceas { names lhe senselhal eachmay be the meansto attainone or
Samkhya,describedin it, as Sastianha(Systemof 60 lopics) which boththeolhortwo;dhamaistheuntailing unslrument
is the nameofthe oldestextantSamkhyatreatise, vjz.,lhe Samkhy- notiheoihertwo.Moksais noia means(sadhana)bul
karka, This chapterenumeralesihe sixty topjcsabul does not ex- an endin ilself(sadhYa.)
Plarnlhem. 14. Bondage andliberation
discussed.
Two kindsot yoga stated,viz.,yogaol Suppression(Nllodha_ 15. Discussion oJthe quesiionas to who is lit for lhe ob_
yoga)andYogaof Action(Karma-yoga). jectsot lile(prrsadhas).
Moreor lessconvenlional lreaf
Pasupatasyslem,describedin it. is nol identicatwithpasupata menlot castesandlhe periodsof lile.
usuallyrelerredto by philosophical
authors,bulwithAgamicSaivism 16.19 Desciiption oJMantamaylkriyasakti.lnChap.17,i1is
on which the later Saivitesyslemsoi bolh the north and south ol relatedhow eachletterol lhe alphabeihas three
Indiaare based.There,however,appeafs,to be a vague hint (xiii. Vaisnavaforms, oneRaudraform andoneSaklatornl.
14) at the less philosophicalsects ljke Kapa|Kas,erc.
20. Descriptionol d/ksa.
Saltyalasyslernstatedto embrace1Olopics,viz., Bhagavat, calledraksaor yar_
21 27 Descriplionof magicaldiagrams,
Karman, Vidya, Kala, Karlavya, Vaisesika-kriya, Samyama, Cinta, upon Yantra-devatas
lr.a,theirmeritsand medltating
lrlarga, Moksa.
Mysticleltersplayan impodantpartin thechapler.
About the htorodoxsystems (Buddhism,Jainism,etc.) xii_
2&29 Dealwithworship.
51 characte.isesthem as Sasfabhasa(pseudo-saslras)designed
by Gods or Brahmarsisfor coniusingthe wicked. 30-32 Outlineof yogatheory
andpractice.
Severalsynonymsof Sudarsana ate give\ ol these,prana 33. Seefifra.
and Mayaare noteworthy, 34. oneto use62pravartaka'asttas.
Spellsenabling
12153mentionssome names(e.g. Umnmesa,lJdyama)ol oI 35. Discussion a maleriallorm
whelheror notarsftashave
^
:sUOarSana,
36. N/odeol worshippingSldarcana'yantrc.
13. Statefient of the objects ol lile; summum bonum is
37. Detailed desciplionol theimageolthe sixteenarmed
atlainmenlol one'srealnature.thal is, the stateol Goct
Srdarsanasby lhe Kingin timesof danger,e.g ' at_
lbhagavana, bhagavantuayafav j 1).Two ways leading lack by lhe enemy-FirstParl.
to the highest goal-jnan a and dhama, the lallat lead_
ing to th6 tormer.Two kinds ol true knowledoe_ 38. Originand cureol diseases;curesare magicalriles,
21
SaivaWorksAnd TantrasoJ Kashmir
praclicallynomedicine prescribd.
39. Description ol Mahabhl:reka MALINIVIJAYOTTARA TANTBA
whichleadstotheacqujsi-
tionol alldesiredobjects,cu.eol all maladies
anooe, This Tanlrais ihe lorm ot the dialoguebetweenDeviand
slructionof all enemies. Paramesa. thesacredleachings havingbeingcommunicaled to the
40. The storyof the lirstjntervention
oJthe Lordto tight sagesby Kumaraor Kartikeya
Fromthe intrcduclory portionof lhe workit appearsthal a
Origin,Presiding Deity,etc.
oJarga,rDantfas wat4,Stddhayogisvati Tanlra,corqpnsed ninecroreverseswhcL
described
in Chap.19.lreansof a king'sknowingaboutthe di- inrerpreledlhe Saiviteteachings accordingto BhedaBhedabheda
vineweapons andblackmagic{abhlcara)usedagainst and;bheda.lts hugebulkmadeit necessary to abridgeil in three
himandmodeol counieracting them. croreverses,lhe principaltopic ofdiscussion having beentheparl
ol vooa.ThisaDndgement wasentitld Ma"iviaya' lt waslurlher
42-43 Powerol Sudarsana-ma ntra. as lhe
snin"enea lntorZ.OooversesThe presentwork is regarded
Seeinfra. shorlestlorm ol ihis work.Fromihe vorsei'13 it seems lhat the
was probably lhe
45. Delinilionol idealPutohita,Sudarsanahoma.corcna- earlier part ol lhe Siddhayogisvatimata
tion. Siddhantamata.,
Descriplion of Mahasarr'-karman whichcanaverlall the Malinivijayoltara,belonging io theAgamaclassol works'
evils,and securewelfarein thisworldandlhe next. is supposedlo b= ot detineauthorship and is oJ unknowndata'
Namesol eadierkingswhopedormedit. .lavaiatt'a,in his commentary on the lantla/oka (Vol 1' p 35 ot
tli.xxix oi fasnmir seriesol Texts' verse 17), observes that lhe
Chapte.s 33,42,45,48, 49, so-ancienl stories intendedto glory of Malini'il occu-
Maliniviiavottata is so calledas,owing lo the
illustratethe effectol divineweaponsand oi certan schools of Saivite Tantras lo all
amuletsor lalismans. oiesa o'ro;inentposition amongthe
ll whichit is superior. N'lalini
is also known by Maia' So' Malini is
59 Explanation of Vaisnaviie mantas (grosssubfleand lhe genericternlor lhe series ol letlerc ot the alphabet
thehighest).59,2.3g-explanation oi theffistiiveslan, ot Devanagari alphabet iscalledPaNamalini'
Theusualorder
zasol lhe Putusa-sukta A resumeol theconlentsoi Whenlhe vowelsandconso_
oooularlvknownas Malrkaor S/ddha
thisSamhila. p'o'n'""uously. lhe alphabel is called Unaramalini
n"n,. ur" tok"n
60. Resumeol contenlsot thisSamhitawhichis charac, chie{lystandingfor lhe order in which Na occupies the lirst place
terisedas containing the statute(v/idhiol SrnaKnya- and Phalast.The Maliniviiayoftara, as M Kaul remarks' has re_
Yogain ils totality,as be;ngthe essenceto Tantras servedior iiselllhevaious modes ol application ol Ihe Uftaramalni
(lartra-sara) andas beingrheantJorlhe memDers or ;r the mvsiicpraclicesas Svacchandalantadoes ol the
thethreehighercasles.
Thereis a supplement whichenumerales 560 namesol Abhinavagupta hasexplained thelirstverseol theMa'ltiviayol
Sudarsana arangedin groupsaccording to theconsonant tataTantrain h; i/lalinivijaya'vartikaasthoroughlyas possibleThe
ot lhe
alphabelwithwhichtheybegin. iuitix", ^" the very title suggests, is limited in scope So' the
oornlsof Marnl,whrchcouldnot be taken up In lhe Varlikana\e
Leencliscussed ln Abh'navas Tantaloka fhe fanlalokais a\ow'
edlyadetailedexpostionoi the above Tanlra To quotel\,4Kaul's
Salvaworks And Tantrasol Kqrshmir

observaions, "Abhinavasays in the lart?/okalh allheMalnjviiava rewardBrahmanandothercaccording as theydeserve.Thesages


rslhe essenceol the Trikasystemwhchagainrepresents thep;th tearnthesacredscience ollheknowable, boihacceplableandavoid-
andmarrowot thediflerentteachings ot theLordenunciated in the able,IromBrahman,etc.,andl\,lanus do so tromthissages.
ditlerentschoolsol Tantra.
Ol lhe sevencroresof mantras,one'hallhas,according lo
fhe Malinivijayottaraconsists
of 23 Chaplerscalled Adhikaras. the will o, Siva.acquiredimmorlalilyafterlavouringnumbersol
The numberof versesin the Adhlkal.as in orderare 50. 60. 6g.
41,35,29,s6,135,82,37,47,42,61,43,47,6A 39.A1,101,62,36,34,43. Eachprinciple. tromthe earthto maiter,canbe viewedfrom
Thetotalnumberol versesis 1267.Wegivebelowa rapidsurvey
lifteendistinclanglesof visionduelothesevenviewersconsidered
to be eltherSakliorSaktlma,andto theprinciple ilselJThoseJrom
Theobjectsol knowledgearedividedintotwoclasses.viz. PurusaloKalacanbeuiewed fromthkteenstandpoinls duelothe
(1) Acceplable-Siva,Sakti,Vidyesa,Mantra,l,,lantresvara, inapplicabilily to Sakaiatherein.Mayais lookedat
ol perceptibility
, liom elevenanglesol visiondueto theadditional reduclionol two
standpolnts up to lhe lastpincipleol Sivawhich is withoutdiver_
(2)Avoidable-impurity,
actjons,Maya,theentireworldasthe sity.
creationoI Maya.
The GururankingwithSiva,is versedin aillhe aboveprinci
Thesecretot successrnthespheresof bothmalterandsoul plesin theirtrueferspective,reveaislhe polencyol manlrasHis
hesIntherightdiscnminalion
belweenlheacceplabteandtheavoid. meretouchlreestheSisyaol allsins-Hepossesses lheinspiration
aDte.
of the livefoldRudraSakti,viz.
TheSupremeControllerotthe universeis omniscient, all-do, (i) unllinching devolionlo Rudra
ing,allsustaining andinfinite.As desireatthe timeof creaaion, He
evolvesoui ol His ownsell the eighttoldVijfranakeyalas.
He ordajns O thesuccessof themanlrawhichcanleadto theimmediale
lorlhemthefLrnclionsol sustenance, deslruction, preservalion acquisiiionoi thedesiredobjecl,
and
benelaction. Fortheirspheresofaction,he revealssevencoresol (iir) control
overallcreatures,
manlraswiththeirrespectjve ambits.Allthesemantrasarethe liv_
ingpsychicalforces;theyfulfillhe wishesol the Sadhakaby con- {rv) bringrng lo completon,
allundertakings
ierringon himlhe fruitslhat hedeserues. (v) poelicfaculty.
TheSerlmanifests ilseltjna foudotd
way:Siva,Ivlanlramahesa, That inspi@tion is Arava whichcan be ac_
ol Rudrasaktis
.Manlresa
. quiredby speech,conscious refleclionincanta-
menlaldiscipline,
and l\,tantra.
Srva,is LordHrmsetf. Vilianakatars lhen
A,'lanteby one degrcedueto the delilementor mata. andkarman. tionandcenlresol ihe body.
Malais imperfect knowledgefrom whichspringsthewotld.Kaman Saktaisthatstagewhichcanbeatlainedbycontemplationo
rs acnonts general.virluousKarmanleadsto pleasure,and lhe alongwilhspeech.
the objeclof meditation
/everseof I to Dain.Sa//adenoleslhe anus
of //yasin generat, Sambhava isthenameollhatstagewhichis reachedbydeep
theirtieldsbeingconslituted by thetotalityoi categoriestromtala
to earth andpenetrating insighl;in it,thereis totalabsence
sPiritual ol con_
cenlrationon anyparticularobjeci.
Rudras,numberingllB andheadedby Angusthamatra, arc
appointedas Mantrcsvaftsis accotdance Theabovekindsofinspiration canbeinterpreted inthelightof
withthei.merits.TheV
24 Chapt6r-1 SatvaWorksAnd Tanllasol Kashmir 25

lrve states,viz.,/agrai(waking),Syapna(dream),susuprldeep tnaccordance withthetorme/sdesire,thelattervitiatosMayalrom


dreamless sleep).turya(thefourthstate.i.e.,mantramahesa and whichproceedlhe difterentletterswhich,again,arethe sourceol
lutyatila(beyondIhe lorrth state)i.e.,Slyasakr:sThe svnonvms knowledge in general.
of thesefive statesare respectjvely pindastha=Saruaiobh;dru,
pracaya=Rupalitaani O1the endlesslormsof Saki,lha chielateApaa ot Ghoztari,
Padastha-Vyapti,Rupastha=Mahavyapti,
Paraparaot Ghora,and Paraot Aghota Apam,alwayssunounding
theRudrasouls, drivesllvasin theirdownward marchby attaching
Thethreelold maniteslationoJthetranscende ntalSelftsaver" themto the obioctsol sense.Paraparacausosh'ndranceto the
age sell,energyandSiva.Thes6 conslitute thetrjadof tundamen- progress o{jivastowards thegoaloliheirlife,andattacheslhemto
lalswhjchtorrnlhe mainthemeof the lrlka philosophy. As M. Kaul the mixedlruiloJ pain andoleasureParaleads/i,- s to thehighest
obserues, "itcoverstheenlirefieldof fafivasoJSajvism, theAtrran endol life.i.e..Sivahood.
overlapp n9as mdnyaslnosebeg,nning w,tnard e,,drng wJhearlh in whichalso Saktlappoars,has already
fhe Uttarcmalini,
lhe VtJianakala: Vidyaor Sakr,thosetormMantela Mantrcsva?
beenrelerred lo.
andthe restconstituting theslaleof Siva_
Fromthepointofviewolevolution, Thelhreemantras,in respeclol lhe abovetriad,ale givenin
the lafuvas aredividedinto 'he phraseology ol thediilerenlpartsol the humanorganism
lour heads,viz.,(i) Ea hly,(ii)Materiat, (iij)l\4ayic,
(iv)Saktic.
The assignment of the six syslmsot the palh ladhvan)is
The lirst is pervadedby DharikaKata.ll hasa single Taflva,
essentialylhe same in bolh lhe PuNamaliniand lhe Uttaamalini
oneletier,onewo.ld.onemantrarepresenled bythelete; KSAand As mentioned above.thelatterditfersfromtheformerinorderoJthe
Ihes '(leenwoy'ds.The secoloisDervaded byApyaya ntKata.Iwenry- letlersof thealphabet.
rnreep'rrctpestromwalerupwards andtwenty_lhree letters.7Aand
orhers,are assignedto il. InclLrded in it are fivewordslivewords, VerseslV 19-27statelhe application of thethreematfrasof
lve martlasand56 worlds. Para,Aparaand Parapara,
Thethirdis pervaded by iheBodhinjKalain whichareseven Ihe knowlodge oJlhe acceplable andlhe avoidable is a must
pnnciples, 2Sworlds,sevenleners,lwo rrarlras. for lhe attainment ol yoga whichmeans the union of the individual
Thelastoneis pervadedbyUtpuyjniin soLrland the universal-Llke Jhana, Yogaleadslo the goal of life,
. whjcharelhreep.inci_ sialedbefore. Jhanaisol threetypesaccording as it is derivedlrom
ples,threelatters,eighteen worlds,onewordand onemantz. whatis heard,whatis contemplated and trom the livingrealisation
The abovefour classesare presjdedover respectively by of.thereality. The first is concerned with it as is dell wilh in the
^ .
Brahma, Visnu,Rudraandlsvara. scriptures. The secondrequires a deeper study of thoseletitsin
Welinda description theirtotalitywiththe obiectof picking out the fundamentals. The
of howlhe inherentSaktiofLord,at the possible
cosmicstage,ovolvesas cognilionand activitywhenHe has the thirdmarksthelinalslageof the trulh'seeker; it is on the
urgeof manilesting the phenomental world.Jtanasakfiisthe Jac- previous stagebeingfiled.
ultylhatleads todeterminate knowlodgeas thrsjssoandnotolher. The yogi, hasto passlhroughlour stagesonthe pathof yoga.
wrse K4iasakll:sthe lacuttyby whtchthe resotvelet suchand in accordance withthedegreeof divineinspiration, heisdesignaled
sucha lhiig cofie to light'is carriedout in acrron. as SamDrapla,Ghalamana,Siddha and Siddhatama He is
as Puruamali rcptesenlinglhe SamDraDta whohasreceivedinititationthrough a successionol teach-
.. -atohabel
:S?klappears entiregamulof reskains
Ine trom4 to KS4.paramesvara ers.andlivesuo to it. Ghatamana is onewhorepeatedly
spursAghoralo action.
26
ChapteFl
SarvaWorls And Tantrasoi Kashmir 27

*:{*[flt;i##x ',.ffi As regardsexlernalor physicalworship,he shouldworship


Ganesaas three-eyeed,
beiollowed by ihe
elephant-headed
coniemplation oI Siva
anddwarlish.
as seatedon
Thisls to
the sixlold

*.P;,"111;:"1",:il:l'r**l,l*;::i::"rhiHi: seal al Ananta, Dharma, Jfiana,Vairarya, Aisvarya andKarnika, as


beaf ng a sward, a shield,
fiercelooking, having massivejaws, and
evebrowsknI together andsurrounded bytheeightdeities(Matrkas).
Thenhe shouldcommence the sacificewithlwo vesselsol

ril';ft
gold,onebigandthe othersmall,andtwocanopiesof wfiileclolh

il{flififfr
d#"|i"i,;4ffi$rt#:",:."s
,."-i:!i"il':{:1".,::::fl
overthem.Indraandotherdeities
inlluence.The
areto beinvokedto wardotl evil
srrallervesselis passedround,andil6walerallowed
to trickledown.Thenlhe Yajfia-kunda
carred in a coppercontaineror
is lo be prepared.The fire,
an earthenpot,shouldreceivethe
:ilTx';;tTsJT:?:ff """:
severalceTemonies
mulamantra
oi birth,etc. He shouldperlormhomawilh
teciledane hundredtimesandlhe anclllarymantras
.,, ;:'_(il: :::,":i,:;'ff:i"",,:i,;?;l'e"*o,,he
prddrJca
o, len lrmes.Thehomabeingover,heshouldgoto sleep.

riiii.,nr*:r,
Thedisciplehasto observelhe lollowing vows:

*!j;!!iite*,#'
";:Xi
i,i::illi illi! ii:,i,:
";:;:,:::[Z,i:,j:i:,":,i
ii;:_ji;,
1. He wouldalwaysofierworshipto his delty,Ijre,preceptor
andlo thegoddess.
2. HewoLrld noi eatanything wilhoulofferingit to them.
3. Hewouldnotusetheproperlydedicated to the deily,guru
ji'"';;gou
* "ii,5['#:?Y#*X#i,.; 0,'.',,'"n,",,,
"' andCandr,
4. Hewouldnolbe idle,andmuslavoiduse{esspursuiis.
',"" ij"]#"il[T*iool des'rins
roperrorm
sacn,,ce.
rnus, 5. Hewouldbelirm inthe practiceof yogaor in the recilalion

d;,r*-ttffi
#'ilff
-q+fttrirf
"i:::['n:,";2i
#,'*"'":ii;*-ff
i,i: ;::::x,
I
ol mantra.
Whenthe preceptor is convinced
of the personseekinginitjaiion,
of the sincerityandfilness
he (lhe preceptor) shouldgetthe
mysticdiagramdrawnon a carefullyselectedpieceof groundn

#*ruk{*l*ip;i,ir.ffi +;
+li";l'-
;slr:nn:::i[:::**:i;#mfu
accordance withlhe ruleslaiddownin \he Malinivikyoftata-tanttu.
Inthecenlreofthediagram,heshouldworshipBhairava,
to Himihal He mayresidein his bodyso as to makehimqualiiied
ior iniliating
andpray

ihe disciple.Afterthis,heshouldfeelthalthesix kinds

ili1]:;:t# of the Patharepresidedoverby Bhairava, thatlhedivinespirithas


enteredrnlohis bodyandthal the cloaksof mala,concealing
k nshipwithSiva,havebeenshed,lhuslayinghisbodycomplelely
his

barelo him.At this stage,he shou'dconsiderhimsellindentified


28
Chapter-1 29
savaworrsf\q3!!999..i9$4i

;il[,'ffffifJ",:i'#li:,ffy]]Tl"l'"djscipre
isrobe
this
method, conquerlhe
adoptedfordiJletenldhaqM' hewillcertainy
entire isjnme;t
universe prop .fealitv; entifecosmos-
".,r," "ni""il!l"Jo?
fi,Jff
:;"l|:#::i",ffffi
"",,,rli"rH:r,,:'.'n,":"Ji, :lT,1l;
MRGENDRATANTRA
fhe Mrgend?-tanta,available in print,conlainslwo seclrons'

[i!:iiil"iiii:ff?,it;t'",tffi
rousetheserp.ent-pox/er
ro.anothr
?iili,l]
l:tx$t*::
il
in him,andmoveh upwadlrcm oneCakra
calleC,Viclyapada and Yogapada.
ctassot Tantras.The
the Pasupalasyslem.lt
systemof
is ol a
Th

lale
Tantra
philosophy,
date
belongs
taughl
having
in
been
to
il,
the Rudra
conlorms
compiled
to
al
lillit reachesBehmarandhta.fhedis"ipf",
oy nrspreceptor tnu" ,-n-if"i theinstanceof HariSingh, King ol Kashmar, and pubished in 1930
withtheSupremeBeahty. witnesses
rhedesrr;
:ly:{i;ft*[yj,f;jF&;il;.;;:;
$::;;,:":';ffi TheTantrahasa commenlary
Vidyakantha and
Kantha.Narayana
grandson
quoies
of
from
Sasikara
the
by NarayanaKantha,son ol
Kanlhaandlatherof FIama
/svaras/ddhi of Utpaladeva' a
-* toacquire
'"-"[:1""]:?'::"fi5,!".1"""1il;T:i rnvstic iamouswrilerol the gth cenlury A.D.;lhis iixes the upperterminus
ol Narayana's date.Thecognomen Kanlhais typically Kashmirian.
ffil,rffi ilr"**H";,
?:T1 ifi!:i.}1ft i:TlJxffi he
So. appears to have
fqe vidyapadais
belonged
diuided
lo Kashmir'
inlothirteenpalalaswhichdescribe
:"#ililffif i":J;#:i'#"#Ji""1':t"'astobeheves,n' pasaandpasupatiTheseare
gln*ru1
j:lr*ih,"'.','*d#"'H';:::J,!{,::
o"'n"o
lhe threefundamentals, viz.,
thelhreemaincalegories.This
ol lhe dualisticSaivas-The
pasu,
sectiondeals
yogapada
alsowiththetheology
dealswiththe eighttold palh
rhe,mpur;rjes
accompan'nn,n"
0,,n";,"oitL""tl?lJi; "t ol concentrative practicewhich helpsiheacquisiiion of variouspro_

Jt"xili",*###ii,",ff
i:ffi'ff #:{niil#":L'i#,
Thepreceptor,
who hasacquiredcon
Thethreeiundamenials
S va isomniscient.lhe
fectioncausedbVdefilements.
aredesctibed as lollows:
doerolall,andislreefromtheimper-
He is alwaysbusywiththelivelold

:mru:l**1ru*hljl'#:"#41"1"^'#"fr:
Ii,#i;i;:i,ffi';,111',ff
lunclion,viz.,evolution,sustenance,
tionandassimilation.The fivemaniras,
jnvolutaon,polenhalpreserva_
relalingtothelivenamesol
etc.,tormthe promi
""",;"'n"
"1ffi "li?Jl",n]il;:
Patiand operaliverespeclivley in evolution,
nenlpartsol hisbodyandthebodyas a whole.lsanaoccupiesthe
placeoi lhe headthusindicating supremomasleryoverthewhole
*", cave
orace,,
-,.n"J,',ij5iT;iil"'J!::?;,nfi1["]T" oi crearion,Tatpurusaoccupies thepositionot lhefacewhichisthe
'Jtr
ruli;;i:ruruirh*
*".:.;.f
symbooJlhe innermost essenceof all organicand inorganic life.

il'lrJTU:ffi
pranayana.,All
sense-actjvities
mustb6keplundercontrol.
Hemusi
Aghoraor Ghoraconsltutes

body;lhisimpliesmanilesiing
theheart,andrepresentslhe
pnncipe ol thelJnivrse.Vamadeva occupies
lhe worldol creation-The
vilalising
theprivalepa{s oflhe
body,as a
i,lliiifl
i,il;,?i;311?i":1,'i""",]".fi
X?ilIHl;l""mtlii: whole,is represenied
inqmanilold
bySadyolata,
lormsal will.
andimplieslhepowerolcreat'
31
Saiva Works And Tantrasol f\ashm'r

From the lext we learn that the otd Saiviteshad


.
naro ro raltonatlsetheworshipotlhe person |ed
to struoole ln a sort ol prelude,lhephilosophyol the eyes of Siva' in His
Lord Siva ghairavi'senquiry is as to how the
embodiedlorm, is discussed
bing)is liklhe Lorddevoidof his pedectionIn ;ves ol the Lordsimultaneously pertormlhe coniradictorylunct!ons
, _- .,Pasu(lettered
xnol/yte-0ge regarded
and action,and havtngtheltmitationsbringinghrm
down liottection anodestruciionandhowlhethirdeye,usually
ro rne owesl posdjonin life.He is pesFtenl in his lo ashes ln response'
deair;to evotve. aswalery,could emit lire thl reducedCupid
ll-".jlii1,:.?y rhrough
9l"du."l"voturion hishe,,oms of rife,hjs Bharravasays l
oonosot malenalism becomeweak,Ai lasl,theindivioualsoul rec. IVv real nal.rre... etpressesitsellin lhe lrrnuelorm of wil
ognrseslne radicalopposilion ol matter,and caslsoil tls domina.
l|onneverlocomebacklo itsfoldaoain *rsoo'n and work. lt rs only becauseof lhis trrplemanileslationol
My
mJ rearnalurethal the volariesadole'ne as the lhree-eyed
The letters lpasa)are lourloli-pravn,!6abala,Karma eves svmooliselhe lhree centres of lhe physicallight commonly
., and
Mayakarya, an innaledelilement resulting
kom rnegoodand bad */,o*n th" sun, toon and fire As the realnalurealonecentral-
aclions,concreteor abstracl. ses al powers,and as lt only shines elernallythroughthem' the
"a
I
Mayamsansthatintowhich theworlddissolves, aDoarenlcontradiciionbetweenprotectionand destruclionloses
.
pdentiallyt andremaiins force.and,therefore,the same eye can lavourorlrown
thetrmeotDissotution, andoutol whichrtdevetops ai
me rlmeot creation, The tourlhpasajs InlluencelnatAlayaexer- The work, commentedupon by Ksemaraja'consists of 22
clsesoverth6soulin leflers. Chapters(adhrkaras)thecontenlsofwhich are briellyas follwos:
Theworkisanabridgement ottheKamlkalarlra.lndrais said 1. Expositionol lhe unityol real nalure
,ro nave
recelvedlhe docttineol Karnikagama wnilewearingthe stalementof Amrtesvaa'mantta
l\,4ystic
2.
armourottheshapeot the shap6of a lio;(Mrgenara).
Thtsis"why 3. Methodof otleringsacrifices
lhe Tanlrais calledM/oendra_
4. Inillationto lhe worshipof the doily
^.-,.^l:t"-,:^T" 1" "iJrequent useof surgrcar
erarlons,as rnpasuJalsana-prakarana
InsrrumenlsIn op_
lverse1g),has led some 5. Theanotntlngceremony
schohrsto thinkthattheworkonginated In the age of SusrJtaor
raler rhepresnltorrnoftheSus/uta-samhita 6. Grosslrom ol divinemeditation
is genera,ly
pracg6,n
me seventhcenturyA.O.;the Safthitais believed 7. lls sublle lorm
to haveorjgi,
nateda fewcenlu.iesbloretheChrjstian era,andappeared 8. lts supremeJorm
in t;e
eartycenturies A.D.
L Somelorms ol the delty
NETRA TANTRA 10. Atlendantsol the deily
The editor.M-S.Kaul,staesthat tt appearsto have to Utiararnnaya
Worshipaccording
11-12. andKulamnaya
.Ien been w l-
on the modeloJlheSvacchanda-tantra whichis, therelore,ear- 13. Opennessol the worshiplo all humanberngs
IeJ. t.he ,velrais ot the nalureol a manual dealing
with the mooe ol 14. Supremacyofthe mantlaovel olhet manlras
Inflaron tolheworship of Sivain the narneand {;rm
ot Amrtesvara
ajldj\rrtyulinnatha.The Tantrais so ca ed as the mantra,peculrarlo 15. lts proteilive etlicacy
Inedeltyglor"iedin (, occuDiesastmporlantaplace
amo.g mantas 16. Variousobjecisaltainableby the worlshipot Amrtesvara
as the eyes in lhe human bodv
33
Sava WorksAnd Tanlas ot Kashmf
17. Useol Amrtesvara-nanala
in amuletswithdifiererntends to each.Verses51-53 mentionKamarupa,Jalandhara'
Purnagrn'

t8_ Uddivanaand certainolher placesas Kalika-pithas


Amrlesvariand modeol Herworship be
Thouoh a yila devoteeis said, in some otherTantras'lo
19. Purificatory
ritesfortheobsessed yellhe Rudtayamala
enCowedwitn h,gnmoralandelhcalqualities
yirashoJld wors'rplhewfeo{ anol"ero
20. Yoginis andtheirfunctjons iz8.:- -:otprou'aestnata
wine
21. Nalureandsjgnilicance iii" o*n *lle ourningwith the iire oi passionand gay with
of manlras
22. Glatilicalionol Amrtesvah-mantra SVACCHANDA-TANTRA
sys'
This work s ot lhe Agama class lt belongsto the ftka
RUDRAYAMALA oithe leadingTanlras
tem ol KashmirianSaivaphilosophy,ltis one
jjqfl:?1i1"#f,ffI.:?:':;H5x?tr;,l"i.i!it,; 01Daksinacara,and oneof the best mantrasastras
ff:i:i; fheveryr'lleollheworkInd,cates ts mainalliludeSvacchln

iifi:ffii":1tffi
free dndpureCrf So rl 's purely
;:?1ii$ili ffi;nfl:
\:J:::ij:
v/orl, rt,sstated,In lhe colophon.
to be a pad ol Ihe Rudayamah.
oa reans F eew,l .lt rele'sto lhe
i onisic. tt taoicattyaife $lrcm l.le
ot-oiiiinu""ru, *i r"presenl the
Mtgendta
dualistic
and Matangafantas
schoolo{ philosophy'
HighJighlsof its contentsare as "n ll rs
lollowsl Thetooics a; the dilJerentchaptersindicatethe contenls
the usLal Ta'lnc lopics ll ls a
main,vriludlslic,and dealswlth
", j"," erd rhemodes nolrc;aoleiealJrelhal il does 4ol dwell upon lhe slx cIJel a'ls ol
",,'^l;::";;5::;,::;fnilTfr
,orionrs-a,ana(,e-emf;;;;:l;,";:7;:;:J'::,1:':n\ kn|a
naoa..
Marara,elc. lis accenlis on lpasana (medilation)and kria
(rilual)
;ffi:iJ:,i.T:il'.?t',,#
;:::*1":"1""*i:*nru;ff '
Fromthe lnlrodLlctory remarkswe learnthat it is an abndqe_
npnl ol Ihe ortgnd work;ompnsrag a hundreocIo'e versesTho

il:".::ff:liTi'in;','
"""" iT;H,;i *"
;:#::l::"""i1#
work is ol unknownauthotshipand dale'
ll has a commentary,called Uddyota,by Ksemaraja
(ll1h
Inlhrs commenlary werearn lhal l'ere
11s.125) Maravlo/arssrated cenrA D.) Fromrelerences.
;",iil:.ilo5
:i:: :::"v".",n".
: *::'||,:(i:l1il I "erss
i,"iili';ilii";::jl:: wereearlrer co'nnenlalles Including the Srhaflrkaof which lhe aJ
jlilf;1f
ll.".lli ""0
:ld;;;;;;;:;#T;:"Bl;[:J.::Jl:
';':i:,Y::'* thor was BhullakaRaianaka a typically Kashmirian name

Li,::
mentltsddhls.
*; i;;;i,;,Jj''!1i"?'.''""ii;l
lt
onddrr""r"o li"",li Ksemaraja,who is menlionedin verse 5 ol the introduclron
lo
penectyoqin.
n,'n," ,i.Jr,i"}r[]r;dliilJ: his commenta;y, gives a monisticinterprelaionwhich' as he hrm
dualisticllnter
seltslatesin th; c;ncludingverses,supersedeslhe
,.,. .JbisTarkaconlajns(parala17,verse4)aneutogyo,the,4/har_ oretalionoJearlierommentators
vdyedadeclaringthataltgods.atjbeinqs.all!
MahavdvT tiveinil.versi r *r, Kamawdvdand Fromthe concludlngverses of the Vlvrtion Stava-ctntamant
^i ,'n--l'-.""g9s (modernBiibiharorVyajibror')a
rlr. caKr'aswlthin the body.27.
jl:
:il:I-ft1iii::i#:'
:::"-r.i:!:!,:ii;;.;;;il;;Jffi we lear;thal he livedat Vi-iayesvara
citv aboui 30 miileseasl ol Srinagarin Kashmir'Ksemarala
1Olh
was a
cen_
.ak',sand SB-7Odeat crl oi nunin"u"g,ptu*ho livedIn lhe lalle'haltor lhe
sahasrc;a
;;;; -il ;,ff #i::TfllJ'#H; ou'o'f
iri o, ea.rvpan ir ir'e rllh Ksemaraia was lhe aulhor of severdl
SaivaWorksAnd lantrasol Kashmar 35
otherworkswhose numberis
overa dozen. wholivedin Antaruedial
Abhinava appearsto havebeenAtrigupta
1r De
^^ contents
-:!:^:,v:cchanla.tanlraconlajns t 5 Chaprers.catjedpala/as. the time of kingYasovarman (C 730'40A.D.)of KanaujHe mi
are indjcatedbelowl qated lo Kashmiral lhe timeof kingLalitaditya(C 725-61A D )
t. Manlroddhara ;bhlnava's qrandlalher andratherNarasimhagupta'
wasVarahagupta'
fl. Arcadhikara aliasCukhala.His brotherwas manorathagupta and mother_
llJ. Adhivasa
Vimalakala,
in the secondhallot the ienih century
AbhinavalloLlrished
tV Diksabhiseka.prakasana
A.D.
V. Taltvadi_djksa_prakasana He namesseveralleacherswhoare statedto haveenlight_
Vl. paicapranavadhikara enedhimon varioLls subjecls.The namesof his Gurusare given
Vll. Abhyantarakaladhikara belowwithihe subjectstaughlby themagainsitheirnames:
Vlil Amsaka_njmaya,sambandha Vamanalha dualisticTantra
satnirupana Bhutuaja- Bahmavwa
tX. Abhisla-siddhi-sadhana Bhutirala-tanaya - Dualistic-cum-monistic Saivism
x. Bhuvanadidiksa_nirupana -
Laksmangagupta Krama and Tika Darcanas
xl. Laksmanagu pla'- PralYabhiy'E-
Tattvadhava,srslyadj,njrupanalattvataLa_sthili-njrupana underwhom
Besides theabove.hereterslo otherteachersalso
Xll. Dharanadikramenalattvanam hesludiedothersubiects.
saksatkara-nrrupana-32
Abhinava's Dhilosoohico'Tanlric worksaretheJollowing:
Xlll. yagaradhana
Bodhs-pafrcadasil,a,Isvara'pratyabhijfra-vina rsini,MaIintvij aya'
XtV Mudra-taksana ika, PaB martha-sara,Paratimsika-vi vtli, TantGsara' Tanlra-vata'
va11
ABHINAVAGUPTAI
AND HIS WOBKS Besidesthe above,Abhinavais knownto havecornposed
risure
inthe,rerary somehymnsconlaining theeseniialsol lrikaphilosophy'
meanllor
i;iii;;;;d;ffi
i.1li,":itT,: S_"1",lsrandins andcuf
l;;il:,;,r^::T:l The hymns
followlng
I;lif ,i:I":l** -T."". popularlsing lhe .naintenetsof the system
;:l;ln::*:""P::'; J:jii"".idi
wnler,
heisknown
roha""*.in*
i'llJili"'ff;l',::il:
r":i"i[r,i][i"rTli J
may be mentioned:
slava,Dehastha-devata-caka'stota,
Anubhavanivedana,
Anutlarastika,
Krama-stotra'
Bhaiava'
Mahopadesa'
",
ot therantratokLa vifitsati,Paramartha-dvadasika, Paramanhacarca.
v/vala,a
1":""::r5::r:.tl
conrain so;eind."."" anayaratnmsika.
,{:J:!:
Iile. "oiriniili.i"{ !:; TANTRALOKA
BornIn a tamityotBrahminshe ,fi.. r It is a hugework in 37 Chapters'calledAhnlkas.ll has a
ll^,::"".^,1":"1,:, !.;i!;lili,lilL,.iii"Bfl
ir;.;"-jiiJ illliii; commentarv. calledlatlra lokavivekaby Jayaalhawhoisdescnbed
Heappea6to havecommenled
;ii:i::flli"T,,,'#i",#:';i:T:5Till;T'j#:iJ asRaianaka
abo ;pon
lvlahamahesvaracarya,
Rlyyaka's A/a
lalher
tukarcsatuasva.
was
F.omhis commentaries
Srngaranatha whoseolherson
we learn lhal his
SaivaWo*s And Antas of Kashmir 37
';:
::':":,i"
::,:::l:xi:ili"":*l"i:",1t poe.ca,
woa, Thenamesot theChapters areas follows:
-rayara'ra
eves tne ",he
ror._;ffi ;il:ilJ,il,J[?"f;fl 'j,J ViRanabhedaprakasana, Anupaya-prakasana. Sambhavopaya-
","#; prakasana,Saktopaya-prakasana, Anavopaya-prakasana,
Purnamanoratha
(Ministefolkingol Kashnir) kalatattva-prakasana, Cakro-daya-prakasana, Desadva-prakasana,
Tattva-prakasana, Tatlvabheda-prakasana, Kaladipradarsana,
rurnamanoratha
(lvlinisle
I of kingol Kashrnir) Adhvopayogaprakasana, Saklipata-pradarsana, Diksopakrama-
prakasana, Samaya-diksa-prakasana, Prameya-prakasana,
Ulpala Viksipla-drksa-prakasana, Samksipla-diksa-prakasana, Sadya-
I utkranti-prakasana,Tuladiksa"prakasana, Paroksa-diksaprakasana,
Prakiisaatha Lingoddhara-prakasana, Abhiseka-prakasana, Antyesti-prakasana,
Sraddha-prakasana, Sthandila-puja-prakasana, Lingarca-prakasana,
Dhairnaraiha Parva'pavikakadi-prakasana, raksana,Mudraprakarana, Ekikara'
prakasana, Unnamed (dealswith thediversityo{meansofattaining
paramesvara who is but one),Saslrasammelana, Ayalikrama-
(lt/jnister). nirupana, lJpadeyabhavadi-nirupana.
Djscjpleo, malernal
uncje,,Bjbhutidatta,
ln lhis work,Abhinavmainlylollowslhe Malinivijayatantra-
son ot Kamamaladafla
Thehistorical imporlance oftheworkisthatitgivessomebiograph-
and grandsonol
lcalandaulobiographical intormation.
Laksmidatta ll dealsexhaustively withallmatles,ritualisticandphilosoph-
^. r_---_--_----r_-
s vd'atna sakratha s",nJ"-,n"
-- ical,relatinglo Saivisrn.
ll is a systematic presentation
of the Kula
f andTantrasysems.Occasionally, il givesinformation
aboutolher
.Ac!epteo \andiatna systems,suchas K/amagtc.The namesol the chaplersindicate
Gubnnaralha ther contents.The highlighls of thephilosophicalaspectoJlhework
Krnguccala, L.ankaratha
I
butresigned Srngdraniitha
anersometime). ([,4inistef Thewoft revealstheproJound intluenceolTanlraonAbhinava.
of Rdjardiha) But,rlls clearthathehasindependenl thinkingandwayol expres'
Discipleof Subhatadatta. s on. He followslhe authorltyof Saivagama lhough,in inlelpreta'
sonofTribhubanadatta, tion,heshowsconsiderable oiglnality.Theapproach oJtheaulhor
gran0son ofVisvadana) rsnon-dualislic,
J Theaulhortakespainslo eslablish thalthesolerealityis Cit
Jayaratha
(PupilofSamkhadhara) Accordingto him,thecauseotSamsa(rebirth) is non-knowledge,
andknowledge isthesolecauseolliberalion. Non-knowledge is not
wanto{knowledgewhich exislseveninaclodofearth,butil hasno
rebi h.Non-knowledge iswantoftrue orearth, butithasnorebirth.
Non'knowledge is wanlol trueor pertectknowledge. lt grows{rom
thereleclon rnthelimitedsoul,blurredbylhe sixkatcukas(cloaks
38 39
Chapler-1 Sava WorksAnd Tantrasof Ka

ot couets).vtz.Kata.Kala, Niyati,Bala, Baga,A\lidya.Irue knov,tl Irom Himi lhis singlesakliappearsdilferently ac'


poge,qd(ou.reobv Onewhose s Inseparable
anr.ralityFaswor- oul.a, o ,/r'ho
has to c rcumstances
corcJng
altarnedthebeslconsciousness
1tmay be doubled-il God has svalanlrya_sakr,then He s
D/ksadestroysnon-knowledge,but salvationtakes place ai- notoneas thesaslralr es to eslabishnon_dualism Theso utionrs
. .
ter death. Liberationin lile (livanmuktDts aso possrotewhen non ihal the condition (bhava) ol a thing is ils own Sakti n accordance
|\nowledgeisdispetted bVhnowtedge aflsingtromlhe corrprenenson result;thus, Sakti is nol different trom the
wrrhthe dillerenceol lhe
ol l'_e_on-dLaily of lhe SuprerreBeing,and .rom'isrenng Ls One as the Sakllis idenlil ed w th Sakllmal
to lne th ng rtsei. So, Siva
sasr.as.t.Je know'edge,s s.lperior
to D,lsa. (lhepossessor ol sakt).
Non-knowtedgeis divided into two kinds,thal pertainrng Theremaystilbe doubt lrue,thereis noditference between
to
purusatman(paurusajfiana)and thal belonging Eul.lhe Saklis are m!t!a ly d fleenl. So d ver_
to inietect (b;ud_ Sak and Sklimat.
dhalfiana).lhe lotmet growiingwith ihe body and the latter srly anses. The dobl is resolved by saying thai lhe same llre has
due to
g_o ance or Sastra Eve- wher paurusajitanawea6 Saklis, e.g. burn ng, cooking etc. so Siva, having many
oL, satvalton dillerenl
's ol oo5sbte so long as lne orl-e,k,no
ol a/irra s n.l re.noveo Saktrsrs One; lhe d versityis only apparent,nol real-Not only His
That s why,even afterdeath,one who receivedDiksa Saklis. bul also He Himsell appears lo be diilerent accordrnglo
is nol liber
a ed duF J lhe DrFsenceot bauddhathana. bhavana(contemplation) and upadesa( nslructron).
Siva is slaled to be self*existeni ano manaestrequrnng The conclusionis thal Sakllisthe meansfupayarlo lhe atlarn-
proof. He is eternal,immanenl,devoidoi no
ongtnarlo end. He is de, mentoi lhe object(upeya),i.e., Sakfimal.lt may be obiecledlhat a
r"'"ld He B Bhuvana|\e receptac,eot enjovmantl. lh ng s tLrllyknownin its entirely,not by ils pa . so, S va cannol be
::l_o-11":
y,g.ana (dssJrringforms hke Fudra).
Jvo Btndu t*e ine rcurd knownby Sakli.The replyis lhat a tree,which has nsa, tupa, elc,
oonrono'lheKadambafloweror thelhrobbing eye_batrJ. /(ha(vord. can be known by its rupa alonw So also Siva can be known by
Saboa,sa"-d), Mahle to.n{a.al, Devoleesger fhe .esu rs
,ngro Ine aspeclsmedraledupon. accord_
for example,one who Ihrnksol
dhuvana OecamesBhuyanesba.L,berattonol the htghst Siva, possessedol cidananda(consciusnessand joy), is the
ktno \ nsp reroi the diversifiedworldcomprisingthirty'sixTattvas.He can
acqutredby the knowledgeot the above six aspecls.
be reaLisedby dhyanawilha mind devoidof Siva.
The ques on tS,il StvatSimmanent. lhen wny sroutdHe be
.o_remptared as t-avrngstx aspecls?Ttseanswerrs.hal Ine The signilicanceol lhe ierm thairava is set forlh as lollows:
asoecls ara by way ol iltustralrononly.He rs both im,nanenl
srx He rs so calledas he maintains(bharanai)all, and makes sound
and (/avara). Again, he is called Bhairavaas He does good to those
who are bhlru (alraid);thecause ol lear is samsaraor rebidh Or,
Again,jt maybeasked, it Siva is immanent,ihen how BhairavameansOne who residesin the heartol thosewho, hav ng
can be
alonce immanentand lranscendenlal?The reply is leat (bhi)al samsara,ctiesfor help.Or, He is the causeol lhe va
this.A pitcher,
rellectedIn a rrir.or,has .ls own seDaraleexislence. or din ot lear (bh, oJ bhava or existence.Anothersignificanceis
S nrraity,Srva
DervadesI e world o. mov,nga1d non_movtng oojects,yel has a ngenious.That wirich impelsthe slars is Bhera o/ Kala (lime).lts
separals Fntily.So, He rs both Sarvakrll(rmmanenl) nature ol momenlariness,etc. is totallydefeatedby the class ol
and Nr.atl,
(ITanscendenlall be ngs, called Bheravas,i.e. lhe Yoginswho, by therr yoga, have
Sivahas Inf,injleSa&lishke/ccha{desire)istjhHe is slated devouredtime. To lhem, He is manitestmelaphysically;so He is
.-ave lo
one Svalanl.ya.saklr.
The reason,s Ihal lhis SvaEn!,ya-sah!l Bha rava. He is so calledas He is the Lordoithose Bhairavaswho
4',|
SaivaWod(s And Tanlrasot Kashmir

as cause
move about in lhe sky and eanh elc. making a shouting
sound edqels salvationSo.tho slalemel'lol ihanaandmo(sa
(fayana)lor causjngalarmlo lhe peopleof the pa6!/type. an; eifecl,is nottrue:it is merlyimaginary
The signiiicanceolthe word Devahas been slatedthus_One The authorrelutesthe Vaissikaviewlhat Saktisresidein
rs
who plays (dlyyar) is Deva;this play is the ecslasyal the
univrse sNa in the sameway as dhan a residesin dhazn' His stand
thal Siva is
encompassrngeverythinglrom siva to the earth. In other
words, irrai 'r t s positionis accepted,thenthe slatsment
His play is the desire to excel all. Variousother meanings Onebecomesbaseless.
ol the
verb dryathavebeen suggestedte.gy4rglsate (wshs to conquel.
vyauaharaf tbghaves.i e. appears in a .ltusorylrcmt. Theauthoratsoreiectsthevieu/,expressedin dualisticSaslras'
tsnrnrng or Indrcating
dyolayatt rhal the crealedbeingsare distrnctfromthe SupremeBeing H
iotasttal eueMh'ngis nudra'saktisomeolthe Saklisol Sivaare
things),sluyate(rseuJogisedJ. /ara, (kno;s,.
Srvars catledpa, as he protects(patt. He rs Sivaas he rs lutJ inlintieas theypryadeeverywhro.Ohers are limitedas theseare
ol whal is good (sr'eyomaya): there|s nothingevitin Hrm. notpresentat all Places.
.
His three Saktis, para etc. shine in crealion, preservation, It ]s statedlhat wbodhaor Samvdis bothquestionand an-
de-ctruclon and the toJrth srateI luryaj.Hencelheseappeartwelve_ swer.lt existsin bolhGuruand Siva:lhe dillercncein theirbodyis

.9?myi is the only realjty;ithas o division.Thn, how is there Theconcluding portionol the chapterspeak's ol the goodel_
Ihe dlvisioninlo./adaard apda? Ihe rcptyts lhal diflerence iectof studyingthe urork,andsetslorlhthe conlents ol it'
arises
oue ro lhe degreeof mala (impurity)thal covers rl. discusseswhetherSiva
Chaplerii, calledArupaya-prakasana,
Jkana is staledas upeya(objective). Then, what ls ihe ,paya s ,eal'sedby somemeans(upaya). Thecommentator makeslhe
or-'means to it? Jfrana, being upeya, i1 cannol be upaya_ posironclea;sva doesnotbecomemanilest by th means (upaya)'
Nof is
upaya.fhe meansrs the sub e /rianaas d,siinguished butthemenasappearthrough His grace
:llanltle
|rom Sakta tiana elc. But. how lhe same
upaya and up.eya?n is conlusing to think of
/,iana can oe il once The aulhorstatesthal Samvidis the meansot the outwad
Itana as upaya and
upeya.ln rcalily.siva is upeJ.Bul, he is exlremelyrnanrlest, manilestationof Kr,yaeic. Samvidis self_manitestln lhe absence
ooes nor requ|leupaya.One thereshouldbe /bchasakt,twijt_lorce)
and oJit.thewo d wouldbeiadawithoutbeingmanifest'
io know Him. lr mavboarquedthal,il exlrnalacts arenotprescibedlhen
on" ."u t.te toltte knowledqe ol Guruelc as lhe meansThe
jhan?.is t:rpaya,then haw anava
, ..lL lhana lknowledgeot tne
sJblle) |s.caljed*flyopaya?The replyis lhal yoga and Knya
autho/sieplvisthal allacts,odernalandinternal,dpendon Samv'rd
arc nol so thatthes; cannotbe the meansto it. Atlention,concentraton
orre'ent.wnen thedesiresol the nind are at rest,that is Arla.
jiana ilsell il ktiya canbe illustratedas follows:When
That iavadhana) in this matteris ol no avail;so, thele cannotbe any
a man thinks aueslionoi bhavana(meditation,contemplation) of whichava'lhana
(l shallget', then lhe rnotionentersinlo the limbs. the attempts olthose,who
i; theoreredisite.The authorstatesthat
Jha.a, )ndeed,leads to salvation.lt may be objectedlhat, seekiiie Supremeby resorting to means (upaya), are lulile'
Oeyordlhe knowtedgeoithe independent,4lma4there s 10 satva- Being,it is siatedthat
Indescribing thenatureoflheSupreme
troni r.e. this knowledgertseltls salvalion.Then, how can knowl_
He neilherexisls;noris it thatHe dosnotexistnoris He existent'
edge and salvalionbe staied as cause and etfecl?The answer inter
is non-existent. He occupiesa positiontht cannotindependent
lhat the nalure ol Alman is Samvitot Caitanya,its proper knowt_ and secures the radiance ot
nalandexlemalmeans, supremebliss,
SarvaWorksAnd Tantrasof Kashmir

;:l"i;:il::""J";'".#:"'.?#lH:"":::::?lt
"J""lJjiij;
l*::H Theilashingof lhe greallustreot Sivain th mindhasbeen
the independence of Siva Himslfshining,
+lfftr;t;iJf
::Ti+hti'" ,"#"
fJ3':;Tl
:?ili:ili
rr rsslaredthatone.who lakesdelightIn
the sell. is conlentwith the
said.Nowis examined
he makeseverylhing
Supreme
shine.Beyondhim,thoreis no universe.The
Lord,beingunobstructed in theskyol rnind,showscrea'
tionanddeslruclion. As in a clearmirlorearth,walereic are re-
f ected,so all the elementsof the universeare reflectodin cil. As
:,I]fi
p::'ff"fi$!i,i$l[3",ii;,ill,Lii."lli",i#"il'.i"Ji
Decomeslike Him.The commkentatoradds
the refectionpervadesa cryslal,whichis clearon all sides,so,in
couscrusness lhai is clearin all respcts,Rupaetc.are refleclecl.
that such a personbe_
comellxea lamp ndtedfromanotherlamp(d,;ea S va is inseparably connecled withtheSupreme Ka!likaSakti.
a Apai ivoditanl.
,'il;:n:1:??ff
:""i-,"T:f
"ff #r;*i::i,Tixi:11i
Theircombinedform is calledSamghatla
Anaendasakilrcmillhe
whichagainis lermed
universeis created.This Saktisvariously

ffip1{:"i:T,ffi
calledKalakarcini,Matrsadbhavaelc.
fflff":il".IT'f
fi:*lJ:u;ti..'rull Besidesthe above Cidananda-sani,lhe,e is lhe /cchasakli
.I",ffi
,i::ilffil
:#:1.:l1iiq!ffi :,:i"".'kg:,,
r#
sucha person,there is n eilherMandalanor
whichis superirto all otherSaklis.This Sakd,beingagitaled,the
AghoraDevisare born.Thus, /cchasaktl istwolold,unagilaled and
Kundano, ity."iiti., agtated.
ffi::"?i':i""""::Jii"Ti,X,jll,I^ttrere
isnoneiessrtv
oi Again,thereis JtalrasaAliwhich islwololdaccording as whal
is to be knownis moreor less.
Abhinavaguptacteartyslates the comparatue
_.., vanous
or_the eitectjveness Samvilor consciusness is both Ksobhaka(agiftator)and
prachces,and concludegthat true
t<nowteOge is ine Ksolrrana{agitation orthatwhichcausesagitalion).
nlghesl of afl: it makes one Mahasiddhe
and yoEsrrr. "H;
rorrows'each succeedins item
";;"is Thal,withwhich/bchabecoming ono,becomes accomplisher
::"Jff:'i3'fl #:::: [",f:that ol aclion,is calledKsobhadhara whichthe commenlalor explains
torsacritjce), as yor,:That,withwhichthisonenesslakesplace,is th bhavas
^- vesset9. {ntu9"
..-fl!11ail3 Iure(a,iguredrawn orengraved withinthebodyorlhe lettersbeginning withKa.
on pala(pjcture or painted ctolhi Ohrlamf."Jirir-.ni
uryya (lhal which is Theoutward appearance ollheuniverse, thatiswilhin,iscalled
vd";.,-i*';;i;i#;?
medttatedupon). D/,
;fi:jffi",f,:',
[fi,,iiji*; Bia or thechielcause.The Svaras(vowels) arealsocalledEriaas
theycauselettersto appear.
The udbhava(source)s calledthedesirol8ibto create;by
ffi ffjffilx;"f
fl[fl;,iiJ,ljiili
""*"oJ"";,!$"oJJii,il".,";:f lhis,lhephenomenalworld looksditferent lromCid-Almar.
the unitywilh whichlhe desireto createhas fruition,is called
Thai,by

J:J,",l,"',$ffi
;iriiii!ilffi :trf;21il!:,13i:;an!!lt
lron hrsmindthe ctoudol apprehension
ksobhadhara.
evolves_
F.ofi lhe Bia of the universealltho exiernalworld
.'_1i".",l".oy" the and
mrnd
asonerouches
lhravs
olthesun ThesupremeSpardaandjoy becomvrywonderluldue to
il'"ti":l'l,T,Lff:"""": thecontactol /bcha(desire)and unmesallash).
Jada(unconscious) is of the natu.eol limitedmanifestation.
Chapl6r-1 s,"a wg$t!9rl!9rj!59:!aI

Bodha(consciousness) is untainted.TheSak .,o, the greatocean speechof the Guru


of Eodhareso , likewaves,to the ,4fman.The wonO".ir'ine""
oi ff,e It.however,people,devotedtoSiva,lacklhealoresadcapacL_
Sakt/s, resorting to ,4lman, is the manitestation ol Kriyasakti. 1y,lhen he shouldreceiveinitiationetc'
Kr,7asak, the substratumof lhe sun and the moon,
havlng The SupremeLord has no veil. Bul, a veilof Maya shrouds
ansen,the undividedmanifestationis calledBndu F,m Iho5e, wno are \ersed In the Veda Samkhya PLl'd'a
That.whichis caled Sabda(word)whoseessenr,at par 'arara.Bauod'aSdEltaetc.are boundby llretiesof Maydso
etemenlrs lo
soundln0, whtch,regdes,n all c.eatures,remains thai lhey do not get knowledgeaboui siva one, who lislens
inaLl,vebetng and iixes the mindon a bad precepior,is boundby
orvroedas towand hioh ionoranipeople
iaya, The inslrucloinsoi a good preceptorale necessarytor real
I ne sun, moon and lire have no lustreoflheir own excepling wilh
. kn;w e.Jge.Bysuddhavidya(pureknowledge)one is sanctiiied
ihe brillianceot Samylt one reachesthe goodpath beinglrcefrom obstacles'
strenqlhithen
Thep,aclngol ones ownAlmanontheAtnaqiscareoyalsa,igr{, Oft"e Ih'ee soLlrcesol knoLvledgevP. Guru Saslraandones
o.. ,
5rr{/whtch createsand destrovs ownsef, eachsucceeding is superiortolhe precedingone One,in
l)rva rs presenteverywhereas the doer through
iatherhood whomegood reasoningsponlaneouslyarises,acquireslhe righ10
and motherhood. yogicknowledgectc.
Marrl is lhe nameot the supfemeSaktrwhichrs A Gunt tssamsrldhikawho|s nol lraineoby any olherprecep_
oeaul,tLton
accoufl ot lhe contaclol Bija and yoniandthe rcsulting
appearance lor.Sucha persongets Abhiseka\ rcfleclion,dlyana,japa, svapna
The SupremeSamrlr rs one aniadrng Kara andhoma-Byobservingtheprescdbedrulesin theworshipol Candika
:;."-?l"ltt:.T:
rbra ravJ Hy the seemrngseparationkom the lor a month. one becomesAcarya.By a Ioftnight'spractlce,one
sakl/mal, rt as-
sumes lhe slale of a couple; Sa|.tiand Saxumar
arc separalely becomesSadhaka,bya week'sobservanceone becofies Puttaka
caJled and bv four davs'observanceone becomesSamayi In such ob-
servance.DeviHerselfinilialesthe devotee.
,,- -J!1:!nn,1:."99.'ng separarion sou.d.v z. pasyantt.
lhreerotd
tyaonvama and Uaikhaiarise.Each ol these has thrpeto.ms, v., One shouldserye the Gurulin variousways.Thenhavlngre-
Sthula,suksma,para. ceved Abhiseka.he becomesa Kalpita Acarya \Nhen such an
Acaryaaccidentallylearnsa superhumanSastrawlthoutthe helpol
He is Visvesvara.Lord of the world. In whose Samvit-Atman
. phanomenal
rnrs Gur;.heis calledKalpitakalplta. The acquisilionol knowledgeJrom
worldjs rellecled.He is reslra,nedby the acquJs-
a Sams;ddhikais inferior.TheGuru who, thoughAkalpita,gels te-
Forsucha personmantra,mudra,ktiya iinementfromsomebodvelse,is SivaHimsellThe knowledge'spon
fl :llh*TlTd
erc.are "bF"t..
notnecessafy.
Hebecomes
'eels- Jivanmukta.
Sucha person laneouslyacquired,becomespedect by lhe study ol Sasirasand
arllhishasernanaledlron me.all thists refiecled.n me,arl instructionoflhe Guru.
i-rs ,s rdenttcalwilh
me,He teejsthalne ts SivaHi.nse.l w"o ourrls
lhls world unreallike a dream_ll is also realisedlhal The live accessoriesoJ yoga' beginningwith Yama,ate nol
lrcm Bodha d recl y relplu' ir acquiringSamvi because lhese are exlerna'
aflses lhe.wo'tdol diverseobjects.i. Bodna restsand
thew;o, What is necessaryJorsalvationis true knowledge.The questiioin
Derngdestroyed,Eodhaalone 'ernains,For such a Tan
bath, vow, rnayarise-are the three internalprocessesol dharana,clhyaoaano
bodilypurification,dharana,mantra,sacrllbe etc. are not
neces_ samadhihelplul? Theseare also not necessarylor samvil.Thenlhe
sary.Thequestionis-if theseare not necessary,then how
can the queslionarises-if all these accessoriesol yama etc ar useless,
Gurulavour hrm?Such a personis favouredby the very stght
and
c,d2 WorksAnd Tanlrasol Kashmir 47
lhen whyare thseprescrbed?The
answeri, these
aremeans
rora.rao'eason,ns
w;,;; d;;Hll;:* Somepersonsindependentiy acquire tetinemenl.lt has been
Samuitcrcatesajlthings:so She staied n connexionwith Sakfo-pa,. Others,however,requireolhet
^,^^preserves.
also ^De.vt ls caledSrstik6li.
She means.The means are many.
Agarn,Shedestrovs.
ttre n"i,
In thepureattribu'teles; f samv'lrsmerbed
Jiva is ihe Sakti of Siva Himsell;il is presenl everywhere-
Theindependence ol Samy,is calledSupremeGoddess. Duelo the {lashol knowledge,Jta is knowny variousnames like
tssocarred
asshecreates
lherive(pa'ca- The materialaspectof the Citbody heingsupprcssed,ils real
,rn"E):;;X1,y*t^t
narureis lell, and il shinesas lhe non-dualSamviLln il.lhe yogin
Ksepa (outwardmanitestation
of theselr) Iindsh s own pure consciousnessindependenllyI Pana elc. as a
ottn"'o"ntilu oersonsees h s relleclionin a mirroras differenilrom it.
ofthemanilested
wirh
,tl?'""l,tin The thfeefold luslre i dhaman) ol the grcal SakimaL viz., mata
Samkhyana(constanlpondering thatit is this,nolthai) lkrowe(), mana (knowledge) and pameya lobjecl ol knowledge),
Gati shoud be contemplatedas one.ThesethreerepresenllheSaktiol
(g_etting
like a reflection at the realnalure in tne 1re.sunand moon.
These are knownalso as Para,Paraparaand Apara.Eachol
lhe_endol feflectionon the sell, lhesersthreefoldin accordancewilh crealion,preservalionand de-
remaininqonly
as soundhgdue to the obtiteratjon
o, theinowt struction.Theirfourlh formis abovethe limilationol creationetc.
edgeof identitywiththeselfj_
Sheis alsodesignated Thus.thereare twelveforms-
as Matrsadbhava, Vamesvari. The yoglrshould conlemplaielheworldas mergedin Samvit
to
j"#,y?:1'"::: *r,"nlJ,.rheserr'whichissketched
i:1,?:*:'l^t5 i::l,l*rins
f,li "[']T':::jJ:l':.:Tl',i:;l';";:;""ffi ;:"j,ff:
irornwhrchcreationproceeds-Sivais Saklimat,andthe enlireworld

ffj';#,fl "l"o "i'","""i,in;iliT is His Saktii.


