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TANTRA YOGA, N A DA YOGA A N D KRIYA YOGA

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BOOK ONE

TANTRA YOGA

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T A N T R A YOGA, NADA YOGA AND KRIYA YOGA

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PUBLISHED

T H E

Y O G A - V E D A N T A

F O R E S T

A N A N D A P.O.

SIVANANDA

BY.

U N I V E R S I T Y

KUTIR

NAGAR,

RISHIKESH

HIMALAYAS Price]

1955

www.holybooks.com

.

[Rs.

5

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TO THE SUPREME DIVINE MOTHER FULL OF LOVE A N D COMPASSION T H E BESTOWER O F AUSPICIOUSNESS O N A L L THIS WORK IS HUMBLY

DEDICATED:

•0.

www.holybooks.com

PUBLISHED SRI

S W A M I

C H I

BY D A N

A N D

A

FOR T H E

YOGA-VEDANTA

ALL

First

Edition

FOREST

RIGHTS

:

•i.e.

UNIVERSITY

RESERVED

1955

(2000

copies)

заменам»

Ь;БЛЛ0Т£К4 с

с

с

.*

W M . i> И. Л«ниЧ>

Printed 'Acton

by

S.

Lodge',

Viswanathan 11,

McNichol

at

the

Road,

Central Chetput,

Art

Press,

Madras-3L

www.holybooks.com

P U B L I S H E R S ' As

Sri

leaders

C.

initiated but

has

over and

Maharaj

the for

world, world to

Sri

on

the

all

to

Yet,

Therefore, to

In

the

training

and

in

a

style

Man and pen

and

be

have

the

Swami

disciples—

practice

of Yoga,

of people

language

flowed

and Jnana,

the

applied

great

him.

authoritative and

none

has

n o t d o n e full

himself to

truths

that

by

great legacy that our ancients Swamiji

all

especially

understood

S w a m i j i felt t h a t h e h a d

Sri

eminent Sri

of Bharatavarsha

of Yoga

humanity

three

Nada

fail

to

notice

are

cent per up

the cent

the

dealt

and

Kriya

hall-mark practical

Sadhana.

aspirant

into

treasure

whose

ultimately

human

Yogas

Yoga

precious

P.O.

H.

have

the task

hidden

in

Tan-

texts.

Yoga,

and

Sri

been

other

H.

enlightenment

lore

prolific

branches

several

theory

general,

Tantra Yoga,

us.

only

Modern

Swamiji's the

of re-presenting

take

in

and

remarked,

the

sacred

the

been omitted.

tric

not

l a y m e n — in

From

left

has

interpreting

appeal

justice

have

and

of the

texts

thought

been

the

would

Rajagopalachariar

of modern

Sivanandaji

N O T E

will

It hands profit

attaining

with

of Sri and is

in

Swamiji's

at

once

our

it,

by

volume reader

the

hope

Providence diligently

Self-realisation,

Tantra would

teachings

inspire

earnest

Benign by

this

Yoga—the

the

not

;

they

reader that

to

every

places

this

practising goal

of

it all

endeavour.

Sivananda 18th A p r i l ,

1955

Nagar\ J

PUBLISHERS

www.holybooks.com

It was never my intention to include my photograph in this book. But I have had to do so in response to the wish expressed by Gurudev in his letter dated 21st Septem­ ber 1955, wherein he said, "I have, however, one personal request to make. I pray that a nice picture of your vene­ rable self be included alongside the Publishers' Note 'The Miracle of the Birth of this Volume'. This is not meant for glorifying you . . . It is my sincere wish." It is needless to say that I did not have the courage to disobey Gurudev's command. Я

www.holybooks.com

VTSWAMATHAN

T H E MIRACLE OF THE BIRTH OF THIS VOLUME Sri Swami Sivanandaji Maharaj had, as soon as he had completed writing this great work on Tantra Yoga, Nada Yoga and Kriya Yoga, expressed the Sat-Sankalpa that it should be printed soon. With the pressure of work upon the Yoga-Vedanta Forest University Press, this would, however, not been possible but for a miracle. In April, 1955, there walked into the Office of the Divine Life Society Sri S. Viswanathan, Proprietor of the Central Art Press, Madras, who with amazing spontaneity offered his services to the Divine Life Cause by printing and supplying free one book every six months, to add to the flood of spiritual knowledge that has its fountain-source at the Abode of Bliss, the sacred spot trodden by the holy feet of Sage Sivananda. This generous and kind offer was warmly received and accepted by Sri Swamiji Maharaj who chose this volume to be the first in the series to be printed by the Central Art Press of Sri Viswanathan. What words can express our gratitude to Sri Viswanathan for this magnanimous act of grace of his ? In what way can we, the humble aspirants following the life-transforming teachings of Sri Gurudev, repay the debt of gratitude we owe to Sri Viswanathan ? By making the best use of the fruit of his munificence. May the aspirants all over the world who study this work thus prove their gratitude to Sri Viswanathan ! May the Lord's and Gurudev's choicest blessings be upon him \ P.O.

Sivananda

18th May, 1955 S.

Nagar\ J

VENKATESANANDA

I

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IX

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(incense).

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(arathi).

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XVI

BHAVA IN WORSHIP Bhava divine and

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mental

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XVII

MANTRA YOGA

worship.

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40

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out

difficult

y o u r h a n d a n d roll the

in,

on

break of J a p a here.

may to

effect o n

a

The mind wants

called

humming of

profuse

When

goes The

Manasika

or

in

monotonous

is

repetition

later

time.

any

repetition,

whisper

purifying

feeling will tion

a

time,

very powerful.

verbal

Japa.

with

You

Divine

some

a n d m e n t a l l y for s o m e

It

sika

v e r b a l l y for

system will

Mantra.

Devata.

consciousness.

41

YOGA

only.

impossible,

according

to

his

sit

facing

either

D u r i n g the night time, One

should

he m a y

take

bathe bath

convenience

three

atleast

and

the he

times twice,

prevailing

east

or

the

m a y sit f a c i n g a day, or

even

and if once,

circumstances.

42

TANTRA

An

advanced

the in

Mala which

Asana or

is

aspirant

at

all.

one

is.

tiger

Abstracting the

be

letters

finishing

and

should

also

be

be

done

W h e n equal be

in

the

offered

offering

in

or

In

case

one

Japa

he

to

one

being

should repeat

slowly.

of

in

by or

T h e

times

as

the

to

sacred

of each

each

day.

M a n t r a

there

are

day

should

Every

day

oblations

n u m b e r

of the

one-tenth

fire.

Or

be

after

Charus

ofthe Japa

else,

this

may

lakh.

n u m b e r

o f J a p a

of the the

to the

done,

on

the

times

bath be

unable worship

feed

three

M a n t r a ,

is

and

Sleeping

are

too

during

of ghee in

uttering

can

already

one-tenth,

Deity

bring

is

total

over,

Japa

same

oblations

done,

M a n t r a

should

with

each

Ahuti.

restrictions, total

nor

day

one-tenth

Yajna,

silk

will

objects,

M a n t r a ,

done

end

to

Vira

blanket,

which

worldly

lakhs

vary

equal

required

n u m b e r

or

a

three

perform Deity,

further

Brahmins bare

prayer

times

observed

J a p a

a n d

every

strictly

equal

the

day,

in

its

to

the

n u m b e r

to

afterwards. worship

Deity,

faith

a b a n d o n i n g

vows

observe

addition

celibacy,

to

as

and

in

M a h a t m a s

ground,

day,

Н о т а do,

during

of in

the the

of oil-bath,

the

M a n t r a -

S a d h a n a . T h e and

he

of the at and

ail

Sadhaka

should m i n d

on

times.

there

should

or

never

and

should

the

face

should

not

touch

the Japa

looking be

with

any

sit

feet

M a n t r a should this

engaged

not.be

not his

leg

its

meaning

be

done

and

other

t h a t

is

the

other,

very essential

when

side.

activities

grumbling,

on

C o n c e n t r a t i o n

and

m u r m u r i n g , kind

one

hands.

not

side in

placing with

walking T h e

even etc.,

here

U p a s a k a in

or

mind, covering

ofgarment.

www.holybooks.com

YOGA

Brightness,

use

M a n t r a .

Ahutis

the

not

ofevolution

Sukha,

cloth,

seat

all

m a n y

not

offered

at

may

43 MANTRA

ment,

clearness

dispassion

Siddhi, motive

if or

the

or

not

desire

bring

inner

to

obtain

any

petty

selfish

him

strength. the

grace

real

Japa ofthe

and

Atma-Sakshatkara. bring

spiritual should

is

Deity

that

After

Sakshatkara

or

selfish

not

do

S akam a-Up asana

done realise done

the

M a n t r a any

should

knowledge

is

content­

on

without

end.

and

this

dawn

aspirant

be

which

of mind,

will

done

T h e

for to

is

it.

Purascharana

will

tranquillity

sense-objects,

behind

best

done

and

towards

Purascharana

Purascharana will

ofthe

of J a p a

Japa,

as

quickly

the

should

prescribed,

he stage

Swastika,

C o t t o n

from

as

in

or the

Siddhi.

meaning

n u m b e r

the

t h a t are

used

n e i t h e r very

contained

T h e

be

m i n d

repeated

constant,

done

the

inner

M a n t r a ,

should

Japa.

and

Mala u p o n

Siddha,

for

should

J n a n a

any

depends

P a d m a ,

skin

merged in

use

all

r e c o m m e n d e d

Saubhagya,

the

can

It

YOGA

and

experience

an

aspiration

with the

Deity.

Purascharana

realisation

The

for s e l f - p u r i f i c a t i o n

ofthe

that

Deity.

is

45

BIJA-AKSHARAS

mystic.

The

Devata T h e C H A P T E R

X V I I I

of

i.e.,

A

Bija-Akshara

T h e is

greatest

the

Himself. ras.

Om

is

which

all

the

T h e

is

M a n t r a

subtle or

Being, m a n y O m .

alphabet of

to

is

so

the

are

triliteral

the

sound primal

sound

of In

the

from

the

nostrils

an

heard

navel,

with

the

as

of

called

the

and

'

'

sound.

do

T h e not

deep by

of

and

Anuswara

or

are

the

Om

at

the

the

so

give

Even

this of the

H a m ,

Generally

a

it

or

Bija-Mantra

constitutes

Bija-Mantra

together.

the

few

Bija-Mantras

and

Vam

are

great

elements,

and

given

of

the

Earth,

are

Lam.

here,

to

The

serve

as

consists

the

three

the

entire

Vishwa. and

of t h r e e

periods

of time,

existence. '

U

'

is

Taijasa.

Prajna.

'

Study

understand

'

M

'

:

A,

the

A '

the

U

three

is

the

the

and

state

sleeping

of

It

state or

signifies

consciousness, or

Virat

and

H iranyagarbha

state

or

in

detail

M a n d u k y o p a n i s h a d

meaning

M.

states

waking

dreaming is

the

the

letters

Ishwara in

afcd

order to

o f Om.

Haum In N a d a

this

M a n t r a ,

and

this

Bindu

M a n t r a

Ha

is

m e a n

Lord

Siva.

that

Siva

Au

which

should

be

is

Sadasiva.

dispels

The

sorrow,

With

worshipped.

Dum Here means

Da

the

(worship

means

mother or

Durga.

of the

prayer).

U

means

universe.

This

is

the

to

Bindu M a n t r a

protect,

N a d a

signifies

action

of Durga.

Kreem

pro­ With

part

C h a n d r a b i n d u

of is

Kali. the

this

M a n t r a

Kalika

Ra is B r a h m a .

universe.

Bindu

Ее is is

the

should

be

worshipped.

M a h a m a y a . dispeller

N a d a

Ka

is

is m o t h e r of

of sorrow.

Hreem

Sometimes

Anusvara

of

intelligences

Water

R a m ,

sounded.

the

form

Om

vibration,

upper

Fire,

Yam,

or

presiding

Air,

ordinary

sound

the

M a h a b h u t a s

the

viz-,

really

the

five or

Ether,

of a

is

•>

Om

the

transcendental by

h a r m o n i o u s

stages

real

Supreme

not

the

Amatra

manifestation

and

pro­

M a n t r a ,

M

by

a

is

no

As

One

of or

Om

is

the

state.

or

Vibration.

itself

it

form

Bija

from

from

of

viz,-,

Bija-Mantra

it

proceed.

Bija-Mantras

state

Yogis

seed

There

of the

or

p r o n u n c i a t i o n

manifests

where

or

is

for

Bija-Aksha­

seeds

O m ,

gross

expression

only

other

emanations

forms

'

example.

P a r a m a t m a n

letters.

Supreme

' U

meanings

Bija-Akshara.

c o m m o n

which

original

D h w a n i

the

gradually

the

'A', or

correct

and

of

the

transcendental or

very powerful

Pranava, the

O m .

Bija-Aksharas

only

is

Om

sound

aspects

letters

is

only

outward

fourth

forms

the

highest

ceeds

of

various or

or

secondary

and

than

an

state

Devatas

are

a

own

or

the

or

sounds

or greater

transcendental

ear.

all

immeasurable

Even

the

the

Om

or

is

her

itself all

sound

ordinarily,

aspects

within

sounds

root

It

or is

general

inaudible

various

his

particular

superior

the

has

P a r a - В r a h m an ,

contains

of the

n o u n c e d

the

the

letters

seed-letter.

Bija-Aksharas

of

Om

a

Devata

of all

symbol

which

is

Every

the

it.

Devatas

respectively

M a n t r a .

of

by

Bijas the

elements,

BIJA-AKSHARAS

form

signified

the

"

K a m "

has

C h a n d r a b i n d u ,

Some

letters,

such

as

have

a

significant

any

meaning

on

Bija-Mantras the

M a n t r a

inner their

consists

several

"

a

single

N a d a

and

are

m a d e

H r e e m . "

m e a n i n g face.

of

a

single

syllables.

and Their

For letter Bindu up

of

T h e

often

with are

the

blended

meaning

Ha

is

thef

means

N a d a

is

dispeller

Siva.

the of

M a n t r a

not

convey

is

subtle,

www.holybooks.com

of

M a h a m a y a

Ra

is

Prakriti.

mother

of

the

Ее

or

Вhuvaneshwari.

means

universe.

Bindu

M a h a m a y a . means

the

sorrow.

c o m p o u n d

Bija-Mantras

do

This

letter.

example,

Shreem This lakshmi.

the Ra

M a n t r a means

of

Mahalakshmi.

wealth.

Ее

means

Sha

is

M ah a -

satisfaction

or

46

TANTRA

c o n t e n t m e n t . Ishwara.

N a d a is

Bindu

Apara

m e a n s

the

or

the

manifested

dispeller

of

YOGA

B r a h m a n

use

swati.

is

the

Bindu

Bija-Mantra

m e a n s

the

of

Swarupa

Aim This

Bijas

or

sorrow.

They

of

Saraswati.

dispeller

of

Ai

means

sorrow.

This

is

are

Sara­

Each

also

B r a h m a n .

G u r u - Bij a .

or

D e v i is

letters

Kleem

are

The This

is

the

( K a m a d e v a ) . Indra.

Ее

Bindu

Kamabija. Ka

may

means

m e a n

Ka

also

m e a n

c o n t e n t m e n t

that

which

means

the

Lord

Krishna.

or

desire

La

satisfaction.

brings

of

means

N a d a

happiness

and

and dispels

sorrow.

Hoom In the is

this

M a n t r a ,

Supreme. threefold

Ha

Bindu

Bija

is

Siva.

means

o f V a r m a

or

U

the

is

Bhairava.

dispeller

a r m o u r

of

(coat

N a d a

sorrow.

of

is

This

mail).

Gam This means

is

the

the

Ganesha-Bija.

dispeller

Ga

means

Ganesha.

Bindu

of sorrow.

Glaum This La

is

also

means

that

brilliance.

a

M a n t r a which

Bindu

of G a n e s h .

pervades.

means

the

Ga

Au

dispeller

means

means

Ganesha. lustre

or

of sorrow.

Kshraum This Ra is

is

the

Bija

B r a h m a n .

Bindu

m e a n s

There signify

the

are,

various

M a n t r a ,

'

Au

Bala

like

B r u m '

is

the

the

m a n y '

Bija

Aim

Ksha

" with

teeth

is

Narasimha.

pointing

upwards."

ofsorrow.

these,

Devatas.

T ripu rasun dar i. are

means

dispeller

of R a m a - M a n t r a .

Vicche

o f N a r a s i m h a .

other

V y a a m

'

is

Bija-Mantras the

Bija

ofBrihaspathi-Mantra,

Kleem Aim

Bija-Mantras

Sauh

H r e e m of

are

the

Kleem

of '

which VyasaR a a m

Bija-Mantras

' of

G h a m u n d a a y a i

C h a m u n d e s h w a r i .

www.holybooks.com

47

BIJA-AKSHARAS

knowledge

have

no

meaning

language. of a

the form

ofthe

forms

Devata

subtle

syllable

the

Bija-Mantras of Sanskrit

as

in

as

can and

sound be

know

M a n t r a

is

ordinary-

own

creative

the

M u l a - M a n t r a

the

the

M a n t r a

M a n t r a

of Sakti

to

is whose

power

and

primary

k n o w r J as

according

meaning

particular

letter, The

Their

a

form they

or are.

Dhwani. form

worship

of

the

of any

Deva

(го о t - M a n t r a ) .

All

powers.

recited the

by

proper

persons

who

intonation.

have

SRI

49

VIDYA

The

aim

first with C H A P T E R

Tripura,

X I X

Sri

Vidya

is

the

dashi

or

the

letters. and

its

called

developed

Shodashi

or the

should

directly get initiation

should

not

Japa

start

o f it,

Mantra. from

a

of

his

So

it

Guru

The should

reciting is

who

be

repeated

of self-purification a

and

this

have

are

to

Sri well

very

Siddhi)

can not

their

The has

the this

Ishta

and Sri

of the

or her

Vidya)

through

certain

In the

should

Maha

be

done.

Then

Mrityunj ay a-Mantra

Tantrika)

have

and

the

to

be

done.

Shodashakshari

not

be

repeated

by

Only

those

this.

of the Japa

who

who

have

language

a

(who

Guru

of

Mantra

Mantras

those

Sanskrit

by

the

the

or

Sri

Sri

and

has

should

do

which

are

very

who

Mantra

Vidya.

and

Yantra

Devata

Yantra.

o f Sri

Lalita

is

is

the

Yantra

Vidya. the

Chakras

Sarvandamaya

;

the

section

outermost called

the

from

Supreme of the

the

supreme

point

Siva-Sakti Chakras

is

Mantra

who

is

to

and

the

realise

then

his

with

creator and

identity

Lalita

director

or

of the

Others only

Japa

easy

to

the

Devata

Sakti

aspect

the

or

Bindu

called

in

the

centre

Bhupura

to

which

www.holybooks.com

It

not

by

united

universe

cannot

is

W i t h o u t Siva there There In

the

other

is

no

be

both

with

which

created

of t h e m

Yantra

metalic

Para-Siva,

is

by

all

waving

or various Chakra can

within

Siva

the

she

Herself.

alone

Tattvas

nor are

by

pro-

the

or

Sri

of the

Brahma Indra

In

the ; ;

Arati

When

the

and

other

the

with

offerings

or

acme

attain

Chakra and

Lokapalas

woror

gestures, of incense,

to

which

perfection

Yoga

in

the

Sri

practice

triangles is the mansion (Nagara)

eighteenth

fourteenth

is

leaf of gold

Prasad.

you

between the sixteenth between

Bhurja

and

or

Sakti.

Chakra

left for y o u t o g a i n b y

Sri

seventeenth

Sri

repeated

Chakra with forty-three

Devi.

between

the

highest point

lead.

Siva and

the

are

offood

V i d y a there is nothing more ofYoga.

on

Mantras sorts

W i t h o u t Devi there is no

between

of worship

of light

is

Devi.

inscribed

plates.

postures,

Sri

form

is

Naivedya

practices

is no

difference

external

shipped.

in

the

walls,

is

and

seventeenth

and

the

(protectors

is

fifteenth

of the

centre

the is

seat

that

of

that

of

world).

All

t h e s e r e s i d e (in t h e r e s p e c t i v e p l a c e s ) for t h e s a k e o f w o r s h i p p i n g Devi.

The

Vishnu,

' Devi

Indra,

Pusha,

Aswins,

Bhagavata

Varuna,

Yama,

Bhaga,

Adityas,

Marutganas,

all t h e s e

preservation

and

Outside systems, thousand

in

crores

adorned

city with

five'Tattvas.

Purana ' Vayu, Vasus,

meditate

on

says

Agni,

Devi,

:

" Brahma,

Kubera,

Rudras, the

Tvashta,

Viswadevas,

cause

of creation,

myriads

of world's

destruction.

and the

h u n d r e d crores

supreme

4

Trailokyamohana.

world

alone.

Siva.

of Lalita,

Every

were the

duced.

a extend

Mahasakti

produce

of V i s h n u

remember.

Chakra

Sakti

stages

beginning

Brahman.

The

is

directly

Mantra.

Mantras.

with

initiated up

Tripurasundari, his

should

approach own

pronounce

got

passing

or

of Lalita

and

Para-Sakti

not

Therefore

doing

for J a p a .

knowledge take

should be

and

powerful

(Sri

other

acquainted

directly

very

Mantra

Panchadashakshari up

a

could

aspirant

Guru,

this

Ganesh-Mantra

Vidya

good

been

one's

The

letters

himself or

is

of this

that

(Vaidika

taken

not

should

or

the

be

that it

of Gayatri-Mantra,

The

have

of

of

Durga-Mantra

After

a

after

for

This

of fifteen

of sixteen a

or

Pancha-

formed

M a n t r a from

Mantra

Siddhi

is

through

Purascharana

Purascharana

got

is

Shodashakshari.

accord.

rule

it

called the

consists

of this

imperative

has

general

Tripurasundari

also

for it

of this

own

of

It is

form

the

If th»

Mantra

Panchadashakshari,

In

is

great

Mahamaya.

Sadhaka

Yantra

universe.

sm VIDYA B h u v a n e s h w a r i or

ofthe

the

beyond centre

in in

o f Sri

the

of the

extent, area,

countless Ocean

in

the

the

lamp

Vidya, three

twenty-five

walls

of Nector,

Gem

Island

of the

lacs

more

world,

ofYojanas

representing

than

a

(Ratnadwipa),. there in

is

the

height and

the

twenty-

SYMPOSIUM

ON

SAKTI

51

2 Sakti C H A P T E R SYMPOSIUM

(By

X X

ON

SAKTI

As

I

(Sri

P.

C.

long

aware

T a n t r a

Ifwe

Yoga

Diwanji,

Retd.

