Introduction And Preface

Preface

The Indian Tantras, which are numerous, constitute the Scripture ("Shastra") of the Kaliyuga, and as such are the voluminous source of present and practical orthodox "Hinduism." The Tantra Shastra is, in fact, and whatever be its historical origin, a development of the "Vaidika Karmakanda", promulgated to meet the needs of that age. Shiva says: "For the benefit of men of the Kali age, men bereft of energy and dependent for existence on the food they eat, the Kaula doctrine, O auspicious one! is given" (Chap. IX., verse 12). To the Tantra we must therefore look if we would understand aright both ritual, "yoga", and "sadhana" of all kinds, as also the general principles of which these practices are but the objective expression.

Yet of all the forms of Hindu Shastra, the Tantra is that which is least known and understood, a circumstance in part due to the difficulties of its subject-matter and to the fact that the key to much of its terminology and method rest with the initiate. The present translation is, in fact, the first published in Europe of any Indian Tantra. An inaccurate version rendered in imperfect English was published in Calcutta by a Bengali editor some twelve years ago, preceded by an Introduction which displayed insufficient knowledge in respect of what it somewhat quaintly described as "the mystical and superficially technical passages" of this Tantra. A desire to attempt to do it greater justice has in part prompted its selection as the first for publication. This Tantra is, further, one which is well known and esteemed, though perhaps more highly so amongst that portion of the Indian public which favours "reformed" Hinduism than amongst some Tantrikas, to whom, as I have been told, certain of its provisions appear to display unnecessary timidity. The former admire it on account of its noble exposition of the worship of the Supreme Brahman, and in the belief that certain of its passages absolutely discountenance the orthodox ritual. Nothing can be more mistaken than such belief, even though it be the fact that "for him who has faith in the root, of what use are the branches and leaves." This anyone will discover who reads the text. It is true that, as Chap. VII., verse 94, says: "In the purified heart knowledge of Brahman grows," and "Brahmajnane samutpanne krityakrityang na vidyate". But the statement assumes the attainment of "Brahmajana", and this, the Shastra says, can be attained, not by Vedantic discussions nor mere prayer, after the manner of Protestant systems of Christian worship; but by the "Sadhana "which is its main subject-matter. I have referred to Protestant systems, for the Catholic Church possesses an elaborate ritual and a "sadhana" of its own which is in many points strikingly analogous to the Hindu system. The section of Tantrikas to whom I have referred are, I believe, also in error. For the design of this Tantra appears to be, whilst conserving commonly-recognized Tantrik principles, to secure that, as has sometimes proved to be the case, they are not abused. Parvvati says (Chap. I., verse 67): "I fear, 0 Lord! that even that which Thou hast ordained for the good of men will, through them, turn out for evil. Hitaya yane", "karmani kathitani tvaya prabho Manyetani mahadeva viparitani manave". It is significant, in connection with these observations, to note that this particular Tantra was chosen as the subject of commentary by Shrimad Hariharananda Bharati, the Guru of the celebrated Hindu "reformer," Raja Ram Mohun Roy.

The Tantra has been assigned to the group of sixty-four known as those of the Rathakranta. It was first published by the Adi-Brahma-Samaja in 1798 Shakabda (a.d. 1876), and was printed in Bengali characters, with the notes of the Kulavadhuta Shrimad Hariharananda Bharati under the editorship of Anandachandra Vidyavagisha. The preface to this edition stated that three MSS. were consulted; one belonging to the library of the Samaja; the second supplied by Durgadasa Chandhuri, and the third taken from the library of Raja Ram Mohun Roy. This text appears to be the basis of subsequent publications. It was again printed in 1888 by Shri Krishna Gopala Bhakta, since when there have been several editions with Bengali translations, including that of Shri Prasanna Kumara Shastri. The late Pandit Jivananda Vidyasagara published an edition in Devanagari character, with the notes of Hariharananda; and the Venkateshvara Press at Bombay have issued another in similar character with a Hindi translation.

The translation published is that of the first part only. It is commonly thought (and was so stated by the author of the Calcutta edition in English to which I have referred) that the second portion is lost. This is, however, not so, though copies of the complete Tantra are rare enough. The full text exists in manuscript, and I hope at a later date to have an opportunity of publishing a translation of it. I came across a complete manuscript some two years ago in the possession of a Nepalese Pandit. He would, however, only permit me to make a copy of his manuscript on the condition that the "Shatkarmma" Mantras were not published. For, as he said, virtue not being a condition precedent for the acquisition of "siddhi" in such Mantras, their publication might enable the evilly disposed to work harm against others, a crime which, he added, was, in his own country, where the Tantra was current, punishable by the civil power. I was unable to persuade him even with the observation that the mere publication of the Mantra without knowledge of what is called the "prayoga" (which cannot be learned of books) would in any case be ineffectual. I could not give an undertaking which would have involved the publication of a mutilated text, and the reader must therefore for the present be content with a translation of the first part of the Tantra, which is generally known, and has, as stated, been several times printed. The incident has further value than the direct purpose for which I have told it. There are some to whom the Tantra, though they may not have read a line of it, is "nothing but black magic," and all its followers are "black magicians." This is of course absurd. In this connection I cannot avoid interposing the observation that certain practices are described in Tantra which, though they are alleged to have the results described therein, yet exist "for delusion." The true attitude of the higher Tantrika is illustrated by the action of the Pandit who, if he disappointed my expectations, at any rate by his refusal afforded an answer to these too general allegations.

The second portion of the manuscript in his possession contained over double the number of Shlokas to be found in the first part here published.

The edition which has been used for the translation is that (now out of print) edited and published at Calcutta by Shri Krishna Gopala Bhakta in Chaitra 1295 Bengali era (April, 1888), with Commentary of Shrimad Hariharananda Bharati, and with additional notes by the learned and lately deceased Pandit Jaganmohana Tarkalangkara, called Vriddha in order to distinguish him from another celebrated Pandit of the same name. A new edition of the same work is now, in course of publication, with further notes by the latter’s son, Pandit Jnanendranatha Tantraratna.

