Beruflich Dokumente
Kultur Dokumente
AsPECTs oF
TARA YoGA
Debabrata SenSharma
.
INDICA
Debabrata SenSharma 2007
Published in 2007 by
Indica Books
D 40/18 Godowlia
Varanasi - 221 001 (U.P.)
India
E -mail: indicabooks@satyam.net.in
ISBN: 81-86569-67-7
Printed in India by f . India
0
481754,09811224048
Paicamukhi
S
iva, B. H. U. Visvanath Mandir, Varatasi
Dedicated
with profound respects and gratitude
to the hallowed memor of
Mahamahopadhyaya Dr Gopinath Kavirij
c which
supports our hypothesis that the Tantrika tradition, both Satva and
Sakta, prevailed in the beginning only in the form of cult.
As a student of Indian philosophy and religion, I was attracted
towards the study ofTantra Yoga while doing research on the spiritual
discipline according to Kashmir Saivism under the supervision of
late Mahamahopadhyaya Dr Gopinath Kaviraj, a well-known savant
and exponent of Tantrism. I studied some Tantric texts with him,
which gave me insight to the mysteries of Tantra Yoga and inspired
me to continue my study of the Saiva and Sakta Tantras, which have
many things in common.
In this book I have chosen to highlight a few important aspects
related to the Tantra Yoga, e.g. the concepts of the highest spiritual
Reality, man and his nature, the concept of guru, divine grace,
initiation, the Supreme Goal, etc, which are important for a student
of philosophy of religion to know. I have refrained from giving details
of the Tantric practices, which are generally kept secret lest these
should be misused. The Tantrika texts are generally replete with such
descriptions. My approach to Tantra Yoga has been intellectual and
academic, hence I have tried to throw light on the philosophic impli
cations of the various yogic practices and to unravel the mysteries
contained therein. I have relied more on such Tantrika texts as the
Mtlinivijayottara Tantra, the Svacchanda Tantra, the Vjitna
bhairava Tantra, the Netra Tantra, the Tantrtloka and the Tantrastra
as these give the metaphysical details underlying Tantra Yoga.
I have also made an attempt to give a brief account of the extent
of Tantric literature in the first chapter entitled 'Tantra', its meaning,
scope and extent. Vast Tantric literature was produced under the Saiva
and Sakta tradition but unfortunately most of it is either lost or remains
unpublished.
I have used Sanskrit terms fequently but reluctantly, for want
of suitable synonyms in English. The Tantras lean heavily to the
mystical side and use such terminology which cannot be adequately
1 4
translated into English. However, I have given English equivalents
in parenthesis wherever possible, besides the Glossary at the end.
I consider it my duty to acknowledge the debt of my gratitude to
my guru late MaMmahopadhyaya Dr Gopinath Kaviraj who initiated
me to the Tantric lore; to his valuable works for understanding the
deep spiritual meaning underlying the various Tantric practices; to
Sir John Woodrofe for his leared pioneering works in the feld of
Tantric studies.
I a also gratefl to my teacher Dr. Govinda Gopal Mukho
padhyaya for inspiring me to undertake this work and showering his
blessings. He has been pressing me to share with interested readers
the knowledge I gained fom my teachers and the study of abstruse
texts over the years.
I express my grateflness to M Alvaro Enterria, Publications
Director, Indica Books, for careflly going through the manuscript
and suggesting many improvements in the book. I am also thankfl
to Shri D.K. Jaiswal, Director of Indica Books, Varanasi, for kindly
undertaking the publication of this book and seeing it through the
press.
Last but not least, I am also thankfl to my wife Mrs Dipika
SenSharma for the support she has been giving in the production of
this book.
I am conscious of my limitations, for which I solicit apology
from my readers. Despite all care many errors in printing might have
crept in, fom which I crave their indulgence.
1 5
Deba Brata SenSharma
Kolkata
CHTER 1-
Tantra
Its Meaning, Scope and Extent
What is Tantra
Derived etymologically fom the Sanskrit root Sansktit tan, the
term tantra primarily signifies ' elaboration' or 'extension', 1 and is
therefore applied to denote that class of literature which elaborates
or extends the fontiers of our knowledge. This term was used in this
non-technical sense for centuries as is evident from usages in such
texts as the Mahabharata,3 where it has been used to denote some
philosophical systems like the Nyaya Sastra, Yoga Sastra, Dharma
Sastra etc. Even Sailkaracarya (8th cent. AD) in his Striraka bht$ya
has used this term to denote sastras like Nyaya and Yoga, and has
also included even the smrtis in his list of Tantras.4
The term tantra, in the restricted and technical sense, is applied
to that class of literature which is religious and mystical in content
and abounds in magical words or incantations (mantra), which is
believed to be capable of yielding spectacular results. The Kamika
gama explains the meaning of the technical term !antra in the
following words -"that which elaborates great things, consists of
Truth (tattva) and mystical incantations (mantra) and saves (us fom
calamities and danger) is called Tantra." 5
1 Cf. Monier Williams: A Sanskrit-English Dictionary. The lexicons generally have
given several meanings.
2 Tanyate vistlryatejianamanena iti tan/ram.
3 Cf. Upadhyaya, B: Bharatiya Darsana, Varanasi, 1951, p. 542.
4 Op. cit., Su. II, i, I.
5 Tenoti vipulanarthan tattva-mantra samanvitan tral}am kurute yasmat tantra
mitabhidhiyate. Quoted in Bharatiya Darsana, p. 542.
1 7
The Tantras generally are said to consist of the following -
magical incantations (mantras), metaphysical principles and their
philosophy (tattva), the nature of the world, initiatory rites, worship,
various ceremonies or observances enjoined in the Tantras, mental
and bodily discipline (oga). The Vanhi Tantra classifes the vast
mass of Hindu Tantras under three broad heads, viz Agama, Yamala
and Tantra. It enumerates seven salient features possesed by Agamas,
viz description of (i) creation (ii) dissolution, (iii) worship of some
particular god or goddess, (iv) spiritual discipline (sadhanakriya),
(v) initiatory rites (puraiara!a), (vi) a group of six rites (a! karma):
santi (propitiatory rite for averting evil), vaslkrala (rite for subduing
and taming), manana (meditation), ucatana (magical rite for driving
evil forces away), and (vii) dhyanayoga (profound meditation).6
The Yamalas are said to possess eight distinguishing charac
teristics, viz (i) account of creation (sr$fi, ), (ii) position of planets
and stars, (iii) daily rites (nitalta pratipadanam ), (iv) evolution
(krama), (v) sutras, (vi) distinction between varlas (varlabheda),
(vii) distinction of caste (jatibheda), and (viii) duties of asrama.7
The Tantras are said to be characterised by innumerable distingui
shing marks but the Varahl Tantra has enumerated as many as
twenty-four marks, some of which are in common with those men
tioned above. Among the additional distinguishing marks listed in
the Varahl Tantras, mention may be made of the statement of mantra
(magical incantations), yantra (magical diagrams), description of
various gods and goddesses, holy places (tirthas), performance of
fasts
,
(vraa), statement of distinction between holy and unholy,
statement of the duties of the king (rtjadharma) and of the common
man (vavahara) and description of spiritual wisdom (adhyatma
varlanam) etc. 8
6 Qoted by Baladeva Upadhyaya: Bhiratiya Darsana, Vaai, 1 950, p. 763.
7 Sr$tiscajyo$1iikhytnaim nitakrapratiptdanam 1
kamasutram va7abhedo jitibhedastathaiva ca 1
yugadharmasa samkhytto ytmalasyi$/alalanam 1
8 Ibid.
1 8
Tnha - Its Meaning, Scop and ->tent
It may mentioned here that though the Varahi Tantra has
specified certain characteristics or the distinguishing marks of the
Tantrika class of literature, all these salient features, as a matter of
fact, are not found in all the Tantric texts. What is common to all the
Tantras as a distinct class of religio-philosophical literature is their
emphasis on the Kriya-yoga or sadhanakriya aspect and the abun
dance of mystic and esoteric elements and magical incantations or
mantras.
Orig of the Tatra
Like the Vedas, the Tantras are traditionally believed to be eteral
by their very nature, having emanated fom the mouth of the Supreme
Lord (Parameivara). Abhinavagupta, in his magnum opus the
Tantraloka, describes in the following manner how the Tantras were
revealed in the hoary past to the sages by the Supreme Lord:
"The All-transcending Word (Paravak) or Logos contains within
it all the Sastras (Agama or Tantra) in super-sensuous 'seed form'
(biaripe!a). This Logos assumes the gross perceptible form of
syllables or vocables in gradual steps. The frst step towards mater
ialisation is technically called 'pasyantl' in which the two aspects
of consciousness, viz prakasa and vi maria are completely merged,
and the words and their meanings are fsed together. In this stage
the objects of perception appear as inseparably fsed with the
subject. In the succeeding step of madhyama, the word and meaning
appear as diferentiated from one another, though not projected
outside or expressible in gross vocables. The last step, technically
called vaikhari, signalises the projection of what was contained in
seed-form within the Logos when it becomes expressible in gross
physical words." 9
Thus Sastras or Tantras are eterally existent in the form of
Paravak, and their manifestation in gross form however is subject to
certain conditions within the famework of time and space.
9 Tantrtlok l, p. 34.
1 9
Looking fom the historical point of view, the Tantric literature,
as is available today, on the basis of its language and contents appears
to be written in the post-upaniadic era, though there are indica
tions available in the Vedic texts10 to show the existence of a Tantrika
tradition as a parallel current to the Vedic tradition. Several mantras
occurring in the ]gveda and the Atharvaveda Samhitas refer to
certain esoteric doctrines and occult practices that were in vogue in
those times. Some Upani$ads also mention certain secret vidyas such
as Dahara Vidya, 11 Madhu Vdya, 12 Harhsa Vidya, 13 etc, which conclu
sively prove the existence of the Tantric tradition. Some historians
however trace the origin of Tantric lore to pre-Vedic times on the
basis of archaeological fnds discovered at diferent prehistoric sites,
and connect it with the non-Aryan aborigines of this land, but in the
present state of our knowledge, it is not possible to arrive at any
defnite conclusion in the absence of any other corroborative evi
dence except some artefacts discovered by the archaeologists at
diferent sites.
Here, it would perhaps not be out of place to mention that, despite
the prevalence of the Tantric tradition in some form or the other in
the Vedic times, it was not very popular with the masses for a variety
of reasons. The cult of sacrifce that developed soon afer the
'visualisation' of the Truth in the fortn of Vedic mantras by the !$iS
reigned supreme till the advent of Mahivira and Gautarla Buddha
who vehemently criticised hollow ritualistic cult and emphasized the
inner symbolic meaning of mantra, which was lost to lay people by
that time. There thus developed a general public abhorrence against
the cult of sacrifice. 14 The Tantric tradition, which had grown in the
1 Cf.
S
atapatha BrahmaiJa, XI II , 6, 13 which refers to atmayiji. Taittiriya
A
ral}yak
describes cidyaga.
11
Chindoga up. viii, 1 -6.
12
Ibid vii, 1-10, BrhadaralJyaka Upani$ad, ll, 5.
13 Cf Saya1abht$ya on the RV. Vamadeva Sakta, RV iv, 40, 4,
S
ukla YV. X, 2;
Kathopani$ad II, 2.
1 4
Paicasikha's statement Syat sva/pal sankara sapratvamarsal etc quoted in the
Vyasabhi$ya on the Yogasutra, II, 1 3; Also see Sankhya Tattva Kaumudf Ka I.
20
Tnha " lt Meani ng, Scope and [xtent
beginning in the form of certain rituals performed secretly by a few
adepts outside the public gaze, also came to be looked down upon by
people in the then prevailing anti-ritualistic atmosphere. I fact, so
vehement was the outcry against ritualistic practices, Vedic or other
wise, that the Tantric rituals in general were considered to be unholy,
and the person performing them was forbidden from entering into a
sacrificial palrtl.
Some scholars like P.C. Bagchi believe that the Tantric tradition
had its origin in Tibet and China, and that it was introduced into
India through Vajrayina Buddhism.15 This view appears to be a mere
hypothesis in the absence of corroborative evidence.
Some scholars like Dr Gopinath Kaviraj are of the opinion that
the Tantrika cult developed hand in hand with the Buddhist Tantric
tradition, of which Asanga is traditionally regarded as the founder. It
is believed that Asa.iga, the famous Buddhist scholar, brought the
Tantravidya down to earth fom the Tu$itta heaven. Maitreyanitha,
who was said to be a siddha yogin, was his teacher.1
6
According to another view, Hevajra was the founder of Tantric
Buddhism, to whom the Hevajra Tantra is ascribed. He was followed
by a host of Tantric writers among whom mention may be made of
Saroripa, Vajra, Anandavajra, Anangavajra, IndrabhUti, etc. Their
works on Tantric Buddhism are not available nowadays.17
Some scholars think that Nagatjuna was the most important
exponent of the Tantric cult in the Buddhist stream. There appears to
be some truth in this view because Nagatuna hailed fom Sr Parvat
or Dhinya Kantaka in Andha Pradesh, which was a well-known seat
for Tantrika worship in the ancient period. 18
Thus we fnd that the origin of the Tantrika tradition is shrouded
in the hoary past. In fact is is impossible for us in the present state of
our knowledge to support or contradict any particular view about the
origin of the Tantras and arrive at a defnite conclusion.
15
P.C. Bagchi: Studies in Tantras, p. 2.
16
G.N. Kaviraj: Tantrika Sadhand 0 Siddhanta Vol. II, Burdwan, 1 969, p. 22.
17
Iid, p. 43-44.
18
Ibid, p. 22.
2 1
Scope of the Tantrika cult
A study of the Tintrika Buddhism in the historical perspective
reveals that it existed in the hoary past in the form of a religious cult
covering the entire length and breadth of the country. The existence
of ffy-two centres of Tantrika worship of the Divine Sakti in the
form of the Mother Goddess, generally called the Saktaplfhas, bears
ample testimony to its sweep in all the four comers of the country,
which included Baluchistan.19 According to an old tadition mentioned
in the Kalpasutra ofPara8urama, the whole county was divided under
three regions, viz V$1Ukrtntt, Asvakrantt and Rathakranta.20 The
geographical limits of the diferent regions are indicated there. For
instance, the Vi$1Ukrtntt extended fom the Vindhyas upto Chittagong
in the east, including all the places in the northeaster region. The
Rathakrantt is said to cover the entire area in the north-wester region
that lay between the north of the Vindhyas up to Mahaclna or the
modem Tibet in the north, while the Asvakrtntt spread over the vast
area fom the Vindhyas up to the oceans in the south. According to
another version recorded in the Mahasiddhistra Tantra, 21 Asvakrtntt
spread over the area from the river Karatoya up to Java. A large num
ber of centres for the propagation of Tintrika cult -Saiva, Sakta,
VaiIava and Buddhist -develope within the three regions in the
course of the centuries. Except for the account preserved in the ancient
texts and the existence of Sikta temples dedicated to the worship of
the Divine Mother at 52 places, there is no concrete evidence to
support the existence of Tantrika cults in the diferent regions
mentioned above, on account of their being mostly oral in nature.
The Hindu Tintrika tradition can be broadly classified under three
heads, viz the VaiQava, the Sikta and the Saiva, in accordance with
their promoting the worship ofViIU, Mother Goddess Sakti, and Siva,
in a deified form symbolically representing the Supreme Reality. Besides
19 Sircar, D.C.: Te
S
ktapfthas, Calcutta.
2 Parsurtma Kalpasutra, Gaekad Oriental Seres, I, 9.
2
1 Quoted in B. tlpadhyaya: Bharatfya Dariana, Varanasi, p. 57.
22
Tnha Its Meaning, Scop and Gxeni
the Hindu Tantrika tradition which, having emerged as an ofshoot of
the school of the Vaipulyavadins, not only spread in the county along
the west and east coast in the South, Kashmir and Mahicina in the
north-wester and norther part taking the form ofVajrayina, but also
percolated into the Hindu Tintrika tradition. A comparative study of
these two traditions would reveal the extent of their similarities.
As our present study ofTantrika lore is concered with the Saiva
and Sikta tantras, we shall confne ourselves to their study only. The
Sa iva and Sikta traditions have so much in common with one another
that it is very dificult to draw demarcating lines between the two.
Origin and development of the Tantrika literature
We begin our brief survey of the VaiIava Tantras frst repre
sented by the Paicaratra Agamas and the Vaikhanasa Agamas. The
VaiIava tantrika tradition is a parallel tradition to the Saiva and Sikta
ones, therefore separate treatment of that tradition is necessary.
Both the Paicaratra and Vatkhanasa Agamas were voluminous
in form, but unfortunately a considerable part of the literature is now
lost. According to Otto Schrader, the total number of Paicaratra
Sarhitt (Agama) as mentioned in the Kapiijala Sarhitt was 21 5,
of which only 1 3 are available now. 22 The best known among them
are the Ahirbudhnya Sarhita,23 the Jayakahya Sarhita,24 the V$1U
Sarihitt25 and the Sattatva Sarhita.26 The Lakmf Tantra is another
very popular Tintrika text belonging to this tradition.
The Pafcaritra School ofVaiIava Tantra was closely related to
the Ekayana Sakhi (branch) of the Sukla Yajurveda.27 The Vaikhinasa
stream ofVaiIava thought is also believed to be connected with the
22
Schrader, Otto: Introduction to the Pancarttra, pp. 6-1 2.
23 Published by Adyar Library, Madras.
24
Published in Gaekad Oriental Series, Baroda.
25 Published in the Anantasay:na Series.
26 Published fom Kanchi.
27 Cf.
I
svarasamhita, l, 43; Chand. Up. VII, 1 2. Also See N:gesa in Kanva-
S
akha
Mahimnt Samaveda (MS.), Dept. i Madras Oriental Literature.
23
Auraveya Sakht of the Ka Yajurveda, to which reference has been
made by Goutama in his Dharmasutra/8 Bodhayana Dharma Sastra,29
and the Manusmrti.30 Only four texts belonging to the Vaikhanasa
School of the VaiQava Tantrika tradition, namely the Vaikhanasa
Mantra Sarhitt, Vaikhanasa Grhyasutra, Dharmasutra and Srauta
sutra are now available. The Vaikhtnasa Agama referred to by Manci
has been published in the Anantasayana Sanskrit Series No. 12. It
gives a detailed description of the philosophical tenets and the ritals
of the VaiQava Tantrika tradition.
According to ancient tradition, the spiritual wisdom contained
in the various Tantrika texts is eteral, existing as it does in the form
of partvtk, inseparably fsed with the Supreme Reality on the trans
cendent level. It is beyond the reach of human mind. With the
unfoldment of the totality of the universe, fst in a subtle form of
pulsations of Divine Sakti, then taking gross form, the Supreme
Spiritual Wisdom existing in the subtle form of Paravtk, symbolising
the self-refective experience by the Supreme Being, descended down
as a parallel current to the Vedic one successively through two steps,
namely,paiyanti and madhytmt, to assume the goss form ofvaikhari.
According to the Kulan:ava Tantra,3 1 the Tantrika spiritual wisdom
emanated in the hoary past from the fve faces ofLord Siva, viz !ana,
Tatpuru$a, Sadyojtta, Aghora and Vamadeva,32 pointing towards fve
different directions: Easter, Wester, Norther, Souther and the
upward direction, technically called tmnayas.
Accordingly, the spiritual wisdom emanating fom the easter
face of Lord Siva and getting embodied in the form ofTantrika texts
is called Purvamntya; the spiritual wisdom emanating from the
souther face taking the form of Tantrika texts is given the name
Dakiltmntya, the one emanating fom the wester face is called
the Paiimtmntya while the wisdom emanating fom the norther
face is called Uttartmntya. The spiritual wisdom emanating fom
28
Op. Cit., III, 2. 2 Op. Cit., II, 6, 1 7.
3 Op. Cit., I, 6-7 :_ 31 Op. Cit., Ul/asa, III, 7.
32 Cf. Chatteljee, J.C.: Kashmir Saivism.
24
Tnta Its Meaning, Scop and fxeni
the upper face known as Vamadeva, is considered most pure in form
and is given the name Ordhvtmntya. The Kultr1ava Tantra says
that the Tantras belonging to the Ordhtmntya are superior to those
of other tmnayas, therefore most venerated. The Tantrtloka supports
this view about the divine origination of the TantrasY
Division of the Tantrika tradition
It has been mentioned in the foregoing pages that the Hindu
Tantrika tradition can be broadly classifed under three heads, namely
the VaiQava, the Saiva, and the Sakta. Each tradition has a consider
able wealth of literature of its own to support and sustain its spiritual
thought projections.