'ffi
ii""#'j"":T"il;: The g.es O"r"a,on. n *hrcn there ls no distinctronol mala.
::1,:i;n,:,
:Ii"-pl.",,""r,,t1'l,"",1 ::: manaand meya,is Cidanandawhich is tree trom materialobjects.
::::ff
and, ["J,:i.T:j:j'-ti:]11':lt4;:;il;;:J;:l::i"?l:
owin-s
rorranquirity,
r. sirrjrlvii,'i""r;ff":i::JjI il Jagaclanandaatises when nothing excepting Samvit is perceived.
soSamviL "",i"J Oneshouldmentallyrestin it.The'ogllnhavingreachedTisulabhumii
(localedaboveB/ahmarandhra), the meetingplaceof theihreeNadis
,^^,,,t:?-r!,:",lnt-1,tlis mudra.
Theaurhorhjes
roimpress
thar (lda,Pingala.Susumna),shouldrealiseunilyof the three Saktisoi

i::*,",H%l;
["_::,".iT"i'{lriF:"i.""":li&:Htffi
lccha,Jnana,K ya.Heshould graduallyproceedthroughlhe suc'
cessive sleps ol bhrubindu nacla,nadanla and rcach Urdhva-

;"%.:rH:1i1il;rr3n'fl
*!1ili+tri[Fiqi;
kurdarni. There exist hvo Elndusol Siva, ol lhe nature of will lo
create.wh ch are beaulifulby the essenceof Spandara.Thereone's
mind shouldrest as in the bellvol a fish.
The willol the SupremeLordto createis the Kaul,;kaSakli lls
ChapterV iscalledAnavopaya_prakasana.
ag lation,ratherthe substratumofagilalion,is lhe alphabellrom KA
to H,4.The phenomenalworld is the spreadingout ol lhat substra-
49
Sava \,VorksAnd Tantrasol Kashmir

wi o'rheLord
isjnherent
inrheLod, The lanirasara is an abridgedversionof lhe lal1lralokawhose
;:l;:X:'rf;ill;li11illthe com_
bu k andprolunditynaiurallynecessilaledihe composilionol a
worrdas
identicar
wirh
cd oneshourd
r,"";:::,i:,'i1iH:i:
rhe Tantravatadhanika is a shorterepltome.

ffi $:l*:+*i[i#r#i:":",rtr";,;d: fhe Paramatlha'saadealswilh ihe essenlialprinciplesol lhe


Irka syslern,and is an adaptationof lhe Adhara'ka ka 01Sesa'
nagaMuni.

[ffifl1{ifi*f,""hlli:i*r#H#r#."i*:r:n
q,ff
*".,J#"*il*!;ff
Ihe Malini'viaya-vattika is a commentaryon some ol the ob_
scureversesof the Marniviiaya'tantra'alsocalledSripuruaSastra
The oortion,discoveredhiiherlo, revealsa trenchanl crilicism ol
i,j:fl-qJ,,:^i""ifi
suspenoedithe mrnd is then
asteepso tong
:,.#*:
as Samyl is not fet!.
some imporlanlslandpoinlsoJ Nyayaphilosophy.
fhe Paralnmsha-vtvttlilor,wvarana)isa commenlaryon lhe
j,l,""o*'"."sA,"'ansa,va.
i"T:1';:"ffi11ili:Si,lnij:: Paratrimsikalhe lexl ol whichconsiituesthe concludingporiionol

:H[:*:";:rti;L1
r "];::;;:i;l the Budrayamalalantra,and givesa resumeol lhe wholeof il
The Badhi-pahcadasika
pupils
iis designedlo enablethe less intelli
have an ideaofthe essentialsof monislic
oenlot the autho/s to

"tg,#i,_i#:i
ilt':gff]iffi?:"r,?,iX1
"*[',U,,',1#)',!,ii1i)ru:if Saivsm. lt consistsol16 verses
lect-matter,and the sixteenth
oosilion,
ol whichliheendealwiththe sub_
explains lhe purposeol sucn a com_

iscated
'"f:,iil'"i;3';#H"'i"""""1;il1J:t* rerleror Ihe tsvara-pratyabhiiha-vima6ini. btielly called VinErsini ol
"" Ebi.i Ay"s'ripl""'Js'rili:il"j Laghu viftErcini,is a commenlaryon lhe /svara'prclyabhiifiasutra
::nla ; ilr"',i"Jffil'
i",,^!?'l#,'ff
:;n":x
;l 7::,:;"*::r,ffi
f#f
ot Utoalacarya,
Ol lhe otherphilosoph
able n manuscnpls whrle
cal worksol Abhinavasomeareavarl_
olhers are knownonly kom relelencesir

$i:J::"T"fi l1:ffi
i,liliflff];
Jld"_1i::;",,::",i,f
Abhinavais creditedwilhthe aulhorshipo{ sevralhymnswhrch
are moreohilosophical thandevotionalThesehymns,in lyricaliorms,
sel lorth the quintessence ol the lrka philosophy.ano serve as a
*" ownnattrre
istherearsanvlr/:
rharis mediumof popularisingthe abstrusedoclrinesand dogmasol pa'
"#il.1511i*:::neh licularsects.Thewell'knownhymnsoJthis class,allribuledto hlm'
One'sownAtma, is Siva.
in orverow Krama-slota, Bhaiava'st ava, Patana rtha-carca, Mahopadesa'
a .""s,:il?ilT;'ff blue colo,tiov
orsorrow;rhere vimsati, Anufta@stika, Pa'ana rthcdvadasika, Oehastha'd evata
cakra-statra, Anubhava'nivedana,
50
ru saivaWorksAnd Tanlrasol Kashmir

"i:;:fi
::":j:#iliitff ."::::xx::"::J,:::;:T,':3:;:l to the fast iading ot the system and lhe
loss of its grip over the

ffJ:*:j: ;;
[?#iiJ,l#3i:',ff
:11;,3;';7;;
peooLe
The orioinal Krama literalurecan be dividedinto
two broad
class llelong
-'..... t ivea ed and no4_revealed Tothelormer
kernetorAbhinava,sphrlosophy " -lhe Includes
,^^,._The rs set lol|hrl the fohow- *otl'. a1d lhe KramaAgamas lalter
tng rne : stva-saktya-wnabhavan-nihn ike ml io_." o'
,'i"
' ""n lo"t," works The kraaa Aganas ate Paicasaltka
""o^y.or.
l::,1s:l;:,1"1"'h".:;;;;;;;,i;:,:izl:;!:::::',i,:!;^::il:;:::,i:;
wfln sahtt. Indeed,S,va is manrlesred goth
iiu,iancisatixa, sa,onasatika Krama'rahasya
woAsateKrama'sul@
Krama'sadbhava
thfoughSat<t,. a,ree; Thenon-Agamic
xrama'sdahi
f,rt,fa-nana.
Mahanaya'paddhaliKmmadayaAmavasya'|nmstKa
Sidanasulra,
KRAMA TANTRTCISMI
including
ofTantrain Kashmjrcan oe complete We know ot at leasttortyjive notablepersonalities'
^. --No.accounl wilhoutan 1o lhe Krama syslem ol philosophvbY
rFmales.who conlrlbulecl

illl{{tilifrJsJi:,fi j:"""r"
iil"1,1;:;il'::#1n: j ,,,,r"n *o,ts. co.posinq hymnsor impadlnglessonson
i." o";;'-";, are m-entioned
Xram-a
belowchroooloqically
:#i ;!!,2;,!:#! ananarauana
sa,a'ii -
!:;!l: :i !i!:H7 alonowilh lhe ".;"n,h;m
l[les of lheirworks I any
"u Valulanalha(c. 675-725)' Valulanalha-sura
jr"ff""t:ijHjj:fli,1i:#*f
,'.l:f:?"*r"{i:iiilili: : (HisioricalPersonalY attribuled)Chomma'
(Tradilionally
rar\' rn lhe south.That lhjs syslem was doublful)Nisk Yananda- samp@daya
-e not conlned to the I,mtlsol
\l Siva-sulra
wirh
some
8i:illli:3:?:t"?l,i:ssociation P'I
n"'snanais natha(c.725 775)
(,) Spanda-kaika
VasuguPta(c.800-850)
(/0 Spandarn a
o"i.""O
_..,. T99eof o ginot rhissysrem
]l: mysljcrsm.
myln and areshrouded
,n (/v)VasaviTika
With Jayaratha{c. j3il
;".rt"1iiii,"1_ill
* "l;:;:::,;m,::;; ??li;,.i",ii,Ll"%
li (Noworkexclusvelyon
(v) Siddhanla-candrika
Spanda-karika
rdn|,ataka. esa;;";;;"i;i,#'""?;i, ji:ffi :Xrr,,ti":
hesN Krama,But, in some ol hls
(AuthorshiP conkoversial)Proba

*.:Tr:U:,".;s works, particularlythe tirsl bly identicalw\ih SPanda'sutra,


,^^.q.Jaler
_tl: betievedby somero darebackro rhe mentjoned bY Bhaskaraln nls
rasl o,rheAh cent.or thebeqjn;inqof rhe two, he appearslo have
8h. Tnissystei contribuledto
incidentalLY siva-sutravartika, 1 5
5"',''."J,ilfl:i:'lj.?:#,IJ'il"JXi:,fi:,*"'Dopu,an,vano the cause ol the Spanda-vrtli(a comm.on lrle
day-or
rh,s
sysrem.
Arte
rn",
;; ;;;;.i";J::#i,,l,"l,jlil"l; Kramasysiern)Kallaia
(c.82s-875)
:iiffiT:i::*nll
l:;ffifflc:i,ili[:*:..,,"J,ffi
rflDLreoby some to srvananda
, relers {8/180, 186. 1g7) to the
No excluslvework on
Kfama-But, incidenlal
Spand a'saN asva \PIob ablY
titleol the Karkaand vrttitogelher)
Tattva-vicara (V ah ably) Tatlvattha'
3fi
ll:i^:[Jg!:,"#'f
,:l"j:ff1il';5:*?*i?,T:**: contributionin the works
attributed1ohirn)
CfEnr.r-1 53
SaivaWorksAnd Tantrasof Kashmrr
PradyumnaBhatta(c. 850,900)
Tattvagarbha-statra
(TSS,ed , No 66,
l,4ahesvarananda
Somananda (c.875-925) Siva-drsti is ntendedhere)
1919).
(No work exclusivelyon Kraaa)
(950-l O20\ Kamagolz \gg1'991t k amakeh
Ahh,navaouota
Utpala(c.900-950)(No workon comm on the Kramastolraof Sddh_
K,.ama.But, Irom Jayaraihajt is analha ln someotherworxsalso' par
rearnlthal Abhinvareceivedhis
liculatlyMalini' viiayavan tka' Paryanta
lessonson Kramalrom a set ol paicasika'Paratimsika'vivarana' he
reachersincludjngUtpala)Siddha dealswith KarmaPhilosoPh'v
Natha,calted
^sen3rdra\975- 1125) In hls Uddyolacommon Nelra'lanta
Stotrakara(c. 900-950) he relers lo Kramaas a distiactsys
Supposed
authoroia
Bhaskara (c.925,975) tem.
(Believedlo have tra;smitled
the doctrineol SiddhaNalha t.. 1OO0-'050) HisSrva-sul_v4kaclearly:ndcates
Valadara,a
T '2
olrt xt.i"a"., on sunasl6
\vde vaftAas
ro rne next generalion) 17 22i ll 5' 6; lll 16' 43)'
Laksmanagupta {c. 925-97S)Appearsto havewrittenon Krarra, producedrmpor
(Probablyrdenlicalwith Hrasvanatha(c.1O25- 1075)Headof atraditionlhal
thoughnoworkexisls lant texts like the Cidgagana'Candika
LaKsmanaDesika,aulhorol (sometimes atl butedto Kalidasa)and
the Sarada-t aka)
MahanaYaqrakasa'
BhattaUlpata(c.925-975) Spa.nda-pradipka, as a Kamaleachel
(DitlerentfromUtpala camm.on spanda- Cakrabhanu(c. 1O5O-1100) Highlyreputed
,rra. In cerlajn places,he appears Hi;hlY PraisedbYeminentscholars
ro nave bleentamiliarwtlh lhe Krama and greailyadmiredby Sitikanlha
exclusively on Krcma) system, Frofi lhe above work
Cakrapani(c.1050-1100/ To him is ascribed'thoughnol wilh
(lslampurka/sed., pp 48_50)itrsctear "_ _-- 'lozs
trzs) absolulecertainty'ihe BhavopahaQ
lhat he has |ned to rnlerpretSparda
which is a F/amaslolra
and roga conceptsin the tightot K/a
ma phrtosophy. His Kramaleanino (c. 1050-1 1OO) PerhapswrotetheKramakamala'
BhoJaraja
is discemiblein hisreference 1100-1150) Theaulhorollhecidgaganacandika
lSpaiAa- Somaputla(c.
polp/(a, pp. 49.50)his own work, expressesindebiednessio him lor re
6hoga, moksaprcdp*a, naw losl vealingthe K'ama secrets
Bhulirala| (c. 900-9SO) His conlribLttion onlhealore
(Ol fouf persnsof this to Kfama system is Ramvadeva(c 1100-1 150) Auihorof V/Varanacomm
atlestedby lwo references; by said Bhavopahara He slales lnal
name,lhe onewho is (i) Tantrasaraol Abhinava works Olthese'
h' wrote six othel
knownlo havebeen a (Shastri,s
leacheroi Abhinavagupta (ii) Maha
ed.,KSs, 191g,p.30) lhe A krama' kallolakarika appeats \a
rtha"rhania i ol havebeenan independenl workonthe
Kram a system'
ChapteFl SaivaWorksAnd Tantrasoi Kashmir 55

.. Slvarsa{c.t j2S _/5) Themainiealuresol lhe Kramasystemare as follows:


' lnr'odLceshimsellas K andasa\ Cidgagana-candrAa. car,m.an A. li is sakti-orienled
Kramasrora of Siddhanaiha.
Sivananda | (c.112S_ij 75) Oithesixworks, ll reflectslheemergence of theSaktatendencies inthemonistic
aitributed io hirn resulledin the division
of the systeminlo
by hisgrand-pupil, Saivisrnol KashmitThis
Mahesvaranan_
da,the Kramavasana,as lhe very
tillesuggesls.tsonlhek/a,.rasvs (i) oneemphasising lhe supremacyoJ theSivaas
-lem.According ro so.re.sivan;_ pect;
ndawrctealsaa ilahanaya-prak_ (ii)theotherlayingstressonlhe Saktiaspect ol the
a.9awhichis to be distinguished supreme consciousness,
rrom(s namesake by sitikantha,
Mahaprakasa (c.i 1so_j200) Esteemed 8. lt leanstowardsmonistic-dualistic character ol Realitylt is
reacnerot Mahesva- calledBhedabhedopaya as it inculcatesthe ldeaof dual-
rananda. Authorof severalslolras rsmor diversily wilhinthe lramework of monism or unily.lt
mentioned in the pa,malacornm. seeks 10 discoverunily in the phenomenal duality {bhede
onMahesvarananda,s Mahariha- abheda).whilethe PrctyabhijnaandKulasyslemsarc con'
mahjai. cernedwiithRealityas unityorthetranscendent aspeclot
Jayaratha (c.1150-j200) His yllekacomm. Reality,Kramais concerned wiiththe immanenlReality;
on1netrrsl,fourlh,
thirteenth andtwenly-ninth Ahniksof accordingto il, immanence is an essentialexpression of
Iantla/okashedsconsjderable lighton transcendence,
the hjstoryo, Kramasyslem. C. Spritualuplifland salvationas synthesisoI bhogaand
l,4ahesvararEnda (C.i iTF Maha ha.mahjanv,tithitscorrmen
tzzrl. tary.panmata.From thepenuJtimare While the Kula system leachesSambhavapaya,Kruma
vetseaI lhe patimala,he appearsto advo.les Saktopaya,Kulaand Prctyabhiifiado nol coun-
havewritena workcalleakrana. ge lenance the idea of progression;they believein
sidesthetwoaforesaid works,he is instanteneous andimmediate Theessential
self-reveltion.
knownto havewrittennineotherworks_ tealureol the K,?masystsmis spirilualprogression i.e.
Sivopadhyaya (c.172s-177S) Lastnotewonny the progressiverefinementot lhe yi,kalpasSo,it equally
wnrerjn thehis
to.yol theK,?masystem.ln his Vjvtti slresseseachsteptowardssell_realisation
onthe .Virtanabhairava,he occasion D Positiveepislemicbias
alypassetemarksonlheintricacies
ol the Ktama syslem. WhilethePnlyabhiiffaand Spandaschoolsaremoremeta-
physical,the KEmais motemyslical.goth KulaandKnma
systemshaveesotericand mysticallook.Bul,the latler
emphasises andtheepistemic
thecognitive aspecl.This,
indeed,isthefundamenlalvalue oJlhe Krama as asystem
o1philosoPhY.
co chentFr-1

Saiva Works And Tantraso{ Kashmir 57


E. Linguistic peculiarity
Itprefersthe Prakritlanguages to Sanskritas themedjum Theexistence, atonelime,of anothersub-school ol Kranais
ot expression.The.e isconvincing proofthaltheworkslike deffed Io in lhe Tantraloka(Ahnika29).Thisunnamed schoolisa
lhe Kramasutra,lheMahana@-paks4Mahanho-mahiori. oroductol ihe combination of hvo lheses,one iormulatedin lhe
Pakrtatrimsika-vjvarana, etc.,werewriilen in someto;ms Devyayamalaand the other in lhe Madhavakula. A leatureof
oi Prakrlaor localvernaculars,r sadhana,accordiing lo lhis school,is lhs worshipof ono'slinof
Krama,as a Tantricsystem,dependson intuition, preceptors alongwilhpithas,Ksetms,a'lc.fhe Pithashavebeen
anddiscouF tothe difierentpartsofth6 body.This syslemrequreslhe
agesdjalectic. ll doesnolmerelyafgue.bul experimenls. assigned
It seeksfuttitment in theharmonious btendinq ot rltuition aspiranllo reilecluponand,therefore, visualike
thePlthasandlhe
wilhpraclicalrealisation. respectlve presidingdeitiesas essenlially theself.
idenlicalwith
Twophasesof KramaTantricism canbediscerned.ln theear- PHILOSOPHY OF KASHMIRSAIVISM
lier ohase.therewas a penchantfor ph,losophtcal ano intdiltonal
lssues.o'the ,ourdtvisionsot the contenlsot Ta ta. carya and Herewe shallgivean accountof the philosophy of Kashmir
(nya weresubordlnated lo jnanaandVoga.lnlnelalerphase,how. Saivism in a nutshell.
ever.lhe ritualisticaspectCametOlhe to.elront. Likeotherbranches ottheorlhodoxIndianphilosophy, it.recog-
Experience is lhe pivotroiundwhichthe Kfamasvstemre_ nisesthechangeless Almanaslheexperiencing principle.
lt iscalled
volves.The reatisationol theonenessof CaitanyaotCit.lI is Patamasiva lnderlyingeverything. He is both
theindivid,lal so;twithrhe
universal soulis the aimof thissystemol philosophy. immanent andtranscendental.
The Kramasystemwasdividedintolwo sub_schools, Theuniverseis a manilesiation of Paramasiva. Thisasoectof
, viz.(i) Himin calledSakti.lt hasmanyaspectsofwhichthefollowing are
Sahasarepresented bythe Vatulanatta-sutaand(iiJChummarepral_
sentedbythework,entitledChumrna-sahpradaya. fundamental:
Themainthemeofthe Sahasaschoolis (i) Powerof sell-revelation-by it Sivashines.
thata devotee,s real
natureis realisedby iirmlyclingingto lhe pre_emrnentSahasa (ii) Powerofrealising absoluteblissandjoy(Aranda-saktr-
(maha-sahasa-vrtya svarupalabhahNatulandtha-suta 1). sahasa satisliedin itself.
meansa suddenunexpected event.According to thisschools,the
highestrealisation or self-revelation {ii) Powerof leelingoneselfas Supremeand of absolulely
takesplaceall on a sudden irresistible
will{/ccha-saldi.
ih'oughdivinegraceiforlhisnoprevtous oreparalon is necessary.
(iv) Powerof bringingall objectsin consciousrelationswith
Theexactmeaningof Chummais nolknown.lt occursin lhe
oneselfandwithoneanotherlJhana-sakl.
T^anlraloha 4,268.29137).Ksemaraja. in his conne.rary on the
svacchanda-tantra(15t (v) Powerof assuminganylotm\Ki@-sakl.
I), saysthatchurnmaka slandsiorthesvs_
lemlo whlchoneadheres. Thechietobjeclotthetheotyd Chumma, WiththesepowersParamasiva manifests HimselforhisSakti
wn'cndopFars to bea synonym ot Sarma(VtdeKsemajas comm as the univerce.Themanifestation of Saktiis calledUdaya,Unmesa,
on the Svacchandalantra iVl. p. 12SJrs to presserve rheesoleric Abhasara S|sti This is followedby Palaya. A completecycle ot
natureol thesystemadhered to.lntheultimale aiarysis.[-e Sahasa Sfst/andPralayais calledKalpa.
andChummaappeatto havenobasicdifference.
The thingsand beings,constduting the universe,are called
Iattvas.Besidesthe l"atlyasrecognised in Samkhya, this system
SaivaWorks And Tantas ol Kashmir 59

liliflIiililX1,lli,",iiiifji,jl!il,l,"Tl!li;",ijffi
i!."",:,lH lrcmoneanorner'
Thetotalnurnberof laflyasjn ihjs sysrem|s 36. Eachotlhe nlmerousPurusasbcomesan Anu.
rhis,t
isrhe Whilelhe Purusa,who is sleepingas it were,experiences a
",,",1i:,:f::::,9#;:tf:1i,::,il1*1":f.","
::;:;;j::mljl*b,"ff
p'eme-rea
"xtf :l:IffH'""n: J..::; vagueand indefinitesomething,
comesinlomanifestation.
simultaneously with him Prakrli

riry,
accorcr,nrl;;
;;;ffi;3.iy,.,#T;""l"?.T: Purusaand Prakrtiareonlythe limitedrepresentationof lhe
lactorsonihe two-sides
experience ot theSoddhaVidWstate.Fol
:J::f,:?ff:,'j:""$
J;5JinJii ;;j"""$"":
:ff:iiili","; eachPurusa,thereis one Prakrli.In his experience
Purusahasno specific{eeling:lhereis no movement
of Prakrli,the
of thoughlor
j'i.,ii,jj'ff
:*:11!i:.{iiii:Ii,ii",i?iiiili!;
aspect,the c,laspect ol Saklt in ,i,1
T'il:: Prakrtiis in a statein whichatfectiveteaturesare heldin a
mosl mantresr
staleol equipose; the lhreequalitiesol Satlya,Fblasand famas

;[:'fr
.
:;ia:*t ,"':r"1:ffi
Next comes Sakti-tattua. Whlte

"j;ft rSk,

illl"i?]frf
arein a slateof eauioose.

"*{*f
,;:il:."ffi j,**'4a!|va.ie.the
Thethreeprinciplesof menlaloperalionateBuddhiAhamkaa
and Manas.Maras desires;il singlesout a particulargroupof
sensations lrorna whofecrcwd.Aham'/agalhers, andsloresup
fi
",,",1#l'i""";r;ff ;,J": lhememoryof personal experiences, idenlitiesand
jj:ilff#ffij'H:t::il:"#
nffi:;;:,',.:'Jf, lllili: expenences of lhe present-8r./ddhl
assimilatesthe
is that whichnablesone to
p clurethernenlalimageof objeclsas of a cow lt istheimpersonal
Nert is lhe ,4,syara.laLva or supelpersonalstale ofconsciousness orexperiencein a limited
:"ill!""|ff ffi ffiJ :''iliT:J:1,:l'i:"t::il?,::
|n whr.h rha
ndividual.
""ili In dealingwiththe meansand generalprinciples
experience, this philosophy
of sensible

i:'i,:.i",',;:Xmf
"'"'s:,""'iili""f |n:":ll'Jt""ii"?
:Jlfi
;,""J
mentionsfivesenses,live powersof
aclion,andlivegeneralobjecls ot sense-perception.
Thelivebrulasare recognised as principlesof materiality.
Thts philosophystales lhe limtt
. of rndi, Sivais the Saviourand guru,assuminglhis lorm out of his
l#:n:.'.1ff"1"f
iiiil,::il;:l::x'li:"',:f""'i:i:ff;'i: loveIor mankind.
Pasu(literallyanimal)or thg infinirhostof soulsbelongsto
''" J,::I?5'#:'i1",
"""J,'1""'fffl
-ffi: ll:,:f*, .red.objecr
a'e Siva.The soul,distincttromthe bodyis not createdby Him;it is
" r,m,rarion
orrhe oii;l; ;;::"#r? jlj,;:?,:iff
eternal.Individualsoulsareol lhreeclassesaccording as lhey are
Ti subjectlo three,twooroneol the impurilies.
ffi !"i'-"'i;i,"J,""":,Ti,Llt":1"":U*:[:;n:U:,::* Thewebot bonds(pasalala),
avtdya,karmaandmaya,
thattiesthesoul,is dividedinto
s:rva WorksAnd Tantrasof Kashmir
60 ChapteFl
TwoElndL/s, whiteand red,are Sivaand Sakti'who,in lheir
Maya is the 'r,aterialcauseol lhe world, unconsciousin na- mulualenioyment, expandand contractalternately Theyare the
ture,the seed of the universe, roolot the creation ol the word (yak) and meaning (arlha) which
Accordingto the Saiva Siddhanta,the universeconsisls oi somelimes uniteand somelimes separatelrom each othet
lhity-six lattuasincludingthose of Samkhya. One,whoknowslhe lrola of Kamakala, dealingwiththe Cakras
The stagesof evoluttonare as lollows : ol Devi, becomes liberated and ideniiliedwithNlahatripurasundari
Al lirst. Maya evolvesinto the subttepnncrptestnd then .nto Fromlhe red B,indu, aboutthe creale,arosesoundwhichis
rne gross. the rtrslprincipleevolvedkom Maya s Kala.ll .en\oves Nada'brahman sptolll, From soLlndarosethelivegrosselements
lhe impuriliesobslructingthe manileslationor consctousness, tbhutasJ and letlers ol the alphabet The whiteBinduis alsothe
and The universe, hom the minutespartlo Brahman,
helps ils manilestationaccotdi)ngto karma. By y/dya lhe should ;ource of these.
acqutresthe experienceof pleas!re and pain. consisls ol lhese five Y/krtis.
The centreof Caktuis Para.At the time of evolution, it is
Samknyars.tse[ a produ.taccoroingto lFe
^ ,.,V,laryax1i9t
s'ddranla. transiormed, and manifesls ilselJas a trianglewhichis the source
Prakrtris thematerialolwhrchtne wo,ds.ro be erpe..
encedby Purusa,are made.Frompraknjevolveguraswhich lead oi lhe lhreeSaklis,Pasyanlr'and others.
to lheevolulronof buddhl:The remarningprocessol evo,utron,s,ike TheMrgendra-tanta slalesthatSivaisthedoerol allandfree
lhat ol Samkhva. Iromimperlections due to defilements. His functionsare fivelold:
The world is not illusoryThe world has a seriousmoratpur, evolution. suslenalion, involtrtion, potentialpreservalionandassimi
pose.cod isalwaysengagedin preservingthe soulslrom lalion.Sivaas isana,Tatpurusa,Aghora,Vamadeva andSadyojata,
the bond- pertorms
age ol matter difterentlunctions.
The graceof God js the pathol treedorn. Thefetlerc(pasa).whichtie humanbeings'arelourtoldThey
standInthewayot trueknowledge andcausedefilement.
Thrsschoolrecognises /;yanl,rukt:ThoughDossess.ng 'lhe
.- body Budrayamalalays downsevenmodesol bhakr,which
rne/ryanmirktais one with the Supremein leelrngand,acuhy.
He arestatedto causeliberalion lo onewhilealive.
conflnueshtsbodyunltlhispastkarna is exhausted,anothe oeeds
or the Interveningperiodare consumedby the graceof God. It statesihat Sivais bothNigunaand Sagura,the lormer
beingdistincllromPrakrtiwhilelhe latlerisassociatedwithPrakrti
id:""..gonlained in lhe principalworhs.are bnefly
-,-. I!"..u'l
staled betowilhe delailsmay be studrcdIn the accounlsol respec_ ln it,theoderol creation hasbeengiven.Saguna Paramesvara
is slaledas lhe lirslorinciple. SaKiis thecrealerol lhe wodds.
Accordingto the Kamakata-vitasa, Adya Sakl,is lhe seed ol As slaled.in connection withK/amaTantricism' lhe malnlea
.
ati lnat moves and is irnmobrle,parasaklris al once lhe seed and lurelhatdisting!ishes it frcmIhePratyabhijna systemis ils Sakti_
sproll as the manitesledunionof Siva and Sakti.She is very sub_ orientedrnonislicSaivism. Anotherdistinguishing characleristic ol
tle, and is manifesiedlhrough lhe union ol lhe tirst lener oi the Kramaschoolrs its beliefin spiritualprogression,lhe gradual
ihe
alphabel,i.e.A and lhe y/l?,arsa
letteror Ha. parasivais reflectedin reaisationoi lhe SupremeReality.
the ymarsa miffor of the mass ol the rays ot the sun.The Nada,
Dtnduappearconlhe Cittawallilluminatedby the rellectedrays.
saiu'wo4el!q!!lg!I39!Iij 63

FOOTNOTE
I 16 For delals, see N. Rastag. TheKnna Tanticisn ol Kashnii
are inlhe torms ol Kar,/s,and a16purponed to exptatnwhat
-These
nas oeen sard. what is unsaid or said in a ditfrculr Ouraccountis mainlybasedon lhiswork
man;er.
, n" j 7 Thelite-spanof 50 yearcol lhose,whosedatesareunknown, rs
I_"-",1:11" 9lu"" meanins as aan sawacrivritly-
avaembanena yonth"tymotogicat
sarncrlar,.itgoas hom one brrrhto anothir y
mere a rough conjecluremade by N Baslogi
oy rosontngto th6 quatitiesof Sattua.6tc.Atma, is to
is lollowers
lo notelhat the Euddhadirected
slatedas Inu 18 rt is inlerestrng
3. One ol the elevenRudrasis so callecl.In tn|s work,rrrs propagarehis teachingsin localdialects.
the name
or brvaHrms[in His Saituikaform,The stgnrlicance
ol the name
rs ooscure-.at, mansserpent,and budhra bottom.th laterVedrc
::*:jll9y1n"r:.:
ot :l"soricalyconneddw,rhAsn
uomesrcr[e (vacttc
carhaparya
Mythologlby Macdone, p 73).tt sioutd
rl." hyll in the vaiasaneysdnhi,a{v 33) whrch
l.^:::o.:l:r
n,e.n|onAhnbudhnya Aqni.comm) cont,rInsIhe name
lcarha-patya
or vtsnutor sverattilh6s
4. Chap 52.2-88 deatwlh tinguist|coccu ism ot
suchman,.ason
um namo vaEudevave
5. See_O, Schradr,tntro,to pafrcantra anctAhitbudhnya-Sanhita,
pp. 42-43.

6 . Analysedby F.O.Schrader
in DasSastitantrain ZDMA.j 9t4.
7 . The depa.turetrom the convnttonat
six sysremsot orthodox
pnrosopny ts marked.
8. Discussdby Schradatin ZDM1, op, cit.
9. See M. Kauls introto MatiniviiayonanTanra, p. rxitor
deraits.
10. Se i,4.S.Kaul,sintro.lo the N^trctantz.
I 1.OccancollgeMS.M.667(i)of 1895.t9O2iAOpt
Catot MSS,Vot.
^vl on-lantra,p.247.THeRudrayamala wassaidlo be a hugework
In a rac and a quarters/okas
12,Thewor&_is so ca ed as it eutogrsos,
andintrrates
Intotnesecrt
worshipot Agho.a,the righi ftouth of SvacchandaBharrava.
l3.Ksynoteot Kashmir Saivism.
14.Fordctails,se6 K.C. pandey,Abhjnavagupta.
15.11appearsthatlwo ditferentpersonshad the samename.
(E
=
.g
CL
a
!,
c
o
Oc
EO
i f;E
=x(s
53&
Chapter-2

particularly
In all religions, in theVedanlic syslemso1Hindu-
ism,sex-relation hasalwaysbeenregarded as opposedlo spirilual
progress. Vedantasaysthat kamaor lusl is the greateslnipuor
hurdlein lhe pathot spjrilualprogressandthatthefirstdutyot one
desiring to enlerintothefieldol truereligion islo deslroythis kdna.r
InTanka,ontheotherhand, sex-relation hasbeenprescribed
as a meanfor spititualprogress, Malthuna orsx-relation is oneol
thefivema-keis'declared byTantralo be mosthelpfulin lhe palh
ol sadharaor endeavour lor spiriiualrealisation. lt is thussaidthat
a Sadhakaor sDiritual asDirantshouldlake somewomanas an
associale torhisspiritualpractices.The \,!oman shouldbebeaLrtiiul,
shouldhavea clearideaof sex-senlimenl andshouldnecessarilv
be previously enjoyedby others.lt is betteri, thewomenis herseli
a sudhikaor spiritual aspkant. '?Hiredwomenalsomaybetakenas
associates.Women choson or hired shouldprelerably belonglo any
of the nine groups:Nati (dancinggirl),Kapalini(daughterol a
Brahmana-molher and fisherman-father), Vesya(hariot),Rajaki
(washer-woman), Brahmani (Bdhmana-woman), andth6daughlers
ota Napita(hair-cutter), Sudra,Gopala(cowherd) andMalakara (llo-
One'sownwiteorlhewiteof someotherpersonmaybecho-
rist).3
senforthispurpose.Practicewilhon'sownwffeis, however,looked
uponas freetrom all blemishes.a In someTantras,sons,wives,
sisters,lemaledisciplesor evendaughters are also prescribed.5
Butin generalpraclice,suchrelatives are notchosen.
Thepraclices withwomenareto beperformed at nightinsome
secrelplace,preferably ina cemetery6Women in manslruation are
saidto be highlyusefultor suchpractices.T In cakra-sadhana or
group-practice, womenbelonging to lhe aloresaidninegroupsare
' Thefivema-klasare:nadya lwine).mansalmeal),rnatsya{fish),
mudra(cookedice and vegelable)and maithura{sex-rclation).
These ar called ma-karas, since lh words denoting lhe
objsclshavema-karaor lhe sound'm' as the initial.
corrcsponding
68
Chader-2

*#1Ti*$*;d;#
1:l;;E*ii#:,,#fu
iJiH:ff ill3:X
*. pracrice
inasroup
wirh
women
beronsjns
lhetermsdenotlng sex-behaviours andtheprivatepartsot ourbody
are expainedin these lanll'asin a different
Eventheterms
'vesya
wayto suit them10
t hati'elc ' wh'ch
somespiritualbehaviour.
Dopua'ly oe'ote somewomenol unchasle nature or ol somelow

i".lliil,"fl
n5i:i?,J:i#'"::H la,tras in a technicalway to
: :{"irr,;r
sntp_hrs trffi?l
temaleassociateandpayofi;rings
of llower,vermjtronetc.
;asts havebeenexplained
meanpowersorstagesof lemale
daiions.''
in these
spiritual aspiranls oldifterentgra'

ff"jiJ';Tf:ff In pursuance ol thistechnical or innerinlepretalion'il is said


"?;ii:1"1":*"1T.'"J""*thewo'nanand
il."##:iilil11,f
;T[:]:HiiJ#i:li[',"T[[xlff rhatmaithurain Tantradoesnot meanunionor relalionwilhlhe
ol theoppositesex.lhe Agamasansayslhal mailhuna

;*tni i:,:1"",,".jl":5:",i
q:nh:,J:ri:l :3il1
members
meansthe unional the kundalioi'powef
sp nalcordwiihSivalyingatthe topoJ the
lyingat the baseoi the
same cord Accordinglo
iersmuch eo;r#"llii"'jlJLTjT::il:,j,li,^;:;
rorsexuar he Kulanava-Tanlz, mallhtlra means lhe union belweenSakliand
that malthuna islhe unionoftheilvaor
i:,f"i''?1t:;:#il:veradvisedtoperrorm
these
actsasorre' Si\ta.IheMeru-Tanlra,holds
theselJintheformot p/ana orlhe vital airwith Saktior Powerinthe
lormoJlhe nervesusumna. Inthe view o{ the Kirarn ava-Tantra and
,:H"ti#i,i:Jil':.,:533txfJ
:::i!'iii:iGffi:,i?:fr lhe Meru-Tantra
mentoftheawakened
whal is called
kundalini.l5
maithuna in nolhing bui the enjoy-

R*:ifi
t+""'1,::,t''ii"i^":H"",1#:,iji:","j;::Hkx*;
navto sutterin hetl., lt rssaictthat
w;menarerhemanitestalrons
Now,manvscholarsacceplthe directmeaningsol the pre_
scriotsol sex-oraclices loundin Tanlra.Sadhakasare alsoihere
whoacceptnol
who practice accord Thereare,again,scholars
ingly.
iii:tn*i'1ll"ii..ii3;iilii*1,111,1X"",T,.,"_T:Tff
:: the directmeanings of the said presc.ipts but lheir
pctices
lechnicalones
withwomen
il"#i;+::^.1,tJ1TTfi ':itil""tili:
i*?;:jH# .e.,according
are nol the
suppoded,
tolhis
desired
as
second
meanings
itwillbe
group

clearlrom
ol
ollhinkers,
Tanlra.r6
thstollowing
But this view
discussion
cannotbe
thatboth
:*iti-.{,".j,dii:i"":,ilJlll*n:l:nm*;:*;;
i:"J;Ji;T!::l]::lilffi:nj#ilI *.desses,,hey
a.e
thedirect
two qrades
and
of
the technical
sadhaks -
meanings
lhe direct
will
meaning
have to
lor a
be accepted
sadhaka ot
lor
lov\l
"," grad;,thetechnicalone lor a sadhakaot highgrade

ij':jji.,t$:t:
One ol the importanlaspeclsol lhe pathof Indianspirilual
t#J:ir;Ii:",tff
ff:#iili:li:ii;iffi pursuitis thal rt considerseveryihing fromtwo pointsol view-

l#lj"",":i"#ff
vyavaharikai.e. populatot ouietandpanmetthika i.e.realor inner'
1'lfli::fJffi
;':iT"[i::
merrtechnicalsenses,the saic, :"*l;
termswhrchsFem to be retaledto
Thus,alllhepedorrnances likeotfedng of incense, {lowelsandleaves
'---Ruliidili-tor sell^oower as it ware,likea snake
:il:"jil:"J:1i:T:Hil;in";:;i",:"";1fi
::,i::.:'";:[]
existsin slumber,
in a coiledformat lhe botlomof the spinalcod- A sadhakais
thiskundaliniandraiseil to thelopol thecotd
requiredto awaken
ihrouoh lhe nerve susurnn running within lhat cotd
70 71
Chapter-2 Sex'Belationand SpiritualRealisation

tothe deitres,worshipot rmag6s,anrmat_sacrilice. prescribe


obtationsto lhe reolv,it is saidthatlor spirilualpursuil,thescriptures two
rrre,.sacarrces
to lhe gods and lhe like prescribedin the - palh of enioymenlnivrtti'
scriptures magas ot palhs p2vrfti-murgaor lhe
are_tobe taken in bolh lhese meanrngi_ poo.rtar margaorthepathoi dtachment.leThe divrilimafgais a revoluton
and Inner Ac.
corornglo thepopularorouter ll ie achesa sadhal,a
meantng, theenernat,rtesare lo be againstnormalhumanteelingsorlendencies.
whiteaccording
r;the inner.neani"g,
,r ,i-tii to abandon eveMhinglhatisnotsubservrentlothe summum Donum
l:l::me_d_eroperty.
onry tne nnerormenlatpracltces thalarelo be counteda;d notrh; ol lile.Accordingly, a sadhakais requiredto iightagainsllhe ower
externaiperformances.,T In theVaisnavjsmof SrtC"lt""y", ;;;;;; h!mantendencies likelust,greed,etcandlo giveup all enjoyable
lwo kinds.ofdevotKln.n amely,vadhiand raganuga. lhingsrelatedto lhem.'?o Thisis lhe pathtaughlprincipally by the
'ormer rs tr^epursLance Or them, the
ol scripturatinlunctionsa-nCjs. therelore' Upanlsads, theVedanticschoolsandthosystemofYoga.Ihe pavrtti'
'ra,nly.co^cerned
wrlh externalntes.thite the tatteris the pursu. marga,on lhe olherhand,sayslhat a manneednollighl againsl
ance ol nalural attracliontowardsthe Lord the normalhumanlendencies, bul shouldpursuethemin sucha
and is, therelore,mainly
cffcerned wjth internalpractices.Of these waythatat theendthesefeelingsare divinised '?'A tollowerol lhe
two kindsof practices,
Ine,oLte_r or popu,arone is meantfor lhe sadha&as nNrttimargaislo abandon alllhe aspects of lile andihe worldthat
ol low graoe,
w n f l e r n e , n noerfr e a j o n e t s m e a n l l o r l h o s e o l h t g h g r a O e , . i n e s e are opposedlo lhe nalure of the sell or Brahman and to reallse
two kinds ol praclicesare, however,not ultimatelv thal all lhese aspects are but appearances of Brahman
co-excltsiJeof, bul com_
j"f each olher, and, hence. oolh rhe oLrer and whichexrslseverywhere.The aim ol a tollower ol lhe pavttti-magra
fTll"ry inner
Lsalsolo realisethe worldas a formof Brahman,but he trieslo
l!i]I:,4!:11"",:::ffi
o^rJl ;,[:
;',""fi
"?,T""#il*J,ff
oedo'm,ngthem, he cannothoie to nse 10
the hrgherspintual
reaisethisBrahmahood oi th enjoyable
ginning.He is allowedto enjoyall the enioyable
thingslromlhe verybe'
things,but,while
A personwho has reachedthe higherlevelot
rev.el.
enjoying them, he is advised to disc minale belween whalis stlb_
sptrjtuaxly,how.
ever.,neednot performlhe externarfltes: and whatis not lt is a methodol
ne is lt-en to oi,;ct his servrenllo Brahma-knowledge
allentron,towards the inner meaningol lhe prescaptsconcerned. tamlngthernindbitby bitby granting whaiitwanlsandat thesame
rn_u_s,
Dothlhe.meanrngol the said prescnpt; beinqn""".rt time givingit a scopelo understandthe tutililyof lhe sensual
caff-olsL'render the externalmeanrngforrhe "-; enjoyments, so that t graduallydevelopsa tendencyto glve up
inlerna,one. tn I t,le
rranne-r,,n lhe case ol mallhura also, sensualpleasuresandto enjoythe divineelementin the woid "
we are lo accept both the
meantngsol the prescripts.Itwe give I\,4anu,
therelore, saysthateatingof meat,d nkingofwineanden-
up lhe poputaror outermean-
Ing,lnlhts case,we shallhave to,ollow joymenlolsexarenaluralto allbeings,andaro,therefore, nolblem-
the sare principleIn all
nallers, and in thal case altthe externalperformances ishes,thoughdetachrnent lromlhembeingslorlhgrealfruits.'?3
wr1haveto be.abandoned. oi retigrJn
whrchis not at; acceptabte.Hence,we
Now,Tantrafollowsthe pravrt|margaor the palhol atlach_
p:rT"lmeanins
:::li::T]jl" holdthatTantra aswe,t
asrhein.e,,ns6n;ns
ol menl.Accordingly, it doesnot teachthe sadrakaslo againstthe
marrt.]nand reallyprescribes
sex-praclices
fora commonhumantendencies; on the conlraryii advisesthemto
enjoyworldlyobjectswilh theleelinglhatalltheseobiecisoriginale
But the.problem is lhatexternalperformances iromtheDivineMotherand areinvesledwithherbliss.The implica'
,
rage tlkeworshipof
offeringof llowersandleavesetc.are nolconlra. rionrslhal menare atlractedto theworldlyobjeclsbecauselhese
.sacrjfice.
orc-Iory
to lhe spir;tual
pursuil.andhencemaybe regarded
as nec- are endowedwithpleasure. Andas the oivinesi,'lotheris the only
essaryior nsinglo a higherlevelotspiriluaiity. sourceoi all pleasures, lhe Molheris to be soughtin andlhrough
Butsex-relationis
accepredby all as quiteconkadictory to spr ruatprogress. the worldlyobjectsgivingas sensualpleasureAccordingly, il is
rien. cdn it be regarded How,
as steptow;rdsa hrgnersprfiluatht6?ln
72
Chapter-2

which
men.derive thesrearesr worrdry It is,ol course,extremely to pursuethispathol yoga
dit{icult
,[:::ijrilll"#ifj:"]rom
ptaaiure. tnatwe shat,hdveto,"r,.n iJi,r."
o,r vineb|ss Tantra throughbroga.The Gandhatva-Tantta saysthatthispalhis to be
says: We are lo rjse lhroughthose person who has fullycontrolledhis sense_
thiI n g s w h rl chbringour down lo lowedonlyby thai
organs,who is notsensually distlrbed thecontactwiththeob'
by
jeclsof enjoymenl, andwho is alwaysabsorvedin the thoughtol

rr:'
iji::::i*
lt:il Iffillj l,,:'
:.":?Jril
;";::i,:i Bahman.3D the Kularnava-Tanlra sayslhat thispalhis exlremely

j{i:'11'+iliiril}ffi :'"1"":a:!:""".:;::i:i:ij,i riskVjusl likemoving


ol a lon,orcatching
onthe
hold ol
edgeoJasword,
a snake.3l
orembracinglhe
Forthere
ol downfaI in thispath,thoughil can givefruilinstantly,
is every
neck
possibilily
il pursued

nfi1:3:1 ;i;::Ii;:;::.:
r:t'"hf:*Tii:"t,,5 wllh proper sell"conlrol.
Here areconjronted
we witha problem ihus:spiritual practices

itt'* i #jlil#ilf:::i"Tfl are meant for se tconlrol, and ii thatseli'control has already been
'""t*r*'=.1 altaired by a sadhaka,whal is the need ol these praclices?
To th s, our replyis thai,thoughlhe sadhakamay thinkto

t*"ffiiil$hi;"",::"'3;;:r*;;r'***, haveattainedseltconlrol,hisseltcontrol,
proper, andlheremightbepossibility
mighinotbecomplele
ofdownlallin lulure.And lhrough
or

[iH+ril:',::ff ffi F::;Hiji{dt[.i::frii;


-uonas
;$.:;,::ffi"T::;:l?,.J:"fl""1:i'* no.ea.ni
thesardpractices,

sense-enjoyment
sDirilual
helindsa scopeto testhispowerof selt-conlrol
and lo stabiliseit on a lim tooling,so lhat he is neveralluredby
in future.But it doesnot end here.The end ot
pursuilis notsell-control buttheattainment ol lhe highesl

;::ll"l$,ft jt,";;,;,
:ij:""1 :x#iil:t ;:"fiT
;j: spirltuablss in lhe stateof samadhior trance,sellconlrolbeing
merelya pre ccndiliontor theattainment
ta nmentol self-conlrol,
of thisbliss.Alterthe at
a sadhakais requiredto dirclhis sell-

*li
3;il-+;jil#l*-{tilr,r::'i*ffi
j:_it
*::*1m.1
i*;iil,J"t#*:,,#"_""";
ooweriowards'active'realisation
rate.he isto raisehiskundarnltothe
to diviniselhe
ableobiectsot the world.Thepractices
lorlhesepLrrposes.
ol divinebliss.Tobe moreaccLl-
higherandhigherplanesand
wholeworldi.e.to realisedivine blissinalllheenjoy_
of makraare highlyuselul
Andthep@cliceol maithuna or sex-relation, in

:nff'i:"* ;*i:r,";gji:;il',i:
parUcular, s regardedas the highestmeanslor bolhlhesepur
:::::*:,:'lffi : ."- posesi.e.,tor raisinglhe kundal,ifl to the higherplanesandforlhe

:;:..:ff
:::;"li:f '!ff:H[l:
;i::""1:::i:Ti:lr:3ift
divinisation ol theworld.3?
Butthe questionis: is it possibletor any personlo comein
tr'"
o;;*.;i';i"]i:"'::"Y;::i:;'"":ffi
t1 1131113',-"' # closecontaclwilh lhe membersof the oppositesex and al the