Judge,

Bombay)

fact

references

that

to

the

in

the

six

early

Chakras,

the

Kanda.

the

process

the

Vahnisthana,

the Kundalini,

the

development

o f its

of the

Upanishads

Darsana,

others

to

inference

the

early

age

ment is

of the

enable that

of the

ofrousing

head

Hatha

Yoga,

and

above the

in

specific

treatises

detail

Tantra

later such

such

and

early U p a n i s h a d s . resulting what

is

those

who

progressed lays in

special the

on

therefrom called

six

from

and

was

in

a

more

the

the

same on

from

in

the

the

as

as

we

speak

it

that

the

stage

later

age

the

the

and

the

special

the

ofthe

etc.,

and

etc.

also

We

wrong, others

as go

looks

also

speak

beautiful of

some

matter

is

and

the

things Nay,

sense sense

things

only

as

heat,

generosity, of right

and

perishable

we

do

so,

do

not.

be

e n e r g y or force.

to

and

true

some

really found

we

jealousy,

ofthe

as

Not more,

greed,

charity,

the

universe

things.

the

and

When

of our sight

it—men,

find

avarice,

compassion,

We

universe,

such

universe

the

of the

constitute

electricity. fear,

it.

that it is

We

also

are

find

speak and

mercy,

imperishable.

like

we

we

motivates

we shall

in

ofthe

out

but

and

universe, and

intangible

hatred,

sense

good.

itselfis, inhabit

matter

find

this

minerals.

and

love,

also

the

things

and

universe,

in

sustains

When

that

magnetism

the

Now

it a

is

the

started

who

of m i n d

Tejas

"

powers

we m e a n In

and

Yoga

primordial

our

individual

which

use

latent

ment

of these consists

Indriyas.

The

of these

and

that some

truth,

or

is

what

earth,

enables objects

in

and

ofthe

the

them

to

Thev

which

they

or

water,

The

whole

combinations Beyond

Sparsa

Gandha

these

(sense

of creation equipment recognize

universe. the

of

(smell). in

this

found and

This five

in

make equip-

the five J n a n a - I n d r i y a s

and

former are the

of consciousness

windows

and who

corresponding to the

part

with the

them

clear

ancients

or ether.

(sound),

concrete dealt

be

Apas

elements.

(taste)

of the have

our

arrange

philosophies.

made

five

may

elements

Akasa

Sabda

and

by

the five T a n m a t r a s are

which

concrete

and forms

Rasa

disposed ancients

of

Prithvi

or wind

concrete

(form),

Jivas

five viz-,

They

Rupa

Having fashion,

Yoga,

www.holybooks.com

Sankhya

there are

five elements. touch),

these

universe

the

different p r o p o r t i o n s

powers

Ajna.

the

has

all

of the

done

Vayu

in

group been

Bhutas,

elements."

to and

the from

or fire,

of creation in

That

us

Pancha

to

that our view

given

call

possible

way

have

of those

treatises,

such

have

of PranaYogis

in

ex-

those

Hatha Yoga

Tantra

sound,

move that

appears. beings

concrete

complete.

Tantra,

of miraculous

development to

in

in

peace

light, find in

Sadanandd)

universe

of tangible

find

and

Sakti

plants

also

the

as

age

that the

and

above

Muladhara

upon

process

in

of the

beasts,

we

Siva,

portion

S iva-S amhita,

from

to

the

and

at first

consisting

the

live or

think ofwhat the

not

do

we

Power

Creation

Swami

which

Apana,

the

or

facts

develop-

Mahanirvana

acquisition

Yoga, the

the

Lord

Upanishads

the

Self-realisation

Yoga

emphasis Chakras

others,

progressed

Raja

valued

as

experimental It

value

in

Hatha-Yoga-Pradipika

Yoga in

ofthe

that

Yoga

by

dependent

and

Yoga

the

higher

located

of the

KLularnava-Tantra

a

Lord

were

and leads

Kundalini

Sakti

that

Jabala

in

and the

of the

some and

made

Tantra

ofthe

on

and some

miracles,

the

Kundalini,

Prana

it in

the

supported

in

yama

itself w a s

of the

as

no

Pithas,

said

been

as

is

forehead,

Yoga

are

such

had

union

form

of the

the

Gheranda-Samhita

set

the

(symbol)

plained

the

ofthe

four

of rousing

perform

known

inference

are

Yoga-chudamani

to

beginning

a microcosmic

Linga

of the

Yogis

of Yoga

Chakras

be

class

there

the

which

Varaha,

the

That

processes

the

on

powers,

Smarta

no

kind

Yoga.

said to

with

to

of the

Kundalini that the

latent

Trisikh-Brahmana,

several

Upanishads

as

of a

birds, The

in

Karmaand

52

TANTRA

the

latter

these

are

the

Indriyas,

ofas

Manas The

ment

a

also

be

and

which

a

that

mind

that

universe. so

the

set

of

example, it

eagle

creates

it

can

according

make

and

use

that is

to

a

see

of

spoken

special

things

and

sixteen

things

are

(1)

five

Tanmatras,

The

Viseshas

(2)

the

viz-,

or

ten

Viseshas

or

Sabda,

special

Indriyas,

six

—which or

the

the five

into

it

(Purusha).

Intelligence—any

can

Coming

It

down

Creation,

we

any,

shines

the

Mahat,

i.e.,

the

with

up

from

Rupa

the

;

from

the

same

or

common

guna,

we

get

The

common

(elements).

that

first

this

comes

Vayu

Apas

;

from

and

Likewise, by

the

ten

Satva,

think

from

comes

ofits

Ahamkara,

at

when

From

(When

Tanmatra.

it

finally

we

comes

Gandha.

same

Tamo-

viz,

Akasa.

;

from

Tejas

Prithvi.

is

affected when

speak

threefold aspects pfintelligence,

It

Sparsa

Tejas

Ahamkara,

Tamas

when it is

elements, last

entity

moment

and

by the

Vayu,

comes

That

next

Rajas

comes

affected

not

Supreme

The

From

Rasa

from

Manas.

the

I."

Sabda

primordial

Apas

Indriyas.

have

evolves.

it is

;

the

splendour.

of"

the

change

does

From Ahamkara,

from

of the

From

come

;

A h a m k a r a as the

we

sense

comes

Rasa

own

Gunas — Satva,

Sparsa

comes

Gandha.

(or B u d d h i ) ,

three

Tamoguna

Rupa,

From

the

the

Sabda

Thus,

(2)

recognized.

from

mixed is

its

be

or

It

c o m i n g from

Ahamkara,

comes,

Chalana

resistance.

in

it to

manifest themselves.

the

find

vibration

that enables

eye.

Rasa and

Bhutas

Being

take

nor

Ahamkara

of

and

Manas

to

shining it is

in

Cosmic ;

—begin to

Jnana-Indriyas)

I-ness,"

the

also

be

The Jiva

Aviseshas

Rupa,

(1)

is

53

SAKTI

buffalo's

may

a

ON

modification

special

experience

human

of"

Sparsa,

(3)

universe create

things.

sense

things are and

of the

special

Ahamkara—the

instru-

experience

experience.

(one than are

an

Patanjali's

the

the to

buffalo's

eye

there

that

in

different

more

Patanjali,

so

has

the a

as to

o w n special use a

for

buffalo

get

much

for its

seeks

have

to

ancients

According

Indriyas

a

may has

by our

Jiva.

the Jiva creates

Man

that

To

needed,

SYMPOSIUM

refuse

particular Jiva For

ofthe

is

regarded

by

special

gained. so

is

used

system of Yoga, mind

of action.

entity

or the mind.

mind

to

instruments

separate

YOGA

by

it is

Rajas, affected

of Manas,

emotion

and

we

will.)

Order of Creation Thus There which, and in

an

order

if u n d e r s t o o d ,

status the

the or

is

should

Prakriti,

or

differentiated

First Alinga.

existence.

Prakriti

(only

the

or

The

or

mentioned a

it

name

T h a t is the

is

Linga).

It

came is

the

There by

first

movement

Mahat the

are is

the

Satva

not

from

either

we

possible

is

the

Mahat

or

manifestation

three

and

the

qualities itself.

Prakasha

third

of Rajas '

by and

its

Supreme

Purusha.

when

are

Power.

Pradhana

we

duality

and

spoken

of as

its

mind,

own

not

is

the

Amsas its

o f t h e five B h u t a s .

of pure

Satvic

every

is

seen).

not

the

universe, The

or fractions.

own

come

about

Indriyas

Drashta

or partial

of Advaita.

Matra

other

Amsa

This

has

What

of as the

(that which

discussing

Linga

Rajas

and

or. brilliance, power

Tamas

Therefore,

Drisyam

universe

and

Jivas,

in

seer uni-

is

own

view the

creates

shape,

like ofthe

;

but

region

therefore,

Each Jiva a n d its

the the

The Jiva

are

of

Jivas

manifestation

Advaitin's we

out

the

view is that the J i v a is

is spoken

imperishable—the

un-

entire Purusha.

scriptural

He

any

recognize

the of

can for

of be

itself

making

use

T h a t is w h y each person is different from

in

facial

is

the

features,

mental

outlook

which

makes

use

and

Indriyas

for

and

spiritual

level.

Gunas—Satva, by

the

Isvara,

that

The

verse

Para-Sakti or Supreme F r o m the

?

Purusha,

pure

to

themselves

see

projection

universe.

Pradhana,

as

we

the

ofthe

" without

that

Sakti,

see

\

detected

shows

forces

means is

Sakti or Chit Sakti.

Alinga)

of w h a t position

and

called

meaning

Power,

our scriptures

emanated

is

last

in

idea

objects

Sakti

force in t h e A l i n g a .

The

clear

the

Sakti

The

mark." Sakti

us to

o f all

This

It can be called A t m a (or

give

assigned

Being.

distinguishing e v e n its

will

be

universe.

Supreme

of Creation

we

Tamas.

the

second

of resistance.

are

hidden

cannot

find

In

and in

only

Mahat

www.holybooks.com

Now in and

the

it

form

pleasure

contact

with

Jiva

of body, and the

mind

also

for

universe.'

itselfis only Sakti, variously

finally We called

o f its

liberating

have as

seen

equipment

experiencing itself from

that

Pradhana,

the

pain the

universe

Prakriti

or

54

TANTRA YOGA

Alinga. L e t u s n o w e n q u i r e , i n brief, i n t o h o w this S a k t i m a n i f e s t s itself t h r o u g h t h e d i f f e r e n t o b j e c t s i n c r e a t i o n . Manifestation of Sakti We shall start from the m i n e r a l kingdom. I f w e dissolve c o m m o n salt a n d c o p p e r s u l p h a t e i n w a t e r t o t h e s a t u r a t i o n p o i n t o f e a c h a n d l e a v e t h e s o l u t i o n u n d i s t u r b e d for a few d a y s w e s h a l l find t h a t c o m m o n salt c r y s t a l s a n d c o p p e r s u l p h a t e crystals a r e deposited in t h e b o t t o m . Now, who gave t h e b r a i n t o t h e c o m m o n salt particles t o s e p a r a t e them­ selves f r o m t h e c o p p e r s u l p h a t e p a r t i c l e s a n d f o r m c o m m o n salt crystals ? T h e a n s w e r is t h a t it is t h e ' m i n e r a l B u d d h i ' (or m i n d ) — t h e creation of the J i v a embodied in the mineral ( c o m m o n s a l t o r c o p p e r s u l p h a t e ) — t h a t g a v e t h e o r d e r for the a r r a n g e m e n t of the particles in that particular manner. T h a t " m i n e r a l B u d d h i " is t h e universally prevalent Sakti o r P r a k r i t i a s i t m a n i f e s t s itself t h r o u g h t h e m i n e r a l . In the case of t h e f o r m a t i o n of crystals, we h a v e t h e Sakti showing itself a s c o h e s i o n . But in the m i n e r a l world we have Sakti m a n i f e s t i n g i t s e l f a s h e a t , l i g h t , s o u n d , m a g n e t i s m a n d electri­ city. The h i g h e s t f o r m in w h i c h it shows itself is as e l e c t r i c i t y . We can call this manifestation of Sakti t h e n a m e of B h u t a S a k t i for t h e r e a s o n t h a t i t i s r e v e a l e d b y t h e t h i n g s m a d e u p of the Pancha Bhutas. Passing on to the p l a n t world, we notice that the Sakti s h o w s itself i n a h i g h e r d e g r e e . T h e plant has the power of t a k i n g i n food t h r o u g h w a t e r , e t c . , a n d i t c o n s e q u e n t l y g r o w s . T h e r e w e see life o r P r a n a . T h i s Sakti h a s to be called P r a n a Sakti b e c a u s e it is different from electricity. It is n o t merely proton a n d electron. W e often see b i g p l a n t s — u s u a l l y b a n y a n p l a n t s — g r o w i n g o n t h e t o p o f t e m p l e walls a n d b r e a k i n g those stone walls. T h e life e n e r g y i n t h e g r o w i n g p l a n t is greater a n d m o r e powerful t h a n the electron energy in the stone wall. T h a t manifestation of t h e cosmic Sakti t h r o u g h plants m a y b e called P r a n a Sakti. I f w e n o w g o t o t h e a n i m a l world, w e shall f i n d t h a t a n i m a l s h a v e a still h i g h e r f o r m o f e n e r g y . T h e y have got t h e m i n d w h i c h c a n f i n d o u t relations t o a c e r t a i n extent—• b e t w e e n c a u s e a n d effect, a n d w h i c h c a n h a v e a m o r e a c u t e sense o f p a i n a n d p l e a s u r e . T h e a n i m a l m i n d will also s h o w

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55

SYMPOSIUM ON SAKTI

will-power. T h i s is M a n o s a k t i . It is superior in kind a n d not merely in degree to the P r a n a Sakti of the plant. As against the Manosakti of the a n i m a l , the P r a n a Sakti of the p l a n t is n o w h e r e . Atma Sakti Above the ordinary animal stands m a n . He has n o t m e r e l y d i s c r i m i n a t i o n b u t also t h e a e s t h e t i c a n d t h e e t h i c a l sense, i n o t h e r w o r d s , h e h a s t h e full use o f t h e i n t e l l e c t u a l , emotional a n d volitional powers. T h a t i s w h y h e s t a n d s far above the animal. His Sakti m a y be spoken of as the Jiva Sakti, because the J i v a embodied in a h u m a n being makes full use o f t h e M a n a s a n d t h e I n d r i y a s . B e y o n d t h e o r d i n a y J i v a S a k t i , w h i c h e v e r y h u m a n beinghas, t h e r e is the special Sakti which we find in saints, w h o are a b l e t o h a v e full c o n t r o l o f t h e i r m i n d s . T h e g r e a t Yogi w h o i s e x p e r t i n C h i t t a V r i t t i N i r o d h a , i.e., t h e c o n t r o l o f t h e modifications o f t h e m i n d , has w h a t w e m a y call A t m a Sakti, b e c a u s e w h e n h e h a s c l e a r e d t h e m i n d o f its a g i t a t i o n s , i t r e c e i v e d t h e e n e r g y o f t h e A t m a n r e s i d i n g i n his b o d y . This i s t h e h i g h e s t form o f S a k t i w h i c h m a n , a s m a n , c a n a s p i r e for. W h e n t h e p e r f e c t m a n lays d o w n his b o d y , h e i s free t o r e m a i n a p a r t f r o m t h e P a r a m a t m a n o r t o m e r g e h i m s e l f i n it. I f h e c h o o s e s t o r e m a i n s e p a r a t e , h e will b e r e n d e r i n g service t o t h e different o r d e r s o f b e i n g s i n t h e u n i v e r s e . I n d o i n g so, t h e y will b e m a k i n g use o f C h i t S a k t i ( w h i c h i s also A t m a Sakti) a n d thus helping G o d in the discharge of H i s functions. 3

Mother (Dr.

Т. M.

P.

Worship

Mahadevan,

M.A.,

Ph.D.)

T h e r e i s a n e x q u i s i t e verse i n t h e S v e t a s v a t a r a U p a n i s h a d exquisite b o t h in form a n d m e a n i n g which reads : " T h o u art w o m a n ; T h o u art m a n ; T h o u art lad, a n d the m a i d e n t o o ; T h o u a r t t h e o l d m a n w h o t o t t e r s w i t h a stick ; T h o u a r t b o r n w i t h T h y face t u r n e d e v e r y w h e r e . " I n m y r i a d forms G o d 'appears. In t h e gracefulness of w o m a n a n d in t h e strength of m a n , in the joy of youth a n d in the wisdom of age, the D i v i n e P o w e r m a n i f e s t s itself.

56

TANTRA YOGA

Tin's is n o t all. It is G o d ' s Sakti t h a t creates all t h i n g s , s u s t a i n s t h e m a n d w i t h d r a w s t h e m u n t o itself. And as P o w e r a n d t h e Possessor o f P o w e r a r e non-different, G o d H i m s e l f h a s often b e e n c o n c e i v e d a s S h e . T h e M o t h e r h o o d of God is a very old conception. A m o n g t h e relics o f a n c i e n t civilization a r e t o b e f o u n d images of the M o t h e r Goddess. In one of the hymns of the R i g V e d a , Sakti is described as residing in heaven a n d s u p p o r t i n g the e a r t h . In a n o t h e r passage the goddess A d i t i ( m e a n i n g t h e ' B o u n d l e s s ') is identified w i t h all gods a n d a l l m e n , w i t h ' w h a t e v e r h a s b e e n a n d w h a t e v e r shall be.' In the T a i t t i r i y a U p a n i s h a d the teacher, while giving his final i n s t r u c t i o n to t h e p u p i l says : ' R e g a r d t h y m o t h e r as a god.' In t h e K e n o p a n i s h a d a s t o r y is told of I n d r a , t h e king ofthe Devas, who, on account o f t h e pride of power and v i c t o r y , c o u l d n o t r e c o g n i z e G o d w h e n H e a p p e a r e d before h i m a n d h a d t o r e c e i v e w i s d o m from t h e M o t h e r . " T h e n in t h e s a m e r e g i o n o f t h e sky, I n d r a c a m e a c r o s s a w o m a n w h o was shining brightly, U m a the daughter of H i m a v a n . He a s k e d H e r , ' W h a t S p i r i t is this ? ' S h e r e p l i e d : ' It is Brahman. ' A n d t h e r e a r e a host o f m i n o r U p a n i s h a d s which speak of Sakti as the highest Being, as the absolute B r a h m a n , one w i t h o u t a second. Matrilatry A s y s t e m of p h i l o s o p h y a n d a set of o c c u l t p r a c t i c e s h a v e been woven r o u n d M a t r i l a t r y or M o t h e r worship in India. A n d S a k t i s m h a s b e e n o n e o f t h e p o t e n t forces for t h e spiritual regeneration of the Hindus, t h o u g h in corrupt times a n d p r a c t i s e d b y ineligibles i t h a s l e d t o c e r t a i n a b u s e s . The S a k t a s a c c e p t t h e V e d a s a s t h e basic s c r i p t u r e s a n d t h e S a k t a - T a n t r a s a s texts e x p o u n d i n g t h e m e a n s t o a t t a i n t h e g o a l set forth i n t h e V e d a s . A s t h e K a m i k a A g a m a p u t s it, t h e T a n t r a , is so called because it explains (Tanoti) in great detail knowledge concerning Tattva (truth) a n d M a n t r a ( m y s t i c syllables) a n d b e c a u s e i t saves. ( T r a n a t ) . T a n t r a is t h e • s a v i n g k n o w l e d g e , t h e craft w h i c h carries t h e SQUI safely t o t h e p o r t o f f r e e d o m . It is w r o n g to regard the T a n t r a s a s b o o k s o f n e c r o m a n c y , m a g i c spells a n d m y s t e r i o u s

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SYMPOSIUM ON SAKTI

formulae. T h e y a r e o p e n s c r i p t u r e s from w h i c h all persons w i t h o u t distinctions o f caste, c r e e d o r colour m a y d r a w i n s p i r a tion. T h e y a r e p r i m a r i l y S a d h a n a Sastras, t h e t e a c h i n g a b o u t t h e p a t h s t o perfection. Advaita Saktism T h e m e t a p h y s i c a l position o f A d v a i t a o r n o n - d u a l i s m i s t a k e n over b y t h e S a k t a a s t h e f o u n d a t i o n a l t h e m e . R e a l i t y is o n e , a n d t h a t is S a t c h i d a n a n d a , existence, consciousness, bliss. As Sir J o h n Woodroffe p o i n t s o u t , " S a k t a d o c t r i n e is a special p r e s e n t m e n t of t h e so-called M o n i s m , ( A d v a i t a : L i t . ' n o t - t w o ' ) , a n d S a k t a r i t u a l , even i n those c o n d e m n e d forms w h i c h h a v e g i v e n rise t o t h e abuses b y w h i c h this s c r i p t u r e is m o s t g e n e r a l l y k n o w n , is a p r a c t i c a l a p p l i c a t i o n of it. T h e S a k t a s u b s c r i b e s w i t h o u t r e s e r v a t i o n t o t h e viewthat ultimate Reality is one, of the nature of Pure Consciousness or E x p e r i e n c e ' p e r se ' a n d t h a t it is t h e g r o u n d of t h e m a n i f e s t universe w h i c h a p p e a r s t h e r e i n t h r o u g h M a y a . B u t w h i l e t h e Advaita. o f S a n k a r a w o u l d r e g a r d this a p p e a r a n c e a s illusory, t h e A d v a i t a o f t h e S a k t a w o u l d consider i t to be r e a l . M a y a in S a k t i s m is n o t t h e i n d e t e r m i n a b l e n e s c i e n c e t h a t s o m e h o w illusorily manifests t h e w o r l d , b u t real p o w e r or Sakti identical with ultimate Reality, causing the o r i g i n a t i o n , s u s t e n t i o n a n d d e s t r u c t i o n o f t h e universe. P u r e Consciousness a s t h e u n p e r t u r b e d s u b s t r a t e ( N i r g u n a B r a h m a n ) i s Siva. T h e same Reality in the Creative Force or the ' elan v i t a l ' is Sakti. T h e S a m m o h a n a T a n t r a says : " W i t h o u t Prakriti or Sakti the transmigratory world cannot be. W i t h o u t P u r u s h a o r Siva t r u e k n o w l e d g e c a n n o t b e attained. Therefore both should be worshipped—the M a h a k a l i a n d t h e M a h a k a l a . " T h e A b s o l u t e is a w o r d , is SivaSakti, M a n - W o m a n , or God-power. I t evolves i n t o t h e w o r l d o f finite existence, a n d y e t does cease t o b e w h a t i t is, n a m e l y , p u r e Consciousness, E x i s t e n c e a n d Bliss. T h e i n d i v i d u a l soul o r t h e P a s u - J i v a i s n o n e o t h e r t h a n Siva. T h r o u g h l i m i t a t i o n it feels e s t r a n g e d , or s u n d e r e d from its 'moorings. T h r o u g h s u b l i m a t i o n i t i s resolved, a l o n g w i t h t h e u n i v e r s e , i n t o t h e u n i t a r y Consciousness w h i c h i s perfect Bliss.