The extent of the VaiQava Tantrika literature h
as already been
mentioned under the heading 'Origin and development of Tantrika
literature'. Let us now tur our attention to the Saiva and Sakta
traditions, mentioning briefy the extent of the literature on which
they lean for support, and their sub-schools which emerged in diferent
parts of the country with the passage of time.
In this context, it is necessary to point out that the Saiva and
Sakta traditions have so much in common insofar as their spiritual
thought projections and the mode of spiritual practices they prescribe
are concered, that it is very hazardous to draw with certainty a line
of demarcation between them. The Saiva and Sakta scriptures are
inter-changeable. It is therefore safe to follow the scheme of
classifcation of their literature available from the tradition.
Saiva Tantrika literature
According to one tradition, the total number of Saiva Tantras is
28, which includes 10 Saivagamas or Saiva Tantras, and 18
Raudragamas. The Kira1tgama34 gives the names of ten Saivagamas
as well a! their subdivisions and extent, which are as follows:
JJ Cf Tantralok I, 35 Vivri com. thereon.
3 A Raudragama available in MS for in Nepal. This manuscript, bearing the date
924 A.D. was nvted by Mm. H.P. Shasti. See Nepal Durbar Cat, Vol. II, p. 20.
25
i) Kamikagama or Kamaja35 -The text is now lost but its quo
tations are found in the commentaries on other Saiva works.
ii) Yogaja It was divided into fve parts and is said to contain
one lakh ( 1 00,000) verses, now lost.
iii) Cinta or Cinta -It was comprised of six parts and contained
one lakh verses, now lost.
iv) Karwzagama -It contained seven parts and is said to have one
crore (ten millions) verses, now lost.
v) Ajitagama -It was divided into four parts and contained one
lakh verses.
vi) Sudltaka or Dita - It contained nine subdivisions and had
one lakh verses, now lost.
vii) Sulma -It had no divisions but is said to contain one padma
( 10,000 billions) verses, now lost.
viii) Sahasra -It was comprised of ten parts, now lost.
ix) Suprabheda -It had no divisions but is said to contain three
crore verses.
x) Amsumana -It had ten divisions.
All these
'
saivagamas are believed to propagate a dualist
philosophy (dvaita).
Here it may be pointed out that the list of Saivagamas given in
the Srikalfhl Samhita36 is slightly diferent, asit does not contain the
name of Suprabheda Tantra. In its place the name of Mukutigama
has been mentioned. These have also been mentioned by Jayaratha
in his commentary on the Tantriloka.31 The Mrgendra Tantra38 also
gives the names of the ten dvaita Sa iva Tantras listed above.39
35 Jayaratba i his co=entary on the Tantralok mentions this name on the authority
of
S
rikaiJ!ha Samhita (T.A. I, 35).
36 The name of this Saiva text, now lost, has been mentioned by Jayaratba in his com.
on Tantralok, T.A. 1 . 35 & I 42.3.
37 Op. Cit., Vol. I, p. 39.
38 See Introduction, portion p. 2 published in Kashmir Series of Texts.
39 See also Farquhar: Outline ofReligious Literature in India, p. 1 93.
26
Tnh-a - I ts Meaning, Scop and xeni
The eighteen Raudrigamas which are said to propagate monistic
cum-dualistic philosophy are as follows:
1 . Vijaya, 2. Nilfvisa, 3. Piramesvara, 4. Prodglta, 5 .
Mukhabimba, 6. Siddha, 7. Sanatana, 8. Narasimha, 9. Candrarsu
or Candrahasa, 10. Virabhadra, 1 1. Svayam-bhuva, 1 2. Vraja, 13.
Kaurava, 14. Makuta or Mukuta, 1 5. Kirana, 16. Galita, 17. Ageya,
18. Name not known. All these Raudrigamas except the Kiral}agama
are now lost.
On the authority of Srikal}fhi Samhita, Jayaratha in his commen
tary on the Tantraloka40 has enumerated the list of 18 Raudrigamas
preaching dvaita Saiva philosophy. This list is slightly diferent fom
that given above, as it contains the names of the Raurava, Vra fa,
Vsara and Sauraveya Agamas in place of the Vrakta, Kauravya,
Makuta and Agneya. All these Agamas exist only in name, but as
Abhinavagupta in his Tantriloka has quoted from some of the
Raudrigamas, viz Kira1Ja,41 Raurava42 andSiddha Tantras,43 this goes
to vouchsafe for their existence at least in his time.
It may be mentioned here that Brahma Yimala Tantra, a Bhairava
Tantra available in Nepal Durbar Library in manuscript form,4 gives
a diferent list of Raudrigamas, which is as follows:
1. Vjaya, 2. Nibfvasa, 3. Svayambhuva, 4. Vatu/a, 5. Virabhadra,
6. Raurava, 7. Virasa, 8. Candrajnana, 9. Prodgita, 10. Lalita, 1 1 .
Siddhisira Tantra, 1 2. Sarvodgita, 1 3. Kiral}a, 14. Pirameivara.
Another version of these names with some additions and modifcations
is found in the Uttarasutra of Nibfvasatattva Samhiti, a manuscript
written in the Gupta script of the eight century A.D. deposited in the
Nepal Durbar Library. These are NiiSvisa, Svayambhuva, Vatu/a,
< T.A. Vol. I, p. 35.
4
1
Ibid, Vol. I, p. 1 1 6, Vol. III, Vol. IV, p. 84, Vol. VI, V 9, p.45.
42 Ibid, Vol. V, Ah. 8, p. 30 & 74.
43 Ibid, Vol. V, p. 256.
4 See H.P. Sast: Nepal Durbar Cat. ofMS, Vol. II, p. 6.
27
Vlrabhadra, Raurava,45 Mukuta,46 Vlrasa ( Viresa?) Candrahasa,
Jiana, Mukhabimba, Prodgita, Lalita, Siddha, Sanatana, Sarvodgita,
KiraiJa, and Paramesvara. It may be pointed out here that the names
of all the eighteen Agamas are not available in any of the above
mentioned texts.
The Kamikagama47 mentions the names of eighteen Raudra
gamas along with ten Saivagamas, which are said to have emanated
fom the fve faces of the Supreme Lord, Siva. It has been said there
that the Kamika, Yogaja, Cinta or Cinta, KaraiJa and Ajita -this
group of fve Saivagamas emanated fom the face of Lord Siva called
Sadyojata; the Dlpta, Sulma, Sahasra Armata or Arman and
Suprabheda -these fve Saivagamas appeared fom the face called
Vamadeva, while Vjaya, NifSvasa, Svayambhuva,48 Agneya and Vlra
these fve Raudrlgamas did so fom the face called Aghora; the
Raurava, Mukufa, Vmalagma Candrakanta and Vmba these five
Raudragamas emanated fom the face called Isana; Prodglta, Lalita,
Siddha, Sanatana, Sarvokta, Paramesvara, Kira1a49 and Vatu/a
these eight Raudragamas originated fom the face called Tatpurua.
Here it may be mentioned that these eighteen Raudragamas are
venerated by the Pasupatas as the authentic Agamas, since they also
propound the dualist cum-monistic philosophy.
In addition to the above mentioned twenty-eight Saiva Tantras
advocating dualistic and dualist-cum-monistic Saiva philosophy, there
are a group of sixty-four Bhairava Tantras which preach purely
monistic Saiva philosophy. Srlkai'fha Sa
t
hita has given the names
45 Quoted by Madbavacarya in Sara Darsana Sarigraha under
S
a iva Darana p. 77
(Jivananda edition).
4 Quoted by Abhinavagupta in Pardtrimsik Vvara{a, p. 237.
47 The text of Kamikgama in its original fonn is lost. It has ben sid that the available
text of the Mrgendrtgama fors a part of the lost Kamilgama. See Mrgendra
Tantra, intoduction and Jayaratha 's com. thereon. Abhinavagupt has quoted fom
this Agama in his Tantralok, A. I, p. 97 & I 0; A. VI, p. 28.
4 Quoted by Abhinavagupta in his Tsvarapratabhina Vm., Vol. II, p. 200.
49 Quoted by Jayaratha in his Com. in T.A. I, p. 42-43. Also see MV g p. 38.
28
Tantm - Its Meani ng, Scope and xtent
of these Tantras under eight groups, each group comprising eight
Tantras. The names of these Tantras are given below under eight heads.
1. Bhairavataka or Bhairava Tantras 50
a) Svacchandabhairava
b) CafJra Bhairava
c) Krodha Bhairava 5 1
d) Unmattabhairava
e) A!angabhairava
f Mahocchuma Bhairava 52
g) KapaliSa Bhairava
h) Name not known 53
2. Yamalataka or Yamala Tantras
a) Brahma Yamala
b) VIU Yama/a
c) Svacchanda Yama/a 5
d) Ruru Yam ala 55
e) AtharvaiJa Y amala
f Veta/a Yamala
g) Rudra Yamala
h) Name not known
5 Abhinavagupta refers to this goup as Bhairvakula in his MV. See Also T.A., Ah.
XTI, p. 82.
51 Abhinavagupta refers to Rudrabhairava Tantra in MV p. 38, which is probably
the same as Krodhabhairava Tantra.
52 Quotation from this Tantra referred to as Ucchusma
S
tstra are available in
Abhinavagupta's works, eg. Tantrasara, p. 32.
53 Dr. K.C. Pandey in his bookAbhinavagupta, An Historical and Philosophical Study
wrongly gives the name of eight Tantas as Bhairva (p. 78 f. Bhairava is the
name of the group ofTantas, and not a particular Tanta.
5 The Svacchanda Yamala and Svacchanda Tantra are probably the same. The latter
is available in printed fonn.
55 The name of Raurava
S
astra occurs in the Tantrasara, p. 186. It is probably the
same as the Rur Yamala. See also T.A. Ah. VIII, p. 30 & 74.
29
3. Matt$faka or Mata Tantras
a) Rakta
b) Lampata
c) Lalmimata
d) Culika
e) Pingalt Mata
f Utphallaka Mata
g) Vsvtdya Mata
h) Name not known
4. Mangalt$!aka or Mangala Tantras
a) Picubhairavi
b) Tantrabhairavl
c) Tata
d) Brthml Kala
e) Vzaya
f Manga/a 56
g) Candra
h) Sarvamafga/t
5. Cakrt$taka or Cakra Tantras
a) Mantracakra
b) Vanacakra
c) Sakticakra
d) Kt/acakra
e) Bindu Cakra
f Ntda Cakra
g) Guhya Cakra 51
h) Punacakra 58
5 Abhinavagupt has quoted fom Mailgala
S
stra in his T.A., Vol. III A. V@ p. 374,
which is probably the same as Mailga/a Tantra.
s7 K.C. Pandey i his bok Abhinavagupta: An Hitorical and Philosophical Study
has given the nae a Guhyacakra (See p. 79). Abhinavagupta has quoted fom
Guhyayoginf Tanta i his Pard Trimiik Vvara (p. 1 20) which could b the
same as the above mentioned Tanta.
sa
Dr. K.C. Pandey h given te name a Khacaka. Se Abhinavagupta: An Hitorical
and Philosophical Study, p. 79.
30
Tanha Jh Meani ng, Scop and xtent
6. Bahurilpa$tak or Bahurilpa Tantras
a) Andhaka
b) Rurubheda
c) Aja
d) Mula
e) Vanabheda
f) V{anga
g) Matracna
h) Jvatif
7. Vagi.t$/ak or Vaglsa Tantras
a) Bhairavi
b) Citraka
c) Hamsa
d) Kadambikt
e) Hrilekht
f Vdyullekha
g) Candra lekht
h) Vdyumat
8. Sikha$taka or Sikht Tantras
a) Bhairavi Sikht
b) VIIasikha 59
c) Vlamani
d) Sammoha 6
e) Dtmara
61
f Atharvaka
g) Kabandha
h) Siraicheda
s9 Dr. P.C. Bagchi i his Studies in Tantra (Vol. I, p. 2) has mentioned the names of
four Tantras, viz Bilaikha Sammoha,
S
iraiccheda and Nayottara, which were
taken to Cabodia in 802 A.D. Binaikha appear to be the corpt for of the
above mentioned tantra.
6 The name of this Tanta fgures i the list ofTantas blieved to have ben taken to
Camboia.
61
Abhinavagupta h referred t Damara Tantra i his comm. on Mal. Vi. Tan, p. 1 6.
3 1
We come across the names of some Tantras in Abhinavagupta's
works, which have either been quoted or referred to as authorities
there. The names of these Tantras do not fgure in the above mentioned
list of advaita Saiva Tantras. There are Bharga Sikha,62 Nandfi kha,63
Nita Tantra,6 Siddha Tantra,65 Bhairava Tantra,66 Rudra Tantra,67
etc. It may be mentioned here that advaita saiviciras belonging to
the Trika School venerate Maliviayottara Tantra, Svacchanda Tantra,
Vziina Bhairava, Mrgendra, Mitariga Tantra and Netra Tantra (all
of them have been published fom Kashmir). Some of these Tantras,
e.g. Svacchanda, Netra, Vziina Bhairava and Mitaiga, have been
commented upon by Saiva writers of Kashmir such as emaraja
and Sivopadhyaya. Some Tantra texts such as Ucchu$ma Bhairava,
Ananda Bhairava,68 Nibsvisa Tantra,69 Svayambhuva Tantra,1
Rudrayimala have been fequently referred to or quoted as authorities,
though they are either lost or remain unpublished, available only in
manuscript form.
Saiva Tantrika schools
Based on the corpus of Saiva Tantric texts, the following schools
of Sa iva thought emerged and developed in diferent times in difer
ent parts of the country. K.C. Pandey in his lengthy introduction to
Bhaskari Vol. III has listed eight Saiva schools, viz Pasupata, Lakulisa
pasupata, Saiva Siddhanta, VIrasaiva, Nandikesvara Saiva, Rasesvara
Saiva, Trika Saiva and the Visitadvaita $aiva of SrtkaQtha. Of these,
62 Referred to in Para Trimsik Viv. p. 235, M.V.V. p. 1 7.
63 Referred to i the Tantrasara, p. 27.
6 Mentioned in Tantrasara.
65 Ibid, p. 1 87.
6 Quoted in T. A., Vol. I. A. I. 256.
67 Quoted in T.A. Vol. Vi, Ah. XI, p. 1 83. It maybe the same a the Vznanabhairava
Tantra published in Kashmir Series of Text.
6 Now lost.
6 Prof P.C. Bagchi thinks that the MS of NiiSavdsa tattva Samhita deposited i the
Nepal Durbar Library is probably the same as NiiSvasa Tantra which is also found
in the list of Raudrdgamas.
7 Refered to by Somananda in S. D. III, 1 3- 1 5.
32
Tantm - / h Meaning, Scop and xent
the Pasupata and the Lakulisa-Pasupata are the most ancient ones for
which some historical evidence is available. But the Saiva Siddhanta
Virasaiva and the Trika Saiva, which emerged at a much later date:
possess rich literature and many followers even today.
Madhavacarya in his Sarvadarsana Samgraha has summarised
the metaphysicil doctrines of Pratyabhijfa (a constituent stream of
the Trika school of Saivism), Rasesvara Darsana and the Siddhanta
Saiva Darsana, while Haribhadra Siri in his $ardarsana Samuccaya
has merely referred to the Pasupata School. The Lakulisa Pasupata
School was founded by Lakulisa, a historical person according to
archaeological evidence, the Nandikesvara Saiva and the Visistadvaita
Saiva were founded by Srikaitha have limited literature, the Vaiva
school is very popular even in modem Kamataka and has enough
literature both in Sanskrit and in Kannada language.
Mm. Gopinath Kaviraj has listed thirteen Saiva schools in
addition to the above ones which also emerged fom the Tantric
thought current. These are: Kapalikas, Kalamukhas, Kna Saiva,
Kalanala, Jangama Raudra, Bhairava, Bhana, Mahavratins, Vamaka,
apalaka and Krama. With the exception of the Krama School all
other schools of Saivism are known only through the reference in
different texts.
Vacaspati Misra has enumerated four thought currents of Saivism
(Mahesvara darsana) which includes the Kapalikas. Yamunacarya
has mentioned the Kapalikas under Saiva schools. The Siva Purina
and the Vamana Purila have mentioned that Kapalikas were sen
moving about in good number in that period. Sri Ha in his Nai$adha
carita refers to some Siddhantins but does not explain who they were.
The well-known Sanskrit allegorical drama, Prabodha Candrodaya
also mentioned the Somasiddhantins, which has been explained by
its commentator Rucikara as Saha Umayi vartate iti Soma tasya
siddhinta (the school which advocates the existence of Siva with
Uma (Parvati). Raghuttama in his Bhi$ya Candrika on the Nyaya
bhi$ya mentions the Soma School of Saivas, which goes on to show
its importance a well as popularity even in-the 1 7th Century.
33
An inscription dated 620 A.D. found at Igatpuri mentions
Mahavratins for whom arrangements for food, etc were made at
Kapalesvara temple. The Mahavratins also fgure in the Sivapurt!a
and the Svayambhuva Agama. Mm. Gopinath Kaviraj has expressed
the opinion that probably the Somasiddhantins, Kapalikas and
Mahavratins were all the same, and that diferent names were given
to them in diferent times. But in the absence of literature belonging
to them, it is not possible to arrive at some defnite conclusion.
The Krama School was a very powerfl school which prevailed
in Kashmir before the rise of the Trika School in the early 8th century
A. D. A lot of literature belonging to this Saiva school exists even
today. Abhinavagupta, one of the greatest exponents of the Trika
School, incorporated their metaphysical thought in his exposition
of Trika philosophy, thereby enriching the Trika thought. The
Maharthamafjari of Mahesvarananda ( 1 2th cent. A. D. ) is the
principal text which describes the main tenets of the Krama School
of thought. Abhinavagupta, who lived before Mahesvarananda,
wrote two small works, Kramastotra and Kramkeli, in which he
gives in brief the cardinal doctrines of this school, but these are
now lost. The Parimala commentary on the Maharthamafjari
mentions a nuber of works dealing with this tradition, viz
Maharthodaya, Samvidullasa, Kramasukta, Padukodaya,
Parastotra, Mukundabali, Krama Valli etc. From the same
commentary, we come to know that Mahaprakasa, the teacher of
Mahesvarananda, wrote two books, viz Kramavasana and
fjuvimarsini which are now lost.
Sakta Tantria lterature
Like the Saiva tradition, the Sakta tradition too has a very rich
literature which is evident from seven lists of 64 Tantras each
mentioned in texts like V amakefvara Tantra, Lakmidhara 's
commentary on the Saundaryalahari of Saikaracarya, Tocalottara
Tantra, Bhaskararaya's commentary and three lists provided by
Siddhisara Tantra.
34
Tnh-a - I ts Meaning, Scop and fxtent
,
Satkaracarya in his well-known work Saundarya Lahari has
referred to 64 Tantras which were said to be instrumental in Lord
Siva acquiring superormal powers (siddhis) to subjugate this world.71
The names of the 64 Tantras referred to by Sankaracarya fgure
in Catubsati. 72 Sarkaracarya himself is credited with authorship of
one Tantra, called Kadimakhya Tantra, which he is said to have written
following the orders of Goddess Parvati.73 In this Tantra, he descri
bes the way to attain the highest goal in life.