:.:,"H.11,"f
!F',#" ll;!'.illlx
I;i"#:i1#:f
fj}
sametimeremainfreelromsex{eeling?
Our replyis lhal il is possible.In lhe livesof grealsaints,we
I ndsomeaclswhichoutwardly seemtobetheexpressions ol lust,
j::';iilffi
[:#iii
*l1jti.ru*;i=l**'1,t"'*:ti'.",
risesupwardsthtoughthe nrvecalledsusumna.
kundatini-saktigoesupwards, themoredivinelaelings
lhe lowersensualleelingsdisappeatWhenlhis
The morethe
creepinand
kundalini"sakti

ffllii:1tqli!,:illtilfi::"*lt;"";ll,ll""ru""rln:;
rseobyitrnaslhe expression
ordivinebeauryo ove.as a resulto,
reachesthe cenlrecalledmanipufalyingparalleltothe navel,lhe
splrilualaspinl alwaysremainsabsorvedin lhe seadivinebliss
ihe eniovment ol the divineblissby the spiritualaspirantof this
ff;Tffi:I""':::,:ilfi
"ij":,,:#;l#:#J''' r "ttrrose
oolecti slageissomechanicalihat nofeeling ot lustcan haveentryintohis

*:n:Ll*: ;";ilfi'.T:i:"i:H
,ifl,"":, ffJ;:1 m nd.This is not merelya lheory,but is
historyinlormsus oi saintswho have reached
practically true Human
such a slage
;11,ff
n:n:n::^,l,ly:i:1;#:,ifi T,,:;:;l'
111""fi Ramananda Raya,a closedevoteeof SriCailanya,
-
anddresssomedevadasis womenat lhe service
used
of
to bathe
deities - in
hls own handsand mixwiththemin lhe closesl possible way, but
It maybe pointedoutthallhis divine is clear trom the {actthat
^..^* sentiment
is presentin yethe was nol at all movedby lust.This

i:,iijrulfi:tm',yff:ff"T:l"i",t"?nnl;#
i.p,o.'n"n
r''" r ii"
Sri Caitanya,a teacherand lollowerol rigorousself-conlrol,
oaidhis hiqhestttibutesto himas a man from whom lustwas
alsowe findsimi'
has
com-
l',"?,ii,l;'";"ffi
f ffi ;:,{T"5fl
if Asain aperson
pleielyrooiedout.xInthelileol SriRamakrishna
laf events.One day,by lhe ordeaol his-lady'preceptor Bhairavl
deeprvshockedby rhed";i.;;;;;;.'"'"t" girl But
;:llflj?I",,f,";il,'fl
tull'grown

tff;1'"""ft':i::",ff*il::::
Brahmani, hehadto sitonthglapol a naked and
:',::: evenin thiscondition, he didnotshow any
35There
mark of sex{eeling; on

:-m;ul*ri*s*iifu $:rn#iJ::
pry expandslhis ingrained ri
senlimenl;he ha
thecontrary, he behavedlikea child
numerousTanirikas whowere not at allmoved
are
by
in the closeslcontactwilh the membersof the oppositesex Mr
in hisr /orkfanfiEbhila
also examples
sexjeelings

Ei Sadhosanga
ot
even

human
psychorosy:rf PramodKumarChattopadtyay
ara*;;";;;;; ;;";'"t?ftJl$ilt,fi,:t:i; oivesthe description of someTantrikas of this kind. He describes
il;ffill#;":i'f ?J*Tnorrove
otheresrrrs
w'|th
thesame reer' howa maleaspirantand afemale aspirant embraced eachotherin
in samadhi. 35 Numerous
f :jtrJffi jTl"::",#ffi
;',""J".#i:l"",ff a naked position and were absoNed
l"*T ffijJ;r"'; Vaisnava-saints
withwomenremained
have also been
unmoved
lound
by
who,
sexJeelings.
in the closest
And, we
contacl
are sure,
progress in his spirilualiourney

p*i;i;i$;hft*;'$:|*THn$",::,'^.$#ll anv oersonwho has made somo


musthaverealisedthistruth lt can,therefor,be confidently as-
serledthal il is auitepossible lor sainis reaching th e peak ol sadhana
areIna towtevelol
spirituality,
suchfeelinos or spiritualendeavour to remainkee fromsxJeelings' eveninlhe
torprsons
whose .,"#,fl1:
spirirua becauso, in
ili;".J r"".1 closestconlaclwith lhe members ol the opposit sex'
sucnleetrngs
becomeautomatic ",'"i.[?jr1"Tlff thatstate.divinesenlimenl is so conslant and mochanical that no

[:.T:-;ff#;:,J#,1:,1i#"i",Tilii:iii..#:;
or mechanil
worldlyieeling canraiseitshead
ryrngbebw |he spinalcordgetsup
slowlylron its stumber,and
76 77
Chapter,2 Sex Flelalon and SpiritualBealisalion

REFERENCES r bd . 1 1 6 2 .
1. videjahisalrummahavsho
kamarupam
durasadam _AG, 3. 43 13 vide Nnuttara'Tanlra, 14.78'a5 and Yoni'Tantra-
2. djksrtam va^avram_Gupta-sadhana-
t anta. 43. cl. Nta- 14.\)icleNiuttarc-Tantta, 14 7A-85
-yau
o
;!:'; ""0 x,.," i,'u, ci. s"r'" 15.kunda ni.saktih dehinam dehadalini' laya srvasya samyogo
mairhunampaikinilam - Aganasant pata'sakly'a ma'mrlhuna_
"::,i:;::::;,:i,::::"":
3 nari..kaparrnr
vesva rajakrraprrangara. sarnyogananda_nirbharah yaaste maithonamtatsyal- Kulanava
brahman,sud.a.kanya
-hanyaka.maakaravsir<a
catalha9opata n T a n t a . 5 . 1 1 2 : s u s u m n as a k l i r u d d i s l aj i v o , y a m l u p a r a n s r v a n
n"_.-ioi"r"n,i.'ci.il;; j1T;t"'"::l:;lj":,";,i,;:;:: tayos r! sangamo devah suratam nama kiditam
- Matu'Tantra
t an:ta,6 9. cl. Gupta.sadhana-fanta. yonr_Iatlra
1 I l -121andKufra,a Tant;a I 6 . v r d e J o g a j ' b a n a n a n dTai h a n a t h a ' sI n t r o d u c t i o tno

' l7. vide Satvadevas Pnialaxva Prcmananda Tidhasvami's vai'a


tativa and MahaniNana'Tantra 5141-612 7 and 312
i:;tl:",,.,
3":,,'#ia?,ii.!1;"J1'":iJ:t',:;ti:;1J,"'J:
cr o'u""'v" upuvl l 8 r a g a - hI i a n b h a j es a s l r e r a g g a yb, a i d hi ' b h a k ib o l il a r s a r b a s a s l r e
""i"1;""11iljl,i.TailiT,l;'aa "*o g a y . . u l a n n o h a r . a c h a d b h a j ek r s n e rc a r a n
-cc Madhya 22'

c. hanva-yonrm vacthu.yonrm 1 9 .p r a v d l a mc a n l v r l t a mc a d v i v i d h a mk a r m av a i d i k a m - M a n u ' S n d i


-abhave ratharvaca bhaqinFyonim
asnrya sisyani-yonlrn-asrayet_ yoni-fanta, 12-AA.
Ah.6
6. vide KunarLTantn.g. 15. 2 0 n s k a m a mj n a n a _ P U r v alm u n i v d t a mo p a d i a y a l e- l b d i 1 2 a 9
- jbid 12 a9
7. vide ibid 5.14 andAnnada-katpataru-Tantra, 2 1 j h a c a m u r r av a k a m y a mp r a v r i t t a mk a r m ak i r l y a ! . e
16.8.
a yathecchdrn ta(vam adayasamsthapyapuraro walt_ 22 vide P K. Chaftopadhyay, fantrabhillasi Sadhusanga,v0 Ipp
vana-r antta.8 1621vtdeKutanava.T;nt Mahann- 39 40
rChs.6and r1. t ;fla.
PK chartopadhvav
Tant'l
abhitasn e o s o n a m a d y en a c a m a i t h u n e p r a v r t l i r e s
2 3 . n a m a n s a ' b h a k s a nd
3,ffi?;fi"""l I ",i,1
lSand bhu anarn nivrtiis_rumahaphala- Manu'Snrti' 5 56'
yoni.ranra,
ch tt Ni,uilara.rantra, a o h e v i b h a v a v elta s y a b hv y a n _
2 4 . a n a n d a mb r a h m a n or u p a m l a c _ c d
" i'i::!I:;i:?;: :{..5t ch. ' Gandharva'Tantrc' 27 36'
iaksh panca-makamdvah akiniah
1O.wd6Yoni-Tantrc,
Chs.Z, g andS andGupra-sadhana-Tantra, 7. vide Parasurana'Kalpa'sntra 1 12 yai'evapalanam dravyarn
Ch. srddhis raiFeva codita Kulanava'Tanlta' 5 44
11 kamukona striyamg acchet_ 2 5 a l d e v a y a d a y a s y a v a s a n ak u l s i l ab h a v e l l a d a d o s a y ab h a v a l

;:1lrxnn"m:i:i::;;Yffi
ffiz:;:;1tzx;
l? stnyodevahstayahpranahstriyasva
Kularnavi
1 a _ y a r 1 ad J s a r a m k v a c n - K a u l a v a l t ' n n a t a C h I
26.bhooa-voqalmakam
yog;uai" - iola 2.25:
kaulam
b\ogena
Nulanava Tanm 224 blaga
laghate yogam - Matka'bheda'
viDhusan.m.
sada bhavyan_ A/,A.Iantra.t t. r ZZ; srri_meianamstr_sanqrna Tantta,3.2.
-
:^:^!.,::!.",:.
8.r.2i pranamyamanasa devrm ";;;i;;;
cumbanam 27.idam acaranam devapasor'nadivya-virayoh Yogini'Tantn Cn
sundarimnasaflm dtstva _ Ntufta?.lant,a. 6i divyanam caiva viranam sadhanam bhava_sadhanam-
l,"T::_:T:::t.
I l'd yaxacrd anganatokesamatr.kuta-samDhav a_ Kutatnava- Mu n da n a Ia ' Ta ntr a , 2 . 5 9 .
napryamnan(ambruyathasyaDr kuta.yogrnan-
79
sex-Rel9!gL3!fq49!-!93!:3!!9!
28-videKutamava-Tantn,5.104 andNirultaft- tantta,5.34. ON ANI''AL-SACBIF'CE
29.vide YonLTanta,Ch.4.
lntheHindutradition ol worshipping somegods.orgoddesses
30.vide Gandh
aNa-Tanta, 40_30. h^eS.va Durga. Kali ancl others lhere is a pedormanc of pas'-
31.i<rana-clh yal/or thesacrificeof someanimalor animalsbalongang generally
ara"gamanat vyaghra-kanthavatambanal
bhujangadharanan
nunam r"i"."in""". _ nr*,r*. io the classesof goatand sheop.In thisperlormanco, th animal
Tantta,2.123. "*ry". is killed by chopping olf its head and is otl6redtolhe god
;;cdliced
orqoddess worshipped. Thoughlhis perlormance is looked upon as
a.!t'g'ousone.therearemanytenderhearled persons who do nol
"!!;#:lyr::::lahesanistri-sansamyarnatas.care,_Gupra.
33.vides.C. Datta,SrtSt Ramakishna-dever
likeiiand lry to avoidthe scene-The reasonlor thisdislikeis not
lJpades,pp_1 Z,152 diilicultto u;dersiandWorshipis a manifestalion ol the pureand
lendersenlimenlsof man,whilethe act ol killing an animal's a
34.vide Caitanya-catitanra, Antya, 5. cr!elscenewhichgoesdirectlyagainstthose tender andpuresen'
timenls. Hence,lhe problem before us is:Why has such a cruelacl
35. v/deSvamiSaradananda, Sti Sti Ranakishna-l a-prasanga,\ot. beenregardedas a pa( of the pure perlormance ol worship, or
|,p.221.
rather,ol religion? This problem includes two questions: First, has
36.vjde p K. Chattopadhvav. Tantrabhilash beenreallyenjoined inthescriptu res?Secondly, if
237-A
Sadhusanga.vot. L pp. lhispertormance
it hasreallvbeen prescribod inlhs scriptu res'il may be asked' why
havethesageshavinguntainted knowledge andbearingloveand
sympathylor all crealutes prescribed this cruel act as a pan or
religion?
Our replvto the firslquestionis thatanimalsacriticehasre_
allvbeenprescribed in th scripluresln lheVedicsacrilices lhere
w;s a kindof sacririce called pasu-yagao( animalsacrilice lnlhis
animal-sacritice, theanimalsac licedwastiedin a woodentrame
calledvura and headwaschoppedofl' wilhall the necessary
its
formalities, by a sharpchopper. Atterthat,the vapai.e sottlat or
marrowofthe corpse of the animal wasculout'cookedandoffered
to thegods. InAsvamedha sacaitice, numerous animals-domes-
I c anJ wild-were sacri{iced and,at tho end,lhe horseselecled
specially forihisperformance wassacrilicedBehindalltheseper-
lormances. lherearescript!ralinfunctions. According lo somethink'
ers. humansacrijicealsowas per{ormed by the Vedicpeoplein
pulsuanceol scripiuraliniunctons.
ln Tanlra,animal_sacdfico is morepopular, as it is enioinedin
clearlerms by the Tantric scriptures more or less as an obligatory
ritual.Hefe,wefindinjunctions lor thesacrilice ol animalslikegoat'
and SpiritualRealisatron 81
Sex-Relalion
sheephorse,bullalo,etc.Thereafe jnjuctions
,or the sacrjliceof Thirdv, the I\,'limansakas, wilha viewto givinga moraland logical
prad;e
;?ilil.r1il 1;fiJ;;,",:inerar inrantra
r"*"."lipi"]i .rooo'irro tf'" perlormance ol animalsacrifice, say thal the vio_
tenceprescribed in lhe yedasshouldnol be lookeduponas vro-
jffi Tjr:;[i::fi,ffi
ji*"ili"i'i+1,!,:':,,i.1il:1 iJ: lence. lran,mals werenolactually
detencebv the Mimansakas
krlled in theVedicsdcnfices
wouldbearno meaningFourlhly'the
lhrs

:i:ru
t#,tH*il:
*"y:+.,!lifi;:i",ffiJ ruj];i'"{ iamknvisisnavecntrcisedl\eVedK-
rr'f''"dny ol violence
katma'kanda
likethe killingot anrma's
or palhol riluals
elc acd

j:ii4:ilrui:[,1;:tt',fi
:."1.:
w-orshrpped.The
jX'J
tr;:jj[:*",,,
kiltingol an animalin sacri,rce
"a ".r. ot showingus thepalhlowardsliberationthe
f'en.r, as lncapaUle
summumbonumol lifeThisalsoshowsthallhesyslemol anrmal_
in the Vedicritualsand lhat I was not
o, *;r";; ,; t"i; sacriliceacluallvprevailed _
u svmootl"one Hence,to explainthe itual of an ma
H"":l}irj#i*
;1"*"t",j,{"::,lHJIT,:?ini::ffi
oeme4ls,by the swordot knowledoe.
tr"ai"J
sacriiice ""simplYas a symbolicone is buta dislortion ol lacts

ifJ'"l3,ii,r|;;g3x:
fl:r::5H^gl;;iru1y*ir"iliffi
ic Doesit meanthal all the symbolicinteryrelations
thrownawayas withoutany valueor trrlth? No' like the
relatrng
shouldbe
orrector
to anlmal
ooDularme;ningsof the termsand iniunctions
-d:,:r,,"y;:ilrx:l:;;
lT:lUflt:*Jui;ffi
speecn;/rahlba,lor krodhaot anger
carrc-d
and on,g""n"", If,"
sacrlfice,lhe symbolic
havinoeoualtmpodance
rnlnd;n l(adition,
meanings thereofare
orworth.The poinl
alsoio
to be
be
noled
startingkom theVedicageup to thisday alllhe
accepleo
here is
as
l\al'
sacrifice
ol theseanimatsme;nstheannihrjatron
"o "J_ fromlwopolnls
***a ot rheeviis relioious iniuctions andperformances areconsidered
,n" o."cticeol speech'conrror.
and so o.. as rhe olher' internal or spinlual
lll*t of view-one is externalor material;the
Theexlernalormaterialview'poinl is concemed with lhe direciol
oooular meaninqs:lheinternalor spirltual vlew-point wilh lhP sym_

ffif''*{H':;fft"#":'*sHilr;s}:'in:'li:*
jn,sone
asio,LJnd aurho,n"tii,"-"".r"'*ii,'"ilji"'il?Jlj,ll,lll,l
loil ones.rnuJ,t'om tnemalerial
s.rn,wn'teitor tnesp't'tual sland_poinl
stand-poinl
t
Itsoruteo,BrannanlnthePnernalse'seyalia orsdcr{icemeanq
means
Surya
lhe
means
sell
lhe
rra^iiesl
Lli,l:
:Hi,:'##""::
:il;:::",,:lN:l
i,,T.:'"d+:jir!!H,f ofterinaoblationsto
it .""is
thesacredlireetc',whileinlhe inlernalsense'
one'sindividual sellto ihe t'Jniversal Selfor

Hffi
::ii::r":lifi
ru;m:,n:":rli:1,::".ru'ii
oe p_ertohd
betoreandaflerthanimal-sacrifrce,
.""n"gf".". n
theSupreme "urt"nOetinq
Lod. ln
shioperis lo olferllowers,
olos.wt"||e ,nworsf' p
worship taken
belleaves,
ra(en in the
in the

internal
external
sesamum'seeds
sense
sense

he s lo
lhe
etc to
puri'y
wor
the
hi<
humility to the god wor-

:a
#x."jthil#f
t;
:li,ii"Jiii{i:.i?:ii.":::11%t*'ff
ed pas.r-vibshoutdbs muneredlo
ihe ri
;;;le exrslence and s,.rrrender
ar'ioo"J.rit""i"", inrn" extemallorm
io kiilanimalsandotlerthem lo
il

the
wilh all
ot worship'theworshipperis
gods, whilein ihe inlernallorm
tharlhe
head ortheanim,'";;;;;;#;:i'.?",j,$ $i"iJl[l, Ll woisfrip,treisto aestroy allthe imp!rilies or spiritualevilswilhrn
Ine godor goddessconcerned
is to be worshtpped ;l proper knowldg andlo drssolvehis
Droodoozing,out by tne fiowol i,m."ti nv t'"
kom theaninal.andso on.lt wiftUeunnafuiaf,
,t exisience, tnus lo lhe boscmol the SupremeTheselwo
"rtriuat'o"
p,-rrilied
norrmpossible,
to grvssymboticinterpretations to the lwo view-points are to be
to aI theseriluats. ;;;;;i;";;;";"
"ott"sponding
83
sex'F!l3l19E!! lPlltu3l x99lE3ll9!

:*'trl:r*ru
x:iH;:ir#iffi
: j:
acceptedInallcaseso, religious

yHii:ili
perforrn and
or In lhe lile he(ealler'
trurlso'|thetracllonse'lherIn this-llle
;:;::i""j
,l::fff i:"ft
rjii.{:rl;"ffi
::rr;:m::ili;j#;*';rf ril:; :r::li';:irm,*: ::ii:':;:?'ii,l: upanisadic
themeanrngsoflhe
tt ir", o!grasping
l.i"i.u"""lor srate'
axrernar
perrormances
;, .;;;;; ;;;iil;Ll""l:","':;iffJ!i: ::;;;;;;.;;;,;r"' rheseeminslvconrradictory
the ltulh
"vnrh;sEins
"-i)^i""^t trro ttoanisnadsanlndtlyasana ot on
medtlaling

*"*';";*'],rmffi
t:,f j:{'d*ll,t"#
:Hi:ii
,l:i:;ij,*"*# ;;r':;";;;;i;v 'nrerecrualexim natro'.r' rl'e same wav rhe
a'o also'n'uct'o's

::mj::*::g#,1ffi jn::?::l,,ff
meorumlhrough which jt coutd l---"-. "^"t"'; n r,.lronsforanimal-sacrriice
exoress reasonbehind thrs is lhal our saslras
,""iti.t h'gheslpra'e ol
Ij",,."^ ""*"t.rt'i'"".The
r" rne teao['e people ol all types lo lhe
'iluals perlormances
i['.il;xl""",xT
fiffi:,::*ff
{.""j#r:*::,tll: ]ol't""1''t.
"""" ""," ""o
ll_esediliete^l
i,i..rn rt'J'r.r"a oi p"t.o^s oi oillerenl
and
lenperamenls a^d qrdoes
acton or pFdorm_
Does rt,oltowfrolhthe aboveInat Anolher polnl lo be noled here ls lhat an lo
,- .! anrmat;ac ticepresc bed as oblgalory or ds subservienl
,_." ,rJr,Jnlin" rooleoupon
:j::J:i1'.:tlsfi"":l1l,,J:;:1l"r
j:?::,::,"""r.;;;;;; J""""";;:l.lxi.:T:
;:*:*.::l l[ Jil:Tf]l
::::li"-.
:,t;;:ri:.'[::#.*:iil
[:: jlirtH':ff
l';"ffi
::,i o"Ao'a"n""'o' aohcaras at black arts
hke k'llinq sone perco_
seoararonbnngrng
oerrormances
orrer,siontB;l;;;.ili;
i;]: l-ii,ng 'o."on" 'ntrn" causrngsomebodys
;HE: iil?f ::? we can^olrFgsrd
jt-,[*tjntji:
ff::,:lit"#':!:.#,"il?:T:::3:"::ii
,o-"Jn" rna"'="lpg,lion and so or

'T::'ff;
*:::i:,nr,:.',*::i.*:it::i'Jl5LJ:',,:x
Here

:ff:,ii.".:
ff il?i!ilru:"h:,m: l,"ljgli::ll: ;il;;;";;;;;;"t
i,"'^^i -.r. ot
10havesomesellishor materialqarn
no
aspiranlsincelhere;s such
rhev
inru4c_
wr,cn
ffilffi#i,lx.1?:H:ffi;j:l::j'i". seem roLe il; ;;; ;; .;";;i; " "oiritual sublimarion
sp'|ritual bv perlormrrssJc"
,ry.
however.
rhefe
isnod ,.r. i. in. *." ruu.unimal-sactr{ice should 'ol be regadodas
upllllsimplybecause rt rs
";;,;;;;il;:J;,[:ffi#:lftT::l; to sprritual
lhere are
.*rr*. In the viewol Vacaspalil\'4isra
t"#f"[""",u1T]:trf."J".ff
tg1"n',*tr;:l
"o"o"toiu.iir*""."b!"tienl
1,,1"",i''^
;',";il;:;i;;;;,; *istrue tharbvrhe periormance or an''rar'
canattainsomedesirediruilseitherinthrs
ffi ffi ji: J,iT;xi
''TJi"f"",g
il:iii:;iild:J,j::""tl,i", .i"ai""
"^Jit "
;:;il';;;;.;;;;;",
rit"
""" *orld, but' simulianeousl\" thereare also
wilh andaccruing
,1u,".""i. i" tn" v"au. thalthesinsassociated by lhe oer-
ff
["$:{::i:::ilildil":",t#J:*",tid?,**,#
or sex-conlrolare applicaOte
no,rorhe
nouse.hoijersl;;;;:
fo tne sannur.;
'',J--tn""""o"lott"n""s alsohavelo be experrenced
lorrner ol sLchacts
;#;:"r#::ffiT.;l: Theviewthal'violence enioinedin the Vedasis no vlolence
First'it is a view
;""T::[1i-1,#,1i#::x;:ill"'""ff
:ai"i*1;iXTi][",",,1 ill,ii"iit,*""i"pi"o
".""ot'i"" ",
u ontheiollowing
?!a* n,tbvthefollowers
grounds:
orthe aspecl
riiualistic
vedlcvrorence
Misra'
ol
il;"d;"ls;iliu, bvvacaspati
argued
""
85
Sex'Belation and Spiritual Realisalion
also enlatlswdh rt lhe correspondino
,"".".,'.,";;";;
;;;;"'.'#;;:fl sin
ff:"l:;1lli"i:ff"::"# asp ranlsol ralas-quality.
Fromtheaboveconsideralions' we partlygetthe replylo tne
is notobhga_
fl j,'fi
Jt;:l$.;J
:,.1#;!:."i!i::1ili"il1J:"::,1,"#ffi
secondquestionalsoThatis to say,animal-sacrifice
t-orv:perionsol tamas'quality are notentitled io it, and personsoJ
li::ffi ;x1;1;"""tff
fllxxxl11'"1"#;":rulll;,il sailva-qua iiy are not requiredto perform
haveenioinedthe olleringol fruils,suggarcane,
il l\'oreover,
arum,
scriplures
gouro' elc-
ln rep,ylo Ine l,rstOuestion. as anuk;/pasorsubstitutes lor animal-sacrilice, which also clearly
rrce_nas we are lo say lhal antmalsacfi.
" been enJorned In the Vedtcscnplures t;, showslhatanimal'sacrifice is nolobligalory' lt maybe arguedthat
; ;;;; torlhe aspirants of thequaliiyof
ror
persons, "","""" ihouqhthlsrilualis nolobligatory
ll#i;:l;iii;:::i,',',:T,i;;;o"T*"''"0
"", sat;a ar tamas,t maybesolorthe aspiranls of the qualityol /a/as
afenarLra,ry
symparher
.; ;;; ;;"::'::;'":1,'il#;Tj;:l {orwhomit is enjoined To this, our reply is thai' even lor theaspir-
" ao"' qualily, animal_sacrifice is not obligalory: an asplranl
" "orii "-ol,,"Jl
antsol ralas
1T-Jilff#::'ff:"#ltrt'"""''tr""t'i' ol ralas- qualilv s nol bound lo pedorm the ritual: he is simolyal

:,
i:::;;*19't t ;:h:l";#;: ::;:t;:i::1iJ owedlo
aulhentic
p"4o;T t. I he desr'es This is clea'lrom
worksliketheMahanirvana'fanta, theSarads'lilaka
lhe lacl'hal
elc'
an-nar.sac.,r,ce
inpursL"""'";;;;;"'f,il_,'#i:'J havenotenjoinedthis rilual,and thal greatTanlrikas like Ramakishna
J""#: :.T andolhersdidnotperformthisritualasa partollheirspirilLralprac'
;:H::1ffi:::ff::,,:1,ra1as arso
rerra,n
rrqm
6.r.nar
iacnr,ce 1ices.
comesthethirdquestion:1f animalsacrilice
iffil:,il[ffi
:tdi"::l:iii:ifi ffiii],1;),t"tTi
J??l
sons In whom the .aas_{Ualily predomrna
Now,necessarily
is nol obligatory,
reolvlo lhrs
why
quesllon,
has
we
it
are
been
to
presc
reler to
bed
lhe
by
two
lhe scriptures?
dislinct margas
In
or

qi$,,.,H;*l?**n*g, li;ffl,t oat;s ot rehorous practices enplnedin IndlansaslrasThesetwo


pal\s are:ivrfti'margaor the pathof renumciation at'd pravrllr

':i::irtfr:ili".:,11;:;:":i:;!;'::;iilt*;ff
nilffu
rorcaltltudeor the aniludeo,
r.4as_qualjtvand (ct dtvya.bhava
maloa or ihe palh ol enjoymenlNivrtli-malgais a path oJ direct
coniontation withthenaturaltendencies
is reouiredto deslroy his natural sentiments
ofman Hetelhesadhaka
ot lust,greed'desire'
al resolute mind and lo dissociale hlmsellfrorn
alira;tionetc. with a
;lrny{:ii,::,":ii"Tr:;:T:iH'i,:#li::J#j,."1,fl
'eve,sol sptrilualprogress.I
tl is more reasonaoteto regard
lhem as
all the objects ol enjoymenl that are liable to arouse
ments.Thesoleaimol a lollovtetol niwtti'maryais io slickio the
thesesenl_

ornerenl,waysol spfjtual pracltce,


correspono,nglo dillerentattt- ultimatelruth i.e.to realiselhepurenalureof theselfandlo giveup
lo its.Pravrltl-marga or the path
;i:::::ff.;Tffi";,:',lii::,li::iy,?:T, o,asp,anrl everything thal is notsubservient

mrrun*l."Jl d;*iHHft :,.,':..#t#


:"fr
"ades ol enioymlnt,onthe otherhand,teachesus notto destroyor trght
aoainsl out naturaltendencles
raiedwaythatour mrndis gradually
bulto pursue
accuslomed
lhemin sJcha regu_
to sellconlrol In
Jffiil:JT'
ii?,","J.# l""i::i1,,:i^:
T":li:lil"nl thisoath.theretore, a sadhakais givento enjoyalltheobjeclsthat
dre normal,valloweoto socialbelngslt is however'e'llolnedlhal
wnire e^1oy nqanytning, a sadhakashoulo realise lnaltheblssde_
86
Chapter-2 and SpirilualRealisation
Sex-Relalion 87

rved fromthal enjoymentis a manifeslation


of the bljssof the Lord. no rightto krlianimalsandthatwe killanirnais simplybecausewe
An_d-ior lhis purpose,the sadhakais adviseoro penorm
atj his ac- haveenoughpowet or because,being inlellectuallyequipped,we
rons as a serviceto the Lordand io surrender
everytiringto i;. lf knowthe lricksoi killingthem.Allthe greatsagesol humanityhave
a sadhdkaio lows lhrs palh ,n a properway he
witt.ar talsr,reatrse realisedthal lhis practiceoJkillinganimalsis unjusland contradic-
rno suprerr'eb|lss o, the Lord. as a resutt
o, whrcha his wortdti tory lo lhe divineleelingin man.They have at lhe same time real'
senliments anddestreswiltvanish automaltcally lorrrnrsmr.C,anl isedalso lhat it is nol possiblelodissuadelhe whole mankindlrom
ne-\Itea rl to abandonanythrngthal js not ,elevaar
ron I nlsshowslhafprav4timaryaot ro set,-rea sa_ kilng an ma s and to injectlhe philosophy ol non-violence in lhe
bhogat,e.enjoy.nenl e-os.n heans ol a L lndiansages have therefofedevisedlhis pracliceot
ntvrl yogai.e,renunciatton,
.matgao. the forrre. oe,19a meansior animal-sacriiiceto check the indiscriminaiekillingsof animalsfor
-::1s1,."*. grauftt|maryais
natthe
eod.
irisp,escr,oeJ
ll:,11'j_who,havjngunfutfilted
rorrnose lheir flesh. In lhis context,the methodol killanglhe anjmal lo be
desiresa hebotto_of rf,",if,""rL-- sacri{icedis worlhv of notice.lt is ordainedthal the head of lhe
cdntl pursLelhe n^/nt-.rargafromthebeginnrns.
animalto be sacrilicedshouldbe choppedolf by one strokeonly.
. Now,theperformance ot animal_sacrifi Th s Injunclicnpuls rest ctionslo lhe cruel devicesol killingani'
o,."e-a,
nas been enjo,n"o:"rn"v"0,. mals.The pointis thal, the k I ing oi animalsfor theirf esh may
Ine"vew-polntorlhe pravt|marya.Thts ""oli"'ilili:;1iff,,,'#
t ralpaves lhe pathlo lfe somehowbedelendedas necessarylor seli-preservation, but lhere
nrgnestsprntualptane by inlectrng
bitby bittherooaot non-v,otence is nojuslilicationIor iniliclingpainsand sufjeringson animalsior no
n^rnemtnoot the sadhaka.ForTantra gain ol one'sown. No reasonableman can pul roNard any logiclo
-ot \t any,anjmal. entojnsthata saana*asnouij
nor shoulclhe Cul even a O,aOe ol grass lor defendwhy man shouldinfliclunspeakablepainsand sutleringson
n,msetl, ,
andtt^athe shouJd eatthe mearol ontylhosean.malsthat animalsal lhe lime of klllinglhem. One who has witnessedlhe
hav-beenolieredto the Lofdor the Mother
11asadrakafollowsthis s c e n e osf a u g h l e r n g a b o a r o r s o m e b i g a n i m a l a n d h a s p o n d e r e d
l"l:l:'?" q,:g:ily. hJsmind wt, nalura y be or.ecreorowrrds rhe over il with a ccnsiderate,logicaland sympathetichead, willcer-
LOroorthe Mother.andwhen,throughgraduatprogress, tainlyieellhedepthof lhe painsol lhoseanimals, on lhe onehand,
a " rghersprriluaI planeand reatisesihelove ne flseslo
and bhssof the Lordor and the depth ol the cruelty ol man, on the other.But the devll in
rhe Morher,his lendencyto sacrilice
animalsnatura y vantshes. man dances in joy at the cries and sufferingsof ihe animals.The
j:11"1-jl"lll* thusnotessentiarfor melhodol choppingoff lhe head of an animalsal one slroke al lhe
" sprnluat
uptift;
it isa
"^-^ r6ndencies
orrhose
whohave
t me ol animal-sacrficetends to advisethehumanracethalit ai al
::l::::^:l:r T''"thuman nor mandesireslo kil an animalloritsflesh,he shouldkillil by intlict-
::?:l ;::'jll:i,*':,'gn norhavecuri;ar;dpropernon_vrorence
:';".:".'""i3 'ol" ;ir;;;;i;:;;i# ':':ft:; ing the leasl possrblepainson it.
jhe peopre
"'""j:9:l:^b"
:J::::^!:.?1i9Ts
"'er
orrower tende";;:;;;;;?
sprrit
uahsm:lhis fltualassucircannottretfany personrse lo lhe
::::^'].:fl1'-ln. rt
:31'""r'.".. r'u".
oi ::,J:; :"#:
lT::Y:1,.?r il b. on" "o,lrl,'0ff
."n ,,beratron
Bur here
"l.."nri""
;",r".v'"oor"
"n!,n
J, .pii;:i.:#:',::l;
ll::"^':^11,,_:.':
tne "i"n
senseof self-surrender.
rrom anolherslant_point,
we mayevaluatelhe ment
,
Anypersonwithoutpreju;icewt agreethat ol ani_
mafsacrifice.
we hav
!,
o
ct)
ta
o
G
o
o
=
.9
.9
o
E
!t
coG
c
i.:
=o
-Eo
oa
Chapter3

BeloredealingwithTantra it is necessarylo drawa pen-pictu.e


otthesocietyin whichit originated anddeveloped.
In the dim twilightol pre-historywe catcha glimpseol two
dislinctslagesin the development of Indianlil.Thelirstwasthe
Palaeolilhc Age.In lhis age accordingto sornescholars.people
werelrkeNegriloeswhosedescendants still livein Andamanls-

Theotherstageisdesignated as NeolilhicAge.Peopleol this


ageusedto ive in caves,anddecoraled thewallswilhscenesof
hunting anddancing.
Nobodyknowswhencivilisation dawnedin India.Archaeologi-
ca discoveries haveuneartheda highlydeveloped civilisationan
theIndusValley.lt isgenerally
supposed lo bepre-Vedic,anddated
roughlyin thelhirdlnillennium B.C.
Fromlhemolher-images in theruinsol IndusValleys Civilisa-
tionil seemslhatSakliwaslookeduponas the roolol c.eation. An
rmageof a deily,surrounded by beastsandseatdin aYogicpos-
ture,andengraved onseals,appears to belheprecursor of thelaler
Siva,the greatYogin,Pasupatietc. He has threetaces,a head-
ornament andlwohornsonlwosides.Somesuggesithatth head-
omarnent withtwohorns,perhaps, anticipatelhelalertrident.Some
slonepieces appearlikelhe phallusof Siva.
It seemslhat naturalobjectslikekees,stonesand anilnals,
elc.,wereworshipped. Perhaps
serpnts andYaksas alsowerewor-
shipped. Peoplehadbhakli(devotion) lowardsparlicular deilies.
Somesimilarilies betweenthe Sumerian andMegoDotamian
Civilisatons on the one handand IndusVall6yOivilisation on the
olherhaveledsom6scholarsto lhinkthatthe lafl6rwasthe bor-
rower.There werecommercial contactsnodoubtbetlveen lndiaand
thosecounlries, butwhichcountrywas theborowrwearenol ina
Position to sav detiniielv.
92 Chapter-3
Socialand ReligiousBackground 93
As we shallsee lateron the ruinsof this civitisation reveal
Iigurinesot [,4olherGoddess,whichare ajl but nudeexceptfor a
shortskirtthe waist. 4. Peopleol Mongoljanleatures
lmagesotl otherGoddesscan Theyare devoidof beared,snub-nosed, llat
bediscerned interracottaligu_
flnesunearthed inlheZhobandKullisites lacedand haveyellowcomplexion and high
in northernandsoulh;rn
Baluchislan, belonging to aboulthelourthmillennium cheek-bones. Mosl ol them live in the hilly
B.C. tractsol the HimalayaandAssam.
TheIndusValleycivilisatjon revealsalsothesymbolsof /lnga
and/onlwhich,perhaps,indicatethe prevalence The societyoJ the V6dicags is reflecledin the fourVedic
oiledilityrites: grahamans,
Samhltas, UpanisadsandKalpasLrtras. Broadlyspeak-
_ According lo some, lhe Vedicpeople wefeal nrstba.baroLs. ing,theirageexlendedlrom2000BClo500BC,accordinglo model
I hey0urllJp t'1err
crvr\sation
aflerdeskoy.ng theInddsVat.eV Crvt-
lsar.on.(Jlters lhinklhat the VedicArynaswerehrghtyc v,t,sed,
anoDU,rt upthetrowncivitisation. Theybroughtlne pre-Aryarpeo- Womenhad an exalledposilion.Ghosa,Visvavara, Apala,
preIntolheirfotd.anddroveawaylhe rebels.Someschoiars elc.,werefemalesers;threare hymnsattributed lo them.
notd
inarrneuravtd|ans werelhe architects ol lhe IndusVa ey C v.lsa- Vedicpeoplewerepol!.theislic lancyingdifferentdeltiesbe-
non,whileoihersgivethe creditto lhe Aryans. hindvariousnaturalphenomena. Polytheism gradually led to
Indiansocaety consistsof helerogenous monothesm lhroughhenoiheism whichmeansthat a deity,wor-
_, elements.This iswhy
lhereis greatdiversilyin the languages, Ioodhabits,appearance, shippedforlhelimebeing,is lookeduponas supreine.i,,lonotheis-
natureofthepeopleandreligious praclices_The composite popula_ lic tendencyis noticeable ancertainhymns,particularly the
tionconsistsof lhe tollowingkindsof people Hiranyagarbha hymn(X.121)inwhichtheseerappears lo lhinkthat,
exceptingHiranyagarbha, no olher God shouldbe worshipped.
1_ Aryanor Indo-Aryan Monismis voicedin a hymn in whichoneexistingprincipleis des-
Theyare tall with brighlcomplexion, pointed rgnatedas Agnr,Yama,elc,Goddesses are fewerin number,and
noseandspeakSanskritic language. occupynferiorpositions.Thegoddessofspeech(Vagdevi)is, how-
Dravidian ever,extolledhighly{X.125).She is statedto suppo{ deitieslike
Mitra,Varuna,eic.,giveihedevotees theirdesired objecls-lt is due
Mostof themlivein Southlndiawithmarked to herintluence thalpeopleeat,se6,brealhe,hear,etc.At herwill
dilferencetromtheAryansinphysical features. shemakesonepowerful.
Theirlanguages areTamil,Telugu,l\,lalayalam
and Katarese.Theselanguages A so ol Tanlricreligionappearsto haverun parallelto the
are nol de- Vedic.Somedeities,very popularin Tantra,likeDurga,Kali,etc.,
rivedfromSanskdt,butthevocabularyoJsome
ot lhemcontainssomeSanskritwords. got inlothe panlheonin Vedictimes.Forinslance,Durgianolher
torrnol Durga,appearsinlhe TaittiiyaAranyaka(X.17).Umais mel
3. Aboriginaltribes withinthewell-known UmaHaimavati sectionol lhe Kenopanisad.
Kol,Bh , Mundaetc.Theyusedto hveInmoun- Kali,Karali.Bhadrakali,
typicalTantric
deities,
appearisTanlric scrip,
tainsand lorests.They are oI shortslalur, lures.
darkcomplexion, andsnub-nosed. Thetrlan- Some Vedictexts associatessexual riles with sacrifice,
guagesareentirelydifferentJromthoseol the presumably A partol the Asvamedta
designedto securetertility.
above, sacrificewaslhequeen'slyingdownwiththecorpseof a deadhorse
holdingitsgenitalorgan.'Thedialoguebetweenthe priestandthe
94 Chapt6r-3

queen,as recorded inthe Vajasaneyi SamhhalXXllt.22 S1)recalls


an earlirritualinwhicha man,perhaps a p esl,wasto unitewiththe horse(i.116.7, 117.6), a lormidable riverbecame lordable (vii.18).
queen,andatterlheceremonial sexualunionwasover,hewasput Thecryofa Kapinjala birdto lhe dghtof a housewasbelieved
to death. Thepriest's unionwiththequeenjs also lound in ihe to loi theattemptot thievesandindicate thebirthofa sonorgrand-
Satapatha BGhmana(Uttaradhyayana Sutra,vi. 17) son (ii.32.3). The owl was regardedas lhe messenger of God of
Peopleusedto believethat somemiscftevous Dealht itsscreech wasominous (x.165.4).
oemonsroam
aboulin theguiseol dogs,owlsfalcons,etc.Therewasa poputar The Fgvedaconlainsmanltasand riteslor curingdiseases,
belieJthatsomedemonsmoveaboutin the lormoi rootsot tiees, cubingdemons, reviving dyingpeople, remedy againstomens, bring-
lhisis Inlerredlromthewordslvturadeva andSahamutd {Foredai . ngstrayanimalsback,etc.Amongthecommonpeopleweresuch
30.17).Theywere believed locausevarious kindsotr'rrsciiel.
eg de liesas Alasksmighna-devata lRgvedax. 155),Baiayakrnaghna'
causingdeathof peopleand caflle,diseases,dryrngcow,smiik, devatalX. 161), Duhsvapnanasana-devata (i.12A-12) andSapaln|
obstrucling thellowolrjversandshowersof rain,causingdrought dhavana-devata 145).At one(X. place (iv 25.9) it appears that
drawhgoutharsh wordsfrompeople,etc.Somedemons*ere s-up_ Indra'simageusedto boworshipped forlh deslruclion ol enemies.
posed,to havehideousappearance, e.g..threehedds.stx eyes. TheAthaNaveda cofildnsmanymagicprocesses and nles
tnreeleel.redcomptexion, etc.(Fgyedai. 35.10,vi.. .04 r5. X iorensuringmaterialcomlort,longlile,curingdiseases, conlrolling
14.9).
people, causingharmloenemies, counteracling snak-poason, warct-
Beliefin ghostsand evilspirjtsin cemeteries is reflectedin ng oif ghosts, etc.Thereare provisions for wearing talismans lor
lhe Rgueclalx. t4.g). In a cemetery, peoplewereenclosedby a varouspurposes.These pEcticesappeartoforeshadow Tantricriles.
crrcrewntchwassupposed lo separate thelivinglro.nlhedeadand
to preventthepremalure TheVediciterature menlions aclassofpeoplecalledv@tyas.
deathof thepeople(tgvedax. :|B.4). ThedefiedVedic religion, andwereverypowerul.fheAtha.aveda
. Twoharmluldeities, menlionedin thisVeda,and Krtyaand deiiies them.
Nirrti.Thelormerwas believedlo lurn peopleblueor red and to
causerilt betweenhusbandand wite.The lanerwas betievedto ThisVeda belraysbelietina largernumberot impsandghosls.
causevariouskindsot harmandevendealh.Thepjgeonwasher Someevilspiritswerebelieved to assumelhelorms otone'slather
accomplice (Fgyeda or brolherbeforeatlackinghim in dreams.The crealuresof the
i. 38.6,X.B5-2S,X.114.2, X. 145.1). Muradeva ThosecalledKimidinsweresup_
classwere reckless.
Yatudhana, perhaps,refo(edto sucheviltorcesas caused posedio causediseases andspoilcow'smilk(Av.i.7,2;25,3.9,
variousmischielsincluding the theftof cow,smilk..yalu,seemslo v i i i . 4 , 2 x4..1 6 . 1 ) . ' ?
havebcomeJadu(magic)in Marathi,Bengaliand newIndo.Aryan
ranguages. The Av.is a mineol informalion aboulsorcerymag|c,etc.
Magicwasof twokinds,benignandmalign.There weremethodsol
The wotd Yatunavatprcbably
relerredto peopleversedin sor counteracling theetleclol magic(Av.1.2.27,ii.11.3,vi.13.1'2).
Gandharuas lo be,ondot musicanddanceand
werebelieved
^ . .TheeviltorcesSasarpati(Fgyedaiii.53.15,16) paksyaor associalion oi women.They weresupposed to assumetheguiseof
Paksiniheti
(/b/dx,165.2,3)weresupposdd to becapabte o, g-iving dogs,monkeys,hairyyoulhsand causemenlaltestlessness and
pow6rFemaleevilspirits,calledp,bacis,are reierredto (i. 133.5: addiclon to gambling anddslroyadiclestorsacritice(Av.ii.2.3,4
iv 33.3).Through
God'sgracea barencowgavemilk,thewifeot an i v . 3 7 . 1 -121. ) .
rmpolenlpersongot a childand wineflowedfromthe hoolsol a
97
Social and ReligiousEackground

P,:ry*"fr ""1 :l;:::'fl


lalijir:,,:ff:$'fflf
",:ffi
hosliletorcesinto lwo parls and to leavethem in disarray(1 610)'
The burningol a dead ichneumonlorebodedthe slaughterol en_
emies(40.t.39, 54). Beforeleavingfor tradethe merchanlused to
$J:';::'."?il"#:":,:HS;iJ:'i:::iJft
"-,"';;ffi
lngrheeftectol curses(Av.1.2g T:i:
keep a ball ol cowdung on the body oJ the Purahita and asked
himUhowis the dav? He replied-auspiciousand conduciveto tor-
22. ltl.i.
e: ti.tZ. etc.1 r u n e( 1 . 1 5 ) .
The AV conlainssome charmsand magicalrilesJorprevent_
:19.%?i#'#l,l,,i;i1rll;.;,i,,.i,1"*:;;":"1*; no snaKe.b[eandcounteracllng the ellectol venomv 13 is sup_

fiitfliiij
l,n+i,i:,fl1i$i$:illl#*i"fl rarismans
dsisneo
ooseolo resumelhe etfecl
Apodaka,Aligi,
thisconnexio;,
guage.
Vlgi
appearto
ol snake_porson
lJruguta,
have
Asikni,
been
elc
Somewordslke larrndla
' (AV v 6, elc ) used In
borrowed from non_Aryanlan-

The Kauslkasulralays down some processesbelievedlo en_


;i"T::""fj"j"T:: :oJl:y rororr
curses.
i'"'illilJij:ffi-
:"T.1:::".:"i::':r....1,.,0,',;;;ili""l"i
'
s"a"ii,' p".ri',11'i,:;ff able a personlo know lulure events.For example'the groomot a
!:;:,:; i^i,1;:',y'Jy;
satauara1eu..w.
zo,i id,;;:;:.';;"1,";,il,Jl :::i:l:;
t{;
i,',:,K;
bndewillcomekom lhedireclionlromwhichcrowdsapproach(xxxrv'
24). In selectingthe b de lor marriage'she will be askedto pour a
Nirbhur,,
ercwere handlulol consecratedwaler.lf she poursii in the right,she will be
5Jjrn:i1?:T;:"1':^.,1,r1-,1,., berieved
ro consideredlit ior marriage(xxxvii 11'12)
ffi:T,1,"1r*":n;.;T*r".o"o"ci_,.""i1."d;."::ll"J::,f
;il;# li' l;':i;:::il""#1,."i11]:
J,fl
rhis
[:::l*",
counlecting
",:;:^,::
lhispurpose
puroosFin
theeftedotuaacr""-.lii.)--'
-,11
LUrrrdrns
rrleslo.
' ''e'e aremany/,anlrastor
'I
herearesomernslancesolsupe6thlonsThe buryi19olsonP
articles ai the crossingoJ lour roads ensures the destructlonol
in rhe
lho AV
av ("
,^ - -. "
x . 3 . 6 ,X V t . 5 ) . n.;.-;;:;,i';;:iTu:\tyr:!|f:.::,, enemies(AVv.31-8).Seriousconsequencesareforebodedby birds
like crows, pigeons,etc., fallingon a personwith piecesot llesh ln
theirbeaks(46,4, 6, 51.7).Thenewlywedded wifewilltake a Brah_
we,Snorr,eerrommae,cI nere
ji,',#'ili;;:iln}::..jffi
5"",",:
:?*:.,::i"
werecerlainritesdesi ::".::^"llrl
HT:l?::'r :'^*."" ;;,,il;: minboyon her lapat the fathe,'inlawshouse;ihiswillensurelhe

l::.1':'il'.
o.,i'i g') y.:1"'*'''"'
innE il;;;;;;'t
i' iZli:l:l'ff
birlh ol her son (AV.xiv.2-22, 23).
:li'#:t"jyi::":::'
ot the Palasawood,etc:
"'"TI'J
A childs teelh appearingin the lowerjaw first lorebodedevil
resullonthe partol rlsparents.Amanl(vi 140)wassupposedlo
Sornerjteswereprescribed,or counteraclthe eflect.
.
rure,
sare thc h orasflcuf
derveryor
chir;;;;ffi;;j5.ll'"vemenr
,ns^v,ar,ry,n SomeBrahmanasrevealcerlaincrudepraclicesFor instances
men. rheoo,"ii
wasro rmpartyoulhtutbeautyJiiiJiil.""j,]J*jf;,li
:;:";:;i:: in Asvamedhasacifice, the queen' wrappedin a cloth,used lo be
to men aid besjde the dead horse.The queen prayedto that animal tor
lranslerring its procreativecapacity lo het \Satapatha xiii 5 2
heKa
""",i:::# ff ;:,:l?,i,,lil#lyl^::,::t uska.sutra Tatlttriva3-g).
if;:::,fl
;:ffi""#1;;1".#",:s::d*r"J#5f
X","",J.ft
Aiter the cremationol a corpse'lhe peopleattendinglhe iu-
neraLhad to pass througha yoke, madeol the wood ol a holy tree
jlj,i:j:H:H"j""'1,?lx1'?j%jJ:,i1""""1f
;"J*,::f slatedlo have reporledlo sinJulacts
lilj; A classotiemales,calledApsaras(nymphs)ismentioned
as
dem godoesses.
*",,":;fr.:;iff
:HT"1llffixlff; fhe ch e'characlensticol the Mahabharala(ptesenl
lorm c

ruff:#
;l;il11t"""g.#itrfli:
#:l::J::i:? 4th cent.) societywas the
".n.
tn"ret*ornut"
i tneVeoa.T_p Pancaralra
popularrty

"depanure
ltom
ol Vaisnava
lhe
and Sakta
convenlional
seclol theValsnvas
relr-
allegiance
andlhe oasuoala
'a'ge nLmber ol adherenls

,,1fl
;f;#;f,t n:a
*tfft:T
#:"inr,il
ol Sdrvasgar.eda
The N,'lbh. revealsmany departureslrom the tradilional
Brahmanicalrehqion.Draupadifurnishesan example
cresslonot tne iieatot awoman having a single
ol the trans
husband

*;;$#srftr;g!:"*ltisift
";r,,"",:l*,,;. Bolh the epics tesiiJyio ihe prevalenceof moral
I icitconnexionol men and women,their ple'mariialrelalion
Thouqhlherewas Brahmanical predominance'
laxiiy like
elc
peopleoi other
ot high
'#3il,"J"""".t"T
orservantdoes a^.."".-Uv-dinl ot e*cellenceof qualilies becameobiects
.."" J?:f nordesert
h,m,
one ;-r""1-'i: rn1.'" lrue lor lhe lvtbh age Krsnahimsellwas

:il,",i"i
:ruli;i::l:im,Xli;:#J,'::;:'Hi]ilfl ,
"""-gr;t'"'".
revered
""p""i"rry
v;dr* i a comparalvery
lor his exemplarycharacter'
'niefiorLaslewas highv

relers lo
ln tne eoic aqe we ltnd lhat the Famayrna (Raml
il,T;J;fi,';,;:1i""'.wo
,",.J,W,nf.!,.,x: rship (es tree-worsn,p (2 5s.15-26)rhe Mahabharcla\Mbh)shows
demonesswho
hadapresiding
house
lhal peo'
oL u""oroir"ri"u"ln"r
.,. ;il: J: j:":i'J:1; anosodoess
l,j"r:1";:',"*sods esin- had1obe propitialed "very
(sabha182)
This eotcre'lectssomesuperslilious beliels For example
isrererred
roinsome
surra
works
(e.e. lhesrql'lol a tackalinlhebattleJieldwasomrnous l3 23 10l Also
t".[A:r:;:i1:X1'r:::es (4 34 32) Among
l-ino"r. *u.'tt" t"n or a headlesslrunkthere

g*ffi {fu
fu;i#i}lf.";?Hl:""{tr:
otheromens

elc.. unusJal
andPorlenls were:
tnela| ol a burningmeteo(tealsintheeyesol camels'
as tnalol
oirlh;l an'mals an ass kom a
asses
cow
slgnswerepleasanlmind unaccounlable
elc

Amonoausplcious
sabara erc.Arflbe
wascaed oreasaniiei'ngin mina lremblrng ol the lefthandor lefteyeol a
ll,:.:-::1':1llisada,
3i3fl
orwenl tomonep,"""," :::
ill',1*l:l,ll::::l;;ffi;;i:""i;i;:::#:ffi
"?vj,l:ji
rorem
li"l!,",.,],g"r:',;nii,loT 17 33
Thereis rnentjon "i"i,,", Goodandbaddreamsare relerredlo (Ram 2 4 '373
alsoofyaksas
andNaga-s. erc.)
Asurasare mentioned
as hostileto Faksasas.Asuras
are
101
to0
Chaplel-3
rheI told.andgavewomenandSudras thenghllo wo'shiodeiles
romenpossessed
bvevirspirjts ^-1.".rr. lmonotnemlhe Kapalikas were tnemoslabomnable
, r. #$:i!".::l"JiJces (e.s. withbones. they usedlo holdblood'
il"",i"q i'rn"t roir,. oecked
tte"Os'n rheirhands andwear sacredlhreadsol halr
,o haveborhmateandrematerorces bones
garlandsol human
iyiJ,l:."iT::i"::
ffi.,,,o,"0"0 oy."ii",
"*::::,:?.-.^r.o.!:""o
i"i;.*. ;ffiil
j'."".'ii:i;ilI':ru:
"iui""o-nu-"n
n'irr.f'"y r."o to*"nde'wlth
rarrya
non-Aryanj',r^:"0u"""i
I"",J"JT;_".*ij::::
deiry
(a""yri" ryi:,i,!jr"
lnlhe SaNadarcana samgraha
intofour
ol Madhavacatya
sub-secls
('141h
cen'