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T h e Trinity P o p u l a r religion has identified Sakti with M a h a d e v i ( m a g n a m a t e r ) , the e t e r n a l S p o u s e o f Siva a n d the a d o r a b l e Sister o f N a r a y a n a . But the Saktas realize t h a t the Supreme M o t h e r transcends the divine trinity of Brahma, Vishnu a n d Rudra. She is D u r g a or P o w e r as Action (Kriya) ; She is L a k s h m i or P o w e r as Will ( I c c h a ) ; She is Saraswati or Power as Knowledge ( J n a n a ) . F o r t h e first t h r e e d a y s o f N a v a r a t r i S h e i s w o r s h i p p e d a s D u r g a , for t h e s e c o n d t h r e e d a y s a s L a k s h m i , a n d for t h e l a s t t h r e e d a y s a s S a r a s w a t i . A n d on t h e t e n t h d a y She is a d o r e d as Rajarajeswari. the Q u e e n - M o t h e r t r a n s c e n d i n g t h e triple aspects t h a t go to constitute the changing world. Creation and D e s t r u c t i o n A u n i q u e feature of H i n d u i s m , in general, a n d of Saktism, i n p a r t i c u l a r , i s t h a t t h e p o w e r s o f d e s t r u c t i o n a r e n o t dele­ g a t e d t o S a t a n s t a n d i n g opposite a n d alien t o G o d . The M o t h e r n o t only creates b u t also destroys. D e a t h loses all its h o r r o r w h e n i t i s r e g a r d e d a s a p o r t a l t o n e w life. Destruc­ t i o n i s n o d e s t r u c t i o n w h e n i t l e a d s t o a fresh m o d e o f e x i s t e n c e . J u s t as creation is an expression of the divine power, so too is destruction. H e n c e the Sakta conceives of the M o t h e r both a s T r i p u r a s u n d a r i , t h e b e a u t i f u l c r e a t r i x a n d a s t h e terrific K a l i , t h e d a r k Goddess, w h o revels i n t h e d a n c e o f d e a t h . S w a m y V i v e k a n a n d a c a p t u r e s t h e spirit of the Sakta in a h y m n t o K a l i w h e r e h e signs : " Come Mother, come ! For Terror is T h y name, D e a t h is in T h y breath, And

every

shaking step

D e s t r o y s a w o r l d for e v e r ; T h o u time, the All-destroyer ! Come,

О Mother, c o m e ! " S y m b o l of B r a h m a n

It is o f t e n c r i t i c i z e d t h a t S a k t i s m is ' a d o c t r i n e t e a c h i n g t h e p r i m a c y o f t h e F e m a l e a n d t h u s f i t o n l y for suffragette

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m o n i s t s , ' t h a t is ' a m e r e f e m i n i z a t i o n of o r t h o d o x V e d a n t a . ' T h a t this c r i t i c i s m i s p o i n t l e s s will b e e v i d e n t w h e n o n e u n d e r ­ stands the implications of the Sakta-doctrine. It is no more w r o n g t o c a l l G o d M o t h e r t h a n t o call H i m F a t h e r . From t h e e m p i r i c a l p o i n t o f view, b o t h t h e p r i n c i p l e s , s t a t i c a n d d y n a m i c , m a l e a n d f e m a l e , a r e n e e d e d for e x p l a i n i n g w o r l d creation. T h e S a k t a lays t h e e m p h a s i s o n t h e f e m a l e be­ c a u s e , w h i l e t h e m a n ' s p a r t i n p r o c r e a t i o n i s fleeting a n d momentary, the woman's p a r t is more abiding a n d intimate. T h e S u p r e m e M o t h e r sacrifices H e r s e l f t o b e c o m e t h e w o r l d . A n d so, f r o m this p o i n t o f view, t h e M o t h e r - c o n c e p t i o n i s more important than the Fatherhood of God. At the s a m e t i m e ths S a k t a k n o w s well t h a t f r o m t h e t r a n s c e n d e n t a l s t a n d p o i n t t h e d i s t i n c t i o n s o f sex h a v e n o a p p l i c a t i o n t o t h e A b s o l u t e . T h e S a n s k r i t w o r d M a t r i (in E n g l i s h ' M o t h e r ' ) is b o t h feminine a n d masculine. The Mahakala-Samhita addresses the M o t h e r thus in a h y m n : " T h o u art neither girl, n o r m a i d , n o r old. I n d e e d , T h o u a r t neither female, nor male, nor neuter. T h o u art inconceivable, immeasurable P o w e r , t h e B e i n g o f all w h i c h exists, v o i d o f all d u a l i t y , t h e S u p r e m e B r a h m a n , attainable only t h r o u g h illumination or wisdom." OM SAKTI MA YAM J A G A T

4

The Sakta System (By Sri Dewan Bahadur K. S. Ramaswamy Sastrigal) T h e S a k t i p h i l o s o p h y also i s a s o l d a s t h e V e d a s . I d o n o t t h i n k t h a t t h e r e i s a n y r e a l basis for t h e W e s t e r n v i e w w h i c h i s e c h o e d b y D r . R a d h a k r i s h n a n w h e n h e says : ; ' Sakti W o r s h i p , there is no doubt, prevailed originally a m o n g the non-Aryans a n d was gradually a d o p t e d by the Aryans." T h e R i g V e d a refers t o R u d r a n i a n d B h a v a n i . T h e Devi S u k t h a in t h e R i g V e d a (X-125) is a real source of • t h e Sakti doctrine. I t says : " I a m t h e S o v e r e i g n Q u e e n , t h e t r e a s u r y o f all t r e a s u r e s ; t h e c h i e f o f a l l o b j e c t s o f w o r s h i p w h o s e a l l - p e r v a d i n g self a l l D e v a t a s m a n i f e s t , w h o s e b i r t h place is in t h e midst of t h e causal waters ; w h o b r e a t h i n g

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f o r t h gives f o r m t o t h e c r e a t e d w o r l d s a n d e a r t h e x t e n d s b e y o n d t h e m , s o vast a m I i n g r e a t n e s s . " I n i t a n d i n Sri Sukta, B h u Sukta, Neela Sukta a n d Durga Sukta we have the C e n t r a l truth of Sakti enunciated in wonderful words. In the K e n o U p a n i s h a d She is described as U m a , Haimavathy Bahu Sobhamana (Uma, daughter of Himavan and infinitely r a d i a n t ) a n d as bestowing B r a h m a v i d y a on G o d Indra. In the Devi U p a n i s h a d a n d other Sakta Upanishads H e r glory is described in detail. T h u s Devi is not only the p r i n c i p l e o f c r e a t i o n , t h e p r i n c i p l e o f auspiciousness, t h e principle of cosmic energy, a n d t h e principle of austerity, ( T h a p a s i J w a l a t h i ) , b u t i s also t h e p r i n c i p l e o f D i v i n e k n o w ledge. She is J a d a Sakti a n d Chit Sakti. She is Iccha Sakti, J n a n a Sakti a n d K r i y a Sakti. S h e i s n o t o n l y the M a y a S a k t i b u t i s also M o k s h a L a k s h m i . In the Vaishnava A g a m a s Lakshmi is described as mercy a n d as the means of salvation. But in the Sakta A g a m a s , Devi is described as the creator a n d ruler of the Universe a n d as the Saguna aspect of B r a h m a as well. In the P u r a n a s also, h e r glory is sung. In the Ithihasas, she i s d e s c r i b e d a s h a v i n g s h o w n g r a c e t o R a m a a n d A r j u n a . I n t h e S r i m a d B h a g a v a t h a , s h e i s d e s c r i b e d a s t h e sister o f Krishna. But it is in the Sakta Agamas and Tantras a n d in the Devi B h a g a v a t h a that her glory is most elaborately sung. T h e S a k t a A g a m a s a r e f i v e S u b h a j a g a m a s , sixtyfour K a n t a g a m a s a n d e i g h t M i s r a g a m a s . I g o t from a friend o f m i n e a c o p y o f A g a s t y a ' s S a k t i S u t r a s w h i c h deserve a wide circulation a n d homage. T h e famous poems attribute d t o Sri S h a n k a r a viz-, S i v a n a n d a l a h a r i a n d S o u n d a r y a lahari show h o w he revelled in the worship a n d adoration of Siva a n d Devi. Baskararaya's c o m m e n t a r y on the Lalita S a h a s r a n a m a is a valuable work. Recently the enthusiastic labours of Sir J o h n Woodroffe ( A r t h u r Avalon) have m a d e T a n t r a works available to the modern reader. In the Sakti doctrine Siva is the S u p r e m e u n c h a n g i n g e t e r n a l consciousness a n d Sakti is His kinetic power. Siva a n d S a k t i a r e d e s c r i b e d a s P r a k a s a a n d V i m a r a s a i.e., glory a n d power. Siva is C h i t a n d Sakti is Chidrupini, i.e., s t a t i c a n d d y n a m i c consciousness. T h e y are really one. Siva becomes the creator of the Universe through the p o w e r

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of S a k t i . If Siva is in u n i o n w i t h S a k t i , He b e c o m e s t h e L o r d o f t h e Universe ; if not, he cannot even move. Brahma, V i s h n u , a n d R u d r a p e r f o r m t h e functions o f c r e a t i o n a n d preservation a n d destruction of the Universe in accordance w i t h t h e will o f S a k t i . I t i s from H e r t h a t T i r o d h a n a (obscuration of the Divine nature) a n d A n u g r a h a (grace revelatory of Divine nature) come. T h e course o f m a n i f e s t a t i o n i s Siva, S a k t i , N a d a , Bindu and Suddhamaya. F r o m M a y a which assumes the form of Prakriti comes the evolution of the Universe, the total n u m b e r of categories being thirty-six as in the Saiva Tantras. T h e J i v a s a r e A m s a s o f Siva a n d a r e r e a l l y o n e w i t h Siva. Sir J o h n W o o d r o f f e says in his Shakthi and Shaktha : " T h e function of P r a k r i t i is to veil, l i m i t or finalise p u r e infinite formless consciousness, so as to p r o d u c e form, for w i t h o u t such l i m i t a t i o n t h e r e c a n n o t b e t h e a p p e a r a n c e o f form." These G u n a s work b y m u t u a l suppression. The function o f T a m a s i s t o veil consciousness, o f S a t h v a t o reveal it a n d of Rajas the active principle to m a k e either T a m a s suppress S a t h v a o r S a t h v a suppress T a m a s T h e forms o f life a r e therefore t h e stairs ( S o p a n a ) o n w h i c h m a n m o u n t s t o t h e s t a t e o f infinite e t e r n a l a n d formless bliss. O n e p e c u l i a r f e a t u r e i s t h a t Siva i s d e s c r i b e d a s S a t c h i d a n a n d a , N i r v i k a r a (changeless), N i s h k a l a (partless), N i r m a l a (untouched by M a y a ) , Nirguna (without attributes), Arupa ( w i t h o u t form) a n d a l l - p e r v a s i v e like s p a c e . Sir J o h n W o o d r o f f e says : " T h e S a k t a T a n t r a is t h u s A d v a i t a V a d a , for i t p r o c l a i m s t h a t P a r a m a t m a a n d J i v a t m a a r e o n e . " O n e of the Devi's n a m e s in Lalita S a h a s r a n a m a m is " Brahm a t m e i k a s w a r u p i n i " (whose n a t u r e is of t h e i d e n t i t y of Brahma and Atman). T h e S a m m o h a n a T a n t r a says i n C h a p t e r V I I I t h a t Sri S a n k a r a c h a r v a w a s a n i n c a r n a t i o n o f G o d Siva for t h e d e s t r u c t i o n o f B u d d h i s m . T h e Sakti w o r s h i p p e r i s a s k e d t o m e d i t a t e a t d a w n o n t h e following verse : " I am the Devi a n d none other. I am B r a h m a n w h o i s b e y o n d a l l grief. I am of the form of S a t c h i d a n a n d a a n d a m e t e r n a l l y free i n m y n a t u r e . " T h e g r e a t g l o r y o f t h e S a k t i d o c t r i n e i s its affirmation t h a t t h e U n i v e r s e i s P o w e r — a m a n i f e s t a t i o n o f D e v i ' s glory.

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B u t P o w e r i s n o t b l i n d physical force b u t i s t h e p o w e r o f k n o w l e d g e , t h e p o w e r o f bliss, t h e p o w e r o f love ( C h i t S a k t i , A n a n d a Sakti, P r e m a Sakti). While not denying the A d v a i t a d o c t r i n e t h a t from t h e s t a n d p o i n t o f n o u m e n a l r e a l i t y t h e r e i s i n r e a l i t y n o c r e a t i o n a t a l l , t h e S a k t i Sastras w h i c h a r e S a d h a n a S a s t r a s d e s c r i b e t h e U n i v e r s e a s the manifestation of Sakti. A n o t h e r g r e a t a s p e c t o f t h e S a k t i p h i l o s o p h y i s the e m p h a s i s p l a c e d b y i t o n Y o g a b y w h i c h t h e h i g h e r energies in us can be a w a k e n e d a n d brought into p l a y to help the world a n d t o e n a b l e u s t o realise t h e S u p r e m e . It teaches us h o w to a w a k e n t h e K u n d a l i n i S a k t i a n d p i e r c e t h e six centres o f p o w e r ( S h a t c h a k r a ) a n d realise t h e ineffable g l o r y o f SivaSakti in the Sahasrara (the spiritual centre in the brain). A t h i r d g r e a t f e a t u r e of t h e d o c t r i n e is t h e e m p h a s i s l a i d b y t h e s y s t e m o n m y s t i c m a n t r a s a n d w o r s h i p , t h o u g h all t h e S a d h a n a s i.e., n i s h k a m a K a r m a a n d B h a k t i a n d Y o g a a n d J n a n a are accepted as sadhanas (means of liberation). It is t r u e in some d e g r a d e d forms of Saktism there have been magic a n d i m m o r a l i t y a n d seeking of occult powers. T h e t h e o r y o f t h e five m a t h r a s — m a d y a o r w i n e , m a m s a o r f l e s h , m a t s y a o r fish, m u d r a o r s y m b o l i c a l a c t s , a n d m a i t h u n a (sexual u n i o n ) — i s a t r a v e s t y of t h e t r u t h . B u t it is notp r o p e r t o u n d e r m i n e t h e p u r e d o c t r i n e o n a c c o u n t o f its temporary degradations a n d corruptions. Sir J o h n W o o d roffe says well : " R i t u a l is an a r t , t h e a r t of religion. A r t is t h e o u t w a r d m a t e r i a l - expression o f i d e a s i n t e l l e c t u a l l y h e l d a n d e m o t i o n a l l y felt. R i t u a l a r t is concerned with the e x p r e s s i o n o f t h e s e i d e a s a n d feelings w h i c h a r e specifically called religious. It is a m o d e by w h i c h religious t r u t h is p r e s e n t e d , a n d m a d e i n t e l l i g i b l e i n m a t e r i a l forms a n d symbols t o t h e m i n d . -It a p p e a l s t o all n a t u r e s passionately sensible o f t h a t b e a u t y i n w h i c h , t o s o m e , G o d m o s t manifests Himself. B u t i t i s m o r e t h a n this, for i t i s t h e m e a n s b y w h i c h the m i n d is transformed a n d purified. T h e Sakta is thus t a u g h t t h a t H e i s o n e w i t h Siva a n d H i s P o w e r o f Sakti. T h i s is n o t a m a t t e r of m e r e a r g u m e n t . It is a m a t t e r of experience. I t i s r i t u a l Y o g a p r a c t i c e w h i c h secures t h a t e x p e r i e n c e for t h e m .

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T h e concept of the M o t h e r h o o d of G o d is a most beautiful a n d t e n d e r a n d a t t r a c t i v e c o n c e p t . T h e G i t a says : " l a m t h e father o f t h e U n i v e r s e . I am the M o t h e r of the Universe." T h e Sakti c u l t i s o p e n t o all i n c l u d i n g w o m e n . G o d i s n e i t h e r m a l e n o r female. Gender has no place in the concepts of Divinity. B u t t h e M o t h e r aspect o f G o d i s n o less t r u e t h a n t h e father a s p e c t a n d i s infinite m e r c y a n d love a n d grace. OM SAKTI MAYAM JAGAT

5 Sakti (Sri Yogi Gauri Prasad,

Retd. Judge,

Swarg Ashram)

E v e r y y e a r i n t h e l a t e r h a l f o f t h e m o n t h o f Asoj, H i n d u s , all over t h e B h a r a t v a r s h a w o r s h i p Sri D u r g a D e v i for n i n e d a y s c o n t i n u o u s l y , s e t t i n g u p o n e a c h o f those d a y s a p a r t i c u l a r image of that M a h a Sakti Devi, a n d conclude t h a t worship o n t h e 10th d a y o r t h e V i j a y a d a s a m i D a y . L e t us consider : w h a t does a l l this signify a n d h o w does this religious w o r s h i p h e l p u s i n fulfilling t h e a i m o f h u m a n life o n this e a r t h - p l a n e . In the Hindu mythology M a h a Devi or M a h e s w a r i is considered as the S u p r e m e Sakti or Power of the S u p r e m e Being a n d is known as J a g a d a m b a , the creatrix of the universe. According to S a n k h y a She is the M u l a - P r a k r i t i or Supreme Prakriti of the S u p r e m e Purusha. T h e w o r d " S a k t i " c o m e s from t h e r o o t " S a k " w h i c h m e a n s " to be a b l e , " " to do " a n d this i n d i c a t e s b o t h activity a n d capacity therefor. S a k t i because it is t h e p r o d u c t i v e or c r e a t i v e p r i n c i p l e is symbolically f e m a l e , b u t it is i n reality n e i t h e r m a l e n o r f e m a l e , b u t only a p o w e r w h i c h manifests itself in v a r i o u s f o r m s . Sakti in its static s t a t e is C h i t - S a k t i a n d in its k i n e t i c , s t a t e it is M a y a - S a k t i . (1) As C h i t - S a k t i she is t h e U l t i m a t e C h a n g e l e s s Reality ;

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(2) A s M a y a - S a k t i s h e e v o l v e s i n t o a n d a p p e a r s i n t h e form of the world. T h e s e t w o a r e i n t h e i r essence : (1) T h e E n d u r i n g R e a l t h a t i s Herself a n d (2) F o r m s of Herself, t h e p a s s i n g yet r e a l objects of Experience. According to Sakta D a r s h a n , the Universe is the product of these t w o S a k t i s — C h i t - S a k t i a n d M a y a - S a k t i . It is in t h e n a t u r e o f this U l t i m a t e R e a l i t y ( C h i t ) t o m a n i f e s t itself. I n C h i t o r C o n s c i o u s n e s s t h e r e i s t h e seed o f P o w e r t o manifest itself a s o b j e c t t o l i m i t e d c e n t r e s o f it. T h a t seed i s t h e collectivity of all t e n d e n c i e s ( S a m s k a r a s ) t o w a r d s life a n d f o r m a c q u i r e d i n a n infinite n u m b e r o f p a s t universes. The distinctive changes in such collective tendencies in terms of T i m e i s d e s i g n a t e d a s Y u g a a n d i s classified i n a c c o r d a n c e w i t h t h e p r e d o m i n a t i n g e l e m e n t o f G u n a i n t h a t collective tendencies. T h a t in w h i c h P u r e Sattva G u n a prevails is called Satya Y u g a a n d so on. W e t h u s see t h a t S a k t i m e a n s b o t h p o w e r i n g e n e r a l a n d e v e r y p a r t i c u l a r f o r m of P o w e r . Life is a p o w e r of consciousness or C h i t t h a . M i n d also is a p o w e r a n d so is matter. M i n d is constantly functioning in the form of Vrittis. R e a s o n i n g , will a n d feeling o r B h a v a a n d s o forth a r e a l l a s p e c t s o f m i n d - p o w e r i n its g e n e r a l sense. Power t r a n s l a t e d t o t h e m a t e r i a l p l a n e i s force a n d therefore o n l y o n e a n d t h e grossest a s p e c t o f S a k t i o r P o w e r . In short, all these aspects or special powers are limited forms of the G r e a t Creative P o w e r , the M a t a D u r g a Devi, the M o t h e r (Ambika) of the Universe. I t i s She w h o p e r s o n a l i z e s in t h e f o r m of all b e i n g s in t h e u n i v e r s e ; a n d it is S h e a g a i n w h o a s t h e essence o f s u c h p e r s o n a l i z a t i o n s , i s t h e S u p r e m e Personality ( P a r a h a m t a ) ' w h o in manifestation is " G o d in a c t i o n . " W o r s h i p of M a h a - S a k t i is not, therefore, worship of these limited forms ; b u t of the Divine Will, K n o w l e d g e a n d Action as revealed in the Universe. Wors h i p o f m e r e force i s A s u r i k . F o r c e , h o w e v e r , m a y b e m o r a l i s e d b y t h e g o o d p u r p o s e w h i c h i t serves. T h e antethesis is not rightly between m i g h t a n d right, b u t between might in the

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service o f t h e r i g h t a n d m i g h t i n t h e service o f the w r o n g . T o w o r s h i p force m e r e l y i s t o w o r s h i p m a t t e r . Similarity between Sankhya system and Sakta doctrine of Sakti I t h a s b e e n s t a t e d a b o v e t h a t i n t e r m s o f S a n k h y a system, M a h a - S a k t i i s t h e M u l a - P r a k r i t i o f the S u p r e m e P u r u s h a . S p e a k i n g i n a g e n e r a l w a y , w e m a y c o n v e r t t h e s e c o n d elem e n t of t h a t system, viz-, t h e Infinite P u r u s h a s i n t o o n e Siva a n d P r a k r i t i i n t o Siva's P o w e r o r Sakti a n d t h e n affirm t h a t Siva a n d Sakti a r e n o t a s t h e S a n k h y a says t w o independent Realities, but one Reality in twin aspect— static a n d k i n e t i c — a n d t h u s p e r c e i v e s o m e s i m i l a r i t y b e t w e e n t h e S a n k h y a a n d t h e S a k t a d o c t r i n e s o f Sakti. Sankhyan P u r u s h a is c h a n g e l e s s Consciousness ( C h i t ) . So is Siva. P r a k r i t i is as u n l i m i t e d c a u s e , t h e p r i n c i p l e of c h a n g e , a n d as effect l i m i t e d c h a n g i n g forms, w h i c h a r e a s effects o r m o d i fications of t h e i r cause. S i m i l a r l y , Sakti is t h a t w h i c h in itself u n c h a n g e a b l e , p r o d u c e s forms o u t of itself, as m a t e r i a l cause, t h e w o r l d o f c h a n g e . In common language, we speak of t h e P o w e r or Sakti of Siva, b u t strictly Sakti is Siva ; t h e r e i s n o Siva w i t h o u t S a k t i n o r Sakti w i t h o u t Siva. T h i s s u b s t a n t i a l units' w i t h diversity o f aspects involves a n o t h e r distinct view o f t h e n a t u r e o f cosmic process. In Sankhya t h e r e a r c t w o realities ; in Sakta-cioctrine there is o n l y o n e with d u a l aspect. As we are dealing here with the Power-aspect of Consciousness t o recollect a n d i m a g i n e forth t h e u n i v e r s e , w e m a y s p e a k o n l y o f P o w e r o r Sakti, i f w e a r e careful t o r e m e m b e r t h a t the universe is the p r o d u c t of Chit-Sakti a n d Maya-Sakti, t h a t is, C h i t o r Consciousness i n its a s p e c t a s p o w e r a n d efficient c a u s e a n d M a y a - S a k t i o r p o w e r a s m a t e r i a l c a u s e . T h e r e is thus one ultimate enduring absolute Reality of which all o t h e r r e l a t i v e realities a s m i n d , life a n d m a t t e r a r e t r a n s i e n t forms. T h e U l t i m a t e Reality is Eternal Being-Consciousness ( S a t - C h i t ) w h i c h in itself is changeless. Consciousness w h e t h e r transcendent or i m m a n e n t never changes or moves. If in t h e w o r l d process it a p p e a r s to do so, this is d u e to t h e m o d e s of m i n d of w h i c h it is t h e basis. But this consciousness 5