This valuable Commentary is not, however, altogether suitable for the general reader, for it assumes a certain amount of knowledge on his part which he does not possess. I have accordingly, whilst availing myself of its aid, written my own commentary, and added an Introduction explaining certain matters and terms referred to or presupposed by the text which, as they require a somewhat more extended treatment, could not be conveniently dealt with in the footnotes. Some of the matters there explained are, though common and fundamental, seldom accurately defined. Nothing, therefore, is lost by a re-statement of them with an intention to serve such accuracy. Other matters are of a special character, and are either not generally known or are misunderstood. The Introduction, however, does not profess to be an exhaustive treatment of that with which it deals. On the contrary, it is but an extended note written to help some way towards a better understanding of the text by the ordinary reader. For a fuller exposition of general principles and practice the interested are referred to three works which I have in preparation, "Principles of Tantra" ("Tantratattva"), "Exposition of the Secret Worship" ("Rahasyapujapaddhati"), and "Description of the Six Centres" ("Shatchakranirupana"). There are, however, some matters in the "Shastra" or its accompanying oral tradition which he must, and if disposed thereto will, find out for himself. This, too, is implied by the saying in this Tantra that it is by merit acquired in previous births that the mind inclines to Kaula doctrine (Chapter VII., verse 99). However this may be, no one will understand the "Shastra "who starts his inquiry with a mind burdened with the current prejudices against it, whatever be the colour of truth some of them may possess by reason of actual abuse of Shastric principles.

In conclusion, I wish to thank my Indian friends for the aid they have given me in the preparation of this and other kindred works, and to whom I am indebted for much information gathered during many pleasant hours which we have spent together in the study of a subject of common interest to them and myself. The Tantras generally are written in comparatively simple Sanskrit. For their rendering, however, a working knowledge of their terminology and ritual is required, which can be only fully found in those to whom it is familiar through race, upbringing, and environment, and in whom there is still some regard for their ancient inheritance. As for others, they must learn to see through the Indian eye of knowledge until their own have been trained to its lines of vision. In this way we shall be in the future spared some of the ridiculous presentments of Indian beliefs common in the past and even now too current.

Arthur Avalon.

January 7, 1913.

Introduction

The scene of the revelation of this Tantra is laid in Himalaya, the "Abode of Snow," a holy land weighted with the traditions of the Aryan race. Here in these lofty uplands, encircled with everlasting snows, rose the great mountain of the north, the Sapta Kula Parvata. Hence the race itself came, and there its early legends have their setting. There are still shown at Bhimudiyar the caves where the sons of Pandu and Draupadi rested, as did Rama and his faithful wife at the point where the Kosi joins the Sita in the grove of Asoka trees. In these mountains Munis and Rishis lived. Here also is the "Kshetra" of Shiva Mahadeva, where His Spouse Parvvati, the daughter of the Mountain King, was born, and where Mother Ganges also has her source. From time immemorial pilgrims have toiled through these mountains to visit the three great shrines of Gangotri, Kedarnath, and Badrinath. At Kangri, further north, the pilgrims make the "parikrama" of Mount Kailasa (Kang Rinpoche), where Shiva is said to dwell. This nobly towering peak rises to the north-west of the sacred Mansarowar Lake (Mapham Yum-tso) from amidst the purple ranges of the lower Kangri Mountains. The paradise of Shiva is a summerland of both lasting sunshine and cool shade, musical with the song of birds and bright with undying flowers. The air, scented with the sweet fragrance of Mandara chaplets, resounds with the music and song of celestial singers and players. The Mount is "Gana Parvata", thronged with trains of Spirits ("devayoni"), of which the opening Chapter speaks.

And in the regions beyond rises Mount Meru, centre of the world-lotus. Its heights, peopled with spirits, are hung with clusters of stars as with wreaths of Malati flowers. In short, it is written: "He who thinks of Himachala, though he should not behold him, is greater than he who performs all worship in Kashi (Benares). In a hundred ages of the Devas I could not tell thee of the glories of Himachala. As the dew is dried up by the morning sun, so are the sins of mankind by the sight of Himachala."

It is not, however, necessary to go to the Himalayan Kailasa to find Shiva. He dwells wheresoever his worshippers, versed in Kulatattva, abide, and His mystic mount is to be sought in the thousand-petalled lotus ("sahasrara-padma") in the body of every human "jiva", hence called Shivasthana, to which all, wheresoever situate, may repair when they have learned how to achieve the way thither.

Shiva promulgates His teaching in the world below in the works known as Yamala, Damara, Shiva Sutra, and in the Tantras which exist in the form of Dialogues between the Devata and his Shakti, the Devi in Her form as Parvvati. According to the Gayatri Tantra, the Deva Ganesha first preached the Tantra to the "Devayoni" on Mount Kailasa, after he had himself received them from the mouth of Shiva.

After a description of the mountain, the Dialogue opens with a question from Parvvati in answer to which and those which succeed it, Shiva unfolds His doctrine on the subjects with which this particular Tantra deals.

Shiva and Shakti

That eternal immutable existence which transcends the "turiya "and all other states is the unconditioned Absolute, the supreme Brahman or Para-brahman, without Prakriti ("nishkala") or Her attributes ("nir-guna"), which, as being the inner self and knowing subject, can never be the object of cognition, and is to be apprehended only through "yoga "by the realization of the Self ("atmajana"), which It is. For as it is said, "Spirit can alone know Spirit." Being beyond mind, speech, and without name, the Brahman was called "Tat", That," and then "Tat Sat", That which is." For the sun, moon, and stars, and all visible things, what are they but a glimpse of light caught from "That" ("Tat")?

Brahman is both "nishkala" and "sakala". "Kala" is Prakriti. The "nishkala" Brahman or Para-brahman is the "Tat", when thought of as without Prakriti ("prakriteranya"). It is called "sakala" when with Prakriti. As the substance of Prakriti is the three gunas It is then "su-guna", as in the previous state It was "nir-guna". Though in the latter state It is thought of as without Shakti, yet (making accommodation to human speech) in It potentially exists Shakti, Its power and the whole universe produced by It. To say, however, that the Shakti exists in the Brahman is but a form of speech, since It and Shakti are, in fact, one, and Shakti is eternal ("Anadi-rupa"). She is "Brahma-rupa" and both "vi-guna" ("nir-guna") and "sa-guna"; the "Chaitanya-rupini-Devi", who manifests all "bhuta". She is the "Ananda-rupini-Devi", by whom the Brahman manifests Itself, and who, to use the words of the Sarada, pervades the universe as does oil the sesamum seed.