83, 84, 86). * i.]'^ffi'":::: lurv)Saivasaredivided


The Puranaslell us thalthe politicalsupremacy of Nandas'
Mbh Maurvas,Andhraselc deall a severe blow to the lradilional
a""t"lhu "o"i"ty "orhprjsedthe Saiva,SaklaandVaisnava granrlancal pl'gron. l.gs personallvpedot'rodAsvamedha
Sudra
The puranasand Upapuranas J""riti"".fh" uO-ou"t<ings exlendedliberalpatronage 1oBuddhisls
are a

sil:i:lTi:fi gi:is
:""trini*:"mffi
i,*_#
Furanascame intobeingin
the periodbetw
TheBuddhisls taughtmendicancy
teritvThesetwo religions allowed great
andlhe Jainssevereaus
freedomlo womenano
The edifice ofVarnasrama-onarma crum-
ilnr#
;"*95**#:*::H,".;r1*;"lf Sud;asin religious matiers
bledlorMo;ore reasons;
the norlh-west
one was lhe incursion
andlhe otherthe spreadol Tantricism
ofioreigners lrom
amonglne
upto the
masses.The onslaught onBrahmanical religioncontinued

:lni::x"::jt{i?s::il:'J[f
Jain,sm
an
lffr:J:i:9,fl
A;ivak,sm.
"J::l
s"",.i,"0"
ascendancv of theGuptasin the tifslquarterot thefourlhcentury
Tanlricism spreadmainlythroughVaisnavism and Saivism'
;:"' i:T :j:"^8i,.,-tom, too TantricinJluence madeilsell
rhenon.ved,c
;,,'#1"',.':i,,["j"";Jil:"0^""',"d"""". ThereweremanybuddhidTa;tras
lromthe liflh centuryonwardCladuallyTanlra
lell aooroxrmaleiv
"lil,i."""Jff
Vaisnavaswere niO 'is,rnpacton'Purana andSmniTantrapreachedthat lheVeda
^Tie broadtydivrdedrn for the Satya'
S*ri, prtan" lgata \./eremeantrespeclively
::i"it"rJfl
::;l::T*Hi":'#fl?fll.ililTtfi
paie of the Brahmanical
""s",J,:".ffi "nO
ireta. Dvaparaand KlaliAges Thereappearslo have
uerweenHinOuand B;ddhist Tantras For
been
instance'
rivalry
the
socretv Th;; , lhal Deviman'
(Kalikhanda 1 17-l9) stales
Ha5:,#i:",Tirf
#:illlxil*"',,5"r'iiii,'J.',"";
Sakl,samoama'lanlrc
restsher;ll forlhedeslruction
sects,
o{theBuddhisls ard otherherelrcal
The Varsnavasa owed treedom
to won

ru;:rm;:i;e*Eh:*:*r*lliti".
*
suorasusedto worshrp
VisnudirectL
Wilhthedeclineanddecadence
reloionmanvpeopleembraced
o"pjo'"Ofe.onOir'on
ofihetradilional
Buddhism
otfle Brahmancalsociety lhe
Brahmanical
andhailedTantta
Bral'manas
lnthis
made
desoe'ale alle'npts to rehabrl(atetheir'eligon
The Pasupatasusedlo resoftlo som(
.-- versedinVediclore,wereallowed to receivegllis

ifr:*:il:lf*ird#'quiliffi11H'il,:1# Brahmanas,
lromprostitutes andSudraswhowere
Asstatedabove,
ordinarily
Tantrainliltrated
looked downupon
inloSmrtiAmonglhemak-
103

:J",:',ilfl 'l1f*,cent)appears .legrigrble.


i'ifif "iT4*lfl:,'ji"Tffi In{luenced and BuddhismSulistspreached
by Vectanta
.ovrngdevolron to Godand loveat all.Theylay slresson In'tralion
..In
,srn
rs
the relig;ous -w;;;
contouro,
uresverypromine",ry.medievalln.ji by gur]. Theyput greateremphasis on emotional ecstasythanon
y*
;: ;ii;J|i;:l "J"?il:i knowledge acquired bydiscrimination
j,:1"*".,ir"nv"
::ffi;l,i"J,,i:"Jj;j?x,:1:;3:: .i0",,,. Theforgoing surveyof thesocielyshowslhalseedsofTantra
weresownin hoaryanliquity.As eadyas intheIndusValleycivilisa-

rffji:"t';il::s#irx";
,'ffFi,:ii!fi,iruff
gai vvlthrhespateot Sam*inanaaji
il Han. aia maoerrre-Uotc1-nO
tionwe lind Saktiwhoappearsto be at the rootol creation.In the
Vedawe meelwiththegoddess of speechwhoistheupholdereven
ol gods.In the Kera UpanisadUmaHaimavati is represented as
camotrc asseflionlhatevena Candala, omnipotent, evenmorepowerfulthangods lnthePuranaslhegreat
devoledto Han,wdssupe-
oowerot Saktiisslressed.Thus, ihepredominance ol SaktiinTanlra
hada longcontinuous processol dsvelopment
iiff j:,::,:"^,.e::^a'::perstftious
beriers
andvarjous
prac.
ff"."di""fjix',#i;
i,::: Ji::J:j:*:"j:,9:1d@
houses,derrveryroomsa;d;;"."i';;;"'J;J""&;;#;?l;l TheriseofVaisnavism, SaivismandSaldisnhadlhoirstrong
":':
,lni:':: r:,
impact on lhe the
society.Thus, wayo{lutureTantraas a deparlure
iromtheconventionalBrahrnanicalreligion waspavedlongago
t
:::^1.,:,:deso,sabarcEavain conneron
p"'fi" w,rh
y,Jl;':::'',"'.g?j " ii i"liffi;::il:;::J'::
3ffi3l;:'ll'":i,P.::9Tt'r" ;[1l'ff
ii^?xH:
ThePuranas andBuddhism allowed greater
keedomlo women

;ll:,:T#i ;.:::1"1"':i;qe;;r*ffi
g::13^"_""." "r u,"
i"",i""'i i::l:#.
andSudras;thusthegroundwasgradually
dominTantricritesandp.actices.
prepared fortheirlree-
necled wjth rt appearto h|nf
"l
"""iil#:i
if" non_ary"'""o"S;n.
Belie{in ghostsand goblinsmarkedlhe Indiansocietyever
,".,)!.,1n"::1"::!" l"hapler3ls) rsfers
rorneusuar
s;racts s nce 'he Ved.caqe.We lind thPprevalence of magic bolhwhite
",atatra, vastr.a.ana,
elc,, so comrnon in the Tanlra. andblack.slncelheVedic lfi|e{.f heAha1avedaappearslo have
thedeepeslinfluence onTantric praclices.
andother
i:l,"$i""j:,ilT"herls
",-,,",":X1oJ:J"llo";'"U"":ffi Caste'rigidily wasgradually relaxedandtinallydisappeared in
forensuring
thesa,edetivery Buddhism andotherheterodox faithsThisprobablyresulted in lhe
0"0,"y,1',",,iJt:."flJ,:escribed o, liberaloutlook ol Tantrawhichbrokathecaste_barriers
ihatrheevirin,ruence Theadeaof liberation (mukl4,taughtinTantra,perhapsowed
orsar.
## j::::i:,i:::ir-:11--;
31Tl:'":1r":l:t l"^,le.berief
;i; ;;;; ;iil;$"J::fl
manlra
wasbetrevecno ;
r""a**"" *"ip""" ,"p'"iji,"!.
itsorigintolheorthodox
temsol philosophy.
Brahmanical religionandtheorlhodoxsys'
The idealof enjoymenl(bhuktDmightbe im-
bibedlromthe heterodox and hedonistic schoolof CarvakaFrom
fl!K;::J:iTlil:f
",".'#ff ::[';J:::"""#:]1"."il: Yogasastra Tantraprobablyderivedyogicpraclices.
bothFaja-yogaand HathyogamayhaveinJluenced
Inthisrespecl'
TantraTantra
;,escribe',es
i Tr#lil:1,2?2;*i:::,r.8)-tc_. rorpropi. hddrrsownphilosophy suchas lookinguponthe bodyas a micro_
betieveo ;"i'i;n;.1i
i:l;:9i:11'iTi,*1""':
"ilc;;ff
tnatsarmya_sanri #il::X""Xf:.:',ffi
:: cosmandperforming Sadhanalhrough themedium oflhebody.The
;""i.,Jil?,ff : unionol lhe Kutkundaliniwiththelhousand_petalled lotusinthehead
ThePuranas contain copiousrcferences ol Tantric
losaivaandSaivism. penelrating the cakrasis regardedas the consumation
On the religiouslifeof lndialhe jnlluence Sadhana.Tant.a developed its ownethicsanddiscipline.
ol Surismwas not
Socialand ReligiousBackground 105

It appearsthal, despitethe wide and deep influence to beevenremmbered


olTanlra clLldingthatsuchthingsdonotdserve {noi
:l^tf"_yl:ly; orrherecogn,tjon otsomera.)rnc
prac- to speakof beingPractised).
","dL"pire
rJ(es. pdrrlcurarlyD*sa, and of lhe rzntic Mandalas. Mu;das, ot Saivismin the
vanlras,_,Vyasa.
etc.-in BrahmanrcatsocietyobtoquyaqainstTantrd We havealreadyreferredto the prevalence
nor onty r.ns!lous.but quire exptrcit.For rnslance, societv. As this roligionspreadover practically th wholeof India,
:'las the have seen that, amongthe
(t.t?.261
-262)holdsrharsomesasrras,neiuo.n9 we shalldealwithit in somedetail.3We
:i,!:pi,:*
t'na|ava. yamara,Vama. ruinsof the IndusValleyCivilisalion, there is the image of a deity,
OppOSedto the Vedaand Sn.t, were loi
mulatedby Devi Jordeludinglmohanarthanl Ihe whichappearslo betheforerunnerolthe laterSiva. Siva doesnot
world and were god.We with Rudra who, according to
0asedon rqnorance, appearin lheVedaas a meet
some,is a godol mounlains andforesls,'a god ofthe horrors olthe
Dluibhasavak does nol calegoricaltycondernn
_., -.1!: Tantra, tropcal climate,' according to Hillebrandt. He is lookeduponby E
o!--F)?presSos reserval.onsagarnsl1. ll decra.estxi 1.25/tha,so
T.uc-or ta-traas is nor opDosedIo the Veda Arbmanas a primilive popular deily, the prototype ol Siva.ln lhe
rs aL,ho tal,ve,bJt Yaiurveda (Vaiasaneyi Samhlla, 3-63), Siva is an adictive of Rudra
whal runscounlertotheVedais unauihorilaltve.
This showshow the iierce Rudra mellowed gradually ln the
Jha.ughlhe Tara-bhakti-sudhafiava (Tamnga6) lfles lo make Svelasvatra Uparigad, Siva is no longer an epithet ol Rudra, but
Kutma.purana B meanr o.ry rog.ol,ry Ruo,a-Srva is one god. In course ol lime various appellattons ol
::
rnpl:"1^'1:fT::s: " .tne Tankastne opprobrium
veodard nol lo denigte .s
obv,-Js
'
Rudralikelsana, Pasupali, Bhava, Mrda, Sarva, Mahadeva' etc.,
ls cnrouq lhat lhe Sa/vadatsana-samgrahaol developed.
Sayanaor t\,4aohava
il4th centuryA.D) does not jncludeiantricphilosophyalthough
it Theopinionsot scholarsaredividedas to whetheror notthe
*,eticatschoots.
tt maybeassumed
i:1',_:':1.^"::l,ln:
rnerm lhtsworkwascomposedTanlr|c
rhaiby originof Saivismcanbelracedtolheyralyaswhoaremenlioned in
praclicesdegene?tedInt; (e.9.Alhatvaveda,XV 2:)andwere certain' perhaps
.ro.a, deprav,tyand letl Vedicliteralure
IntodisfavoL,rVariousevrce4ceqsnow Inal hibeslivingbeyondthe Brahmanical
lhe heydayof Tantricism,both Hinduand Buddhjst, eastern,Aryanor non_Aryan
svenlhto thelwelfthcenturyA.D.Thetestimonyof
was kom th; loldandcreating distubances lothe Brahmanical ritesandrituals
Kalhanashows
cenrLfy
A.Drankrcrsn
besa.rowane, Numismatic evidence{ testifiesto thelaclthal nativandlor'
:il^1lTol'l ll"':"n
leaslnany OllheTanlf,c of pre-Chrisiian and earlycentuiesof theChristian
al OracltceS.epugna-rlo lnecul-redd,s_ eignrulersin lhe
appea'eol'.Kash.n r (Faia-tarangint.vt12).The p.ov
s,onin Tanlra erabecarneardenliollowers the Saivacult-
of
ror{eeplng,Maf,t,?ssecret tikethe paramourolone.smotherseerns leaning.Bul' at
The Guptarulerswereusuallyot Vaisnavite
lo polntto the iact lhat lhe lollowersol Tanlrawere Vainyagupta, was a devotee ot Siva. Someol lhe
conscjousol the easloneol them,
':lrS.*.1*19 prevairins
InrheBrahm"n,.rr ministers andhighdignitaies underthe Guptas became Saiva.
::1.-"-:l ir
I ne Drovlslonln the Kulanava g3) "or.,.iryl
l*. lhat Kutacaa shoutdbe a
cro,sepreserue,tkecoconulwalerandthe slalement As lime rolledon manytemplesin honourof Sivawerebuilt
lhdl one who rs Siva-lingas wereset up.Theworshipof Lngasbe'
al healt a Kauabehaveslikea Sarvaoutwardly. and numerous
and tikea Vaisnava pop! lar.Theepics,somePuranasandSaivaAgamas
rn,rneassembtyot men seem to point
lo the some corclusron.Io
camewidely
abyss relerlo varioustypeof Litgas,theirclassification, etc.
ll1, ?.9""p of depraviry Kulacard sanh rs altesled
LaKs.rlonara.almost lhe lalest commentalor
ol the saundaryala- Fromlhe seventhcenluryonwardsdilterentsub'sectsot,the
hari Undr verse 41 he gives a horrid picture
or wanlon tascivi- saivasapoearedin th religioussceneof India.Fromliteraryand
ousnessIn the nameof religion. He expresses his djsguslby con_ epigraphicalsourcesw Iearnolthefollowing sub_sectslPasupala,
Ka;unika-siddhaniin (or Kathaka-siddhanta),Kapalika
106
Chapter-3 107
a6cral and Reiigious
(irahavratadhar, according tosome),Kalamukha (Mahavratins, ac_ pasupa!a-su!ruol Kaundinya,Sacldarcanasamuccaya and
corcttng to some),Kaladamana,
K,nmapuanallJpatibhaga,Adh.37) Thelayrvorshippr is required
Theloltowing groupsol Saivasectsappearlohaveex|stedIn
.
rneeanynedtevaloeriod: onlylo recltethesimpferianta omnamahsivyaThenakedbache-
tdr;scetic,ascetc,the idealPasupata is' however' to observean
Siddhanta SchooF-tollowing the puranicdocrflne etaborate procedureBesidssmearing thebody with ashes,he is
B. AgamicSaivas to performthe severeausterfty withlivelires (one on eachof the
1. TamilSaivasof the FarSouth loursidesandsunover_had).
2. LingayatsorVira-sivas ln lhe Kurmapurana, Sivais represented as a nakedlunalic
3. KasmiraSaivas
C. PasuDalas witha grotesque appeaGnc
1. Intheeaiy cenluries ol theChristianeraPasupatas weredivid-
Kapatikas
2. ed intotwoschools,viz.Lakulisawhichwas Vedic and Heterodox
Kdtamukhas
prevarled whichwasnon-Vedic. In courseof time'these schools were lused
_ , .Saivrsm in grealerortessdegree.throughoul lndra. post-Gupta pe-
ttrt. rwogreatschoolscan be drstinguished, intoone;lheirmergerprobablywas complete inthe
one Kaslimjrian and
rneorner50uthtndian
As alreadystated,the tollowersot the Siddhantaschoot Someinforrnation aboulthePasupata doclrineandphilosophy
at- is availablein Sankara'sthasl on the Brahmasuara 01.2).The
tachedgreat irnportance io bhakti,andadheredto thepuranicdoc_
IrinecalledSiddhantan@rga. Pasupatas holdthat the live categories, viz.eftecl' cause' union,
Of the varioussub_sectsol thjss;h;, cause' lo
themostpopularwasthel\iahamayura. rlual,endof painsweretaughtby Pasupati' the operative
snapihe bondsol the animal Madhava' in his Sa a'da$ana'
Theepigraphic recordsteslilyto lhegenealogyo, severalAca_ systemmainlylreatso{the five
samgraha, saysthatth Pasupata
ryasol thisschool.
categoriesof lhe Pancarthik syslem,viz. kiya (elfect), Karana
Accordrng to thisschoot,thewaysto liberalron drtrer.lor ex_ (cause),yoga(unionol lhe individual soulwiththeSupremesoul).
tn:,Lingapu?naemphasisesyogawnnethe Siapurana Vidht (iles]l,Duhkhanta llermination misery).
of
1!!::. Onakltand
sJresses accordsa secondary positionlo yoga.i. hotd Kalais the unconscious. andis dependenl ontheconscious.
IngDDak,as the mostessentialelemenl,thisschoorcomes conscious spi t (pasu)is of
ro rneDDakll close ll is dividedintocausethe etf6cl.Th
schoolof Vaisnavtsm lwotvpes;one notfreetrombondage and the other isthespirillrom
Fhe Sivapurana lurlher advocatesrenuncialion of worldty organism andorgans.
.,
Karmanas a meansol progresstowardsthe goal.Thisis possibl; preserver anddestroyer.
Kararais Pasupati, thecreator,
wfh or wiihoutthehelpof lhe Glrru.
Madhavamakesil clearthat duikhanfaof the schoolis noi
TheLlr,gasuggests gooddeedstikeconsrrucltonof Sivatem, merecessationol miseryas in Samkhya,but the attainmenlol
plesandinstallation of Sria./rrgasas a meansto lheanarnmenl of supremacv or divineperlectaon.
TheKapalikas,s worshippers ol Kaplinor Siva'andthecarri'
ThePasupata doclrineappearsto havebeenfirstpreached in ercof Kapala(humanskull)appearto bea sub-sectofthe Pasupatas'
accordancewitha tradition 'cotddinlheMahabharata
(bafti, Chap. records
ThePuranas (e.g.Linga,lX,Kuma,XVl.l)andepigraphical
349).Informationaboullhe pasupalasis contajnedmainlvin the (e.g.Bhavanagar pp | 86--47,2081 ,
Inscription, 1 lndianAntiquary
109
lX.p. i7r'r,nctudetheKapahkas
amongtneSarvaschools.
ThAv
aresometrmes caltedSomastddhantins
orSivaSasanas.The
Kud Thetravelogue oJYuan-Chwang (7thcentAD)andsomeinscrip-
t'eo.'asveda'vahva
or outside
theambir
or the lact lhat, in Puniaband North-western India'the
,'#,iJl,:i:',il,:J-* tionsrieslijyto
Kapalika subject was very PoPulat
.-,-- ]1"_:"rl:"1*:fury re,erenceb
toKapatrkas,
rs,perhaps. con_ (apalikasappeartohavelivedin severalother regionsoJIn_
ratneo tn lne MaitriUpanlsad (vri.9) whichchar""t"n"e" ihe, as
lhieveswithwhomassociation dia.Kamarupa in Assam and Nepal were their lavourite cenlres
is prohibited. forlheworship
Thereisa record'o ollhegrantofavillagenearNasik
^^ ?!a:!sanlita ofVarahanihira
^ -Ijescientific
an earty
(C.5ih_6h
centuryAD)is andmaintenance of Kapalikas. Sankaracarya is reportedto have
workto describKapalikas. metthemal Ujiainr'.Thus, il seemsthattheywereubiquilous
originallyworshippers of Siva,theyappeario hav6 K a p a l i k ams a y b e b r o a d l yd i v i d e di n l o l w o c l a s s e s '
,Though
wors"rpped Cmunda too.as isattested by BnavaUnrfi," Brahmanical andnon-brahmanical.The tormerdisearded lhedread'
maohaua I Acl,tV).fheyaoopted Tantricpractjces: " ",fZrlji
sometines andeveniheveryKapalal2lhal wastheiremblem' and
th;y fu Dractices
ouro|o.tantraby res^orlrng lo.aclsot a morehornbrenalure.Thei theVedaandthecasle-system.The latter rejected both
recognised
1*:::1y:."."?r: of thsepracrices wereweanng garlanos* Whiielhe Punjaband the neighbouring landswerelhe homeol
nurnan Dones,takjrE2.^e
loodandwinelrornhurnanskujls,olliiof hunran Brahmana Kapalikas, SouthIndiawasthemainslronghold ol non_
fleshto fire,JreeassociatonwilhtemaleKapalikas,eatng Brahmana Kapalikas.
nantsof a dog,sfood,eic. fhe re;-
Laksmidhara sayslhattheDigambaras andKsapanakas were
They.heldon the|lbodythelollowing sjxlh;ngs,
ca ed Mudras thesubsectsol Kapalikas.
.
Glerm prob,ably bonowedlrcmlantta):K;nha|a ot Ghan ka popularreligion
\neck- Saivismwas a powerfuland in SouthIndialts

;iiJiff:ilif:.:ffIil:i,5:ili'",;fl
Ui"?;y,WJ
;T:tffi
Kapa,laand Khatvangaate the lwo minot Mudras.
fney
orevalence
Fro,.n
theredaiesback
its opposition to Buddhism
io a period
and
before
Jainism it
lhe Christianera
galhered strength
that,by meansof Mudlaqonecolld attainfhe highest f:efieve-J andsuoerseded those laith about the lifth or sixty century A D ll
bliss. deveopeda dislinclphilosophy, calledSaivaSiddhanta, aboutthe
. Alm-aftupposed
,Theybelievedthatthegoalcouldbe reached by meoikringon elevenih century A.D.
yr_e to resic,6
in theseatol theterur" o.g"n.ih" independently in Kashmirand in
^apallKas belleved ThoughSaivismdeveloped
intheSamkhya dockineol prakrtt.Maiat etc., between lhelwosys_
ina krndolyogaonthesyllable
a,'r-d_-atso thesouth,yetthereareprominent similarities
Om.Theultrmateatm wa; tems.WesetJorthbelowlhe salientleaturesol soulhernSaivism
Ioeraltonandcessalionol sorrow_
sashaswercktown as gharavastaka, Candrajnana, Literalure
,Hrdbheda-tanka,
, ,, .Th?i
Kalavada. SomeTamilworkslikeihe lolkapp,'am conslilulelhe sources
Theythoughtthatoneshouldnolaspireanersatvatonin ol soulhenSaivism. Besides,thetwenty-eighl SaivaAgamasespe'
.-
lherersnopleasureT. whch
ciallytheparisdealingwiih/tana(Knowledge), thehymnsoJSaiva
TheNathateachersJalandharinatha sa nts,andlheworksot latertheologians arethepinclpalsources
andKanhapa
calledlhm_ ol Savism.Oi the SaivaAgamas,the chiefis lhe Kamika.The
selvesKapalrkas
in lhe Caryagitikosd
SaivaSiddhanta was basedon the twololdlraditionof the Vedas
and the Agamas.A reconciliation of the two was attemptedby
N lakantha(14ihcent.AD)whointeDreted lhe Erchmasutta inlhe
Social and

a lacl lhal
ljghtof the Saivasystem.He gnerallyacceptslhe standpoint of rnce ca^nol be delerminedw h precisionll is' however'
in
andthevira-saivas
Ramanuja andraiseshisvoiceagainsllhe absoluteidentityof ab- iii"'JuL"i irt".-" progressrve Lrngayats
solutedistinclionof Godonthehandandthesoulsandlheworldon the
eclipsed
ao consideraoly gloryol lhe
i'ni i*"ri,rt
theother.Sivais Supremewithhisconsort,Amba.havingthecon- Kalamukhas "".rrrv
scrousandunconsctous entities asthisbody.AppavaDiksita's mosl
manlary,Siva*amanidipika,ts hightyvauable.
com- The otherSaivasectsol the FarSouth,o{ whichthe
poputarweie theSanstritSchoolotSivaSiddhanta' lheTamilSaivas
TheKala(or,Kalamukhas), so calledperhapsbecausethey liili" vit"'."iuu" o, rhe Lingayats, got a lirm footholdlromlhe
markedtheirforeheads withblackslreaks,was a sub,seclo{ the srxthcenluryonward.These schoolscomeunderAgamicSavism
LakulisaPasupatas.There aroev'dences, mainlyopigraphical,,3 rne marnditference between AgamcSaivism
to
provthatth6yacquiredan inlluential posilionin SouthIndia,oar_ d.*u. of x"anmirli6sin the
"iiorai"giJf"rqrtt"t
,nal* tact that the l/ika systemol
liculatly, Agamas In pnncipal problems'
in theKarnataka region.in theperiodroughtybelweenthe i.sfrmir. ttouqhagreeingwiththe
rnnlhandtheear'ythirteenlh tar as the idenlity and oneness
centuryA.D.SomeepigrapFs andthe aoootsthecoctrineot Samkaraso
sflohasya(11.2 36) of Ramanuja (b. 1017AD)rhrowhghton lhir Jigiahman, theinoivioualsouls andthe wo d are concerned
dressanddoings. belween lheSanskril andTamilschools
Farouhar distinquishes
Whofoundedthissub-secl,whenand howcannotbe deteF .. totio*]. ii'" S"nlrrritschool. wrthits literature in Sanskntand
mined.ll is possiblethal Kauruspa,ons ol the four disciplesot ir"tr.un." chiel lollowers, holds the Vedantic view of yisis-
Lakulisa, wastheodginator of theclass.'. "" withitsnon-BEhmanafollowers andTamil
LJ*,ra.ft'ei".ir."rrool,
view of Advaita ot Bhedabheda ac'
Somel\,4ysore inscriptions intormus lhat theymigratedfrom ii"iatui". itorO"tr'" v"aantic ground
.oriino ro ffl|s uiew ls challenged by some on the
Kashmir;lhereasonotlhe exoduslhe unknown.Unslableoolitical
conditions, "o.. Brahmana
tnatthire were lollowers alsool theTamrlschool'
coupledwith repeatedMusliminvasions.migir have
lorcedthemlo lindpasturesa n6w. Theooctrineol theAgamasonwhichTamilSaivismis mainly
o".eO.i" on lhe lhreeloll;wingmarnprinciples' viz Pa' (Lord)
Theyare statedto haveresortedto practicsevenmorehide- Theenliresys_
orrsthanthoseol the Kapalikas. Theytookfoodlrom skllls, b-
prs, rinc,viouat sout)andPasa(wo d as bondage)
smearedthe bodywithashes,ateashes,drankwine.Flamanuia. tem t'as to,.', pa;as (feet\ viz ' Vidya lleatning)' Knya ltite)' Yog.a
souls
whodescribes themas Mahavratadharas andLogudadharas, lelll.ls i."oi"ti""i""J crw, f"jorality)TheLordisd lerenllromthe
that,besidestheabove practices, *f icn nof inO"pinOent andthe tetlerswhichare uninlelligent
theyatelheftshol deadbodies. "t" agent lnlerenceeslablishes
Theyhadmattodlocks,andbracells CoJ.tt'e omniscrent. is the universal
of /gudraksa seeds. the fruitsol acton He is lree
tnelx'stenceol the agenl knowing
Frominscnptions we team lhattheymanagedbigeducational bvthelive
Inslilutions, i'o. ii" Ltt"* ril" uiia, action.Hisbodyis constituled
calledMatts,whichweranachect and
to Satvalemoles i"rr" J s"r,rr viz., lsana' Tatpurusa,Aghoravamadeva
andenioyedlhepatronage ol kings.governors ol lhe live
orleudatory chiets. s"Juoi"t". Hu toav' ttt" rssultol his will,is the cause pro_
Someoflhem,eg.,SivesvarasaKi, Vamasaktiand Krivasaidi.
were graceobscuralion, deslruction preservalion ano
ooeiationsot
Fa./bgurus or royalpreceptors. liberated souls bcome sNa
ducton,The
Th6Kalamukhas appearlo havebeendividedintotwomaior libera_
Saivasditlerintheirideasabouttheslaieot thesoulin
schoofs, calfedSakti-parisad tpare) andSlmha-patisad(parce). tron-Accordrno lo some,lhedefilement ol thesoulcanbe removed
Thetimeandreasonofthehdeclin andeventual disaDoear- '""oi^gi" p""r.u"""f ,elease kom allbonds Othelsthinkthatlhe
"
113
socialand ReligiousBackground

;:iJ I;IIT,[:t*:,*lrrupr rhoush


nor. yerorhers
operarive. so well-knownin Ben'
candalo'ptdvijasrcstho hai-bhakti'parayanah,
andrhe.pe^onconcem;#;;;"il:X9j,i:y":!#'J:j
j,j,rfll galVaisnavism.
tTt th."ernancipard
soutisasinsonsrbte Basavadoes awaywiththe Brahmanical sacrilices, theprac-
9!ll:l asa srone..The
ram|l satnt, t
j'tr
anikkavacakarthink< rh,r

m""t*;$*#lin,,s#;ruitilt;tt;Iiii.
lces ot oewilchng people by charms and the science ot
Basavatriedto placewomen'who werelelegaledio a low
withmenTherelormist
asttology

zealofBasava
Dosilion, on anequalfooting
.. TheVrra-sarvas,
popularlvknownr! and divorce Anolher inslance
iedhimto advocatewidow-remafiiage
gffn:::*An,ff :::':f,*"?;::1":..i;
^.j;l;:i,H,Yffi of the progressive
labour.
oullook of Basava was the recognilion ol the
dignityol
,". ijiil,H:lif*ff,JT:;:f l."ojj*",har
th,s
sd,oor
ex Thelargenumberof monasteries
rosocio-reliqious equaliryare
oflhisseclandlhe altitude
nolon adequalegtounds
atlnbuled'
n::1,:l#;"1;*1",.r:f ,":i
""l"xnffi
{""l;,J;:ilff bv some'6l; the rmpactot Jainismand lslam'and by others lo
Ciristianitvwhichclaimda largenumberofadherents inlhe
e
neigh_

jf:i,*hti,;
llit#*j
,"lt*zu+:*r,:","r"
bouring areas.
ln courseol tlme,thisschoolwasspl lnlolour groupsviz
Sarnatrya,Misa, Suddhaand Vira

trl{*$"fti1,i#}:*ll"jir"+1}1,i:#*;{
Bl,ak is conceivedas bascl
ln ViraSaivismlhe roleol Guruhasbeenemphasrsed
A notewohy leatureof this schoolis thatihe Jollowers
calledlangamas(lhe movingones).Thisword,
lhe orovision
wanderingfrom
lhat lhev wereaskedlo be constanlly
to
Place Place-
perhaps,
on lhe
are
relers
move'
to

..

ffi ;",1*e*r,$"'ni:*ll*1ffi
*fu
on th6

, va
tsatva
;*#fr
ata*ec.
thh
Useof ashes,
d.inkinaDadodaka
weainga necklace'
ol lhe Gutu,
holding
padakingot
a rosaryol Fudfaksa'
Nasada i e , the rem-
nantolihe lood,olleredlo lhe Grru or thefoodoffetedloa hngama'
iKf ;|: ;,fr:,lj l;u{,il;#'""t ihe recilalionol lhe mantn NamahSivaya,etc are someol lhe
duiiesol a Vira'saiva.

mfrl'T'llll"?,'iiii
i;ry#,*iirnl" 3llll,ifil':l The six slagesin the pathtowardsthe unionwith Sivaare
bhakti,mahesa, pmsadapana-linga,saranaanda/kya(mergrng In

iflf
fif#$ff6*n":,ffi
*t*:'ifi,ii''',{.!i{
Basavais not
inclinedto enlorcethed.
thedeily).
A s'ib-sectol lhe Saivasis calledHarihalaTheadhe'erlsol
thissub-sectmakeimagesin whichHariandHaraarecombinedlt
seemsthatattemptsat lusionol SaivismandVaisnavrsm wereat
re'.".
Hesays
rhar
rhed";",;";;;;,l':;li3'iln,"'j:|itrT;f; lhe roolof thissub'secl.
appeaF to hav6closesimilarlywiti ihe idea;rpressed
In lhe verse
114
Chapter-o Socialand ReligiousBackground 115

j,",t':ri;""i"#'j:,i;
m::"1#i##*#,:3,lh",ilrn: The causeol lhe attemptat the fusionof the two cultsper.
hapsliesrnthelollowing circumstances. Buddhism looka lirmgrip
overlhepeopleeversince pre-Chrisliantimes.Asokagavea boost
lo it. Till the rise ot the Guptas,Buddhismconlinuedlo flourish.

trfr
;Z:
ft';+rffi
rlilxx"#
#:fi;*::,,17?;,?fi Therewas a Brahmanical
preachings ol Samkaracarya
revivalunderthe Guptas.Finallv,lhe
sounded ihedeath- knellior Buddhism.
;;:"',:f;';{iyXi 9,}tl i' i"i*i+"
ffi231i91,^"
11,.t";'t TheBrahmanas wereeveranxiouslo resistthesurgingcurrenlol
;.1fffi,J:JbjU""J
ilfliT.l,fjft,:i,,tr,"il;J."": Buddhism
Puranasand
and madedesperate
provision
attempts,likelhe composition
for a networkoJ y/alas, lo rehabililale
of
their

i:.ff+t:*,ffit?:':f*:l,:{":l:i,jrtJ;i#:i;;
religioninjeopardy. A senseol commondangerperhaps prompled
thevariousBrahmanical seclsto close their ranks in orderto olfer
uniledresistance lhe 1o tormidable loe. This probablv led to ihe
harmony belween the olherwise disparate faiths.This synctetisin
lendencvisnoliceable alsoinlhe Pradyumnesvara molilinthetime
-",,.1j:,",'j:::flt?""#,",il
:?;1'"","i;ff
,$fi:fi:1""j,i:
of kingVijayasena (12thcentury
Uma,LaksmiandNarayana,
AD)otBengal.'?s HerewelindSiva,
caruedonbothsidesoJa statlte.This

m'g5 ri,,;*}:m:1.;:r";#
{;:l#in:: is an efforl to coalesceHari-Hara,Laksmi-Narayana,
lllahesvara
atl ude-
torms.The Sobhanesvara inscriptions
Uma
bearsoul lhis

*"",ii#.Zi?,iX?!lill#1,#"ffi
;"i,i;{",::,,,::AT
We shalldeaiwith KashmirSaivismin a separalechaptet
Thereare manysimilarities betweenKashmirSaivismand Soulh
IndianSaivism. But,in philosophical ideaslhelwo differ.The dilieF
encemaybe expressed bysayingthatwhiletheKashmirschoolis

:,rjftjfr*'Hri#;ii**';["t;Ip,$t'-"i idealist, theSouthIndianschoolpluralisl


Saivlsmin Kashmiris chietlyphilosophical,
it rs mainlyreligious
in melaphysical approach.
whilethatin the Soulh
In theSouthschool,God'shelp
and zfualistic.
is invokedtor savingthe sinner-But,in Kashmir,particularly al a
areas
"." I;:";":i".;i;'J,:i3i,::iir;i,1:J::ff
;l,arse o, lalerslage,resemblance withSankara's dociineis noliced.Certain
technicalterms,suchas Spanda,Ptavabhin4 usedanKashmir,
areabsentinthesouth.
Despiiefundamenlal between
similarities lheiwoschools,no
fromtheothercanbe madeoul-

*.',l,g-+*!#i,$*'*fl*
caseol theoneborrowing
It is interesling to notethal,as we haveseenbelore,Soulh
IndianSaivismappearsto havebeenintluencd by Kashmirians
Farauhar, lhinks"thal Samkara, the southIndianAdvailaascelic
inlluenced lhe Saivaleaderso{ Kashmir.
116 Socialand FtelglousBackground 117
Chapler-3

The ideaof worshippingSivaand I may be observedthat the dea oJpaifingdeiliesdates back


Sal
apDea's
rooeranrnc.
irieffi;;;;"J'i;:H:::I:tj:rfl:, to Vedc times.For example,in the Rgvedawe come across suclr

:xli3i":u:i:., ; ;;;,;";
f ,i'"1i:HlTj:::ilR*
Agni_Soma,
dualdivn tiesas [/ilra_Varuna,
Literaryand archaeological
elc.
evidenceshowsthe harnonising
relalonwtlhhrswile,Canga. oi Ma(anda(S!rya)-Bhailava (Siva)Thereareremalnsalsoindrcat_
cr ^,^S,vas atsoanracted,hearl,slg Lnglhe composilerepresenlaiionot Brahma,Siva Surya-r'
5r)e rs.epresentedas berngcarredov;r theheadotS,va
orrneuntonol S,va-Ganga,s lte,jea
loundIn theBdnayana ZnO Besrdesthe kindsoJimages,referredlo above,thereare many
cenr A.u.) and the ilahabha.ata 1C. or:rJ (hallwoman haliman)per
lC 4th magesand fig!resoi Ardhanarisvara
are,oL,nd
cdneaoFara a,,"" ,"sij,l,,i::,,;:!ii# hapsoriginatrngirornlhe ideaol purusa'prakrtiAccordlngto some
".,,-v
uangesrs a riverofthenorlhern
reqton. t represenis, in a moreconvincng and vivd form,the Lrngaand
acLounlampryoe.nonsrrares Yori lhe symbolotcreatron.
-,,Tteroregorng
, or
trv thewroeoopu,ar-
sa,var!nin Indra,particular,y
In Kashm.r $ Anolhercompositeformoflheabove deitiesis represenledby
nav also seen thal thefe arose ano SoJn r. j.r-1i" I
manv su theliguresoiUmaMahesvaraorHara'Gauri Theorginofthewor

:.,H{r,"1,"":+;
l***-,'pir*:s:**fu
oe connecled,wh lhesetmages.
{no 'wo broad cjasses.viz.. Ferce
The ,magesor Sryacd. bed,vrde;.
rRudiat and eu,c rsaunya;;.
shipol lh s lorm daiesbacktotheageol the l\,'lahabharala(presenl
tormC.4thcenl.AD).Suchimageshavebeenloundat manyp aces
of Bihar,VaranasL, [/athura,Bengal.
Kalyana-sundara is yet anothercomposrtelorm represenllng
the marriageol Sivaand Parvati.Thismarriageis beautifulLy repre
, - - , r l r s b e l , e v e d b y s o m e l hhae K u s a n a c a l d c r e p \ s c o n L e t v e d
a'd'ne!^J'|Dro's
oiIne senledin the ElephantaRelief,Anolherexquisltespeclmenrs a
3"'J:? :f"::f;f'.rt"Trandeoddess wel-knownrelielin the cavesot EIlora.
o'l"etrnagesoiAroFanarisva,ainsorthrnoro.anotaoleone There are many literaryrelerences10Ardhanaisvara,sorne
.,-
arran,o'e.
dainsoackro.heco'aoe.oo times by dilferentnames. Puspadanta,perhapsof the Gupta pe
: :1""1:ij:""""",'x;:."," riod,relers,in his Mahlmnastava,loI as dehardhaghalana (Avalons
t"mple
wasbuiltinhonour e d . ,p . 5 3 ) .
oibolhvlsnuand
Utpala'scommentaryon lhe Brhatsamhilaltvll ' 43)describes
"n""jt""'i11"a$3j.tn"
A.examDleof il as Ardhagauisvara.A detaileddescriptionoccurs in lhe Matsya
rhehdrmon,si^glenoencyis
lunishedoyntmudl
,- .- Purara(Adh.260,Sls.1'10).
il",i""':"1
[11t'fl1l
;i':;::#l["":t;:",j]1,",';ll:,::fi
'1a, ha,a. rLp lafe.wa!
c atlodHdrHdra p1anHtH S va
An inlerestingslory of the origin ol the inseparableunlon ol
and Parvati,in whichhumankailty is ascribed1odivineberng
-ne
sa.e renoency ts ,oJnoin lne eorcno,rrot Vrs-L,- occurs lhe Katika'puranalchap 45). Once the appearancoi
in
,rorm
._ or srva r, e bosomol Siva Takingil io
and Srvarnthe Jormof V snuTi Parvatiwasreflecledin the cryslal_clear
be the tigureol anolherladyParvatibecame furio!sias Bhaltisays-
g:T;:,i : j: ".rc,rnFor e\a. nyasamgamanF-1oharoutableladybrooks
" ",JT:;;*:',"^::u
na man;ni-samsahate,
hd v's' , a-dsiva her husband'sunionwith anotherladyHowever,Slvasucceededin
" " -" g"o-,r"*rr",," *"i".ilr. removinghis w le's suspicion.After thal, Parvaliwished to be ln
"-#,^"'ut
I l8
ChapteF3 Socraland ReligiousBackground 119

|.:nbH:il"""#;v:rhsiva
jnorder
roprevenr
therecurrence Tantracan be brandedas Nasrka only in the sense thal it
::ff or
does nol recognisethe aulhorilyottheVeda,bul nol as denyinglhe
ol God lke lhe CaNakas.
pr,:,"."{["*:q]i:!,,#"lT:$::1]?iJ::ffi:::fl
JT:"ff
:l;;
oul theiymns ol the Fgyedain whichlhere
existence
Yamunacarya,in lhe Agama-pramanya,slales thal Tanlras,
ya.r]l(RgvedaX. jO), pururavas,Urvasi
are dEloguesof yama- nottavouredbytheVeda,are popularamongpeopleof low classes.
(X. 95). Ksemendra,in his DesopadesaandNanamala, relers,in a deroga-
The Bthadaznvako LJpanisad lory manner,loTantricrites.
. pu,usa.drvrdrnglt.at spedks of lhe bi-serual
4/mdn_.rhe.o..rc.oar nrmserf r10 mateanC,em;le Apararka,commenlingon the yalllavalkya-smrti
quolesSmrl
l?:rt::f:'ffi ffffi:j#|r' 7)iescribed
Prajapati
asas5uirl passagesvehementlycondemningthe adherenlsolTanira-samkaa,
n his commentarvon the Brahmasutz, deptecalesTantraas run
ftgures_otArdnana svara can Oe ningcounterto the Veda.
sec on tafiaLo[a seals .
dnd, slates'. Besioes,
rhereare manytmaqp! .. Ihe Rudtayamala(Ch.xvii) regardsSupremeGoddessas be_
When the conceptionol Ardhanarisvara long ng to the Alharvavedicpanlheon.TheKula-saslrais stated, n
,,, ofigrnaledcannolbe
oeterrrr-ed wirr certatnly.The abovesle,e,cpresente lhe Kularnavafantra |ll.10, 85, 140-41),to be basedon ihe Veda.
\,sdna peflod/C..lst cenr.A.D.).The a lgureollhe
auuA.u ) apoearslo relerlo such
Greekauthor St;laeus(C In certainVedicworks,e.g.,S/aulasulrasot Laiyayana(lV 3.
an rmage. 17), Gabhila-Grhyasutra Aranyaka(lv. 7.
(ll. 5. 6. 9-10), Taitttri.va
We have.elsewnere
,ley.rhere
, seen thal, arnongtFF rFrtccot l.d.ls Val- 50.),to mentiononly a few,sexualintercourseis regardedas a parl
:s a.t,g.le ,oo\r-g of religiousrtes.
tit<eS,va n rrei rar,o-. .ere rs a
mar_
:"i:,:'ll
:itr{!ii:,tl::f :::,.:;:}*
::,1:1i":"d::
ofher,has been in voguein lndjafrom pre-Veorc
Drinkng ol wineappears\e.9.Satapalha Brahmana,v.1.2.9;
Ailarya,Vll. 1.5.elc.),lo havebeenin vogue n sacrifices.
lmes.ll was loufd The Vaiapeyaand Saul,maniseem10be lhe precursorol lhe
Ina mannerevenamongnon_Vedic peoplel
CakraotlheTantricdevotees.The former,meaningDrlnkof Strength,
wntersanempredro snowIndr ,anr.a usedto be olleredby warriorsand kings;inil, besidesSomawhrch
,DarFd
, -i:::
on.tFp Vedd.:1,"
"l:'.t r!
I he Audayamatd,Ch. l]Vn,tegdrds was oermissible.even ihe ordinarv Sufa used lo be drunk.The
l,oooF!s as belong,ng SLp,e,re
lo lhe Alharvavedicpa-lheon The KJ,a-sastra Saulramanlwasa sacrilicialceremonyin which,insieadof the drink
n ILFKralruvd ranta (ll.'0. g5,
r<srdtad | 40-4'I. robe basedon of Soma. Su/a was otferedto deilies. lt is recommendedlor one
who hasdrunktoo muchot Somaor one whomil doesnol su t. Sura
Some Tanlras,includtngthe parasurama-katpasutra is also prescribedfor a Brahmanadesiringsuccess,a banished
-1""^
_^... \lll.3A),
|T j"i 5g':ol ., ntast.22po 2t t. rs42 rv 40 5,vrr king vr'ishinglhe restoraton of kingship,a warror inlentor1vrctory
*,"' maka and Ior a Vaisyadesir ng to acqu re greal rches.
;",,i',;, :as 1ne
"i;,,""'""1;":,::";:,:,1;[,;n The Tanlricattitudeol doingaway with casle-reslrlctrons ap-
r-lj'."
n*"!,,:manlra hasbeenadapledlor apptrcalion oearsto be to lhe eifecl Inat, in the perlormanceol a sacrifice,the
_^^,-,\l:Invocation
rafltc in
toderlies.
Orthodoxwrilershau. DersonsoresenlbecomeBrahmanasand the dislinctionol casesis
lf-
*" thea itudeorso-" p,,,n"s
"ttu"f,uO
"n J!. obllterated.
::",:":;ili:#:"- "harrsee
,?a
chaoler-3

The mysticsyllablesphal, hum,elc., used in someVedictexts


le.g Taittniya
AranyakaV 27),correspondto theTanlticHrim,Hum.
of whLch penetrates thecrownonlhe head;fiovingupwards by I a
TheVedrcrlualoi purifying the bodyby utteringmaDkasand manatlarnsimmortalfy(viii.6.6).The doclrineol Nadisis lound
asointheKathopanisad lvi.16\.fhePnsnaUpanlsad (iii.6-7)
slales
loiJchng Ihe d flerenttimbs,supposedlo be occupiedby dejties,
(Anareya Atanyaka.lll.2) naturally
remindsone oi lhe practiceol lhat eachoi the 101 Nadishas72 Nadiseachol whichhas 1000
nnorc.fheMundakaUpanisad (ii.2.6.)fiay alsobe menlioned In
Tantrc &yasa.
Ihisconnexron.The Tanlricconception ol Nadiswas,perhapsbor_
I may be po ntedoul thalTantfais notlolatyopposedto the rowedfromtheUpanisad.fhe Chandogyalviii 6l )statestheNadis
Veda For erample,the Mahanirvana \v.197 fi ) prescrbes Vedic ol theheartconsistol subllesubslance, brown,white,blue,yellow
martraslorcerlarnTanlric ries.RVi.22.20,vi 59.12,etc.,arepre or red n colour. PV Kanethinkslhatthismightbelhegermot the
scabedior sanctify ng thei ve makaras. RV x.9.1 3 areprescribed Ianlr'tcnane ol Pingala.fhe MaritrayaniUpanisad(vi 21) speaks
n Nenakarana.Ihe Parasuramakatpasut1 prcscabeslx I0) Vedic of a ivad,going upwardlikelheTantricSusumna.
inanarasas \!e have a readystaled
Theidealhat Jlva,muktiis attainable onlyby a visionol lhe
IL.leKularnavaand sa-r,eotherTanlraspraisethe Vedas use deityworshipped, expressed, for inslance,in the Parananda-gutta
Ved c tnantns.Ihe Kutafraya(x i. 33) ciles the verse yast? deve, (p.9.Sutras3'8),appea.s io beanechool lheSvelasvatataUpanisad
etc., tron, the SyelasvalraUpanisadlv .23). (iii.8, v . 15)whichsayslamevaviditvalimrlyumeti.In somecases
I s lrue lhat the crue acls al Marana,elc , \aughl n Tantra. eventhewordsoftheUpanisads in
arefoundverbatimsomeTantras
are opposedlo lhe Trayior lhe triadof Bg, yajusand sama-vedasl Fotexample, nanyah panlhah,useiinlhe Paananda (pp.6-7, Sulras
lhe Atharvavedacanlainssome sueh Abhlcararites,Bul, Tanka is 59),appearinlhe same passageotthe Svetasvatara lnlonnexlon
notwholy antr-Ved ic,as is atiestedbysomeorthodox Brahmanca withJivanmukti,IheParanardauseslhe wordsnasapunaFarartate
works Forexample.the Devibhagavata,aspo eo oul In connexton (p. 9, Sulras3-8) whichoccurexactlyin the sameform in lhe
w th Purana.ho ds lhatas muchoiTantraas Lsnotopposedto lhe ChandogyaUpanisadlviii.15).Thewordsbrahmavidapnotipatam,
Veda s aulhorlalve. usedin lhesamepassage ol lhe Paananda,arcloundinlhe Tatttirrya
DeVt. the Bahvrcopanisatrelers to para-sakti and Kadi Vidyas.
Uoarlsad(Brahmanandavalli).
PV KanelhinkslhatlheseminorUpanisads wereconlposedwilh The reformistand revolutionary religiousmovemenis ol lhe
ihe delberateobjectofbooslng upTanlrcauthorlyrnlhe orthodox medieval age naturallywelcomed cerlainliberalisinglaciors inTan-
BrahmancalsocietywhoseT,anlrasweregenerally lookddownupon. tra, e.g.,doingawaywilh caste-reslrictions, seekingGod within
h!manbodes, liberalionthrough enioyment, exaltation of women,
SomeTantrasacknowedgethe authoity of upanisadsin cer popular
'a n nallers ror ,' acceplance ol guruvada.These ideas became wilh heterdox
sla-ce t' e Aularnavaquoles the S,/etdsvdtata philolosophy o( Lokayata
faithsof Buddhism, Jainism andCarvaka
iv .23) abo!t lhe mpotlanceol guru.
Thefeis markedsimlaritybetweenthe basicprrncplesolTanlra
Whilesomerelormistorganisalions raiseda voiceoi prolest
andsomeot Upanisadic doctrnes.Forexample,lhe ideaol sagura againsttheageoldbarriersol caste,elc.,theyremained withinlhe
ard ntryunaBrahnanof the Upanrsads is lound n manyversesot groups
H nd! Iold.But,somerecalciirant lolallysnappedtheirlies
thesecondchaplerof the Mahaniruana.
wth Hinduism. Onesuch prominent group wastheSikhs.
Ihe ChandogyaUpantsad(viil.j.1) rneniionstO1 Nadisone
-1 2 2 chapt6r-3

FOOTNOTE 17.SeeN.G. Maiumdar,/, schplionsof Bengal,Vol-lll, p.p.46-50,110'


AsvalagaraSaupasut.a,X. A.1 ll, Apastanla. XX, XX|t Kalyayana, 13.
XX.etc.
lg.Tafachand,lnlluenceof lslamon InclianCulturc,pp.119'29.
2. It has beeninlerpretedin two ways:
19.MadAsJournalol Litataturcand Science,1840,January,p. 145.
(i) One who has pha us as one'sdeity.
20.SeeRao,Elemenlsof Hindulconograpty,ll,Pt.2,App Bpp. 168_
lii) Onewhoptayswrthth genitatorgan.Accordingro the Nrrut,a 71.
{rv. rvr. In6worddenotos an unchaste,
tusdutperso^. 2l.lbid,l1,pl.1
3. See P. Jash, History ot Salvisn,
22.VideP.L. Gupta,PatnaMuseumCataloguo
Eg.J. Allen,Cat of Coins6tc.,in Bitish Museuns,pp.130,j32. p.
3O7tCoinsof Ancienttndiaet_,Cunningham, Remainsat Bhuvaneswar,p.
23.See K. C. Panigrahi,Archaeological
pt. 8i, p.vii,tig. 3. 257.
5 . See Srithasyaon vedanlasutra,|.2. 35 ; Veclanta-Kaustubha-
bnasyaol Srjnivasa,ll. 2. 371pancatana-pamanya 24.See P. Gardener,ErltishMusoun Catalogueaf Colns,p. 148, pl.
ot Vedottamai x x v l l l ,1 6 .
faksmidhara'scommontaryon Saundarya-lanan.
6 . for relerncesin ctassicatSanskit Literarure. lnsciptionsol Bengal,lll,pp.42'56-
25.Seelt4aiumdar,
see the chapteron
ranrrcEtemonts In sanskritLiterature 26.SeeS.N.Rajaguru,/nsciptionsof Otissa.lll, P1.11,p. 342.
L See Prabadha.candrcdaya, iii. 16. 27. Au ine ol lhe ReligiausLitenlure ol lndia,p 198.
8 . See Caryagitikosa 28.SeeC Chakravalti,/HO,Vlll;V.S.Palhak,SarvaCultsin Northe.n
I Eg.Nilmandacopper-ptatot Saryavarman lndia,p.25.
{Corpuslnsc ptionum
tndtcatun. VoE. ttv:Epq2ph ot UdatputlAnnuat Bcpart of 29.tndian Xvttt,p.273
Antiquary,
HatputanaMusetm, 1922-23.p. 2t Eprgraphot .jamFn,,aol
Hanalhambari EpigraphiaIndrca,
XtX,p.47. 30.DHl,pp. 550-552
10.Jout,ot BombayBrcnchot RoyalAsiaticSociety,xiv. p. 26_ 31.E.9.AnnualBepottsot ArchaelogicalSuNayol lnclia,1913-14,p.
1 5 2N
, o.764.
I t. S6e Rao,F/emenlsot Hindulconography,
|. pt. t. pp. 27_28. pp.30-32,aboula stele
32.E g.Jour.ofU.P.Hislo calSociety.1937.ll,
l 2. Vide Ramanuja'sSrjbhasya, , 2- Museum.
in l\ralhura
13 Eg. Southtndian-tnsc,ptiors lDesai).xv, Nos. 32.7g1EpeHphia 33-E.9.K.D.Bajpaa, theAgas,p.\i.
SrgatThtough
Ind'ca.vr pp 96,97,rv. pp 156fl. xviii.pp 16r ti, rvrtrp. j89, ir|,r,
p.p.16.1.t11MadnsEpigrcphicatCoeclions,1gO7. No.1289,:914, 34.Gatbei, Ency.ol Rel.and Ethics,xii, p. 833.
Nos.44r. 443. Bombay-Kamataka lnscnptions.|, 1964,etc.
14.SeeJ.N., Banie, paficopasana,Cat u\a,p..160.
15.E9. Epigqphialndica.XXt,p. 16
16.SeelndianCulture.iv. No.4, p. 431
G
lo
=E
5C
o;
EO
"k (F5
;L.=
E;
6'c=
6F6
Chapter 4

Tanlraand SaklaWorka:
Thesetwociasses ot worksaresimilartoa grealextent.But,
somedistinguish betweenthemincertainrspects.PVKane poinls
to the factlhat the SaktsaconsiderDevias Supreme,bulTanlras
(includng BuddhistandJainaworksare not confingdto Saktllo
Devialone.