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is n e v e r t h e l e s s a t r u e efficient cause, t h a t is, o n e w h i c h m o v e s w i t h o u t itself b e i n g m o v e d . As such, it is consciousnessp o w e r ( C h i t - S a k t i ) . B u t i t m a y b e a s k e d w h a t i s this S u b s t a n c e - E n e r g y w h i c h is t h e m a t e r i a l c a u s e of this u n i verse ? T h e a n s w e r d e p e n d s o n h o w w e look a t it. I f w e look a t i t from t h e o t h e r - w o r l d a s p e c t , t h a t is, t h e R e a l i t y w h i c h we call S a k t i or P o w e r as it is in itself, t h e n t h e a n s w e r is t h a t it is consciousness ( C h i d r u p i n i S a k t i ) . If we look at it on t h i s - w o r l d s i d e , t h e n it is t h e R o o t - S u b s t a n c e - E n e r g y of t h e Universe which appears as mind and matter. T h a t root as cause is however n e i t h e r the one nor the other, b u t the P o w e r ( M a y a - S a k t i ) t o p r o d u c e t o itself a n d t o a p p e a r a s b o t h , w h e n consciousness becomes outer-turned (Bahirmukhi) a n d sees in its g r a d u a l a w a k e n i n g to t h e w o r l d , t h e " T h i s " (Idam) or Universe. The t w o attitudes or states of consciousness Consciousness has' two attitudes, inner ( A n t a r m u k h i ) and outward-turned (Bahirmukhi). I n t h e first a n d i n its fullest sense t h e r e is an e x p e r i e n c e in w h i c h t h e r e is no s u b j e c t or object. In t h e s e c o n d t h e object or " T h i s " ( I d a m ) i s g r a d u a l l y e x p e r i e n c e d a t first a s p a r t o f a n d t h e n o u t s i d e itself. T h e r e is a p o l a r i s a t i o n in t h e (first) u n i t a r y consciousness of " I " ( A h a m ) a n d " T h i s " ( i d a m ) , t h e e x p e r i e n c i n g s u b j e c t a n d his w o r l d . T h e latter is as real as the former w h i c h perceives it, b u t since b o t h a r e t r a n s i e n t a n d c h a n g e t h e i r r e a l i t y is r e l a t i v e . F u l l , timeless, spaceless, endless, persistence is the Absolute R e a l which is the S u p r e m e Experience. In the Sakta Sastras the evolution of consciousness i n 3 6 T a t t v a s o r stages i n t o m i n d a n d m a t t e r h a s b e e n explained in great detail a n d complication a n d in technical terms of their own. T h e y s h o w t h e origin o f e v e n P u r u s h a a n d Prakriti. I n fact P u r u s h a a n d P r a k r i t i T a t t v a s m e r e l y m a r k t h e s t a g e of e v o l u t i o n or v i b r a t i o n , w h e n t h e " T h i s " ( I d a m ) or o b j e c t of t h e " I " ( A h a m ) is t h r o w n o u t of t h e Self a n d b e c o m e s a n o u t e r t h i n g d i s t i n c t from it. In other words, t h e y ( P u r u s h a a n d P r a k r i t i ) a r e the i m m e d i a t e r o o t o f e m p i r i c a l r e a l i t y , b u t t h a t r o o t i s itself g r o u n d e d i n t h e soil o f consciousness w h i c h is ultimately Samvit or the S u p r e m e

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( C h i d r u p i n i ) E x p e r i e n c e Itself. T h i s is M a y a - S a k t i to t h e Sakta. She in o n e a s p e c t is t h e u l t i m a t e changeless R e a l i t y . S h e i n a n o t h e r a s p e c t does evolve i n t o a n d a p p e a r i n t h e forms of t h e w o r l d . T h e r e is t h u s a r e a l yet t r a n s i e n t diversity in a r e a l a n d e n d u r i n g unity. D o u b t l e s s this d o c t r i n e does n o t e x p l a i n h o w logically G o d d e s s ( S a k t i Devi) c a n b e c h a n g e l e s s a n d yet change. B u t i n this respect t h e M a y a o f S a n k a r a c h a r y a w h i c h is" n e i t h e r real n o r u n r e a l also r u n s c o u n t e r t o logic. T h e h i g h e s t t r u t h i s alogical. T h e S a k t a says, " b e t t e r a c c e p t b o t h the r e a l i t y o f the c h a n g i n g w o r l d w h i c h i s i m p o s e d b y M a y a o n u s i n o u r o r d i n a r y e x p e r i e n c e , a s also t h e r e a l i t y of the changeless w h i c h is e x p e r i e n c e d in Y o g a . " In spiritual experience the problem disappears. And,_ s o S i v a says in t h e K u l a r n a v a T a n t r a : " S o m e desire d u a l i s m ( D v a i t a v a d a ) , others monism (Advaitavada). Such, however, k n o w n o t m y t r u t h w h i c h i s b e y o n d b o t h m o n i s m a n d dualism, (Dvaitadvaitavivarjita)." T h e Sakta T a n t r a s are a form of Advaita V e d a n t a . All w o r s h i p p e r s a r e p r a c t i c a l realists w h a t e v e r t h e i r d o c t r i n e m a y be. A Sakta prays to t h e ( D u r g a Devi) M o t h e r k n o w i n g t h a t t h e form o f t h e O n e as M o t h e r is that in which She appears to him. This feature of t h e S a k t a d o c t r i n e is well illustrated in the D e v i B h a g a vatham. T h e n a r r a t i o n runs thus : W h e n Siva refused his wife Satiji p e r m i s s i o n to a t t e n d t h e Y a g n a o f h e r f a t h e r D a k s h a , even t h o u g h she r e p e a t e d l y b e s o u g h t it, t h e J a g a d a m b a D e v i seeing t h a t h e r h u s b a n d ' s v a n i t y h a d influenced h i m , a s s u m e d a very t e r r i b l e f o r m w i t h t h e object o f s h a t t e r i n g t h a t v a n i t y . P o n d e r i n g for a m o m e n t i n h e r m i n d , Satiji o p e n e d h e r t h r e e fearful eyes a n d o v e r p o w e r e d Shankerji (Siva) w i t h illusion. Siva stood still l o o k i n g a t t h e D e v i , w i t h h e r Hps p a r t e d i n a n g e r a n d eyes s h i n i n g like d e s t r u c t i v e fire. O n being t h u s l o o k e d a t t h e D e v i s u d d e n l y d i s p l a y e d t h e t e r r i b l e t e e t h i n H e r terriblemouth and laughed aloud. O n h e a r i n g t h a t frightful s o u n d o f l a u g h t e r S h a n k e r M a h a d e v a w a s p a r a l y s e d w i t h fright. • O p e n i n g his three eyes w i t h g r e a t effort, Siva s a w ( b u t o n c e ) the world-terrifying aspect of J a g a d a m b a . W h e n he looked u p o n h e r , h e r b o d y i m m e d i a t e l y lost its g o l d e n c o l o u r a n d took on t h a t of a d a r k mass of crushed eye-paint (Anjana).

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S h e a p p e a r e d n a k e d as space, w i t h dishevelled hair, with a l o l l i n g t o n g u e a n d four a r m s . S h e w a s t e r r i b l y furious, bathed in sweat ( c a u s e d b y h e r a n g e r ) a n d o f frightful c o u n t e n a n c e , g a r l a n d e d w i t h skulls, b e a r i n g o n h e r h e a d t h e b r i l l i a n t c r o w n a n d a c r e s c e n t m o o n , s h i n i n g like 1 0 m i l l i o n suns. H e r voice t h u n d e r e d loudly. I n s u c h a fearful a s p e c t Satiji stood d a z z l i n g by the mass of h e r own brilliant Tejas (energy) before M a h a d e v a a n d u t t e r e d l o u d peals of laughter. Seeing t h a t wonderful a p p e a r a n c e of the Devi, Shankerji l o s t a l l s e l f - c o n t r o l a n d i n p a n i c s o u g h t t o f l e e i n all d i r e c t i o n s . S e e i n g S i v a t h u s o v e r c o m e w i t h fear, t h e D e v i a g a i n u t t e r e d p e a l after p e a l o f d r e a d f u l l a u g h t e r a n d w i t h t h e o b j e c t o f reassuring h i m shouted " Fear not ! Fear not ! " Hearing t h i s c r y a n d fierce p e a l o f l a u g h t e r M a h a d e v a f r a n t i c a l l y r u s h e d a g a i n i n flight i n e v e r y d i r e c t i o n . But in whatever d i r e c t i o n h e r a n h e s a w a fearful f o r m before h i m . After h a v i n g thus r u n towards each of the ten quarters ofthe Heaven, h e s a w n o n e w i t h o u t d a n g e r for h i m ; s o h e sat d o w n o n e a r t h a n d s h u t his t h r e e eyes a n d w h e n h e o p e n e d t h e m h e s a w b e f o r e h i m S h y a m a ( b l a c k l a d y ) w i t h a s m i l i n g face, H e r eyes wide a n d terrible a n d her h a i r dishevelled. Seeing her vi t h u s , M a h a d e v a , a s i f i n g r e a t fear a s k e d , Who art Thou, S h y a m a ? W h e r e h a s my b e l o v e d wife S a t i g o n e ? " D e v i said : " M a h a d e v a , I a m t h y S a t i h e r e s t a n d i n g before thee. W h y is thy m i n d so confused today. Do I a p p e a r to t h e e different from t h y S a t i ? " S i v a said : " I f t h o u r e a l l y a r t m y b e l o v e d S a t i ( d a u g h t e r o f D a k s h a ) w h y h a s t h o u b e c o m e b l a c k a n d fearful ? W h o a r e these forms of terrible shape, s t a n d i n g in all directions a r o u n d me. Amongst these which a r t t h o u ? Tell me everything for t h e s e w o n d e r f u l forms h a v e m a d e m e g r e a t l y a f r a i d . " Sati said : " I am t h e subtle ( b e y o n d the reach of speech a n d m i n d ) M u l a p r a k r i t i w h o creates a n d destroys. Owing to t h e p r o m i s e I h a d a f o r e t i m e g i v e n t h e e ( t o bless t h e e for t h y T a p a s y a ) I i n c a r n a t e d as a fair girl in D a k s h a ' s h o u s e merely to get a n d c h a r m thee as my husband. I have today a s s u m e d t h i s fearful a s p e c t t o t e r r i f y D a k s h a a l o n e . T h e ten t e r r i b l e f o r m s w h i c h t h o u seest i n e a c h o f t h e ten d i r e c t i o n s .are e a c h o f t h e m m y a s p e c t s . Seeing thee so greatly afraid

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a n d t u r n i n g i n all d i r e c t i o n s I s t o o d before t h e e b l o c k i n g t h e m b y these, t h e forms o f m i n e . Siva said : " T h o u a r t t h e s u b t l e M u l a p r i k r i t i w h o creates, preserves a n d destroys. I t i s n o t possible t h a t o n e s h o u l d k n o w thee w h o art beyond the reach of speech a n d mind. S o , n o t k n o w i n g t h e e , t h r o u g h g r e a t illusion, I h a v e said un­ pleasant words to thee. Pardon me, О Parameshwari, the offence I h a v e t h u s c o m m i t t e d . Tell me the n a m e s of each o f t h e s e t e n d r e a d f u l forms o f t h i n e , s t a n d i n g i n e a c h o f t h e ten quarters. D e v i said : " T h e d a r k - c o l o u r e d f o r m w i t h t e r r i b l e eyes w h i c h t h o u d o e s see b e f o r e t h e e is K a l i . S h e w h o is above thee of S h y a m a (dark blue) colour is M a h a m a y e Т а г а , t h e very i m a g e o f M a h a k a l e . T h e lean d e s t i t u t e a n d v e r y frightful D e v i w h o m t h o u seest on t h y r i g h t side is, О high-soulcd M a h a d e v a , M a h a v i d y a C h i n n a m a s t a . О Shamb h u , t h e D e v i o n t h y left side i s B h u v a n e s w a r i . She w h o is b e h i n d y o u i s D e v i B a g a l a m u k h i , d e s t r o y e r o f foes. She w h o a p p e a r s as a w i d o w on t h e s o u t h - e a s t is D e v i M a h a v i d y a D h u m a v a t i , a great Ishvari. T h e Devi on the south-west is Tripurasundari (Kamala). In the north-west is M a l a n g i a n d in the north-east M a h a v i d y a Shodashi, a great Ishvari. S h e w h o is b e l o w y o u is B h a i r a v i . О S h a m b u ! Be n o t afraid. O f m y m a n y forms (90 m i l l i o n s o f m a n i f e s t a t i o n s ) these t e n a r e t h e best ( t h e m o s t p e r f e c t V i b h u t i s ) . " (Vibhuti is the thing which characterises the higher nature. V i b h u is one w h o i s a l l - p e r v a d i n g a n d V i b h u t i i s b o t h t h a t w h i c h i t dis­ p l a y s a n d t h e p o w e r b y w h i c h i t displays.) F r o m the above P u r a n i c story we thus g a t h e r t h a t the t e n D e v i s a r e t h e t e n p r i n c i p a l D i v i n e S a k t i s m e a n t t o over­ c o m e a n d resist a l l A s u r i c e l e m e n t s i n this w o r l d w h i c h per­ v a d e i n a l l t h e t e n d i m e n s i o n s o f this g l o b e . All this is n o t a figure of s p e e c h or an i m a g i n a r y s y m b o l ; b u t sublime conscious bodies of p o w e r a n d energy t h a t e m a n a t e a n d c o m e d o w n f r o m t h e s u p r e m e a b o d e t o uplift t h e e a r t h e o n s c i o u s n e s s a n d divinise i t i n t h e h u m a n b e i n g s . These deities a r e N a m e s , Powers a n d Personalities o f t h e Universal G o d h e a d a n d t h e y represent e a c h some essential m i g h t a n d energy of the S u p r e m e Divine Being. T h e y manifest the

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c o s m o s a n d a r e m a n i f e s t i n it. T h e y r e c o g n i s e i n t h e soul o f m a n their brother a n d ally a n d desire to help a n d increase him b y t h e m s e l v e s i n c r e a s i n g i n h i m , s o a s t o possess his w o r l d w i t h their Light, Strength a n d Beauty. T h e s e deities call m a n t o a divine companionship a n d alliance ; they attract and uplift h i m t o t h e i r f r a t e r n i t y , i n v i t e his a i d a n d offer theirs a g a i n s t t h e sons o f d a r k n e s s a n d d i v i s i o n — t h e Asufic e l e m e n t in m a n . M a n i n r e t u r n calls t h e d e i t i e s t o his sacrifice, offers t o t h e m his o w n m i n d , p o w e r a n d w i l l , a n d receives t h e m b a c k r e - e n l i g h t e n e d , r e - e n f o r c e d a n d r e - s t r e n g t h e n e d a s their gifts i n t o his b e i n g a n d i n t o his life. G o d s o r t h e i r Sakties a s Goddesses are not simply poetical personifications of abstract ideas or of psychological a n d physical functions of N a t u r e . T o t h e V e d i c seers they w e r e l i v i n g realities ; t h e vicissitude o f t h e h u m a n soul r e p r e s e n t s a c o s m i c s t r u g g l e n o t m e r e l v of principles a n d tendencies, b u t of the Cosmic Powers which support and embody them. These are the Devatas and demons or Asuras. On the world-stage a n d in the indiv i d u a l soul t h e s a m e r e a l d r a m a a n d "play w i t h t h e s a m e p e r s o n a g e s is e n a c t e d . _ W h a t is t h e p u r p o s e of this P l a y ; w h a t is t h e e n d to be a c h i e v e d ? I t is, o f c o u r s e , c o m i n g d o w n o f t h e S u p r e m e Chit-Sakti or Power-Consciousness to the physical or material consciousness a n d e s t a b l i s h i n g itself a s t h e s u p r e m e s t allruling element in the h u m a n being. It is only then that it takes direct charge of the work to be done in a n d through the h u m a n system. But, before the arrival of the hour of t h a t c o m i n g d o w n , m u c h w o r k h a s t o b e d o n e for p r e p a r i n g t h e h u m a n i n s t r u m e n t b y its o w n Y o g a - f o r c e w h i c h i s a special P o w e r o f t h e S u p r e m e B e i n g , a s u b t l e i n s t r u m e n t for t h e p u r i f i c a t i o n o f t h e b e i n g a n d m a k i n g i t f i t t o receive a n d h o l d t h e i n f i l t r a t i o n s o f t h e forces o f s t r e n g t h a n d k n o w l e d g e a n d p e a c e into the system. N o w let u s carefully s t u d y a n d m a k e a b r i e f n o t e o f s o m e o f these c a r d i n a l p r i n c i p l e s o f this s y s t e m o f w h a t i s c o m m o n l y expressed a s " T h e T a n t r a " o r " T h e T a n t r a Sastra." T h e use of this expression itself is d u e to a m i s c o n c e p t i o n a n d leads to others. T h e w o r d " T a n t r a " has been derived

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from t h e root " T a n " to s p r e a d . T a n t r a is t h a t (Sastra or s c r i p t u r e ) by w h i c h k n o w l e d g e is s p r e a d . T h e suffix " T r a " is from t h e root " to s a v e . " T h a t k n o w l e d g e is s p r e a d w h i c h saves ( T a n y a t e V i s t a r y a t e J n a n a m a n e n a i t i Tan tram). W h a t i s t h a t b u t religious k n o w l e d g e w h i c h saves ? So, T a n t r a S a s t r a is a treatise w h i c h d e a l s w i t h t h a t K n o w l e d g e . K n o w l e d g e in t h e Sastric sense is a c t u a l immediate (Shakshatkara) experience or demonstration, not m e r e r e a d i n g a b o u t i t i n books, h o w e v e r d i v i n e a n d h o w e v e r useful a s a p r e l i m i n a r y s u c h s t u d y m a y b e . Tantras were t h u s r e g a r d e d r a t h e r as a scientific discovery t h a n as a revelation ; t h a t is s o m e t h i n g discovered by t h e self r a t h e r t h a n from without. T a n t r a s are thus claimed to be the revealed means by which the Tattvas a n d other matters a n d powers m a y be discovered. In s h o r t , the T a n t r a Sastras or A g a m a s form a p r a c t i c a l p h i l o s o p h y , i.e., a p h i l o s o p h y w h i c h n o t m e r e l y argues but experiments. I n fact, a l l m u s t a c t w h o h a v e n o t achieved. F o r this reason every a n c i e n t faith h a s its r i t u a l . A W e s t e r n w r i t e r h a s expressed t h e o p i n i o n t h a t t h e T a n t r a Sastra w a s a t least i n its origin a l i e n a n d i n d e e d hostile t o t h e V e d a s . H e said t h a t " W e a r e strongly o f t h e o p i n i o n t h a t i n t h e i r essence, t h e two p r i n c i p l e s a r e f u n d a m e n t a l l y o p p o s e d a n d t h a t t h e T a n t r a s only used V e d i c forms to m a s k its essential o p p o s i t i o n . " T h i s is n o t a c o r r e c t view t o t a k e . I g n o r a n t n o t i o n s p r e v a i l o n t h e subject o f t h e r e l a t i o n o f the T a n t r a s t o V e d a s a n d t h e V e d a s t o T a n t r a . F r o m a n outside s t a n d p o i n t t h e historical s p e c u l a t i o n i s t h a t the worship of the Great Mother, the m a g n a mater of the N e a r E a s t , t h e A d y a S a k t i o f t h e S a k t a T a n t r a i n its essentials i s o n e o f t h e oldest a n d m o s t w i d e s p r e a d religions i n t h e w o r l d , a n d o n e w h i c h i n I n d i a w a s possibly, i n its origin i n d e p e n d e n t o f t h e B r a h m a n i c religion a s p r e s e n t e d t o u s i n the Vaidik Samhitas a n d Brahmanas. I f this b e so, i t w a s later on mingled with the V e d a n t a tradition, so that the S a k t a faith of t o d a y is a p a r t i c u l a r p r e s e n t a t i o n of t h e g e n e r a l Vedantik teaching. W h a t e v e r be the origins of the Sakta d o c t r i n e s , it w o u l d be a m i s t a k e to o v e r l o o k t h e possibility o f t h e so-called " T a n t r i k " t r a d i t i o n h a v i n g b e e n fed by w a y s o f t h o u g h t a n d p r a c t i c e w h i c h w e r e n o t , i n t h e strict sense o f t h e t e r m , p a r t o f t h e V a i d i k cult c r i n t h e line o f its d e s c e n t .