In the beginning the "Nishkala" Brahman alone existed. In the beginning there was the One. It willed and became many. "Ahab bahu syam" – "may I be many." In such manifestation of Shakti the Brahman is known as the lower ("apara") or manifested Brahman, who, as the subject of worship, is meditated upon with attributes. And, in fact, to the mind and sense of the embodied spirit ("jiva") the Brahman has body and form. It is embodied in the forms of all Devas and Devils, and in the worshipper himself. Its form is that of the universe, and of all things and beings therein.

As "Shruti" says: "He saw" ("Sa aikshata", "aham bahu syam prajayeya"). "He thought to Himself may I be many. Sa aikshaya" was itself a manifestation of Shakti, the "Para-mapurva-nirvana shakti", or Brahman as Shakti. From the Brahman, with Shakti ("Para-shakti-maya") issued Nada (Shiva-Shakti as the "Word" or "Sound" ), and from Nada, Vindu appeared. Kalicharana in his commentary on the Shatchakra-nirupana says that Shiva and Nirvana Shakti bound by a mayik bond and covering, should be thought of as existing in the form of Parang Vindu.

The Sarada says: "Sachchidananda vibhavat sakalat parameshvarat asichchhaktistato nado"," nadad vindu-samudbhavah "("From Parameshvara vested with the wealth of sachchidananda and with Prakriti ("sakala") issued Shakti; from Shakti came Nada and from Nada was born Vindu" ). The state of subtle body which is known as Kama-kala is the "mula "of "mantra". The term "mula-mantratmika", when applied to the Devi, refers to this subtle body of Hers known as the Kama-kala. The Tantra also speaks of three Vindus, namely Shiva-maya, Shakti-maya, and Shiva-shakti-maya.

The Parang-vindu is represented as a circle, the centre of which is the "brahma-pada", or place of Brahman, wherein are Prakriti-Purusha, the circumference of which is encircling "maya". It is on the crescent of "nirvana-kala", the seventeenth, which is again in that of "ama-kala", the sixteenth digit (referred to in the text) of the moon-circle ("Chandramandala"), which circle is situate above the Sun-Circle ("Suryyamandala"), the "Guru "and the "hangsah", which are in the pericarp of the thousand-petalled lotus ("sahasrarapadma"). Next to the Vindu is the fiery Bodhini, or Nibodhika (v. "post"). The Vindu, with the Nirvana-kala, Nibodhika, and Ama-kala, are situated in the lightning-like inverted triangle known as "A", "Ka", "Tha"," and which is so called because at its apex is "A"; at its right base is "Za"; and at its left base "Tha". It is made up of forty-eight letters ("matrika"): the sixteen vowels running from "A "to "Ka"; sixteen consonants of the "ka-varga "and other groups running from "A" to "Ka"; and the remaining sixteen from "Ka "to "Tha". Inside are the remaining letters ("matrika"), "ha", "la"(second), and "ksha". As the substance of Devi is "matrika" ("matrika-mayi") the triangle represents the "Word" of all that exists. The triangle is itself encircled by the "Chandramandala". The Vindu is symbolically described as being like a grain of gram ("chanaka"), which under its encircling sheath contains a divided seed. This "Parang-vindu" is Prakriti-Purusha, Shiva-Shakti. It is known as the Shabda-Brahman (the Sound Brahman), or Aparabrahman. A polarization of the two Shiva and Shakti "Tattvas" then takes place in "Parashaktimaya". The Devi becomes "Unmukhi". Her face turns towards Shiva. There is an unfolding which bursts the encircling shell of Maya, and creation then takes place by division of Shiva and Shakti or of "Hang" and "Sah." The Sarada says: "The "Devataparashaktimaya" is again Itself divided, such divisions being known as Vindu, Vaja, and Nada. Vindu is of the nature of Nada or Shiva, and Vaja of Shakti, and Nada has been said to be the relation of these two by those who are versed in all the Agamas." The Sarada says that before the bursting of the shell enclosing the "brahma-pada", which, together with its defining circumference, constitute the Shabda-brahman, an indistinct sound arose ("avyaktatmaravobhavat"). This "avyaktanada" is both the first and the last state of Nada, according as it is viewed from the standpoint of evolution or involution. For Nada, as Raghava-bhatta says, exists in three states. In Nada are the guna ("sattva"," rajas", and "tamas"), which form the substance of Prakriti, which with Shiva It is. When "tamo-guna "predominates Nada is merely an indistinct or unmanifested ("dhvanyat – mako"’"vykta-nadah") sound in the nature of "dhvani". In this state, in which it is a phase of Avyaktanada, it is called Nibodhika, or Bodhini. It is Nada when "rajoguna" is in the ascendant, when there is a sound in which there is something like a connected or combined disposition of the letters. When the sattva-guna preponderates Nada assumes the form of Vindu. The action of "rajas" on "tamas" is to veil. Its own independent action effects an arrangement which is only perfected by the emergence of the essentially manifesting "sattvika guna" set into play by it. Nada, Vindu, and Nibodhika, and the Shakti, of which they are the specific manifestation, are said to be in the form of Sun, Moon, and Fire respectively. "Jana" (spiritual wisdom) is spoken of as fire as it burns up all actions, and the "tamoguna" is associated with it. For when the effect of cause and effect of action are really known, then action ceases. "Ichchha" is the Moon. The Moon contains the sixteenth digit, the Ama-kala with its nectar, which neither increases nor decays, and "Ichchha", or will, is the eternal precursor of creation. "Kriya" is like the Sun, for as the Sun by its light makes all things visible, so unless there is action and striving there cannot be realization or manifestation. As the Gita sways: "As one Sun makes manifest all the "loka"."