VedicLiterature (including Upanisads)and Tantra:


SorneholdthatTanlra isanti-Vedic oroutsidethalVedictladi
lian lvedabahya).8u1, a closestudy revealsthal lhereare some
srmilarities
between thotwo. Saktiin Tantra, accordinglo some,has
its precursorin Goddess Vak ol the Devisukta ol lhe Rg@da (x.125):
Vakis statedto associalewilh Rudras,AdityasandVasus. Others,
however, ditfer.Somediscover thegermof manyTanlric maflersin
theveda.TheBgvedaspeaksof Sakliof God.ThewordSaklioc_
cursin lhe Fgvedaseveral times{e.g.i. 31.18 iii,31.14.iv.22.8,
v.31.6),etc.Though thereis noprovision foriheworshipot Saktias
a separalecreativep nciple,proteclion. coutage, bounly,etc.,are
associated wilhHerAs Saktiisassociated wilhSavain latertimes,
so lemalesoJGodsarementioned in lhe Fgvedae.9.,Indraniand
Varunani,are consorlsoJIndra,Varunarespectively.
TheRVmentions (vii.21.5,x.99.3)magicians whowereprob_
ablynon-Aryans describedas adeva(godless) anrtadeva (worship-
pingialsegods).RVvii.104andx..37showthatpeoplewere afraid
of blackmagic.
According to some,Tantric elements arefoundin theconcept
of lrahanagni,lhe GreatNakedWoman,occurringintheAlhatuavecla.
In oneconte)d,relatingto madage,Mahanagni is alluded1o.The
twin-gods, Asvins,are required to proteclthe brideby lheirpower
wilhwhichtheygollhe genitalorganoJMahanagni sprinkled(AV
xiv.1.36).In the samecontext,wineand dicealsoare staledio
124
Tantraand CulturaCornplexof lndia 129

llffi lnlhe Kenapanisad,whichis a genuinework ol th s c ass the


"T.il:B[ii:i":T"JoJ]:*l[ni"*n**,orsanandother
A?erdy ln legendoi Uma-Hamavalr,
tie Supreme powerotSakli is llustrated
rhe Rgveda Khtta.wnicl

;il,:""::irffi
::..:lChXrt,,y#itriftx{f
fiTili
ln connexionwith miscelaneousTantricworks we shal see
howlhe/sopanlsalhas
1tmay,however,be conlended
beeninterpreted
thal
lromtheSaktaslandpont'
Tanlric ideas,whrchwere ol a
laler developmenl,appear lo have been read inlo an old work by a

,",",***i*,i*+,n",""*?HXj,i;ll,i.T-.t?..,:; commentatorol a very


Those,who believe
ale age
thalTantra is veryo d, callitthe lilthVeda
ol lhe Veda4 Some hold thal
i::?::Tl','H[:Hl'r1,.;
+""* ffi*iih"
whose authority rs noi ess than thal
Tanira has only renderedVedic rtes easier and more suilableior
practicalllle. For example,the homa of Ved c sacnllce s recog-
nlsed in Tanlra loo. The ditlerenceis lhal lhe exlernal aspect ol

mi"mmffiY",iff
1!!1Un'""5i:5"":': homa s not slressed:Tanlraemphasisessell-surrenderwh ch ls
the innersignilicance 01homa.
Kuli!kabhatla,a commentatorol lhe Marusmrli quoles (!n'
,","yli'Jj:1," ear,h
,nanode,
1T;."i"J':i:X,l:"':lJ:"." der Manuii. 1) Haritawho dividesSruliinlo two classes,c z .
yald/k/
and fanlIhi 'hus.Tan'rds,ega'dedasVediL
*m':;:liffi#*i:r*1",":"".,il:il":t:
j !ri:i:'$ Somethinkthatthe conceptol Sakliis derrved lromlhe Vedc

ranr.u.
,"'#ff
;,';:';J;:
;:yr::n**lrl*i"1,,",:lr.if dea ol lhe lorces (Sakt/)ol nature underlying the Vedic de lres'As
an evidenceof lhe ant qu ty oi Tanlra,it is he d lhal abhicaraal lhe
',ar*,;s
veoa
*;: il# ffiiti::::".ffi:'ff;- Atharvaveda was lhe precursor ol Tanlra. The
d""S*r"O as tey;, i.e..rhe rried Nsimhatapaniyapanisad,bdonglng la Atharvavedais likeaTantra'
!]]rj"o]"" ot Bl_)a/us and That it was genu ne appears lo be proved by the lacl lhal
Sarnkaracarya commenledon li.
".i,:il,:.iillTjl;,,:il;
:::r,"',"Jr1$[Ji:'",#:!:ffi The or grnoi the doctrineof Nadls n Tanlracan be traced n
\ui.16) andChandagyaUpanisad(vi'6 6)' ll rs
':iffil:'ff:Ei;,#,3:ij".,::';'"3 ",",;:;";,;;;
lhe KathaL)panisad

sa**viviiliil; ffi l;ffi :::1""


starethat there are lhree hundredand one Nadlsof the hearl One
pansya 01ihese penetraleslhe crown of the head The Prasna Upansad
Ine supremacyo, Saltts mentbnF,l,nr
:iif, l"X;:lffl: (iii.6.7)holds that each ol the above Nadlshas seventysub'na"s

jTfr
::;r:r:,i:/,::";:{ji:!, ::::{::::
fti#ili{fi
each ol which has one thousandmore. In this conneclon,lhe
l',4undaka lJpanisadlii.2.6) also may be relerredlo This Upanlsad

j:;""l"T*;t
;#i;ffl:li
also reiersto Kall,Karali.fhe Chandogya\vii' 6 1) stalesthal l he

".*iiy;"li:}ii*
Nadis ot lhe hearlconslstol a subtlesubslancewhichis brown'
whle, blue,yellowor led.This may have been lhe basisoi lhe
name PlngalaThe /aiirayani Upanisad(vi 21) relers lo lhe Nadi
going upwardsas the Susmna.In the Uma_Haimavatr mylh ol lhe
131

Kenopanisad,anempthasbeen lhadro
estbhshthe non-duahtyol
tvpicarrv AJlernamingsomeglrus, the N,;/afantfa characterises lhem
rantric
ide
a r heHtranvakiJr- to larinlkula, i.e,a lineot gurusimparlingTaini'mantra
;il:"T:, ;:m e as belonging
(v68).
Behmana,so in theNigharru(i.j I Vakrs
.^,^-"*,'::n",,o,":?y.u
re'erreotoas Nana(Nagna) whichrssupposed
) The positionof the gurusamongtheTanlricSadhakas is so
bysometo,oreshad- exaltedthal he is regardedas evensuperiorlo one'sfather'The
ow.lhefuturenakedformol Katr.doddess
Nrkr.LmUnila
of fnl Njlatant/a,lotinstance,citeslhe verse{ii. 146)of lvlanu,which
Hamayanais regatdedas a lorn a TantricSakli.
extolslhepreceptor, impartingVedic initialionloaperson,as supe'
sacriticeto Nikumbhita.by Bavana.s son.rs considered riortotheprogenitor; obviously, it substitutesTanric d/ksalorvedic
as a ,The
btackritedesignedto destroytlle enemy. ThisTantra,in anothercontext,declares 65) thatlhe
initiation. (V
a"nUn"t"nuchyasurra(ii.14.14)lhereis reterencero manlrada\givetal nantraissuperiorot one'slatherUanaka4adhika)
Indianculturedoesnotsetmuchstorebythephysicalbirlh olllesh
"n"Ol:*; andbloodwhichis commonto loweranimals. lt lays grealer stress
.. TheBuddhjstMahayana work,SuvanaprcDhasa,
rmpressol a Tantra.ll is saidto have bearclhe on intellectual and spiritualregeneralion as more important than
beer
xasyapa
nraransa
ou,in!
ir;;i;;i i:
meregeneraling themassoftlesh.Thewise Indians oftenexpressed
"*,i(il9?111'lfill:
evrdenceof the BuddhahavingpreacheJTanrrrc lhe sublimeidealhatthebodyis suretoperish(ekantavidhvamsr'
rdeas.Tantnc
ele- whereasmerilslastlhrovgh ages(kalpanlasthayino gunah).Flesh
incorporarec,,nro
Buddn,sm
ronsafter and blood of the body are also called mantn (Raghava on
;:T#HT;."T::,::n
SaradaliIaka v. I 5-961.
transtation by Dharmahsema (414-433AD), ol
-^-. _tl:, "t"::g
Paramartha and his pupits(5S2_S57) Somelexlsprescnbelulestor roustnglhe consciousness
and ttsing (ZOS)areavarraUie. (P rcnatos ini lV -1,p.222, G andhaNatant ra XXIX. 24-25).
Mahamayurj.which rs ol the ,ihara.,/: mantGs
,rhe ctass.appearslo have
been transtatedlor the first time,rntoChrnese
in the 4rh cent. AO SomeWorks{e.9.Ianttaraia XXXV.64'66 Purascaryarnava
theMahamavui
atercrerred Vl, 526)providelhatoneshouldnotonlyunderstand
p. the simple
'1ff'#Jil: r',6'in'"ind robvsome meaning of a manfra, is the manilestation olthe real nalure of Sakli.
andiellthat he is merged in the essence oltheobjectol hisspiritual
Nirwdtatantta,
,,,_ ^9:.",1:11ra","n ,pa memronorr
crasses
o,gurus
-suru. pa," exe.cise.
i,1:..1-u-,!
: l!,t*.5*u, rcpara and ^""n,.i,,i.- ii-.
cororng ro the Nita.tanka(v.73.) coddess satti ,s parap"ara_g{rr:u Thelenwaysof puritying mantEtsate ianana,jivana,tandana,
sva ts paqmeslh|guru, ones preceplons
his guru and gurr s. Some bodhana,abhiseka, vimalikaana, apyayana, taryana,dipanaand
worhs e.g ,.ty'lalarrraV 65.66.drviciesgurus gupli(Krsnanancia s Iartrasata,p.52)-
into thr;e class ;iz-
u/vydr]ga (dlvlnebeings). SddhaugrE (sa;es)
and Manavaugha thu- One,whoatlainsmantraslddht acquires a peculiarbrightness
man be,ngsl tt appears to divids guru;
in anornerway Inlo two ol the body and a lasting peaceful state o{ mind-
classesviz.. Ialagu.u{V64)andDeWuru
te g.Syamatahasyaalsogive lv.Zll.Some otnerTantras Mantl-sikha isthenameof a pudtucatory llame'supposed lo
the abive ciassitrcation ol gulus. Kundalini- (Puras'
be roused wilhin the body during the ascent of
I rsslaledtha he namesof malegurujshould 01\Saradatilaka ll lll
,^.
te'g.brah rananda). oFnalra(e.g.Matsyendranatha,
endin ananda carvarnava,vl,pp 527_28)Baghavabhana
l\rrranatha.; speaks of lhe puificationol mantras wilh p@nayama accorolng Io
ano rnoseot lhose ol lhe lemateprecepiors and eight
r,r-amoa.. the Yonimudra process and reciting lhem one thousand
133
Tantraand CulluralComplxol lndia
raysdow. lhe processot pu.fyng a mantta
- crt,nq
ov - ,T\e.Kutdnava.lv1
lhe tellersfromiellto dgh.dndrghr lo tell.
aresomeoi thenamesoJ Durga;Kali' Kapali, Bhadrakali, Mahakali'
ln some texts,the body to God is ca|ed lrlantatanu. Candi.Thesehave, however, been excluded in the Poona crllcal
Manteyana is the nameo, TantficBuddahtsm. ;ditionol theepic.Some scholars think thai the idea ol Dtuga and
worshipwerederived from non_Aryans
,^^. y!,Ma (powerof assumingexcessive
lightness),
garma ot Asvattha-
rpowerot assuning excessive heaviness).p/aptr{powe.or oblain. Thisepicconlains(Santlchap. vii)a description
'ng anytn,.g ar !yitr).,pfa*amya(iftesislrole man'sworshipol Siva in which the rilesand practices are to a greal
wrtt) /s/lyatsupelolry
ov-erorrersl uasrlya(plwer ol keepingolhersunder extent.similarlo Van@cara ol fanlra
cont.oi.)Tnere
are lessersdd,i/sloo.Thegreatestsritdhllsmahannvana fhe Mahabharata .eveals lheinfluence oflhedoctfine ol Sakti
ot moksa,
AsadvisedbyKrsna,Arjuanpropitialed Durga(Bhismaparyan'
MantraT victoryinlhe Kurukse_
23).lorherblessingenabling him to achieve
lt occuptes very high place.Cod ,s concetved
as manlra lra war.ln Ariuna'ihymnlo th goodness' Durga is calledSaras_
,,
Mananat trayal iI Mantah_ manlra E so called as il saves vati.The Pa;davasinvoked het blessing tor their successful resi
one
Irom^thebondsol rebirththroughconlemplationor knowledgeorthe dence incognito for one year lollowing the 12 years excile lnthis
epic,the g;ddess is varoLrlsy namedas Kumari,Kali, Kapali'
ll,elesssyllablesol a manta- being uflered In tiaharali.6andi.Kantaravasini, Thenamesaretypically
etc Tantric
, ^The conlacl inTantdc rites At lirst lhe goddess
w|In susumna,acquireInlhite powers.Joy,will.creat,vepowerand Kumaibuais an essenlialitem
peaceare promtnentin dillerentmantras wasworshipedon lhe Vindhyasby lhe loresldwsllersas Kumari
Soonalterihe comelo be lookeduponas lhe consortot Siva
.. ^^-Yrl1ll.::"n",n:,"d byteners
from.a,ro
isr. are
catred
b,./a.
r5eeol:rl rsobtarnedby a disciple.
Theleners
ol thealpnaber ln Yudhisthiras eulogyol the goddess'she is characlereo
calledMar'kas(sources.) dre Vindfryacalavasini andloundol wineandmeal-
ast\rahisasura'nasini,
Theooddess's epithet,Vindhyacalavasini, occursin ihe Canditoo
Tantraand Mahabharata she; abodescribed as Kali.The goddess is alsocalledBhadrakah'
Candielc.. in lhe Mahabharata
r"ueathighregardtor ihe Bhagavadgita. Fol
^..^-1,:r:rnconnexion
example ]1nuu: Thefollowing aresomeol theTantc elemenlsnolicedin the
wtthTattva-ca\ra.
tl ts prcvioed
Inihe Maha-
ntvanatv n,214\lhallhe TattvaqMahansI sha.jobeoileredto lhe epic:
rrgnesl Se/t wllh the ve'se btahmarpanam behmahavtt Kunti's acquisition ofa manl
eli , ol Ii)
'' BvlheboonolaBrahmana
the Gtla\tv24.l (Vanaparvan)
tor bringing gods under control
Yaksa
^_ - li:*
u.uga l*9.nu.ns.consioered
tn,r-ei,Manabharala
by sorneroDespLlous,ro I!;r E)(cnanqeot maleandlemalocondrtons betwee4
oneoyyuohislhtra
,nvtrdtaparvan (chap. Sthunak;rna andSikhandinr (Udyoga l82)
v I andlhe otl^efoy ArjdnaIn Bhrsmaparvan {chao. xxril D,,r^:
I guresnotoniyin purana.butatsoinTanlra.Thanrrt (iiD Therestoration ol mamsa'plrda, byJara'eaiingfleshand
presenlinlhehymnsIntheVanapawan, ril blood,inthehouseof Brhadralha. (Sabha18)
","rnfni"
thenamesof Durga, among
others, areKaliandl\lahakali.
InlheBhaismaparvan, lvleniionof fierceMatrkasin theSkandopakhyana ot the
thelollowina
Vanaparvan(go).
(vl VariouslegendsaboulUma-N'lahasvara'
135
Tanlraand CulluralComplexof lndia
(vi) Mentionin the Tirtha sectionVanaparvan:
o,lhe S.akl- .owrng opening
ellects:automalrc sleepinpeo
ol thedoor'inducrng
nnnaq Devrka(Kamakhya), yonr.sakambhari.
Kalka-samgama(conlluenceol nvers
Dhumaval,, ple,makingoneselfinvisible' otc.
Kausik:and Aruna) worshipof lire'
sfl parvata,Manikarnika,etc. Therewasprovision forthe propitiatory
(iv-s)
eic ll wasbelieved
river.rals,serpents, thattheworshipof hillson
(vii) The protectivemal,t.asof the epjc remrnd
one ol S,arr- soe;ia occasions couldavertthe attackoJbeastsand birdson the
manla ofTantra;e.g.Draupadisexpressjon
o, the lollow callle.
Inggood wjshesto Arjuna:
p Eyahy-abighnaya....... The praclces. designed to get rid ol eprdemc diseases in-
cludedthemilching ol cowsin acemeleryburningof alorsomade
.....5ith.....laksmih sarasvati ol lhe powderol riceandsomeothergralns
ima vaitava panthasya patayantu dhanafilaya
Tanlraand Purena:
vlnl 33 lManvoi lhe Puranasrevealconslderable InllLence olTanlra
In ihe eLrogyof rhe goddessjn rhe most deeply inlluenced Among
.. l f.e Bhaoavataappearcto have been

*i*+:a"-,;+ill':.:l'"";xft
;[{"r",T",:;
:l,J:'','#ft:','lii"'"rs
tobea supplement
dou"r"ir"o
inroiiJ
olherrhr;gs.Ihis
accordin;
F,r
rana presc ibes (xi3 47.49) the worship
lo Tdnlricrules.In xt 11.37'xirll2etc lhisPuraoa
relerstoianlriccullsofVisnu,TanlricdiksaandsomeTanlric
prescribedin this Puran a'
o{

rclerclo
Vrsnu

melh-
Bhuta'
ads.Aaain,Pindasodhana,
suddn;prov.ded inTantaTheTantric modeofworshiplullofmanls
TantraandArthasastra
and kavacas, 's sr.li'a'lo lhe Puranic modeTheditletenceis lhat

'lliili,1,",i+'rru'::rur;,
,,_.^.t:l]1". 9::"Jn:..rch a powerfutforceevenIn pfe Chr,slran
;::y*,"'l
theTanlric worshiper identilieshimseltwilh thedeilyworshipedBut'
the{olloweroJthe Purnadoesnol do so;he is everconscious that

Hf ?n*:li
j;r::ilj&?lTt4ixtxii,flTiili3"j.li3sdilltj,r,i
he is tiniiewilhlimiledcapacitywhereasGodis inlinitewith
rledoower.l heDevrbiagavata holds(xi 1.25)lhatas mucholTantra
unllm-

Thlsworkempha_
as rs not opposedlo lhe Vedais authoritatNe
i4lhcenl8.C.).In
iv 4 ofthtstratise. sises(xi.1.49)the importance of Glru in lhe ve.segurur'Danma
n"'0.-t',*!o"io,.iJf; th;;
J:il:',"1:f;fJil."ff
i::fi:; etc.This Puranastales(xi. 16.76)thal Nyasasholld be a partol
Sardhvaworship.lt alsomentions(xi 16 98-102)Mudas Fheim'
manenceof ihe boodessis slatedin the Devlbh agavata,lll6 the
*'irsare'ei,ected
,". -*:ii:;l'i:;:;:Xii',inl":';;,1;.;11 in PadmaDu Ena lvi. 85'26\andlheMats@lrav (266 29)attachgreal
to Tanlra-Tantrlc
m';xli*:i"rl*rulTi;i"".ffi imoortance tb NvasaAllthisshowsthe iniluence

,,-Tilp.:,:jili"1,ff fl[|",,?,:ffi
fl nante, mandala, mudra,nyasa,etc.'inliltrated inloPuranas- Some
ouranasbelravan atliludeol disregard, il not contempi, towarcts
X,l#l?::"J';'"";f
;Tl!T:li:i.l
JamDhaka-vidya:nil,besidesmantras,
somerootsand herbswere
iantra. For example,
SatraslikeBhairava,
the Kurmapumna
Yamala,
\1.12
Vama'etc' opposd
261-263)statesihat
toVedaandSmrti

i:;";i;,::::'i:,:;'i:.":;"*;!.;:nmffill.gi wereoroduced
contarns
tordeluding (mohaya) peopleTheVi9nudhamonara
BiasandKavacasSectlonl'Chap 226namesovera
hrndred Mantrasincludingthat ol Kali Verse237 20 referslo
136
Chapler-4

ri::!:"'!,f!i!;;;Iz:ti;":;^ri;i:::T:::3:"J:;'::;:#"
hatm hai hai.hatm,Om ctticitimitjniti...,
Ihe Vamana-Purana \46), which is supposedlo have been
competedbelweenabout900and11ooAD,glorifiestheholyplaces
whereancientLlngasare established.
elc. t. 165 prescrjbeslhe
order
::iLTil* ::{:ff l[:reverce olthesvrra
it""ii ilnii". Ihe lwelve Jyotilingas are tfadilionallyknownto have been
hedat diflerenlplaces.Theseare mentione
establis d in the Satarudra'
tn connexlon
with Dtksa,theAgnpu (''aps 27 8- B/ samhnalch.42).
^^.
JU-., \ers.o,rnmanyr"nr"" ,',rnr.r. ljli. The worsh poi Slvartgas has beenwidespreadn lndiasince
Th.s ordails TCCCL "no
prJ,ana
XXll-3d,lnat the worshp oi thF very early tirnes.ln the Kasikhanda(94/36)ol lhe Skanda-Putana
dene>V,:n.landol ersshoutdbe jn 1C 800-1000 principa
AD)lhirty-six I L/rgasarereferted to.3
lnreeways Vedrc. Ta.111g6a6
M.'ed,h^ l,'slandlheti.d torlhe
Dv4asdnd,hp seco-dtorsuo.as
Tantra and Samrti
ranacontainsa portion,ca ltedLatitasahasn- ParllythroughPuranasand partlydue to the compellingsocial
^ ^ _ -.Th.e,9rghmlnd+qu
,ama which is clearlyTantric. condilions,Tantra inlluencedSmrti. Manu, lhe most alihoriialive
Smrl wnter,referslo abhicamand mulakarmantiteior bringingoth_
devotesconsjderaDJe space to the treal' ers underconlrol.He regardstheseritesas singul,Nevertheless,
^^^,lle-t:1!ka-pun?a
.r.,emot mantras, mudras, nyasas. etc.
ihe prevaence ol suchTantricrites atlhe tlme ol lhe Manu-smrli|s
Puranrcquo_taltons
in Smrltdtgestsand corrmentaries obvious.The work, ln ils presenl lorm, is supposedto have Deen
. . -Fror,
texts
,tis;a'rharrhepuranas
i":ff: ;"r|?ffi,J1,1'J.i;1a.'c dre comp ied or composedin lhe per od betweenthe2nd cenlurycoBC
and2ndcenturyAD.
A passagelrom lha Dev,purana.quoted Raghunandana(16thcent.)was the JirstSmdi wriierol Bengal
..-_... rn Apararkacom-
menraryon lhe Yatnavalkya-smrtt, v/horecognisedTantricDiksa.
lAnan;a
,avs
down
rFF
capac,ry
ro,.p".r"..,,i1
#i,i'.1,',1i.
qual,l'Lation 3!;i;t
oi onelor t.slahingrmagesof Oetles.
It may be notedthal, on lhe lestimonyoi Raghunandana,we
""?]f;l can inferthat,at his time,lhe elaboraleprocedurelorTantricoiksa
raJso was much s gnii cant.qSome other Smdl works also, like lhe
,^ ,_ -The_Devnahalmya ca ed Dulgasaplas
n"t"e,Marhandeya-putana, attCand4inctude
is nolhingou-lrhe gtonttcatton
ot Dev, Dhalnasindhu,tely anfaniras for D/ksa-
she dpclareshersettas Supreme(C;nd,
chap X)
In lne puranas.trasrwoaspecls Tantraand vedanta
-, rrntch
or .. "^,otJed In one
she is lhe sldyer
"ll"-9o9o"t.. ot demonsand. in anotn",, ao.po"a,on- AccordingloTantra,Kundall/,1is the innerspirilualpowerdor
ate to,her devotees.She is a combtnation mantwilhinthe humanbody.By Sadhanaman can reachthe stage
oi
oeaut Ji. Shp alonets lhe creatot preserver tr,e t,erceaJ itte when the humanis translormedinlo the divine.Then/iva becdmes
ano oestroyer.She ts,
*it' tre B,ahman
or lne Upanisad
anovedanra Siva.TheUpanisadprescribesmeanswhereby./'lvatman (lndividual
]l[!l;'"dent;""' sou )is melamorphosedinto Pafamalman(theSupremesoul).The
basicdifterencein approachis thal, accordingto tlle Upanisad,the
.^^."^"r:I1"$" qr,"important iorthetexruar reconstructjon
oI meansol reachingthe goalis bhavara (contemplation,medilation)
",
i'"'i:::".J,.",{::,li: a chaprer'wse
sta,is whereas,accordingtoTanlra.it must be accompaaiedWKriya\ac'
'n s rdnr'a.r.,e lfliffii,'1nt'?Dsves Accordrns to tion).Tantra requiresphysicalellort along with menlal or spiritual
rorar-Lrno,;;i;;;;";;;;;l'''va
138
Chapter-4 Tantraand CulluralComplexof India 139

power. Vedanta
acceptstheeternalSivahood olliyabltTantraholds Tantraand Yoga
ihal Sivahood is altainableby practices
ol specratktnds.
Llke Upanisads, Tantrabelieves Wehaveseenthata partof TantradealswithYogalt appears
.. . thalcreationis bulthe sport yoga philosophyandTantraexercised mutualintluence. The
(/rh ol theSupreme Bejng.Ljkeupanisads, that
Tantrais non-dualisiic.,; Ghenndasamhita, awo* on Hathayoga' menlions (lll 1'3)twenty_
TantraandSamkhya liveMudrasincluding theKhecaimudhf heimportance, attached
it
n lo Mudras, can be gauged by the tactthat it describes lhemin
Bothrecognisepurusaand prakrti.THislendsto prove one hu ndredverses. The Hathayoga'ptadipika elaboralely descnbes
_ thal
Tantrais basedon Samkhyaphilosophy. But,thereis wiaedivei_ (111.6-23)ten Mudras. TheS,vasamhr'ta, anotherwork onHathayoga
s-"::;":.".Y:9" t* y^" UilkeTantricSiva.rhepu,usaoiSamknyd rnentions (iv.15-31) ten Mudras.An impotlanlMudrcin Halhayoga
nor
_s lhe unrversar soul:he ts not lhe invisible.
intnte eternat is lhe Kheca mudradescribedin the Sivasamhila (iv 31-33,),
to Samknya. purusasd,e many.dnova,y Ghetandasamhilaliii. 25-27\andHathayoga-p@dipika (iii'32'53).li
9,j:Ta:.-A::ord,n9
r_ov,oJats. w,rh
thorghstay,ng wrthprakrt,he.s r^acfive havr'rgno dilierslromthe Khecaridescribed in the Jranamava, described in
powerto createanything. He is the passjveonlookerwhenpr;krti (iii.15-23)The Vairolimuclla, desctibedin
.arrrA!on 'ls cfearlve the Hathayagapradipika
aLl:vtlySak ar patapraAro, Tanl.ar\ dr er- theHalhayogapradipita (iii,82-96), is vulgarlt wasbelieved to pro-
enl ttarfLthe Mulapakdi ol Samkhva.
o1g'he e ol a Yogrnevenaflerunrestrained sexualorgies
Accordingto Samkhya,prakrli, consislingin the fhe Guhyasanaia\pp.163-164) selsforthsixaccessories ol
three quati-
ties ol Saltva, Raias and Tamas,are the source Yoganga
'ndle',dtworld trom which lhe Yoga(Yoganga)omittingYanE,Niyama,Panayamaollhe
e.randles,Due to Ihe proxtmityol purusa creal,on andaddingAnusmris- ThisTanlraintloducedYogic praclices Iorthe
proce.os In .he order of Mahal,elc. AI dtssolution, An innovation ol lhe Valrayana
a,t Ine created ouEkacquisition ot Buddhahood.
objects merge into prakrti which is eternal.In Tanlra wasthe provision lorthe L/pasana of Sakliasmeanslo
bolh purusa Buddhism
dnd praxrt are slaledlo e.re,gelro.r the Supreme Yoga.
ae,n9 *no_,s liberation through
s\ata pt,ak,ris likerreal.veenergyoy posses","g
*nc,, g,a-
ma- -s caltedsb/ralalhesetwoare nol abso,ulely
dil,nct p, littcs Tantraand AYurveda
Lrear,on ts lot oosstble
wtthoull|-eun,o,lot pJ,usa{Srlaltnd pfa^,t,
(Sakti). Thesetwobranches of knowledge exercised influence oneach
other.PortionsofsomeTantric worksaredevoted lo Ayu rveda.Again,
Sanhhya.Ine exislFnce ot Goo i5 .ol esrdb.ished. someAyurvedicworksadoptedTantricprinciples Forexample,the
_
bur. ,Accordrng
tantricreJtg'or is basedon theis'l..SdmktsVa leachesus lhar, Kal/-tanfadevotesChapterXl to lhecauseso{diseasesDiseases
d-p,rottse!niorof pLrusaa.d prakrt:.c.ea,ton mentalandphysi'
o,ocaedsBu.,ac. are dividedinlofourkinds,natural,exlraneoLls,
Lo-o,ng, o iantia,creationtbthe sportrrlarof B.aFnanposse(!ed cal.In anotherway,diseasesare classifiedas Karmala(arisisng
or ouattltes(sagudal. B,aFnan,s nol d,slincl,rorr h s p,akrtt.So (causedby aflectedhumour)andKarmadosaia
oulof action,)Dosa./a
Prakrii is not /ada (unconscious).She rs conscious, (arlsing partlyfromlaults.)Thosewhich
partylromaction, arecaused
ana Oyresori-
ing to he(Sagura Brahmanor lsvaramanifests arecallednaturaldiseases;e g
Himselfin the di bvihenalural-phvsicalconditions
verse objectsol the world. deathOr,thatwhich is sell-causedis
hunqer,thirst,wakefulness,
Saradatilakaenumerates36 ta[yas includingthose call;d natural;e.g.congenitalblindness. That which i6 produced
. -fhe ol
Ihe San.hya svslen.L,k" San khya.tantra.Fgard5,,ccnr
narve aJterbirthor causeby injuryandthe likeis calledexlraneousPas-
<nowraogF ) Js esseniialio.,ea.1tnorr_egod
ryrL,e/ra sion,anger,greed,delusion, fear,conceil,jealousyanddepresslon
arecalledmentaldiseases.Or, re-
lnsanily'lainting,lorgetfirlness,
r40 141
Chaptr-4 rintra and CulturalComplexol lndia

nunctatton,epilepsy,etc., are menlal


Jeveris sialedto bethecauseol allailments
."7 diseases.Djseaseslike

i#"*::iiri,.,,,,:;::r:*r";"*::"*H:.:rff
ts Xarmalawhich is nol cured
dlseases. Ai anolher,
attepnlegm,andwindarestatedto bethe causeol lever'
OneBhavamisra, sonol MisraLajakana anda courl'scnolar

jn#i"I
s['*"4Jj:+F$.r::'dt"itr?r:t
bV lreatml

caused.byact,onin prevtouslife and


.r Albarll6lh cent.)isknownto have
l,l,r"a.*n'ch,s statedto havebeen
R asendra -cintamani d Aamacandra
wrrtten
based
Guha
a
on
book
the
entitledlanf'ka-
Rasaptadqa and

atfectedirrrnorr.,a f"fi"O
Ayurveda appearsto havedeveloped in tlvolines,Vedicand
:l1lt"f'lF::{:ilxin:r,:1;l1:";:t;,llimi*i:i
trsrone
ilnll _*,i,Jinl;,1]," iso,rwo
kinds, *i n
Tanlric.Accordingto some
irmes.This methodol trealment
the latter prevailed
proceeded
in lhe pre'Aryan
along lwo hnes'one
The
",^or" """", aoov nqchemrcals. panicularly mercury' and lhe othe'poison
decay wilhrrer_
tormer;asusedlocurediseases and arresl sen'le
. diseaseqnume'rares
some curvelc.Thesecondwaywasdeallwithin medical lreatisesknown'
ff
"""Ji:"#Jtfi :]n:",,f,r?sesd Rasafnava'tantra Basendasaa-samgnha rcsendta'
Somegenerajhygjenic
asTanta.e,q.,
_ pfrnciptesare c,ntarnanr, iasa-hrclava,Rasarala etc. Wo*s called Aupadhenava'

*a11ii1r;*r{rir*s1li:l':lil[::,#
jt
:;l"T:[:",il:iT"l,.T.,J;*t
tantta,Aurabhrc-tanta,
etc.,alsobelong lo this
Nimikntra'Saunaka'tantrc,
class.
whousedmainlychemical
Videhalantta

drugspre_
x1i:q::itli"&!;ii::ff
,xffi.oT:,"
iilH:J,:l? '"*, ppr,i"
r."
TheTantric
'v.aown
physicians,
oaredwith mercury,sulphLrr, iron,gold.silver,etc , camelo oe
mercurywereparlicu'
ra^y_season.
baih
;t"
;ji","i;'j::
,nwa,,'*"r;;;;;"";"":Ti,j##:::t;[i:
"i as Basa'vaiSvas;drugs,
lanypopu|aa
preparedwith

ate rooo|n lime keep awaydecay,


In autumn P.C.Ray,inlhe Historyol HtnduChemlsiry Poinlsouttheoeep

:::li;l;n"ri.:".-;"n+':ti["J."",*#:W;';
*9.T ,r"1""J"*"v
i*"u.
debtof Ind an chemicalScience
Naqariuna's Basalnakara
toTanlra'
isthemostcelebrated workonal_
::1,:e """ f:li,:ffi:J:JHi; chemv. dth;r noieworthy works on alcheny and medicinalchemislry
ii".'l?i;3lll"8,li"il
wonn.drjnking .n,ri-o i"i,i"
:r". uur"
lil,1,,.fliil,T:_;1ff ;i"u,'"
enpvmenl
of vounq
are iasamava;Rasaralrasamuccaya,
samgrana, erc.
BasaajalaksmlSangadhaa'

ii,""'c chemrslryare re_


rood
sood when hunsry
"r o''i"ri,ig
;"L;iiffi"T :;!flt#;:H
[,1dnvlreatieson alchemyand medicinal
Theseappear
lerredlo Insansknlchemcalandmedrcal literalures
^rsoericacious
arecurd.
i,".r,gn":-""i
i:".:1t,j;""igr,l** to be lost.
Ouilea numberoJsuchworksare preserved in theTibelan
foliowingare the causesof senile
decayand olherdis_ TaniutaNiKaniut.
""""-Ihe

",,.Alf#"T:i',d;f :ilil,':i,i:, Tantraand Vaisnavism


:.,ffffi ,l';;lllil,
on place,unclearbowlsare said
ill,,lil", Krsnaand Radhaare the two
Accordingto the Vaisnavas'
to be at the rooto, all suoremeReairties, ol oneSupremeRe-
ratherlwomanilestations
Tantraand CulluralComplexol lndja
r43

alty.Somebelievethat thesetwo are


onlyanotherformof Siva_ on lhe lemple,erectedby
I an lbhagavatahs man mayuraksakah), .r'entions,in the inscrip-
rr m in honouroi Visnu (Visnohsthanam),

::il:fr qi:Ji::l"yfl
ijififf T#,fi
T.ulXff ji
""'::1[:] r o., Tantn (tantradbhula...) andDakini
arinTantra,
(dakinisamp@kirnamJ 'lamil

:H,".""!'ffg,ir';#
i;J?i
nates(51._5^4-6I
lsit" i:,|?iff|,",3ff
ill,,f fhe Laksmitantn, as pointed oul on the discussionof this
work,thougha Pancaratra texl,speaksof yamacalawhichisTanaic
) SakliasTaraas we as A
s,p."."?"1,$",F-]""liijl]
;H ; ;,,,,#"-",,,"",r," Tantricinf uenceon Vaisnavism
navsm alsoexercisedconsiderable
was nota one-wayvaffic Vais_
influenceonTantra lnthe /sana-
descnption
ot Visnuand his Saklt,taksmi and ol samh/la,regardedas a part ol the Kularnava,atlempt has oeen
^, _._Ihe thefi made to establishthe divinilyof Caiianya.lnlhe Gdhavatarapor

ill!1"fi :,"",,"?f
n:,}:A,J,:'3""jI#["#
i4l:i,:a'?ifi tion,regardedas a partolthe VisvasaBTanln ot Visvasaroddhara
ihere ;a descripton ol ylsru incarnatedas Caitanya.In lhe lisl ol

fliii{l!F:il1",i;:,""t'"1":r;?;,:tl,gm;,rxL:; Avararas,containedin the lrdhvamnaya'samh,la,ihe Buddha is


rep aced by Catanya. Portionsof Ihe Brahmayamalaand

::::.#1.":4!lil"xll,'"1",#,$i""il'%:ilii:1::n':,zu Krcnavamala a!e slyledas Caiianya_kalpa


An evidenceot vaisnavaintluenceonTantrais ihal Radhahas
lllfiiii:11##:::#::;i:.tx:!:":?:!ii:I"J:ff
'i;:i:if:t!:;!i,;::i:*:,i":::H::"il;H;t{!;I;: been appropriatedln such laie VaisnavaTantra as Ihe Narada'
pahcaratra.lnthe Ujjvala-nilamani
(ta
Rupasaysthal Radhahas been
as lhe Hladl,/ SakioJ Krsna
establishedin Tantra ntrc-pratishita
Tamra:cuirenl jn_Bengal,may nol
be authentic.Neverlheless,lne
i:jJ:ff ;;;;;;;;;
li,'j::lx1:iffiil##lLji::f
""";";
Tantra and Saivism
fhe Mahabharata(Santl,ChaplerVll) containsa descnplron
of the worship of Siva, by Asvatthaman-It resembles,lo a great
*"#'i1'"1,""!i"h#,i,.,1Ji;i3
::::i,t"iiii!tl:ru?i",f exlenl, lhe Vamacan aI lanl] a.

lill;il"; j:
ijill3?j,lilil ;:"";;1'
lffff;H: i,?F";;; Tantrasoi Kashmirare predominallySaivile From varous
works we co're lo learn that tantlcismc'ept Inlo lfe praclrcesol
,"vaisnava
works, _sayattipoinls
oftheKa.ra some subsectsol the Saivas.Forexample'the Kapal,kasadopled
," ,,"]ffifiiJJil::, pa ol the Panca-makalaworshipr6, their practicessometlmes
aulhofltatveVaisnavatreatiseso, Bengat. resembling lhoseof yilca/aandVamaca@ollania.rTTheAghorins
--, _The by Rupa,Jiva ot Aghorapanthins,fiembers of a Saiva subsect,are reported10
1i: :tT|' ll"9*S, arereptere
withquorarioni ;
rromran1ia5. reso;t io ce(ain practiceseven more deteslablethan the worst ol
ffi*:fflt '[n*;'*f:m:;mf
;.;;zu::*l":: the Tantricpractices.They are statedlo teed on animal excreiion'
corpsescollectedfromtuneralgrounds,and insectsrollingin a dead
man'sskull.'3
s'n
#"n;1ili;l#ff;l?s:l.!,"i:
:i:iu#,:,y"1K Scflptu'esol KashmirSarvismcame to be regardedas
authorilaliveworks onTanlra.Some authoritativewriterson Kash-
144
Chapter-4 145

mirSarvism,
r6put6d
inTankrc
tradjtion
areVasugupta,
Abhinavagupta, Somananda, According to il, Prakrti,the malerialcauseof the universein
Ksernaraia.
etc.
unconscious. a potler,the eflicienlcause,requiresclayas the
As
orKashmir
saivism
wirlrevear
afrinily malerialcauseand the wheelas lhe inslrumenlal cause.so also
*onr*:,:"",i"1:J:","r"s Siva.lhe etlicienlcause,requiresPrakrtior SaKias lhe material
theauthor*v
otthevedas' causeandMayaas theanstrumental cause
andcasre
*""Xli::rX1":"J::."ise TheSaivasidd hantahadaTanldcoffshoot, knownasAgamanla
|':3,',tis Siva.Themanifesrarron SaiviamwhichlloLrrished lron aboutthe 11thcentury
,_enected
rs ^_-ll"_yll'."9 ofthe universe
throughSivas Sakliwhois notdiftere"rtrorni,rn,i"lii Thelollowersol thisschooldo not recognise Vedicaulhorily
thefemaleprincrple, is insepa.ablfromSivaas heatlromtire_ andBrahmanical tradiiion
nordolhevbelievein thecaste_syslem
The ultimategoatot tifois identitvw Therecognise thevalueof guidance bya preceptor'Alsorecon_
,oerarron
which
means
rerum
torheorisinal:rastrJ:toti;:
;tljil,:: gisedwas d/ksaof whichthree kindswere dislinguished' viz.'
Thisreatisationis possiblethrough Sar.raya (worshipof preceptor andfirededicated to Siva)'y/sesa
.. mectiiation:
norrnportance
rsattached to worship.ritesandritual;andexlernatidtsc;Dtine. (observing ritesandyoga,N/iata (wayof knowledge)-
By
deygteghas pratyabhijha. ttecosnronof hrsseH Thefollowersol thisschoolbelieve inTaniricritualsandcer_
:^Yl-ali:n.ll':,
roenlrcat
wrththeAbsolute). al
lt is xplainedby Madhavacarya in his emonies.Besidesmatl6s, lhey recognise the difterentmethods
naNadarsana-samgaha (p.90).As Abhinavagupra lor achieving lhe eightSiddhls.
says.as soon
:: fl:?J:::ffi::f merges
intoBrar'man
o'sua ldeniificationwithSivais regarded as theultimategoal-
ifffiv;',,'r'"'
A sectoJSaivism, calledViras'avism,llourishedinlheKarnala_
h", p!3"!"esof the Saivasect,ca ed pasupata,
--^^^SjI:be9l
appearto linged withTantfism, ka regionabouithe12ihcenturyA.DTheobjeclol ihefounderwas
pasupala.vata.
TheAt aryasira
s upanisadmen- lo driveawaythe Jainskom the regionsas to eslablishan ideal
lons An 6ss6nlial elemenl ol constsrsin
lhe socrety.
apqlatignofashesinlheditferenr
timbso, tte Oevoiee
:^ej.el:1iat
n lnemanner ofTantric pasupata--1utta t .) Theyareinditlerent toVeda,andaverseto casle'syslemMen
N.yasa.The 11.21 speaks
trorn
adistanc",
o.n'""i"n"". andwomenareplacedon anequalfooling.
:ifil"ff Hffi:if-l"Jislarisins Sivais boththe etficientand malerialcauseol the !niverse
Thissoundstikethe acq-uisition
of S/irdhlb
by Tantricriies. Creaiionis the resultof Siva'sVinaB'a'sakti(consciousness)
'ookuwnGod
asPati'Jiva,
as suandworldlv Throughhis Sahi he is the maieialcauseand' in his own
o""oJl"i"?f"u,f" nature,heistheefiicient cause.Thereis idenlitybetween Sakliand
ln,hiscommentary onthe Bhatsamhha Saklimntas belweenattribuleandsubstance.
-, ..
Bnatla.Ulpala le.d.Dvivedi,
Lix.29). con_
slatosthatthe scriplureol the pasupatasis The emphasison Sakiibringsit closeto Sakta'Tanlric
vatutatantQ. ca ei
fhis is actuallythe nameof a SivaAgama. cepi,and so it is calledSakti'visisladvaitavads
n"O.Sngferslronghold inlhe Sourh.The The FemalePrinciple, Sakti,dominates in laterSaivismwe
,"_
rne_^?:'yl"r scripture
ol sect.Siva-
schootwascalledSaivasiddhanta. are notcertainaboutihe dateof originol thePasupata
Bhagavalas are,however, referredlo by Patanjali(c2ndcentB C )
n his Mahabhasya \L2.76).Thisseemsto be thelirsl clearreler_
147
146 Chapter-4 Tantraand CulturalComplexol lndia

deily with
ence io a Saiva seci. subjectto the reseNationthai Saktishouldbe the cenlral
olherderiiesas PeriPheral
Tanlraand the Ganapaiyas Th s lorm of worshipwas very popularamong the masses'
propagalron
There was hardlyany cult thal was not influencedby Tantra- and, as such,Tanlricelementstoundalertile fieldlor
The simple reasonis thal Tantrawas so popularlhat no creed or
iailh,aimingat popLrlar
suppon,coulddo wthout L Tanlra, Buddhism and Jainism
Whateverlheoigin oJGanesawas,he becameaverypopular HrnduTanlrals opposedto lhe tundamentalprincipleol Bud_
that it ls not
deilyLrndervariousdesignations likeVinayaka, Heramba,
elc. His dhismthat non'violenceis the highestreligion ltthinks
sod ol violence'When we gather lru ls'
popularitywas India-wide.He hastravelledeven beyondlndia,e.9., oossiblelo llvewitholllsome
le commitviolenceto the iree When we drinkmilk,we deprive lhe
Java. He came to be looked upon as lhe grver ci success
\Siddhidata), temovet ol ohslacles (Vighnaraja), erc cali oi il.
In severalsculptures,
Ganesais represented
as assocated Hinduand BuddhistTantras revealbothsimilariliesand dilter
with Matrkas.SomeimagesshowhiminsexualunionwrlhHis Sakli. ences.'eGodsofthe Hindu panlhon are noi generallyrecognlseoIn
Hindu deities likeGanesa andSarasvalrare how-
Therewere severalsub-seclsot lhe Ganapatyas.According Buddhism;some
Corresponding lo Siva and Devi(sak')' the Bud'
lothe IVlahaganapati-worshippers, Ganesa,in perpeiual!non wilh J'ier. recoqnised.
and Praiia The Buddhists poslulate so'yata
H s Sakii, is lhe creatorof the world and the highestrealty. dhists ha; Upaya
(nihilism)notrecognisedby lhe Hindus-As regardsthe goaland the
rrn
Theworshpersof UcchislaGanapatbetraygrealerinlluence meansto its attai;ment, boih have remarkablesimilarityThe
of Tantrism.The deily is representedas having Sakti in his lap, pirlaace ol guru. mantra'mandala'elc" is rccognised in both
embcingand kissingherwhilehe drinkswinewilhhislrunk.The
adherentsol lhis cult indulgedin free sexual inlercourseamong ThouqhBuddhistTanlradoes not emphasisthecult ol Mother
perhaps'
men and women. Drinking,non-observanceot the casle-system Goddess li-keHindu Tantra,yel it recognisesHer' ll is'
lgnoreo
and sacramentslike mafiiage we?esome ol lhe lealures oi their becauselhe populariiyol this cult was too muchto be
secl Th,'ls,Tanlrrccharacterlsrics
are obvioLs. The cull 01 Sakti and Tantrismof lhe Hindus is much older
thanthe earliestextantTanlricworksofthe Buddhistsli is belleved
Tantra and Paficopasana bv sone scho'arsrhallhe descr'plion ol Tarain suchworksas lhe
The worshipot the deitiesVisnu,Siva, Sakti, Ganapatiand ;;A;thasva al Bftl\manandaand lanlfasaraof Krsnanandars ol
Surya is collectivelycalled Paficopasana.fhe tise ol th s syslem Buddhsii;orgin.?'
ol ihe
was, perhaps,duelo an atlemptto counteractthe anti-Brahmanical SomethinkihatNagaiuanthe reputedBuddhistscholar
in
lheworshipolMahacrnalara Indra ll
forces-Thesesects,lhenselvesoriginallyanli-Brahmanical, gradu- seventhce.lurv,Inlroduaed
ally came undertheinlluenceot Brahmanas.Theseseclsagreedlo borrowed
lo"ii"""J rn"tin"rr."nt'aom HtimstimHumPhalwas
Hindudeiliesrepresenleo as
worshiplheir respectjvedeitiesas Supremewithoul drsregarding ov lhe H'nduslromtheBuddhlsls in
deiliesending or
lhe deiliesof one another ll'liacinq rf,esesarris and namesof Htndu
inlluence
"V"fu"U"taryBuddhrslic Chinnarnasla and
In courseoJlime,Padcopasarareceivedagreal impetusJrom n"oin"'no"*itf'
Kair.etc- arebel'evedby someto be ol Buddhrslicorigin
the BrahmanicalSastras.Even BrahmanicalTant6 recoqnisedit.
Forexample.lheTanlasaraol Krsnanandaapprovedpaicopasana Thesix yogangas ol yoga)'proporlnded
(accessories in Bud-
148 ChapteF4
Tanlraand Cutura Conrplexof India 149

dh sl Tantras,appearalmostin the same namesi^the Gitabhasya


lhe cemeteryw th its ghostsand evil spirits,in order to ascerlain
liv 28) of Bhaskaracarya, commentator on ihe Brah masutn,bh asya.
lhetrulh.Or,t mighlbetrueoi princeSiddhartha, beforelhe atlain
Thus, the mutualinfluenceol Hinduand BuddhistTanlras s rnentot Buddhahood, whenhe ranhilherandtitherin queslol trulh,
obvious.But, il is nol correcito say.as some do, that HinduTantra and ndulgedin vanouspractices.
was modelledon BuddhistTantra.As staled above, none ol the
ChinesetravellersreJersto the study of BuddhislTantrain lndia. h the Dtgha Nlkaya,the Euddha is slaled to have recom'
Exceptrngperhapsthe Guhyasamajalantraandlhe Mafitusrimuta- rnendedlhe indulgenceol the pleasuresoJall the five sensesas a
{d/pa.lherers hardlyany BuddnislTanrradar.ngbac* .o a pelod prereqisitelor lhe atlainmenlolNirvana.
anteriorto650 A,D.whereaslhere is evidenceoi lhe Drevalenceol Ihe Majjhit',ENikaya\1.79)stalesthe viewsoJsomeSramanas
Tanlricpracltcesin Indiatongbefore600 A.D. that sexual enloymeniwilh young female asceticsrs a means lo
Ihe Budtayamala(17.119-25)slatesthatthe Buddhatauqhl salvalron.
{
Vasrsl a the Kaulaway ol Tanrra.Inis is potnteooul by sone as a- fhe Kathavatthu(Majjhr?a,PTS, l,P 305) rnenlionssexual
evrdenceol HinduTantrahavingbeen derivedlrom the Buddhisls.
This is describedby PVKane as a fabrication.
I unronas a way to salvalron-
Theselhrngsare absolutelyincompatible withlhe principlesol
AccordingtoB.Bhattacharya,:, ihe Buddhahrmselfpreached Buddhismwhlch enioins moderation.lhe avoidanceoi exlremes
someTrantric praclicesamongthecommonpeople.Inlhegrahmalata- and cessalionot desrresas the sine qua nonlor attainingthe goat.
sulla, monksappeartc carryvesselsol skullsor gariandsol skLllls. So, we may assumelhat these injunctionswere labricationspure
There is however,no positiveevidenceol the Buddhahavinqhim and simple or the handiworkot a sect which comprisedconverls
s.ll o'eachedTanlra Ir lacl,BuddhistTanlra dppearsro 1avto gts irom lhe Hindulold. initiatedtoTanlricoraclices.
iratedalter the demiseot the Masier holdsgoodinthecaseoflheuseofskuils
Thesameinlerence
Some miculouspowers,e.g.,iranslorminga dragonintoan as beggingbowls by Buddhistmonks (Cul/avagga,XXlll 1'2)
Insecl,sendingiireto mendicants, allecledwithcotd,lhelordinool The belief in the powet of mantras in removingthe tear oi
rivers.elc.. arF atv,butedto lhe Buddl-arr son,e works.e o
snake-bile(Culla-vaggav10.2),wordingofl calamiliesand etfect-
Mahapadna-sutla.Patt(a.Sulta.lt rs, l-or^evFr,earnl lro|^.tsom;
ing prosperiiy,and lhe menlionol Sramanasearning a living by
BuCdhistsources(e.g.B,'ahmajata-suna, Digha-ntkaya, XXtV)lhal leachingspellsforthe preservationol lhe body,curingslerilily,caus-
the lvlaster condemned such praclicesas wellas the falsedec ara_
ing adversityto enemies,etc., clearlybear the impressol Tantra.
lon about lhe possessionof such powers (Vinaya pjtaka,Digha
Nrkaya,7).These powers,recallinglhe S/itdhiofTantra,were,per- The provisionslorthe preservationof the body and disciplin-
haps.'ablcaled by laterwnlers to boostuptle g o^/ ol rheBJdd"a ingthe mind,loundin Buddhism,remindone ol similarTantricrules.
Tantric influenceon Buddhism is borneouibysomeolher|ler, Jainsimwas also inlluencedby Tantra.For instance,the con-
ary evidencestoo, unlesswe supposeall lhese lo he laterconcoc- cept ol Mudra was acceptedby the Jains. In tact, they attached
tnns.lnrhe MajjhirMNikaya(ed. R. L. tVitra,p. 31S),rhe Buddhais great importancelo it, as is provedby lhe fact lhat they wrote ten
slaled,in hrsearlylfe, to havestayedln a cemetery usingbonesas wo s on the subiect. called Muda-vica? and Mudra'vidhi.
The Jaina rules lor physicaland psychologicaldisciplinere-
This may be supposedto have been wrillen bV someoneto m nd us ot simllarprovisionsinTanlra-
q'o1lyl^e Vasre.as onpwl-obravedt-e hdza.ds,aisoc,atedwttn
15C ChapteF4 Tantraand CulturalComple).
ol India

Tantra and Sulism Sulismwas so popularthal,in sind region,Hindushad [ruslim


WhereverSufismoriginateand flourished_in Arabiaor per_ preceplorsano y/cevefsa.
sia and whaleverihe lime of ils genesis,the facl remainsthat i1 Ihe JainaMalrkas,Vidyadev,s, Yoglnls,
etc.,recalltheMother
made rls way into lndia in very eaiy ltmes.Like lslam,Sulism
GoddesscullolTantra.
establishedits stronghold in Sind. lt had a great appeat to the
masses,lhe lowerechelonsofthe society,over whom the elitjslor SomejainaiexlsmeniionTantrcpracttces prevaiingin some
orthodoxscriptureshad litflehold_ contemporary secls.1nlhe manneroiTantra.Jainsm a so reierslo
magcal riies like Satkama, the poiencyof martras, etc,
By the 14thcent!ry, Sufismwas closelywoven inlothe fabric
ol Indiansocieiy. The samereason,whichwas responsiblelorlhe associalion
o{ m racles w th the Buddha,was also, perhaps,responslblefor
The salientleaturesol Sufismare bneilyas follows:there rs
s miarth ngs in connextion
wilh Mahavira.
noGodoutsidehumanmtnd,scriptural injunciions are not essenijal
10frealisationoi the highesttruth,there is the easy The exlremerigidityandrigours of iainismmadeit lessvulnera-
lsahajaJwayol blethanBuddhsm to lhe infiltrationofTantrisrrr.
realisng it;lhe humanbodyis the microcosm of the universe_The
meansot undersiandinglhe relalionof cod wiih ihe individualand
wdh lhe materialworldconsistsin tar,/gat(way) Tantra,Music and Dance,2
and marifatlknowt
edge). Tanlraexefcisedinfuenceon such a Jineart as music.For
The way has seven stages,viz,, service,love, sacrifice, exampe,lhe Samgtta-ratnakara oi Sarngadevarnentions(Chap.L
medilation,concentratjon,unionand equatjon. 2.12O it) Cakra, Nadls, etc., wthin lhe human body.The idea ol
Nada,iound in Sanskrt wotks (e.9.Samgitaratnakara, L2,1ll,163
helpingGod-realisatron,is twofold,viz.,l/m(gaih tl) on rnusic,has a colseparale to lhat occufiing in Tanlra.The dea
.Knowledge,
ereolromexpenence, lhroughperception,infefence.e1c.)andmarifat ot Vayule.9. Sangnaratnakara,l.2.59 tl.) wilhinlhe body,which is
(obtainedth rough divinegrace).Thelatterwasregardedas
superior supposedn musicologyto produceNadainconjunclion with1re,is
to the lormer.
alsosimiarto thatioundln Tanlra.
LikelheTankics,the Suiis believejn Guru (pir or Murcid). Like TaJ]tra,rnusrcologistsbelieve (e.9. Samgita-ratnakan,
_ .Thus,evento a superlicialreader, the ctosesjmilariiybetween 1.2.149)thal Kundaliniat Brahma'sakr,coilng ike a serpent,re
Tantrism and Sufismwillbe obvious. s des in Adhara-caktaor Muladhara,and thal its gradualascent
A m o n g l h e l e a d i n g I V u s l i m s ,w h o i o l l o w e d T a n t r i c lhrough oiher Cakras up Io sahasrarain the head is lhe highest
rahasyasadhana (myslicdevotion)wereGazi_Mtan f!lIlment of Sadhana.
who, a contem,
poraryot SuJtanl\,4ahmud (1oth-11lhceni.),joundeda secl. lt s belreved{e.9. Samgtta-tatnakan,|.2.14All) Ihatthe sou ,
'., d gi-!e tanperalsalAhahata CaAe.destescL-ceqq.-so-g
Some oi the lamous Sutt saintswere as iollows:
etc.Whenresorl ng to cerlain petals cf ylsuddhr'-cakra,
rl givessuc-
Sh?hXt rmo, S nd {,7thcent,.Hrso.e.eolo,wasa Vdis-dva, cess.Resorlto some pelals in lalana alsoensuressuccessRe-
440 _r. rorowFrstcedthe symbolOmo,rhaHindus. sorl to certan petas is statedto spoilmusic.The soul,restingrn
3indproduced anothersaintShahInayat. Brahmarandhra,becomes salisliedwlthnectar,and producessongs
A very oopua sai-r wds shdt- Laul. olahghorder.
152 Chapter-4
fanlra and CulturalComplexol India 153

Like Tanlraagain,the scienceo{ music recognises(e.g.