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T h e latest t e n d e n c y i n m o d e r n W e s t e r n p h i l o s o p h y i s t o rest u p o n i n t u i t i o n o r s u p e r - c o n s c i o u s n e s s , a s i t w a s f o r m e r l y t h e t e n d e n c y t o glorify d i a l e c t i c s . But intuition, however, h a s t o b e l e d i n t o h i g h e r a n d h i g h e r possibilities b y m e a n s o f S a d h a n a , w h i c h is m e r e l y the g r a d u a l unfolding o f t h e Spirit's vast latent m a g a z i n e of power or Sakti which everybody possesses i n himself. I t will b e f o u n d i n t h e c o m p i l a t i o n c a l l e d " Y a t i - D h a r m a - N i r n a y a " t h a t even D a n d i n s of S r i S a n k a r a ' s S c h o o l follow a T a n t r i k r i t u a l s u i t e d to their state. Consciousness explained L e t u s , after t h i s d i g r e s s i o n , r e v e r t t o o u r s t u d y a n d d w e l l o n t h e first p r i n c i p l e s w h i c h form t h e s h e e t - a n c h o r o f this study of Sakta Sastra. I t i s a V e d a n t i c d i c t u m t h a t conciousness—Chit—is f u n d a m e n t a l to being, to all existence— Sat. I t h a s b e e n a x i o m a t i c t r u t h w i t h t h e mystics a n d sages of the U p a n i s h a d s . It is necessary to b e a r in m i n d w h a t is m e a n t by consciousness. Obviously it is something aware of itself ; it is in m a n , a self-evident a w a r e n e s s w h i c h t h o u g h s u b j e c t i v e , y e t is n o t l i m i t e d to his s u b j e c t i v e b e i n g . T h i s is b e c a u s e , a l t h o u g h it is infinite a n d o n e , still t h e r e is in it an inherent power which is immense a n d deployed in multiple forms of consciousness. W e m a y call i t m a n i f e s t a t i o n o f t h e m a n y from t h e O n e . Diversity in Unity. In our own p s y c h o l o g y w e c a n p e r c e i v e this t w o f o l d d i s t i n c t i o n i n c o n s c i o u s n e s s . O n e a s p e c t o f i t i s t h e a p p r e h e n d i n g consciousness w h i c h consists i n t h e a w a r e n e s s " I a m , " t h e consciousness o f I-ness ; a n d a n o t h e r i s t h e c o m p r e h e n d i n g consciousness t h a t " a l l i s . " T h u s , t h e essential o n e , t h e u n i t y o f all e x i s t e n c e is t h e b a s i c consciousness on w h i c h is f o u n d e d t h e m a n i f o l d d e v e l o p m e n t o f itself. T

T h e diverse forms it assumes are worked out by the power (Sakti) t h a t is ever implicit in the c o m p r e h e n d i n g movem e n t of the Force in the infinitude of the S u p r e m e Being. T h i s d i v e r s i t y o f f o r m s i n t h e m a n i f e s t a t i o n i s released i n d e g r e e s a n d k i n d , i n q u a l i t y a n d b u l k , s o m u c h s o t h a t w e find a p p a r e n t a b s e n c e o f s e n t i e n c e i n m a t t e r , — W h a t w e call i n a n i m a t e objects. B u t e v e r y w h e r e consciousness is p r e s e n t ;

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o n l y its manifestation differs in r a n g e because t h e i n s t r u m e n t s o f expression differ i n form a n d q u a l i t y a n d k i n d . Another point of utmost i m p o r t a n c e to be noted is that o n c e w e a c c e p t t h a t consciousness ( C h i t - S a k t i ) i s o m n i p r e s e n t a n d infinite, w e h a v e also a c c e p t e d t h a t i t i s n o t confined t o t h e b o u n d a r i e s o f t h e t h r e e - d i m e n s i o n a l s p a c e . A p a r t from its r e s e r v e a s t h e ( A v y a k t a ) u n m a n i f e s t , i t c o m p r e h e n d s i n its infinitude a n essential extension i n w h i c h i t p o u r s o u t of its i n h e r e n t force vast masses of e n e r g y t h a t go to b u i l d the w o r l d . T h i s e x t e n s i o n is in its root an e x p a n s i v e m o o d a n d a s p e c t o f t h e D i v i n e S p i r i t a n d s h o u l d n o t b e conf o u n d e d w i t h t h e p h y s i c a l s p a c e i n w h i c h w e p e r c e i v e this stellar universe. W e h a v e t o b e a r this fact i n m i n d w h e n w e a r e i n s t r u c t e d t h a t c r e a t i o n p r o c e e d s from a b o v e . It is a s t a t e m e n t o f t h e mystics a l l t h e w o r l d over. In I n d i a we find it repeatedly mentioned in the Vedas. In die Vedic t e x t , i t i s used i n t h e sense o f " T h e R e s i d u a l a b o v e " ( U t s h i s t a ) . Obviously it is so termed because a n y n u m b e r of creations c a n n o t d i m i n i s h t h e i n f i n i t u d e o f t h e S u p r e m e B e i n g t h a t for e v e r r e m a i n s a b o v e t h e c r e a t i o n w h i c h d e s c e n d s f r o m it. W h e n the S u p r e m e Chit-Sakti of the Supreme Being above d e p l o y s c e r t a i n e n e r g i e s for t h e c r e a t i o n o f t h e w o r l d s , H e r e m a i n s still i n e x h a u s t i b l e a n d rests t h e r e f o r m i n g t h e f o u n d a tion a b o v e — U p a r i - B a d h w a — f o r t h e creation i n its d o w n w a r d course. F o r , w h i l e t h e r e is no q u e s t i o n of d i r e c d o n in r e g a r d to t h e Infinite Consciousness in itself, as t h e r e is n o t h i n g inside or o u t s i d e of it, every m a n i f e s t a t i o n in it, t h r o w n i n t o c r e a t i o n o u t of it h a s a b o u n d a r y , w h i c h m e a n s t h a t it is e n d o w e d w i t h t h e p r o p e r t y o f d i r e c t i o n a s r e l a t e d t o similar objects o f c r e a d o n a s well a s t o t h e source a n d s u p p o r t o f its o w n being in the All-Existence. B u t this s o u r c e a n d f o u n d a tion of c r e a t e d existence is c o n s t a n t l y a b o v e t h e p e r c e i v i n g consciousness i n t h e e m b o d i e d b e i n g , w h e t h e r t h e e m b o d i m e n t i s i n d i v i d u a l o r u n i v e r s a l a n d cosmic i n f o r m a t i o n . N o r c a n w e say t h a t t h e r e i s n o t h i n g p e r m a n e n t l y a b o v e t h e e m b o d i e d being in spatial terms of the experiencing consciousness o n t h e g r o u n d t h a t t h e p e r c e p t i o n i s p u r e l y objecttive- - F o r i t m u s t b e n o t e d t h a t all p e r c e p t i o n s a r e subjective a n d a l l k n o w l e d g e o f t h e o b j e c t i v e i s subjective, n a y all t h e objective existence itself is a m a n i f e s t a t i o n w o r k e d o u t by t h e

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S a k t i force e m a n a t i n g from t h e I n f i n i t e Consciousness a n d a b i d e s in it ; a n d in this sense t h e objective existence itself rests in the subjective a n d a p p r e h e n d i n g aspect of the consciousness i n t h e u n a l t e r a b l e i n f i n i t u d e o f t h e S u p r e m e Being. I n this c o n t e x t w e m u s t r e m e m b e r t h a t c r e a t i o n starts i n i t i a l l y from other dimensions of space (Chidaksha) in the higher a l t i t u d e o f B e i n g , p r o c e e d s t h r o u g h v a r i o u s g r a d e s i n the d e s c e n d i n g o r d e r before a r r i v i n g a t a s t a t e i n w h i c h w e p e r c e i v e its m a t e r i a l a s p e c t i n p h y s i c a l s p a c e . T h e cosmos o f w h i c h o u r e a r t h i s a p a r t o c c u p y i n g t h e lowest r u n g — l o w e s t r u n g b e c a u s e t h e r e a r e m a n y levels a b o v e a n d a t t h e s u m m i t i s t h e G o d h e a d , t h e c r e a t i v e spirit w h o s u p p o r t s t h e c o s m i c s y s t e m f r o m a b o v e a n d t h e r e i s t h e f o u n d a t i o n o f this created existence. T h e s e g r a d e s i n cosmic e x i s t e n c e a r e r e a l l y v a r i o u s levels a n d states o f consciousness w i t h t h e i r c o r r e s p o n d i n g f i e l d s for a c t i v e p a r t i c i p a t i o n i n t h e cosmic s c h e m e w h i c h w e c a l l the. p l a n e s o f b e i n g . T h e cosmic system itself i s a n e m b o d i m e n t o f t h e d i v i n e spirit, t h e c r e a t i v e G o d h e a d or I s h w a r a presiding over it above a n d entering into it in a s u p p o r t i n g erect column w i t h the higher end at the s u m m i t a n d the lower end here on our earth-plane. This vertical column of support is termed ' S k a m b a . " In the A t h a r v a V e d a (Book X ) t h e r e a r e t w o long h y m n s i n w h i c h t h e G o d h e a d has been described as S k a m b a , the source, support a n d s u b s t a n c e o f a l l t h a t exists. It is the S k a m b a t h a t upholds (Dadhara) it is the S k a m b a that enters into a n d possesses a l l t h i s u n i v e r s e ( I d a m V i s h w a m ) B h u v a n a m A - v i v e s h a ) , says t h e V e d a . T h e S k a m b a i s t h e cosmic p i l l a r , t h e s p i n a l c o l u m n o f t h e cosmic b e i n g , r e p r e s e n t e d i n t h e e v o l u t i o n of the h u m a n b o d y , by the b a c k b o n e , the axial pole or spinal c o r d , w h i c h gives t o t h e h u m a n b o d y , its e r e c t p o s t u r e . N e x t we have to r e m e m b e r that in the higher regions of consciousness w e d o n o t s p e a k o f vehicles, for t h e i r p l a c e i s t a k e n b y r a d i a n c e s ; t h e consciousness w h i c h h a s l o c a l i s a t i o n i n t h e p h y s i c a l b o d y , i n h i g h e r stages o f its d e v e l o p m e n t , gets c o n c e n t r a t e d in a c e n t r e as a Lighf>Power from w h i c h r a y s issue forth in all d i r e c t i o n s . In all c r u c i a l stages of e v o l u t i o n w h e n a higher principle is to be evolved, however intense m a y be the evolutionary-urge in the Earth-Spirit, whatever intrinsic m e r i t the evolutionary-force m a y have, the higher :

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p r i n c i p l e t h a t w a i t s for m a n i f e s t a t i o n h a s t o a w a i t t h e c o m i n g d o w n o f a P o w e r from t h e p l e n a r y h o m e o f t h a t p r i n c i p l e a n d to lift it up from its s u b m e r g e d wakefulness. T h i s is h o w life o r C h a i t a n y a - S a k t i h a s e n t e r e d i n t o m a t t e r a n d m i n d a n d c h a n g e d t h e m i n t o l i v i n g m a t t e r for t h e expression o f Spirit t h r o u g h thinking—self-conscious life. This princip l e t e c h n i c a l l y c a l l e d S u p e r m i n d is a L i g h t , w h i c h c o n n o t e s m u c h m o r e t h a n w h a t it l i t e r a l l y denotes. It is n o t a figure of speech or an i m a g i n a r y s y m b o l , b u t a s u b l i m e conscious b o d y o f L i g h t t h a t e m a n a t e s a n d comes d o w n from t h e s u p r e m e p l a n e o f consciousness ( C h i t - S a k t i ) t o uplift t h e e a r t h consciousness a n d divinise i t i n t h e h u m a n b e i n g b y establishi n g itself a s t h e s u p r e m e p r i n c i p l e o f all k n o w l e d g e , life a n d a c t i o n in m a n . It is a special divine p o w e r b e c a u s e it is n o t a Sakti o r p o w e r g e n e r a t e d b y h u m a n effort i n t h e c o u r s e o f t h e w e l l - k n o w n lines of S a d h a n a . T h i s P o w e r or Sakti is a c t i v e i n its o w n r i g h t , t h o u g h t h e h u m a n i n s t r u m e n t c a n a n d i n fact has to c o n t r i b u t e to its effectiveness, by submitting to its work, by making an exclusive call upon it, by an all-round willing consent to its working. It is t h e D a i v a m ( P r o v i d e n c e ) of t h e Gita. T h e wise, all-seeking will t h a t i s a t w o r k i n t h e w o r l d . ( G i t a C h . X V I I I , 5 , 14). T h e Divine T r u t h , S a t y a m , a s t h e V e d i c Rishis saw. is n o t a mere staiic R e a l i t y of t h e m e t a p h y s i c i a n , bul it is e v e r active by c o n s t a n t l y r a d i a t i n g its C h i t - S a k t i ( W i l l - P o w e r ) to feed a n d sustain t h e w o r l d s . I t h a s its o w n w a y a n d w o r k s i n its own r i g h t — R i t a . If S a t y a m is the T r u t h , the w a y of working that T r u t h is Rita, Right. H e n c e t h e t r i p l e f o r m u l a o f t h e A t h a r v a Veda-—• Satyam, Ritam, Brihat. It is the way of the working of the T r u t h , that is the Right, the L a w which in a later language was denoted by D h a r m a . It is the w a y the Divine illumined will w o r k s , t h a t i s t h e R i g h t , t h e t r u e L a w . T h e Rishis p r a y for a k n o w l e d g e o f t h e L a w o f T r u t h — S a t y a - D h a r m a y a . I t w a s t h e T r u t h - L a w w h i c h a l l sages a n d seers o f t h e V e d i c period sought to know a n d work upon. I n fact t h e t w o concepts which h a v e played a d o m i n a n t p a r t in the personal a n d social life o f t h e p e o p l e o f B h a r a t a v a r s h a , since t h e V e d i c times are the Satyam a n d the R i t a m . T h e e a r l y seers o f D h a r m a s a w t h a t t h e T r u t h - L a w i s really t h e T r u t h - W i l l o f t h e D i v i n e a n d c a n o p e r a t e i n life a s a n i n n e r a n d s p i r i t u a l

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l a w , a s well a s a r u l e o f p e r s o n a l c o n d u c t . T h e y applied the principle of Dharma—the Sakshat-Krita-Dharmanah— a s t h e w a y o f t h e D i v i n e W i l l t o all life, p e r s o n a l a n d p u b l i c a n d e x t e n d e d t h e s a m e t o t h e g o v e r n m e n t o f t h e group-life represented by the State, Rajya D h a r m a . Thus Dharma b e c a m e a r u l i n g p r i n c i p l e of all life, w h o s e n a t u r e is r e a l l y h i d d e n in the secret-heart, H r i d a y a . This was the idea of D h a r m a that the ancients h a d when they called upon m a n to l o o k for i t w i t h i n a n d e n j o i n e d t h a t t h e assent o f t h e h e a r t w a s necessary to a particular course of action. Even M a n u , w h e n h e w a s codifying t h e l a w s o f e t h i c a l c o n d u c t used t h e phrase " Hradaya-Abhyanujnana." T h e true D h a r m a is the L a w of T r u t h — S a t y a - D h a r m a ; it is the way that the Divine Will works in each. M a h a t m a Gandhi applied that S a t y a - D h a r m a o r S a t y a g r a h a t o a c h i e v e f r e e d o m t o this c o u n t r y a n d d i d i t successfully. Therefore, if one wants to be a t r u e d o e r o f d i v i n e w o r k s , h i s first a i m m u s t b e t o get r i d t o t a l l y o f all p e r s o n a l desires a n d s e l f - r e g a r d i n g ego. He m u s t grow in the divine consciousness of the Divine Sakti of S a t y a , till t h e r e i s n o difference b e t w e e n his o w n will a n d t h e will of the Divine M o t h e r Sakti. H e m u s t r e g a r d his life a s g i v e n t o h i m o n l y for t h e d i v i n e w o r k a n d t o h e l p i n t h e divine manifestation. No m o t i v e except the divine M o t h e r ' s i m p u l s i o n i n y o u , n o a c t i o n t h a t i s n o t H e r conscious A c t i o n in you a n d through you. T h e r e m u s t b e n o d e m a n d for fruit a n d no s e e k i n g for r e w a r d ; t h e onlv fruit for you is t h e p l e a s u r e o f t h e D i v i n e M o t h e r a n d t h e fulfilment o f h e r w o r k , y o u r only r e w a r d a constant progression in Divine Consciousness. W h i l e this t r a n s f o r m a t i o n i s b e i n g d o n e , i t i s m o r e t h a n e v e r n e c e s s a r y t o k e e p o n e s e l f free f r o m a l l t a i n t o f t h e p e r version o f t h e Ego. T h e r e must be no a t t a c h m e n t to the work o r t h e result, n o c l a i n i t o possess t h e S a k t i t h a t s h o u l d possess you, no pride of the instrument, no vanity or arrogance. W h e n one is completely identified with the Divine M o t h e r S a k t i a n d feels n o l o n g e r a n o t h e r a n d s e p a r a t e b e i n g , i n s t r u m e n t , servant or worker, b u t truly a'child a n d eternal portion o f H e r consciousness a n d force, then, p e r f e c t i o n will c o m e . H e will t h e n k n o w a n d see a n d feel t h a t h e i s a b e i n g a n d p o w e r f o r m e d b y h e r o u t o f herself, p u t o u t for h e r p l a y , b e t a l w a y s safe i n h e r . T h e m o t h e r i s t h e consciousness-force

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o f t h e S u p r e m e a n d far a b o v e all she creates. There are t h r e e w a y s o f being o f t h e M o t h e r o f w h i c h w e c a n b e c o m e a w a r e w h e n w e e n t e r i n t o t o u c h o f oneness w i t h t h e Conscious F o r c e , t h a t u p h o l d s us a n d t h e universe, viz-, (i) T r a n s c e n d e n t (it) U n i v e r s a l (Hi) I n d i v i d u a l . A s t h e o n e t r a n s c e n d e n t o r i g i n a l Sakti, t h e M o t h e r s t a n d s a b o v e all t h e w o r l d s a n d b e a r s t h e S u p r e m e D i v i n e i n h e r e t e r n a l consciousness. All is S h e , for all a r e p a r c e l a n d p o r t i o n o f t h e D i v i n e Consciousness-Force. Nothing can be h e r e o r e l s e w h e r e b u t w h a t she decides a n d t h e S u p r e m e sanctions ; n o t h i n g c a n t a k e s h a p e e x c e p t w h a t she m o v e d b y t h e S u p r e m e perceives a n d forms after casting i t i n t o seed i n h e r creating; A n a n d a . T h e Matra-Sakti, the Universal M o t h e r , works out whatever is transmitted by her transcendent consciousness from t h e S u p r e m e a n d e n t e r s i n t o t h e w o r l d s t h a t she has m a d e ; her presence fills a n d supports t h e m with t h e d i v i n e spirit a n d t h e d i v i n e all-sustaining force a n d d e l i g h t w i t h o u t w h i c h t h e y c o u l d n o t exist. E a c h is something that she h a s seen i n h e r vision, g a t h e r e d i n t o h e r h e a r t o f b e a u t y a n d power, a n d created in her Anand. Nearer to us are the w o r l d s of a perfect s u p r a m e n t a l c r e a t i o n in w h i c h t h e M o t h e r is t h e s u p r a m e n t a l M a h a - S a k t i , a P o w e r of D i v i n e O m n i scient W i l l a n d o m n i p o t e n t K n o w l e d g e ( J n a n a ) a l w a y s a p p a r e n t i n its unfailing w o r k s a n d s p o n t a n e o u s l y perfect i n e v e r y process. T h e r e all m o v e m e n t s a r e t h e steps o f T r u t h ; t h e r e all beings a r e souls a n d p o w e r s a n d bodies o f t h e D i v i n e L i g h t ; t h e r e all e x p e r i e n c e s a r e seas, floods a n d w a v e s of an absolute intense A n a n d a . But, here, where we dwell are the worlds of ignorance, of m i n d a n d life a n d b o d y s e p a r a t e d i n consciousness from t h e i r s o u r c e , of w h i c h this e a r t h is a significant c e n t r e a n d its e v o l u t i o n a c r u c i a l process. T h i s , t o o , w i t h all its o b s c u r i t y a n d struggle and imperfection is upheld by the Universal M o t h e r ; this, t o o , is i m p e l l e d a n d g u i d e d to its s e c r e t a i m by the M a h a - S a k t i . T h e s e p o w e r s a n d personalities a r e t h e m a n y d i v i n e forms a n d personalities i n w h i c h m e n h a v e w o r s h i p p e d h e r u n d e r different n a m e s t h r o u g h o u t t h e ages. All

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t h e scenes o f t h e e a r t h - p l a y h a v e b e e n like a d r a m a a r r a n g e d , p l a n n e d a n d s t a g e d b y h e r w i t h t h e cosmic G o d s for h e r assistance a n d h e r s e l f a s a v e i l e d a c t o r . In her deep great l o v e for h e r c h i l d r e n , s h e h a s c o n s e n t e d t o p u t o n herself t h e c l o a k o f this o b s c u r i t y , c o n d e s c e n d e d t o b e a r t h e a t t a c k s a n d t o r t u r i n g influences of the powers of the Darkness a n d the Falsehood, b o r n e to pass t h r o u g h the portals o f t h e birth that is d e a t h , t a k e n u p o n h e r s e l f t h e p a n g s a n d s o r r o w s a n d sufferings of the creation, since it seemed that thus alone could it be lifted t o t h e L i g h t a n d J o y a n d T r u t h a n d E t e r n a l Life. T h i s i s t h e g r e a t sacrifice c a l l e d s o m e t i m e s t h e sacrifice o f t h e Purusha, but m u c h more deeply the holocaust of Prakriti, t h e sacrifice o f t h e D i v i n e M o t h e r . F o u r g r e a t A s p e c t s ( S w a r o o p ) o f t h e D i v i n e M o t h e r , four o f h e r l e a d i n g P o w e r s a n d P e r s o n a l i t i e s h a v e stood p r o m i n e n t , i n H e r g u i d a n c e o f this U n i v e r s e a n d i n h e r d e a l i n g s w i t h this terrestrial play or Lila. T o t h o s e four g r e a t aspects o f Saktis w e give t h e four g r e a t n a m e s (1) M a h e s w a r i , (2) M a h a l a k s h m i , (3) M a h a s a r a s w a t i a n d (4) M a h a k a l i . Maheswari is h e r p e r s o n a l i t y of c a l m witness a n d c o m prehending wisdom a n d tranquil benignity and inexhaustible c o m p a s s i o n a n d s o v e r e i g n a n d s u p r a s s i n g majesty a n d all ruling greatness. She is the mighty a n d wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the Supreme Light, to a treasure-house of all Divine Knowledge, to the measureless movement of the Divine Mother's movement. To t h e wise she. gives a g r e a t e r a n d m o r e l u m i n o u s w i s d o m ; t h o s e t h a t h a v e vision she a d m i t s t o h e r counsels. Though she is above all, b o u n d by n o t h i n g , a t t a c h e d to n o t h i n g in the u n i v e r s e , y e t s h e h a s m o r e t h a n a n y o t h e r the heart of the Universal Mother. Mahalakshmi is vivid a n d sweet a n d wonderful with her deep secret of beauty and harmony and fine rhythm, h e r i n t r i c a t e a n d subtle opulence, h e r compelling attraction a n d captivating grace. W h e r e t h e r e i s affinity t o t h e r h y t h m o f t h e secret w o r l d - b l i s s ( A n a n d a ) a n d r e s p o n s e to. t h e c a l l o f a l l - b e a u t i f u l a n d c o n c o r d a n d u n i t y a n d t h e g l a d f l o w o f m a n y lives t u r n e d t o w a r d s t h e D i v i n e , i n t h a t a t m o s p h e r e she c o n s e n t s t o a b i d e . B u t all t h a t i s u g l y a n d m e a n a n d base, all t h a t i s p o o r , s o r d i d