LakmJdhara in his commentary on the Saundaryalahari throws
light on the contents of the 64 Tantras referred to by Satkaracarya
which, in general, deal with the way leading to the acquisition of
certain superormal powers or siddhis. For instance, the Mahamaya
Tantra and the Sambara Tantra frst describe the manner in which
the illusory world is created by the power of Maya Sakti, designated
here as Mohini Vdya, coresponding to the hypnotism of moder
times, and then lays down the spiritual discipline for acquiring this
power. The Yoginiala and the Sambara Tantr.a describe the way to
make one tattva appear as some other tattva, e.g. prthvitattva appear
asja/a tattva or viceversa. It thus teaches a kind of magic (indrajala
vidya). Siddhi Bhairava, Batukabhairava, Kankala Bhairava,
Kalabhairava, Kalagnibhairava, Yogini Bhairava, Mahabhairava and
Santi Bhairava these eight Bhairava Tantras describe the ways
leading to the acquisition of worldly treasures (nidhi vidya), and
probably this group belongs to the Kapalika stream of the Tantrika
tradition. 74
A group of eight Bahurupa Tantras, viz Brahmi, Mahefvari,
Kaumari, Vai$1avi, Varahf, Camu<, Sivadutl, etc., discusses the
eight kinds of matkt saktis (aspects of the Divine Sakti) and therefore,
appear to be Sakta Tantras. In this group, some Tantras like Brahmf,
Varahf, Mahesvari are available. There is a group of eight Yamala
71 Saundara Laharf, V. 3 1 .
72 Cf. G. Kaviraj: Tantra 0 Agamasaster Digdarsana, p . 58.
73 Cf. Saubhagyavardhini Com. the Ananda/aharf.
74 Kaviraj, G.N.: Tantra 0 Agamasaster Digdarsana, Calcutta, p. 58 f.
35
Tantras which deal which kayasiddhi, i.e. making the physical body
develop supernormal powers by following a certain mode of
disciplines. This was later on emphasised by Hathayogins and the
followers of the Natha cult.75 The Candrajfana Tantra is one of the
well-known Tantras which discuss 1 6 vidyas as admitted also by the
Kapalikas, and it lays down the way to achieve them. Incidentally, it
may be mentioned that it is diferent from its namesake, another
Candrajfana which belongs to the Vedic stream.
The Malinividya and Mahasammohana are two well-known
Tantras, the former describing the way to acquire the superhuman
power of floating even in the sea, the latter dealing with the acquisi
tion of hypnotic powers by performing such acts as cutting off the
tongue of a child and ofering it to the Goddess, etc.76
A group of five Tantras, viz VamajU$/a, Mahadeva, Vatu/a,
Vatulottara and Kamika, are said to describe certain modes of worship
or practices whereby these appear to belong to certain non-Vedic
sects not known at present. In this group, the Kamika and Vatu/a are
well known. Certain Tantras like Hrdbheda Tantra, Tantrabheda and
Guhyabheda are said to describe certain rites which are connected with
the way to ascend to the higher planes of existence through $a!a
cakrabheda, and therefore appear to be connected with the Kapalika
sect while the Tantrabheda and Guhyabheda are said to describe the
wa; to snatch through secret means the superhuman Tantric powers
of a person. The Kalavada and Kubjika Tantras deal with certain
rites relating to Vamacara, such as sanctification of the vessel for
drinking, etc. The Mulottara Tantra, Vil)akhya Tantra and Torolottara
Tantra are said to del respectively with rasa-siddhi (sanctification
of rasas) Yoginisiddhi (subjugation of a yogini called VIQa for
employing her for various works) Afana and Paduktsiddhis, etc.
The Todalottara Tantra is believed to deal with the way to obtain a
glimpse of 64080 ya/inis (celestial damsels), while the Pafcamrta
Tantra is said to describe certain rites related to the Kapalika sect.
7' Ibid, p. 58f. 76 Ibid, p. 58 f.
36
Tnt-a - Its Meaning, Scope and l>teni
Most of the 64 Tantras enumerated above are now lost to us, but
whatever idea we get about the contents of these Tantras is based on
Lakmidhara's commentary on the Saundarya Lahar!. Lakmidhara
calls these Tantras non-Vedic for two reasons. Firstly, these are
mainly meant for the lower class of people, viz the sudras who do
not undergo any purifcatory rites (sarskaras), and secondly, these
aim at the acquisition of superormal powers by following certain
prescribed rites. Thus the primary concer of these Tantras appears
to be material uplifment rather than spiritual progress, which is the
goal of human life.
It has been stated in the Saundara Lahari that the name of
Svacchanda Tantra has deliberately been omitted from the list of 64
Tantra enumerated above. The reason for this omission is that it
cannot be classed with these Tantras on account of the fact that it has
a bias for spirituality, which is totally absent in other Tantras. There
is diference of opinions about the name of the Tantra lef out in the
list. Bhaskararaya, in his commentary Setubandha, has suggested the
name of Vamakeivara Tantra, while some other writers are of the
opinion that the Tantraraja has been deliberately lef out fom the
above list. It may be mentioned that both are well-known Tantras,
which have been of quoted. The Tantraraja Tantra is available in
print. 77
The Torala Tantra18 gives yet another list of 64 Tantras diferent
fom the above one. The names of these Tantras also appear in the
list provided by Sarvananda Agamavagisa in his Sarvollasa Tantra.79
Hence these Tantras appear to be of a later origin than those mentioned
in the
t
older texts, such a CatuMa$!hi or Srikal!hi Sarhita. A large
number of these Tantras are available either in manuscript or in
published form, a fact which testifes for their later origin. We give
here below the names of these Tantras.
17 E. by Woodrofe.
78 Ed. by Bhadrasila Sharma. Also available i Bengali characters i Calcutta.
79 Pub. by Basumati Press, Calcutta.
37
I .
2.
3.
4.
5.
6.
7.
8.
9.
1 0.
1 1 .
1 2.
1 3.
14.
1 5.
1 6.
1 7.
1 8.
1 9.
20.
2 1 .
22.
23.
24.
25.
26.
27.
Kall Tantra
80
Mamala Tantra
Taratantra
81
Nirvat:a Tantra
82
Sivasara Tantra
Vlratantra
Nidariana Tantra
Latarcana Tantra
Tm;ala Tantra 83
Nla Tantra
Radha Tantra
Vdya Sara Tantra
Bhairava Tantra
Bhairavf Tantra
Siddheivara Tantra
Matrkabheda Tantra 8
Samaya Tantra
Guptasadhana Tantra
Maya Tantra
Mahamaya Tantra
Alaya Tantra
Kumarl Tantra
Kulart:ava Tantra 85
KalikiKala Sarvasva Tantra
Kalikakalpa Tantra
Varahl Tantra 86
Yoginf Tantra 87
H Ed. by Bhadrasila Sharma.
11
Iid.
8 Ed. by Nityanand Smrtitirth, Calcutta, 1 878.
81
Ed. Pancanana Shastri, Calcutta, 1 978.
8 Ed. Hemanta Kumar Tarkatirha, Calcutta, 1 978.
85 Ed. by Bhadrasila Shara; also ed. by Au Avalon, Delhi, 1 975.
8 Now lost.
87 Published fom Calcutta 1 978 ed., Saresvaranath Saravati.
38
Tant-a - Its Meaning, Scop and t;xent
28. Yogini Hrdaya
88
29. Sanatkumara Tantra
30. Tripurasara Tantra
3 1 . Yogini Vzaya Tantra
32. Malinl Tantra
89
33. Kukkuta Tantra
34. Srlgal)eia Tantra
35. Bhutatantra
36. Ufiia Tantra 9
37. Kamadhenu
38. Uttama Tantra
39. Virabhadra Tantra
40. Vamakeivara Tantra
91
41 . Kulcutamat:i Tantra
42. Bhavacutamati Tantra
43. Jnanart:aya Tantra
92
44. Varada Tantra
45. Tantra Cintamat:i Tantra
46. Vat:ivilasa Tantra
47. Hamsa Tantra
48. Cidambara Tantra
49. Phetki rinl Tantra
50. Nita Tantra
51 . Uttara Tantra
52. Narayal)f Tantra
53. Urdhvamnaya Tantra
54. Jnanadipa Tantra
55. Gautamfya Tantra
8 Published.
89 Published.
9 Published in Bengali characters, Calcutta.
91 Published in Bengali characters.
92 Ed. by Bhadrsila Sharma.
39
56. Niruttara Tantra 93
57. Garjana Tantra
58. Kubjika Tantra 94
59. Tantra Muktavali
60. Brhat Srikarma Tantra
61 . Svatantra Tantra
62. Yoni Tantra
63. Kamakhya Tantra 95
64. Now not known.
It may mentioned here that the Dasarathi Tantra in Chapter II
provides us with another list of 6 Tantras, diferent fom the earlier
ones. This Tantra is available in manuscript form in the India Ofce
Library and bears the date of 1 676 Saka era ( 1 754 A.D.).
For centuries, the Tantric texts and practices remained confned
within a narrow group of sadhaks who had been initiated to the
secret lore ofTantras, so that it could never gain currency among the
masses or attract the appreciation fom the elite who always demanded
rationale or logical explanations for everything propagated i the
Tantra. The Tantric practices were also misused by unscrupulous
sadhakas and misunderstood by people, which contributed to the
development among people of a general abhorrence and antipathy
for the Tantras and its practices. This eventually caused the rapid
disappearance of a vast mass of Tantric literature fom India, and a
gradual drying up of the Tantric tradition. But it must be admitted in
fairess that, though most of the Tantric texts are not available today,
they have lef an indelible mark on our present-day religious literature.
Even the mode of daily worship by the devout Hindus and the
performance of religious rites bear the imprint of certain Tantric
practices which got percolated into their day-to-day religious life.
9l Ed. Dinanath Tripathi, Calcutta, 1978.
9 Published fom Calcutta.
9S Ed. by Jyoti Lal Da, Calcutta, 1978.
40
Tnha - lt. Meani ng, Scop and xtent
Sakta Tantrika schools
We have given in the foregoing pages an idea of the enormous
wealth of literature produced by the Sakta Tradition. We have seen
seven lists of 64 Tantras provided to us by diferent works, most of
them uncommon. As most of the Tantric texts mentioned i these
lists are not available now in any form, it is extremely difcult to
come to any defnite conclusion. In this connection mention may be
made that Abhinavagupta i his magnum opus, the Tantrilok, as
well as Jayaratha in his vivrti commentary thereon, have made use of
many of these texts. Jayaratha quoted from as many as 300 Tantra
texts, both Saiva and Sakta, the majority of them now lost. Pandit
Vrajaballabha Dwivedi, under the direction of Mahamahopadhyaya
Pandit Gopinath Kaviraj, has collected these quotations and published
them under several volumes called Luptagamasamgraha. The writer
of these lines came across one text called Candrajiana quoted by
Jayaratha which fgures in some of the seven lists of Saiva-Sakta
Tantras mentioned above. He also came across two manuscripts of
the Candrajiana fom two diferent places, but he was surprised to
read the colophon given at the end of the manuscripts which tells us
that it is a part of a larger text named Candrahasa Samhiti, a text
which is not mentioned in any of the lists referred to above. This is
indeed very puzzling.
Since the emphasis on the Sakta tradition is more on the worship
(upasani) by follower-devotees of the diferent deified forms of the
Divine Sakti, technically called the Mahividyas, ten principal schools
developed in course of time within the Sakta fold. According to the
Gandharva Tantra, the ten Mahavidyas are Kali, Tara, So<asi (or
Srividya or Tripurasundari), Bhuvanesvari, Bhairavi, Chinnamasta,
Dhumavati, Bagala, Mataigi, and Kamala, arranged in a particular
order. These schools of Sakti-worship prevailed in diferent parts of
the country, some confined to limited pockets, some spread through
out the length and breadth of the country. Every school of the Sakta
tradition has some literature describing the concept and form of its
particular Deity, and the mode of the upisana (worship) to be followed
41
by her devotees to realise the ultimate Goal i life. We propose to
give a brief account of these schools, their sub-schools and the
literature involved under the following paragraphs.
i) Goddess Kal
Goddess K.ali is a pre-eminent form of the Divine Sakti who is
popular in different parts of the country under diferent names.
According to the Panitantra (an unpublished text containing 4
chapters), Goddess Kali was worshipped as POrteSVari in the easter
regions (purvamnaya), Visvesvari in the souther region (da/il)a
mnaya), Kubjika in the Wester region (pascimamnaya), Kali in
the norther region (uttaramnaya), and as Srividya in the upper
region (urdhvamnaya). The Paratantra describes her in some detail
(Patalas 2 to 4).
Besides these forms in which Goddesss Kali is said to be
worshipped in diferent regions according to the Paratantra, mention
may be made of other forms of Kali in which she is worshipped by
her devotees. These are DakiQa Kali, Vara Kali, Sma8lna Kali,
Kala Kali, Kama Klli, Bhadra Kali, KalasarsaQI Kali, etc. The
worship of Daka Kali is very popular in the easter part of the
country. It is well-known that geat spiritual sadhak like Sarvananda,
Sri RamaQa Paramaharhsa or Ramaprasada Sen were very ardent
devotees of Goddess DakiQa Kali.
The different forms of Goddess Kali in which she is worshipped
today are based on the particular form revealed to her devotees during
meditation or in dream. For instance, Goddess Kali appeared in a
dream before Rani Rasmaill as the 'Saviour of the aflicted', in the
world so she got )milt a temple
,
at DiQesvar dedicated o the _orship
of BhavatariQYKali) where Sri RamakrQa was the chtef pnest.
The vision of Goddess Kali in concrete form as seen by her
devotees is highly symbolic, in the sense that each component, each
limb of the Goddess symbolises deep spiritual truths which have been
beautiflly explained by Mabamahopadhyaya Gopinath Kaviraj.
These may be summarised in the following lines.
42
Tanha l h Meaning, Scope and fxent
Goddess Kali is visualised by her devotees as standing on a
corpse, which is said to be that of Lord Siva. It is said that when the
consciousness force (caitanya sakti) fnctioning remaining confned
within the physical famework of Lord Siva comes out of her fee
will and starts fnctioning somewhat separately fom Siva, this results
in his assuming the form of a corpse as it were, thereby providing the
consciousness force with a suitable locus for her divine play. Goddess
Kali is depicted as having four hands in which she displays two hand
postures (mudras) in two hands and holds two weapons in the
remaining two. The two right hand postures (mudras) show respec
tively the Mother Goddess as bestowing boon (varamudra) and giving
assurance for protection (abhayamudra) to her devotees. She is
depicted as holding a kharga (scythe) in the upper lef hand and the
severed head of a demon in the lower lef hand. The kharga symbolises
the instrument for cutting asunder or piercing the veil of ignorance
covering the intellect of her devotees. The severed head that the
goddess is shown holding in one hand represents the mahamoha of
Ignorance (asurf sakti) opposed to the divine Sakti in the form of
knowledge, and which prevailed before the advent of the goddess.
Goddess Kali is depicted as wearing a garland of severed heads; ffy
two in number, which represent the fify-two letters of the alphabet
of the devanagari script symbolising the thought-constrcts (viklpas)
dominating the limited intellect of her devotees. These need to be got
rid of before the devotees can obtain a vision of their consciousness
nature. The goddess. is depicted devoid of dress as she is said to be
enwrapped by all pervading ether (akasa), which has no form or
colour. This description of Goddess Kali (Da/il)a Kalf) is given in
the Kalf Tantra.
Light on her real nature and the mode of worship by her devotees
is shed on the Maha Kala Samhita, a voluminous text now available
only in parts, Kall Kularcana (by Vimalabodha), Ka/Iyamala, Kall
Ka/pa, Syamarahasa (by Pananda), Kallvilia Tantra, Kalitantra,
Visvasara Tantra, Kamesvarf Tantra, Kulacuramal)i Tantra,
Kaulavali, Kularl)ava, Kubjikatantra, etc.
43
ii) Goddess Tara
Goddess Tara is the only one goddess who is venerated not only
in the Hindu tradition but also in the Buddhist Tantrika tradition by a
large number of devotees in this country as also abroad.
In moder times, the worship of the goddess Tara has been made
popular by Vara Deva of Tarapitha (Birbhum Dist., West Bengal)
popularly called Vara epa and his disciple Nigamananda. Sage
Vasitha is said to have been an ardent devotee of goddess Tara in the
ancient PiSt.
According to ancient tradition, goddess Tara is said to symbolise
the Paravak in embodied form. She is held to be of the nature of
Pim:ahamta (the pure 'I experience' in absolute form).
Light on her real nature and the mode of worship by her devotees
has been shed in Taratantra, Tarasukta, Totala Tantra, Taran:ava,
Nilatantra, Mahanllatantra, Cinacaratantra, Tarasadbhava Tantra,
Taropani$ad, etc. Besides these, Tarabhaktisudhan:ava by Narasinha
Thakkaur, Tararahasya by Sankara, Tarabhakti Taralgi:l by
Prakasananda, Tarabhakti-taralginl by Vimalananda, etc are popu
lar texts.
ii ) Goddess ocaS
The very name Sogasi is indicative of the fllness-nature of the
Goddess, on the analogy of the fll moon shinning in the frmament
and dispelling darkness on a fll-moon day. The physical moon is
believed to comprise 1 5 digits, which go on adding one by one with
the passage oflunar tithis in the bright fortnight, but as sixteen digits
constitute the very being of Goddess Sogasi, this symbolises that her
fllness is more than that of the fll moon. As a matter of fact, her
nature has been conceptualised as turlya, the Transcendent one. As
such, She is said to be incapable of being grasped by any instrument
of knowledge.
Goddess Sogasi is also known by the names of Srividya and
Tripurasundari to her devotees. Among her devotees who are said to
have received her grace and who also popularised her worship were
44
Tntra - / h Meaning, Scop and fxeni
Manmatha or Kamadeva, Manu, Candra, Kubera, Lopamudra
Agastya, Agni, Sirya, Indra, Skanda, Siva and Durvasa, who wa
also known as Anger personifed (Krodha Bha!araka ). Both Agastya
and Lopamudra were sages belonging to the Vedic tradition but
according to the Triura Rahasya (jianakha!{a -section onjiana ):
they developed a leaning towards the Tantrika tradition afer receiving
the grace from the Goddess.
The
_
twelve Vidyesvaras, the legendary propagators of the wor
ship of Srividya, played a leading role in popularising her worship
throughout the entire length and breadth of the country. There were
three main centres of her worship located at Kamagiri on the sea
shore in the east, Jalandhara atop the mount Meru in the north and
Pifagiri along the sea shore in the west -forming a triangle
'
as it
were to cover the entire country.
.
Besides these, the Goddess was said to be worshipped at 1 2
diferent places i n diferent forms, e.g. as Kamaki at Kaicipuram,
as Bhramar in the region called Malayagiri, as Kumari at Kanya
kumari, as Amba at Anarta in Gujarat, as Mahalakmi at Karabira as
Kalika in Malwa, as Lalita at Prayag. Vindhyavasini in Vindhyac
,
ala
(Uttar Pradsh) as VisalakI at Vara.asi, as Mangalacandi at Gaya,
as Sundari m Bengal and Gipyesvari in Nepal (vide Brahmapurana
IV, 3a). /
.
Adi Sankaracarya was a follower of the Srvidya tradition for
his spiritual practices, which is evident fom the fact that he installed
a srlcakra in all the mathas that he established. This also fortifes our
contention that worship ofSrividya was in the beginning common to
both the Vedic and the Tantric traditions.
According to another view, the followers of Srividya can be
broadly classifed under three heads, namely the foll owers of
Kadividya, of Hadividya and of Kahadividya. The Kadividya has
some afnity with the Vedic tradition, and it has been kept secret
there. It is extremely esoteric in nature, hence its real nature is
known only to a chos
rely by limitatio
(safkoca ), with the result that two distinct types
of czd
e (ian
.
a or bodha) aspect of their pure nature, hence they
are obhvwus of It. The kriya aspect of their nature, however, is not
afected by the al)avamala/4 and it is this which induces them to
undergo frth
hem aer
:---:.-:-.a-.--:.-....,:r|--|.,=.|-.-:-r:.-.,
,:..-...-,bhogadeha, :-.-..-:
..
:,-r
...:---:
:-.-...|t-.-,....:...:.:-=.:.t:,-::karma
mala ...-.:-...-:rbauddha ajiana (.-:-||-.:.|.,-:..-.-:,=..
...-:-r:.:r:-r.|.-.--:.r..:.:-:r-::.-|r=.:.-|r(anatmani
-t b dha) ....t----....t-.t:-i:.....::t-.:-.-,:.|
a a o
1 42 1
t,-.:.-(vaikalpika) ...:|.-..-:-buddhz :r:-..
:..
:-,:...,...:....-.=.::-.-...|t-.-,
..:..
:.:-=.:.
t:,.,,...:.,.-..:-..-.:-=.:.....