Samgla ratnal<a?,1.2..)severalshealhs (Kosa)within lhe bodv,
t he Kundisvarctanlra(Yamala,No.18\ andtotak-tantra (Yamala,
No.28)dealwithinskumenlal music.
e.9.,Annamaya,Manamaya.
The Mudras(poslicns ot the handsand f ngers)are nlerest- Tantra,Art and Architectu.e
ng as they Indcatevarous moods,sentimenls, etc.These,per- TherelalionotTanlras to musicanddancehasbeendiscussed
haps.orlginated in theVedicperiod.In Vedicrituals,diiierenthand- y. Herewe shallseewhatimpaclil madeon sculpture,3,
poseswereusedby the singerof Samans.Tantra
separate
prescribesvari- patntngandarchilecture.
a6 Mudras,e.g. 'amkha (likea conch-shell),Mastsya( ike a lish).
ln dance,manyMudrasare prescribedbytheoristsof whomBharala, L ke goodpoetryTantricart is simple,senslousand impas-
aulhoroflheNalyasaslra, is theea est.lt is diflicull
lo savwhelher sioned.The sculpture andpainling,inspiredbyTantra, maybe said
the Nalyasasirawas indebtedto Tanlraor the latterto the former, to be poemsrnstone,paper,etc.
The dale ol Bharatais conlroversial. He is generalybeleved to Tantradeeplyinfluenced sculplure. ln thesculpturai delinea-
haveilourshedearlierlhan the fourlhor fifthcenluryA.D.As we tionoi Khajuraho (850-1050 A0), Konarak(13thcent.)Ellora(8lh
shal see.lhoughTanlrc ideasmayhaveoriginaled earlier,lhe
com- cent.)andal otherplaces,Tanlric inlluenceis marked. Nudity,vari
pos I on ol lrealiseson Tanlraappearsto have started about the ousmodesotcoilion, ditlerntways of unionof menandwomenare
I llh or s xth centuryA.D. represented.Such Tantricinlluenceis also noticeablein lhe
Srvaand Sakliarelhe pilotsroundwhichTanlflcphilosophy Hoysalesvara ternple(12cent.)olMysore,thetemple-walls ot Mid-
revoves. In lacl, HinduTantrasare generallyrepresentedas dia- dleandWest India.in thisconnexion, mentionmustbemadeol the
loguesbelweenSivaand Parvali.In workson music,Sivais gener- depictionof sex-aclat Sanchi,Amaravatiand mathura.In the
al y venerated.Sarngadevacommenceslhe Samgita-ratnakara \\ilh Lingaraia temple(11thcent.)of Bhuvanesvara, a coupleis repre-
salutationto S va who is consideredas an embodimenl01 Nada, sentedas nakedandin aneroticposlure. ThereareTanlricirnages
S va s supposedto pleaselhe earsol the wisethroughthe m nd at variousplaces,?'
Io lowingthe Vayuptoducedltom Brahmagfanlhiwherethe Tantric Erolicinfluence, perhapsderivedkomTantra, is noliceable in
Nadis, lda and Pingalaarejoinedwilh Susumra- He is believedlo somelerracollafig!resalso.In somseals,this is manitest. The
res de in lheir hearl, FromSiva emanale Grama,Varna,Alamkan RuparSeal(3rdcent.B.C.)shows thaidoaol copulaiion. A lefiacotta
coupe, foundat Chandraketugarh (2ndcenlA.D.),resembles lhe
Ragas andBaginis,lheyerybasisof vocal music,are associ- aforesaid figurein the Lingaraja temple.A Tamluklerracotlashows
aled with S va and Parvati.According10 one tradttion,one Baga a couplein a stateol sitlingcoitalunion.An interesting figurein
emanatedfrom each ol the live mouthsof Siva and one Fagalrom pa ntedterracotta (Tibet,18lhcenl.)isthalof Mahakalawith a flay-
the mouthol Parvati.Faglhisare supposedto be consorlsol Fagas. ng knifein his headdress anda skull-cup ot bloodin hishand.
CertainTanlrasrevealclose familiaritywith vocal and instru- Various poslures ol copulationarerepresented incertainsculp-
mental music- For instance,in the Uddisa-mahamanlrcdava. six- turesin cavesandlemplesot variousplaces,e.9.,Karla,Kondanl,
leen musrcalanslruments are referredto. The Vinatantrc(No. j9l Badami(oldVatapi),Pattadakal, elc.A pillarsculpturelromSouth
helonging10 YamalalantQ, briellytraversesthe enlirefieldol music. India(17thcent.)represents a devoteeadoringlhe vulvaof the
fhe Yamalatantadesctibestwelve kinds oJ yma;ol the thirty,two greatGoddess.
Yamalatantras,severaldeal wi'thGandharva,i.e.,ihe art ot music. Mllhunas,regardedas an auspicious motif,are represented
on somedoorsandat theenlranceol monumenls,
154 Chapter-4
Tantraand Cultura Complexof lndia r55

Evengodshavenot beensparedin lhe fepresentalion oferotic


It should be noted thal some oi lhe sculplures,inspiredby
molils. For example,a celestialcouple in sexual ntercoursehas
Ianlta lsee Tantrayana Arl) are absolutelyireelrom erolicism.
beenrepresenled in a woodenbrackelpanellroma lemp e car (South
India,18lhcent.). For exarnple,mentionmay be made ol the imagesol Ta in
v a r i o u s l o r m s , e . g . A r y a T a r a o f N a l a n d a( C . 7 t h c e n l . ) ,
In a templeoi Khajuraho(C.1000A.D.),the erolrcpleasures
AslamahabhayaTara of Rainagiri(C.gth cent),Vajrasattva ol Nalanda
ol heavenaredeprcted. (C. 1Othcenl.), Heruka of Sarnath(C. lOth cent.),[,,lahamay!riot
It is ratherpuzzlinglo lhrnkwhy sucherolicrnolifsshouldbe Ellora(CaveNo. Vll, C. 7th cent.),Vajrayogini ol Bihar(C. 1lth
represenledn lemplesand other holy places,Tantraprovides cenl.),Parnasavari oi Vajrayogini (Dacca,C. 1olh cent.),to name
paicamakaras as ndispensabletor sadhana.One such makara,
and an imporianlone, is mallhuna.This may have suggestedthe
Eesidesslonesculpturesandterracottaligures,thereare some
representalionof sLrchligures.
|gures in bronze(e.9.a Buddhistmaledeslroyerof death,united
Thereareolhersuggeslions too,Somethinklhattheexlreme w ih hislemaleWisdom-Tibel, 18ihceniury),wood(e.9.SoulhIn-
sexualityol lhe rch people,who conslructed
the lernples,
was al dian lcon oi lhe DivineVulva stained with the colouredpowders
lhe roolol lheseeroticsculptures. used to worshipit; SouthIndianwoodenbracketpanelfrom a iem'
Olhers think thal erolic representalionswere ntendedto at ple showing a celestialcouple in sexual inlercourse),Yoginiwith
tracl the commonpeopleto lemples, serpentineenergy emergingkom her vulva (South India,C. 1800
A.D.),worsippedas an emblemof lhe vulvaof the Goddess,(South
ideaprompledtherepresentation
A superstilious of suchsculp- nd a. 1gihcenturv),
lures,accordinglo some.As nobodydislurbsa couplein sexual
union,soGodswo!ld noidestroyor damageihe lemples,contain- In the doma n of paintingof variouskinds also,Tantricinllu-
ng represenldlionsofcopLlationwithrhunde'.ea4l"qJake. erc. ence is obviousif certaincases'z6,
SomemanuscriptscontainTanlric
paintings.There are alsomanypaintings on paper,drawnin inkand
Somethinkthallhesewele designedlo testthementastrenglh parnli.gs
rcfioLscolou's sone a'e on clolh.
ol lhos6who wereaboul10enlersprrlua' lfe.
The art. influencedbyTanlra,seems to have got an impetus
Another ingenous suggestionis lhat the depiclon ot sexual
iromthelhoughlson aeslhetics whichwas hlghlydeveloped by the
unionwouldensurelertilityof land.As suchunionresuts in child (C.1000A.D.)-
KashmirianAbhinavagupla
birlh, so the sculpluralrepresenlalionensureslhe growihoi crops.
ln connexon withtheAryr Maijusrimuhkalpa,wehaveslaled
A noteworlhylealurein sculptureis the represenlaiionof Mu
lhal il containsa porlionon Palavidhanaot piclrredrawing.lt may
d/as, perhapsunder lhe iniluenceoi Tantra.Bhumi-sparsamudra,
be notedthatthe Bengaliarlists,commonlycalledPatuyas,ol whafi
Dharmacakra-mudra,Varada-mudrcand Abhaya-mudraate assac -
thoseof Ka ighat n Cacutlaare very wellknown,slilliollowthe
ated with the 8uddha'?5.
lt is interestingto notethal lhe represenla- 'rdduonot arl adJmbratedn lhe abovework.
|ar al thumBparca-mudr.ais lound in such remoleplacesoulside
India as Ceylon.Abhayamudrais lound in the sculpluresoi Swal The pervasiveintluenceol Tantraincludedarchiteclurealso
andJava. .nirlhrn
rts ambit. In thls respect,Orissa deservesspecialmention.
This provinceshows remarkabLe originalityin temp e-architeclureof
T a n l r i c n i l u e n c e i s p r o b a b l ei n s o m e m a q e s , e ! J vrhch the two rnajorlypes arc Bekha a d Bhadra.The former is
Ardhanarsvararepresenting S va and Uma who afe supposedto conceivedas ma e and the lalteras female.Thesetwo.iolned1o'
standlor Furusaand PrakritiorLingaandYon.
'157
Tanrraand CuiluralComplexof India
156 chapteF4
ing s believedto leadlo the highestrealisalion.
gether,areJancjed as bridegroom andlhebridewhosegarmenis are In conclusion, il maybe statedthat,as D.Desaipointsout3'?,
liedlo eachotheFT.
Tantricrepresenlations in a andarchiteclure appearI havebeen
The entirephn ol a lempleis Tantricin character_
The sanctum inspiredby a twoioldmotive.Onewas roligious, as in lhe caseot
sanctorumis!.alledgablq (womb)wherelhernainidolisplaced.A sort iernples. The other,a secularone,was eitherto givea visualex_
of cor doi lhroughwhichonehasto enter,conneclstheporchwithihe pression to thepassionate leelingsolthe a istor thesculptoror to
gatuM. gratifythe lustiulpropensities ol the sensualpeople.Examples of
Manytemples werebuiltin honourolyellammar6. a locallorm the latierareiurnishedbv terracottas withsex-motil froml\,4alhura,
ol Adi Sakti,all over NorthKarnatakaand borderingregionsot Candrakelugarh andlhoseunea hedin excavaled hislo cal sites.
^,4aharastra,
themosttamousbeinglheoneat Soundatti, mentioned WhileTantramayhaveprovidedthe erotico-religious arl and
amongtheSaklisthanas in Devibhagavatds l6lhcenl.,according to architeclure, ihe Kamasufra, perhaps,playeda sjgnificanl rolein
some,12lh-131h cent.or ea ier).Fromthemanytemples in honour insFtiringthe seculareroticdesignsto cale. to the needsol lhe
of theDivinelllolher,we caninlerthewideprevalence andpopular- hedonislic or epicurean aristoc.atsor /Vagalaka lype of men.The
ily of Molherworship sjncethelOthcenturyA.D. increasing intluences ot Kamasutra was, pethaps, duelo the r,se
SorneWestAsianshrinesrevealsex-design. Theyaredividd andiirmeslablishment ofleudalism. Belorethecomplacent labeling
|ntolhreeparls-lhe porchrepresenting thelowerandof thelemale 01all eroticart motifsas Tantric,we shouldbear in mind that
organleadinguptothehymen,lhehallcorresponding to theorgan esolerismis amarkedchaacteristic ofTantricpraclices so thalreal
itseltandinnersanclumsymbolising lhe uteruso. Tankicdevotees wouldnotliketodisplay ritualislic
sex acls al pub'
ic places. l,loreover, eroticrepresentations though lhey are, they
TheTanlricconception appearslo haveinspiredal leaslone are not functionally relaled to Tantric Sadhana or worship. In this
lemplein WestBengal.That is the Hamsesvari lemple(completed connexion, it mav be noted thatnone oftheSakta pithas, the strong-
1814A.D.)al Bansberiain Hooghlydistriclof westbengalabolt holdsoJTanlric ratesandpractices, hasanyeroticdepiction whai-
lilty kilomelerslromCalcuttaon the othersideof the canges.The
planof lhis uniquetemplewas chalkedout by its builders,, Raia
N'simhaDevaraya, whowasaTantricdgvotee. Viewedhistorically,thesex'designsinart revealdifJerenl
char
acteristic6in differentages.
Thejnle orol thetempleis likethesix Caklasthrough which
Kundalini, teprcsenled by goddessHamsesvari, goesupward.Be- Ol lhe extantspecimens, the eaiiest onesdale backto C
sidesthelhreewellknownTanttic neryes,lda,pingala,Susumna, secondcenluryB.C, Duringa few cenluriossincethen,we see
lwa mote,viz. Vajaksaand Cit niarcindicatedwilhinthe temDlebv nudegoddesses andfemales, goddessas associaledwilhcouples
ladders. engagingin sexualunionandmakingvariousloveposes, e.g.em-
bracing,kissing,etc.Inthepedodbetween 400and900A.D.secu-
Theaforesaid goddessis sealedon a lotuswhichrestson a lar croticmotilsappearto havebeenon ihe increaseandTanlric
stememerging fromthenavelofSivalyingon a lrlkonayantra.fhe inlluence gainedground.We learnfrominscriptionsolthelifthcen-
goddess hasa humanheadinherlowerleft-hand andAbhayahudra i!ry onwardsaboutpatronage extendedbyleudalchiels anddigni.
Inher!pperright-hand, while, inherotherhands, thereare asword tarieslo Tantricdevotees.
anoaconcn,
The period,lollowing900 A.D.saw a spurtor explosionol
The verynafie of Hamsesvariis Tantric.f/am is a Biia,and erotclnlluenceon arl.
Sa standslor Sakti.Ihetwoare locked(k/aka)logether;thelock,
158 Chapter.4

Duringthispedodcoarseness andvutgarity
likeorgiastic depic- TEMPLES
lronscreplconside|t|bly
intothe realmof an.
Paftadakal---dprct
Aihole,Badami,lvlahakutes'vara, poses
Belowwe glvea listof somenoteworihy objectsof ari depict-
rngeroticmotif6. ol love-makrng.
Puri,Konarak
LinearRepresentatlon ManytemplesoJMadhya diflerenlkindsol erolicscenes'
Daimadpol(Ahmadnagar districtot Maharastra) Pradesh (inJabbalPur,
Gwaliior,
-Chalcolithicperiod,phaselll lvalwaregions)Raiasthan
IndianArchaeology,A Aeview'1958-59,Fig.7 Mysore-
cuiarat,l,laharastra,
Caves lmages33
Kupgallu cave{Mysore)D.H.cordon,Theprehistoric Amongtheimages,owingth9irconception toTantra, ihe most
Backgrcund ol lndianCuhure,p.115. well-known is thatol DaksinaKala.
Buddhistcaves pitalkhora Theiormof Kali-image, whichismostpopularamong theTanlric
ol Kondanaand inWeslOeccan_ erecl,
depiclmithuna--A. 2nd-1stcent. B.C.M.N.doshpa de in Ancient worshioDers, isthis.SivatiesonHis backwilh Hismale organ
/ndl:a,XV pp 69ff, 81fi. andlhe goddessis sealedon Himwith lhal organ inserled intoher
orgailina woman-superior position.
Ellora,Aianta,AurangEbad,
Teracottasandotherobiectsfound
al Bhita,Jhusi,Kausambiin Up,TeranctN6vasain M;harastra. The otferol lhe severedheadof the worshipper belorelhe
Naga4unikonda in AndhraPradesh. qoddessis a lealurecommonin the Pallava(C 4th Cent'A D to
Someterracoflas ot Kausambi
andBhitadatelrom2nd-1stcent.B.C. ;nd ol gthcent.)andCola(c.100A D 3rdquarierof 11thceniury
A.D.)periods of SouthIndia
PlaquefromAwra-Mandasore districlol fradhvapradeshlC. the
100B.C.-300A.D.)-GoddessSriwithcoupt6s, Someoihernoteworthy imagesarethoseol Ekanamsa'
on borhsides,jn- Varahi, Vagisvari, l,'lahamaya or
gagedin sexualintercourse, andpitchers. Malrkas.Dantura,Camunda,
Tripurabhairavi,Candi,Saruani, lheYogints.
SometerracottasfromCandraketugarh andTamlukdalingback
to a priocl TheJainsandBuddhista alsohaveTantric iconsAmongthe
fromC.2ndcent.B.C.probablyrepr6senting wine_pots,
ln rrcnt. Jains.lhemost popular are theimages otYaksints, viz ' Jvalamalinr,
Padmavali and Ambika.
M. Candrain Bu etionof BuddhEm. aretarlargerinnurber'
pince olwales Museum, lmaqes.nsprred byTantric
Among ihe images of malos, well-known are those ol
Bombay,No.9,p_25, fig_17 Vajradhara, Vairasaltva'
Ratnaaambhava, Amoghasiddhi,
Slone: Avalokitesvara, Samkhanatha, Lokesvara, Vagisvara, Hevaira'
lronumentsol SanchiandBhafiul-m,ithi,as Yamanta orYamad, crowned wilha stringol human heads, Jambhala,
associatedwith
Sidevi.2ndcent.B.C. Trailokyaviiaya,Mahjusn.
The art ol Malhuraand Nagarlonikonda
revealsa varietvof Amongthefemales,theJollowing arewell-known: Kurukulla'
Malhuna Molils. havinga garlandol human skulls in one form' Paranasaban,
Tanlraand CulturalComplexot India 161

PrEiaparamita,Cunda_The most popular


of the fematedeities is This Sabda-sakll is idenlilied wfth Kulakundalini making indis-
tinct soundat the M!/adha.a.
AmongtheBuddhrstgodsandqoddes
ffi r,::::":?^r:ilili:!:_Y,?
"n"";;;;;;;,;;;,;';#fi ll is slaled that a greal Manll'arepealsilseliwhen inspiralion
and expirationthroughlhe circularmovementof Ihe vilal ai ol iiva
revolvesroundthe wheelol Dhvani.SuchaMant@isc^lledAiapa.
represented
asdancins
onacorpse
and The consciousnessin the Jiva is nothingbul the eternallyexisling
n"","IiJ"tlI1? f,?]s Sakti of Dhvanii. the child in the womb.The vilal Sakii of Jiva is
only Dhvariin the lorm ol Akpa Manta.
TantraandAlphabet
Severalstagesolwordshavebeen conceived.Theextremey
is subtlesiale is calledpara; it issuesfrom the Muladhan.fhe |4.ss
^- ^ -Siamasastri of the opinionthal the Devanagan
alphabei
qT,.lt
!li{l'!? ffit:i:itr":,,""::,fi
:*li:[i"lH::fi
the lefler, is triangulat
subtlestale is calledPasyanll;inihisslale il reacheslheheart.The
stiil less sublle state is known as Madhyamatil exisls in conjunc-
:cnpf lttikonadbhav4. tnlhe Setubandha I on with Buddhl.The grossstate is called yalkhariissuinglrom the
#[Til:I,o,fiiil1i:rarava'irisstared
rhar
sanpraaaviias
value of Tanira-rise of Sahaiiyacult
Tantraand inscriptlonss
Tanlraprescribedeasierritesandritualsby reducingtherigour
wasextremely poputar,s , nat atta,bytrF
Froveo of Brahmanicalpractices,As statesabove,itgave greaterlreedom
r^-..JharTantra
Iad lhat.evenin inscrrptrons,
whchweremeanllorrtreount,c,Taninc of relgiousperlormancesto wofien and Suds.The rigidityol the
1
;:l:JlJiffi $*'trrudedFor
sxampre,
thecansadha;
sro;; casle-syslemwas relaxed.
Tantramade a lremendousaooealto the mass.Thereasons
(=oroA.D)refers
roMars{Mother are as tollows.lt assuredmuktithtoughbhuktiot enjoymentand nol
"," soddesses)
"nor#?lil" renunciation.ll prescribedmany praclicesdesignedto securema-
terial prosperity,long lile, harm to enemies.Tantrapermealedlhe
Sabdaahd Dhvahi
societyrn such a way thal even lhe orthodoxBrahmanicaSastras
lanka has made speculaltonsaboul could not resistils inlluence.Smrtiand PuranarecognisedTantflc
,, _ un,vatu sou.ld.tt ,s ol lwo k.nds,
utz^. and Vana. Dhyal,rjs sound not conveyeo aulhot ly. Mandalas, mudes, yantQs, nyasas, elc., came to be
by lettes
rne^atphabel,whereas yarn6 meanssuch lettersrepresenting ol regardedas indispensableelementsin religiousrites. In Ka| Age,
rerentsounds.ll has beenstated Oit
thatditferenceot tonets lhecause lhe predominanceofTanlra has been menlionedin lhe Kularnava
or trnstwo-toldaspeclof sound.As a maflerol and MahaniI vanaf anlas.
lact, noweuer,lhe,e
:il""ff::::i.lji::i"li<:lds orsound: rhe.ear
dhvan,,s rn,ns In Bengal, such was the impact oI Tantrathal the staunch
orthodoxSmrti-w,iler,Raghunandana,hadto recogniseand provide
rs statedthat.thwortdot movabte lorTantricinitiatron.
,InKed
-,,-.lt up and pervaded ano rmmovabrerhrngsrs
by thc Sak / in lhe lorm ot dhyanl:This Satr, It isTanlrathatpopularised
lhe conceptionandworshipof Kali.
fs variouslycalledby such nanes as
Nada,pra na, Jivaghosa,etc.
TantrainlluencedBuddhismverydeeply,and led to lhe riseol
162
ChapteF4 T a n l r a a n d C u l l u r a l C o m p l e ) (o f

lhe.Brlddhrsl
Sarallyacuttwhichsupphed0
jr.i#';:::?,:aiti{{.-::'f
::l"1[.':[*; *1i.:,'"::'J: ol a DasaKingof Mehar,a holyplaceol thelollowersof Tantrain
Tipperadislricl(Bangladesh').The Satcakn-nirupana o{Nandarama

:rt;im;;li:I:1*iff ::fiii."""#r
$.::Ti,if
ya.!attvawnich,";;;;;; :i r#il,.:
t,h.e,.adu.a
is statedto havebeenwritienund6rthepatronage of Harivallabha
Raya.In somecases,we learnof theTanlricworkswritlenby au-
ihorswhoarewell-known in otherlields.Forexample,Narasimha
i""1",!?,j]irii,lj.
ji;i"",i:,i:iii
:i,:""t:^{r",ej
itii;:i_ti.;1f'"1f
a Thakkura, authoroflhePradiracommentary
wIole lhe Tatabhakti-sudharnava.
ontheKavya-prakasa,

j*it:i
il:il,1"","":ry:i
fli:#::*""i,::ii::i:::','iff
r_ praceof yoga,lhe Va,snavas
Frornthe poiniof viewof literaryhislory,Tantrashavesome
rmportance. SomeTantfas worksonTantra,
referlo otheraulhorilative
sta,e love.(p/emaJ. someof whichare loslwhileolhersare preserved in manuscripts.
'I
he ra"trasIncrdemalty
tnrowtiohlon I Theserelerences throwlightontherelalive chronology ol theworks

,'Tr#,',J:",:"ilffi
{*,iffild.,fi*rfl
Ttr,;,#;;:tx1
ciiedandlhosecitinglhem.
Sorneinrormation, importanl lorthehisloryof Tanlraliterature
andTantricreligion,is contained in atewTantras.Forexample, the
,",,1J[:T,:'Jniil?","i:ii#:Jffi
ji"#::"*"
H""1i,""", Paranandasutrd6
q!oleslhree
menlions
leachers,
the namesot sixTanlric ieachers,and
SomeTantrasreveallheelhicalouflooK
ot lhe people.
Apari tromthe above,Tanlraspropound RegionalTantra
a distinctphitosophy.
sso.nentsto.icalvalueol.lanlrasa,tdthe|com.nenlar. Tanlraisa terarygenre.lt includesworksoftheSaklas.Saivas
o" .The.e-
il;ii#,f:,'ff"::l""""
:f:l;rufn::n**:;.:;; andVaisnavas.In
nant.Saivism
Bengaland
developed
Deccan, Saktacultbecame
chieflyinKashmirSouth
predom-
Indiawasaslrong'
*'"oa., rio-
r'o,r-re',
;:t.'.ii3",';#lf',?l#J:::l fl.,, holdoi lhe Vaisnavas,
wasnot negligible.
thoughthe numberoJSaivasand Sakias
In northernand easlernIndia,Saktadevotees
s'ues,r,eoa e and p,a;e;;;;;::;;.": ot connpnrdro,
lar oulnumberlhe adherents oJotherfailhs.Thereis alsoa Saiva
jtir:?i.ii[.lr;,"J;,"T;
i""J::?::"i:r*i#H
l_,rnecaseol sone Janlras.
"'"'n"' sectin no(hernIndia.In genqalandAssam,lhe Saktasarefo!nd
in a verylargenumber;lhe
werethreemalorschools
reslisVaisnava.Time
inlndia,viz.,Gauda,
waswhenthere
Kerala andKashmir.
wetinoroydIaJlhors.
c g.SaAtaprdmoda
l"#llJ"'l 'i;#::''r:"r"n.'p,"aiil
ffll?l',",ili;i.1i"iff ln the Gaudaschool,the yamamodewas heldin the highestes-
leem.fn this school,lhe live Makaras,in thei otiginailorms,are

;,.,, .*"+ *_*,",::n #,,.j# 1,ffiffrffi;


used.The devoteesol lhis schoolimmersethe deily n theirown
heart.The Keralashoo merelyconlemplate
subslanceis used.According
the Makaras,andno
to lhisschoolalso,lhe immersionof
Lak5rn
;':;:iJil,-jlli:, :i,1,:rJ,;:,5.T::;,::** n611."
;: ::
r ,;;';."'g*Hj,:,:::#tiii'
jifr,1 j:
5;iJt3
lhe deitvtakesDlacein thedevolees'hearl. In lhe Kashmirschool,
subsltutesot Makatasarc otdalned.Besidestheseschoos, an
olher.calledyllasals alsoknown.
s",vananoa.
a,,rno. oitnl;;'i;;'J;,lr:#;:: .1""J;i":.,,]H lt we are to believeihe lestimonyol lhe BrhadGautamya
164
Chapler,4
165
Tantraand CulturalComplgtol lndia
Idnlrd . Inen it ts evideII lnalTantricpreceptors
ot dlnerenlregrons
haodrt,erentoegreesot repulatron.Thrs workholdsthatthose;th; themJemaledeitiespredominate Thesedeitiesare genera!ly
:::::':"T?*:1,,f ".1!
:?""1"1ff
il:":f:f3i:!",:Ti^:J l"ll"d S"kri.Wh"t"u"ttheirorigin, whetherthey
ielauonto thenryanSakii,in courseol iimemosloi them
hadorhadnolany
camelo
be lookeduponas Durgaor Kali'
Influenceof Tantraamongcommonpeople ln thelamousI\rinaksi templeol l\"ladura' the maledeilywas
Graoually
is not,certain
whether ."rf"i dotuuf'ng"and the lemalederty|\.rna\si
^,^ ^ll Tanhaaroseamongthecommonpeo- lol^at'"oa*as 'aent'tied wrthSivaandMinaksiwilh consorl
his

ii,,?i,ff
!^i:L:l"t:fl;i ':,:1T:';"_"#
o'""t'""t' particu
larlyTantric
[{;H"J""J::,",."".,".J:: KaliAnkamman
thecemelerv.
is poputarly
SheeatscorPsesrs
believed lo be a Saktidwelling in

deities,
among
rhenon-
lf,ll!*nu'" Originallya ruraldeity,Candesvari is worshippeda6 ln
Ihe Hatiuamsaslales thal Devi, as Kiali, Nandavaram in Kurnauldistrictbylhe abongrnes
used to be wor-
-.,
j,'.4;
:Jli:T :i#5ili#"ftil1:j,;ffi
ll,,"J:.3..';";;;;. KaliAmTen or lvolherKali is wotshioped
e g..Ianjore. InchinoPoly elc
in someareas'-

,.^
dgi_.1?J",led
P:"1 " to as tlvrnsin mounra,ns
dndroresrs Mahakaliis worshipped insomeplacesforsavingpeoplelrom
tne uevtputana lxvlt.p3)may be menlronedin lhjs connexron. epidemics, Sheremindsoneof RaksakaliofBengal
limes
asvindhva-vasini'
sabari(e.s Kar' rlahasbeenin voguein Keralalromveryancrenl
lotBditrcn.the pulaol thisdeityonginaled amonq lhe
",,r:L"r:il"HtT$.lesisnated accordrnq 'n lhe
peoplelo live
Thgreis an impression
some among ]ili.ln"-.. eh"otuL"i''s believedby common
was
orsinary
anonAry"n
n,.uui.'."r,u,
0",,y
3ili5"',i:::ili::[: c"t"i"ry
Thegoddess. sevensislers'calledmari areworshlpped Ma'l
.^ worshrpped
by theChut ln Mvsore,
orsuoans.,frand
Drhjrsriu",.
*a".urr"axr"Jirl;:::1:11::[] meansSakt'Theya,e regarded as wNesol Siva'

:ffi ]:;5;1iX
T:"T:"#:i
[:':iff;*:::.lill
was belrevedlo be,denhcaJwith
Beiorefernale goddesses goats,sheep'elc-'pa icularlybufla_
loes,are sacriliced;sbeioreDurgaandKaliin Bengal
Dikkaravasrnr
ol Ine Katitapurana;. Iantricideasperhaps ledlolheIntoduclion
5.1ehas lwo aspects. r/ksna (tierce)and Tnewrdesp'ead
Lalta lgracef;t). In the ^r rhF nslrlLrtron ol Devedasls (lemple_giy's) Mailhuna(sexuaL In_
re_r.easoect.she ts dark.pol.bellied. 'ilual
and wearsmafledlocKs.Be.
srdeso'terirgsol w,ne,meat,etc.,numan r-",iorit"i *"t ."" o' 'ne trveessentialthingsin a Tanlficprovrde .ll
beingsweresacril.eo
*r.-t"li"*a rhal qodsare pleasedwithwomen So lo
rlwastherrdLtvlo
Ji'qni'ot rn". ,hio"u,dasiswerededcalpd lhe
iino'"nJor*" o"i-" the deitresln courseoi lrme however'
nowregarded
::,::T,iL:i"1.,lT,Hl:,1;;:
::::$!ilJf"ilHffi
as a lormof DurgaorKali.3,
l',.i"JJ1aeoene ratedintoproslitution
p'""""rv
allilstcovenly andt\enove Ly
andspreadin SouthIndiaand lo
lit't
Amongthe the Dravidiansol Souih lnora, ""t.i"
te.ieiJeqj"". "'igrnated
in.ome olherprovrnces as in Bengal
vanousMoihergoddessesis widelyprevalenl?a.lhe worshipo,
" andlhelaw_g:vers we'eBrahTaras
In tact,arnonq fhe eadersoftnesoclery
lheyshowed
or sec'llar' olaslowa-os
Wni,ena^rng'awsrel'giouq
167
166 Chaptef-4 Tantraand CulturalComplexol lndia

the threeupperclassesin general,andthe grahmanasin parlicular. Amonqlhe fewadmirersol Tantrais CharlesElliotwhosays


Womenand Sudraswere subjectedtotabooes. rnartneoerieratpr'nc'p esolTantra brealhe a libetaandiltelige_l
-.t;'; ;."" 3rehonoured: lhey can acl as leachetsWhereas
Those,whowere repressed,had naturallyahankeringior reli- ol teslnctrng itshrghe'code lo
.
gio!s ritesand a resentmentagajnstdiscriminalion. fll''liiu-1y s soneri.esaccused
As Taniraoave srna"v,tn" opposilemaybesaidol Tantrism- oulside
muchlreedomlo theseclasses,rtnaturay loLndlavourwth iem -fui"r,
"ni
thelerrolallsmorallyis excellenfs
Elilist attitude towards Tantra Sibchandra Vidyarnava hits lhe nail on lhe headwhen he
-r.e qenetap"otcare gao'anlotlhe plncrp'es of Tanlra_
We haveseenhowandwhyTanlrabecaneverypopularamong "av. ;""ir15e rsthelacllhatTanlra-saslra isa
lhe masses The Upperechelonsol SOCrely, _s-r-o"]nr-rr.rrr,6rr"rsrgno.a;ce
i]iu"
only
bo.n tO.and 4U(r,redt; tr'eq parlotwhrchbeco-nes nter||gble
Vedrclradtlon, lookedoown upon Tanlrawtth a sneeringaflttuoe, "aierbooks by Englishwrilers 'o'lar'eo
iu soAnun". .The Engrrsh
althoughthe overwhetmingpopulaity ol this class ot literalureand educated Eengalc ol lhesedays
iie,elva rel'ecrioro'v!:alEng'ish
lhe rtes and practices,taught in it, compeljedeven lhe orlhodox 'gnorant ol lhe Tanlra-
tormulatorsof Sastrato accepl some Tantricriies as part ;.;; *"" Borhate eventodayequallY
oi their
lAllgio_.f he emptsas,s olTantraon Dhogaasagai!.sltyaga.so zeal.
oJsryddvocaledbyorthodoxSastras,lheInclLstonIn lanlrd oi w,ne Despiterhe generaldeprecatory atlitudeol the Brahmancral
Tarrira,tfe lacl remainslhal manyBrahmansas nol
and meat as essentialrecjpeinTanlricrites,tbe relaxationoicasle_ e itesiowarOs ol
t\'Iost
reslflclors, etc., were LJnconventional, Tantric
intu *rot" rr""ti."" on f"ntra' but practised riles
so, the peopleol the uppef
class,pridinglhemseivesonsuperiorAryanculture, ilrewritersonHinduTanlras wereBrahmrns
detestedTan;a.
peop'e
Wilh the renaissanceof the 19th century,as a fesun ot lhe Nol on v Ihe Ind,aasoul alsosomghlghlyInlelleclual
Sadha&aswrlh thedeepe)l lespecl
impaclof westerncjvilisation, a sectionol the intelligentsja 6rrhewesllooo uponTanltic
denounced arready reierred becamea disclpleol
Tankasas thoroughlydespicable.Inthis denuncralion,sorne fiooo,oit", to *noa *" nave
wesl
ern scholarsspokein one voicewith some highlyenlightened ,t;.i";;;;b sibchandraVidyarnavawho was a proioundTantric
Indi-
a.s Forr'r<tdnce. Wirson.I\r'onterWiliams, Hopk,ns.torre^ltonsome scholarand a devoteeol with caliber'
o lhe stalwarls,ookeduponTanhasas a debasedlorm hodox Brah-
'sn r^dulgng In barbarousand repulstvepfaclices.ga.th ol HtndJ Nolwithstandingthe sneeringatlitudeof lhe o
all the llve mosl
ctsaracler m ns towardsTantra:it is surprisinglo note that
rsesa Sahtaot the lelt hand as a.hypocriteand a srpersriltous viz lheworsnlo
rmoorlan.onsllJenlso'lneBrahmanica'relrgon
verv (d od
;;V::" S ;;. aakr' Garaoari and Surva coreLr
'iluals as esse'llalpa'ls ol lhe e'rg'o_s
The itn.oonr"na,^ ou"-onlrlc
.recherv renownedBankimChandraChatterjeeloundnothingbul '_ ,t'"a" aya,"'r_slLe posllor ol Ta|.lrai5 paralleio lhe
lusr.anolquor r1 the ldnl4c rel,gron.F.L.Mrrradescibes nr"a,aoa
ranrflcpractrces
as revoliinqandhorlble. Vedicelements
lact seems
In the presentcenluryalso,Tantrais mo,e nalec than undeF Th s svntheslsmay seemto be anomalousThe
root and as such
slood-Those, who look down upon ii, do not go deep into ihe phi, to oe traiait'tne aOoveii;esystemshad aTantric
losophyoi Tantras,and iail lo miss it true sp rrt.The rnalpracl
ces, hdoo \^ oe anooeeoapoedlrolFe fasses
lhal havegrownamongtheTantriks,makethem blindto lhe iailh couldnol do
subtrme The orlhodoxadherentsol ihe Brahmanical
aspectofTantra. lhe rank and llle ol
*iir,ll" .v"t#. *hich so Jirmlygripped
Vedrc ovenones
,.. ioc,elv. So, if,"v uaaplecilhem,and added
""*
168 Chapter.4 169

Post-Vedic thought-currents and Tantra


Lokayatadoctrines.Tantricjdeas have much in commonwith lhis
^ " posl-Vedic India,we Lnda Orve,s.ryol stra-dso, rhoLgtsl. treory.
SoTe ot thesehave striraritywilh Ta"tric.deas.1.,s, The idealhal Ehulasorgrosselemenlsunderlieeveryworldly
"oweve.,
diffcullto determine theextenttowhichTanlra influencedwilhsys_ lhing,occurringin some works, nolablythe Svetasyalara,is found
lems and ylce yersa.In the early Vedicperiod,no Tantrictext ;p_ nTanvaalso-
pearsto rtavebeen composed.llshould,howeve(be remembered
lhatTanlrcideas,perhaps, The atheisticCarvakasdo not recognisesoulasindependent
originated
amonglhelowerechelons ol
the socretyas early as the Vedicperiod entryapartfromthe body.Thishassimilarty wilhlanl]ic. Dehalaftva
accordingto which the body is lhe microcosmot lhe universe;the
It is,therefore,worthwhileto examinethe ideassimilartoTant|a preservationof the body in good healih is an essentialduty of a
and olher systemsoi thought. Tantrcdevotee.
The SvetasvatataUpanl-sad declaresthe monotheisliccon_ The Carvakasdeny the existenceof the olher world beyond
ceplof Rudra Sivawho js idenlifiedwithBrahman.Tanlraatsospeaks death.lt may have influencedthe Tantrc conceplal Jivanlmukti,
lberationn life.
We have seen in conneclionwilhpahcapasanathat, in each .lainaDohasrevealheterodoxlendencies,and protestagainst
ol these syslems,the deitywilh whom it is connected,regardshim
as the Supreme.
The iniluenceof the Sahallyacult was so pervasivelhat even
The doctr ne of Kala (Time) has been dorninantever since theVaisnavas,who rnsiston punctiliousadherenceto ethicainorms,
Vedictrmes.For example,theAthatuaveda
qomrnatingeverything.The ,Svlasyatara \XlX.44)declaresrt as couldnot escapeit.Thereis aconsiderabJe bulk of VaisnavaSahajiya
(Vl.6) considersit as the ileralure50
causeol lhe uaiverse.
The Vaisnavaconceptionof Krsnaand Radha s regardedas
The Buddhistdoctrrneol Ksanika-vada,the JainAnastikaya correspondng 10Siva and Sakt ofTantraand lo Upayaand Prajila
lthat which has no form) as the descriptionof iime teslif es to lts ol the BuddhistTantra.
ll may be noled ihatTantra,particularlythe Sahal/yaidea, is
Time is one ol the categoriesol Nyaya_Vaisesika
philosophy. tound irl a I the religioussyslemsof the medievalperiod.
ln ihe Tantfa,tt is so importantthatthe most prominenlTantric The concept of Sahaja is found in Sikhism which is anli-
deity,Ka i, has been namedafterKala.Kalits so cated because Brahmanlcal.and deniescaste'syslem.The Sikhs also believein
She is supposedio have controllediime, pasi, presenl and future. the abso ute authorityol ihe Guft./s.
Thanlras generdlly averselo the docll.e ot oeshnywhicr The renowned medlevalsainlsalsoappeartohavebeeninflu-
praysa very mpo(ant r6tein orthodoxBrahmanicalthought.
ll was, encedby the Sahal'/iacult.For instance,thesongsol Kabir,Ramdas
perhaps,due to the influenceoi Ajivikas,who recognis;d
'hol Tdnt-a.ecogn,seo In deslrny, and othersbetraySahallia ideas.
r. SaivaAgara oeslny ,s desc.bedas
evolvedtromAsuddhaMaya. Tuls das was a devoul lollower ol Brahmanism.In his
Ramacaritamanasa,he contemptuouslyrefers to lhe superiority
Svabhavavada)sthedoctrjnethal eveMhtng is producedby c a med by Sudraswho actedas teachersof Brahmanas.Not only
nature.Traditionally it rs sometimesequatedwith Carvakaand Sudras, bul also Tells,Candalasand other low-classpeople are
Chaptsr.4
Tantraand CulturalComplexot India

re{erred lo as gulos.Theserelerences testllyto thewideinfluence


c earlyan echo of the Tantic Dehatallva.
o{Tantra,
Amonglhe disciplesot Ramanandawas Bavidas,a cobbler.
TheTamilcopperplategranl(1596)No.75 of Sewell'sLost ideasenlistedthedevolionol
Ravrdassunconventional manydisci
referslo a Sudraprieslandhis manydisciples. ples among whom Kabir was famous, and more celebraledwas
ThealmostIndia-wide proteslaganstcaste-syslem appears M ra Baiof BajputanaandJhali,queenoJChitlor.Therewere numer-
to havefollowedn thewakeol thepopulartyolTantra.InSoulhern ousolherfollowers anddisciplesof Ramananda.
India,theTenkalais starteda movemenl againstthisage-o/dsys-
The aloresaidKavir (b.c.1398) Iearntthe mainTantricprinci
lem. ples lrom his guru-There are the lutilityo{ caste-syslem.exlernal
Tukaram ot ^raharastra, a Sudra,hadmanydisciples of upper iormaliliesof religionandlackol distinction
belweenmanandwoman.
caslesincluding Brahrnanas, Thougha lVuslirn,he had many Hindudisciples.Kavifs Dohasare
Caitanyaandhistollowers boldlyreactedagainstlhesystem. popularamonglhe peopleot allclasses, highand low
Theassocialion oi Caitanya withYavana Haridasais well-known. Manyof his songsare quoiedin the Gfanlh'Sahlb.
Gapalabhalta's Hatibhakivila;a,anauthoritative trealiseamong The spirltualdescendantsof some ol the well-knownsainls
BengalVaisnavas, unequivocally raisesa voiceof protestagainsl foundedminorsectswhichpreacheddoctrinesakintothoseofTanlra.
il.lnitscommenla,y(Berhampore ed.,V 491-93)Sanaiana Gosvami Among such sects, menlionmay be made ol the lollowing:a sect
vigorously vjndicates the rightot Sudras. estab ished by the Muslim disciples ol Kavir at firaghar,a secl
Slalwarts likeNarahari Sarkar,NarotlamaThakur, etc.,among iounded by his Hindu disciplesal Varanasi,a secl calledKhaki in
thedireclandtavourile non-Brahmin disciplesol Caitanya,were lhe north-weslern Indralounded by Kilha, a sect founded by Dhar-
oulrgol evenBrahmanas, madasa,a Baniyadiscipleof Kavir,al Chattisgarh,a secl founded
by MaLukdas,a discipleot Kavir,al Allahabad,a sect Joundedby
The no-castecampaignof Caitanyaism was markedin Purr Rajjab,a discpleof Dadu.
wherecaste-reslriction is notonlydecried, bulit isalsoregarded as
srnluland unethicaleven lo-dayto makeanydiscrimination among Aianonssect,Parabrahma Sampradaya, wasfoundedby Dadu
castes.Forexample, theMahaprcsada ltemnanlof rice-olfering) ol (1544-1603),the mostwell'know exponentof Kavilsdoclrines. He
LordJagannathacan beservedby low-class peopleevento staunch made a colleciionof devolionalwritingsfrom allforms of religionin
Brahmanas whocanrefuseil onlyal the perilolincurring sin. aboul1600A.D.
ln Assam,Samkaradeva {1486-1568)andhischleldisciple, Nabha,an untouchable,was the renownedwriter ol the cel
Madhavadeva, wereKayaslha(aclassol Sudras),buthada large ehaled Bhaktamalainwhichhe recordedlhelile and aclivilyol lhe
numberof even Brahmanalollowers. His sect was called devoteesof variousreligiousporsuasions,
firahapurusiya. In courseol time,it wassplilintosub-sects, called Amonglheoihermedievalsainls, preachingliberalviews
infiu-
Bamunia,Moa'maria, Thakuriya. The secondone believedin lhe enced by Tantra,mention may be made of Namadeva.5!Surdas
pureTantric mode, (1483'1563)Dharanidas(b.1556),Laldas,PuranBhakat,elc.
Ramananda (141h-151h cent),a norlh-lndian leaderol the Ol the religiousleaders,preachingunconventionalideasand
relormists, wasaVaisnava.The Sikhscripture, Grarlh-Sahlb, quoles praclicesis northIndiainlhe 18thcenluryafewwereBhanSaheb,
a songof Ramanandawho saysthatGod (Rama) is nottobelound afo lowerol Kavir,whoformeda salvationarmy;Carandas(b.1703),
inthescripiures norin anyexternalobiecl, butinone'shearl.This is born neaf Alwar,who lormeda sect;Sivanarayanaib.1710) born in
172 Chapt6r-4 Tantraand CulturalComplexol India 173

Baliadistrict;Pran Nathof Bundelkhand; Ramacandra orSantRam forms of Sakti.Like Tanka-wrilersthey emphasiseKayasadhana,


ol Jaipur,,ounderof the Ramasanehi sect;Jagjivan(lastquanerot lhe ultimaleobjeclo{ a devoteeis to realiseSahala,the basisof all
17lh cenl,)founderof Satyanamior Satnamisecl; Ghasidas,a exislence,lhe sourceof perennialbliss.TheyrecogniseJivannukti.
Salnamileaderand a leather"worker; Lalgiror Lallag,leaderof Thus, lhe Srddhacaryasadvocateall the main principlesol
Alakhnamisecl oJBikanerregion. Tantra.1nthei case, BuddhistTantra,rather Euddhist Sahallya
Someof lhe aboveattmptedto synthesiseHindu[,4uslim cult appearsto have exercisedthe groatestinlluence.In the
ideas. Catyas, lhe goddess known as Nairalma, Dombi-Candali,
TheDasakuta movement of Karnataka discarded casle-sys. Sabai, etc,is identicalwilhgunyataor P|ajfraollheBuddhistTantric
lem and exlernalformalities. Sjmilarideaswere propagatedby Syslem, known as Sakli in oiher Syslems-
l/aharastriansaintslike Jnanadeva,Namadeva,Ekanatha.etc. The Nathacull,originatingamongthelow-classpeople,shows
Thoughlheydid notstartanymovemenl, yettheyenlistedadhe. lhe unmislakable impressoJTanirism oJlhevarioussects,viz.Saiva,
enlslo lheirtaiths. Vaisnava,Sakia, Bauddha.lt is, in fact, a composilecull drawing
Thelrahanubhava sectof southIndjawasstrongty nsorraiionlrom varioussources,
opposed
to Brahmanical religion.The
famoosexponents werecovindaprabhu,
Bhaskara, Kesavaraja,poeteeslrahadamba, Tantric oftshoots (Also see Sects and subsects ol Tanlra)
to mentionontyatew.
LiberalVaisnavism andNathacuhformedthebedrock of lhisschool. Tantra,producedseveralsects of which the principalones
Nalhism, wete Kapalikas, Kalamukhas and Mattamayuras.
alsoknownasYogi-panlha, imbuedwithTanlricrites
and Practices, towhichwehaveakeadyrelerred, wasa verypopLr- The tirst lwo were branchesof Pas.rpataSaivism.Theyhave
lar sectin Bengal,Orissaand Assam.The songsot Goptcandra, no scripture.lniofmationaboutthemasgatheredtromthe wrilingot
popular alloverNorth-India,particularly
in Bengal,werecomposed, o hodoxreligionistswhohavedescribedlhem in disparagingterms
trler a/la,by lvluslims.
knownas Bharthari. andderogatorymanner,
In Orissa,two sects,calledIVahima-pantha and Kumbhia- They were worshippersol the FemalePrinciple.Theycast all
panlha,Whichwereproduclsoi themedieval religious
movemenls, conventionalsocialvaluesto the lour winds;casle-systemwas ig-
wereverypopular,
The well-known Siddhacaryas, to whornare attribuledthe Acco rding to Ramanuja (Sribhasya, ll, 2.35-36), lhe Kapalikas
Caryapadas,alsocalledBauddhaGanO Doha,aopearto havewrit- use six mudzs, (v12.Kanthaharaot necklace)Alamkafa (ornamenl,)
lenlorthecommon maninpopular language, usinganalogies and Kundala (eafiing, Sircmani llewel for head), Bbasam (ashes,)
rmageries lakenlromcommonlife.I\,4any ot lheseAcaryascame Yajfiopavita (sacted Ihrcad) all being made ol human bones.Ac'
lromthelowestclass, and.as s!ch,wereopposedlo Brahmanism; cording to them the attainmentof highest happinesslies in con'
suchnamesas Dombi, Sabari,Tanti,DhobiKuthari. Karmara. Teli. centraiionon the SupremeSoulseatedin the femaleorgan.Some
etc.are indicative
of theirloworigin. oi the barbarouspracticesof Kapalikas,like humansacrifice, elc.,
are recorded in Krsnamis.a's dftma, Prabodhacandrodaya.Thelarc
TheSiddhassometimes betraycontempt ior the Brahmanica also describedin Bhavabhuii'sMalatimadhava.Their skonqhold
syslem,anddo nolrecognise caste-dislinclion.They recognise
the was at Srisailain lhe Andhraregion.
divinepoweroftheg!ru. Fivebrandsof Siddhacultureafe Dombi,
f.'al,Rakaki,Candali andBlahmani. Theyrepresenl livelemale Some epigraphs reter to some secls which are, perhaps,
174 Chantanr' Tanta and CulturalComplexof 175

Kapalikas andKalamukhas. Someoflhe inscriptions are be onged to this school.The followersol Kaulacara were divided
lgatpuricopper,plateol Nagavardhana (7thcenl). nto lwo subsecls,Putuakaulaa d Unarakaula.Accotding to lhe
Nirnandcopper-plaie {7thcnt)in Kangra, iormer, Siva and Sakti are known as Anandabhairavaand
Inscription
homArsjkore(Karnataka) etc. Anandabhairavi. They are relatedto each otheras Sesa and Sesi.
TheKalamukhas appearlohavebeena stronqsectInlnegth_ Accotdingb Unarakaulas,Salliis alwayspredominant.and never
11thcenrurres (videN. Sastri,fbe Colas.t\,Ld.as,j955. op. ends.Siva appearsas faftva, bul Sakli is ever beyond Tattva.
648-49). Fromanolherstandpoini
SaktaTanaredividedintolwo classes;
Eplgraphicalevidence oflhe lOthandllth centuriestestilies lhose basedon Daksmacara andthaseon Vamaca?,52
to theexislence ofa SaivasectinTripuriand neighbouring areasof In dilferenl paris ol lhe Saktisamgama,lhere is mentionol
Centrallndia.This is calledManamayura. A hibe ol thrsnameis someTantricsecls.
Rnawni^ lhe Mahabharata zt_5).T'ls sctappedrsto have
{11.32.
floJrishedin the Palaperiodin Bengat{V.deN.\. Bhaflacharya. A we l-knownsecl oJihe Saiva'Saktasecl was Kaparka.lt is
AncientlndianRituals,pp.l33-34). generallybelievedthal Kapallkaswere so calledbecausethey used
Tolhjs sectbelonqtheworks.
calledSomasambhupaddhali to carry humanskulls (Kapala) or drink Jromthem.Thereis, how-
andtsanasivagurudeva:paddhah Ac-
cordingto H.Goetz,the severalbas-reliels ever,an inner signilicanceof the name,as stated in lhe Pakas'a
oi Khaiuraho ternotes
owelheiroflgrnlolheinsprration commenlaryon the Sanskrildrama, Probodha-candtadaya. Ihey
ofthissect(4rtsAsattqueq];me
V Fasc.I pp.35 ft.) were so designaledas they used lo drink nectar or candri lrom
wilh n Brahmarandhra, knownas Kapala.With this drlnk they con-
SectsandSubsectstoTanlra(AlsoseeTantricoffshoots) c uded the great VratalMahawata,).Mahaylalaappearslo be an
olher name of the Kapallkasect.
- Erodlyspeaking,Hindulanlra wasdjvidedintotwoschools,
SaivaandSkata. Ihe Soma-siddhanta.named bv Sriharsain Naisadhacarita
(X.88),is consideredby scholarslike GopinathKaviraj53lobe lhe
Among_the SaktaTantrasagain,despitelundamentat unily, sa.r,eas Kapalikasiddhanla, Soma means Sa+Uma, i.e along
.
iherewereditlrences whichweremainlycausedbytheditference wiihUma.
of the objeclsandmodesof woFhipas wellas ot acaras.
fhe Agama-pananyaofYamunaMuni,Slvapurana,
etc.name
Sakta Tantraswere broadtydrvidedinto two groups,Srikula someTantric
secls,
and Kalikual.
ThelamousVacaspatiMisramentionslourlvlahesvarasecls.
Again,therewasa divisionbasedon KadimataandHadimata.
Eachol thesetwo hadsubsects. Phallus-worship was, perhaps,in vogueamong non-Aryans,
and graduallyinllllratedintolheAryan society.ltis reterredlo in lhe
In anotherway,we nay divideTantraintotwoclasses_pure Rgveda (vl\,21.5, X.99.3). Hatredand fear appearlo have been
Saktaworksaslhoseof Bengaland wo*swilh a l\,,lixture
ofsaiva_ voicedby the seer who praystor proteclionagainstSisnadevas.5l
Saktaapproach, as someoflhe worksof Kasnmrr.
Phalus-worshrpwas invogueamongprim ive peoplesalmosl
Fromanolherpointof view,Tantrasaredividedintotwoclass- throughoutlheworld.Phallicsymbolsol dilJerentkinds,representing
es, lhose followingSafiayacaraand those loernqthe line of the goddessand her male parlner,havebeen lound in ihe ancient
Kaulacara. fhe lotmerisbelevedlo becoevalwih lheVatdtka mafqa landsol the Agean, Egyptand lhe siles of Semilccivilisation.
and relatedto it. Gaudapada, Smakara,etc.are Deheved lo na;e
176
Tantraand CulluralComplexot India

l. i1dia. lhe ruins ol the IndusVa ey cvjl,satronar [/ofenjo-


--,- 1 5 . F o r al i s lo l T a n t r a sq u o t e do r r e f e r r e d
t o b y h i m ,s e e S K O e ,O p . c l . ,
desrgns.,;'?9a
(mateorgan)andyo,ir.emare
org;n)
:11:J:y:ar
wnrcnatesupposed9f
bysometohavebeenusedasamulels 16. ahavisyapuhna, iv. 13.4.95.
en-s!r:
,nglong l,fe. At Harappaquitea lew conrcalr/rgasand tarae 17 See J N.Farquar, Outlines ot' the Beligious Literalure of lndia p
anqs.
proballyrepresentingthe lemaleprinciple,haveleen 252.
uneaith"ad
18.See [,l. Wiliams, Brchmanisn and Hinduism, pp 87-88

FOOTNOTE y o r l i o no l l h e C h a p l e ro n W o s o n T a n l r 6
l 9 . S e e i n t r o d u c l o rp

S Aj?"."S" Sex In Sron and the vedic Mltnlna. aaoRt 20 See B. Bhallacharya, Saclhananala, Inlroductron.
:-""
uEnond Jubttee Vot, p.p.546l.l 2 1 . l n t o . \ a S a d h a n a n a l al,l , G O S ,N o . X l _L
2. tbid, p. 550.
22. See Svami Pranjanananda,ahatatiya Sangitetlthas (in Bengali)
3. C.l. alhatvavedastu yananupayukt a -sa nti-pausr^a. l, pp.300 ft.
- b hrcata d t.
Kama p a upa ctahatuena atyant a vtla k sa n a e va p t a st h
I anab hed a ) 23 See M. Lalou, tcanogtaphic des etolfes paintes (pata) dans tes
See A. Avalon, P/i.rc,p/esot Tante, p_4j t\,tanjusrinutakalpa, tndia. 1930.
5. Names of some South Indian tadtes, not necessafity Tanrrc On eroricsculprures,see D.Desai, Etotic Sculptureof lndia;K. Lat
saorr,ias, end in amba. e.9.. pamabhad.mba, IheCult o{ Deske: u.Ptokas, Khaju.aho;P fhonas, Kanakatpa
tncrcdible lndja, R. J Mehta, Konatak Sun'Tenple Also see
6. r, 55, . 57, v|.r(Rashavascomm) Tantrayana Ad, ed. S-K. Sarasvati, Calcutla, 19771P. Rawlinson
2e-e,,::n!arikkj;
oancrhatuatantE, XL. 10, Tanttaaia.lantn. XXVI, 36.43. Tantrc:P.Rowsan,eraticA,l ottte EaslM. Ananl, Plastacsilual on.
7. llis inlerestingto
n o t et h a tm a n yp e o p t e so t t h e a n c r e nttt m e su s e d M a r c , M a t c h , 1 9 6 5 ; J u n e , 1 9 6 3 ; A R o y , S c u l p l u r e so l
ro oleve In the magic pow6r ot le ers and wo,ds; no Nagarjunakonda,Marg, Match, 19651S. Kramrisch, Utktow, /n
matter /ndia etc.: E. Zennas and J. Auboyet. Khajurahot R Lennoy. Ihe
:Tll:::::"lrh"": ssnse.E.J.rhomaswnres
rhdrspes.
srmrrarto Hrnduandl"qany
Buddhist
rypesaretoundonOrdFngtrshOtd E y e o f L o v e ;O . C . G a n g u l i ,M i l h u n ai n l n d i a nA r t . R u p a m .1 9 2 5
iilgn rie,man and Ketric (Htstory ot Auddhtst f hought. 1926.
; fts)
8. E.g.B.C.Majumdar, J,qnS,1905,tp. 355-362. 24 See Cunningham,,4rchaeologicalSuNey Repot, lX the lemple ol
6 4 Y o g r n i si n B h e l a g h a t .
9. Diksatattvajn Snnj-bflva, l, pp. 645-659.
25. See A. Coomaraswarny,Buddhu and the Gospelof Budha,P.p 35
10.1nsome laterTantras,duatismrs rcognrseo: 33OiGrunwedel, auddhisi arl,., /rd,a (lrs A C- Gibson),tig'rre 126
eg Mtgendta-
tantr.:,ii,
1t. A. Bhatracharaya,Euddhisticonography,Pla\e xxvlll Memotrsol
11.See c. Hatdar,Vajdyaka-vdtanta, Archaeotogical SuNey of /nd,a, No. 66, Plate xlll (g)i v smlh.
p. 21O. Hlstary of Fjne An ln lndia and ceylon,Plale l 13:N.K. Bhallasali,
tz.See Jiv_s.lagrruDhagavatanda and his commenra,y lcanognphy ol Buddhisl and Brchnanical Sculptu.es i^ Dacca
on rh
E.anmasamhitaand catanya-cailahna ol Rts.|adasa.
A;i, ch. rv M u s e u m ,P l a t e sV l t l , X X , X X l .
13. Se6 S.B. DasGupla,Stiaclhar,kamavikas, p. g32. 26 . See Tantayana Adi P'awlinson,Ianlrai S lvl Na\dab, Jaina Paintings
l4.For referencoslo or quotationstrom-Iantras,conlatnodrn
the slx
Sandabhasol Jiva cosvamin,se S.K.De.vagnava Failh
and 27.N.K. Bose, Canons ol OrissanArchilecture,pp 92, 154
Movement, t961,pp. 418-419.
2 8 . A l s o c a l l e d R e n u k a .T h e n a m e Y e l l a m m ai s d e i v e d l f o m t h e
178 179

Kannadatetm eltan amma(Univercat[/otho4.