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a n d s q u a l i d , all t h a t i s b r u t a l a n d coarse r e p e l s h e r a d v e n t . W h e r e she f i n d s herself i n m a n ' s h e a r t s u r r o u n d e d w i t h selfishness a n d h a t r e d a n d j e a l o u s y a n d m a l i g n a n c e a n d e n v y a n d strife, a d i v i n e disgust seizes u p o n h e r a n d she w i t h d r a w s . E v e n ascetic b a r e n e s s a n d h a r s h n e s s a r e n o t p l e a s i n g t o her, n o r t h e suppression o f t h e h e a r t ' s d e e p e r e m o t i o n s a n d t h e rigid repression o f t h e soul's a n d life's p a r t o f b e a u t y . For it is t h r o u g h love a n d b e a u t y t h a t she lays o n m e n t h e y o k e o f t h e Divine. A d m i t t e d t o t h e h e a r t , she reveals t o i t t h e m y s t i c secrets o f t h e ecstasy t h a t surpasses all k n o w l e d g e , m e e t s devotion with the passionate attraction of the Divine a n d lifts w i s d o m t o t h e p i n n a c l e s o f w o n d e r a n d casts o n perfection t h e c h a r m t h a t m a k e s i t e n d u r e for ever. Mahasaraswati is t h e M o t h e r ' s power of work a n d her spirit of perfection and order. S h e is t h e m o s t skilful in executive faculty a n d t h e n e a r e s t t o p h y s i c a l N a t u r e w h i l e M a h e s w a r i lays d o w n t h e l a r g e lines o f t h e world-forces, M a h a k a l i drives t h e i r e n e r g y a n d i m p e t u s , M a h a l a k s h m i discovers their rhythms and measures ; b u t Mahasaraswati presides over their detail of organisation and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment. T h e science a n d craft a n d t e c h n i q u e of things are Mahasaraswati's province. N o t h i n g s h o r t of a perfect perfection satisfied h e r a n d she is r e a d y to face an e t e r n i t y of toil if t h a t is n e e d e d for t h e fulness of h e r c r e a t i o n . Therefore of all t h e M o t h e r ' s p o w e r she is t h e m o s t long-suffering w i t h m a n a n d his t h o u s a n d i m p e r f e c t i o n s . A m o t h e r to our w a n t s , a friend in o u r difficulties, a persistent a n d t r a n q u i l c o u n s e l l o r a n d m e n t o r , c h a s i n g a w a y w i t h h e r r a d i a n t smile t h e c l o u d s of g l o o m a n d fretfulness a n d depression ; she is firm, quiet a n d persevering in the deep a n d continuous u r g e t h a t drives u s t o w a r d s t h e i n t e g r a l i t y o f t h e h i g h e r nature. All t h e w o r k o f t h e o t h e r p o w e r s leans o n h e r for its completeness. Mahakali i s o f a n o t h e r n a t u r e . N o t wideness b u t h e i g h t , n o t w i s d o m b u t force a n d s t r e n g t h a r e h e r p e c u l i a r p o w e r . T h e r e i s i n h e r a n o v e r w h e l m i n g intensity, a m i g h t y passion df force to a c h i e v e , a d i v i n e violence r u s h i n g to s h a t t e r e v e r y limit a n d obstacle. T e r r i b l e i s h e r face t o t h e A s u r a , d a n g e r o u s a n d ruthless h e r m o o d a g a i n s t t h e h a t e r s o f t h e D i v i n e ;

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for s h e i s t h e w a r r i o r o f t h e w o r l d s w h o n e v e r s h r i n k s from t h e batde. Indifference, negligence a n d sloth in the divine work she c a n n o t b e a r a n d she smites a w a k e at once with sharp p a i n , if n e e d be, the untimely s l u m b e r e r a n d loiterer. She, too, is the Mother and her love is as intense as her wrath ; a n d s h e h a s a d e e p a n d passionate kindness. If her anger is dreadful to t h e hostile a n d the v e h e m e n c e of h e r presence painful to t h e w e a k a n d timid, she is loved a n d worshipped by the g r e a t , t h e s t r o n g a n d t h e n o b l e , for t h e y feel t h a t h e r b l o w s b e a t w h a t is rebellious in their material into strength a n d perfect t r u t h , h a m m e r straight w h a t is wry a n d perverse a n d expel w h a t i s i m p u r e a n d defective. N o t h i n g c a n satisfy h e r t h a t falls s h o r t o f t h e s u p r e m e ecstasies, t h e h i g h e s t h e i g h t s , t h e n o b l e s t a i m s , t h e l a r g e s t vistas. Therefore, with her is the victorious force o f t h e divine, a n d it is by g r a c e of h e r fire a n d p a s s i o n a n d s p e e d i f t h e g r e a t a c h i e v e m e n t o f life c a n b e d o n e n o w r a t h e r t h a n hereafter. M a h e s w a r i or M a h a m a y a is the S u p r e m e Power. In T a n t r i c Shastra the power-holder a n d the p o w e r are as such one, though the transformations of power are many. We s p e a k o f t r a n s f o r m a t i o n o r e v o l u t i o n b e c a u s e p o w e r a n d its h o l d e r a r e h e l d t o b e b o t h efficient a n d m a t e r i a l c a u s e o f t h e world. S t r i c t l y s p e a k i n g c r e a t i o n (ex n i h i l o ) i s n o t t a u g h t by a n y system of Hinduism. But each system presupposes s o m e " p o t e n t i a l m a t t e r " o u t of w h i c h the world is evolved in r e c u r r i n g cycles from e t e r n i t y to eternity. By " potential m a t t e r " i n t h i s s t a t e m e n t i s m e a n t t h a t w h i c h i n itself i s n o t m a t t e r p r i m e or otherwise, but is the cause o f t h e becoming, amongst other things o f t h e material world. T h a t cause is the p o w e r of consciousness which in T a n t r i c is known as " M a y a Sakti." T h i s C o s m i c P o w e r t h o u g h itself u n m e a s u r e d a n d undefined, measures out (the root m e a n i n g of the word M a y a ) o r m a k e s f i n i t e f o r m s i n t h e formless I n f i n i t e , w h i c h t o g e t h e r ( f o r m a n d formless) c o n s t i t u t e o n e a l o g i c a l W h o l e (Purna). T h i s P o w e r was called t h e M a g n a M a t e r in the a v a antique West a n d in India is n a m e d M when it finitizes ; a n d M a h a - M a y a when it liberates from the finite. T h e g r o u n d of m a n ' s b e i n g is the S u p r e m e ' I ' ( P u r u s h a ) , w h i c h t h o u g h in Itself b e y o n d finite personality, is yet ever finitely p e r s o n a l i z i n g as t h e beings of the Universe. " Sa-aham "

SYMPOSIUM ON SAKTI

( S h e I a m ) : ;this is t h e S u p r e m e M a y a S a k t i , k n o w n in T a n t r a Shastra as Maheswari. U n t i l t h e r e i s i n fact a c h a n g e , M a y a S a k t i i s m e r e l y t h e p o t e n c y of becoming in Being and as such is wholly one w i t h the M o t h e r Sakti. But Potency or Power as the material c a u s e c o n t a i n s its effect a n d t h e l a t t e r i s t h e c a u s e m o d i f i e d . T h a t C a u s e i s t h e P o w e r o f Consciousness, w h i c h a s t h e i n d i v i d u a l c e n t r e d i v i d e s itself i n t o Self a n d not-Self, a s t h e Consciousness-Whole. Creation is m o v e m e n t , an uncoiling of Maya-Sakti. H e n c e the world is called " J a g a t " in Sanskrit w h i c h m e a n s " what moves." A s t h e n a t u r e o f this m o v e m e n t i s c i r c u l a r o r s p i r a l t h e w o r l d i s s a i d t o h a v e evolved i n r e c u r r i n g cycles. T h i s C h i t - S a k t i w h e n i t manifests a s e n e r g y , i.e., M a y a Sakti has a twin-aspect of potential a n d kinetic energy. T h a t p o w e r o f C h i t f r o m w h i c h f o r m i s d e r i v a b l e , i.e., the p o w e r which p r o d u c e s form is called Prakriti-Sakti. T h i s P r a k r i t i - S a k t i i s t h e i m m e d i a t e s o u r c e a n d t h e consti­ tuent of mind and matter. T h e c o r r e s p o n d i n g conscious (Chit) aspect o f t h e same Power is Purusha. Prakriti is the kinetic a n d P u r u s h a , t h e static aspect of Maya-Sakti. W e t h u s g e t t h e scientific d o c t r i n e t h a t t o e v e r y f o r m o f a c t i v i t y t h e r e is a s t a t i c b a c k g r o u n d . N e g a t i o n being a function of Sakti. F o r instance, just as an a t o m or electron consists o f a s t a t i c c e n t r e a r o u n d w h i c h m o v i n g forces revolve, so in the h u m a n body K u n d a l i n i is the e a r t h - c e n t r e — t h e static c e n t r e (or K e n d r a in Sanskrit) r o u n d w h i c h P r a n a S a k t i i n k i n e t i c a s p e c t a s t h e forces o f t h e b o d y , w o r k . The w h o l e b o d y a s v e h i c l e o f m i n d a n d m a t t e r (as S a k t i o f t h e T a t t v a s ) i s i n ceaseless m o v e m e n t ; a n d t h e K u n d a l i n i (static) S a k t i i s t h e i m m o b i l e s u p p o r t o f all these m o v e m e n t s . In this connection we h a v e to r e m e m b e r t h a t t h e r e is no v e h i c l e o f m i n d a n d m a t t e r w h i c h does n o t d i s p l a y i n v a r y i n g d e g r e e s o m e C h i t - S a k t i o r consciousness a n d t h e r e i s n o vehicle of Consciousness w h i c h is n o t in p e r p e t u a l m o t i o n . I n - t h e universe M a h e s w a r i is the Static Aspect of the M a h a M a y a Sakti a n d M a h a - K a l i , M a h a - L a k s h m i a n d M a h a Saraswati, t h e various Cosmic, K i n e t i c Saktis ever working i n this g l o b e o f o u r e a r t h - p l a n e . Cosmic creative evolution 6

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being in the n a t u r e of a polarisation in being into Static a n d K i n e t i c a s p e c t s o f C h i t - S a k t i t h u s differs from e v o l u t i o n i n t h e u n i v e r s e itself. W h i l e i n t h e c r e a t i v e e v o l u t i o n o f t h e universe, from t h e s t a n d p o i n t of Chit-Sakti, it is true t h a t the Cosmic B e i n g or I s w a r a is t h e c a u s e of t h e u n i v e r s e yet it is also e q u a l l y t r u e t h a t w h i l e t h e u n i v e r s e as effect is t h e cause m o d i f i e d , t h e C a u s e a s c a u s e r e m a i n s w h a t i t was, i s a n d will b e , e.g., L i g h t from L i g h t . B u t in t h e case of e v o l u t i o n in t h e universe itself, t h e m a t e r i a l c a u s e w h e n p r o d u c i n g a n effect ceases t o b e w h a t i t w a s , e.g., m i l k t u r n e d i n t o c u r d ceases t o b e milk. We have t o b e a r this basic distinction a l w a y s i n m i n d w h e n d e a l i n g w i t h creative Sakti of P a r a - B r a h m a n as Creator of the Univ e r s e a n d e v o l u t i o n i n t h e c r e a t e d u n i v e r s e itself. A c c o r d i n g to S a k t h a d o c t r i n e t h e u n i v e r s e is a D y n a m i s m — a n expression o f Sakti ( k i n e t i c ) a n d a n infinite reservoir of Power or Sakti (Static). I t is, h o w e v e r , a u t o d y n a m i c as such expression of P o w e r or Sakti. F r o m t h e V e d a n t i c o r m e t a p h y s i c a l p o i n t o f view P u r e C h i t - S a k t i as S u p r e m e W i l l is t h e efficient c a u s e ( N i m i t t a ) a n d M a y a - S a k t i a s M u l a - P r a k r i t i i s the i n s t r u m e n t a l a n d m a t e r i a l ( U p a d a n a ) cause of the Universe. Metaphysically s p e a k i n g i t m a y b e said t h a t t h e w h o l e c r e a t i o n i s a m o v e m e n t b e t w e e n t w o i n v o l u t i o n s , s p i r i t i n w h i c h all i s i n v o l v e d a n d o u t o f w h i c h all evolves d o w n w a r d t o t h e o t h e r p o l e o f m a t t e r , a n d m a t t e r i n w h i c h also all i s i n v o l v e d a n d o u t o f w h i c h all evolves u p w a r d to the other pole of Spirit. T h e r e are other great personalities o f t h e Divine Mother, b u t t h e y a r e m o r e difficult t o b r i n g d o w n a n d h a v e n o t stood o u t in front with as m u c h p r o m i n e n c e in the evolution of the earth-spirit. T h e r e a r e a m o n g t h e m Presences i n d i s p e n s a b l e for t h e s u p r a m e n t a l r e a l i s a t i o n — m o s t o f all o n e w h o i s h e r P e r s o n a l i t y o f t h a t m y s t e r i o u s a n d p o w e r f u l ecstasy a n d A n a n d a w h i c h flows from a s u p r e m e d i v i n e L o v e , t h e A n a n d a t h a t h o l d s t h e key of a w o n d e r f u l divines t life a n d even n o w s u p p o r t s from its secrecies t h e w o r k o f all the o t h e r P o w e r s o f the Universe. B u t , h u m a n n a t u r e b o u n d e d , egoistic a n d o b s c u r e is i n a p t to receive these g r e a t P r e s e n c e s or to s u p p o r t

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their mighty action. O n l y w h e n these F o u r h a v e f o u n d e d t h e i r h a r m o n y a n d freedom o f m o v e m e n t i n t h e t r a n s f o r m e d m i n d , life a n d b o d y , c a n those o t h e r r a r e P o w e r s manifest i n the earth-movement a n d the s u p r a m e n t a l action become possible. If you desire this t r a n s f o r m a t i o n , p u t yourself in t h e h a n d s o f t h e M o t h e r a n d h e r P o w e r s w i t h o u t cavil o r resistance a n d let h e r d o u n h i n d e r e d h e r w o r k w i t h i n y o u . T h r e e things y o u m u s t h a v e — c o n s c i o u s n e s s , p l a s t i c i t y a n d unreserved surrender. F o r you m u s t b e conscious i n y o u r m i n d a n d soul a n d h e a r t a n d life a n d t h e very cells o f your body, aware of the M o t h e r a n d her Power a n d their w o r k i n g ; for a l t h o u g h she c a n a n d does w o r k in y o u even i n y o u r obscurity a n d y o u r u n c o n s c i o u s p a r t s a n d m o m e n t s , i t i s n o t t h e s a m e t h i n g a s w h e n you a r e i n a n a w a k e n e d a n d living c o m m u n i o n with her. T h e unreserved surrender of y o u r i n n e r a n d o u t e r b e i n g will b r i n g this plasticity i n t o all t h e p a r t s of y o u r n a t u r e ; consciousness will a w a k e n e v e r y w h e r e i n you b y c o n s t a n t o p e n n e s s o f w i s d o m a n d l i g h t a n d force, t h e h a r m o n y a n d b e a u t y , t h e perfection t h a t c o m e s flowing d o w n from a b o v e . E v e n t h e b o d y will a w a k e a n d u n i t e at last its consciousness s u b l i m i n a l no l o n g e r to t h e s u p r a m e n t a l consciousness force, feel all h e r p o w e r s p e r m e a t i n g from a b o v e a n d below a n d a r o u n d it a n d thrill to a s u p r e m e love a n d A n a n d a . But b e o n y o u r g u a r d a n d d o n o t try t o u n d e r s t a n d a n d j u d g e t h e d i v i n e M o t h e r b y y o u r little earthly mind. T h e h u m a n m i n d s h u t i n the prison o f its half-lit obscurity c a n n o t follow t h e m a n y - s i d e d freedom o f t h e steps o f the D i v i n e S a k t i . T h e rapidity and complexity of h e r vision a n d a c t i o n o u t r u n its s t u m b l i n g c o m p r e h e n s i o n ; t h e m e a s u r e s o f h e r m o v e m e n t a r e n o t its m e a s u r e m e n t s . O p e n r a t h e r y o u r soul t o h e r a n d b e c o n t e n t t o feel h e r w i t h t h e psychic n a t u r e a n d see h e r w i t h the psychic vision t h a t a l o n e m a k e s a s t r a i g h t response to t h e T r u t h . Avoid also t h e e r r o r o f t h e i g n o r a n t m i n d ' s d e m a n d o n t h e d i v i n e P o w e r s t o act a l w a y s a c c o r d i n g t o o u r c r u d e surface n o t i o n s of omniscience a n d omnipotence. For our mind clamours to b e impressed a t e v e r y h o u r b y m i r a c u l o u s p o w e r a n d e a s y success a n d d a z z l i n g s p l e n d o u r ; otherwise it c a n n o t believe that here is the Divine. T h e r e a r e conditions t h a t h a v e b e e n laid d o w n b y S u p r e m e W i l l ; t h e r e a r e m a n y t a n g l e d -

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knots that h a v e to be loosened a n d cannot be cut a b r u p t l y asunder. T h e Divine Consciousness and Force are there to do at each m o m e n t the thing t h a t is needed in the conditions o f t h e labour, take always the step that is decreed a n d shape in t h e m i d s t of i m p e r f e c t i o n s t h e p e r f e c t i o n t h a t is to c o m e . B u t o n l y w h e n t h e s u p e r m i n d h a s d e s c e n d e d i n y o u , she deals d i r e c t l y a s t h e s u p r a m e n t a l S a k t i w i t h s u p r a m e n t a l natures. Follow your soul and not your mind ; y o u r soul t h a t a n s w e r s t o t h e T r u t h , n o t t h e m i n d t h a t leaps a t a p p e a r a n c e s . T r u s t t h e D i v i n e P o w e r a n d s h e w i l l free t h e g o d l i k e e l e m e n t s i n y o u a n d s h a p e a l l i n t o a n expression o f D i v i n e N a t u r e ; b u t t h a t t h e c h a n g e m a y a r r i v e , t a k e form a n d e n d u r e , t h e r e i s n e e d e d t h e call from b e l o w w i t h a will t o recognise a n d n o t to deny the Light w h e n it comes a n d there is needed the s a n c t i o n of t h e S u p r e m e from a b o v e . T h e power that mediates between the sanction, a n d the call is the presence and power of the Divine Mother. T h e M o t h e r ' s power a n d not any h u m a n e n d e a v o u r a n d T a p a s y a c a n a l o n e e n d t h e lid a n d t e a r t h e c o v e r i n g a n d s h a p e t h e vessel a n d b r i n g d o w n T r u t h a n d L i g h t a n d Life D i v i n e a n d t h e I m m o r t a l A n a n d a i n t o t h e w o r l d o f o b s c u r i t y , f a l s e h o o d , d e a t h a n d suffering. OM SHANTIH, SHANTIH, SHANTIH 6

Assamese Tantrikism : (By

Sri

Its

Anwarul Hasan,

Significance Dhubri)

Like M a l a b a r , A s s a m i s t h e c r a d l e o f H i n d u T a n t r i k a philosophy a n d religion. I n t h e T a n t r a Sastras, K a m a r u p a i n A s s a m h a s b e e n c a l l e d t h e j e w e l o f all s a c r e d p l a c e s . T h e famous temple of Goddess K a m a k h y a has attracted millions o f devotees- from all o v e r I n d i a . I n t h e texts o f Tibetan Buddhism, translated by D r . Evan-Wentz, there are e v i d e n c e s t h a t m a n y L a m a s a n d \Yogis from T i b e t c a m e t o K a m a r u p a for i n i t i a t i o n . \ Assam was also r e p u t e d to be a. land of occultism a n d psychical research. A m o n g the c o m m o n p eople of I n d i a ' t h e m a g i c of K a m a r u p a ' w a s f a m o u s . H i s t o r y tells us t h a t one m e d i e v a l M u s l i m divine a n d mystic, H a z r a t M u h a m -

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m a d G a h u t h , whose t o m b i s a t G w a l i o r , w e n t t o A s s a m for the study of the H i n d u T a n t r i k a philosophy. T h e result o f his researches he e m b o d i e d in a Persian book, A b i - H y a t or t h e ' W a t e r of Life.' T a n t r i k a p h i l o s o p h y , t h o u g h often m i s u n d e r s t o o d , is a w o n d e r f u l p r o d u c t o f t h e s p i r i t u a l genius o f t h e H i n d u s . It is suited for subtle a n d philosophical minds. As it was not m e a n t for t h e c o m m o n masses, t h e initiates o f T a n t r i k i s m expressed their doctrines in obscure a n d symbolic language. A k n o w l e d g e of t h e following basic ideas will h e l p to c l e a r m a n y misunderstandings. T h e y a r e (a) M o t h e r w o r s h i p , (b) S y m b o l of t h e s u b c o n s c i o u s m i n d , (c) Sex-symbols, (d) I d o l w o r s h i p , (e) K u n d a l i n i S a k t i . We shall d e a l w i t h these o n e by one : Mother Worship In the T a n t r i k a philosophy G o d is worshipped in the form o f t h e D i v i n e M o t h e r , o r D e v i . She is invoked by various n a m e s such as Lakshmi, Saraswathi, M a h a Kali, Durga or Tripurasundari. I n t h e S e m i t i c religions, s u c h a s I s l a m , o r J u d a i s m , o r Christianity, G o d is 'worshipped as Father. Mother worship a p p e a r s to t h e followers of these religions as s o m e t h i n g n o v e l a n d strange. I n fact, t h e w o r s h i p o f t h e D i v i n e M o t h e r i s o l d e r t h a n t h e w o r s h i p of G o d as F a t h e r . Essentially, G o d is n e i t h e r m a l e n o r female. He is the absolute Reality. But h u m a n l a n g u a g e i s b o u n d t o express its ideas a b o u t H i m i n r e l a t i v e terms. Naturally, in a society where the father is the h e a d o f t h e family, a n d t h e c h i l d i s a c c u s t o m e d t o t r e a t its f a t h e r a s t h e m a n i n a u t h o r i t y , i t c a n easily i m a g i n e G o d i n t h e form of a f a t h e r . B u t this k i n d of c o n c e p t i o n is of a later g r o w t h . Anthrop o l o g i c a l r e s e a r c h shows t h a t p r i m i t i v e m a n e v e r y w h e r e lived i n a m a t r i a r c h a l society. I n t h i s k i n d o f society, t h e wife o r m o t h e r w a s t h e h e a d o f t h e family. T h e wife d i d n o t g o t o h e r h u s b a n d ' s family after m a r r i a g e , b u t t h e h u s b a n d w e n t a n d lived w i t h t h e family o f t h e w i f e . Such types of societies still exist i n M a l a b a r a n d a r e v e r y c o m m o n i n