-
...:.:-=.::-t:,
:-s...:-:...::=:.-.:rt:.-.,:-.t:|-.-:-
,.:....-::-.:.:::.,.:-.:ri-..,.|:.:,,,:-
.t:|-
t:,,..:-.-...||,..||-ativahika deha (a:t:,r:...
-
.-...|t-.-,r::--,.:..t:,::.-::-.,:-..:.s...
:-:..-.-::-.:-.::..,-.(:-.t:|-t:,,.:pury$/ak (
:,
.-:r-.,:.:,:---:-|---:.,:-.t:-:,...-|
:.|,
,-..---:..:-.-...|t-.-,.....:...:-=.:.::-,.--,
:r..-.:.:-:-:s-:...:-:.,---..||,.t....t-:::-.-=-|
t,:.:::.,.:-.|.-ss,.,:,.,
-s
:.,-:.,.::-.t:|-
t:,..:-|:..:r.a-.--:.-.:r.-..| .,.-...:-.
:rkarm
(karma samskaras) ,-.r:.-t,:-.-
..|-t:.-
:-.
:.:-,.-.:..:-.-karma samskaras =.....-:..-..,.:.:-..
=-||..:--.:...|:---::-:-.a-.--:|--|.:r..-.:.:-
:-,.:..,,....|t:,,.:-.:.::-t,:-i
-mhautas
(,.:..,,....|-|---:.,,...:-,:.
.,t:
,=..:...|
:.-..-...:..-.-=.::-.-...| .,.-...:-.:r..:.--.(krma
samsktras). :-,.:..,,....|t:,..-t-.:,|,:rr:.
.,
...:..-,::=-:-..:....-.r.:-t.,:(jarayuja), -,,(a74aJa),
.=-.:(svedaja) :.-..:t,.,.::.-,(udbhia).
42 T.S.I.
43 Jan. Mar. Vicara, p. 2.
79
CHER V-
Spiritual Discipline (Sadana Kriya)
ad the Supreme Goal
It h
on-attachment) the
chief modes of yogic discipline, but these are meant for the h1ghest class of spmtual
aspirants, while the above are prescribed for ordinary aspirants.
83
.,...:a.|....,|.--::a,,a.,.:.:-:..-.,|..-=.::-.-..:-
:r..--c...-.-:-.-..a.|,:-saivacaras .-:-..-.,-.
--..::,.-.a,.--,|..-::..--r.--:.:-..-.:--..--:
:r..--c...-::t-:-.:..:.-,,:.-:.-.,...:a.|, :a-,:r:-
.-..a.| ..,...-: w- ,.:,:.-:::..-a,:-.:-.-,::rguru
(.,...:a.|:-..-.,.-dlk$a (.-.:..:.:-,|.:-..- :=: .-,...:-
..,:-..
u-.-,.:.,t-,:.-:-:a:r:.:-...-:r.|..r..:.:-:.:
,a.,.:.:-.-.-.-..a.|..,...-::..-.,|..-.-:=:,..-.,:--
,..:.:::--..--::r..--c...-:-:-.-..a.|t-.-,,.-:-
::-..a-..:.-..--:s:r....:-,a.,.:.:-,..:.:::-.-..:-:r
..--c...-.-:-.-..a.|...:-.--,.:..-t-...--:.:a,
:-,...:..-:r:--.,:|.t-,:,..--....-.t,.-.-..a.|,:.
.:..-:..-,|..-.:-.-,a--::::--.:a.:.:-:rmaylya .-karma
-r|---:..-.:a..-:r:.-.i-t:::-.-...-.,,a.,.:.:-,.-,..-.
.-.-..a.|r:..-.-..-,:-..--c...-.-.-.,,.:,..:--.
.a.-,=.....-...:-t,.:..-:--..:,i:..:a..,.-,...::.,.:-,,
::a,-::.--..--:..|.:-,.-:--,-.:r :-saivacaras :r k....
.:..:.-,..--r.--:.
ra.,.:.:--rr-.:-t,:--..--::r..--c...-.,t-
.-.:.-:.--:a.,.....-:-...-:r:-.,-.:.|...:r..,...-:.,=:
..--::.-,a..-::..-.-,-a:.:.::...--:-.a,.--c:.|,:.
.|:-.:.-|,,.:.,t-.-,..a.|.:-,.....:-...-=.::-|-..-.
,-.r-.:.|...-.:ra.-..,...-:.:-,a.,.:.:-..|.-.-=.::-
-.:.a.:.:-:rmaylya .-karma mal as, =...,t-.-.:.-:.--:a.
:.,..a.|w-..||.--.::::..a--.:--..-, s..:.,s:..-
..,:-.vi|
:-.a..--.-,.:-,.a-.:-.-..:-:r..--c...-:.:a,
:--.a:rGuru .-.-.:..:.:-t,.(=....||t--.|:=.:
.-,...:-|,.-:---:..,:-.,|-..:::--.:.+.:.:-:rpauru$a
ajfana (.,...:a.|.,-:..-.-,.:..---..:--,|.-.:.:-..:-s...
:-:.:rk......::=:..:.-.:..-.:r.,-:..-.-.,..:a.|
.,-:..-.-(pauru$a ajfana), .-bauddha ajfana :..-:-||-.:a.|
.,-:..-.-
84
:-pauru$a ajfana ..:-r:a-.:.:-.|.,-:..-.-=......-.
:a::r:-.-|r.,:.-|..:.:.:-:..-|r.:-:...:.:-(atmasankoca)
t,:-sa,.--t:..::-t-,.--.-,:r:-..-.:. .,
.|-(sr!i). .
|::r:..-..--=..,,-t,at;ava mala, =....-::.-,ta:
..-.a ,
.-|r.:-:...:.:-,.---,-..--.-...-|r..t-.-a:r.|| .. .-
( ,
a) =---...a-.:-r:.:r.,...:a.|:-.
,:=-.. azsvary
.
, , .
(cidat;u). :...|.:..-..-,-o--.-.
.-| r...- i
_
(aham)
: | (idam) :-.-.|..--r..--.-.,t----.|,.-...
.-:
,
. .
1
.-,a-|::.-|r.:-:...:.:-:a.:-pauru$ a!fna :..
,:a.
.,-:..-.-...-:a.::::r:-.-|r.,:.-a-a:.:.:-:...---
|:,--:t,:-at;ava mala.
.
:..t-.-,:-...-,.,...:a.|.,-:..-.-..--::.-:-||-.:..
.:..-.:,...-:-||-.:(citta :.buddhi) .:-..-::t-.?,a.|.:-.
:...,-:..-.-..,:-.-r:.-,.:-..-.-::t--:-:-|
|-.:a.|,:.
.,...:a.|t,-.:a.-i::-.-r:.-r:||:=.:.:.:.-.:.a.:.:-..--::
-,--:-.-..a.|-a:.:.,=....-:-
..:-,:::-|-;-|:r:-
.-:-||-.::-|,i:..,:-.-r:.-,-|:.:.,:a.| .,-:..-.-...:.:
,-t,:--..--::r..--c...-,=..-.:.:,..|.::-atava
mala ..a|:.--:a.|,.
e
a-.:-.-..a.|..,...-::t:..-.r--:r:t:::-
_
at;ava
mala .-.,...:a.|.,-:..-.-,---|:,..-. :-....:,r:.
., :a.|.-:=|-,- :-.-...||,..||-suddha vzdya (,a.-
,.,
a a
.,...:a.|.-:=|-,-,,:.sattarka r.::-=:..:r:-.,:a.|
( dguru) :.r:...:a,:r....,:a..|:-:.(sadagama).
:-..-. sa ,
|-...-...-. :...-:=|-,-.,....-.a::.:...||,r:=.:
.a...,...-.=:..-.:,|-:-|,r--r:.||..-.:: -r|---:.
|..-at;ava, mayiya, -:.sa...,...-:.t-|:-,:::-?.,-..|...:r
sadhakas, .-..-..||-samsiddhika
adhakas
(t?,-.r.:
t-.-,.,:--....,:.:-:r :--.:.:-:ri......,.--:-asa
bhasya :-:-Yoga sutra, -.-|,,:.::-.:|--.:.:-:rc:..
::
.:-.,...-:-:-.m..:-,-..:-.(bhutanugraha),2 ||,.,,|-.
:::..,-.r-.:.|...:rsadhakas. :...:-,..,:-.-r:.-,..||-..:-
Yoga Sutra l . The Tripurarahasya says about such perect beigs: uttamanam tu
vijnanam guru-saitranapelam.
85
development of the capacity for sadtgama sravafa (hearing words
o spiritul wisdom). Since the intellect of the spiritual aspirant in
this stage IS absolutely pure on account of the infsion of divine Grace
and the consequent destruction of the tfavamala as well as the
eradication of spiritual ignorance, therefore the moment the aspirant
hears words of spiritual wisdom fom the mouth of his gr or gains
knowledge from his study of the sadtgamas, his pure intellect is at
once illumined by the light of the pure knowledge of his real Essence.
This knowledge, having its locus in the intellect, is obviously intel
ectual knowledge, and is therefore called bauddha jitna or
ntelctul knowledge. It is, therefore, conceptual in nature and purely
mtuihve m character, owing to its rise in the purifed intellect.
The rise of intellectual knowledge in the pure intellect of the
spiritual aspirant signalises the end of the intellectual ignorance
(bauddha ajitna) which had till then covered the intellect. This is
because intellectual knowledge and intellectual igorance are mutually
opposed to one another, and as such cannot co-exist. The annihilation
of intellectual ignorance (bauddha ajitna) by intellectual knowledge
(bauddha }itna) enables the spiritual aspirant to attain a state of
perfection when he is fee fom two kinds of deflements viz anava
and mtylya, and is frmly established in his real divine ature.
lt is
said thatprttibhajitna (pure intuitive knowledge) arises fom within
the purifed intellect of the aspirant. As this knowledge is not derived
from any exteral source, it has been described as anaupadesika
mahtjntna (great knowledge nor derived from any verbal instruction
[ upadea] by any exteral teacher, etc).
. _
Such aspirants are said to achieve complete emancipation while
still man embodied condition, which is technically calledjlvanmukti.
The psycho-physical body in this state continues to exist on account
of the continuance of seeds of karma which are ripe and start fuition
technically called prtrabdha karma samsktra. This also means tha;
karma mala continues to exist in this state despite the destruction of
tfva and mtyiyamalas, and hence the physical body continues to
ex 1st.
86
SpiTitual Discipline and the Suprme Gl
All schools of Indian philosophy including the H.ntrika believe
that the prtrabdha karma cannot be destroyed by any other means
except through experiencing (bhoga) the fuits of actions. The
S
aiva
and
S
akta schools with their emphasis on the divine grace make one
exception. They hold that in extreme rare cases, where the divine
grace descends in an extremely intense form, destruction of all the
three kinds of defilements, viz the tt:ava, mtyiya and krma -which
includes prtrabdha karma is instantenous. Abhinavagupta in his
Tantrastra has cited the case of those rare yogins who, on being
infsed with divine Grace in extremely intense form, attain the supre
me Goal -Sivata -in a moment as it were, without having to
practise any discipline whatsoever. Such privileged aspirants loose
their physical body immediately afer the infsion of divine Grace,
and as such are only exceptions.
In most cases the union of the spiritual aspirants with the divine
Essence takes place simultaneously with the infux of divine Grace
in them, but the eradication of all kinds of ignorance takes place in
gradual steps. Hence the supreme End is not reached by them at the
same moment. In the intervening period between the infsion of divine
Grace and the destruction of the physical body, they are firmly
established in their divine Essence, and enjoy the fuits of liberation
while existing in an embodied condition. This state of their existence
is similar to that which may be called }Ivanmukti (attainment of
liberation in embodied state).
In his Mahtrtha Maijari,l Mahesvarananda describes}Ivanmukti
as a state in which there is perfect equilibrium between liberation
and enjoyment.
S
riratnadeva says that the states of enjoyment and
liberation are not identical in essence, and as such are not seen together
under normal conditions; but when in special cases these are found
together perfectly balanced, this state is called jlvanmukti.4 The
spiritual aspirant in that state participates in all the normal activities
3 Op. cit., p. 1 37.
Cf. Bhuktir-vapyatha muktisca nanyatraikapadarthatab
I
bhuktimukti ubhe dver viie$e praklrtite
II
87
.-|.r-,t:,.::-..-:.-,-,-..--.-.:-=:.|..:-.::t-
...-|r-,.-..:-,.--,.-...:-:r..o..--c|:.,
-s..,.,sa..:.,.:.,t---:.:---.-,t-|.--:::
.-:--..:--.-:r:...:.:-,....-.--:r.::-...:.:---::.:
:-.,...:.|..,...-:-,-..--.-.mahasukha (,.-.:a|...,=---
.. .t|-::.:-:.:|:-:---::r:-.-(surya) .-:-::-
(candra) .-:-na(ls (..---|.,-..:.-,.-..t:,,.-.|.:..
.--..---.-|.-,:-|.,::r bodhicit (.:-...:.--..,-,.:-.
,:.-::::.::-.::..---::r:...:-.:.:-|-..::.....----:
:rt::bhava (=:.||,|.r-,.-nirvtla .||.::-.-
-.::..---:ofjlvanmukti :-.-::-.-:-...----::r
:-,:-,.r-,r:..:|:-,..:-..,...-:.:-:.--.::-..:.-.-
-t:.-.:-.:.:-,-..---|:,-t,:-karma mala =...-
r..:..:-..-..prarabdha karma. ...:-.-,--.-:r:..,:-
pauru$a}iana (.,...:.|o:=|-,-,..--::....-.-.-.:-:.
-.-.-:r:-,,....|t:,...-:t.:..|-.-:-=.,:r:-...-:r
pauru$a}iana, =....-::.:-.-,:.|t,.:.-.,-.:.-u--.-.:..
...:.::-...:...:.:-:r:-..,...-:=.:..,,....|t:,.:
.-..-t-r:.--..-.-:-,-.r-.:.-:-,..|.-|r-,-..--.-:r..
..--r..--.-,=....:-..-a :-paur$a}iana. -pauru$a
}iana .. ...::t-.-:-r:.:r.-|r-,-..--.-..purlahamta.
....:-s,.--c:.|,:-|:..:-r-
s Cf Sarvo mamayam baibhavab.
88
CHTER V-
Satipata and Gu
Saktipata and its role in spiritual discipline
...t---:t.-.-.-:-r:.-,:.-,,.,-.,.||.-:...s...
..::|.:r::,:.,.--.-,:.:|.:.-,:-s,.--a-.|.:,,:-
r....s....,-.r:..-,-:-.||,r- -.:.:-.,:-.-...||,
..||-Jrtas, ..,tirodhana (.-|r|..:.:.:-,,S!$/i (..-.:.:-,,sthiti
(..-:--.-.-,,samhara :.pralaya (...:|:.:-,.-anugraha
(,...- ). 1 -.--.:.:-.,=..:-s,.--t:......::,-.r:.
.-.,.|..:.-.,..--.,.,:.:.-:r::-,:.-::r.-=:r:-
.-.r-.:.:.:-:r:-=:.|..=-||..s::-,:.-::r.-=:r
sadhanakriya (.,...:.|....,|.--,,r:..:..:-,---..||,...-,:-.-=
:r.||..-.:r.-:...:...:.:-=-:-.Sa iva, Sakta :.Vai$1ava
:.::-s,.--t:.,:::ru..r.--w.||,...-..a-.--:.:|-.
:r.t,-.:.,:t,-.:.(grahaka, grahya) .--.-.:r:-..--,:,--:
(bhoga-sadhana) .-..-.:.:--..-.:-=:.|,:.,.-,.-.--:..
.:.::r.-:|:.:-:r:-s,.--s,...:,.- :-s,.--t:.,.-:-
.-.|.:r.::-.,.-..--:-s-:....,.:-..|.:.t....t-::
:-:-:.,:r-:|:.:-...-.:..|,--:--:-,=.....:-:.-:.
|,,:.-,:-.-..-.:.:-...:-.-,:,=....:::.||,.t.--:.-.||
::-.:.:::.,.:-.:r|-..-,.|:.:,,....ss,.v:,.,
v-s-:.,-:.,.,,-...::t-t..-:-|,:-...--:.r.,..-..,|-.,t:..
.|.:.-.:..|.:.:||..,:::--.:.:-.-,:r:---..t..:.-,
(spandanaslla) s.:..-.,:-..t|-r:.:-.-.r-.:.:.:-:ra-.|.:,.-
--.--=r:..
1 Pr. Hd., SO 1 0, com.
2
Ibid., SO 3, com. 3 /bid.
89
:--:|:.:-:r:-.-...|t-.-,,=.......::t-.|=.,.
,:.-,:---...-.--=..i...:.-.r-.:-.-..-.:.:-,.-,.-.--:.
.....--::::-.,-.|--|.:r..-.:.:-|:.,..-..-:=--.t-
...-|-..:-t,.t,,-.r:.-,.,...:.|....,|.--:.sadhana,4
.|.-.:.-,|:..:-|,.-:-.-.::..:.:-:r..-..--:..|..-.:,
:.:,..---.:-(sambhava samavesa).
.:--..--::r:-s,.--t:..-:-.-.|.:r.::-.,. -
..-.:.:-,..,.-|,:|.:.:-.|,.....-,...::-.s::-.,:..:.:-
:r.-|r|..:.:.:-,:-...--:,=......:..-.,:-.-,-.:.:-:r
:-s,.--t:.,.:--.-.....|,t-.,.-|,:|.:.:-.|..:,
-,--.-,:-u..r.--w.||::,:.---::...-|r.,:.-|..:.
:.:-(atmanugraha). :-:.-:...:-:.,:-.-r:.-,.:-..-.tirodhana
::t-:-.:..:.-,,:.-:.-:-..-.:.-.,.|-:r:-s,.--t:..
.-|r.-.r-.:.:.:-..0-.-..-,.-anugraha (,...-,::t-:-.|:..-,
,:.-:.-:.:.,.|-Anugraha :.saktipata :..-,.-.--:.:.:-.:.:-
:r:-s,.--t:.=-.-t,u-.-.::.-...-|rr.:.:-...
r:.(cidafu)S ::u..:.,.-.|o..--.:.-(svanpa), t,-||.(.-,
:--a-.:.:rnigraha (.-|r.:-:...:.:-,:::ru..:=-r.--w.||
(svatantra iccha).6 |:...--:-.|-.:.:-:r:-s,.--t:.,
..,-.|...-,...::-.:-.|:..-,,:.-:.-:-.,.|-:r..-.:.-,.:.-..
(sr$/ikrama), =...:.-|r..-::.-,t:.:-:r :-s,.--t:..
.-|r.-.r-.:.:.:-,u....--.,:.:{Ilia) |::.-,r.:u..,:.-::r
.-=
|-:-i.-|:r:.-:..,:,.,anugraha :.saktipata ,|.,.......|
.:|-.-......:...:-t-,.--.-,:r.-.,:-,:::-
|:..:-c:.|=..,...:..-,:::-s...:.-:..,..-::|.t-..:.:-
(mukti), t:.-.::..:.:-:ru.. .-.|..---.:.-, . -Sivatva. 8
t.t-..:.:-:.-.-..,.:.:-,.-:-:.-:...-=,...--,.:.-.:-.-,:
=.....-.-|,.::--.:..:.:-:r:--.t:-.,=-.-..:-
I. P.V. III, ii. (Bhaskar Ed.).
5 T. S. XI, p. 1 1 8.
6 Pr. Hd. si II com.
7 T.S. XI, p. 1 1 8.
8 Ibid.
90
...----::rSivatva ...,:..:.-.:-.-,:.-......:.-.|:.
.--:::-|,:-.--..|.:.:-:r...:.t:-.(pasas) =....-
.-.,:-..t|-r:....-.r-.:.:.:-...pasu (.r-::-.
--.-,,t:.|.:
t..-,.:-.-.r-.:.:.:-:r..:...--,:=-...:.:..-:-
-..--.-:ru....---.:.-(parameivara).
:-:.-:...t-|.--:.:-:|:.:-,...-.:..|,.:.-..,..-a::
:.-:-r-::-.-.-...|t-,:-:-.-.|:r.::-.,t-...-.:..