Bulandsaharand Marwar'
29.See P.B. Dsai,Ka achurisof Karnalaka.
52.SeeAcara
30.N.N.Bhattacharya, Historyot Tantic Religion.p. g76. s3.Tant k sadhanao siddhanta,I,p.33
31. Actuallystartedby ths Rajain 1799A.0., it was in two ways:(1)thos6 lo whom
comptetedby his 54.Thisworldhas beoninierplelod
phallusin God. (2) thosewho play withlh genitalorgan'i'e
32. EroticScutptureof tndia,pp. 16-17. indulgein sexualPleasure.
33 F^o.descrip-rions
ot Tantricimages,seeN.N. Bhattacha Op.cit.. elc , pls, xiii' 1,7;xiv 2,4' elc
S5.Marchall,Mohenjodaro,
rya,
rorhose
havrns pronouncsd
some at Hanppa,ll, 5i ' 53, 55 ft' 140'
56.M.S.Vat, Excavations
i!;i,i"'iiii;.!il" ""'"'eronrv
34. Sse B.P.Desai,JOR,Madras,Vot.XtX. pp. 285_288.
35. For MS., se /VawCatatogusCatatogorun.
36.SeeAccountofthis Tantra.
37 SeeP.C.Eagchi.Studiesin Tanhs, pp.17-ft1The
Ageot thperiat
Kanaui,p.321.
38 For exampte.Raghunandana
s TilhilatNan connxronwith

39- The Mother coctdessKamakhya,p. 17-


40. tbid,p.66 andKirata-laraklri(Chatrerj0,
p. 56.
41. TheMothergoddessKamakhya,p.64.
42. A CuhuratHistoryot Assam,I,p. 149.
43. Ency.ot Religjonand Ethjcs,I,p.4a7.
44. SeeEncy.ot Retigionand Ethics,V, p. 6.
45. Dravidian Gods in Moden Hinduisn, p. 18.
46. lbid.pp A4-AS.
47. tbid.pp 41-119.
48. Hinduismand Budhism,Londonj921, Reprinlj957,
|, p 285.
49. WoodroffeiSakliand Sakla,8th ed_,Madras,1975,p.p.
9-10.
postcaianya SahajiyaCult.
50.Sse l\,{.M.8ose,
51.Threeperconsoflhis namearknownto havetivedjn
GurudaspLrr,
E
ct)
o
o
o'
o
G
tr
,(E
It
o
o
*.Cl
9e
6t
Chapter-5

We havegNenaccountsof the published Tantrasof Bengal


alongwiththepersonalhistoryol theirauthoc. Besidsthesewo*s,
somear availablein manuscripts, whileolhe6 are knownonly
lrom rlerences lo themcontainedin olherworks.ln additionto
theselittleknownor unknownworksol Bengal,whichare mostly
digestsor compendiafor puFoss,theraarecommentaF
rilualistic
ies by Bengalwriliorson somewell-known Tantricworks.We set
lorthb6lowthetitlesoftheunpublishedTantric workdof Bengalwith
suchdeiailsabouttheirplacesot deposit,authorsandcontenlsas
couldbegl6anedfromvarioussourcos.Tho following
abbreviations
havebeenusedhere:
AS A6iatic SocietyCatalogue,Calculta.
CataIogues Catah grum byT.Aufrecht.
to lndiaOllice Catalogue,London.
N Navadvipa Sadha6na Grarl,6s9ara, Navadwip,
Nadiya, WestBengal.
NCC NewCataloguesCalalogrumbyV Raghavan
NM Notlcesol Skl. MSS,by R. L. Mitra.
NP Catalogueol Sl<t.MSS.in P vate Libra es of

NS Norces ol Skt MSS.by H.P Sastri.


(Government) SanskritCollege, Calcutta.
SKR A Handlistof MSS.with Saral KumarRoy,1-4.
EuropeanAsylumLane,Calcutta-
SKBOC An Unfinished Catalogue
Dscriptive of the
abovecolleclion.
SSP Handlistof SK. MSS,in SanskritSahitya
Parisat,
Cabuna.
Varendla A HandlistofMSSinVarendra Research
Society,
Rajshahi, Bangladesh.
VSP Catalogueof l\,lSS.belongingto Vangia Sahitya
Paisat,Calculta.
VSPSup A SupplementaryHandlistof MSS,in Vangiya
184 Tantrasol Bengal 185
Chapter.5

SahityaParisat,Calcutla. someof the


Titlesarein Devanagari
Alphabetical eighteenwolks.
Order VideASvii.5250,
Title References Remalks
5251,5508-9;
to MS.
Abhijnana- Ramananda Vlll.6209;NS ll.
AS3603 An exlenstve work
ralnavatl TarkalankaIa G viii.A
41;VSRpp.125,
ontheworshipol '187.The
6211NM Sakti.TheAS t\rs.
Agamacandika
xi.Pref.15 coniarns onlylrag, dealswithrulesol
menlsol Chapters andthe
iniliation
1217
worshipof deities
A u t h o r ,s o n o f of lhe groupof
graha Maitra N4ahavidya.
fi,4s.
andbiogra Fromitwe learn
phyof aulhor,see Agama- Ramakrsna NM1269
CCl.
Tarkalamkara p.273 that theaulhor
underTankic
AS6214VSPwassonol
Textsof Bengal. anda
SupNo.1879Raghunatha
Agama' AS6209 Inko.p. xvii. residentoJ
candrika mohana viii.i. 6209 Kayasihaof Napada, popularly
VSPp. 187 Purvasthaliin knownas Dak"sina
andlnlro. WeslBengal-He Navadvipa, in
pp. xxv-xxvi appearsto nave Andulnear
beenwelloifand Calculta.lt is a
to haveappointed summaryot
Panditslor Raghunatha's
compiling works Agana-taltva-
ior himself-ln this vllasa-Thedateof
work,it is sialed compositiion of
to havebeen the
compiled by Aganacandrika
F a n o l l s .t o is
Krsnamohanaare
altributedas many sake,i.e.Saka
as erghteen works 1647(= 1725A.D.)
includinglhe
Kamalodayaand
the Nilisataka;
theseiwomention
147
Agarna- Faghunatha SC 1OS3AS Author,sonof
lattva- larKavagisa G vrii.i.6214 Sivarama.Wrinsn ot composition-
vrlasa 1611NMtX, in 1687in 5 1527Saka
3t86 (tstetc.)chaps;it deat, (=160sA.D.).
NS| 22 (5 withTantric Saideto have
chaps)SKR172 modesot benwrittenin
worshipand Jahangi/sreign.
nantftts lor Vide lndianCul
vanousdeities.ln tu@,lV, p.322.
th6beginning, the (Haribhaki Harinarayana ss G3973
authorisstatedto Suddhodaya) NSlt 17
haveconsulted Do Govinda AS G 3694,5204NM
160works Tarkavagrsa x 3373VSP334
includingths
TaraEhasyaand Do Srikrsna AS G 3905
Syamarahasya. Taikalankara
Partot it printed. Bhattacarya
SeeCat of Amarisamhita AmaraMaitra ForMS.and
Printed Boo,in biographyof
Btitish aulhor,seunder
Mus'um. TantricTextsof
Adyaka- Vidyavagisa SSpA l3B9 Fromthe work it Bngal.
rana{anlil Mahadva AS G 6582 |s toarntthat the Kakaradi- Pumananda
Anandalahad Vidyavagisa tO tV 2624 authorwassonof Kali-sahasra-
t,ka Yadavananda naml
Chakvani, Kankalarnalini RarmsvarupassP375.
grandson ot Iamra
Vidyasagara and
great-grancison Karpuradi RamakisoraNS ill Aulhorappears lo
ol slavalika
Subuddhimisra. DaccaUniveFhavebeena
(PraMhini) sity Handlisl,dsscendant of
Authorsaidlo
haveobtainedthe No.3967 SaNavidya.
tilleVidyavagisa Do Yadavendra SanskritColl96,
lromhispreceptor Bhattacarya Benares, 1916-17,
atVisnup!ra, p.3 (No.2624)
shuated within with lext
Mandarana. Dat Kamyayantro- Maharnah@a NS lll. 53 Datd1375A.D
188 Chapter-s 189

Vikrnapura,
now
ddhara dhyayaPari- in Bangladesh.
He
vrajakacarya is alsoknownas
Kalika- Pumananda Gosvami
rahasya Bhatiacarya.
Kalikadi- Pumannda NPV 138AS v l Kramastava Samkara
ahasranama B 6643-,f6 Gururaja- Rarmlocana SSPA 1183
DaccaUniversity tanra
No.552BNSt61 Gurupaduka- Durgadasa Visvabharau
Travancore slolratrka VidyavacaspatiAnnals
190{b)
University
No.7799 VSPp. 267 SSPlll.
Visvabharati
509,S1O. U.52 Dacca
Kalitattva- Kaliprasada NM|X.2956 University
sudhabindu Kavyacuncu It4S.1350AS3401,
Kali- Srikrsna 6118,5289,3917 A
NS l. 60 Author,sonol v t. 8.67S85799-
6801,6802
VidyalankafaVarendra Nyayavagisa.
samputa 979Dacca Do Raghunandana
DaccaUniversity
tpancaKa) Nyayapan- MS.No.1974,2964
DR33
canana NS l.97.
Kulapuja- Candrasekhara
NS ll. 37 Gautamiya- RadhamohanaVSP39(117),Aulhorseemslo
nacaMnka
lantra- 40(335) be identicalwith
orKulapuja- SSPI, J. 53 tattva-dipika theVaisnava
candrika authorof this
Kulamula- Samkara name,whowfote
the
Kaulikar- Ramaratna SSP411 K6Mbhaldi
canadipika 6udhamavaand
commenlarbson
Krama- RatnagarbhaNM l.331 Containsnarfag theSuddhitattua
candrika Sarvabhaurna
SC761 applicablein of Baghurrandana
Tantricrites. and the
Authorappears lo Gdutaman-
havebeenthe yayasuata.
preceplorof the BadtaftDha@
tamousCandRay wasa writerol lhe
. andKedarRayof
190 Chapter-s Tanlrasof Bengal 19r

A . D ) i n1 1
Chapters. Author,
Colebrookes,
Vide a discipleol
VSP,p. 16. Kasinathanan-
Cakra- Famabhadra ASG141Vlll Quoted in danathaolherwise
dipika SaryabhaumaR6622Dacca Tantrasara
LJniversit Auffecht's Paramaniranjana.
187A.1884 BodleianCat.gsa. Tantra- Gopala ASG5097 Aulhor,grandson
Cakradipika Ratnesvara SC633 dipika pancanana NS| 138NM of Krsnananda
Jiana-dipika Amarafirailra Forlrs and vt2262SC Agamavagisa and
874 son of Harinatha
biographyof
author,seeunder Bhatlacarya.
lantric Textsof Tantra- Jagannalha N S| 1 3 9
Bengal. pradrpa Cakravarti
Jianananda- Siromani NMt286 Tantra- Sanalana NS ll80
larangini pradipa-prabha Taftacarya
Tattva- Jnanananda NS | 137 Composed jn Tanlra- Govinda ASG5641 Deals with d,ksa,
prakasa Erahmacari 1730Saka(=1808 prakasa Saruabhauma
A.D)in 12 andthe worshipol
Chapters. TalaandTripura.
Tatlvananda- Pumamnda AS Cat.Vlll. Tanlraratna Krsna ASG10494 Dealswith
tarangini 6200 Vidyavagisa lO lV 2573 woFhip ol Kali
TanirakaumudiGovindacandra Nf 240SC andTara.
SSPA. I 184 913
Tantra- RamagatiSenaAS6274 Author,perhaps
canonxa Tantra- Bhavani- NS llSl
identical withihat samkespa- samkara
ol the yoga- canorKa Vandyopadhyava
katpalatikalNS. t.
299).Heis saldlo Tant-sara Bamananda AS ll A 48 complelein 10
naveDena Tirlha Chaps.On page
residenlol Easl 93,thereis a
Bengal quotation from
(Bangladesh). the sr|lattua-
VideNS.I, Pret- cintarnaniol
a c ep . 2 1 . Pumananda.
Tanlradipani RarnagopalaNS ll79 Composed in prot696
ol
Sarma 1626Saka(=1794 Krsnacandra
192 Chapt6r-5

Raghava NS X 3311 Author,son ot


(eighteenth Panca-
Devasarma Rarnananda
cenlury),kingof kalpataru
Tarkapaicanana
Nadiya. It is a digeslon
Tatar-cam- Jagannalha ASG6537 Tantricrites,and
candrika Bhattiacarya containsa fai y
Tararahasya- Gaudia vsP33-3s (108, elaborateaccount
vrtti Samkara 732,12i7llO lV ol mystic
26038,56 Cat.ol mandalasand
Skt. MSS.,Asialic Durgaquiawilh
Society,Calcutta, lhosemandalas.
Vol.Vlll, p. xii Hagovmda ForMSS.and
Paffca-
Tara-bhaldi- l(asinatha NMlV 1607 Dar61737Saka maveda-sala- Raya biographyolthe
larangini ( =1 8 1 5
A.D) nimaya aulhor,seeunder
Krsnacandra, king Tanlrasol
ol Nadiya, Bengal.
menlionedas the Vasude,,/a VSP39 (l3og) Authoridentiliedas
author'spatron. Puras-
carana-
Taravila- Vasudva ASG790,3455 prayoga-daGa saNabhauma SaNa-nandka
sodaya Kavikankana sadhusagnika-
Cakravarli jMMMnda
bhattacarya
Tiksnakalpa BadharptEna NS ll 90 Writtenin Saka
tnala.
1732(=1810 A.D.)
Auihor,a landlord Puras- CC I P.340
Candrasekhara
ol Candrapratapa, carana-dipika sc 1058
in Daccadistrict
(Eanghdesh), Puras-camo- Kasicandra SSP1383
llasa-tantra
Tipurar-cana- Brahriananda NMVll 2ri87 Composgd tor
rahasya Pranakrsna- Bholanatha
Brahmacan Pranaklsna
Daksinakalpa HaEgovinda NM1291 in 1748Saka
Biswas (=r826A.D.).
Tantravagisa
OealswithTantric
Diksa-tattva Ramakisora Arthor,amember ritesofVaisnavas.
prakasa of thSarvavidya
familyof llhar ASG4660 Appearsio b6 a
Bhava- parto{ Ramagatl
(Bangladesh). nirupalra
VideK. Sen, Senas lanlra'
CinmayUdnga,p.
173.
Tanlrasof Bengal 195

candnka(Supta). prsdominance ot
l\rantrakosa Jagannatha VSp 43 ln thesecond Klsna.
Cakravarti
t\rs., Barmgopala NM1280 Dealswithorigan
(154AKha) theautho,,snarne Pancanana of soundandthe
bhairava
NlvlVll2378 ends|n signilicanceol
Bhattacarya. ln lettersstantng
lheconlentsar with'a'.
mentoned, ,,irl6r Yadunandana ASG8144 In lhe lasttwo
atia,Tantrjcbia_ bhidhana Bhattacarya NN411560 MSS.,theaulhois
manttasandlheir lO ll 1046 nameis
expranation. tt sc 1492 Sdnandana
alsocontainsa Bhatlacarya.
briefaccounto,
theoriginand Rajafama ASG3463
atureofalphabet. mafrjari Bhatlacarya
IVantra- Yadunatha ASG6028 Saklakrama Pumananda Nt\4Vt2067
rahakacl Cakravarli Sivar-cana- Samkara
Mahimnah- Raghunandana
VSp55lt4B2) maharalna
stoka-tika Nyayavagisa Saiva"ratna Do
Mundamaia- NyayavagisaSSp 417
lantra Syama- Ramacandra ASG3459
kalpalala NS | 372
Kavicakravarti
tuludraprakasa RanaKsota
See Diksataftva- Syama- MathuranathaPub.Guptapalli Saka
praka'a (Supel kalpalatika 1825(withBengali
Yaksini-lantra Adjtya translation)
SSp 774
Yogakal Ramagati
patatika NSl299 Syamapuja- Cakravarti ASG5958Indian
Sena paddhali [ruseumCollection
Rahasyamava vanamati No.4590
vsP 60{1408}
Acarya Syamaratna Yadavendra NM| 377
Lalita- VSp64(753) A digesr.jn nrne Vidyalamkara
rahasya l^_"-:id..
rarxavagisa NMtV 1674 chap'ters,b;d Syamar-cana- Ralnagarilha NM1220 Forparticulars
on vaflous candrika Saruabhauna theaulhor,
about
pLJranas saeKBma-
andTantlas.In it candrika(Su1ra).
atemptshave Syama- Kasinatha ASG3540
beenmadelo
establish
the
197

santosana Tarkapafrcanana stava-tika.ln lhe


slotra Satcakra-
Syama- Kasinatha ASVvii 360g Composed nitupana,he has
in
saparya-vidhi Tarkalamkara Saka1699(=1;?z mentionedHad-
A.D.)in seven vallabhaRayaas
chapters- hispatron.He
Syama- Durgarana AS6628,29 Textol Karyua- appearslonave
stavatika Siddhanta- flourishedbelore
stot? andits Saka1638(=
Vagisa
Bhattacarya 1716A.D.).
Sritatlva- Krsnananda Nt\428.1 Satcakra- RamabhadraNS 1386
bodhini krama-dipika Satuabhauma SC619
Satkarma- SriKrsna NM IV 309VSP Saicakra- Pumananda
dipika Vidyavagisa 8s (363)ASG bheda(Salcakra)
3881Calcuna Satpadyamala Ramararna NS 1387
SanskritCoege Bhattacarya
t\rs.410 Sanatana- Jaganmohana Firstpa deals
Satkarmollasa Pumananda NS lV gO8 dhatmanusthanaTarkalamkara wilhlhe procedure
Satcakra- Brahamananda oflenfold
dipika Samska6in
Salcakra- accordancewith
Pumahanda
dipika-tika Tantra.Second
partdealswith
Satcakra- Nandarama AS 6967 Withtheautho/s proceoulal
maftersrelatingto
nirupana Tarkavagisa SC446 Sraddhai^
nameareassoci_
atedtheworks conformity with
Tantricpraclices.
(rotv 2400), Sarua- Sivanatha NS iii336 Abiography o{
Samkhya- nanda-tarangini Saruananda by
htsson,
lV 2457), etc.
Aulhorperhaps sadhanamala VinodacandrassP634
identicalwiththe Sundai- Ratnanabha AAS6350 Accountgivenby
authorof rahasyavrtti Agamacarya
Svarupaklrya- Varendta
198
chaptr-s

Brahmana,
Maitreya. Sonof
Narayana,
grandson of
t\rukrnda,
discipteof
Gopjnatha.
Sundadsakti- Adinatha ssP A 1237
vaEtdanam
Svarupakhya- Nandarama VSP154(1336
Ka)
stavalika 1s5(1356Kha)
NS | 39.
Chapter-6
Tantrasand their Details
chapter -6

Abtret ialiorrs
DK DaMkum.did @,nttuMnda.Bib.Indba.cabma.
DV DurgoEavav ivekadSubra.ni, Skt SahityaParisalCalcltta.
EI E kadasilatvah ffitluaot RaghurEndana.
s< s ra&lakunudi 6 Go'titfurtstfu,Bib.lrdi:a,calcuna.
TT Tnhiatva inSfi tli-tattvad Raghunandam.
VK Varsakivakaumudid Gojndananda. Bib.indic,Calcutta.
Vraalalaviv*adStr/parri.

(ln Devanaqarlalllphabeticalorder)
KapilapaRcaralra v K - 1 1 8 , ' 1 5125, 8 1
, 7 61
, 79
DK-s,13,126,129,130,
180,1g2,n4N ET-74,6
DV-23 Bhuvanesvaritantra
Gavaksatantra VK-lM
DV*12 Matsysukta
Garudaianlra DK_2M
vK-283 DV-7,11,13,23
Gautamnantra Mahakapilapaicaratra
vK-146 DV.23
Naradapancaralra Yoginilantra
!1<-150 vK-l20,132,149,157,
175,372,44,441,442
Naradiya-samhila Rudrayarnah
TT_51 sK-266
nh.hra.!
Tantras and thil Dotails 203
Nigarnapadsista vK-157,2A
sK-63,317 Katyayani-tantra Ghrd+sarhna
w-17 SaradaOhl(a?) Kamadhnu-tanira CinaianFa
Putascar-anarardrika lGrnakhya-i,adra Jana
Dr'-l1 Kalikalpa-tantra Jnanabntra
SaEdatlaka Kakulamrla-tantra Jmnamava-l,atnra
vK-1192t,1&4,14 DK-g,10,68,74,75,89, 112 Kalikuhmava-tanha DarES.tanlra
1 3 61
, 3 9 , 1 4 51,4 9 t, s o , 124, 125, 126, 128, 130, lGlikan-tantra Tart"a.kaurvdi
152,153,157,159,162, 13t, 141,144,146,.149, Tantacudarnari
170,171, 173,174,176, lGlitantra
150,15.t,r53, 154,155, lGlivilasa-tantra Tantradipika
190,384,385,391, 565 't56,158,
159,164,176, TanlEpaartoda
't78,'t79, K'.rbjika-tantra
180,182,185,
188,190,'t91. Kurnad-tantra Taa raraha
Tantraraia Bd|annillrana
SivaganE
VK-76 Tantrasagala-samhita Brhannila-t
Tanlrasara &tranrElra-t
Hayasirsapaff
ca|atraorHayaiirsa TanFadarca Bfah,nqarYEb
w14 Tantdkadalpana Bhmanda-bitsa
TaraoanE Bhagavad-bhaklivilasatantra
TantrasdH Inthe HarrHtvadHhili
(lnOevanagari Taralant Bhuvan6\rari-tantra
alphabticat
order)
Littleknownworkshavb66nleftout TararahaqE Bhulasuddhi-tantra
Tarafiasya-vrtta BtEira/ai{rEb
Taradva Bhairava-tantra
&EnEilpadrunE KulapEkasa-tantra Todala-lar{ra ghairavi.lar{E
AganEtattva-vilasa Kulacara-ianlra Trailokya-sarnrnohana-tantra Matsyasukta
A96madvaita-nimaya Kular|ava-tantra Daksinamurtikatpa Ma|tlratantra?alsa
Agana-sandarbho Kulavali-tantra Daksinamurti-sarfiita irahakalanphini-tanlra
Agafirasara Gardha|a-tar{.a Dattatya-ifita|a MahaniMana.tailra
Ulta|akarnaktrya-hrnra Gayald-tantra DurgB-kalpa-lanlra Matanila.lanlra
Una-tant.a Guptadiksa-tantra OevillfrEh Mahaling6vara-tantra
Utapani-iantra Gupta-sadhana-br ra DeryagafiE Mahisarnatdini-tanlra
UmairrEb GuptiarEva-tarfia Navaralnesvatanra Mat.kabheda-iantra
Kankalamalini-lanlra Guru-tantra Narayana-tianlra Mayatantra
lGnla-lantra Gotafii!.a-tant
a Nitarnakalpalata Malini-tantra
Kamalavihsa-tantra GatiirnEh Nigaftakalpasara MundarYEla-tantra
Tantrasand their Details -
205

Nigrnatattvasara Mdani-lanka tl
Nityatantra Meru-lantra
Nibandha-tiantra Yogni-tantra Wo*sandAuthors Clted in the T.ntras ot Bengal
Niruttals-tantra BudEfradEh-tanta (Arrangedin EnglishAtphabeticat
Orded
Nituana-tiantra R6va-bntra
Nilatamra Lingarcana-hnlEr
Picchila-tantra A/.&-The figuresrctor to the pag6sof the wo.k againstwhich
Varada-tartra theseare mntioned.
Puscarana{arddka Vaanaksvara-t
Purascaraia-bodhini Van|adeva-t
Purascarana-rasolhsa-iantra Varahi-t A. WORKS
Phtkarini-tantE Vidyotpani-t
Alhattantrasara Ylmala-t Ti e Tanlrain whichnetioned
Brhat-todala-tartra Visvasa|a-t wih rcterence
Bd|ad-gautamiya-tanta Vrsnujarnala-t
Bhad-rudraianah Mra-t Acaracinlamani PV Kandav
Vyornaratna-t Sritattva-cirfamani Acarasaaa P 344
SaldirrEh SaidclnEra-t Adatyapurana s41
Sakti-i Sarnay+t Adiyamala T611
Saktian'gan'a-t Sanqacara-l Adhyatma-viveka P 12,2A
Saktanandat SanrrdwFt Agamakalpadruma T 16,35,240,S 5 PV Kandaii
Sambhavi-t SarEsvatia-t Agama6amhila T 1 ,S 4
Sarada-t Sarasvati-t Agamasandalbha P195
Sarada-tilaka Simhavahini-t Agamasara P239,T4
Sasvata-t Siddhalahari-t Agama-tattva-vilasa
Sikharini-l Sildhesvari-t Agamottara T 583
Syarna-l(alpahh Svaccharda-rEhe$ara-t Title Tant6 in whichmentioneclwith
qE rEtatErya
Svatalllra-l
Syanwcana{anddka l_hrmafibtrcslrara
Syarna-sap6rydlaarna (HanEapatamesvaa) Agastya-samhita T 37, 38
Syarna-sapaqa-vuhi HayasiFa-pahcaratra (Agneyapu.ana)
Agnipurana P 349,S 8, t8, 4t
Aksaya su 124
TantdcauthoFmentionedinlheHaalattua4idm! Anandapatala su 120
Tarftadipikakara Annadakalpa P 104,PV Kandaii
PumrErda
BrahrEnandagi.i
206 Chaptet.o 207
Tantras and their Dtai13

s44 Chandansara T51


Bhagavadbhukti-vilasa P 181 SR41
Chinnamaslatantra
Bhagavata P9,S39,42 PV Kandaii
Cidambara-naia_tantra
Bhairaviya T 467,511 PV Kandaii
Cintamani
Bhairavatanlra P 63.T 46r, 463,472,S .t9,21, Daksinamurta T 375,5n ,4O4.SU134(Sanhnal
3 'I
Daksinamurlisamhita T 160,204
su 33, 66. SR 7 P 160,204
Bbairavilanlra Daksinamurlitanlra
T9 P 206
gharala Daksanamurtalantra
s 18 SR22
Bhasya Damala
s l0 P 174
Bhavacudamani Dasapatali
P 5 1 1 .T 1 5 3 , 5 4 5S. U24,43, P 406,A
elc-, Dattatreyasamhita
SR5 P l'10
Bhavasaravalai TB 56 Devipurana
Bhavisyapurana Dharmapurana s 14
P 8 8 .S 1 4 , 1 8
Bhutabhai6va Dharmasamhita T 351
T 40. PV Kandaii
Bhutadamara Divyacaralanka PV Kandai, iv
T 640.S 24
Bhutas!ddhitanha P r 8 9 .S S8 , 1 1 ,1 7 Divyatantra
Brahmajffanatantra Ekavirakalpa T 50, 504,SR 33
P 22,23,24,25
Brahmajamala Ganesa su1
P 104,T 57, 384 5, 15, 18'
Brahrnapurana Gandharvamaliha T 11.S (Gandharva)
T 686.S 183 42
Brahmasamhita T 693,776
Gauriiamala P 196,S 15, PV Kandaiii
Brahmavaivadapurana P 346
Gandharya T 937.S 5, 13,18,37,42,8, 17,
Brhacchamkara-viiaya P 495 20,31 A
18,
Bftadyoni SU 57, 107,tc. "t 622
Garudatanlra
Bfiannilatanka
Garuda
Brhat-stavaraja f 414 P83
Gayatritantra
Brhat-todalatantra s 15 Tantrain whichmentionedwith
Title Tant@in whichmentionedwith
Gandhawatantra
Brhacckikrama T 20.S 21, 34. PV Kandaii. SR P 162.T 7,114.S 44.PVKanda
20, Ganesavimarsini
50 / (Sanhita)
Brhadgautamiya T 255 P 1A2
Garudapurana
Camundatantra f 4a,492,708 P | 78.T 34,39.S 14,19,30,43,
Gaulamiya
Caranavyuha P62 ,t5.A.SU7,94, 39,205,2112 sB
Tantras and their Oetails

6
chetarldasar*|ita Jhanotbra P321,326
A. Jyolisladva P
Gia p9
Gopalatapaniya Kaivalyatantra P@
SB Kalagnirudropanisal Pla4
9:t*"* P8,rsg.A lGlika-kula-sarvasva-sarnputaPVKandaiii,P62.S 5.SU49,82,
uovhdavrdavana T$.S42
urarryrEb 9.126
P126.A Kalika(Kali)-(kulasarvasva)S41.SR32
Gupta-diksatarira p 144.531
Gu@ralEsya Kalikalpa T46.SU83,89,|07,169
SF,t8 l(alikapurana T46,51
9urynava T,s6.SRi6 Kalikopanisat sR16
rruptaFsadmna_tantra p 11,SU36,76,etc.
Gun0t"itantsa Kalihrdaya T 'l47.PVKandaii
ps
Gurugita Kalikapurana s3,41.SR5
pS
Kalikulamrla PVKandaiii
:rr""T P94,SU3r,32,1so Kalitanfra P?30,T475,475AW,52,W.
:"ns"tnah6sva,a Su 67,Og.etc. SU(sirnplyKali)
109,111.S31.
T"""""tt" PVKandaiii sF4
Tn*""r|*"'-a su 87,89,
otc.T,$-s 28 lGlivilaslantra P2.SU136
:rtts+,?rrE1,a,a PB,SR2O Kalikraria sF7
Ha.Unrdlpq TIST Kalikulamda PVKandaiii
HastihrdayafEbandha p&. Kalirahasya T488
Iathadipika pvt(ardavl Kalotta.a P321,326
Hayastrsa-pancaratra
(Hayasirsa)p i SO.T6 Kalpa 171,@,365
tsanasamhfra pD Kalpasdra P 17.T,145.T 693
q* P.n,s7 Kalpasutratika P12
f*q su7,14,
dc. Kalpalaru PS
T*t*)a P27.s1.A Kamadatantra P 188
JrnnapraqF S3l Kamadhenulantra
Jffanar'\ (orKamadhonu) P 15.S 24. PV Kandaii
ll74.Tz r27.s14,r9.su,r6, TR 23
._ 68,eb.SR2 Kamakhya-mula
.1Ettan"h f7@ Kamakhyatantra P 91,92,149
1p**"I"ii plzr,pvKanoav Kankalamalinitantra P34
1T*lar". pVt<aidaiv Kamavipaka P26
,JMnesvariamhi{a pV Kandaiv Kasikhanda P 142
Kathopanisal P 449
210 Chaptr-6 Tanirasand their Details 211

Kaulalanlra sR 34,39 Kulotlama P 542. PV Kandav


Kavyaprakasa P 11 Kurnarikalpa T 478,482.SRs
Kedarakhanda P 322 Kumarilantra P 511.T 508,934,949.S 41.SU
Krarnadipika T 1521, 6 7 , 2 5 5S. 5 27,691 , 35S
. R1
Kriyasara T3,75.S4.P7 (Kaurma)
Kurmapurana P186.S9
Kriyasara-samuccaya Laghukalpasutra
Krkalasadipika P 243 LaLgapurana S8
Krsnarcana-candrika P 179 Laksmikularnava T 125
Kubjikalanka P 6 .T 5 5 , 3 8 1S.1 0 .S U1 2 8 , 1 3 6 ,
i
138,196,206 P 187
K!kkuta su 72 : Lalita su 167
Kukkutesvaratantra P 339.T 586 T 958
Kulacudamani P 157.T 6, 59,20,37,38.SUs8, Lingagama P 240
7 3 , 9 2 , 1 7 4 , 2 0S7 R
.2 Lrngapurana P 326.T 96,656
Keralagama P95 Lingarcanacandrika TR 29
Kulamrta T 1121 , 30P . VK a n d ai Lingacanatantra P 327.S 41
Kulamulavatara-katpasutralika Lingatantra TR1
(orKulamulavatara) P17.S6 Madhaviyasamhita
Kulanandasamhita T 799 Mahabharata P45,A
Kulaprakasa T 7 1 .S R3 3 Mahacina TR8
Kularahasya su 103,213 Mahakaplla-pan4a-ralra P97
Kularnava P L T 4 0 .S 4 , 5 , 8 2, 1 ,2 3 , 3 33, 7 , l\rahalingesvaratanlra TR30
44.A. SU 26,400,elc.SR 5 Mahanila TR4
Tanttain whichmentionedwith Mahanirvana P 6. PVKandaiv.A. SU21,222,
225
l\rahaphe*anya T506
Kulasadbhava sRs0 Mahataranava TR8
Kuiasara-samgraha sR46 Ivlahogra T 930.931
Kulasambhava s R1 13, 2 Mahogratarakalpa T930
Kulasarvasva PV Kandav. SR 45 [,,lahisamardinitantra P96.S7,31,39
Kulasara P 542. PV Kandav. SR 22 l\ralinitantra 112s
Kulalaltvasara s u 8 3 , 1 0 5 ,1 4 8 ,1 7 8 MalinFVijaya P 186.T14
Kulavali T 115,659 lvlanasollasa s 18.T318
Kuloddisa T 3 8 9 , 3 9 6S, R2 2 , 4 1 s26
Ivfangalatanlra
ChaoleF6
Tanlrasand lheir Details 213
Mantramuktavali
[,4antraprakasa PVKandaiii Nibandha T15,20
Manlraratnavali s R1 6 Narayaniya P6 5 , 1 1T71. 8
Mantra-iantra-prakasa P 1 6 5 .T 6 5 6 .S 1 3 Narayanilantra T 188,SU 4,29,etc.
Manlratarangini PV Kandai Navacakresvara P92,93,189
Mantracudamani T 1S1 Nigama'kalpadruma P447,555. T3. PVKandav.Su
N4antradeva-prakasika T 203,327
lvlantradeva-prakasini T614 Nigarna-kalpa su71,108
Mantramahodadhi P 251 Nigarm-kalpalata su 76,129
I\,4anlrakosa S 24, PV Kandaii Nigarm-kalpananda su23
l\,4anusamhiia P6s Nigamananda su 63,93
I\,{a|kandeyapurana P7.S.3,4,8,9,s9,42A Nigama{attva su41,42
l\,4atrkabheda s u 6 1 , 8 7 ,1 1 7 ,1 9 4 Nigama-tatlvasara PVKandaiv.SU214,217,239
I\lakkabhedodaya P27 Nilasarasvatrlanlra TR11
Malrkodaya P17 Nilasarasvata T4A8.TR1
IValsyasukta P .5 T 8 , 1 2 ,1 s 3 ,5 0 8 .S 6 , 4 1 .S B Nilatantra sR2,51.TR 1s.P 149.S13,15.
4 su 228,T.84,130
lVayatantra r 379,49a,$2 Niruttaraiantra P32.SU32,35, etc.
Merulantra P21 Nirvanalantra P 5.SU17,59, etc.
Mrdanitantra Nityatantra P149
lvlrtyunjayagama PV Kandaiv Nrsimhapurana P 354
IVrlyuiayasamhita P12 Nrsimha-lapaniya S4
Mukltantra PV Kandaiv, vi Padarlhadarsa P43
l\lundakopanisat P 451 Padrnapurana P 180.T 65(Padma), 762,765.S
Mundamaiaianlra P 5 . I 1 4 , 4 2 .S . 2 2 , 3 0 , 3 3A. . S U I (Padma). A
4 8 , 6 6 ,1 9 1 .S F 4 Padmavahini P 151
Nandikesvarasamhita I 127.SA3 Paicadasi P23
Nandikesvara-lantra P 239 P17
Nandyavarta I832 Parapancasrka P63
Narada-pafrcaraira P 18 Paraparimalollasa P12
Naradiyatantra T 246, 650 Parasarabhasya r72
Narapati-jayacarya-svarodaya
P 33, 104 Parirnalollasa P 61
Narayana-kalpa r71 Phetkarini
Navaratnesvara P 187T
. 1 1 , 9 6 , 4 1 8S. 4 , 1 9 , 2 0 , Phetkafiya T 488,511
Picchlia P 9 3 .T 5 5 6 , 5 5 9S. 1 S , 3 3S. R3
214 Chapler.6 Tantrasand their Details 215

Phetkariva T 488,511 SarniGratantra


Picchila P 93.SU 41,55,56, 161 Samkehcardrodaya T56
Pingala P 67,T 21,30, 3'1 SarnarDhanahntra P93,T 94,127.S 15,4i],32
Prapaicasara P 9. T 90, 197 Sanatkumaratant T 44,T13
Prayogaparijala P 360 Sanatkurnaria P230.T (Sanaiomarasamhita)
31,
Prayogasara 36,42,S29
P7
Purana-Samgraha P 352 Sankelapaddhati s12
Saradatilaka P7.S20.PVKanda ii
Puranscaranacandrika T 140,158.PV Kandaii
Sarada s 6, 10, 19,42,4i),44,45
Parascaranalaharl-tantra P 185
Sarada-tika sR2
Purascaranarasollasa P 6. PV Kandai
Sarergaha P92.14,54
Radha su 9,59 T 656.PVKandaiii
Sarasamuccaya
Raghavaya s44 Sarasvata P 1r5.S27,2s
Ramarcanacandrika P92.T35
Sarasvatitanlra P
Raiirahasya P 558 Saravali T673.S20
Ralnavali T 38, 40 Sa&arm3diF ka P117
Revatitantra P54a Sautrarmnitantra PA7
Rudradhyaya TR6 Selumangala-lanlra sz7
Rudray0)amala P 17.T5,7,16,26,30,S4,5,6, Siddhalahai sJ@
etc.A.SU145.SR27.TR7
Sildhanlasekhara P113,179.T686.S42
Sadanvaya-rmharalna P118
Sildhasarasvata T 13,530,680SR37
Saivagallla
SaktakEmacandrika(lantlaka)
Saktananda-tarangini
Saklikalpa
T36,P172
su2f,211,220
P27.PVKandaii
Tfl l
tl Siddhayamala
Siddhesvanantra
Siksasutra
T 8,385,797
T,|(n.SR35
P46
Sivadhanna P t86.T64,S14
Saktikagarnasarvas/a P564
Sivadiksa{ika S6
Saldisara TR5
Sivagarna T 937,961,SR40
Saktitantra PVKahdaiii
Sivarahasya P1S
Sakliyamah T8.Sl.PVKandav.TR 38
Sivalantra PVKandaiii
Sarn4/acarabntra P64.T 9511,
961. SU27,31,etc.
Skandap!rana P 180.T 842.S41.A
SarrqEl T 404,441
Smrtbara P288,543
Samayankaanabka s19
Sodha-tanl TRl
Sarnayahntra T4.S10,12,15,16,37,45
Sornabhujagavali T415,687
SanhtE\,a T 153
216 Chapier-G Tanlrasand their Details 217

Sribiiamava s31 Taini-nirnaya T 527


Srihan f 2,9,4Q.f37I I s4ttti8). Taratantra T 529
s39.SR2,34. Tawabodha T 397
Sddmlapaniya S8 Tattvananda-tarangini sR 15
Sritttvacintamani T155.P32.SR20 Tattvasara P 39. T 1 16.S 5. PV Kandai, iv,
S!ksmasvarcdaya P@
&tasanhi|a P@. Tiksnakalpa PV Kandaii
Svaca+Erdabhaira\a P63.T402 Tilhitatlva P21
Svac.fEndasamgraf6 T536.PVKandai Todalatantra P 173
Svarbdaya P105 Traip!risruti T 379
Svarodayalika P16 Tripurakalpa TR30
Svaiarftiatantaa Pl 79.T 93,,l0BSRi Tripurarnava T 358
Svayambhwa-mat*a-tantra T6G Triputasarasamuccaya P 419T. 139
Syarnakalpahta PVKandaii Tripurasara T 362,364
S)EntaralBs1F P 179.S t0.SU159 Trisaktitantra T 361
Taittiriyaka P4 Udayakarapaddhati P 188,SR 9, 21
Tanhadevaprakasika s2. Uddamaresvaratanlra P 256
Tantragandharua s6,13,17,18,20 Urdhvamnayatantra s32.TR1
Tanhacudarnani P234.T515.SR40 Utpattatantra PP 231
Taniral(aumudi f374 UttaEkalpa s 7,24
Tantraraja T18 Uttarakhandoddisa PV Kandaiii
Tanlramava T 5 . S R1 9 Uttaratanlra P 511.T. 948.SR 5
Tantrasara Vabhata P2A
Taranigafib TR4 Vaikhanasagrantha P 199
Tapani P61 vaisampayanasamhala T S, 9, 34, 45. S 28
Tarakalpa T 826.TRI Vaisvanarasamhila P 201
TaElaarna PVKandaiii Vajasaneyasamhita P 448
Taralaila$aruasva TRI Vamakesvaratanka P 22.T 6t, 410,4, 555,651. SU
Taa6ara TR6 36,80
Tarayoga TR81 Varadatantra P 47. SU 60, 63, 165
Tarinitant T593 Varaha s 10
Tarapradipa Varahitantra r 1 2 , 1 3 , 2 4 , 3 2 ,S441, 6 , 2 2 ,
Taana\ T 504,TR8 27.SU124.SR 32
Varnabhairava PV Kandaii
218 Chapter-6 Tantrasand their Details 215

Varnavilasatanlra P 131 Yogesvarodaya P 431A


Vamoddhafatantra P49 Yoginihrdaya P 1 4 4T, 4 9 , 5 6S. 5 , 8 , 2 9 , 3 0 , 3 6 ,
Vasistha r72,116 37,39.SR 46
Vasisthasamhita P 1 7 2 , 16 7 4 Yoginijalandhara T 388
Vasistharamayana s 18 Yoginitantra P 8. T 7, 8, 34,38,41
Vastuyagapradiplka P 105 Yogini S U1 2 6
Vijayamalini PV Kandai Yonitantra P 495.TR 1
Vijayakalpa T 946
Viabhadratantra PV Kandaii B. AUTHORS
Vimalanandabhasya Si Abhinavaguptacarya P41
Vedantavrtti P 16 Amarasimha P11
Vidyagama Baudhayana P 111
Vidyanandanibandha T 159 Bhadracarya P318
Viramitrodaya P 179 Bhartrhari P46
PV Kandaiv Dattatreya P 117
Viratantra T 72,475,506,516,SU 82,100. Durgasimha P 11
sR 8, 40 GopinathaTarkacarya P 11
Visnudharmottara P 346.S 42 Himadri P 321
Visnuyamala T40.SLSU129 Jabala T1o
Visuddhesvara T 4 5 , 5 4 , 6 6S. 1 5 ,1 9 , 2 32, 7 ,2 9 . Krsnananda Agamavagisa P75
SB20 (-mahatantra) I\radhavacarya T83
P 1 3 .T 2 2 ,4 3 .S 5 , 6 , 1 3 ,1 8 ,2 1 , Mailreya P 18
28,38.SU 58, 149,etc. Narada T 17,45
Visvasaroddhara T685 Narahari P t07
Visvadarsa PV Kandaii Nityananda T6
Visvasvarakalpadruma PV Kandaiii Purnananda sR15
Yajurvediya
hfanya- Puspadanla P17
kesiyasakha P152 Raghavabhatta P7,T661.SR2
YanEh BamakrsnaPandala P36
T 3 , 2 8 , 3 2S. U 2 , 7 7e, t c .S, R1 3 .
TR30 Bamalocana Vidyabhusana P 105
Yogacudamani PV Kandavi Bayam!kuta P11,35
YOgamava P8 Samkaracarya P 1 2 .T 5 1 5
Yogasara P 323 SmarataBhallacarya P 277
22O Tantras and their Details
ChaDter-o

Sridharasvami P 18 lll. Tanlras Menllonedin tho SanskrltWorks on


Susruta BengslV.lgnavlsm
P29
Udayabhanu P t79 Someol the imporlanlSanskritworks,relatingto Bengal
Vidyanandasvami P36 Vaisnavism, containcopiousrelerences to Tantdcworks.This is
particularlytruein the caseol th6worksdealingwiththe tes and
Vadyaranyasvami P 495 rituals.Forlhe presenlpurpose,we shallcollectthe refsrncslo
Yajnaparsva P 180 Tantrascontained in lhe following
worksagainstwhich the respec-
Yogiyajnavalkya P2A tiveabbrevations arenoled.
NOTES 1. BhakliGsamfta-sindhu BS (ThereJerences are to th
1. Thefollowing abbrevialions havebeenused- ofRlpaGosvamin pagesoftheeditionused.)
(N4!rshidabad
ed.,Radhararnan
Press)
A = Amari-sahhita, as describedin VangiyaSahityaparisal
Patika, vol. 58/3-4,p.41. Gopala HV (The referncesare to the
2. Haribhakti-vilasaof
P = Praralosrh,iVasumatied., Calcutta,1335BS. Bhattar pagesol theeditionusedhere).
PV = Paficama-veda-sarcnimayaas desctibedin Vangiya (Ed.B. Vidyaratna, Behrampore,
SahityaPatisatPatika, Vol.59/3-4,p.71. WestBengal)
3. Samksepa-bhagavatamfta SB(Relerences arelo pages).
R = Radhatantra, ed.R. Chattopadhyaya, Calcutta. of RupaGosvamin
S= Sakananda-taangin led. R. Chatlopadhyaya,Calcufla. (Murshidabad ed., 1303B.S.)
SR= Syamarchasya of Purnananda, ed. R.lr.
Chattopad hyaya. areto pages).
4. Sat-kriya-sara-dipika,asctibedSD(Feterences
lo GopalaBhatta2
SU = Saryollasa-tant@, 6d. R.M.Chakravarti, Comilla. (Ed.Gaudiya Malh,Calcutta,
1941.
44maurabda).
F = Tantnsara,\tangavasid., 1334BS.
1R = Tarchasya,ed,J. Vidyasagara, Calcutla,1896. Jivacoqvanil
5.SaFia,l&/b/,aof SS(TheArabicnumeralsrelerto
(Tattua,Bhagavat,Paramalria, pagesandtheRormntigures to
Radhararmn pressed.) theSandabhas intheorder
Sfikrsna-d.
P.G.Gosvamin, shownhere.)
Navadvjpa, 1332SS.
Bhakti--d.S.Gosvamin,
Saka1822.
Calcutta,
Priti-ed-P.Gosvami,
Noakhali).