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Tibet. T h e r e n o w n e d Sanskrit scholar a n d the erstwhile S a n s k r i t professor o f t h e L e n i n g r a d U n i v e r s i t y , R a h u l S a n k r i t y a y a n , has proved t h a t a m o n g the ancient Aryans the m a t r i a r c h a l p a t t e r n s of society d i d c e r t a i n l y exists. ' It is in s u c h societies t h a t t h e w o r s h i p of the D i v i n e M o t h e r was developed. This kind of worship became very p o p u l a r a n d soothing to the m i n d , as none could exceed in t h e filial affection o f t h e m o t h e r for h e r c h i l d . This conc e p t i o n w a s a g r e a t h e l p t o t h e d e v o t e e . J u s t a s c h i l d felt m o r e a t e a s e w i t h its m o t h e r t h a n its f a t h e r , t h e d e v o t e e w a s also a t t r a c t e d t o t h e D i v i n e M o t h e r t h a n a n y t h i n g else. T h e a b s o l u t e s u r r e n d e r o f t h e soul b e c a m e a m a i n f e a t u r e . T h u s i t i s significant t h a t i n o t h e r forms o f H i n d u religion a s well. M o t h e r w o r s h i p i s synthesised w i t h t h e w o r s h i p o f God as Father. Sita a n d R a m a , R a d h a a n d Krishna are worshipped together. D e v i - w o r s h i p is a p o t e n t i n s t r u m e n t for t h e r e m o v a l of sex-cravings. T h e a s p i r a n t sees t h e D i v i n e M o t h e r i n e v e r y f e m a l e f o r m a n d tries t o m a i n t a i n his a t t i t u d e a s s u c h . C a r n a l e m o t i o n s c a n n o t t h r i v e i n this case, for a n y o n e can i m a g i n e h o w sacred is the person of one's own mother. ;

T h e s a c r e d w o r d Om ' is also a 'relic of the a n c i e n t Aryan M o t h e r worship. In every language of the world, t h e s o u n d M a expresses t h e i d e a o f m o t h e r , a s for e x a m p l e s , in E n g l i s h , m o t h e r ; in L a t i n , m a t e r ; in S a n s k r i t , M a t r i ; in F r e n c h , m a m m o n ; in Persian, m a d a r ; in Arabic, u m m a n d so on. I n fact, this s o u n d c o m e s t o t h e c h i l d n a t u r a l l y w h i l e i t i s s u l k i n g a t t h e b r e a s t o f its m o t h e r . W h e n it tries t o m a k e s o m e s o u n d , a s t h e nose i s o b s t r u c t e d b y t h e b o s o m o f its m o t h e r a n d t h e m o u t h e n g a g e d i n suckling, t h e sound ma is produced. T h e s a c r e d M a n t r a ' Om ' o c c u r s in every religion o f t h e world. In C h r i s t i a n i t y it o c c u r s as A m e n ; in I s l a m as A m i n . T h e Buddhists c h a n t ' Om M a n i P a d m e H u m . ' Om is really a u n i v e r s a l n a m e for G o d . \ Symbols of the Subscons'cious Mind T h e researches o f m o d e r n psychoanalysis reveal a n d emphasise the great i m p o r t a n c e o f t h e symbols in the emotional

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life o f m a n . P r i m i t i v e m a n t h o u g h t i n symbols a s h e h a d n o v o c a b u l a r y t o express a b s t r a c t ideas a n d qualities. Before t h e a l p h a b e t was i n v e n t e d t h e r e was only p i c t u r e - r e a d i n g o r writing. T h e a n c i e n t E g y p t i a n ' Book of t h e D e a d ' is w r i t t e n in p i c t u r e s y m b o l . M o d e r n p s y c h o l o g y h a s s h o w n t h a t m a n h a s got two m i n d s , t h e conscious a n d t h e subconscious m i n d . In the sub-conscious m i n d , all t h e m e m o r i e s o f t h e c h i l d h o o d a n d also all t h e e x p e r i e n c e s u n d e r g o n e b y t h e h u m a n r a c e since t h e d a w n o f history a r e t r e a s u r e d a n d s t o r e d u p . It is the place of all o u r g r e a t feelings a n d e m o t i o n s , as distinct from intellectual thoughts a n d reasonings. It is also t h e seat of telep a t h y , c l a i r v o y a n c e , h y p n o t i s m a n d o t h e r occult p o w e r s . I n n o r m a l m a n t h e a c t i v i t y o f t h e subconscious m i n d i s s h o w n in d r e a m s . T h e subconscious m i n d thinks entirely i n s y m b o l s . W h i l e sleeping if s o m e feeling of a m b i t i o n is a r o u s e d we d r e a m t h a t we a r e flying in the air ; if t h e r e is s o m e fear i n o u r m i n d w e d r e a m o f d e m o n s a n d frightful a n i m a l s , a n d so on. T h e subconscious m i n d is also i n f l u e n c e d by t h e suggestion o r r e p e t i t i o n o f t h e same i d e a a g a i n a n d a g a i n . It c a n also be influenced by l o u d sounds like r i n g i n g of bells or music. T h e subconscious m i n d can h a r d l y b e i n f l u e n c e d b y i n t e l l e c t u a l ideas. M o d e r n psychiatrists like D r . C a r l G u s t a y J u n g h a v e d e v e l o p e d several systems o f h e a l i n g m e n t a l a n d n e r v o u s diseases by a careful s t u d y of t h e symbols of t h e subconscious m i n d as shown in dreams a n d hallucinations a n d attitudes c r e a t e d by p a s t e x p e r i e n c e s of the p a t i e n t . They h a v e f o u n d t h a t s y m b o l s a r e a l m o s t t h e only w a y t o r e a c h t h e s u b c o n s c i o u s m i n d o f t h e p a t i e n t , a n d t o d i r e c t his e m o t i o n s t o w a r d s h e a l t h a n d sanity. T h e g r e a t s y m b o l s like t h e Cross, t h e T a u , t h e S w a s t i k a , t h e circle, e t c . , o c c u r a g a i n a n d a g a i n i n h i s t o r y . Sex-symbols T h e p r e s e n c e o f sex-symbols i n H i n d u t e m p l e s h a s d r a w n t h e criticism o f v a r i o u s foreign w r i t e r s w h o h a v e n o t c a r e d

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t o d e l v e d e e p e r i n t o t h e m e a n i n g o f t h e objects. T h e phallus w a s t h e s y m b o l for c r e a t i v e p o w e r i n t h e p r i m i t i v e m a n . I t i s still s o i n t h e s u b c o n s c i o u s m i n d o f t h e m o d e r n m a n . T h e s e s y m b o l s a r e f o u n d i n all religions o f t h e w o r l d , e x p r e s s e d differently. T h e y represent God, the Creator. There is no vice i n t h e i r s y m b o l o g y . It was a n a t u r a l , straightforward a n d h e a l t h y i m a g i n a t i o n o f t h e p r i m i t i v e m a n a n d his successors. T h e r e was nothing indecent, or immoral, or wicked bias in the m i n d s o f t h e simple, primitive people w h o created these symbols. T h e n o r m a l sex-instinct c a n n e v e r b e o u t r i g h t d e n o u n c e d or ignored. It can only be sublimated. By drawing our a t t e n t i o n t o t h e c o s m i c , c r e a t i v e a s p e c t o f t h e sex-instinct a n d b y r a i s i n g o u r s e l v e s o v e r t h e r e a l m s o f p h y s i c a l desires, t h r o u g h d i s c r i m i n a t i o n , reflection a n d Y o g i c discipline t h e sexinstinct can be transmuted into spiritual energy. The Hindu T a n t r i k s y m b o l s a r e t h e r e f o r e , i n t e n d e d for g r a d u a l l y c o n v e r t i n g t h e s e x - d e s i r e i n t o O j a s for s p i r i t u a l a t t a i n m e n t s . T h e y d o n o a d v o c a t e suppression b u t s u b l i m a t i o n . Idol Worship I d o l s a r e o f t w o k i n d s , (a) t h o s e r e p r e s e n t i n g t h e i m a g e s of J e s u s Christ, B u d d h a , K r i s h n a , or R a m a , w h o m the devotee believes t o h a v e b e e n i n c a r n a t i o n o f G o d , a n d (b) those representing the symbolic image of some aspect of God, as for e x a m p l e s , S a r a s w a t i ( k n o w l e d g e o f l e a r n i n g ) , L a k s h m i ( w e a l t h o r b e a u t y ) , a n d s o on. A b o u t t h e f o r m e r class o f idols t h e r e c a n n o t b e a n y p h i l o s o p h i c a l difficulty. I f t h e d e v o t e e believes t h e m t o h a v e been Divine incarnations, he has a right to worship their i m a g e s , e x a c t l y a s h e w o u l d h a v e idolised t h e m h a d t h e y lived. Idolisation is not u n k n o w n a m o n g materialistic n a t i o n s , a s for e x a m p l e s , V . I . L e n i n o r J . V . S t a l i n . The u t i l i t y o f t h e l a t t e r class o f s y m b o l s h a s a l r e a d y b e e n e x plained. I n d e e d , symbols are m u c h m o r e powerful a n d effective i n a r o u s i n g t h e e m o t i o n s o f t h e s u b c o n s c i o u s m i n d t h a n m e r e l y a b s t r a c t , i n t e l l e c t u a l i d e a s : it is n o w a w e l l established t r u t h of m o d e r n psychology. S o m e S e m i t i c religions a s I s l a m a n d J u d a i s m forbid idol w o r s h i p b e c a u s e t h e i r p r o p h e t s felt t h a t t h e w o r s h i p o f t h e

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i d e a of G o d as an. a b s t r a c t e n t i t y was sufficient. B u t really t h e use o f s y m b o l s i s c o m m o n t o a l l religions. For example, i n I s l a m a n d J u d a i s m sacrifice o f a n i m a l s o n c e r t a i n occasions is permitted. T h e purpose, it is explained, is to b r i n g to our m i n d t h e necessity o f sacrificing ourselves o u r l o w e r n a t u r e , t o G o d . E v e n m e t a p h y s i c a l ideas o f G o d a r e i n fact s y m b o l s , a n d w i t h o u t s o m e k i n d o f association o r o t h e r , c o n c e p t i o n o f G o d i s n o t possible for t h e h u m a n m i n d . T h e r e is a n o t h e r mystic reason for i d o l w o r s h i p . T h o u g h t s a r e p o t e n t i a l entities. They continue to remain in t h e subconscious m i n d a n d influence o u r c o n s c i o u s t h o u g h t s a n d attitudes. A devotee w h o worships Krishna or R a m a is h e l p e d b y t h e t h o u g h t - f o r c e s o f millions o f d e v o t e e s w h o h a v e m e d i t a t e d u p o n a n d w o r s h i p p e d these d i v i n e symbols through centuries. H e r e the racial, traditional m i n d is touched. T h e n a m e o f G o d i s also a s y m b o l . T h e r e m u s t b e some s o r t of association to c a p t u r e o u r a t t e n t i o n . If I i n v e n t a n e w n a m e for G o d for myself, for e x a m p l e , A Q B o r P . 2 3 9 . I shall n o t feel m u c h religious e m o t i o n w h i l e u t t e r i n g these names. If on t h e o t h e r h a n d I use a s y m b o l w h i c h h a s been u s e d b y m a n k i n d for a l o n g t i m e , a s A l l a h o r K r i s h n a o r some pleasant a n d sacred personality, I shall be easily inspired. T h e r e a s o n for this h a s a l r e a d y b e e n e x p l a i n e d . S a n k i r t a n , N a m a z , C h u r c h choir, o r s i m p l e r e p e t i t i o n o f t h e L o r d ' s n a m e also a r o u s e t h e e m o t i o n s o f t h e s u b c o n s c i o u s mind. R e l i g i o u s m u s i c , t h e r i n g i n g of bells in t e m p l e s , or the s o n o r o u s c h a n t s o f K a l m a s o r p s a l m s a r e definitely useful a n d a l m o s t u n i v e r s a l l y n e c e s s a r y for t h e s a m e p u r p o s e . Kundalini Sakti K u n d a l i n i Y o g a i s t h e o c c u l t process for t r a n s m u t i n g the physical energy into Ojas Sakti. T h e h u m a n consciousness i s t a k e n t h r o u g h six different g r a d e s o f p e r c e p t i o n u n t i l it merges in the Absolute. T h e r e is some direct evidence on this p o i n t c o m i n g f r o m T i b e t a n systems o f Y o g a . D r . EvansW e n t z h a s t r a n s l a t e d s o m e T i b e t a n s c r i p t u r e s i n his book T i b e t a n Yoga a n d Secret Doctrine, where the H a t h a Yogic exercises, b y w h i c h L a m a s c o u l d e n d u r e t h e c o l d r i g o u r o f

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T i b e t a n winters without a n y w a r m covering are described. T h e six C h a k r a s o r t h e p l e x i i o f t h e K u n d a l i n i Y o g a a n d o t h e r T a n t r i k Y a n t r a s a r e a n c i e n t symbols of the subconscious mind. S o m e o f t h e s e s y m b o l s h a v e b e e n d e c i p h e r e d inde­ p e n d e n t l y b y a n t h r o p o l o g i s t s a n d p s y c h o a n a l y s t s like D r . J u n g (vide : T h e i n t e g r a t i o n o f t h e p e r s o n a l i t y , C . G . J u n g ) . T h e Y o g i c K r i y a s a n d t h e processes o f a s c e n d i n g t h e K u n d a ­ lini S a k t i h a v e b e e n d e s c r i b e d i n d e t a i l b y S w a m y Siva­ n a n d a in his b o o k , Kundalini Toga.

7 Worship of God as Mother (By

Sri

Anwarul

Hasan)

T h e worship of G o d as the Divine M o t h e r has been p r e v a l e n t f r o m times i m m e m o r i a l . Prof. S i g m o n d F r e u d says in his Totem and Taboo : " T h e g r e a t m a t e r n a l deities have perhaps everywhere preceded the paternal deities." T h e ancient Egyptians worshipped Her under the name of Isis. It would be a m a t t e r of great interest to the students of c o m p a r a t i v e religion to trace the parallel d e v e l o p m e n t of this idea in the H i n d u a n d Christian Religions. A b r i e f o u t l i n e o f t h e H i n d u i d e a s o n this p o i n t m a y b e given here in the inspiring words of S w a m y Sivananda Saraswati. " M o t h e r w o r s h i p is the worship of G o d as the Divine M o t h e r — S r i M a t a . H e r manifestations a r e countless. Durga, Kali, Bhagavati, Bhavani, Ambal. Ambika,Jagadamba, K a m e s w a r i , G a n g a , U m a , C h a n d i , C h a m u n d i , Lalita, Gouri, Kundalini, Тага, Rajeswari, T r i p u r a s u n d a r i etc. a r e all H e r forms. R a d h a , Durga, Lakshmi, Saraswati a n d Savitri are t h e five Prakritis. T h o u g h e a c h n a m e pro­ d u c e s a specific r e s u l t , y e t it m a y also p r o d u c e a g e n e r a l result. You m a y repeat a n y one of the names of the Devi. I f y o u w i s h t o o b t a i n a p a r t i c u l a r fruit, y o u m u s t i n v o k e t h e goddess by the corresponding n a m e . " T h e U p a s a n a o r w o r s h i p of' D e v i , o r U n i v e r s a l M o t h e r l e a d s t o a t t a i n m e n t o f k n o w l e d g e o f t h e Self. It behoves, therefore, t h a t the aspirant should a p p r o a c h the

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M o t h e r first so t h a t s h e may introduce Hei spiritual < lull I to t h e F a t h e r for its illumination or Self-realisation. Thai is w h y t h e d e v o t e e s h a v e placed Radha, Sita, G o u r i first in the Jugal n a m e s viz-, R a d h a K r i s h n a , Sita Rama, t roul i S h , i n k e r , U m a S h a n k e r , B h a v a n i S h a n k e r , L a k s h m i N.u iv.in.i. " M o t h e r ' s g r a c e is b o u n d l e s s .

H e r m e r c y is i l l i m i t a b l e .

H e r k n o w l e d g e i s infinite. Her power is immeasurable. H e r g l o r y is ineffable. H e r s p l e n d o u r is indesi r i b a b l e . Shir gives y o u B h u k t i ( m a t e r i a l p r o s p e r i t y ) a n d M u k i i l i b e r a t i o n ) also. " T h e K u n d a l i n i S a k t i i s b o t h c o s m i c and i n d i v i d u a l . T h e c o s m i c i s c a l l e d M a h a K u n d a l i n i a n d the i n d i v i d u a l one the Kundalini. S h e lies d o r m a n t i n the M u l a d h a r a C h a k r a in t h e f o r m of a s e r p e n t i n e p o w e r or coiled up e n e r g y k n o w n as the K u n d a l i n i Sakti. S h e i s a t t h e centre, o f t h e life of t h e U n i v e r s e . S h e is t h e p r i m a l force ol life lh.it underlies all existence. S h e vitalises t h e b o d y t h r o u g h t h e S u s h u m n a N a d i a n d nerves. She nourishes the body with chyle a n d blood. S h e vitalises t h e u n i v e r s e t h r o u g h H e r energy. " W o r s h i p of Devi in t h e f o r m of Sri V i d y a is of t w o k i n d s , viz., i n t e r n a l for a d v a n c e d s t u d e n t s a n d e x t e r n a ! for t h e less evolved s t u d e n t s . " Practical instructions a r e given by S w a m i S i v a n a n d a for t h e e x t e r n a l form o f w o r s h i p o f D e v i , i n h i s b o o k . " A n a n d a Lahari Translation and Commentary " :— " Get up in the morning at 4 A . M . Have your bath and other purificatory acts. Then perform your Nitya-karma in a s e p a r a t e Pooja r o o m . P l a c e t h e r e i n t h e p h o t o s of y o u r I s h t a Devata, \ o u r G u r u a n d t h a t o f T r i p u r a s u n d a r i , t h e W o r l d M o t h e r a n d g e n e r a t r i x o f this U n i v e r s e i n w h o s e praise A n a n d a Lahari is sung. After p e r f o r m i n g y o u r N i t y a k a r m a h a v e a full r e a d i n g o f A n a n d a L a h a r i with e x t r e m e faith a n d devotion. K e e p a ghee l a m p burning throughout your Pooja time. I n t h e e n d , w a v e lights, b u r n i n c e n s e a n d c a m p h o r before t h e D e v i , y o u r Ishta D e v a t a a n d others. ' Place

the

offerings

of c o c o a n u t ,

honey,

before the deity a n d take t h e sacred Prasad. w i t h o u t fail.",

milk,

fruits

etc.

1 ) o this r e g u l a r l y

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" T h i s will relieve y o u o f a l l p a i n s , miseries, a n d t r i b u l a tions. Y o u will a t t a i n h i g h p o s i t i o n a n d success i n life, a n d u l t i m a t e l y a t t a i n S a y u j y a M u k t i also a s s t a t e d i n s t a n z a 22. P r a y to M o t h e r Goddess with a melting heart with faith a n d devotion. I a s s u r e you, y o u will h a v e r a p i d success i n life a n d s p i r i t u a l p r o g r e s s . " T h e internal form of worship of Devi is described by S w a m i S i v a n a n d a a s follows : — " I n t h e i n t e r n a l f o r m o f w o r s h i p t h e r e are n e i t h e r rituals n o r ceremonies. The s u p r e m e being in the form of Siva united with the Sakti is w o r s h i p p e d a t t h e v a r i o u s c e n t r e s o f e n e r g y o f the h u m a n b o d y o r C h a k r a s o r lotuses. T h o s e w h o p e r f o r m the i n t e r n a l m o d e of worship believe in the identity of Siva a n d Sakti, in t h e a w a k e n i n g of K u n d a l i n i , a n d in taking it up through the v a r i o u s C h a k r a s , t o S a h a s r a r a o r t h e t h o u s a n d - p e t a l l e d lotus, t h r o u g h worship, J a p a o f M a n t r a , w h e r e the individual soul unites with the S u p r e m e Soul. " Saktism helps the aspirant to arouse the K u n d a l i n i a n d u n i t e H e r w i t h L o r d S i v a a n d t o e n j o y t h e s u p r e m e bliss of Nirvikalpa Samadhi. W h e n K u n d a l i n i sleeps m a n i s awake to the world. H e h a s o b j e c t i v e consciousness. When s h e a w a k e s , h e sleeps. H e loses a l l consciousness o f t h e world a n d becomes one with the Lord. Mother Kundalini Sakti unites with L o r d Siva in S a h a s r a r a d u r i n g Nirvikalpa Samadhi. " T h e Yogi opens the m o u t h of Sushumna through P r a n a y a m a , B a n d h a s a n d M u d r a s a n d awakens the sleeping K u n d a l i n i o r the p r i m o r d i a l energy i n M u l a d h a r a a n d takes it to Sahasrara at the crown of the h e a d through the lower six c h a k r a s . T h e l o w e r six C h a k r a s a r e t h e r e s t i n g p l a c e s o r stages of K u n d a l i n i . H e e x p e r i e n c e s different k i n d s o f bliss a n d power a t different centres. Ultimately Kundalini unites w i t h h e r Lord P a r a m a Siva a t Sahasrara. Now Nirvikalpa S a m a d h i takes place. T h e Yogi attains liberation a n d g e t s h i g h e s t k n o w l e d g e a n d bliss\ T h e Yogi is tempted in t h e lower Chakras or resting places. H e gets p o w e r s a n d v a r i o u s sorts o f h a p p i n e s s . H e s h o u l d t r y t o r e a c h his f i n a l or p e r m a n e n t abode, the Sahasrara. H e should shun all Siddhis.