-..--:..||,..:-..|,--:--:-r--:-.-...|t-.-,
.-
-::..:..:-.,-.-:rprakrti, =....:-,:..-.:r::r.-
s.:.,:.:,...-:--.-,-..:-.|-ir:.:.u--.-sakpata
(r
:r..--c...-,...:-..-.-...-..,--..t|
r:...,|--:
.-:::-.-.|:rs,...:,.-Mahimaya :...--Sakti .-,.-.,:.|
r:.i:.|:--....,.t|-:r--.t|.-,:-r-::-.-t-.-,::..:..:-
|--|.:r prakrti .---:-..-:::-.-.|:r,.-:.-.:.:|.,.t-,:-
Maya.
:-.-..,-:.-::-..-..:-r:..-,...-,saktipata ::t-:-
.:..:.-,,:.-:.-.-....--:.-:-.-.|:r,.-s,.:w-.-
.|.-.,:t.-.-:.::-.-...|t-.-,.-t:-.,-..---|:,-
t,:.--.-.:rmalas (-r|---:,,.:afava, mayiy .-r
a+ 1
:-anavamala ..:--.--:.|mala ---|:,.-,.,...:.o.-.
:::f :-.,:..:.:-:r.-|r|..:.:.:-t,:-s,.--t:.:a-
maylyama/a, =....-::..t-.-,.:-.-t,Maya
-.?-
kaicukas (|.:.-.:.,, -,.-..:r..-..--:..|.:,..-
.:-.|.,.-.u....--,:=-......:-....--.-,:,::--.--:.
9 In this connection it may b mentioned here that the Upani$ads s
the term
amrtattva' (lit. immortality) fequently to denote the highest goal ofhfe m pl
ce
f
mukti (emancipation), which has seldom been used. In e eyes of the upantadtc
kti appeared to b a smaller ideal while the achtevement of amrtattva was
:
r
:;me ideal, which also included enjoym
nt of th fuit of Self-knoledge
(itmapiana). Note also a similar distincton in the tdeal of arhatood and bohzsattva
propagated by the Hlnaylna Buddhists and Mahayana Buddhists respecttvely.
10
I.P.V.
,
Ill, ii.
^ ,
.
d
11
See the author's article entitled "Paica Ki cukas and Pancakosas m Charu eva
Shastri Felicitation Volume, Delhi 1 974, pp. 385-94.
12
Pr. Hd. Su 9, com.
9 1
-kama mala, =....-::.. ---|:,--:t,karmablas
(karma .--r:.,|,.-,:-:-.--|:rMa'va-
.. . . r -. ....-
.-
.,,.:,o.:-..-:r,.,.:,,.....t:,::..:..:-..-...-r:.
-,;
.-:..:a-..:-,.:.::r:-..::r.-|r...:.:.:-
(atmamgraha) t,:-.,.--t:.0-.-..:-dtavamala ..-.:.:
,-r..:, .-:-.-.r.,:.-|..:.:.:-..,:.---:: :
I t
, - .
. . -,..--::.-..-..--::::-.-.|:rs,...:.- ddh
adhva.
@ su a
a-.-,.--:-..a-.:.:-:r:-s,.--t:. :-anucr h
'
k
"
-
f
' o a a :.
sa tlpata :=.-:-..|,r.::-.,-.:.:..- .
- :-s
t
, ,.--
:.,t:......|.t|-
-|,::..-.-.:r-==:.---|:,-.-
.:..-::a-:-..,...:,::.-.-.-.:=.:.-:-t::..-,r.:
-
...:
:.-,:.-::r.-=,:-..--,...-.-.-.-t,:-
....:-.,-...|=.
.:-..-,t:.:.a-..,.-:.:.:.-|,
r.:
:
)
-
.,...-:::.-::-.,.:,:.:.:-:::-....,...:, =..,
.,.-,...-.:|,-,----::-:--,--:r,-.r-.:.:-...--t,
:-.-...|:.:,..,-..:-..-a:...
t.-..,,:..-..Tantraloka .,-...:r-.--..-.:r..--
,...-t..-:-.:..-:--..:,ts u-r..:.|....r-,...---.:.--
t.:.-..,-.-|,,:.:.-:--.-(tlvra), .-:--.-(madhya) .-.|
manda)
:
=....-.,..-.|....r---.:-.--..-.. -:.:
:--.-,:--.-.-.| -:....-,-.--..- r
.: .-,...-
.-.-.
-t,...-,..:r.-..,.--:sadhakas. . ...-t-
-
|.-:-:-.-.|:,,:r...-=.:-.r.||.-,s::-.|:.-
.-,...-..|..-...-=.:-.r....-,-:-..|,a::-.,-.:.:..-
:.:..:-
:-::r...-=.:-..:|.-.:-.-.ir-.--:.:-:..--....
..:
.-.,,.
:.,:.-..,-:.,-,--.:-:-...-:...,...:,:r:-
.:-:.-..,:-..-=.,:-..,.-,..,...:,:r:-.-...|
13 T.S. XI, p. 1 1 9; also see M.V.T. I, 42-46, p. 5-6.
14 T.S. XI, p. 1 1 4.
s Ibid.
92
.-..,.--:-:-..--.:-.-:--..:,:r,...-.-.-.-t,.-.-....
ir:-.-:--..:,:r,...-=-.-::-.--:-..,...:,:r:-.-..,.--:.,
:-.-.|::t.:.|,=:|t-t:-::t-....:.:.r:.:-sadhaka.
i:..-:-.-r:.-t-...:.::-.-:--..:,:r..--,...-.-.-.
-t,.-.-...|.....-:..:-.--:r..,.:,.-...-:-.,...
:.|,.::-:--.-..-:-:-::-.,.:.|.:-:-..--.:-.:-:
:r-ir:.:-=:..-:::.-::...--:-.,.--,:..-.-
...-:..:-.-..:.:-..,t-:=---..--,...-.-.-...|---.
:.,r:.:-,---..|..-..:.::-:.-.-:--.-:-,...-.-.-
.-...|,:-r-=-.---.:...:=:|--:..|:-:-,..::r:-
sadhak. I ::-.=:..,:-sadhak ..::..-,::.-,-r..--.,
.-:-.-:--..:,:r..--,...-.-.-.-t,.t,..,-..:-..-a:.:.
.-:-..-,.:,:.:.:-..:..-r..--.,,r:.:-...:.-.-..:.-:
:r,...-.--ir:.:..::t-.:-.:.-:.-,-..:-..-a:.:.-:..
...--.-...:.,.:.:r,:,..sadhana, =...-t---
,.-....t-r:..ir-.--::,,-.:rsadhakas t..-:-:-.-:--..:,:r
..--,...-
-.-:...:-:.--:.:-.:-.....:-.. .:....,-.,=..
.-...:-:-,.-:.:.:.-.a-.--.-.-:-..:--..:,:r..--,...-
.-.-.-t,:-.-...|..,...-:.r:..-.:.-.-,.:....:.::-
..,...-:.=:.,,--::.-.-.-..--,...-.-.:.:.:.-:--.-r:.
(tlvra tlvra saktipata) .-..:-|,.:.-:-..t:,-:::--.
:..:.:-:r..,---karma .--.(rarabdha karma) ..|:.--:.|,
:.:..:-t:,:r:-.-......t:.-.:--::-t-.-,
.:...t,:--.t:|:,.-:-..-=.,:-t:,:r:-.-..,.--::r
..--,...-.-.-:--.-r:...-.:.:,-...:.--:..,=.::-
.-a..:-:r,...-,.--.....::...--:-s,.--c:..,..
Sivatva, =.::::...-,:-:.:t.-:r,-.r:..-,.-,....,..--
a:.....,...-:...--::r:.:-.:---:,::.-.-.-..--,...-
.-:.:.-:--.-r:.-..,...-:.=:.-.-.-:-..--,...-.-
.-..:.-.,.-...-:--.-r:.:.-:-r:.-.(. - madhya tfvra
saktipata) .:-:.--::-..:.-.--t:.-r:.:=.-,:::-.:-:.
-.-.-ofprarabdha karma, ..safcita (.....:-karmic .--.,,
=..-safclyamana karma (karmic .--.t-.-,.....:-,..-
93
.-..:-|,-.:.:,-t...:-.-,--.-,:-.,-:..-.-..-::
.:,|-:-|,-.....:-,t::-|,:- .-.:(avaraia) ..,-.::r
.,-:..-.-..-.:.:,-,:-vi/epa ..,-.:.-..-.-,.-:..::..|-..
:::---|:,--::r.-.:..-..,-..-:-..,...-:.=...-...:-
:-.-a:r,...-.-:-r:..-.:.-.-,:-..,...-:--|:,.=.:.-
..-.,-.-:r-::.:-(bhakti) ::=...:-s,.--a-.-,
:.c:=:..=.....:=-.---....-|rs...,...-:..-
.:-...-.:t:..-mantra siddhi (.:-:.:|:-.:-,::--.,:r.,...|
.-..-:.:.:-.,:..-|,..-.-.::..-,:-..r..:.-:-....,:..|:.:.
:-,.:-:.-..|.:--|:,:-..,...:,:r,-::.-,.:,|-:-
-:=|-,-.t::.-,:t,-.:=..:-,,-..-.-i-.:-...-.,:-,
..-.t|-::-:=:-.-.|.,:.::r:-=:..:r:-Sastras, =..
,---..||,.-..-.--:::..-..,t-.-,.
:-.-..:-:r..--,...-.-..-|.:.-|,.|r:.(manda
tivra) .-.|:..-:---|:,--::r.-.-:--.--...-.-:-..,...-:.
::,:::.sadguru (.-.|guru) r:..-.:..:.:-.-,..-.-.-:-
.,...:.|,.:w-..||:.-,:--.:.-.--.:.:-:rguru r:.
-..-.:.:-.-:-r:||:=.-,,.,-.i:=:|.a.--.-::.-.
,---..|:t.-..:.:-.-,...-,guru.
a.:.|,.,-..-,,:-.-..-:=::,,-. :rguru. o--,..-,
-.:.t|..-..-|r r.|,.-:-..--r..--.-,....,.t|-:r|-..-,
::-..:::-.,.--c:.|s.gurus, ....|-,..:.-...:..-.-
=.::-..--=.||.-..-:-.-r:.-..||-sadguru. a::-.-..-
::-..=:.:|-::.-..:-.,.--c:.|t:..-.-.:-..
-..t|,::=....:.-..-.:--...-:=.::-,.::r.,...:.|
....,|.--.-.:.,.:r.||.s:gurus, ::,--|,|,..-..||-
asad gurus, .-gurus .-..,.t|-:r|-..-,:::-.,.--c:.|w-
..||.--.::::...-:---:.-.:.:-
u-.-,.:.,t---:.:--:.::-:.-:...:-:.---..:-t,
:- s... s.s-:.-..:-..-.:.:.:..:.:-:rmalas (mala
paripaka) ....-.-...|..:-..-r..::.r:.-:-..-.-,:-
-..--::r..--,...-,1 6 =.|-:-:.-:...:-:.---..:-t,:-
t..:.s...:-.:rk....,|.,.-,:-..-,....:-:-..--
1 6
T.S. XI.
94
r.--:(svatantra), :-::,:.:|.:-.-,.:-.:.:-r:.:-.-ii
:r..--,...- :-Maliniviayottara Tantra .|-..|,,:.-:.:::.:
::.:-.-.-:r.-,.:-.:.:-.-.,:-..t|-r:.:--..--::r..--
,...-=:|-.-,r..:|,::..::.::-a:=:
r..--,...
r:
:-s,.--t:...-::.--:-.|,.:.-..t:..r..:.t,-.:::
a|r||.-,.-.:..--:..--:..:-.:.:-.s-.:-|,,.:=:|.:-::
.:-a..:=.::-....-.|:.:..--:rk....:.-:...:-:.,.:
Svatantravada. 1 s u--.-,:--..--::r..--,..-.:--.-.....|,
t-.-,..-...--.:-.:.:-.|..::r..--r--:(ahetuki /a)l9
r.::-,:.-::r.-=:r:-s,.--t:.
:-:.-:...:-:.,.t:::-,.-:.:.:.-.a-.--.-:-:--
..:,:r..--,...-,=.......-.t|-:-|,r.::-,:.-::r.-=
:r..,...-:..--::r.::-,:.-::r.-=:r:-s,.--t:.,=..
r..:,:.:|.:-t,:-Malinivijayottara Tantra t: =..|.:-.
--|:,-t,tt.-..,,:..-..Tantrlok20 .-
antraar-21
:..:-:.,.,:.,,-...:-:.-,,-.a..:::-s...:.-:...
.:.-.:r::,:,t:.:.,...||-|..-t-.---.-:-v...-..:-:|:,,
.-:-c.::|...-|.,.:-,=...|.:t-|.--.-:--..:--.-:r
.-:..-....a-.--.-..---:-.a-.--.-...--::.,-.r...|t:
t.... .....t.t|-:::-.t:|-:--:(/a!a) :r:-....-.:.:-:.
.:.,.-::-..:--.-:.,::=..|,.||--..-...|...-.||
.-.,-.:..-.--:...|.--..--.-,t:,....::-.:: r
.,:-.-..-
.-:..-....a-.--.-..-:-,.:..::.:--.,...|...
..:.-.:,-..:-.|.:,:r..:=-:-v...-..:-:|:,..-..,-.:r
:.--.-.:rmukti (|.t-..:.:-,,.:samipya (...----::r---..
:::-c:-.,,saripya (...----::r-.:-=.::-s,.--
c:,.-svaripya (...----::r:----..=.::-s,.--c:,,
=...,,:.:.r:..--.:-.rr-.--:..:.:-.---:-c.::a.
:-:|:,..-.-|.t:..:-:-o:.:..--:r :-r|-.:.-=..:-,.,,-..
::.t....t-:::-..-.-=
17 Ibid.
1 s
M.V.T. IX, 37.
19 T.S., Ah. XI.
;w T.A. vol. VIII, A. XIII.
21
T.S. A. XI.
95
Guru (divine teacher) and his kinds
s-|.:- .:- :-- .-:... ..:..-- .r ..-- ,...- .. :-- .-:..
.
..-.-,:..- .r guru, -. .-.-. .. :-- -. r.. :-- :..-......-
.r :-- ..-- ,...- :. :-- .-...| o-.-,. -- guru, .. .- .o.:...:
,..-..,|- .- :-- r-| .r.-:.. v.,., .-,.-.--:. :-- s,.-- t.. ..
:-- s,.-- c.
.- -
.,,..,...:- ...-, ..--...:- .:- -.. ..,...:, :. .-.-.
- .:
-- .-a...- .r ,..- .-.|:. .- :-- ...- .r ,.- .-.|-,-, :-.--.....,
..||- sattark .. pratibhajnana,28 -..- .|| o- .....- .-,...:-|,
|.:-. -- guru ,|.,. :-. .- .,..:.-: ..|-, .- .: .. r.. :-.. .-...-
:-.: :-- .-:... :-:. -.-...|, ...|.. -.. .-..,--..o...:, .. r..
.. .,...:.. ....,..-- .. ..-.--
26
Pr. Hd. Su 1 4 com.
27 Pr. Hd. Su 1 4.
2
8
For its nature see T.S. IV, p. 21 -23.
97
In this connection, it may be mentioned that certain Tantric texts
like the Malinfviayottara Tantra make a distinction between a
sad guru (real divine teacher) and a guru (teacher) or as ad-guru (not
real teacher).29 A sadguru is one who, having attained perfect union
with the supreme Lord, is capable ofleading one to the attainment of
both enjoyment (bhoga) and liberation (mukti) all at once, besides
the supreme knowledge or sattarka. An asadguru on the other hand
.
7
3
IS one who, having fai led to achieve the supreme knowledge or
sattarka directly as a consequence of his union with the Supreme
Lord, acquires it fom the secondary sources, such as study of Agamic
texts, or
_
fom his contact with a sad guru, etc. Jo Such gurus might
succeed m arousing desire in other aspirants for achieving the Supreme
Goal through their contact with them, but they are incapable of
transmitting divine grace as they themselves have no contact with
the Supreme Lord who is the real source of divine grace.J' There are
difeent kinds of gurus, such as vidya-guru (teacher), kulaguru
(famtly teacher), etc, who are too well known to be described here.
The Tantric texts do not underrate the value of such gurus in the life
of the ordinary individual as they also play a significant role in the
initial stages,32 but they do not attach much importance to them inso
far a piritual discpline is concered, being incapable of relaying
the dtvme grace whtch alone plays a crucial role in the Tantra Yoga.
Broadly speaking, the Tantric texts mention four distinct types
of sad gurus (real divine teachers), viz ak/pita gur, ak/pitakilaka
guru,
_
kalpita guru and kapitaka/pita guru.33 The aka/pita gurus are
those m whom the supreme knowledge or sattark rises without their
having made any efort in whatsoever form, and therefore they do
not have to undergo any such rites as abhi$eka (annointing) or diksa
(initiation) by any exteral guru. Such persons are said to be groomed
2 M. V.T. IV, p. 25; T.S. XI, p. 1 23.
3 T. S. X, p. 1 21 .
) I Ibid., p. 1 24.
32 M.V.T. IV, p. 25.
JJ Quoted by G.N. Kaviraj : Tantrik Sidhana etc., p. 80-83.
98
akipa and GUu
for this enviable position by the Supreme Lord Himself, hence they
do not stand in need of any help fom any other guru. They are
therefore regarded as the highest class of guru, possessing the supreme
enlightenment, also calledpratibhjiana, as an innate qualit, whereby
they are able to gain insight into the secrets of all the Sastras and
reality all around them without making efort.34 Such fortunate few
have nothing to achieve, as they are said to remain ever immersed in
their divine svarapa (nature). As gurus of the highest order, they are
said to serve as a medium for transmission of the divine grace fom
the Supreme Lord. The Patafijala Yoga speaks of ISvara a th
.
e
samsiddhika guru whose main fnction is to dispense grace to mdi
vidual souls in bondage.35 He corresponds in fact to the aka/pita guru
of the Tantric tradition in nature, status and fnction.
The akalpitaklpaka gurus are also a high class of gurus, who
are said to have the supreme enlightenment afer having put in personal
eforts in the form of bhavana, etc. Like the ak/pita gurus, they are
said to have the supreme enlightenment inherent in them, but this
does not arise automatically.36 They seem to sufer fom some kind
of defciency for the removal of which they are required to take
recourse to such measures as intense concentration (bhavana). Such
gurus resemble the aka/pita ones in as much as they do not stand in
need of any help fom an exteral guru other than the Supreme Lord
himself, nor have to undergo purifcatory rites such as abhi$eka, etc.
The kalpita gurus31 are a relatively inferior class of gurus who
obtain the supreme enlightenment afer receiving the divine grace
through an exteral guru and undergoing such purifcatory rites as
abhiseka and dila. Such gurus have to make intense personal eforts
to me their psycho-physical body-apparatus a suitable medium to
act as guru. Being dependent on exteral factors, such as an exteral
guru, dila, etc for the rise of supreme enlightenment in them, such
persons obviously occupy lower position in the hierarchy of gurus.
l Cf. aupadesikajnnana mentioned i Jisabhd$ya.
Js Cf. Yoga Sutra I .
3 See G.N. Kaviraj: Tantrik Sadhani. Siddhanta Pa I. p. 80-83.
99
37 Jbid.
The kalpitakalpaka gurus are those who are said to depend on
such exteral factors as a guru other than the Supreme Lord, and
undergo such rites as abhi$eka and dlka like the kalpita ones, but
they generally obtain the supreme enlightenment in its fll splendour
through their personal eforts. Thus the rise of the supreme enlight
enment in their case is believed to be more or less independent of
exteral factors (aka/pita) unlike in the case of kalpita gurus; such
gurus are technically called kalpita-akalpaka. It may be mentioned
here that such kind of gurus are very rare.
Looking fom another point of view, some Tantric texts have
broadly classifi ed them under three heads, viz daiva guru or celestial
teachers, siddha guru or superhuman teachers and puru$a guru or
human teachers.