6. Ujjvalanilamaniol Aupa UN
Gosvamin
222 Chaptar Tanlras and their Details 223

(Kavyamala
d.,Bombay, 1913). SB374
fhe Gopala-cdtupu ol JivaGosvaminconiainsreferences lo UN61
severalTanlrasall ot which have boen reterredto also in his 8,521,24,111,170,187
Sandarbhas.So,for the presentpurpose,we neednot takdthe Tantra-bhagavata: ss. l. 53,72. lv.224,421
Gopalacanru inloconsideration.
Tantrantara: ss. v. 627
(n Devanagarialphabddonter) Tantrikah: HV-r.92-93
Asvasirah-pancaratra: SanFasttaJstsa(q,v.) HV. ll. 179
Trailokyamohana-pahcaratra:
AgBnE: tN. t.41-42,79,82-83,15+55,267, caratra:HV.l. 60-62,71-Z3, 377-7A
Trailokya-sammohana-paff
5rel 9,54,552,582{3, 750, tv. 39-40,46-49,58,60
789790,807@,81 1-13,117G71 s s . l v . 2 2 0 .v . 5 2 3 , 6 3 0v. l . 7 2 5
117679 Navaprasna-pancaratra:H V L t 5 1
t.110-14 Narada-tanlra: H V1 . 8 5
tv.2-3,a-9,21-2. Narada-pancaratra: HV. |. 20-22,32, 34, 44-45,.123
s83B 125,15t -152,199-201 ,233,286,
ss lv. 76,2s5,271,335,565.V.626, 287,359-363,436,449,552,790,
634.Vt_477,958 822,1087-88, 1352
Krarnadipika: HV.t. | $16,28,71,78,353,397-98, tv. 13, 20,24-25,28-29,Ss-36,41,
4oss,51s20,723 52-53,54,68-69,175-76
tv.5 B S 1 1 , 2 3 , 5 91, 0 7
UN349 ss ll. 182,257,386.lll.25,127.lV.
299,466V. 576,595,596,628,629,
Gautamiyal HV.l. 83-84,33G31,475,703 630,633,640,650V1.225,246,247
11t.44,60,164,285
tv.21,30,32-33,67,184-85
Naradiya-tanlra: ss . 33
Gautarhiya-tantra: HV.t.8, 192,2IJ6,ZJ7,432-3s,46,2, Naradiya-paicaratra: HV.l. t87
l. 136
913,I 14&50,126, 1344
[. $10 Narayana-paicaratra: BS218
.4,m-23 Nigama: H VI t . 3 5 9
tv.1@-@ Paicaralra: HV.t.39,t 25-26,267,349,74s-46,
SSlV.220,,f23.V.547,640,651.Vl. Tn-74
959,1074 lt.5-6
Tamra: !N1.70,1176-77 B S3 6 ,1 2 9 , 2 1 3 , 2 1 6 , 2 1 7
t.183-84 ss lll. 75,80.v. 472,625.Vl. 417,
lv.12 426
224 Chaptst-' Tanlrasand their Oeiails 225

Prahlada-pafrcaratra: HV. l. 907 1209-10.1|.l.4647


Brhat-tantra: ss vt.239 lv. 82,84,97'9S,1091 1, 129-47'
15&71, 178,183,187-93,196-202,
Brhad-gautamiya-lanka: ss |v.305,309,
567,568.Vt.239, 20G36,23841,25G58,260S1,
564 M,*7 5,27*9,2p'2U,2*%.26
Brahmayamala: BS 79 98,300{0,307-310,316'18,321-23'32s
ss v. 628 330,33943,34e57,359374400{5'411
Bhagaval-lanha: SameasTantra-bhagavata
{q.v.) 417-1A,42G23,425's4'44245'
Bhagavaladi-lantra: 45241'&N'47Cn. 4&91
4atr8,1.'
HV . 106
Bhargava-tantra: 633.Vl
ssl.53.ll.645.v 567,569'
sB 244
Mrtyu6jaya{antra: ss lv. 296
Yamala: s s l v . 4 6 3 , 5 6V7.,6 s 0 NOTES
Rudrayamala: s D 3 3 ,s 0 ,1 0 8 .H V t . 8 6 1. The idenlityoltheauthoris coniroversial. Somelhinklhatheis one
HV.l. 80-81,126-34, ot lhe sixGosvaminsofVrndavana, whileothers thinkthathe was
354,1245
tv.491 a dilfereni person. Yel olhersthinklhal ilwas reallyaworkol
8S334 SanatanaGosvamin whoassocialed il withthe name of Gopala
ssv.613,640 Bhaita. There ls an opinionthat ii was iheiriolnl work.
sD20,107 2 Theaulhorshipisdoubtlul.EveniJii waswrittenby GopalaBhatta,
Vaisnava-tantra: 8S333 hls identitywilh GopalaBhatta,one ofthe famousGosvaminsol
ss lll.71.v .494,572,627 Vrndavana,hasnol yel beeneslablishedconcluslvely.
Saradatihka: HVl.65-70, 75-76, 189-91 ,36s
Sivagama orSaivagarmi HVtV.2}25,27 -2A,31 ,4M-10
giyarnala: s8334
Sanatkurnata-lar
ra: HV.ti.16-17
Samrmhana-liarira: HVl.126,136,407,410,451
s8366
sD106
Satvata-tantra: s825,190,209
Svayambhuva-agarm: sB166,219
ss tv.272
Hayagdva-paficaratra: SameasHayasirsa(q.v.) I
l-layasalsa-pahcaratra: HV.1.26,
197,454-57,546,910,
226 ChapreF6 Tantrasand lheir Deiails 227

Only the maior publishedworks have beentaken intd acco Kamasutra P Candrasekhara T,P
Thelollowing
abbreviations
areused: Karnata P Jayanu P
Kalamba P Jalandhara P
S'. Sritattua-
cintanani Kanci Jvalamukhi P
SR : Syamatahasya Kamakhya Trikona P
ST: Sakta@nda- taangini KalaRiara Tripura
T . Tantn'aan Trivenl l\rathura
fR: Tararahasya Trisrota Madhupuri
Durga lvlanasa
(In Devanagani Dvaravati
alphabetica
I order) P Mahismati
Nandipura
Narmada P, SR, TRMithila
Aksayavata Kalamadhava P Nalahati Yamuna P ,S R
Agastyasrama Kalighala P
Nagalirtha
P Kaveri P, SR, Nagarasamb,hava Ratnavali
TB
Nepala Ramanaka
Ayodhya Kasi T,P Ramagiri
Naamisaranya
Avanit Kasmira Ramatirtha
Amafakantaka Kubjaka Paicapsara Ramesvara
Asvatirtha Kuruksetra T,P Patala Lagnikasrama
Aryavaria Kusavana Pinga Lanka
Ujlayini Kedara Pindarakavana Viraja(Viraia) T,P
Uddiyana Kausiki P Puskara S!kratirlha P
Elapura Ganga T, P, Prabhasa Sona
SR, Prayaga T, Srisaila(Srigiri) T,P
TR Btahmasira Sarayu P
Oghavati Ganesvara Brahmavarta Saradalirtha
Kanakhala P Gandaki Bhadresvara P Sindhu SR,TR
nanyasrama T, P Gaya T,P Bharatasrama P Haratirtha
Kamala Godavari P ,S R Bhaskaraksetra T Haddvara
Karavira P covardhana Bhairavaparvata Hamsatirtha P
Karatoya P Gautamesvara lvlanipura P Hadta
Karnalirtha P Candrabhaga [,'lanibandha T Hingula
Matanga T Hrsikesa P
224 Chapte|.6
Tanlrasand thoir Details 229

V Pantheonin BengalTantra
AparajitaVaisnava PU (Kamala)
The maior publishedworks havebeenutilised here PU
Thefollowing abbrevations Karnapisaci T Gayalri ES,PU
havebeenuseo:
Karnamatangi PU Goraksanalha PU
P '. Pranatosini
Kalyayani IPU Gopala PU
Pl ] . Purascarana-ratnakaB Kama PU Govinda PU
S : Sritattva-cintamani KamesvariBhairavi T, PU Gauri I S, PU
SB i Syamarahasya Kartavirya PU Graha P
ST I SakIananda-tarangini Karlrkeya (Surya,Candra,Mangala,
f. Tantrasan Kali TB,T, P, Budha,Brhaspati,Sukra,
PU,ST, Sani, Rahu, Ketu)
IR: Tarahasya
Eesides thedeitiesmentioned here,lherearemanydemigodes, (Ehadrakali, Candika s
mlnordeities,elc.fhe ditfetenlAvataashavebeenmenlioned tn Daksinaka i, Candesvara IPU
sometexts.Wehavenotstatedthemseparately. Oi Vamana, lhere Mahakali.Siddhikali, Candramauli T
arelhe aspectsol Dadhivamana, Sadvamana, Thevariousweap- S, PU
Smasanakali, Camunda
onsandotherlhings,supposed to be heldby ditterent
deities,e.g.
Samkha, Guhyakali Cinlamani PU
Cakra,Khadga, Dhanus, etc.,havebeendeijiedandmen-
tionedin somelexts.Wedo nol setlorihthesedeitieshere. :l KarnakalaKali) Sarasvati PU
Sometextsmention thediflerentplanestasdeities,whichwe ! Kelu PU Cailanyabhairavi PU
do nolstatehere. KaulesaBhairavi I, PU Chinnamasta PU
A separatelist is gjvenof thosedeitieswhosemanttasare Kaumaai PU (SeePracanda
Candika)
menl|oned. PU
(lnDevanagad alphabeticalorder) Jayaourga IPU
Name Workin Name PU PU
Kesava Jnanasarasvall
which Mbh
Kselrapala T,S, PU Tara T.P
menlioned
Ganga T, P,S, PU PU,TR
Agnl PU lndra T,PU Ganapati PU Tumburu PU
Agnidurga PU lndrani PU (Sakr,ganapati, Tulasi
PU UcchislaGanesa T Mahaganapati, Trikantaki PU
Aniruddha PU UcchistaCandalint PU Vighnaganapati TrikutaSarasvali PU
AntarikaSarasvali PU UcchistaMatangi PU Ganesa T,P Triputa T. S. PU
T, PU Ekajala PU (Sakliganesa, Tripurabhairavi IPU
AnnapurnaBhairavi T Kamalatmrka T,ePU Laksmiganesa, Tripurasundari I ES,PU
Vighnaganesa,
230 ChapleF6 Tantrasand lheir Detaits 231

Ucchisla-ganesa, Tryambaka T Budra T, S, PU


Ksipra-prasada Tvarila PU Bharava Rudrabhairavl T, PU
GanesaVakralunda) Dadhivamana T, PU (Manyklnds,e.g. Rudravagisva PU
Garuda T Asilanga,
Rudra Laksmi T, S, PU
Duga T , E P U Da.nodara PU Canda.Krodha, Sitala PU
Dhanada T, PU Bhairavi T, S, PU Unmalta-bhariava,
etc.) Sulapani T, PU
Dharani PU (alsoseeSakalasiddhida Sesa PU
Dhumavali T,RPU andSampatprada Bhairavis) LaksmiVasudeva T, PU Sesika PU
Narayana PU Srikara PU
Niiyaklinna PU Lagnusyama PU Sridhara PU
Nitya T [,4anjughosa T Vagalamukhi IRPU Srirama T
Nilyabhairavi T,PU [/anikarnika PU Valraprastarini T,PU Srihari PU
Nilakantha lladhusudana Vatuka T, S, PU SalkutaBhairav T, PU
Nilasarasvali PU [,4ahakala r,es
Bhairava PU Sakalasiddhida
Nrsimha T PU,SR T Bhairavi T,PU
Nairta PU (Kalibhanrdeva) PU Sadasiva PU
Padmavali PU Nrahalaksmi T, S, PU Vasyamatangi PU Sampalprada
PariiaiaSarasvati PU Nrahasarasvaii P U Vahnivasini PU Bhairavi T,PU
Parvati PU l\rahisa-mardini T, PU Vagisvari T,S, PU Sarasvati
Purusottama PU lvlatangi T,P,S, PU Vagmati PU Samrajyalaksmi PU
Pracandacandika T,P Vagvadini PU Sila PU
(Chinnamasla) Madhava PU T Ssurya
Praiyangifa PU Nrahesva PU vayu PU Svapnavarahi PU
Pradyumna PU N4ukhya Vagisvari PU Varah PU Hanumat IPU
Banalinga Siva Mrtyunjaya T Visalaksmi T Hayagrjva IPU
Balagopala T,PU Yama PU T,es, Haridlaganesa T, PU
Bala PU Yogini P U ,S R , T Harihara T, PU
Brahma T, P,S, SR (Ascompanion PU HarnsaVagisvari PU
Brahma PU goddesses, Yoginisare ol Vasnavi PU Heramba T
Brahma PU manykinds,e.g.Prakata- vyasa PU Hrsikesa PU
Bhaya'vidhavasmsini yogini, Daksini, etc.) Sarabha PU
Bhairavi T,PU Siva SR,T, E S, PU
Bhafaii PU Baiamalangi PU
BhuvanesvariBhairaviI PIJ RahLr PU (Tryambaka,
232 Chapter.6 Tantrasand theirDeiaits 233

List of Deitieswhose ildrtt "asaremer{ioned in BengalTantra


Mrtyunjaya (Thenamesol deitiesarein Devanagari alphabeticalorder)
i\,4ahamrtyunjaya,
Pasupati,
narisvara, Aghora, whbh
Nilakantha,lsana) melioned

Annapurna T ParijataSarasvati T
Annapurnabhairavi T PracandacandikaT
Indra T Balagopala T
Ucchislaganesa T Bhadrakali T
lJcchistacandalini T Bhayavidhvamsini
Kamapisaci T Bhairavi T
Kalyayani T Bhuvanesva T
Kamesvari Bhuvanesvad
Klsna T Bhairavi T
KaulesaBhairavi T Bhahavi T
Ganesa T lvlaffjughosa T
Garuda T Mahakala
Bhairava T,SR
Guhyakali T Mahilaksmi T
Gauri T I\rahasamardini T
Candesvala T Matangi T
Candramauli T L/lrtyuhjaya T
Jayaourga T Yogin s
Tara T,TR Rudrabhakavi T
Triputa T Laksmi T
Tripurabhairavi T LaksmiVasudevaT
T purasundari T,S Vagalamukhi T
Iryambaka T Vajraprastarini T
Daksinarnuru T , valuka T
Dadhivarnana T Yaraha T
Durga T Vagisvari T
Dhanada T Vasudeva T
234 Chapter-6
Tantrasand therr Delaits
Dhumavati T Visalaksi T
Nitya T T Vl.Listof Mudras,yantrasand Mandalasmentioned
in
Nityabhariavi T Siva BengalTantra
Nilakantha T Sulini T Themaiorpublishdwgrkshavebeentakeninro
Nrsimha T Smasanakali T account
Syama T,SR Thelolowingabbrevations areused:
Surya T
Srirarna P : Penatosini
T Hanurnal T
Srivjdya S : Sritattva-cintamani
I,S Hayagdva T
SalkutaBhairavi J: Tanlrasara
T Haidraganesa T
Sakala-siddhida TR: Taznhasya
Bhairavi T Hadhara SR: Syamarahasya
Sampatprade Sf : Saktananadatarangini
Bhairavi T Herarnba T
(lnDevanagari alphabetjcal oroerl
The ptincipatmudrasonlyare ljsteonere

Nada S
Anjati T padma T
Apana S prana S
Abhaya I, SR prarthana
Avagunlhana
s
T, S, SI SR BinduS
uoana
S
Kumbha T,SR Bhutini T
Kauliki T Mahankusa S
Khadga I SB,TF l4ahamudra T
Khecari T, S [runda T,SR
Gajatunda S fulusala T
Gada T l\4rga TR
Galina IS Yoga S
Cakra YONI T, S, ST,
SB,TR
Carma T Laksmi T
T Leliha T, S, SR
Tattvarnudra T,S, SR,TR
Tantrasand their Details 237

YANTRAS
T, SR TheYanlrascan be broadlvdividedintotwoclasees-Pula-
Trikhanda T, S Vismaya s Aswillbeseen,somenamesarecom-
yanttaandDharana-yantl.a,
Durga T mon in both the classes.
Dhenu T,SR,TR Vyana 3
Samkha AnnapurnaBhairavi T Ftudrabhariavi T
TR Ganesa T Laksmi T
Srivalsa T Guhyakali T Vagalamukhi T
Sarvavrdravani S Sarua S
samksobhani Vajraprastarini T
Sarvonmadrni S tann Vatuka T
Sambodhtni T, P SR Samhara T,TR Triputa T Vagisvari T
Sakalikarani T, S, s, T Sunda S Visalaksi T
Sannrdhapani T, S, Sr, SB Sthapanl T Smasanakali T
Ourga
T, S, ST, T Syama T
Dhanada
SR
Pracandacandika T Srividya
Samana S
Bhuvanesvari T SalkutaBhairavi T
Sammukhikarani T, S, ST,SR
Matlangi T Hanumal T
Sarvavasyakarani S

MANDALAS Dharana-yantras
ine prominetmandalas,mentionedin the Tantnsan' are
Navanabha, Sanatobhadra a d Svalp|saNatobhadra7he Sritawa' Kali T Mriyunjaya T
cinlamani men'lionsGoru-nEndaIa ta Laksmi T
lvanla Siva T
Nrsimha T Sdrama T
Bhuvanesvari T Srividya T
Bhairavi T
234 Chapter-6 Tantrasand lheir Details 239

Vll.List of Kavacasmentionedin BengalTantra Vlll. Lisfof Hymns.nd ProtectiveMant-asmentionedin


BcaEalTantra
Abbrevialions: Abbrevalions:
P : Praoalosini
S I Sritaltva-cintamani S: S tattva-cintamani
SR: Syamanhasya SR: Syamarahasya
I I Tantrasara Sf aSaktananda-
taE ngini
(lnDevanagari alphabetical
order) f . Tantrasaa

{InDevanagari
alphabetical
order)

Workin

P Pracandacandika T tioned
T Brahma
Karlikeya T Bhuvanesvai T
Bhaiavi T
Kundalini Bhairavi T Kinkini T Ivlanasa T
Ganga T Mahavidya P Kundalini Mahakali T
Gayati T I\rahisamardini T,SR Kumari Mahavidya
Guru Matangi T Ganesa T Mahisamardini r, sR
T Yoni Guru RST lvlatangi T
Tripura T Laksmi T Gopala T Yoni
Tfipurasundari Vamsalabhakhya T Tala T Laksmi T
Trailokyamangala T Siva P Vagalamukhi T
Smasanakali T,P Triputa T Vatuka T
Daksinakalika SR Syama T,SR Trip!rasundan T,S T
Durga T Srividya T
Daksina T Santi P
Dhanada T Sarasvati T Durga T Siva IP
Nayika T Surya T
Dhananda T Syama r, sR
Nrcimha T Haridraganesa T
Dhumavati T Srikrsna T
Nayika T Srirama T
Chapter-6

Nrsimha Sdvidya T
Pracandacandika I :jastnl T
Balarama T Sarasvati T
Banalinga P Svaha T
Brahma P Hanurml T

Chapter-7
TantricDevotees
Chapter-7

Bengalproducednot only an abundanceoJTantras, bothBud-


dhisl and Hindu,butalso gavebirthto a galaxyloTantricdevotees.
Some oi them were ol a very hlgh order,and have carved oul a
permanentnichein the shrineoi humanmemory.Ol them again,
somewerescholdrdevoteeslikePurnananda, Sarvananda,elc.They
reacheda spiritualherghlnol comprehensibielo ordinarypeople,
inspireda bandol illustrious
disciDles,and wrolelreatises.
Olhers
were immersedin the nectaf ol tho!ght of the MotherGoddessin
whosehonour lhey composedand sangsongs.Evenunderadverse
circumstances,they wenl on singingwith sang-troidand unparal-
e ed abandon.Yetothersdevoteda liletimeto silentmeditation.
LJnlortunately,we have very littleinioimalionabout them be-
yondslores aboutlheir mysticand superhumanpowerswhichcom
mandedlhe naive and complacentattenlionol the devoled sou s.
The BengalislovedCorllamrlas,containingmoreofliclionandlancy
than ol sober lacts, ratherlhan seriousor faiihlul Carltas-Here we
shalllry lo give short liie-skelchesol a verylew eminent,Sadhakas
eav ng asrdeal tancifulaccountsol them, No accounl ot Bengal
Tanlracan be completewithoutiniormalionaboutthesedevoteesoi
rmmorlalJame,whose names have become householdwords in
Bengal,and whoseteachingsand songshavebecomea current
cointhe Bengalisociely.

Ramprasad(1)
Bamprasad(C.1720'81).Daleol birthaccording10others1723
or 1781.Death1775accordingto some,1782,accordingto others).
A poel, Saktadevoteeand a singer,all rolledintoone, Ramprasad
was born to RamramSen at villageKamarhaliin Halisaharin the
districlof24 Parganas,WeslBengaj.Al tirsta clerk undera wealthy
person(GokulGhosal, Dewanof Bhukailash, accordingto someor
Durgacharan l\,4lra,
accordingto othels),he subsequently enjoyed
lhe palronageol a fewolher landiordsincludingKrishnacandraRay-
Krishnachandraofleredhim ajob. Ramprasadhavingdeclined,he
244 Chaple.7 245
Tanlric Devotees

gavehimI00 bighasot rent]reelandandconferred on himthetifle he wrotemanysongswhichareknownas Syamasamgla Besides


Kaviranjana.In recognitionol thishonour,Ramprasad composed, also Sarnara-samgita,
Sivasamagila, K$napadavali,
these,hewroie
12q3B.S./a poeticalworkonVrdyasundar. andnamed Kauraniana. Dasamahavidya'samgik.
NawabSiraj-u"ddaula issaidlo havebeenverymuchdelighted by
s Syama-samgita. Hearingof hisspiritual Teichand
attainmenl, (1764-1832), the
thenRaiaol Burdwanwas appoinled
atlractedlohim, himhiscourt-
Thetimeol Ramprasad wasflrllol trouble.He livedthrouoh Pandil,bullllor hima residential houseal villageKolalhatnearlhe
thebattleol Plassey (1757A.D.)andtheGrealBengat Famrne;l andgrantedhimanallowance. Herehespentthe
lownol Burdwan,
1770.The.esultingdlslressis echoedin someol his poems_ by the Bajlamily.
restof his life,andwashighlyrespected
Ouiteearlyin age he is saidto haveacquiredproJiciency in He composedsongsnol as a pastime,but as part of his
Sanskrit,Persian,and Bengali.In his teens,he couldcompose in Tappastyle,hisSyamasangita wasnotlooked
poemsola highclass.Gradually Sadhana.Wtinen
hewasattracted to Tantraandihe uponas pedestrian, putalsoJoundrespectful accessin lo the soi-
Tantricmodeolworship.He is saidto havepractised Sadhanaon a
pancamundiAsana. Hisspiritualpreceptor wasSrinatha, accordino
to some,Krpanatha according to olhers.Hts lwo sonswer; A workby himis entitledSadhanannjana.
Ramdualal andRammohan.
Bamakrishana3
He was reputedas a Saktl-devotee ol highorder,and com,
posedrnanysongsonthedeityol hisdevolion.Hissongs,imbued Nolhingcanbe moresacilegiousthantheideaexpressed in
withTantric somequarlerclhatRamakishna (1836-86) wasanunletlered village
ideas,became a genre.Heusedto saynavidyasamgitat
para;noolheroreis higherthanmusic.InBengal,prasadisur priestmasquerading as a Sadhu.
llwn
or melodyol Ramprasad's songs)hasbecomeproverbial. He is, 8on atvillageKamapukurinthe districtof Hughly(westBen-
Indeed,thepioneer intheintroduction of a newmodeot Saktasonqs. gal),in 1836,(181h February,)he was named Gadadhala.Though of
'Kalk,rlanrsa smallwork hisparents, Ksudiram, Caltopadhyaya and
byhim.Otmorelhan300songs. oassing indigent circumslances,
by hjsname,probably somearenotgenuine. Mostot hjssongsare Candramani, wereverypous.
markedby passionor etfusionrelatingto Kalibhakti. A few ot his In hisveryboyhood,Gadadhara hada spiritualbentol mind,
songsrelateto theAgaDani(arrivalof LJma)and y4aya(departure menanddivines- Forquitesome'
andlikedthecompanyolleaned
atletDugapuja.Heisknownto havecomposedalsoa Krsnakjrtana. tirnehe studied Sanskrit Sastras in the lradilionalway.
KamafakantaBhattacarya2lC.1772-1B21J The reputation of ths pielyand devotionof lhe young
Gandadhara attractedthe atientionof BaniRashnaniwhowas a
Bornat villageCannain BurdwandjslrictofWestBenoat.he piousandprosperous lady.Sheengagedhimas priestalLhenewly
wasa natrve ofthevillage Ambika-Kalna.
H|statherand motierare of Daksineswar, a northernsuburbof Calcuita,on
builtKalilemple
saidto havebeennamedl\,lahesvara andMahamaya. theGanges. lt was herlhat the spirilualeye ol thepiest opened'ln
He studiedSanskritin the traditionalway,and becamea the lifelessimage, he perceived the pulsation of a livinggoddess.
leacher. Al lirst,an initiated
Vaisnava,
helalerbecame a dedicaled A remarkable tactot hislileis that,thoughbornandbredin a
devoleeol Kalihavingreceivedd,'lt(sa atTarapitha in Birbhumdis_ conseruaiive Brahminfamilyintheearly1glhcent!ry'hewasabso-
trict ot Wesi Eengal.He is said to haveachievedslddhlon a
lutelylree frombigotry.He tastedthe sweetlruilsoJall the rnajor
Pancamundi Asana,Witha background of lrainingin vocalmusic, Sikhism, Buddhism' etc' and
religions, vz.. lslam, Chrislianity,
246 ChapteFT Taniric Oevolees 247

openlydeclared
lhaltherewereas manywaysas therearereligious Towardsthe ftiddleol 1890he,as a wandering mendicanl,
traversed manyregionsof India,andacquired lirsl-hand knowledge
HissimpleliJe,precepts of epigrammatic aboutthe counlryand its people.Al this time,hestudiedmany
brevityyetpregnant
wrthnoblethoughls andsincerity, and,aboveall,catholicitv Saslras.
ol heart
soonaltracledmanydtsctpls. In 1833(May),he wentto Amedcato represent Hinduismin
Vivekananda,. an intelleclualol highorderandhavinqtiberal lhe Parliamenl o{ Religions al Chicago(September ). Hissoul,stiF
educalrofl. wasat lirstscepticaboutlhe existence ringspeechlheredisplled ftanywrongnotionsofthewesternpeo,
ot God.;nd had pleaboutlhe outlookol lhe Indians.
scantregardlor the Daksineswar priest.But,the magicwandol
Ramak.ishna's spritilualgeniussoonconverlect him,and entisted Afterlhat he spenlsomenore timein Ame ca and Europe
himas his toremostdasciple. Himsellgreat,thissaintcameto be lecturing, interprelingSatrasandwritingbooks.
glorifiedthousandtold through Vjvekananda. A grealeventof this odysseywas his acquaintance with
It was,indeed,a mistortune lorlhe peopleof Bengatthathis lrargaretNoble,laterknownas SislerNivedilawho becamehjs
greatman(Rarnkrishna) tella victimtothelalalftaladvol iancerand dasciple, camelo lndiaanddedicaledhersellto socialservice.Her
b.eathedhrslastat thecomparalrvety eartyageof 5b. book, 'TheMastetas I sa!,vh,,in'throwslighl on the manyJaceted
lileol Vivekananda.
Vivekananda5(1863-1902)
Havingreturned to Indiain l897,Svamiji,as hewaspopularly
Hewasoneol thosemenwhoneverdie,lhough
lheirphysical called,devotedhimsell,heartandsoullothemoralregeneration of
lrameperishes. lhe peopleand socialreform.A powerfulspeakerand writer,he
Bornas Narendranalh Oalla,In 1963(Jan.12).to Visvanath urgedlhe peopleto adhereto truth,sacriljce,acquare mentaland
Dattaol Srmuha in CalcunaandBhuvanesvari, hermb,bed physicalstrenglhand to shakeofl superstitions and redeemlhe
a liberal
oullookon lifeiom hjs fatherand religiotjsbentol mindlrom his countrylrom political
bondage andinternaldissensions anddiscords
causedby sectarian and communal feelings. He tried,by his
As a youngman.he reluclany parda vrsrlto Ramkfishna speeches andwritings, to removelhe socialblots o, untouchability,
throughrheinsistence childmarriage, andinsisled onliberalandscientiliceducation.Above
ot hislriends.Thrs
wasa turnrngpointot his all, heinsistedontheuplitlof lhedowntrodden,
life. andontheservice
The eadydeathol his latherplungedlhe tamityInropenury.
^
uneoay, Thefoundalion ot theRamakrishna mathandMission(1897)
unaueto bearthepinchot F,overty,
heaskedThakur Ramhr-
rsnnalo Inlercede. is a mon!mentto hasorganisang abililyandbreadthol vision.
on his behall,to ^rothergoctdess
lor removing
hrsdirepoverty.Thakuraskecthrmto go to th; nearbytempte,and He wasoneol the pioneersin lhe useof spokenBengalilor
preaohrsowncase.Hedidgoto theGoddess, buthecoutdasktor lilerarypurposes.Hewrotein Englishalso.
nothingmaterial. Theyonly thlngswhichcameou ol his mouth In 1899(June)heagainvisitedweslerncountries,
andlounded
were/nana(knowledgeland bhakl,(devolron, somecentreslor leachingVedanta,
Atterthedemiseol themaster,he,throughthemunilicence of Towards theendof 1900,hecamebackto lndia.The onslaughl
peopleandthecooperation ot hrsco-disciptes,
estabtished(1806)a ol diabetesandthe stressandslrainof a stormycareerwereloo
Ramkflshna Malhal Baranaoar. muchlor himlo bear.Hismonallramegaveway,andhissoulletlil
l
t

ChapleFT l Tanlflc Devotees 249

in 1902(July4) at Belurlvlalh. RajaYatindramohanol Catcutta oncehadhimbrouohttothe


Of his severalwotks,lhe Pa vraiaka(1903,)PracyaO crty.Bul.ths drnandbustteol thecity-lifewasnotlikedby him.So,
Pascatya,Kamayoga,Jfianayoga,Bajayogaar'd Bhakti-yogade' hewentback.
servespecialmenlion.His Englishwo*s havebeenpublished in
eightvolumes. Ramakrishna Ray(d.1795 A.D.;accordingto some,lBOO)
Adoptedson of the celebratedRaniBhavaniol Nator(Bangla-
VamaKsyapa6(1838-191 1) desh),hewasa biglandlord andeamedthetitleof Maharaiadhiraia
His iull namewas Vamacarana Caltopadhyaya. Son ol PrthvipatiBahadurtromthe lhen MogulKing.Hislame,trowever,
Sarvananda Cattopadhyaya,grandsonof Ramananda, anda native restson hisTanlricsadhana.
otvillageAtlanearTarapitha in Bilbhumdistrict(WestBengal),he, He pe(ormedSadhanain th Kiritesvaftempleon the west
evenas a boyshoweda sortofdivinefrenzy.So hewasdescribed bankot theBhagirathi,
sorn6ihreemibsawayfromvillageDahapada.
as Ksyapa(mad). Thislemplewas regardedasan Upapitha, becausea Dartof the
In hisveryboyhood,he renouncedthe householder'slile,and crownof Satiissaidto havedroDoed there.
resortedto lhe cemeteryat Tarapitha. Ramakrishnais knownto havepractisedSayasadhanaon a
His falherhavingdied,the tamilyfaceddiredistress.Diven Pancamuncli asanalseat overfive headsor skulls).
bydesperate penuryhegota iot at theKalilempleof village[iululi.
But,hewasso engrossed withthethoughtof MolherGoddessthat NOTES
he couldnotfulfilhisobligations.As a resull,he losttheiob.
1. See Bharatkos, Margathaby Omkarnath.
Nowhisonlyshellerwashismaternaluncle'shousewhereil
was his duty10tendcatlle.But,whiieon dutyhe usedto be irn- 2. SeS.K.Oe,Bergalt! itdmturcin theNineteenthCentury;Matrgatha
mersedin the thoughtat Krsnagrazingcowsal Vrndavana- His (in Bengali)
by Omkarnalh.
indifference ledthe cowsastray,whichcauseddamagelo others' 3.SeeR.Rolland s Lifeof Ramakdshan, Catcutta,
1929,andAchjntrva
crops.So,his maternalunclefor drovehimaway, Sen Guptasparamaputusa Ramakishna (in Bengati),
Catcun;.
Therearosveralolhersbiographies bolhin EngtishandBengti.
Thenheaccepted thejobof plucking Jlowerslortheworchipof
Taraior whichhe wasto getfood-Herealsohe col]ldnolstick. 4. SR. RollandLifaot Vivekanan(k, Calcutta,1931;M.L.Bufte,
SvamiVivekananda, pl l; Calcutta,r983 (3rd.ed.), Svami
He was thenaoDointod cookin the Kachai al lrursidabad. Vivekananda in the WesL1982 (2nded.).
But,lhoughphysicallyworkingther6,hismindwasdrawnto lvlolher
Tara,He waslhensenlbacklo lhe abovetemple. 5. R. Folland,The Lileol Vivekananda etc;Therear manvothr
biographies.
He receivedTantricinitialiontrom the anchorile.Vraiavasi
Kaliasapali, whocameto Taraptha for Sadhara.Sincethanhede- 6. SeeH.C.Gangopadhyay,
Sivamatita,
t,ll,Calcutta,
1340,1370
B:S.
votedhimsellto Sadhanain the localcemelery. Thenhe formally
renounced theworld,andbecamea{ull-fledged Sarnyasm.
He visiledVaranasiandHardwar, buireturnedto theplaceof
hrs[,4olher Goddess.
250 Chapler-7
Tanlric Devotees
251
Xl. BuddhistTantticWorkaol Bengalr Kumaracandra
Thistopichasbeendiscussed ina chaplerof lhisbook.Some Describedas an Ayadhulaof slated to have written
morelactsarelaiddownhere, three
Vjkramapui Viharaol Bengal. fa tic Panjikasol
The Tibetanlarlur lestifiesto the {acl ihat the lollowing commenlanes.
scholarswereBuddhist,
Bengalis. andcomposedTantras Santideva AulhorofihreeVajrayana works.
Candragomin Auihorof lhe following Perhaps ditlerentfromSantideva,
authorol lhe Bodhicaryavatara
known
It is notdelinilely wod/.sonAbhica'a: Abbara-k tma, and S/ksasamrccaya. Statedto be
whetherornol hewas Camudhavmsopa ya, Bhaya' a resident ofZahorwhich accordino
idenlicalwilhthegrammarian tranopaya, Vighnanitasaka' 10H.P.Sastri,was identicalwith
or thelogician ofthisname. PramathanoPaYa.SomemYslic Sabharin the districtol Dacca_
hymnsin honourol Tara, Manjusri,etc.arealsoaitribuled BangJadesh.
to him.A lew magicalworks relaling chiellyto medicine are Tankadasa or Dangadasa Commenlary.
penned byhim;e.9. Jvala,ksa- ca ed
alsobelieved to havebeen SUVlsadasamputa,onHe/yalia_ hnha,
vidhi, Kusthaci kitsopaya.
Dscribedas Vddha Kayastha and
Danasila a contempo.ary of 0harmapala,
Describedas a nativeof Sixtyworksareallributed to him. rirlerot Bengal.Thereis no certain
'Bhagala'in EasternIndia, He appearslo havewrrltenalso evrdence ol hisbirthin Bengal.
andas belonging lo Jagaddalaa Pustakapathopaya. Vibhuticandra Statedlo haveauthoredtwenly-
Viharain the East. lhresworks,
Jnanasn Statedto belongto a Viharaot
Kambala or Kambalapada Ten Vajrayanaworks.Fromhis Easternlndia.lt is notclear
works,he appearslo be a whetherornothewasa Bengali.
Bengali. Eighlworksare
attributedto him. These
ate telatedmainlylo Hetuka \ol NOTE
Cakrasamvara) sadhana.ln 1.See S.K.Oe.BuddhistTantricLiterature
ot Bengat,Newtndian
Prolo-Bengali lhereis a Anthropology, Aptit1938.
colleclionof Dohas,Col/el
Kambala-gltika.Ol lhese Dohas,
one(No.8) occursInthe
caryacaaya, lhe earlieslknown
Bengalis workol c. 1000A.
D,
.c
CL
(u
,i- cn
clo
$lt
60
Chapter-8

BOOKS IN WESTERN LANGUAGES


Aiyer, K. N. : Thitly twovidyas.
Allen, IVLR. I The Cult of Kumari.
Anand, I\/1.B. ) Kamakala, New York, 1958; Tantric lv4agtc
(withA. i\.4ookherjee),
New Delhi,1977.
Arguelles& Arguelles : Mandala,elc.
Arundale.G. S.: Kundalini.
Avalon,A. (John Woodrolle)'.Pnnciplesof Tanlra,Madras, 1960
(2 vo s.)i (Eng. lts. ol Tant@lattvaof Siva Candra
Vidyarnava)i lntro. to Kaulajhana-nhnaya,Calcutla,
1934; Shakliand Shakta.Madrcs; The Grcat Liberation,
[,4adras.1956; l\rahamaya;lnlro- to Tankasaslra; The
Wor d as Power,lvladras, 1957;Serpent Power,ftradras,
1957; Wave oi Etss (Eng. trs. ol Anandalahari,and
comm.),l\radras,1957;Chakras.
Ayyat.C.'l.H.: Originand early histoty ol Saivismtn South lndia,
IVadras,1974.
Bagchi,P.C. : Sludiesin the Tantas, Pl. I., Calculla,1939
Bagchi,S.:Eminent lndian Sakta Pilhas. elc-, in the background
ol ihe Pithasot Kalighat,Vakreswarand Kamakhya,
Ca cutia,1980.
Bajpai,la.: The Philosophyol TantalokalAhnikas1-3 with Eng.
trs.),Ph.D.lhesis,1971,LucknowUniversily.
Banerji, J.N. : Puranic and Tantric Beligion, Eatly Phase. Cal-
culIa.
Banerji,S.C. : Tantra in Bengal, Calcutta,1978: Fundamentals
of Ancienl lndian Music and Dance. Ahmedabad,1976.
Batnatd,I - : Hathayoga,London, 1950.
Batlh, A. : The Religionsoflndla, London, 1989.
256 Cf|apter 257

Basu,l\r.: Iarlras, a GeneralStudy,Calculla,1976; Fundamen- gloomfield,J. : Mantlas(Sacredwordsol poweo.


tals ol the Philosophyof fanlra, Catcutta,i 986. pp.92,154.
Bose,N.K-: Canonsof OtissanArchitecture,
Bedekar, V.M.: SeeHinze.
Bose,M.[,4.: CaitatyaSahajiyaCultsol Bengal,Calcutta,1930.
geyet,G. : TheCultol Tarc,London,1g73,(Magicand rituatin
Tibet). BoseandHalder; Iantras-their Philosophy andOccultSecrcts,
Calculta,1956.
Beyet, S. : The Cult ol Tantrc : Magic and Rituat in Tibet.
Brahma,N.K. : Phllosop hy of HinduSadhana,Calcutta,1932.
Bhandarkar,.G. : Vaisnavism,Saivisfi and Mino, Retigious
Eriggs,G.W. . Gorakhnathand the Kanphatayogis.Calculta,
Systems, Strasburg,l913,Varanasi, 1965. 1938.
gharah, A. : The Tantic Ttadition, London, 1965 The Ochre
; CaWa,F.: TheTaoof Physics,1979.
Fobe,London,1961.
Bhat,M.S. : VadicTantristu,a studyof Rgvadhanaol Carlstedt,G. : Sudles/n Kularnavalanlrc,Upsala,1974.
Saunaka
(withTexl,trs.)Dethi. ChakrabartiC., The Tanta6, Stuideson thei Religionand
Litercture, CalclJlla,1946.
Bhatlacharya, B.: /ndian Buddhi,tlconography,MainlyBasedon
Sadhanamalaand CognateTantic Textsol Rituals,2nd. Chakrabarti, P.C.: Doct neof Salliin lndianLiterlures,
Calculla,
6d.,Calcuna, 1958; 1940.
lntrccluctionto Buddhist Esotqism. Chakravarir, C,: Ianlras,etc,,Calcutta, 1963,
Bhaitacharya, D.: Mythological and RitualSymbotism. Chakraborli, H. (ed.): Pasupata-sutra,Calcutta,1970.
Bhatlacharya,O.C. I Tantic Buddhistlconog@phlcSources, Chand?.L. : Mandalasol the Tantrcsamuccaya.
NewDelhi,1974. Chatterj, J.C.: KashmtSaivism, KSS.ll, 1944,Delhi,1959.
Bhattacharya, N.N.: Hrbtoryol SaktaRetigion,New Dethi,1974; Chailopadhyay, A. I Atisaand Tibet,Calcuna.
TheIndianMothetcoddess,2nd,ed.,NewDethi1977; Chatlopadhyay, S. : Aeflectionson the Tanlrcs.
Hi,tory of TantricReliglor,NewDelhi,1982; Chen.C.M.: Discimination betweenBuddhist andHinduTanlras.
Historyol lndianCosmogonical ldeas,NewDelhijg71 -, Coburn,T.B. I Devi-mahatmya. ol lhe Goddess
Crystallisation
HistoryofIndianErcticLiterature,NewDelhii 97S. Tradition, 1984.
Ritualsand thei SocialCorlents,NewDelhi,1975. Dasgupia,S.N., A Histotyof lndianPhilosophy,vol. lll.
Bhattasali,N.K. i lconogaphy ol Buddhistand Brahmanicat Dasgupta,S.B. , lntrcduclionto Tant/icEuddhism,Calculla,
Sculpluresin DaccaMuseum,1972. 1958;
Bloteld,J. : The Way ol Powet-a Pftcticat cuide to Tantric Aspeclsof lndianReligiousThoughl,Calculla,1957.
mysticismol Tibet,London,197O; Desai,D. : EfolicScu/ptures of /rd,a, NewDelhi,1975.
Mariras,Sacredwordsof power,NewDelhi,1981. Devasenapali, V.A.: SaivaSiddhanta,Madras,1958.
254 Chapisr Bibliography 259

Diksitar, V.R.R. I The LatitaCult, Madtas, 1s42. : Tantra-vidya


Hinze,O.l\,4. {Trs.V.[,4.Bedekar).
Douglas.N. : Tanlrayoga,New Oetfi,1971 Aopkins,J.: TheTanticDistinclion, aninljo.loTibetanBuddhism,
Dutta, lV.N. : (Trs.) Mahaniivana Tanta. ed.A.C.Klain,London, 1984.
Dvivedi V. V. : Tanta-yar.i (Essayson Tantra),Varanasj, 1982. James,E.O.: fhc CultoftheMothetGoddess,London, 195s(pp.
Ehrenlels,O.R. : Molherright jn lndia, Hyderaoad,1941. 99-124dealwilhIndia).
Eliade,M.:_Y-oga-lhmorta ty and Frcedom,2nd,ed., N york, Jash,P. : Htstoryol Saivism,Calculla,1974;
ew
1958. Pratyabhijhasystem its religiousand philosophic
Eliol : Hinduism and Buddhism. background, 1960;
Encyclopa edia Bitann ica, V ols. dealingwith Tantra Do-Someconiroversial view-points,1959,1960.
and its
ditferentaspecls. Jha, S.K. : A Criticaland ComperativeSllJdyot Pratyabhijia
Evanscoentz, Philosophy (Ph.D.Thesis,1972,Darbhanga).
W.y. : Iibetan Yogaand SecrctDoctrines.
Farquhar, J.N. : Oultineol the ReligoiusLiteraturcof lndia, Jung, C.G. : MandalaSymbo sm, to Sri Bhaiava-Padmavatt'
kalpa.Trs.,R.F.C.Hull,Princeion, 1972.
London, 1920,1968.
Fouchet,A.: EtudesurI'conogrcphie Kakati,B.K.: TheMothetGoddessKamakhya,1914.
Bouddhiquedel,tnde,2pts.
Garrison,O.V. , Tantra,the yoga of sex. Kane,P.V.:Historyof Dhamasastn
Geden,.A.S. : Tantras(Entryin Ency.ol Ret. and Ethics,-f. Kaput,|.6.. unyanamanoata,
Hastings, Vot.X , .t951). Kaviraj,G.N. : SaklaPhilosoPhY :
Gelly,A. I Godsol NorthernBuddhism,Newyok j964. Historyof Philosophy,Easternandweslern,ed ,
Goel,B.S. : ThirdEyeand Kundatinl,Kuruksetra,19gS. Radhakrishnan, London,1952'53;
Gopi Ktishna : Kun(lalinj. PhllosophyolTripun-tart a, Varanasi,1931;
Goudriaan, T-andGupia,S.:HinduTanlricandSaktaLiterature, SomeAspectsolthe Philosophyof SaktaTantta,Vatanasi,
P!b. intheSeriesHrstoryoftndjanLilerature,Wtestaden 1967.
1 9 8 1; Kavoty,M.B-: Compaativeand CtiticalStudyof Mantrcsasl@,
Do,Vot.ll, Fasc.2,Hoshiarpur, punjab(tndia). 1944.
Guenlher, H.V.andC. Ttungpaa Kaw,R.K.: TheDoctrineof Recognition, Hoshialpur,1967.
DawnofTantra,ed.
l\r.Kohn1975; Khanna,lvl.: Yattra,London, 1979.
Yuqanaddha,the TantrjcViewof Life,Bena@s,1964l Kramrisch,S. : Unknownin lndia:
TheTant c Viewol Lile,Berkeleyand London,1972. Ritualattin T be and Vil/age, 1968
Philadelphia,
Gupta,Goudriaanand Moens: HinduTantrism,Leiden,197g. Krishna,G. : Kundalini,in Timeand Space,NewDelhi;
Secrctsof Kundaliniin Paicastavi;
260 Chaptr Erihr,^dr,nhv 261

Kundalini,the BiologicalBasis ol Retjgjonand cenus.


Mullin,G.H. and Bichards,M \ed ) | Mediktionson Lower
Kumat.P.: Tant c coddes, Tara: Tantras,Dharamsala' 1983.
Si)aktiCuttin Ancienttndia; Mullin,G.H.(Compand lts.) BtidgingandSutrasand Tantras,a
Saktlsmua Study ; " Worksby the First DalaiLama
collectionot Ten Minor
(1319-1474),Dharamsala' 1981.
Saktiand Her Episodes, 19A1.
Kundu, N.L. . Noo-dualismin Saiva and Saktaphjtosophy, lruses,C.A.: Esolericfe achingsol theTibetanTantta'lrs C C
Calcutta. Chi,YorkBeach,1982.
Lal,K. : TheCultol Deshe,Dethi,:|966l2nd ed.). Nagaswamy,R. I TantricCultol Soulh/ndia,Delhi,1980'
Lal, P. I Hindu Religlonand tconography. Nandinaih,S.C-: Hand-Bookof Via Saivism,Dharwar'1942'
V ol. 1, Ahmedabad.
Nawels.S.l\,.: Jaina Paintings, 1980
Leedbeater, C.W.: Cakhs, Adyat,1927.
Needham,J. : Scienceand Civilisation in China,2 Vols' Cam'
Lele,W.K.: Doct ne of the Tantryukti.
bridge, 1954'56
Lennoy,R. : TheEyeof Love.london, 1977.
Neuman, E.: TheGreatMother,New York'1961'
LessingandWayman : /rttoductionto Budclhist
Tanlic Systems,
Delhi,1983. Pandey,K.C. : An Outlineol Historyol SaivaPhilosophy'
Lotenzen,D.N. : TheKapalikas Pandit,td.P.. Moreon Tantras,NewDelhi'1985 ;
andK;lamuhas,New Delhi,1972_
Mahadeva,T.l\r.P.: KashtuitSaivism,1952. Gemslrom the Tantta,Pts.I, ll ;
Mahajan,S.N. : Th6Scisnceof yogaand Consciousness. Thoughlsof a Shakla;
lvlajithia,S.S.: TheGreatyogicSermon,:|969. Lightson the Tantra:
[4a,r,G.S.: Sexrr Fel4qlon, Tantricsadhana,1964:
London,] 936.
Mehta,R.J. I KonarkSun-Tempte Studiesin theTantAsand the Veda,Madns, 1964
olLoye, Bombay,1969.
Mehta,Rohiti TheSecrctof Self-transformation Pandit,B. N. I Aspectsol KashmtSaivism,Srinagar'Kashmk'
: ASynthesisof 1947
Tante and yoga.
"
Comparative Studyol Kashrti Saivism(Thesislor Ph D
Mish?, K. : Signilicance of TantricTradition,Varanasi,
1981. 1964,PLrnjabuniversity)
Mookherji,A. : Tanta Atl, Dethi,i 966 ;
Paranjoti, London''1954.
V. I SarvaSlddhanta,
TaniraAsana,Basl,New yok, tgTt :
Palhak,V.S. : SaivaCultin No hern/ndia,Varanasi,1960'
TheTantricWay(withN,t.Khamara);
Swami The SpritualHe tageof lndia,Londo^'
Prabhavananla,
Kundalini,
Dethi,1982. 1962.
N,4ookheii,
Khanna: TantticWay. Calcul-
Swami: HistoicalStudyol lndianMusic,
Prajnanananda,
la,'1975
262 Chapter Elbliography 263

Rajneesh:TheBookolSecrclDiscourcesonVishana Bhairava- Saraswali,S.K.: Tanlrayana Art Album,Calcula, 1979.


Tantra,5 Vols.,poona,i 974,ed.A. prem,A_Teerth_ Sastri,H. : Orgrna,1dCultof Tara,Calc]ulta,
1925.
Rao: Tantra,MantA, Yantra:
sastri,H-c. : TantraOarchan.
Tarlic Tedition :
Sasiry,K. : fhe y'edaand TheTantn,Madras,1951.
Elementsol Hindulconogaphy,Madftq j916. Sastri,K.T.V.: FurthelLrghts:TheVedaandTheTanlra,1951
Raslogi, N. : TantricThoughtof Kashmjr,a Frcmewofuof the Sastrr,lvl.R.: fanltasa@ol Abhinavagupla,Bombay,1918
Monistlc Culture;
Saunders, London,
E.D.: Mr./dra, 1956
KrcmaTant cismof Kashmi, Vot.I, Delhi,1979,Vo|. ,
shorfly_ Scharpes,E. : TanltikDoctrineoflmmaculate Canception,1933
lnttoductionto the Tantraloka; andtheAhitbudh'
Schrader,F.O.: /ntloductianto lhe Pancarctra
nya- samhita,M^dtas,1916-
Kali as a MetaphysicalConcept in the Krama System of
Kashmlr,1965, 1966. Sen Sharma,D.g.: Sludiesin Tantrayoga,1985
Rawson,R. I Tantta,London,1973., Shah,P.R.: Tanlra: lls Therapeutic Aspect,Calculta 1987.
EroticArt of the East,Newyork, 1968. Shastrl,V.D. I Malinivijayonara-tantra-source-book,etc (Ph
D. fhesis, 1956,PunjabUnive6itY)
Bay.N. R. : SanskritBuddhismin Buna.
Sharma, L.N.:KashmiSaivism, Varanasi,1972.
Ray, P. : Historyol Chemistryin Ancientand Medjevatlndia,
Calcutta, 1956. Sharma,P.K.I SaktiandHetEpisodes, etc.,Delhi,1981
Rele,V.G.: MysteriousKundatini,gombay, Sharma, L.N.I KashmitSaivism,Vatanasi, 1972
1927.
RendC.1.P. : lntroduction Sharma,S.R.I TanlricMahaviifiana, Baieilly,1970
to theCakrcs,1974.
Rendel,P.:ln!roduction totheCakas,Noihamptonnshjre, Shende,J.N. : Religionand Philosophyof lhe AthaNaveda,
1g74. Poona,1952.
Rudrappa,J.C. : KashmirSaivistk,Bangalorc.
Shivananda: Tanla-yoga,Nada-yogaandScientificbasis
Sankaranarayanan, S. : Sricakra,1g7O.
R.K.: SaivismThrough
Siddhantasaslri, the AgesDelhi'1975
Sarasvati,SwamiS. I Meditationlrom the Tantns ;
Basis,Delhi,1976
Singh,L.P.: Tantra: lls MysiicandScienlific
KundatiniTantra,
Munger{Bihar)1984;
Sinha,A.K. : Scienceand lanfrayoga,Kuruksetra.1981
Lighton curu-DiscipteRetatjonship,1gB4;
Sinha,J. SaklaMonrsm ;
Asana,Pranayama, MudraBal,dha,Monghyr(Biha4, j983.
Cull of Shakti;
Sarasvati,SwamiShankaradevananda I yogicManagementof
Asthmaand Diabetes,Munger(Biha4,I 984. Schaol$,ol Saivism,Calcutla,1970
Sarasvat,P. and WoodrofieI Sadhanafot Self-reaiisation Sircar,D.C.1 TheShaktaPithas,Calcutta,1960i
lMantras,Yantesand Tantlasl,lvladras,1963.
264 Chapter{ -
Bibliography 265

ShaktiCultand TaG,Calcutta,1960. Vajapeya.K. : Scienceof Mantras.


Sivapriyananda, Svami.: Sectel Powerol Tantic Bteathing,
Vandyopadhyay, J.N.: Pancopasana, Calcutla, 1960.
1983.
oflhe HevaiGTantta,London'
D.L.: A CriticalStudy
Vasavada. A.U.: Tripura-rahasya lJnanakhanda-Eng. trs.,and
Snellgrove, a comparative studyof theprocessof individuation).
1980.
Vasu,S.C.: Ghera,da-samhlta (Trs.),1979.
Srivastav,8. : lconogta?hY ot Sakti;
(DiscoursesolTilopa's Vira,R.V.Taki,S. : I Dictionaryof SecrclTanl c Sy abicCode,
Tantra,theS0premeUnderstanding Lahore, 1938.
Songol Mahamudra);
Visnutirlha,Swami: DevatmaSakti,1949.
TanlricMysticismof Tibet,NewYork,1974;
Waddel,L.A.:Lamaism, London, 1985.
Tantrism,its SecrelPrinciplesand Practice'
Walker,B. :Tantricism: iis SecretPrinciplesand Practices.
Nodhamptonshire, 1982.
Wall,O.A.: .Sexard Sgx-1,/orshlp. London,1919.
Taimini,T.K. I Siva-sulrawilh Eng.trs. and comn
Waffier,A.G.K.: (Trs.)SaktaUpanisads,Adyat,1967.
(UltimateRealilyand Realisalion)
Wayman,A- : Yogaol Guhyasamajalanlra, ed. K-V. Sarma,
Taranatha: Historyof Buddhismin lndia,t'5. into Geman by A Hoshiarpur,1979;Texlin Romanscriptwith Eng.trs.:
Schiefner, St.Petercbutg- BuddhislTantns \Lighlon Indo-Tibetan esotericism,
Tallvananda(Swami)The VaisnavaSects,1989; NewYork,1973).
The SaivaSects,l,'lother'worshiP White,J. : (Ed.) Kundalini,Evolutionand Enlightenment, New
TheTantraVision(Discourseon of Saraha).
theRoyalSong York,i 979.
Thomas,P. : Kamakalpa,1963; Winternitz: Histotyol lndlanLiteralure,Vol. ll, Calcutta,1927.
Kamakala,Bombay,1960; Woodrolle,J- : See Avalon,The Word6as Power.
Woodrofleand lrukhopadhyay: Mahamaya,Madras, 1954.
Incredible lndia, gombaY,1966.
Thomas,E.J. : Historyof BuddhistThought,Reprinl,1953.
f rungpa,C.'.JoumeywithoutGoal,TantricVisionof theBuddha.
Tsong Ka-pa: Tantrain Tibat'TheGrcat Expositionol Secret
ti Yeshe,LamaT. : lntroductionto Tantra.
Zannas,E. andAuboyet, J. I KhajuBho,fheHague,1960.
Zimme(,H., MythsandSymbolsin lndianAft andCivilisation,ed.
J. Campbell.
Mar'tra,trs. intoEng.undetlhelille fant@in Tibet,by J-
Hopkins, London, 1977.
Tucci, G. : Theoryand Ptacticeol Mandala,London,1961; C. HINDI BOOKS
of the Tantric imagesof the
,gatlli/a,an interpretation Avasthi,S.S. : Manlraour Mat*aon Ka Bahasya.
temples of Nepal,Goneva, 1969-
Upadhyay,R.K.I Conceptol Godin the SaivaTanlra i' Kaviraj,G.N. : Tant k VanmaymenSakta-drcti,Patna,1963.
TanIra auI AgamSa'trcn Ka DigdaB an, T 6. by H.K.f iwati,
Va.anasi;
266 Chapter

Tantik Sadhanaaur Siddhanb,frc. by H. K.

Tant k Sahilya, Varanasi;


Bharattya Samskdi auI Sadhana,V a?nasi.
Kamalesh,S. I SaktibhasyaKa Adhyayan.
Sastri, G. : Iarlradarsar.
Sasfti, D.. Tant@siddhanlaaur Sadhana.
Vasavada,A. (Hindirenderingby B.S. Upadhyay)
Tnp uH rahasya Ka Tanta. visles an Vat an asi.

You might also like