The Shabda-Brahman manifests Itself in a triad of energies – knowledge ("janashakti"), will ("ichchha-shakti"), and action ("kriya-shakti"), associated with the three "gunas" of Prakriti, "tamas", "sattva", and "rajas". From the Parang-Vindu, who is both "vindvat-maka "and "kalatma" – "i.e.", Shakti – issued Raudri, Rudra, and his Shakti, whose forms are fire ("vahni"), and whose activity is knowledge ("jana"); Vama, and Vishnu and his Shakti, whose form is the sun, and whose activity is "kriya "(action): and Jyeshtha and Brahma and his Shakti, whose form is the Moon and whose activity is desire. The Vamakeshvara Tantra says that Tri-pura is threefold, as Brahma, Vishnu, and Isha; and as the energies desire, wisdom, and action, the energy of will when Brahman would create; the energy of wisdom when She reminds Him, saying "Let this be thus" ; and when, thus knowing, He acts, She becomes the energy of action. The Devi is thus "Ichchha-shakti-jana-shakti-kriya-shakti-svaru-pini".

Para-shiva exists as a septenary under the form, firstly, of Shambhu, who is the associate of time ("kala-bandhu"). From Him issues Sada-shiva, Who pervades and manifests all things, and then come Ishana and the triad, Rudra, Vishnu, and Brahma, each with their respective Shakti (without whom they avail nothing) separately and particularly associated with the gunas, "tamas", "sattva" and "rajas". Of these Devas, the last triad, together with Ishana, and Sada-shiva, are the five Shivas who are collectively known as the "Maha-preta", whose "vija" is "Hsauh"." Of the Maha-preta, it is said that the last four form the support, and the fifth the seat, of the bed on which the Devi is united with Parama-shiva, in the room of "chintamani" stone, on the jewelled island clad with clumps of "kadamba" and heavenly trees set in the ocean of Ambrosia.

Shiva is variously addressed in this work as Shambhu, Sada-shiva, Shankara, Maheshvara, etc., names which indicate particular states, qualities, and manifestations of the One in its descent towards the many; for there are many Rudras. Thus Sada-shiva indicates the predominance of the "sattva-guna". His names are many, 1,008 being given in the sixty-ninth chapter of the Shiva Purana, and in the seventeenth chapter of the Anushasana Parvan of the Mahabharata.

Shakti is both "maya", that by which the Brahman creating the universe is able to make Itself appear to be different from what It really is, and "mula-prakriti", or the unmanifested ("avyakta") state of that which, when manifest, is the universe of name and form. It is the primary so called "material cause," consisting of the equipoise of the triad of "guna "or "qualities" which are "sattva "(that which manifests) "rajas" (that which "acts"), "tamas" (that which veils and produces inertia). The three gunas represent Nature as the revelation of spirit, Nature as the passage of descent from spirit to matter, or of ascent from matter to spirit, and Nature as the dense veil of spirit. The Devi is thus "guna-nidhi "("treasure-house of guna" ). "Mula-prakriti" is the womb into which Brahman casts the seed from which all things are born. The womb thrills to the movement of the essentially active "rajo-guna". The equilibrium of the triad is destroyed, and the "guna", now in varied combinations, evolve under the illumination of Shiva ("chit"), the universe which is ruled by Maheshvara and Maheshvari. The dual principles of Shiva and Shakti, which are in such dual form the product of the polarity manifested in "Parashakti-maya", pervade the whole universe, and are present in man in the Svayambhu-Linga of the "muladhara" and the Devi Kundalini, who, in serpent form, encircles it. The Shabda-Brahman assumes in the body of man the form of the Devi Kundalini, and as such is in all "prani" (breathing creatures), and in the shape of letters appears in prose and verse. "Kundala" means coiled. Hence Kundalini, whose form is that of a coiled serpent, means that which is coiled. She is the luminous vital energy ("jiva-shakti") which manifests as "prana", She sleeps in the "muladhara", and has three and a half coils corresponding in number with the three and a half "vindus" of which the Kubjika Tantra speaks. When after closing the ears the sound of Her hissing is not heard death approaches.

From the first "avyakta "creation issued the second "mahat", with its three guna distinctly manifested. Thence sprung the third creation "ahangkara "(selfhood), which is of threefold form – "vaikarika", or pure "sattvika ahangkara"; the "taijasa", or "rajasika ahangkara"; and the "tamasika", or "bhutadika ahangkara". The latter is the origin of the subtle essences ("tan-matra") of the "Tattvas", ether, air, fire, water, earth, associated with sound, touch, sight, taste and smell, and with the colours – pure transparency, shyama, red, white, and yellow. There is some difference in the schools as to that which each of the three forms produces, but from such threefold form of "Ahang-kara "issue the "indriya "("senses"), and the Devas Dik, Vata, Arka, Prachetas, Vahni, Indra, Upendra, Mitra, and the Ashvins. The "vaikarika"," taijasa", and "bhutadika "are the fourth, fifth, and sixth creations, which are known as "prakrita", or appertaining to Prakriti. The rest, which are products of these, such as the vegetable world with its upward life current, animals with horizontal life current, and "bhuta"," preta "and the like, whose life current tends downward, constitute the "vaikrita "creation, the two being known as the "kaumara "creation.

The Goddess (Devi) is the great Shakti. She is "Maya", for of Her the "maya "which produces the "sangsara "is. As Lord of "Maya "She is "Mahamaya". Devi is "a-vidya "(nescience) because She binds and "vidya "(knowledge) because She liberates and destroys the "sangsara". She is Prakriti, and as existing before creation is the "Adya "(primordial) Shakti. Devi is the "vachaka-shakti", the manifestation of "chit "in Prakriti, and the "vachya-shakti", or "Chit "itself. The "Atma "should be contemplated as Devi. Shakti or Devi is thus the Brahman revealed in Its mother aspect ("shri-mata") as Creatrix and Nourisher of the worlds. Kali says of Herself in Yogini Tantra "Sachchidananda-rupaham brahmaivaham sphurat-prab-ham"." So the Devi is described with attributes both of the qualified Brahman; and (since that Brahman is but the manifestation of the Absolute) She is also addressed with epithets, which denote the unconditioned Brahman. She is the great Mother ("Ambika") sprung from the sacrificial hearth of the fire of the Grand Consciousness ("chit"); decked with the Sun and Moon; Lalita, "She who plays"; whose play is world-play; whose eyes playing like fish in the beauteous waters of her Divine face, open and shut with the appearance and disappearance of countless worlds now illuminated by her light now wrapped in her terrible darkness.