The daiva guru or celestial teachers are those teachers who
dispense the divine grace to the superior-most kind of aspirants,
attaining the highest degree of perfection through their personal ef
forts by dissociating themselves completely from matter through
discriminatory wisdom ( vivekajnana )e The Malinlviayottara Tantra
mentions the presiding deities (adhikarika devatas) of diferent
regions such as Rudra, Brahma, Vi$1U, Mantramaneivara, mantra38
etc. as examples of celestial teachers. It has been mentioned that any
individual sadhaka who possessed an innate desire for enjoyment
(bhogavasana) and bad succeeded through his intense personal efforts
in dissociating himself completely from impure matter, could attain
the elevated position of an adhikarika devata (presiding deity), afer
receiving the divine grace in an appropriate intense measure and act
as a celestial teacher (daiva guru). Such celestial teachers, as a rule,
possess a body made of pure matter, technically called baindava deha,
as they stay on the levels above Maya, that is the region of Mahamaya
or suddha adhva (pure order).
The siddha teachers are perfect embodied beings who occupy
elevated positions compared to ordinary human aspirants owing to
38 Ibid., p. 83.
1 00
their possessing a pure psycho-physical body-apparatu and their
intimate connection with the Supreme Lord. Here menwn may e
made of four kinds of yogins admitted by the Tantnc text, VIZ
ghatamana yogins siddha yogins and suszddha
samprapta yogzns, .
@
.
39 Those yogins who have received instructiOns on yoga are
yogms.
. .
called samprapta yogins, while those who have
_
started practlsmg
discipline in accordance with the yogic instructws are knwn as
ghatamana yogins.40 Obviously, these two categones of yogzns are
incpable of rendering help to other aspirants as they themselvs are
said to have just embarked on the path of Tantra Yoga. The szdha
yogins"l are those who have not only attained te supreme ehght
enment but are capable of giving a glimpse of It to other aspirants,
and thus serve as the instrument of the will (iccht) of the Sup
_
reme
Lord in so far as dispensing of divine grace is concered. The sddha
teachers in fact belong to this category of yo gins. The suszddha
yogins"2 are the highest type of yo gins; having obtained a fm est
blishinent in the state of supreme enlightenment, they alVays remam
in that state. They are said to have crossed all levels of existece, and
hence are believed to stay above the ordinary levels of existence,
They are also said to possess the capaci to act as guru
ut th
_
ey are
generally not available to ordinary aspirants.4J In fact It IS said that
they fnction as gurus only through the vidyesvaras.
.
The puru$a gurus (teachers in human fo) are those embodied
human gurus who apparently exist on the supenor plane as
_
the hum
do 0 1 but they in fact occupy a superior position owmg to their
ISCip es,
d h
. .
t" te
possessing a pure body-apparatus or adhara an t
.
eir m Ima
connection with the Supreme Lord whom they serve s msmnts of
divine anugraha. A large number of aspirants are associated wt lillpure
matter, hence they are ordinarily incapable of approachmg gurus
belonging to the higher levels of existence. They, therefore, have to
depend on human gurus for receiving divine gace through them.
39 T.S. XI p. 1 1 8.
41 Ibid., IV, 35-36 p. 25.
1 M.V.T., IV, 38 p. 26.
4 M.V.T. IV, 33 p. 25.
42 Ibid., IV, 37 p. 25.
1 01
.
All the Tantric texts, irrespective of the stream of thought to
which they belong, declare that the Supreme Lord is the highest gr
the source of divine grace. As has already been stated, the perfonnanc
of the fve eteral fnctions is His unique characteristic. 4 Of these
fnctios, anugraha (dispensation of divine grace) is the principal
one, whiCh He does directly or through some medium considered to
b His own
_
instruent. The Supreme Lord pervades everywhere by
VIrtue of H1 s omnipresence. He occupies every position simulta
neosly, withut abjuring His transcendent Nature. He can adopt any
medmm of H1s own choice for transmitting the divine grace who, at
tat moment, comes to be known as the gr to that particular indi
VIual. Te elevation of a human individual i s generally temporary,
a
_
s It last till the exhaustion of the residual impressions of his merito
nous deeds, when he retires giving place to another human individual
who continues the fnction and thus keeps the chain unbroken.
" Ibid., IV, 36 p. 26.
1 02
CHTER VII-
Dika (Initiation)
Dia, its meaning ad role in spiritual discipline
Afer the descent of divine grace fom the highest Source, i. e.
the Supreme Lord, through the medium of the gr, dila (initiation)
i s the most important step towards the achievement of the Supreme.
It has been defned as that "step where the supreme knowledge is
imparted and the fetters are cut asunder". 1 Supreme Knowledge, which
has been technically called pauru$a jnana2 in the Saiva Tantras, lies
dormant within every individual so long as the diferent malas acting
as sheaths exist in him. Supreme knowledge does not lie on the plane
of the intellect, and therefore, has been described as of a non
conceptual nature (vaika/pik)-3 As such, it cannot coexist with the
ego-sense (ahamkara), which is conceptual by nature, and therefore
not true. It is however said to be of the nature of pun:ahamta (supreme
Self-experience), which is characterised by the manifestation of the
svatantra (divine Freedom).4 The manifestation of punahamta in
the individual is not possible till all his fetters are not destroyed,
fetters that exist in him ever since the frst creation in the form of
three malas, viz aava, mayiya and karma. This is exactly what i s
achieved by dila, the most important step in the individual's spirtual
life. The two impediments in the path leading to the achievement of
the summum bonum are in particular the two malas, aava mala
1 DTyate jitna sadbhtvth, kTyate pasuvtsant I
dtha/apafa-samyuktt dilt teneh kirtitt
I I
2 Cf. T. S. A.I. , p. 2-3.
3 Ibid.
See author's article, in 'Corpus oflndian Studies', Calcutta, 1 980, p. 1 53-6.
1 03
Ap oF Tanha Yoa
(a.--:.| -i.|---: .- :-- r.. .r .-|r..-:...:..-, .- karma,
-..- ....-.,.-. :. :-- prdrabdha karma .r :-- ..:-.. ..-..|.
.r |-..- ,-.|...,-, .- :--.-r..- .-.,.-..o|- r.. :-- ..-:.-.-.-
.r :-- -o..- .:.:- 5 -- ,...-.. .r .-:... .-.:..:..- -.....:-.
:-.- :. ra/as, ,..-, :-- ., r.. :-- ...- .r pauru$a jiiana, -..-
|.. ..-.-.|- :--.-:.r..- .- :-- .-...|
Kd of
__
o
-- ,...-.. .r .-.:..:..- .a-.. a. .-.... :. .-...|
-,--.- - :-- -,.-- .r .-:--..:, .r ..-- ,...- .-.-.- o;
--., .... a...|, .,-...-,, :--.- ..- r.. ..-. .r diksa
.: anupayadid, fambhavl dika, sakti dika .- d!avi dika,
"
.
......-.- .:- :-- -..--: .r ..-- ,...- .- :-- .-.... .-
..: -:--.-, ..- .-:--.-, .-:--.- .- .| r... -- anupaya
dika .. :-- -.,--.: ..- .r dika, .....o|- .-., :. :-..- -. -.-
.-.-.- :-- ..-- ,...- .- .:. ..: .-:--.- r.. -.. dika .. ..
,.-.a. :-.: .: --.o.-. :-- ..,...-: :. .-.|..- :-- .,.-- c...
.|..: .-.:.-:.--..|,,
.:-.: --:..|.-, .-, -a..: .- :-- ,..: .r
:-- .-....
-- fambhavi dika, -..- .... .. .-., .....o.- :. . r..:-.:-
-, .-.|:. :.. .- :-- .-.|...:..- .r :--.. |:..:- o-.:.-,, -.-.,
Svatva, .|..: .-.:.-:.--..|,, :-.,- :-- sadhaka -.. :. ,...
:-..,- .-.:..- .:.:-. .r ,.:.. -,-..--.- --- :--, ..- ... :.
.:..:-|
uru
(guritpadesa ) r-- :-- ,-.r...-.- .r dhyana ( ..-
.-:..:.--,,
yoga, japa (.-,-:.:..- .r ....- mantras), v
,-.r..- ..-:.-.
(..., Hautri-alaVi-dikst -- gr ..-:.-. ,-.r...
_
homa
(.....r.-, r.. :- ,..r..:..- .r ..... ..-. .r adhvas m :-
....,|-, .- :. ,-.r... :.. ..- .r dikt.
.
(., Sastri-tlavi-dikt - gr ..-:.
-. :-..-. :
- |,
.|.r- ....,|- :- .-.| -.-.-, .r :- ,... :-:. ?o...|,,
r.. :.. ..- .r dikst, :- ....,|- .: ,...-.. .,,..,o.:-
--:.|
.|.:.-. .- .: .- a|| r..: .- :- :.: .--.|- o, : Agmas.
(, Abhifecaki-tlavi-dikst - gr ,-.r... :.. ..r
dikt o, ,..,.:..:.-,
_
.. .-
_
..:. .- . ,.:.-. .- :- ,.-..oo-
.---. .. .. .|.. ..||- Sivakumbhabhi$eka dikt. 1 1
-.- .. ,-: .-.:-. .|....r..:..- .r dilt --:..-- i .-
.-:... :-:. a. . .a-.--: ,..-: .r .- |: .. ... :. o- .r -.,:
..-. .. --:..-- o, o.-..,,:.. -.- ..- samaya dikfa,
putraka dikt, fivadharmini dikt, lokadharmil dilt, kriyt dit,
jnana dilt, sabia dilt .- nirbia dilt. -.- .. . ...: .r ,...:..-
.- :-.- .a-.--: :,,-. .r dilt, .. :-, ..- .- ..- ...-. ..,|-
--:.., :. -.. .:-., |-..-, .-- :. :- ...----: .r .a-.--:
,..|. r.. .-.:.-.-, samayadilt, :- ,.-|..-.., di/t, ..|.o|- :.
.|| :..- ..,...-:. .- . :- malas .- ..,--- --. : tr--.-
.r ktlafakti (,.-. .r:.-, .- . .- .-.-.- :- .- ,...-
16
G.N. Kaviraj in his Ttntric Sidhind 0 Sidddhinla, p. 21 5.
1 1
Tantric Sadhina 0 Sidddhdnta, p. 21 5.
11
See Svacchanda Tantra II. p. 241 f. for various kinds of dikid.
19 The klaiakti, also called raudrisakti of klagnirdra is nothing but a fo
?
f the
kriya sakti of the Supreme Lord. It is said that due to the incessant ncnorung of
the kiyi sakti of the Supreme Lord, the malas in all the fettered bmgs
_
unergo
maturation in cause of time. The dilt itself is a aspect of the raudrr k1yd sak.
1 07
in mil
_
d form. The
lt
ru appears at the right moment to place his hand,
technically called Sivahasta, on the head of the disciple and there
afer initiate him into the secrets of Agama Ststra. Thereafer the
disciple becomes qualifed for performing various forms of kyi uch
as ho
m
a (sacrifce), japa (repetition of sacred mantras), pujt
(worship), dhytna (meditation), etc, as prescribed in the Agamic texts.
It has ben said that the task of the purification of the disciple is
accophshed b samayictra,20 consisting of caryt and dhyina. The
carrymg out of ntes prescribed by the Agamas on the lines indicated
by the guru is called caryt. Dhytna signifi es control of breath etc
and meditation as laid down in the Agamas. It is true that this d oi
di/t does not end in the achievement of the ultimate goal but it is
capable of leading one to the achievement of the status of lsvara or
lower kind of mukti (liberation) and also enables one to receive a
higher kind of dili, such as putraka, etc. One of the purposes of
stmayi diki is the purifcation of diferent kinds of pti as (fetters) in
the pasu (fettered beings, i. e. men in bondage), but this purifcation
does not necessarily result in their destruction. In fact, the purifcation
of pas as leads one to the achievement of some of the divine powers
.
of the Lord, whose proximity he achieves through his eforts.
.
Broadly speaking, the stmayi dili brings about the purifcation
m three steps, vizjatuddhara (achievement of one's elevation from
his resent level of existence in embodied beings), dviatvapriptP'
(achievement of the status of 'twice-bor'), rudrtrrapti ( achie
vm:nt of the touch with the Divine). The moment the guru places
hts Szvahasta on the head of the disciple, the process of transformation
sts n is psyc
.
hophysical body. 22 Prior to his receiving the stmayl
dzka, his physical body was the resultant of his prarabdha karma
(the ripned karmic seeds yielding result), hence it was incapable of
performmg sadhana on the lines as laid down in the Agamas. The
performance of samayi dila sets in motion the process of trans-
2 Cf. MVT, VIII, pp. 40-46.
21
M. V.T. VIII, 1 3 1 .
2 Iid., IX, 4.
1 08
formation of all the constituent elements in his body, fom impure
physical to pure physical, which, in fact, is the resultant of the sacred
mantra given to the disciple by the guru at the time of his initiation.23
The mantra given to the disciple is not merely a combination of certain
sounds (vaa), it symbolises the divine Sakti that has been ' aroused'
by the guru in the form of mantra and given to the disciple. As he
repeats the sacred mantra, it acts from within, bringing about in
gradual steps a total change in his body-apparatus. When the body
apparatus of the disciple becomes completely purifed through the
mantra24 the disciple attains dviatva (the state of twice-bor). It may
be mentioned here that the various Grhyasutras and Smrtis prescribe
forty samsktras, beginning with garbhadhana (causing impregna
tion), as a result of which a person is said to become a dvija (twice
bor). The Agamas accept these samskiras as a means to attain
dviatva (the status of twice-bor), but add that if these samsktras
are performed along with the use of certain mantras laid down in the
Agamas under the supervision of a guru, one can become a dvia of
the highest order. The entire process leading to the attainment of
dviatva is thus, in the eyes of the Agamas, essentially a spiritual
process of transformation of one's body-apparatus as against the one
laid down in the texts of Dharmaststra which aims at the purifcation
(samsktra) on the physical level only. Hence it is said that, following
the performance of stmayidila and the consequent transformation
of the body-apparatus of the disciples underjatuddhara, they attain
only one kind of dviatva/5 viz. sivamayi or bhairavi dviatva, as
against three different kinds of dviatva following the samskaras as
laid down in the Dharmasastras.
The next step is rudrtmsapripti, i. e. attainment of contact with
the Divine whereby one ultimately becomes the Divine. It has been
said that the guru should first perform the pro/aia kriya (sprinkling)
23 T.S., IX, 49-50.
24 T.S. XII, p. 1 30.
2s
G.N. Kaviraj: Tantrik Sadhand 0 Siddhanta, p. 21 6. Also see Svacchanda Tantra.
1 09
and the tirana kriya26 (striking) in the body-apparatus of his disciple
at the very outset. Thereafer he should 'take himself out' of his own
body through recaka kriya (process of going out), and enter into the
body ofhis disciple and 'rise up' to the level ofhis 'head' (the central
place) in order to slacken his disciple's intimate connection with his
gross physical body (sthula sarira or purya$a{ak ). This entire process
is technically called visle$ana kriya (the process of slackening)Y
Then the gr should cover the 'bond of connection' between the
self and the body in the disciple's body and thereafer raise it to bring
on the level of dvadasanta or the head. Then he should draw his
disciple up afer 'closing him up' on the lines of a lotus fower through
samhara mudra. While accomplishing all these tasks in the body of
his disciple, the guru should keep himself identifed with his disciple
in his body. Thereafer, he should 'retur' to his own body through a
process called urdhvarecaka.28
As the disciple ' rises up' or soars on being pulled up by his guru
acting within his body, he passes through six steps on which he is
said to ' abandon' , six devatis (the presiding deities) stationed on
diferent levels within his body as well as outside his body. These
are: Brahma on the level of ' heart', ViIU on the 'throat' (kartha),
Rudra on the talu (palate), Isvara on the space between the two
eyebrows (bhromadhya), Sadasiva on the forehead (Iafata) and Siva
on the brahmarandhra.29 The jourey of the disciple within his body
as a result of his being pulled up by the gr fom within, simulta
neously results his crossing the six levels of existence on the outer
plane in the exteral world, technically called $aradhva30 This also
endows him with the capacity for the worship of the Supreme Lord
through whose grace he ultimately succeeds in attaining the status of
Isvara.
2
6 Cf M.V.T. IX, 58.
2
7 Ibid., IX, 49.
28
T.S .. XIII, p. 41 .
2 MVT IX, p. 51 .
1
0 Ibid., IX, p. 53-54.
1 1 0
Dka (\ nitiotion)
Samayi dikt is generally followed by putraka dzka,31 though
in exceptional cases the latter is not preceded by the former. Putraka
dikst cannot take place without the purifcation of the six adhvas
haing been accomplished beforehand, which also involves the
purifcation of pas as, hence samayi dika is said to precede the putrk
dika. This is because putraka dikt involves the sadhaka's commg
in ontact with the Supreme Being, which is impossible without the
eradication of malas. The samayi dikt not only results in establi
shing a short relationship of the sadhaka with the Supreme Being, it
is also said to accomplish, though partially in the initial stage, the
destruction of pas as, hence it has been assigned the frst place among
the different types of dikas. In some cases, where the divine grace
has been received by the sadhaka in a sufciently intense form, the
destruction of pas as is accomplished simultaneously by the divine
grace itself, hence in such cases the putrak dikt can take
.
pace
directly without being preceded by samayi dlka. It has been enJomed
that the gr, while performing the putraka dika, should frst see
the inclination of his disciple. For, broadly speaking, there are two
kinds of sadhakas some aspire for pure enjoyment on the higher
spiritual planes, while others consider the attainment of emancipa
tion to be their supreme goal.32 It has been laid down that the gr
should not destroy the residual impressions of meritorious deeds
(ibha karma samktras) lying in his adhara (i.e. the psycho-physical
body), in order to enable him to continue to live in an embodied
condition to enjoy pure bhoga,33 afer attaining a divine status through
his contact with the divine Being. The sadhakas who desire emanci
pation are of two kinds: some are inclined toward striving for their
own emancipation, and others depend wholly on the gr for help.
The guru should bear in mind this distinction before administering
this kind of dikt, which eradicates all kinds of pasas that the sadhakas
may have. A detailed description of the rtes performed at the time of
1 1
T.S. XIV, p. ! 56.
1
2
Cf. T.S. XIV, ! 58; Also see M.V.T. XI, I .
11
Cf. Bhogecchob subham na iodhayet. Ibid.
1 1 1
:-.. di/a |.. o--- ,.-- .- A-gama :-:. |..- :-- Maliniayottara
Tantra, -..- -.. o--- .....- o, o-.-..,,:. .- -.. magnum
opus, Tantr
vata), .: .|
ection of the
disciple with the Supreme Being, technically called Sivatvayojana
(lit. joining with the Supreme Being). Under this ceremony, when
fve pitchers are consecrated, symbolising the five tattvas ad fve
kalas mentioned above, the fve lords presiding over the d1f
rent
bhuvanas (regions), beginning with Ananda and rising up to Siva,
have to be concentrated upon as stationed i n the fve pitcherS.48
Thereafer, the Supreme Lord i s concentrated upon, uttering the
prescribed mantras. Then a wooden (preferably of sandalwood) seat
has to be placed in the centre of a specially drawn ma7rala (figure
prescribed in the Agamas) under a canopy adored with hol sis
like svastik, etc. Near it, a fag has to be hoisted. Afer the dtsc1ple
has been properly 'purifed' through certain prescribed samskaras
(purifcatory rites), he is made to sit on the seat, where the guru
worships )im with fowers, etc, afer being united with the suree
Lord. Thereafer the aratl of the disciple is performed, whtch t s
followed by pouring of holy waters fom the pitcher, symbolising the
nivrttikla. This ceremony is technically called abhisecana (bathing).49
Thn the disciple is made to discard his old clothes and put on new
clothes, a ceremony which symbolises his discarding Maya and its
4 For detils see Tantra Sdra An. X, p. I 09f.
47 Svacch. Tan. II, 1 41 .
48 Cf G.N. Kaviraj: Tantrik Sadhana 0 Siddhtnta, pp. 1 77 f.
49 Cf T.S. XII, p. 1 29.
1 1 5
r-kancukas .-,::.-,:-.--=..--,..tta-.:...-.-:-..|
..-,-:r.-..,:-guru :...-...-:::---=:.-.:r gurus t,
,..-,..,,.:,...:-.-..-.....-.,-..,mukuta (..:=a,,
t.-||.,-:.u-.|.:::-..:-:.-.:r:-s,.--:.u-.-.a-.