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93

" Fearlessness, unruffled s t a t e of m i n d , dispassion, c o n s t a n t m e d i t a t i v e m o o d , desirelessness, c o n t e n t m e n t , spirit u a l bliss, p e a c e , i n n e r s p i r i t u a l s t r e n g t h , d i s c r i m i n a t i o n , selfr e s t r a i n t , o n e - p o i n t e d n e s s o f m i n d , s t r o n g faith i n t h e existence o f I s h w a r a , a n d d e v o t i o n a r e t h e signs t h a t i n d i c a t e t h a t t h e K u n d a l i n i is awakened. Steadiness o f m i n d , steadiness o f A s a n , p u r i t y , s t r o n g y e a r n i n g for l i b e r a t i o n , m e r c y , s w e e t v o i c e , lustre i n t h e eyes, p e c u l i a r g l o w i n t h e face a n d c h a r m i n g personality are the marks of one whose Kundalini is awakened. All t h e a b o v e q u o t a t i o n s h a v e b e e n t a k e n from S w a m i Sivananda's commentary on A n a n d a Lahari. I n his " W i s d o m o f Siva " h e h a s t h r o w n s o m e f u r t h e r l i g h t o n t h e subject of Kundalini Yoga. " Sadhana, Dhriti, Sthirata, Dhairya, Laghava, Prat y a k s h a , a n d N i r v i k a l p a S a m a d h i a r e t h e seven stages o f Kundalini Yoga. W h e n t h e K u n d a l i n i begins t o rise u p w a r d s , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m of e l e c t r i c light." R e a d e r s w h o a r e desirous of obtaining further information a b o u t t h e m y s t e r i e s o f D e v i w o r s h i p a n d t h e S a k t a school o f philosophy should read S w a m i Sivananda's English commentary on A n a n d a Lahari. A n a n d a L a h a r i is a devotional p o e m o f f o r t y - o n e s t a n z a s b y Sri S a n k a r a c h a r y a , c o n t a i n i n g beautiful h y m n s in praise of Devi or the goddess T r i p u r a sundari. In the words of Swami Sivananda, " A n a n d a Lahari is universally recognised as an ancient a n d authoritative T a n t r i c work. T h e r e a r e thirty-five c o m m e n t a r i e s o n this book. T h e s t a n z a s c o n t a i n v a r i o u s M a n t r a s o r m y s t i c form u l a , a l o n g w i t h Y a n t r a s , o r d i a g r a m s , for w o r s h i p o f D e v i , a n d for t h e a t t a i n m e n t o f v a r i o u s S i d d h i s o r p o w e r s . W o r l d l y p e o p l e g e n e r a l l y u s e t h e verses o f t h i s h y m n for i n v o k i n g t h e D e v i for t h e fulfilment o f w o r l d l y d e s i r e s . " T h e starting p o i n t of o u r research to trace the developm e n t of these i d e a s in t h e C h r i s t i a n religion is a p a p e r by D r . E r n e s t J o n e s , i n c l u d e d i n his " Essays i n A p p l i e d P s y c h o analysis/' published in the International Psychoanalytical "Library. I n this p a p e r , D r . E r n e s t J o n e s d r a w s o u r a t t e n t i o n to t h e Christian T r i n i t y , consisting of the Father, Son a n d Holy Ghost. He points out that it would be more

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reasonable to suppose t h a t the third person in a T r i n i t y the o t h e r two o f w h i c h a r e t h e F a t h e r a n d S o n s h o u l d b e t h e M o t h e r a n d not the Holy Ghost. H o w then d i d t h e H o l y G h o s t c o m e in ? Q u o t i n g v a r i o u s h i s t o r i c a l s o u r c e s , D r . J o n e s , says t h a t o r i g i n a l l y t h e C h r i s t i a n T r i n i t y r e a l l y consisted o f t h e F a t h e r , S o n a n d M o t h e r (i.e., t h e H o l y V i r g i n M a r y , M o t h e r o f G o d ) . B u t l a t e r o n , d u e t o v a r i o u s h i s t o r i c a l reasons w h i c h n e e d n o t be discussed'here, the Semitic m i n d developed a repugnance to the idea of a feminine deity, a n d the Holy Ghost was s u b s t i t u t e d for t h e D i v i n e M o t h e r . We shall not repeat the a r g u m e n t s of Dr. Jones, but s h a l l t r y to find verification for his c e n t r a l thesis in o t h e r fields of h u m a n knowledge. It is r e m a r k a b l e that, using a n o t h e r viewpoint of D e p t h Psychology, Dr. Carl Gustav J u n g arrives at the same conclusion. H e says, i n his I n t e g r a t i o n o f t h e P e r s o n a l i t y : — " T h e f e m i n i n i t y i n t h e G o d h e a d i s k e p t secret a n d t o say t h a t the H o l y Ghost is Sophia counts as a heresy. It was quite in l i n e w i t h this p s y c h o l o g i c a l fact w h e n t h e H o l y G h o s t w a s t a k e n a s S o p h i a a c c o r d i n g t o t h e h e r e t i c a l i n t e r p r e t a t i o n , for t h e H o l y Ghost was the mediator of the birth in the flesh, a n d t h u s m a d e i t possible for t h e l u m i n o u s G o d h e a d t o b e c o m e visible i n t h e d a r k n e s s o f t h e w o r l d . I t was this conn e c t i o n t h a t a r o u s e d t h e suspicion t h a t t h e H o l y G h o s t was f e m i n i n e , for M a r y w a s t h e d a r k e a r t h o f t h e f i e l d , ilia t e r r a v i r g o n o n d u m p l u v i i s r i g a t a ( t h a t v i r g i n soil n o t y e t w a t e r e d b y t h e r a i n s ) a s A u g u s t i n e called h e r . D r . J u n g says t h a t h e h a s f o u n d t h e feminine a s p e c t of G o d r e c u r r i n g as a spiritual p r o b l e m in the unconscious m i n d s o f his C h r i s t i a n p a t i e n t s . Let us summarise here some r e l e v a n t c h a r a c t e r i s t i c s o f t h e H o l y G h o s t a s i t occurs i n Christian literature. (1) T h e f e m i n i n e s y m b o l of t h e d o v e is often used for t h e H o l y Ghost in the Bible. (2) T h e s y m b o l of fire is also u s e d for t h e H o l y G h o s t . T h e H o l y G h o s t i s e x p e r i e n c e d a s a Celestial F i r e . On the day of Pentecost, the H o l y Ghost c a m e d o w n on the Apostles in the form o f " t o n g u e of fire."

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(3) T h e H o l y G h o s t confers seven s p i r i t u a l gifts on t h e sincere believer. T h e C h r i s t i a n h y m n says, C o m e H o l y G h o s t o u r souls inspire A n d l i g h t e n w i t h Celestial F i r e . T h o u the Holy Spirit A r t — W h o dost thy sevenfold gifts i m p a r t . T h y blessed u n c t i o n from a b o v e , Is c o m f o r t , p e a c e a n d fire of love. (4) T h e H o l y G h o s t is e x p e r i e n c e d as a c o n d i t i o n of g r e a t s p i r i t u a l bliss a n d serenity. T h a t is w h y it is called t h e C o m f o r t e r i n t h e H o l y Bible. In the Christian h y m n s we find :— Come Holy Ghost, eternal God P r o c e e d i n g from a b o v e B o t h from t h e F a t h e r a n d t h e S o n , T h e G o d o f p e a c e a n d love T h o u a r t the very Comforter I n grief a n d all distress T h y h e a v e n l y comfort from o n h i g h N o t o n g u e c a n i t express. T h e f o u n t a i n a n d t h e living spring O f j o y celestial, T h e f i r e s o b r i g h t , t h e love s o sweet T h y unction spiritual. B u t the four a t t r i b u t e s o f t h e H o l y G h o s t d e s c r i b e d a b o v e a r e t h e very s a m e a t t r i b u t e s w e h a v e f o u n d i n o u r s t u d y o f the Kundalini Sakti. T h e Holy Ghost is a feminine symbol o i G o d , a n d s i m i l a r l y t h e K u n d a l i n i Sakti i s only a n a s p e c t of the Devi. She is the Cosmic Kundalini. K u n d a l i n i Yoga is simply the internal, philosophical mode of worshipping Devi. Again, the H o l y Ghost is represented by the symbol of f i r e , a n d a s S w a m i S i v a n a n d a tells us, w h e n t h e K u n d a l i n i begins to rise u p w a r d , t h e Y o g i c p r a c t i t i o n e r sees it as a b e a m o f electric light. T h e K u n d a l i n i S a k t i h a s also b e e n c a l l e d by-some w r i t e r s " t h e S e r p e n t F i r e . " T h e K u n d a l i n i S a k t i passes t h r o u g h six l o w e r C h a k r a s a n d finally comes to the Seventh Centre, the Shasrara. T h e r e

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a r e seven stages of K u n d a l i n i Y o g a according to S w a m i Sivananda. S i m i l a r l y t h e H o l y G h o s t confers seven s p i r i t u a l gifts o n m a n k i n d . Both the K u n d a l i n i Sakti a n d the Holy Ghost, when e x p e r i e n c e d , l e a d t o a f e e l i n g o f s p i r i t u a l j o y , serenity o f m i n d a n d divine ecstasy. W h e n t h e K u n d a l i n i rises, t h e Y o g i gets v a r i o u s k i n d s o f Siddhis or miraculous powers. S i m i l a r l y S a i n t P a u l tells us, i n t h e H o l y B i b l e t h a t all k i n d s o f gifts, like t h e gift o f p r o p h e s y , t h e gift o f feeling e t c . , a r e c o n f e r r e d b y t h e H o l y G h o s t . T h u s w e find t h a t t h e i n t e r n a l , p h i l o s o p h i c a l m o d e o f worshipping Devi as individual Kundalini Sakti indwelling w i t h i n us, a n d t h e e x t e r n a l c e r e m o n i a l w o r s h i p o f D e v i a s D u r g a , K a l i , B h a v a n i o r T r i p u r a s u n d a r i , w h i c h exist a s o n e unified s y s t e m o f d e v o t i o n a l t h o u g h t i n t h e H i n d u religion, h a v e b e c o m e s e p a r a t e d from e a c h o t h e r i n C h r i s t i a n i t y , t h e individual K u n d a l i n i being represented as the Holy Ghost, i n d w e l l i n g w i t h i n us, a n d i n s p i r i n g u s t o a l l g o o d w o r k , a n d t h e Cosmic Sakti or Devi being represented by the Holy Virgin Mary. T h e s e t w o p a r a l l e l lines o f t h o u g h t w h i c h h a v e b e c o m e disconnected or torn out of their context in the C h r i s t i a n r e l i g i o n , a r e seen a s t w o a s p e c t s o f t h e s a m e s p i r i t u a l experience in the symmetrical a n d synthetic philosophy of the T a n t r a s . Various puzzling problems of Christianity a r e solved i n t h e light o f H i n d u m y s t i c a l p h i l o s o p h y . The H o l y G h o s t i s n o t o n l y a s u b s t i t u t e f i g u r e for t h e V i r g i n M a r y , but is identical with Her. A l t h o u g h t h e H o l y V i r g i n , M o t h e r o f G o d , w a s left o u t from t h e C h r i s t i a n T r i n i t y , t h e o r i g i n a l t e n d e n c y c o n t i n u e d t o a s s e r t itself i n C h r i s t i a n t h o u g h t . L e t us m a k e a brief historical survey of M a r i o l a t r y , or mystical devotion to M a r y . (1) V e r y e a r l y i n t h e C h r i s t i a n C h u r c h , A u g u s t 15th w a s f i x e d a s t h e d a t e o f t h e A s s u m p t i o n o f t h e Blessed V i r g i n , t h a t i s t o say, o f t h e m i r a c u l o u s p a s s i n g o f t h e M o t h e r o f t h e L o r d . J u v e n a l , B i s h o p o f J e r u s a l e m , gives t h e following account of the event (quoted in Smith's Dictionary of the B i b l e , a r t i c l e o n M a r y t h e V i r g i n , V o l . I I , p a g e 269) : — " F r o m an ancient a n d most true tradition, we have r e c e i v e d , t h a t a t t h e t i m e o f t h e g l o r i o u s falling asleep o f

SYMPOSIUM ON SAKTI

H o l y M a r y , M o t h e r o f G o d , all t h e holy apostles borne aloft in a m o m e n t of t i m e , c a m e t o g e t h e r to J e r u s a l e m ; a n d w h e n they w e r e n e a r h e r they h a d a vision o f a n g e l s B u t after t h r e e d a y s , o n t h e a n g e l i c m u s i c c e a s i n g , those o f t h e apostles w h o w e r e p r e s e n t o p e n e d t h e t o m b , a s o n e o f t h e m , T h o m a s , h a d b e e n a b s e n t , a n d o n his a r r i v a l w i s h e d t o a d o r e the body which has borne God. B u t h e r all g l o r i o u s b o d y they could not find a n d they came to no other conclusion t h a t H e , w h o h a d c h o s e n t o t a k e flesh o f t h e V i r g i n M a r y w a s also p l e a s e d , after h e r d e p a r t u r e , t o h o n o u r h e r i m m a culate and unpolluted body with incorruption, and to transl a t e h e r before t h e c o m m o n r e s u r r e c t i o n o f a l l m e n . " Some believed t h a t she h a d never really died, b u t h a d b e e n taken to God. (2) N e a r a b o u t this t i m e , t h e d o g m a o f t h e P e r p e t u a l V i r g i n i t y o f t h e H o l y M a r y w a s also d e v e l o p e d . This dogma m e a n s t h a t n o t o n l y t h e r e h a d been t h e V i r g i n B i r t h o f J e s u s C h r i s t , t h e son o f G o d , b u t also, t h a t t h e so-called brothers of Jesus were not real brothers, but step-brothers. (3) O n D e c e m b e r 3 t h , 1854, P o p e P i u s I X , b y his Bull, ' Ineffabilis D e u s ' a n n o u n c e d t h e D o g m a of t h e I m m a c u l a t e C o n c e p t i o n o f t h e V i r g i n M a r y , t o a n A s s e m b l y o f Bishops, at St. Peters, R o m e . T h e C h r i s t i a n t e a c h i n g asserts t h a t all m e n , e x c e p t i n g J e s u s C h r i s t , a r e b o r n w i t h the t a i n t o f o r i g i n a l sin. J e s u s C h r i s t i s a n e x c e p t i o n t o this r u l e , a s h e w a s really an Incarnation of God. T h e dogma of the Immaculate Conception of M a r y m e a n s that as the Son of G o d was born sinless, similarly H i s H o l y M o t h e r w a s free from o r i g i n a l sin from h e r v e r y b i r t h , by a special d e c r e e of G o d . These d o g m a s p r o d u c e d a state of m i n d in which the Virgin M a r y came to be regarded as something,akin to divine. I t c a m e t o b e b e l i e v e d t h a t t h e son o f G o d h a d m a d e H i s H o l y M o t h e r Q u e e n o f H e a v e n , p u t all t h i n g s u n d e r H e r a u t h o r i t y , a n d t h a t S h e b y h e r p o w e r f u l intercession w i t h G o d , could b e s t o w all k i n d s o f benefits, b o t h s p i r i t u a l a n d material, on H e r devotees. Or as Swami Sivananda says i n his i n t r o d u c t i o n t o A n a n d a L a h a r i , " H e h a s h a n d e d o v e r t h e p o w e r o f a t t o r n e y t o H i s consort D u r g a . It is M o t h e r D u r g a o n l y w h o looks after the affairs o f t h e w o r l d . " 7

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YOGA.

Devotion to t h e Virgin M a r y has p r o d u c e d some of the most beautiful kind of religious literature in the Christian M i d d l e Ages. L e t u s s t u d y s o m e o f its a s p e c t s : — (1) T h e f o l l o w i n g M a n t r a m i s u s e d b y t h e R o m a n C a t h o l i c Christians w h e n reciting the rosary, or the Christian Mala,

r

SYMPOSIUM

ON

SAKTI

9>

k i n d a n d sweet a n d compassionate, b u t w h a t p e n e t r a t e d t o t h e v e r y d e p t h s o f m y soul w a s h e r g r a c i o u s smile. Instantly a l l m y p a i n v a n i s h e d , m y eves f i l l e d , a n d b i g t e a r s fell silently, tears of purest heavenly j o y " W h e n m y sister s a w m e g a z e f i x e d l y o n t h e s t a t u e , s h e s a i d to h e r s e l f : ' T h e r e s e is c u r e d . ' It w a s t r u e . "

" H a i l M a r y , full o f G r a c e , b l e s s e d a r t t h o u a m o n g s t w o m e n , a n d blessed i s t h e fruit o f t h y w o m b , Jesus. Holy M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a t t h e h o u r of Death, Amen."

T h i s s t o r y , w h i c h tells o f t h e f i r s t e c s t a s y e x p e r i e n c e d b y t h i s g r e a t C h r i s t i a n S a i n t m a y w e l l serve a s a n e x a m p l e , o f t h e r e l i g i o u s e m o t i o n s felt b y C h r i s t i a n d e v o t e e s t o w a r d s t h e Virgin Mary.

T h e w o r d ' r o s a r y ' refers to a l e g e n d . It is s a i d t h a t once a young m o n k was reciting the rosary. In a vision, t h e V i r g i n M a r y w a s seen b y his side, a n d a s the words o f t h e r o s a r y c a m e o u t o f his M o u t h , t h e y t u r n e d i n t o roses, a n d t h e Blessed V i r g i n w a s s e e n w e a v i n g g a r l a n d s o u t o f t h e m , a n d p u t t i n g t h e m o n his h e a d .

V a r i o u s C h r i s t i a n mystics h a v e expressed t h e feminine aspect of G o d . In ' T h r e e F a m o u s Occultists ' W. P. Swains o n gives a g o o d s u m m a r y .

(2) I t i s t h e c o m m o n p r a c t i c e w i t h R o m a n C a t h o l i c Christians to begin a N o v e n a to t h e Virgin M a r y to get d i v i n e h e l p w h e n i n distress. T h e Virgin M a r y is invoked for n i n e d a y s — h e n c e i t i s c a l l e d t h e N o v e n a . Says S w a m i S i v a n a n d a , " Do special Pooja on N a v a r a t r i days. T h e s e n i n e days a r e very sacred to Devi. Plunge yourself in H e r w o r s h i p . " (3) S a i n t T h e r e s e o f t h e C h i l d J e s u s was^a g r e a t d e v o t e e of the Virgin M a r y . I n h e r A u t o b i o g r a p h y she w r i t e s h o w s h e o n c e fell s e r i o u s l y ill i n h e r g i r l h o o d , s o t h a t h e r life w a s d e s p a i r e d of, b u t s h e w a s m i r a c u l o u s l y c u r e d b y t h e H o l y Virgin. We shall give t h e story in t h e words of the saint herself. " T h e n looking t o w a r d s t h e statue, she i m p l o r e d o u r L a d y ' s a s s i s t a n c e w i t h a l l t h e f e r v o u r o f a m o t h e r w h o begs t h e life o f h e r c h i l d a n d w i l l n o t b e r e f u s e d — a n d t h a t c r y o f f a i t h forced t h e g a t e s o f h e a v e n . " U t t e r l y exhausted, a n d finding no h o p e on e a r t h , I too sought m y H e a v e n l y M o t h e r ' s aid, a n d entreated h e r with all my h e a r t to have pity on m e . " Suddenly the statue became animated and radiantly beautiful—with a divine beauty t h a t no words of mine can ever convey. T h e l o o k u p o n o u r L a d y ' s face w a s u n s p e a k a b l y

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" O u r One-Twain Father-Mother God of which Harris speaks is essentially i d e n t i c a l w i t h t h e Will a n d W i s d o m of J a c o b Boehme, the F a t h e r a n d M o t h e r o f A n n a Kingsford. A b h a a n d A i m a o f t h e K a b a l a h , a n d O s i r i s a n d Isis o f t h e old Egyptian Theosophy. In the most ancient times, the Supreme was symbolised by t h e letters I . O . signifying Father-Mother. All a n c i e n t r e l i g i o n s t a u g h t t h e d u a l i t y o f t h e D i v i n e n a t u r e , t h e feminine finding expression through­ o u t t h e a g e s , u n d e r v a r i o u s n a m e s s u c h a s Isis, S o p h i a , M a d o n n a etc. J u d a i s m has always esoterically t a u g h t the d u a l n a t u r e of the supreme, while in the R o m a n Catholic C h u r c h w e f i n d this t r u t h veiled u n d e r t h e worship o f V i r g i n Mary." ( p p . 183-184). S o let u s offer o u r P r a y e r t o t h e D i v i n e M o t h e r : 1. Hail M a r y . Full of Grace, Blessed a r t T h o u a m o n g s t w o m e n , a n d blessed i s t h e fruit o f T h y w o m b , J e s u s . H o l y M a r y , M o t h e r o f G o d , p r a y for u s s i n n e r s n o w a n d at the h o u r of d e a t h . A m e n — ( T h e Christian Rosary). 2. O u r p r o s t r a t i o n s t o T h e e , О D e v i , All A u s p i c i o u s O n e , g i v e r o f success a n d p r o s p e r i t y , t h e a b o d e o f t h e helpless, t h e O n e w i t h t h r e e eyes a n d o f w h i t e c o l o u r , c o n s o r t o f L o r d Narayana. Adorations to the W o r l d - M o t h e r w h o creates, preserves o r sustains this universe t h r o u g h H e r Sakti a n d bestows p e r e n n i a l j o y a n d S u p r e m e P e a c e t o H e r devotees—(AncientHindu Prayer).

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3. О T r i p u r a S u n d a r i ! О A d o r a b l e M o t h e r ! I b o w to Thee. W i t h o u t T h y g r a c e n o o n e c a n g e t success i n s p i r i t u a l S a d h a n a a n d salvation in the e n d . О Compassionate M o t h e r ! T h o u art an ocean of mercy. Bless m e . I f I g e t a d r o p f r o m t h a t o c e a n will i t d r y u p ? me.

О my sweet M o t h e r ! I am T h y child. Jeye Tripu'ra Sundari ! 4.

Guide me.

Protect me.

Salutations.—(Swami

Save

Sivananda).

L e t all m y idle talks b e J a p a sound divine All gesture b e M u d r a , all steps a r o u n d T h y seat

BOOK TWO

All lying d o w n P r a n a m , all Н о т а w h a t I e a t A l l j o y for t h e S u p r e m e , for T h e e a l l a c t s o f m i n e . —(Ananda 5.

Jeya

Sri D u r g a , J e y a

Saranam Jeya

Sri D u r g e , J e y a

Sri

Durge

Sri Durge,

Sri

Durge

Sri

Durga

От

Sri D u r g e , J e y a

Saranam

Lahari)

Jeya

От

J e y a Sri D u r g a , J e y a Pahimam,

Sri D u r g a , J e y a

J e y a Sri D u r g a , J e y a Rakshamam.

Sri D u r g a , J e y a Sri D u r g a —(Swami Sivananda)

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NADA YOGA

1:r~fucnmrf-t ~~~~~rcr.:rR1f;r crn~ ~T~ 1 -l1~6\:lj.HHrTflilWfi tl~ltl~ trT~ ~ T-iTl{, 11 Sadasivoktaani INFLUENCE OF SOUND ON MIND T h e deer is e n t r a p p e d by sweet sound. T h e c o b r a is e n c h a n t e d by sweet music. R a g a Punnagavarali charms the cobra.

Sapaadaiaksha-Layavadhaanaani

Vasanli Lokey, Naadhaanusandhaanasamaadhimekam Manyaamahe Maanyatamam Layaanaam. In this w o r l d t h e r e exist a l a k h a n d a q u a r t e r types of L a y a S a d h a n a , all told b y S a d a Siva. W e consider t h e N a d h a a n u s a n d h a n a S a m a d h i a s t h e best o n e a m o n g t h e v a r i o u s types o f L a y a s .

N a d a entraps the mind.

.:i~m;:i ! .:iiits~ ~ c'qT

T h e m i n d gets L a y a i n s w e e t N a d a .

~tr~ro~ qq;r,r mtfi ~~ ~q~ tr-lT q 11

T h e m i n d is attracted by sweet N a d a . T h e r e f o r e , y o u c a n easily c o n t r o l t h e m i n d T h r o u g h the practice of N a d a Yoga.

Naadaanusandhaana

JI~

a~~ ~lfT;yJ>L I

Namoslu

Tubhyam Twaam Manmahe Taltwapadam Layaanaam, Bhavatprasadaat Pavanena Saakam Vileeyatey Vishnupadey Mano Mey. N a d a n u s a n d h a a n a ! M a y this S a l u t a t i o n b e u n t o t h e e . "We h o l d y o u as t h e t r a n s c e n d e n t s t a t e in all L a y a s . By y o u r grace, my mind attains Laya in the abode of Vishnu, along with Prana.

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