The Devi, as Para-brahman, is beyond all form and "guna". The forms of the Mother of the Universe are threefold. There is first the Supreme ("para") form, of which, as the Vishnu-yamala says, "none know." There is next her subtle ("sukshma") form, which consists of "mantra". But as the mind cannot easily settle itself upon that which is formless, She appears as the subject of contemplation in Her third, or gross ("sthula"), or physical form, with hands and feet and the like as celebrated in the "Devi-stotra "of the Puranas and Tantras. Devi, who as Prakriti is the source of Brahma, Vishnu, and Mahesh-vara, has both male and female forms. But it is in Her female forms that She is chiefly contemplated. For though existing in all things, in a peculiar sense female beings are parts of Her. The Great Mother, who exists in the form of all Tantras and all Yantras, is, as the Lalita says, the "unsullied treasure-house of beauty" ; the Sapphire Devi, whose slender waist, bending beneath the burden of the ripe fruit of her breasts, swells into jewelled hips heavy with the promise of infinite maternities.

As the Mahadevi She exists in all forms as Sarasvati, Lakshmi, Gayatri, Durga, Tripura-sundari, Anna-purna, and all the Devi who are "avatara "of the Brahman.

Devi, as Sati, Uma, Parvvati, and Gauri, is spouse of Shiva. It was as Sati prior to Daksha’s sacrifice ("daksha-yajna") that the Devi manifested Herself to Shiva in the ten celebrated forms known as the "dasha-mahavidya "referred to in the text – Kali, Bagala, Chhinnamasta, Bhuvaneshvari, Matangini, Shodashi, Dhumavati, Tripura-sundari, Tara, and Bhairavi. When, at the Daksha-yajna She yielded up her life in shame and sorrow at the treatment accorded by her father to Her Husband, Shiva took away the body, and, ever bearing it with Him, remained wholly distraught and spent with grief. To save the world from the forces of evil which arose and grew with the withdrawal of His Divine control, Vishnu with His discus ("chakra") cut the dead body of Sati, which Shiva bore, into fifty-one fragments, which fell to earth at the places thereafter known as the fifty-one "maha-pitha-sthana "(referred to in the text), where Devi, with Her Bhairava, is worshipped under various names.

Besides the forms of the Devi in the "brahmanda "there is Her subtle form called Kundalini in the body ("pindanda"). These are but some only of Her endless forms. She is seen as one and as many, as it were, but one moon reflected in countless waters. She exists, too, in all animals and inorganic things, since the universe with all its beauties is, as the Devi Purana says, but a part of Her. All this diversity of form is but the infinite manifestations of the flowering beauty of the One Supreme Life, a doctrine which is nowhere else taught with greater wealth of illustration than in the Shakta Shastras, and Tantras. The great Bharga in the bright Sun and all Devatas, and, indeed, all life and being, are wonderful, and are worshipful, but only as Her manifestations. And he who worships them otherwise is, in the words of the great Devi-bhagavata, "like unto a man who, with the light of a clear lamp in his hands, yet falls into some waterless and terrible well." The highest worship for which the "sadhaka "is qualified ("adhikari") only after external worship and that internal form known as "sadhara", is described as "niradhara". Therein Pure Intelligence is the Supreme Shakti who is worshipped as the Very Self, the Witness freed of the glamour of the manifold Universe. By one’s own direct experience of Maheshvari as the Self She is with reverence made the object of that worship which leads to liberation.

Guna

It cannot be said that current explanations give a clear understanding of this subject. Yet such is necessary, both as affording one of the chief keys to Indian philosophy and to the principles which govern "Sadhana". The term "guna" is generally translated "quality," a word which is only accepted for default of a better. For it must not be overlooked that the three "guna "("Sattva"," rajas", and "tamas"), which are of Prakriti, constitute Her very substance. This being so, all Nature which issues from Her, the "Maha-karana-svarupa"., is called "tri-gunatmaka", and is composed of the same "guna "in different states of relation to one another. The functions of "sattva"," rajas", and "tamas "are to reveal, to make active, and to suppress respectively. "Rajas "is the dynamic, as "sattva "and "tamas "are static principles. That is to say, "sattva "and "tamas "can neither reveal nor suppress without being first rendered active by "rajas". These gunas work by mutual suppression.

The unrevealed Prakriti ("avyakta-prakriti") or Devi is the state of stable equilibrium of these three "guna". When this state is disturbed the manifested universe appears, in every object of which one or other of the three "guna "is in the ascendant. Thus in Devas, as in those who approach the "divya "state, "sattva "predominates, and "rajas "and "tamas "are very much reduced. That is, their independent manifestation is reduced. They are in one sense still there, for where "rajas "is not independently active it is operating on "sattva "to suppress "tamas", which appears or disappears to the extent to which it is, or is not, subject to suppression by the revealing principle. In the ordinary human "jiva", considered as a class, "tamas "is less reduced than in the case of the Deva, but very much reduced when comparison is made with the animal "jiva"." Rajas "has great independent activity, and "sattva "is also considerably active. In the animal creation "sattva "has considerably less activity. "Rajas "has less independent activity than in man, but is much more active than in the vegetable world. "Tamas "is greatly less preponderant than in the latter. In the vegetable kingdom "tamas "is more preponderant than in the case of animals, and both "rajas "and "sattva "less so. In the inorganic creation "rajas "makes "tamas "active to suppress both "sattva "and its own independent activity. It will thus be seen that the "upward" or revealing movement from the predominance of "tamas "to that of "sattva "represents the spiritual progress of the "jivatma".

Again, as between each member of these classes one or other of the three "guna" may be more or less in the ascendant.

Thus, in one man as compared with another, the "sattva guna "may predominate, in which case his temperament is sattvik, or, as the Tantra calls it, "divyabhava". In another the "rajoguna "may prevail, and in the third the "tamoguna", in which case the individual is described as rajasik, or tamasik, or, to use Tantrik phraseology, he is said to belong to "virabhava", or is a "pashu "respectively. Again the vegetable creation is obviously less tamasik, and more rajasik and sattvik than the mineral, and even amongst these last there may be possibly some which are less tamasik than others.