,:..-.::...-::.-.:..:-::.-=:..-.-..,.--:.:r:-..--
,...-.-:t-.--.-:::-..--w.||:-.-.a-.,-.:|t:-
r-,.:.-...ar.-,:--t,:--,.-::.:a-.-:r:-....,|-
=.:r-r-,-..:...-.|:..-:-.-.r-.:.:.:-:r:-mantra sakti
..:-..--,|:=,.-.||:-pas as :r:-....,|-t::.-.:.-
:.--:.|,, ...:=-.-:-....,|-:--..-.:t-...-.-:::-
s,.--t:.,:-guru .-:-t.-,agni, .-.::..-.t::
jfvanmukti (|.t-..:.:-=.|-.-t:,,..=-||..:-summum bonum.
t::-..-:.-,-...|.:--:=-=.::a-..,...:,:r.:=.-,
:a-.,...:.|,.:::::-...--r-.--.-:::-..--=.||
i-..:.:-:::-.-.a-.--:..-.:rdila, :-Agamas --:.:-
:=::.-...-:.-.:rdila, .: jiana dila .-kriya dila.50 :-
jana dila ..:.:.-=..:-guru -:::-|,.-.:..:-.:-....,|-
.-:::-,.:-..-.:r.,...:.|....,|.--,=.........:-...-t,
.,.--.a:=|-,-,t:-.|.::,--.,:-.-:::r.,:..-.-i:..
:a-..-r:..||..,...-:.:-kriya dila, =...-:|-.:...-,-|,
s:kriya sakti =.|-,-.r:..-,:-.,...:.|....,|.a-,..:r.--..|
..-.,-,--.-,:-:-adhvas :.:.-..=..a:--..::.:,:.-
|.:-...:..,-,kltdilt, tattvadila, bhuvana dilt, vaa dila,
mantra dila, -:.:-tattvadilt .,..-..:rr:...-.,.:navatattva
1/.,=...-:|-.:-r:..:.:-:r36 tattvas .--.--..,.:,
..prakrti, puru$a, niyati, kala, maya, vidya, lsvara .-Siva; :.5
tattva
!
, .:prthvi, apas, tejas, -:.,:.:.--tattvas, .:Siva, Maya,
.-:e:-..:=--...::.-.|..-:-:--tattva, .:Bindu
(r::--:..|r:.-:,,.a-.-.,.-,.||:-tattvas. u-.-.:.,--:.:--
:.:tt.-..,a,:..-a..Tantrtlok a..--:.:--.::--,|..-74
..-.:rdila, .a.:.-::-.-:t.-.-.:.:dila ..:r.a.-r-.:-
...-:,,.-.--,.-,=.::-..,.-,---.:r:---.:.....,|-. 51
5 G.N. Kaviraj: Ttntrik Sadhant 0 Siddhanta, p. 1 80.
51 Cf. anantabhavanaia dl/ananta vibheda-bhak J Tantrasara.
1 1 6
Dka (\ nitiabon)
:-.gamas ..-.-,|-:-=.:...:-:.:r...:...:-.=..
r:||:=dilt, ....adhva sodhana (:-,..r..:.:-:r...:.
adhvas), kala sodhana (:-,..r..:.:-:r...:.kalas, tata
sod han a (:-,..r..:.:-:rtattvas), vara sodhana (:-,or..:.:-
:r...:.varas -..:.-,.-:-.a-.--.-,..:.:r:--.t:,,=..
.,t:|..-::--.-..-,,homa (.....r.-,,piijt (=:...,,,.||:r
=....-.,t:|....:.:r,.-.:-.::-....:-:--::a-..:r.||:a-.-
..:-...::..-:a-....,|-.--.=:.||,:.-.,.-a.-....--
::.,-.|--|.:r.,...:a.|-..:--.-t.:-:.a-..,-.r.
-.-: .|
:-.-..:-....--.|-t,:a-guru ::a......,|-.::-:.-:r.
:..:.:-,=....-::-.=..-.-..-:,=-.-s..-s:-....t.-,:a-
-.-
1 17
CHER VIII-
Nature and Role of Mantra
i Spiritual Practices i the Tatrika Tradition
w-
.-.--- :-
r:.-,:.-,,.,-.:.:dili (.-.:..:.:-,..
-a-:-:.-:o.:...:.:-..:.:,..:..|....:-.-:-.,.c.:.|
ar-:r..---.:r:.a:.-=..:-.,...:.|-:=|-,-(j - )
(d-
nana ..
.- zyate), .-..:.-t,:-.,...:.|..:-.:.
:
... |
guru -
,-
r,.:..:-,.-.|:.-,.-:--.:..:.:-:r:-r-::-..
asa) t,.(liyate pasuvisani) ::=:.||,|.r-w-.-
..
...-m :.:.:-:-::--.:.-:r:-...:..-.:rr-::-..
(asa) :.-r|---:.(mala) ---|:,.-,.||-t:.-t
:
t 1
.
-,., -.-
,.:-.-.,:-....---..--.-.-..-,:-r:.,-::-..:.-
-.:.-w-.-.|.:.:=-:=:-.-..:-:r.
-,.- anugraha
:.akt!pata) .r-::-.-.,...:.|.---....:-:--.-:-
t-,-,:r:-,.:.-..:r-.:..:.:-:rr-::-...-..-,..|
.:-.,.-:-:
:-.-.--|.:.:-::.:r....---..--.-:-
..:.:-.|-r:.:|,:...-=...|.:t----,|..--.--:.,,....|
:-... ,.:,-.:-t,:-..:.s...:-..-:.:.:-:-:
i:.-=
.:,:.--.-::-,|..-:- .,|...:.:-:r:-
-?.-..- .,..|o:=|-,-(jiina) :.::-.,...:.|:-..-...
...:: .,|.-: .--r:..-:-.-:-||-.::r:-....,|-.-:-
r: :rmantra (....-=:.,c.-,...-.:..:.:-(diksi)
ur
,: : t
-..-
, 0 -..o -:-r:||:=.-,,..,..,.:--.:.-.-.a-.--:
.:rmantras :.:=-.:-...:...-:...|,..=-||...,...:.|
|r,
- .--.::-
:
-.,.--:-,..|-:=|-,-(akhalqajiina) .-.||
..:-||-.:
,
1 1 8
Meag of the term ' manta'
vs...-..Nirukta (-:,:|:,...|..:.:-.c,:rv-..=:..,
..,.:.-.=.::--:,:|:,...|-.-.-,:r:-:-.mantra
.-:..=.,-mantra ..,-.r-.:.:=....-.:--r::..-,
.-.:..-::.-r|-.:.:-(manana), ..-:r.-:-||-.:.|..:..:,
(mananit tril)ati). t.-..,,:.,=.|-.-.-,|.,::-:-
-.-.-,:r:-=:.mantra r::-,:.-::r.-=:rk....
s....,.....-,:-:..-:,:|:,...|-.-.-,,.--t,vs..
s.t....-...:--:..,:r:-Mimamsi Sutra :rs...-.,..,::-
t,vc:,.-.:k....,.-.-..:..|-,.,.:-.:..-:,:|:,...|
-.-.-,t,..-,.r-=-.,..,-.r..-:-,.-...:-.:--...:.-
-.-.:r:-:-.mantra :.:-,.-.....r:||:=.-mantradi
cinmaricayab tadvacakatvad vaikhari varlavi/asa-bhutanim
vidyanim mananit trilati. :.:..,mantras, -:.,..-:r:--.:.-
:r:--a|,--.-:r:-.:-...:.--..|.,:(cinmarlcayab), :-=:.
.-,.:..r:.(. - :..-..,=:...-t,.::-.-.-....|,
|.r-,..||-vaikarl varl)a :.vik --::-.:-.,-.:.-,.-.:
.,...:.|-:=|-,--t:,.-,=.:.-:-(.- vara) :-.:-.
..:.--..|.,:,=..,=--,...,-t,--,..-.:-r::-
(:.:t|-:r,.-.:.:.-,::.-i:-.:.:-t,:-...-:-||-.:r:.--..:.-.-,
.:..-.|.,:.:::,:.:.-::-.=:..,:-mantras -..:..-t,
..-vaikhari :.,.:..-.t.|r:..:-:..-=.:.-:-..t:.::-
-m|,--.-:r:-.:-...:.--..|.,:=....--.r:.:=--:-
,::--., |,.-,:..-:.-.: ....:.-,. - =--:-::-..:-.
--....-,:-.:-...:.--..|.,:..t.:--:,--t,:-guru .::-
:.-:r.-.:..:.:-(dili). :-mantras .-.-.-.-:...---.t,
:-....,|-..-.-..-,:-...,...:.|,...:..-.,.:.-:-
=.:
:-:,,:.:-.:,:r:t:..-.-,...-.:...:-:r:- |.,::r
.:-...:.--..w--:-mantras ..-.-...-.-.:.+--:r:.:-
.--|.:.:-:r.:-...:.--..(caitanya) .:-:..--:-.-.-,:-....,|-
..-::.-,..-::|::r:..,...:.|-:=|-,-r.:.-,::-.-:-.|
.:..-:....=.::--,.-...:-trilati (...-,,..,-.r-.=--
.-t,s.t....-...:--:..,
1 1 9
Kinds of mantra and their use in sidhanakriyi
The word mantra is a generic term connoting different shades of
meaning in diferent contexts. For example, mantras are used by
people beloning to diferent levels for accomplishing diferent
purposes. For mstance, devout religious-minded persons utter mantras
for prpitiating their favourite deity in the course of their daily
worh1p. These mantras are drawn from different sources, e.g.
Puana, Stotras (devotional texts), etc. It is impossible to conduct
sctal tes, technically called dasakarma (ten kinds of rites), begin
ning With the ceremonial shaving of the head of a young child, the
sacre thread c
.
eremony, marriage, or oferings to the departed souls,
etc, Without usmg mantras as prescribed in the treatises on Dharma
fastra. These mantras, borrowed feely from different texts, do not
play however any role in the spiritual uplifment of the user. Such
mantras are devoid of any 'potency', hence they are not relevant in
the context of our present discussion.
efore we take up for discussion the nature of mantra and the
role 1
.
t plays in the spiritual discipline of a sadhaka following the
Tantnc mode of sadhana, it would perhaps be usefl if we give a
bird's eye-view of the development of the concept of mantra from
the Vedic tradition, and then t our attention to the Tantric tradition.
When we study the Vedic literature to fi nd out when the term
mantra was first usd, and what did the term connote there, we find
that the term mantra was frst used to denote the spontaneous utter
an
s of the Vedic seers (#s) on their obtaining the vision of the
sp1tual Truth with the help of an 'inner eye' called ir$aca/u. The
Vedic seers are traditional called mantradra$!i, the seers of mantra
r the Spiritual Truth. They articulated their deep and sublime expe
neces spontaneously in their own words bef9re their disciples. As
ordmar words were incapable of conveying their vision of the Truth
very deep nd complex, they had to employ symbolic language:
pregna
.
nt With
.
deep impl ications, which was later dificult to grasp
by ormary mmds. Nonetheless, their words contained the vision of
Truth m a condensed verbalised form, and the disciples of the Vedic
1 20
Natur and Role of Manha
seers had the privilege ofl istening to Vedic mantras coming directly
fom the lips of the seers of Truth, hence they could immediately
grasp their ' inner' meaning. The Vedic mantras had a denotative power
hidden in them, which got 'stirred up' as it were as the Vedic seers
uttered them before their disciples. This led to revelation of the
spiritual Truth seen by them as a result of their sanka/pa (conscious
resolve). Others who came later, in succession to the direct disciples,
could not decipher the hidden meaning in the Vedic mantras, but,
realising their sacredness because they had been uttered by seers,
made great eforts to preserve their outward verbal structure and then
pass them on orally to their disciples. Thus the process of oral
transmission started. The Vedic mantras, embodying the esoteric
experiences of Vedic seers, came down orally through a chain of
disciples without any 'distortion' , but their true meaning remained
hidden. However, some seekers of spiritual truth succeeded to a great
extent in decoding their hidden meaning by elevating themselves to
that level of consciousness on which the supreme Truth was 'seen'
by the seers. Sri Aurobindo and Srimat Anirvan are two such well
known examples in our times who developed extraordinary powers
through their sadhana, which enabled them to see intuitively their
hidden meaning. They have conveyed their findings in the feld in
their writings.
Looking fom the point of view of the verbal structure, the Vedic
mantras are mostly multi-worded complete sentences, which are
difcult for the spiritual practitioners to use for their spiritual
elevation. The Brahmara texts however have found their utility in
the performance of different kinds of sacrifices for obtaining mundane
results. The focus of the Brahmara texts is to secure the welfare of
the sacrifcer on the mundane levels, but they are least concered
with the spiritual life of man.
However, a few mantras occurring in Igveda Samhita (II, 3, 12)
and the Atharvaveda Samhita (I, 25, 27) surprisingly refer to a theory
pertaining to the nature of vak or speech, which has deep spiritual
ramifcations. They mention four levels of speech of vak enshrined
1 2 1
in the mantra, but does not spell out what these levels of speech are,
neither whether these levels have any relevance in the spiritual fi eld.
Taking clue from these Vedic mantras, Bhartrhari, the celebrated
grammarian philosopher (ca. 5 cent. AD) formulated the philosophy
of vak (Primordial Word) in his famous work Vakapadiya. According
to him, the four levels ofvak in the descending order fom subtlest to
grossest are para, ptSyanti, madhyama and vaikhari.
While the vaikharl represents vak in grossest form, the form we
use for communication in our daily life, the otherthree forms, para,
pasyanti and madhyama are very subtle, therefore beyond the reach
of our mind. They -para, pasyanti and madhyama -represent the
sakti which is enshrined in the gross form of vak, i.e. vaikhari. This
sakti underlying vaikhari vak is designated as the virya (potency)
innate in the ordinary word. It may be mentioned in this context that
some yo gins are well known for possessing the extraordinary power
to use the 'potency' lying encased within the word in vaikhari (gross)
form to materialise the gross objects denoted by the particular word
by 'concentrating' on it, thereafter unlocking the potency (vira)
lying innate in it. There are several instances of amazing feats
demonstrated by some Indian yogins, miracles which cannot other
wise be explained. This is true not only of Indian yo gins but also of
spiritual masters of other countries. For example, it i s said in the
Bible that the Lord said "Let there be Light" and there was light,
illuminating and revealing everything. It might appear as a miracle
to ignorant persons but it can be explained on the basis of the theory
of vak mentioned above.
Let us now tur our attention to the mantra, the role it plays in
the spiritual life of a seeker of truth, and the manner it secures their
spiritual elevation. It is well known that the spiritual master or gr
'implants' the mantra in the psychophysical apparatus of the disciple
uring initiation (di/a), afer it is purged of impurities. The Advaita
Saivites ofKashmir hold that with the influx of divine grace from the
Supreme Lord through the gr into the spiritual seeker, the thick
crust ofbasic deflement, the a!avamala caused by the Supreme Lord
1 22
Natu- and Rol e of Manha
assuming self-contraction, gets 'broken' when his initiation takes place
and when the divine mantra is implanted in him. It is said that when
the spiritual master 'gives' him the mantra for use in spiritual practices,
l i ke repetition of mantra Uapa) during control of pra!avayu
(technically called praJayama) or for meditation (dhyana), etc, he
first arouses the sakti or potency lying encased in the mantra, and
thereby ' enlivens' the mantra, drawing the consciousness energy
(caitanya sakti) fom the Para-vak. The gr alone has access to that
level of vak fom which he can ' draw' sakti and transform the mantra
i n gross vaikhari form into what bas been called caitanya mantra
the mantra becoming ' alive' with the ' arousal ' of sakti lying latent in
it. This interpretation of mantra sakti is given by Tantric masters,
which is in conformity with the Kriyi Yoga advocated by them.
It may be mentioned here that the Vedic tradition, prescribing
the path of spiritual knowledge as a mode of spiritual discipline to be
followed by spiritual practitioners, heldss similar views about the
role of mantra in sadhana. The Yajurveda Samhita refers to the hams a
mantra which was used by the spiritual practitioners in their sadhana.
The term hamsa represents so 'ham ("That I a") arranged in reverse
form, which was capable of bringing about self-realisation by the
spiritual practitioners as aham Brahmasmi, "I am Brahman". As a
matter of fact, when the Upani$ads speak about the mahavakas (the
' great sentences' conveying the spiritual experiences in
.
d
.
ifert
steps), this very idea about the role of mantra in sadhana IS 1mphc1t
there.
The role of the mahavakas in the sadhana as laid down in the
Upani$ads needs a little elaboration. It is said that as soon as the
spiritual master or gr utters the mantra "tattvamasi" (you are that)
before the disciple who has acquired all the qualities needed for
following the path of knowledge, and who has also succeeded in
cleansing flly his antabkara!a (interal sense faculty), he grasps
the highest spiritual knowledge contained in this great mantra through
reflection (manana), deep and continued refection (nididhyasana)
in trance (samadhi of the savikalpa type). The Great Word contains
1 23
within its verbal form the fakti (potency), which is manifested
spontaneously the moment the gr utters it (the word). He im
mediately begins experiencing "I am Brahman" (aham brahmasmi).
This is called anubhavavaka, i . e. the expression conveying the
highest spiritual experience. This expression conveying the spiritual
experience of the sadhaka is, in fact, an echo of the hams a mantra
(so 'ham) mentioned in the Vedic Samhita texts. As the sadhaka turs
around to experience his surroundings, he discovers the presence of
hi s consciousness nature (caitanya) everywhere (sarvam khalvidam
Brahma). The entire surroundings are experienced by the sadhaka as
having undergone a total change. His own being-experience expands
from individual being-experience into universal being-experience,
i. e. Brahman. He is filled with ecstatic delight. When he reaches the
peak of his spiritual path, his individual being-experience melts, as it
were, into the Universal, that is the indescribable state of spiritual
realisation which the Advaita Saivites of Kashmir call pure ' bodha'
(self-experience). The sadhak then gets immersed in his fl lness
nature (akhm svaropa).
As is clear fom ths brief account of modes of spiritual discipline
fol lowed by the sadhakas belonging to the Tantric as well as to the
Vedic tradition, the role of the mantras 'given' by the guru to their
disciples plays a pivotal role in their spiritual elevation, culminating
in the achievement of the ultimate Goal.
Let us now tur our attention to another aspect of the nature of
mantra, namely the structural aspect. We have already mentioned
that the Vedic mantras comprise complete sentences. It is obvious
that the Vedic mantras, found i n the multi -worded form embodying
the Truth experiences of the Vedic seers, cannot be used by the
sadhakas for their spiritual elevation. The mantras must be short so
that they can be uttered with ease during contemplation or medi
tation. We fnd some sort mantras comprised of a few words in
later texts like the Puranas and devotional poems, etc, but these
have also not been found usefl by the sadhakas for the performance
of sadhana.
1 24
The Tantric biamantras, on the other hand, have found favour
with the practitioners of spiritual discipline. The biamantras represent
certain speech sounds, called matrika var1as, coalesced together and
put in an ' encased form' (samputita). Since the component of
biamantras are matrika var1as, i . e. letters symbolising the spiritual
energy or the consciousness force (Sakti), they (biamantras) sym
bolise the consciousness energy encased within, which, when used
properly during the practice of sadhana, are capable of generating
the experience of his real consciousness nature in the sadhaka. The
biamantras are likened to the 'seed' which, when implanted in the
pure psychophysical famework of the sadhaka by the gr, fuctifes
in the course of his sadhana and produces the desired result.
The origin of the biamantras can be traced back to the Vedic
times; the pratavamantra is the classical example of the Vedic
biamantra. As is well known, the Ma1(ukopani$ad explains the
signifcance of the pra1avamantra in philosophical terms. The Tantric
texts mention a large number of biamantras, which have been
collected fom different texts and listed in the Mantrabhidhanakofa,
a dictionary ofTantric mantras, along with short explanations.
We do not know exactly how the biamantras have come into
. existence. Is there any human author who created them? We however
come across a reference in the frst ahnika of the Tantraloka by
Abhinavagupta where the probable origin of biamantras is given. It
is said there that biamantras originated from safjalpa, i.e. sounds
escaping involuntarily from the lips of a yogin during the transitional
period from the state of trance (samadhi) to the normal state of
consciousness or awareness. The yogin is then in a state ofhalf-trance
(sdmadhi) and half-waking condition, being in a spiritually-intoxi
cated state, and having no conscious control over his sense faculties.
It is believed tbat during samadhi the yogin has wonderfl spiritual
experiences or visions, which he is unable to articulate, or wish to
communicate. He only mutters something, which apparently does
not appear to convey any meaning. These apparently meaningless
sounds, condensed or juxtaposed one over the other, were heard by
1 25
,-...-. -. -.- --..o,, .- ..-.:.::- -.: .. ..||- blamantras.
--.- mantras ..-:..- . -.:..| ,.:--., .. sakti, -..-, o--- ::-.-
o, . ogin, .- ..- :--.-r..- ..,.o|- .r .--.|.-, :-- ,.-. .r
.--...-.--.. ,.-. (caitanya sakti).
-
s a.::, r--..-..,
Vjianabhairava Tantra, - v.-.... s..:.., s..-.,.., 1 9 1 8.
Vara Keivarfmata, - .: .- o, s.,...:., s..-.,..
Sarvollasa Tantra, (s:..-.-.
,...,...,, ..o...:.
ro|..-.., c.|.::.
Svacchanda Tantra, - .: .- -r -...,. o, v...-
s.| v-| |v| s..-.,.., 1 921 et seq.
Spanda Karika, - .: Vrtti -rs.||.;. o, s c c.::-,., s..-.,..,
1 91 6.
Spanda Nirfaya, -...,.,, - v...-. s.|, s..-.,.., 1 925.
Spanda Sandoha, (-...,.,, - v...-.... s..:.., s..-.,..,
1 91 7.
Saradt Tilaka.
Siva Satra .: Vimarsini .- -r -...,., - s c c.::-.,. ,
s..-.,.. 1 91 1 .
Siva Drti, (s-.-.-.,, - v...- s.| s..-.,.., 1 924.
Srlvidyarfava Tantra, - .: .- o, v.,...-,., s..-.,..
Sa$caktniruparfa, - .|--, v....
Sattrimsatattva Sandoha, (-.-. s..,, - o a s-- s...,
s...-:.., 1 977.
General Book
.|--, , The Tantra of Great Liberation, v....
a.,.-, rc . Studies in the Tantras, v-| 1-11 c.|.::., 1 939.
a.-....., s c , Vaisnavism, Saivism and Minor Religious Systems,
r---., 1 928.
c......:. , c , Tantra Paricaya, v...o...:, c.|.::.
o.. c,:., s , A Histor of Indian Philosophy, v-| v, c.o..,-,
1 962.
c-....-, , Hindu Tantrik and Sakta Literature, 0:.-.:, 1 980.
1 53
Farquhar, J.N., An Outline of the Religious Literature in India, London,
1 920.
Kaviraj, G.N. , Bhiratiya Sams/ti Aur Sidhani, Vol . I-II (in Hindi),
Patna, 1 957.
-, Bhiratiya Sidhanir Dhiri (in Bengali), Calcutta, 1 955.
-, Tintrika Sidhani 0 ' Siddhinta (in Bengali), Vol. I, Burdwan.
-, Tantra 0 Agama Sastre Digdariafa (in Bengali) Vol. I, Calcutta.
1 963.
-, Tintrika Virgmaya mer Sakta Dr$/i (in Hindi), Patna, 1 965.
-, Tintrika Sihita, Varanasi.
, ' Sakta Philosophy' , a chapter in The Philosophy ofEast and
West, ed. by S. Radhakrishnan, London, 1 95 1 .
Mehta, P. D., Early Indian Religious Thought, London, 1 956.
Pandeya, K. C. , Abhinavagupta, An Historical and Philosophical
Study, Chowkhamba, 1 929.
Sinha, J.N., Histor ofIndian Philosophy, Vol . II, Calcutta.
Woodrofe, J., Principles ofTantra, Vol . I-II, Madras.
-, Garland ofLetters, Madras.
-, Sakti and Sikta, Madras.
-, Mahimayl Madras.
-, Serpent Power, Madras.
1 54
GLOSSAY
abhisa Self-manifestation
adhva Order or Level of manifestation in creation
aham Self experience as pure ' I'
aiivarya Divine Glory
amaria Self experience
ananda iakti Divine Sakti in the aspect ofDelight
ifavamala Deflement in the form of self-contraction
anugraha Divine Grace
anuttara The Absolute
bauddha ajnina Intellectual ignorance
bauddha jnina Spiritual knowledge on the intellectual level
bindu
cidalU
cit iakti
citi
dlki
guru
icchi
icchi iakti
idam
indriya
kala
Divine Sakti in a potential form
Spirit in the form of monadic Pure Consciousness
Divine Sakti in the form of Pure Illumination
Pure Illumination of Consciousness
Initiation
Spiritual teacher who acts as the medium for the
transmission of Divine Grace
Divine will
Divine sakti in the aspect of Divine Will
Universe symbolised as the Pure Object on the Pure
Order
Sense organ
An aspect of Divine Sakti; one of the fve kancukas
causing limited authorship
1 55
kala
kaicuka
karma mala
kriya sakti
Mahamaya
mala
ma!rala
maylya mala
mudra
nigraha
Time; one of the fve kaicukas causing confnement
of the individual soul to time
Sheath for self-concealment
Deflement in the form of residual impressions of
past deeds.
Divine Sakti in the aspect of action
Divine Power operating on the level of Pure Order
Deflement
Construction of cosmic symbols
Defilement caused by Maya and its fve kaicukas
Making proper gestures
Self-limitation
nime$a Closing up
nyasa Assignment of powerfl sounds or symbols on the
body
Parama Siva Supreme Siva who is the Supreme Reality
paramarsa Self-experience
Paramesvara Supreme Lord
parapramata Supreme Experiencer
pa$a Fetter or bond
pasu Fethered being
pasu pramata Limited-experiencer
pauru$a ajiana Spiritual Knowledge consequent on the destruction
of self-l imitation
prakasa
pralaya
pralayakla
pim:ahamta
Pure Illumination
Cosmic dissolution
A type of disembodied soul
Supreme self-experience a the pure | on the highest
level
156
pim;atva
raga
sakala
saktipata
samskara
Samvid
sankalpa
sankoca
sivatva
Fullness
One of the fve sheaths causing the development of
attachment the spiritual monad (cida!u)
Embodied soul
Descent of divine grace
Residual impression
Supreme experiencing principle
Divine resolve
Self-contraction
Highest state of realisation; Self-experience as Siva
suddha vika/pa Pure experience, experience of the Self in the pure
self on the intellectual plane
sunya
tat tva
upaya
vak
var!amala
vijianakla
vik/pa
vimarsa
Cosmic void
A level of creation
Opening out
Way of self-realisation
Logos; Primordial Word
Letter; letter symbolising diferent aspects of Divine
Sakti
Garland of letters
Divine power; the Supreme Lord in His dynamic
aspect
Concept
Pure Consciousness in the aspect of dynamism
1 57
IEX
Te words are arranged in the order ofthe English alphabet; Sanskrit
technical terms are given in italics.
Abhinavagupta 19, 41, 87, 95, 138, 141
adhara (locus) 141
Agamas 18
-, seven salient features of the 18
Aham 72
ajfacakra 141
Ab 45
anahata nada 146
tnanda 54, 65
-iakti 65
t!Javamala 71, 74, 147
-, two kinds of 74
t!avapaya 129
a!Jcaja 79
anubhavavaka 124
anugraha 67
-or iaktipata 90, 92
anupayadila I 04
apana 135
Asailga 21
aiuddha adhva (impure realm) 68
Asvakrlntl 22
Atharaveda 13
Aurobindo, Sri 80
Bagall 47
Bagchi, P. C. 21
Bahuropa$!aka Tantras 31
bauddha ajfana or i ntellectual
ignorance 79, 84, 86
Bhadra Klli 42
1 58
Bhairava 33, 131
Bhairava Tantra 32, 130
Bhairavt$!ak Tantras 29
Bhairavl 46
Bharga Sikha Tantra 32
Bhatta 33
bhoga deha 78
Bhrlmarl 45
Bhuvanesvari 46
biamantras 125
-originated fom safalpa 125
bodies, two kinds of 79
body, deterination of the type of 78
body-apparatus, diferent kinds of 78
Brahman 63, 6
Brahma!Ja texts 121
cakras 142
Candrajfana 41
Chinnamastl 47
cida!Jus, two distinct types 74
cit iakti 65
daiva iarira 78
Dakila Kl!I 42
dalinacara 49
Da/i!Jtmnaya 24
deflements (ma/as) 71
deia (space) 141
dhara!ds 130, 131
Dhimlvatl 47
dila (initiation) l 03, I 08
-, t!aVi 104, J 05
-, t!avi, ten kinds of 106
-, jfana 11 6
-, kinds of 104
-, kriya 116
-, lokdharmi!Jl 107, l l 3
-, nirbia I 07
-, putraka 107, I I 1
-, sabia 107, 114
-, sadyonirt!adtyinl 114
-, iakti 104, 105
-, samayl 108, I l l
-, iambhavl I 04
-, iivadharminf 107, 112
di vi ne freedom (ahetukl krpt),
unconditional act of 95
Divine Nature (Sivatva) 147
dvadaianta 144
ei ght-li mbed (a$!tnga) ethico-
psychological discipline 83
Ekayana Sl of Sukla Yajureda 23
Eliade, Mircea 53
equilibrium between liberation and
enjoyment 87
evolution (aroha) 80
first step: purgation 82
fve faces of Lord Siva 24, 52
fve kinds of intuitive experience 54
fve mahabhUtas 79
fve 'makras' 56
fve principal heads 65
fve principles of limitation (kicks)
75
fve-fold prd!Ja vayu 135
four types of sadgurus 98
four kinds of goss physical body 79
four kinds of yo gins 10 l
ghur!Ji 54
gace, characteristic sigs of divine 93
gace, nine kinds of divine 92
goss physical body 79
Guhyabheda 36
Gihyesvar 45
Gur (divine teacher) 96
gur, aka/pita 98
-, akalpitaktlpaka 98, 99
-, asad (not-real teacher) 98
-, daiva 100
-, kula 98
-, pua 100, 101
-, siddha 100
-, two types of 94
-, vidyt 98
Hldividyl 45
hamsa, representing so 'ham 123
Hevajra Tantra 21
Hrdbheda Tantra 36
iccha 65
-iakti 66
lc 141
igorance, two distinct kinds of 84
impure realm 68
Indian Philosophy 127, 134
initiation: see dila
Islna 28
livara tattva 72
Jangama Raudra 33
jarayuja 79
jivanmukti 86, 87
Jnt!Ja 65
-di/t 107
-iakti 66
jitnendriyas 143
Kldividyl 45
Kahldividyl 45
KalarKlll 42
kla (time) 76, 141
1 59
kala 75
Klla Klli 42
Klllmuas 33
Klllnala 33
Klli 42, 43
Kalpasutra of Parasurlma 22
kalpita gur 98, 99
klpitaklak gur 100
kalpitak/pita gur 98
Klma Klii 42
Klmlk$I 45
Kamall 47
Kamik 36
Kamikgama 17, 28
kmpa 54, 55
kafcuks 76
Klpllikas 33
krmablas 77
karma-deha 78
karamala 77, 147
karic seeds 77
Klflika Saiva 33
Kaula School 48
Kaviraj, G.N. 14, 15, 21, 33, 34, 42,
144
knowledge, path of 128
Krama School 33, 34
Krama Valli 34
Kramastotra and Kramkeli 34
Kramasukta 34
kriya 65
-di/a 1 07
-iakti 66
kriyopaya 130
apalaka 33
Kulca/ini iakti 49, 145
-lying coiled up at the muladhara
cakra 97
Kubjikl 42
1 60
Kubjik Tantras 36
Kuml 45
Lakmidhara 34, 35, 37
Lakulisaplupata 32
liberation as absence of bondage 149
madhyama 19, 24, 122
madhyanaci (middle channel) 141,
142
MaMbhlrata 1 7
MaMdeva Tantra 36
MaMlakmi 45
Mahamaya 68
Maharthamafjari 34
Maharthodaya 34
mahavakas 123
Mahavidyas, ten 41
MaMvratins 33
Maiteyanltha 21
malas 71
-, maturation of (mala paripaka) 94
makras 50
-, hidden meaning of 51, 56
-, literal meaning of 56
Malinividya 36
Maiigalacandi 45
mantra (sacred word) 118, 119
-as consciousness-light
(cinmarlcayab) 119
-, 'implant' in seed form 118
-in sadhana 123
-, seers of 120
mantradra$!a 120
mantras, Vedic 20, 121
manu$a iarira 78
Mltaiigi 47
Maya iakti 65, 68, 75, 135
mayiyamala 75, 147
Mukundabali 34
nacis 57, 141, 142, 145
I ndex
Nlgruuna 21
Nandikesvara Saiva 32
Nandliikht Tantra 32
nidra 54, 55
Nigraha 67
Nita Tantra 32
obscuration (tirodhanakrl), universal
power of 75
Padukodaya 34
pafca Jrta karl (doer of five fnc-
tions) 67
pafca-makara sadhana 50
Pafcaratra Agamas 23
Pandey, K.C. 32
para 1 22
Parasamvid 60, 1 40
-, supreme Experiencing Principle 6
-, two-fold nature of 60
Parastotra 34
Paravak 19
Paicimamnaya 24
paiu pramata 73
PMupata 32
paiyanf 19, 24, 122
Patafjali 1 3
pauru$a ajfana 72, 84, 85
pilc}asiddhi 11 2
piligala 141
Prabodha Candrodaya 33
Pradlpik 1 42
Prakrti iakti 69
prala 132-135
-iakti 136, 137, 141, 143
-vayu 1 34, 135
pral)amaya koia 135
praloccara 141, 144
prarabdha kmw 87
pratibhijfana 99
pure object (idam) 72
pure realm 68
Pifesvari 42
Purvamnaya 24
raga 76
Rlmall)a 42
Rlmapraslda 42
Rasesvara Saiva 32
Rathakrlntl 22
Raudrlgamas 25, 27, 28
recognition of one's Siva-nature
(Sivatva) 59
Rudra Tantra 32
Sadaiiva tattva 72
sadguru (real divine teacher) 98
sadhakas 113
-, sivadharmill and lokadharmill
112
Sadyojlta 28
Sahajiyl Buddhists 88
Saiva schools, eight 32
Saiva schools, thirteen 33
Saiva Siddhlnta 32
Saiva Tantas 25
Saivlgamas 25
Sakti, divine 61
Sakti (spanda) 143
iaktipata 83, 89, 90
Saktopaya 1 29
Sambhavopaya 129
samana 135
samhara 67
samputita ('encased form') 125
Samvid or caitanya (pure conscious-
ness) 136, 137, 139
Samvidullasa 34
Saundaryalahirl 34, 35, 37
self-expansion ofParama Siva 61
self-mani festation of Si va as the
universe 61
1 6 1
Siddha Tantra 32
Sikha$!ak Tantras 31
Sivatva 91 , 1 47
Smasana Kali 42
Soc.asi 44
Somasiddhantins 33
SrikaTJ!hi Samhita 26
Srividyi 42, 4
sthiti 67
subtle body 79
suddha adhva 68
Sundari 45
svatantrya sakti 61
svedaja 79
tantra, etymology of 1 7
Tantras, the 64 37
-, twenty-fcur marks of 1 8
Tantrabheda 36
Tantraloka 19, 25, 41 , 95, 1 41
Tantrasara 87, 95, 1 1 6, 1 41
Tara 4
Tatpurua 28
tiryag-sarira 78
Todala Tantra 37
Todalottara Tantra 36
tri!ata 1 1 9
Trika Saiva 32
Tripurasundari 44
trive!Ji 1 41
twilight language (samdhya bht$a) 53
udana 1 35
udbhava 54
udbhia 79
Underhill 53
universe as expression of Divine Glor
1 49
unme$a (opening out) 62, 1 39, 1 47
and nime$a 62
Upaniads 63, 6, 1 32
upayas: icchopaya, jfanopaya and
kriyopaya 1 29
Ordhvamnaya 25
Uttaramnaya 24
Vacaspati Misra 33
Vagift$!ak Tantras 31
vaikhari 1 9, 24, 1 22
-varfJa 1 19
Vaikhanasa School 24
Vaikhtnasa Agamas 23
VaiItava Tantras 23
vak 1 21 , 1 22
Vaa Kaii 42
vamacara 49
Vamadeva 28
vama}u$!a 36
Vamaka 33
Vamakesvara Tantra 34
Varahi Tantra 18
Vatu/a 36
Vatulottara 36
Vedic seers, experiences of 1 21
vidya 75
V" zfana Bhairava 130, 1 31
vifanakalas 74
Vindhyavasini 45
VIra8aiva 32
VisalI 45
Visi!advaita Saiva of Srikal)!ha 32
Vilukranta 22
Visvesvari 42
vana 1 35
Yamalas 1 8
Yamalas, eight distinguishing charac-
teristics 1 8
Yamali$/ak Tantras 29
Yimunacarya 33
Yoga Sutra 83, 85, 1 35
1 62
Other books of related interest
published by INDICA BooK:
ABHINAVAGUPTA's CoMMENTARY oN THE BHAGAVAD GITA
Giirtha Satigraha
English Trans!. by Boris Marjanovic
THE APHORISMS OF SHIV A
The Siva Sutra with Bhiskara 's Commentar, the Virttika
Trans!. by Mark S. G. Dyczkowski
THE STANZAS OF VIBRATION
The Spandakiriki with Four Commentaries
Trans!. by Mark S. G. Dyczkowski
A JouRNEY IN THE WoRLD oF THE TANTRAS
by Mark S. G. Dyczkowski
VIJNANA BHAIRAVA : THE PRACTICE OF CENTRING AWARENESS
Sanskrit text, English translation and Commentary by
Swami Lakshman Joo
SHAIVISM: A STUDY OF THE AGAMIC, EPIC AND PURANIC PERIODS
by N.R. Bhatt
THE HINDU PANTHEON IN NEPALESE LINE DRAWINGS
Two Manuscripts ofthe Prati${hilak$atasirasamuccaya
Compiled by Gudrun Bihnemann
fi Spandapradpiki (Sanskrit)
A Commentary on the Spandalrika by Bhagavadutpalacarya
Edited by Mark S. G. Dyczkowski
EXPOSITION OF REASONING
Tarkabhi$i
Trans!. by M. M. Pt. Ganganath Jha
SELECTED WRITINGS OF M.M. GOPINATH KAVIRAJ
THE BooK OF AGHOR WISDOM
by Baba Bhagwan Ram
The distinguishing feature of all schools of Indian philosophy in
general is that these do not remain content with merely enunciating the
metaphysical tenets of the particular school, but they also set up the
spiritual goal before the seekers, prescribing the modes of spiritual
discipline to reach it. Spiritual discipline or Yoga therefore constitutes
an inseparable part of the philosophy of every school. This is very true
especially in the case ofTantric schools, in which spiritual practices or
sadhana kriya dominate. The performance of kriya in the prescribed
manner forms an integral part of all texts dealing with Tantra Yoga.
This book opens with an account of the nature, origin and
development of Saiva-Sakta Tantras, their classification under
diferent schools, the wealth of literature available belonging to these
schools, etc. It also sheds light on the principal metaphysical tenets of
Saiva and Sakta Tantras, relevant to the study of Tantra-Yoga. The
topics covered in this book are the concepts of divine Grace or
saktipata, g and his different kinds, the process of initiation ( dika)
and its varieties, mantra's nature and place in sadhana kiya, different
modes of spiritual discipline, Kuncalini Yoga, the highest spiritual
goal, etc.
This book attempts to remove the misconceptions widespread in
the academic world about the theory and practice of Tantra Yoga,
which have been del iberately kept secret by the practitioners to
prevent their misuse by unscrupulous persons.
Dr. Debabrata Sen Sharma, a well-known scholar of Sanskrit and
Indian Philosophy and Religion, has spent more than half a century in
studying, teaching and writing on the Advaita Shaiva thought of
Kashmir. Retired as Professor of Sanskrit and Director of the Institute
of Sanskrit and Indo logical Studies fom the Kurukshetra University
ofHaryana, now settled down in Kolkata, he is devoting all his time to
read in depth, write and translate Sanskrit texts on Shaivism. He had
the rare privilege of studying abstruse Sanskrit texts on Shaivism and
Tantra with Mahamahoadhyaya Dr. Gopinath Kaviraj, an
acknowledged authority on Saiva-Sakta Tantras and a spiritual master,
for eight long years at Varanasi.
Rs. 195