Etymologically, "sattva "is derived from "sat"," that which is eternally existent. The eternally existent is also "chit", pure Intelligence or Spirit, and "ananda "or Bliss. In a secondary sense, "sat "is also used to denote the "good." And commonly (though such use obscures the original meaning), the word "sattva guna "is rendered "good quality." It is, however, "good" in the sense that it is productive of good and happiness. In such case, however, stress is laid rather on a necessary quality or effect (in the ethical sense) of "sat" than upon its original meaning. In the primary sense "sat "is that which "reveals". Nature is a revelation of spirit ("sat"). Where Nature is such a revelation of spirit there it manifests as "sattva guna". It is the shining forth from under the veil of the hidden spiritual substance ("sat"). And that equality in things which reveals this is "sattva guna". So of a pregnant woman it is said that she is "antahsattva", or instinct with "sattva"; she in whom "sattva "as "jiva "(whose characteristic guna is "sattva") is living in an hidden state.

But Nature not only reveals, but is also a dense covering or veil of spirit, at times so dense that the ignorant fail to discern the spirit which it veils. Where Nature is a veil of spirit there it appears in its quality of "tamoguna".

In this case the "tamoguna "is currently spoken of as representative of inertia, because that is the effect of the nature which veils. This quality, again, when translated into the moral sphere, becomes ignorance, sloth, etc.

In a third sense nature is a bridge between spirit which reveals and matter which veils. Where Nature is a bridge of descent from spirit to matter, or of ascent from matter to spirit, there it manifests itself as "rajoguna". This is generally referred to as the quality of activity, and when transferred to the sphere of feeling it shows itself as passion. Each thing in Nature then contains that in which spirit is manifested or reflected as in a mirror or "sattvaguna"; that by which spirit is covered, as it were, by a veil of darkness or "tamoguna", and that which is the vehicle for the descent into matter or the return to spirit or "rajoguna". Thus "sattva "is the light of Nature, as "tamas "is its "shade"." Rajas "is, as it were, a blended tint oscillating between each of the extremes constituted by the other guna.

The object of Tantrik "sadhana "is to bring out and make preponderant the "sattva guna "by the aid of "rajas", which operates to make the former guna active. The subtle body ("lingasharira") of the "jivatma "comprises in it "buddhi"," ahangkara"," manas", and the ten senses. This subtle body creates for itself gross bodies suited to the spiritual state of the "jivatma". Under the influence of "prarabdhda karmma"," buddhi "becomes "tamasik"," rajasik", or "sattvik". In the first case the "jivatma "assumes inanimate bodies; in the second, active passionate bodies; and in the third, sattvik bodies of varying degrees of spiritual excellence, ranging from man to the Deva. The gross body is also "trigunatmaka". This body conveys impressions to the "jivatma "through the subtle body and the "buddhi "in particular. When "sattva "is made active impressions of happiness result, and when "rajas "or "tamas "are active the impressions are those of sorrow and delusion. These impressions are the result of the predominance of these respective guna. The action of "rajas "on "sattva "produces happiness, as its own independent activity or operation on "tamas "produce sorrow and delusion respectively. Where "sattva "or happiness is predominant, there sorrow and delusion are suppressed. Where "rajas "or sorrow is predominant, there happiness and delusion are suppressed. And where "tamas "or delusion predominates there, as in the case of the inorganic world, both happiness and sorrow are suppressed. All objects share these three states in different proportions. There is, however, always in the "jivatma "an admixture of sorrow with happiness, due to the operation of "rajas". For happiness, which is the fruit of righteous acts done to attain happiness, is after all only a "vikara". The natural state of the "jivatma – "that is, the state of its own true nature – is that bliss ("ananda") which arises from the pure knowledge of the Self, in which both happiness and sorrow are equally objects of indifference. The worldly enjoyment of a person involves pain to self or others. This is the result of the pursuit of happiness, whether by righteous or unrighteous acts. As spiritual progress is made, the gross body becomes more and more refined. In inanimate bodies "karma "operates to the production of pure delusion. On the exhaustion of such "karma "the "jivatma "assumes animate bodies for the operation of such forms of "karma "as lead to sorrow and happiness mixed with delusion. In the vegetable world "sattva "is but little active, with a corresponding lack of discrimination, for discrimination is the effect of "sattva "in "buddhi", and from discrimination arises the recognition of pleasure and pain, conceptions of right and wrong, of the transitory and intransitory, and so forth, which are the fruit of a high degree of discrimination, or of activity of "sattva". In the lower animal "sattva "in "buddhi "is not sufficiently active to lead to any degree of development of these conceptions. In man, however, the "sattva "in "buddhi "is considerably active, and in consequence these conceptions are natural in him. For this reason the human birth is, for spiritual purposes, so important. All men, however, are not capable of forming such conceptions in an equal degree. The degree of activity in an individual’s "buddhi "depends on his "prarabdha karma". However bad such "karma "may be in any particular case, the individual is yet gifted with that amount of discrimination which, if properly aroused and aided, will enable him to better his spiritual condition by inducing the "rajoguna "in him to give more and more activity to the "sattva guna "in his "buddhi".

On this account proper guidance and spiritual direction are necessary. A good "guru", by reason of his own nature and spiritual attainment and disinterested wisdom, will both mark out for the "sishya "the path which is proper for him, and aid him to follow it by the infusion of the "tejas "which is in the Guru himself. Whilst "sadhana "is, as stated, a process for the stimulation of the "sattva guna", it is evident that one form of it is not suitable to all. It must be adapted to the spiritual condition of the "sishya", otherwise it will cause injury instead of good. Therefore it is that the adoption of certain forms of "sadhana "by persons who are not competent ("adhikari"), may not only be fruitless of any good result, but may even lead to evils which "sadhana "as a general principle is designed to prevent. Therefore also is it said that it is better to follow one’s own "dharma "than that, however exalted it be, of another.

The Worlds (Loka)

This earth, which is the object of the physical senses and of the knowledge based thereon, is but one of fourteen worlds or regions placed "above" and "below" it, of which (as the "sutra "says) knowledge may be obtained by meditation on the solar "nerve" ("nada")" sushumna "in the "merudanda". On this "nadi "six of the upper worlds are threaded, the seventh and highest overhanging it in the "Sahasrara Padma", the thousand-petalled lotus. The sphere of earth ("Bhurloka"), with its continents, their mountains and rivers, and with its oceans, is the seventh or lowest of the upper worlds. Beneath it are the Hells and Nether Worlds, the names of which are given below. Above the terrestrial sphere is "Bhuvarloka", or the atmospheric sphere known as the "antariksha", extending "from the earth to the sun," in which the Siddhas and other celestial beings ("devayoni") of the upper air dwell. "From the sun to the pole star dhruva") is "svarloka", or the heavenly sphere. Heaven ("svarga") is that which delights the mind, as hell ("naraka") is that which gives it pain. In the former is the abode of the "Deva "and the blest.

These three spheres are the region of the consequences of work, and are termed transitory as compared with the three highest spheres, and the fourth, which is of a mixed character. When the "jiva "has received his reward he is reborn again on earth. For it is not good action, but the knowledge of the "atma "which procures Liberation ("moksha"). Above "Svarloka "is "Maharloka", and above it the three ascending regions known as the "janarloka"," tapoloka", and "satyaloka", each inhabited by various forms of celestial intelligence of higher and higher degree. Below the earth ("Bhuh") and above the nether worlds are the Hells (commencing with "Avichi"), and of which, according to popular theology, there are thirty-four, though it is elsewhere said there are as many hells as there are offences for which particular punishments are meted out. Of these, six are known as the great at hells. Hinduism, however, even when popular, knows nothing of a hell of eternal torment. To it nothing is eternal but the Brahman. Issuing from the Hells the "jiva" is again reborn to make its future. Below the Hells are the seven nether worlds, Sutala, Vitala, Talatala, Mahatala, Rasatala, Atala, and Patala, where, according to the Puranas, dwell the Naga serpent divinities, brilliant with jewels, and where, too, the lovely daughters of the Daityas and Danavas wander, fascinating even the most austere. Yet below Patala is the form of Vishnu proceeding from the dark quality ("tamogunah"), known as the Sesha serpent or Ananta, bearing the entire world as a diadem, attended by his Shakti Varuni, his own embodied radiance.

Inhabitants of the Worlds

The worlds are inhabited by countless grades of beings, ranging from the highest Devas (of whom there are many classes and degrees) to the lowest animal life. The scale of beings runs from the shining manifestations of Spirit to those in which it is so veiled that it would seem almost to have disappeared in its material covering. There is but one Light, one Spirit, whose manifestations are many. A flame enclosed in a clear glass loses but little of its brilliancy. If we substitute for the glass, paper, or some other more opaque yet transparent substance, the light is dimmer. A covering of metal may be so dense as to exclude from sight the rays of light which yet burns within with an equal brilliancy. As a fact, all such veiling forms are "maya". They are none the less true for those who live in and are themselves part of the mayik world. Deva, or "heavenly and shining one" – for spirit is light and self-manifestation – is applicable to those descending yet high manifestations of the Brahman, such as the seven Shivas, including the Trinity ("trimurtti"), Brahma, Vishnu, and Rudra. Devi, again, is the title of the Supreme Mother Herself, and is again applied to the manifold forms assumed by the one only Maya, such as Kali, Sarasvati, Lakshmi, Gauri, Gayatri, Sandhya, and others. In the sense also in which it is said, "Verily, in the beginning there was the Brahman. It created the Devas," the latter term also includes lofty intelligencies belonging to the created world intermediate between Ishvara (Himself a "Purusha") and man, who in the person of the Brahmana is known as Earth-deva ("bhudeva"). These spirits are of varying degrees. For there are no breaks in the creation which represents an apparent descent of the Brahman in gradually lowered forms. Throughout these forms play the divine currents of "pravritti "and "nivritti", the latter drawing to Itself that which the former has sent forth.

Deva," jiva "and "jara "(inorganic matter) are, in their real, as opposed to their phenomenal and illusory, being, the one Brahman, which appears thus to be other than Itself through its connection with the "upadhi "or limiting conditions with which ignorance ("avidya") invests it. Therefore all beings which are the object of worship are each of them but the Brahman seen through the veil of "avidya". Though the worshippers of Devas may not know it, their worship is in reality the worship of the Brahman, and hence the Mahanirvana Tantra says that, "as all streams flow to the ocean, so the worship given to any Deva is received by the Brahman." On the other hand, those who, knowing this, worship the Devas, do so as manifestations of the Brahman, and thus worship It mediately. The sun, the most glorious symbol in the physical world, is the mayik vesture of Her who is "clothed with the sun."

In the lower ranks of the celestial hierarchy are the Devayonis, some of whom are mentioned in the opening verses of the first chapter of the text. The Devas are of two classes: "unborn" ("ajata")" – "that is, those which have not, and those which have ("sadhya") evolved from humanity as in the case of King Nahusha, who became Indra. Opposed to the divine hosts are the Asura, Danava, Daitya, Rakshasa, who, with other spirits, represent the tamasik or demonic element in creation. All Devas, from the highest downwards, are subordinate to both time and "karma". So it is said, "Salutation to Karma, over which not even Vidhi (Brahma) prevails" ("Namastat karmmabhyovidhirapi na yebhyah prabhavati"). The rendering of the term "Deva" by "God" has led to a misapprehension of Hindu thought. The use of the term "angel" may also mislead, for though the world of Devas has in some respects analogy to the angelic choirs, the Christian conception of these Beings, their origin and functions, does not include, but in fact excludes, other ideas connoted by the Sanskrit term.

The "pitris", or "Fathers," are a creation (according to some) separate from the predecessors of humanity, and are, according to others, the lunar ancestry who are addressed in prayer with the Devas. From Brahma, who is known as the "Grandfather" Pita Maha of the human race, issued Marichi, Atri, and others, his "mental sons": the Agnishvattvah, Saumnyah, Havishmantah, Ushmapah, and other classes of "Pitris", numbering, according to the Markandeya Purana, thirty-one. "Tarpanam", or oblation, is daily offered to these pitris. The term is also applied to the human ancestors of the worshipper generally up to the seventh generation to whom in "shraddha "(the obsequial rites) "pinda "and water are offered with the mantra "svadha"."

The "Rishi "are seers who know, and by their knowledge are the makers of "shastra "and "see" all mantras. The word comes from the root rish "Rishati-prapnoti sarvvang mantrang jnanena pashyati sangsaraparangva", etc. The seven great "Rishi "or "saptarshi "of the first "manvantara "are Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishtha. In other "manvantara "there are other "sapta-rshi". In the present "manvantara "the seven are Kashyapa Atri, Vashishtha, Vishvamitra, Gautama, Jamadagni, Bharadvaja. To the "Rishi "the Vedas were revealed. Vyasa taught the Rigveda so revealed to Paila, the Yajurveda to Vaishampayana, the Samaveda to Jaimini, Atharvaveda to Samantu, and "Itihasa "and Purana to Suta. The three chief classes of "Rishi "are the "Brah-marshi", born of the mind of Brahma, the "Devarshi "of lower rank, and "Rajarshi "or Kings who became "Rishis "through their knowledge and austerities, such as Janaka, Ritaparna, etc. Thc "Shrutarshi "are makers of Shastras, as Sushruta. The "Kandarshi "are of the Karmakanda, such as Jaimini.

The "Muni", who may be a "Rishi", is a sage. Muni is so called on account of his "mananam" ("mananat muniruchyate"). "Mananam" is that thought, investigation, and discussion which marks the independent thinking mind. First there is "shravanam" listening; then "mananam", which is the thinking or understanding, discussion upon, and testing of what is heard as opposed to the mere acceptance on trust of the lower intelligence. There two are followed by "nididhyasanam", which is attention and profound meditation on the conclusions ("siddhanta") drawn from what is so heard and reasoned upon. As the Mahabharata says, "The Veda differ, and so do the "Smriti". No one is a "muni" who has no independent opinion of his own ("nasau muniryasya matang na bhinnam").

The human being is called "jiva – "that is, the embodied "Atma "possessed by egoism and of the notion that it directs the "puryashtaka", namely, the five organs of action ("karmendriya"), the five organs of perception ("jnanendriya"), the fourfold "antahkarana "or mental self ("Manas"," Buddhi"," Ahangkara"," Chitta"), the five vital airs ("Prana"), the five elements, "Kama "(desire), "Karma "(action and its results), and "Avidya "(illusion). When these false notions are destroyed, the embodiment is destroyed, and the wearer of the mayik garment attains "nirvana". When the "jiva "is absorbed in Brahman, there is no longer any "jiva "remaining "as such".

Varna

Ordinarily there are four chief divisions or castes ("varna") of Hindu society – viz.: "Brahmana "(priesthood; teaching); "Kshattriya "(warrior); "Vaishya "(merchant); "Shudra "(servile) – said to have sprung respectively from the mouth, arm, thigh, and foot of Brahma. A man of the first three classes becomes an investiture, during the "upanayana "ceremony of the sacred thread, twice-born ("dvija"). It is said that by birth one is "shudra", by "sangskara "("upanayana")," dvija "(twice-born); by study of the Vedas one attains the state of a "vipra"; and that he who has knowledge of the Brahman is a "Brahmana". The present Tantra, however, speaks of a fifth or hybrid class ("samanya"), resulting from intermixture between the others. It is a peculiarity of Tantra that its worship is largely free of Vaidik exclusiveness, whether based on caste, sex, or otherwise. As the Gautamiya Tantra says, "The Tantra is for all men, of whatever caste, and for all women" ("Sarvvavarnadhikaraschcha narinang yogya eva cha").

Ashrama

The four stages, conditions, or periods in the life of a Brahman are: First, that of the chaste student, or "brahmachari"; second, the period of secular life as a married householder, or "grihastha"; third, that of the recluse, or "vanaprastha", when there is retirement from the world; and lastly, that of the beggar, or "bhikshu", who begs his single daily meal, and meditates upon the Supreme Spirit to which he is about to return. For the "Kshattriya "there are the first three Ashramas; for the "Vaishya", the first two; and for the "Shudra", the "grihastha Ashrama "only. This Tantra states that in the Kali age there are only two Ashrama. The second "garhasthya "and the last "bhikshuka "or "avadhuta". Neither the conditions of life, nor the character, capacity, and powers of the people of this age allow of the first and third. The two "ashramas "prescribed for the Kali age are open to all castes indiscriminately.

There are, it is now commonly said, two main divisions of "avadhuta – "namely, "Shaivavadhuta "and "Brahmavadhuta" – of each of which there are, again, three divisions. Of the first class the divisions are firstly "Shaivavadhuta", who is "apurna "(imperfect). Though an ascetic, he is also a householder and like Shiva. Hence his name. The second is the wandering stage of the "Shaiva "(or the "parivrajaka)", who has now left the world, and passes his time doing "puja"," japa", etc., visiting the "tirtha "and "pitha", or places of pilgrimage. In this stage, which, though higher, is still imperfect, the "avadhuta "is competent for ordinary "sadhana "with a "shakti. "The third is the perfect stage of a Shaiva. Wearing only the "kaupina", he renounces all things and all rites, though within certain limits he may practise some "yoga", and is permitted to meet the request of a woman who makes it of him. Of the second class the three divisions are, firstly, the "Brahma-vadhuta", who, like the "Shaivavadhuta", is imperfect "(apurna) "and a householder. He is not permitted, however, to have a "Shaiva Shakti", and is restricted to "sviya-shakti. "The second-class "Brahma-parivrajaka "is similar to the "Shaiva "of the same class, except that ordinarily he is not permitted to have anything to do with any woman, though he may, under the guidance of his "Guru", practise "yoga "accompanied by "Shakti. "The third or highest class – "Hangsavadhuta – "is similar to the third "Shaiva "degree, except that he must under no circumstances touch a woman or metals, nor may he practise any rites or keep any observances.

Correspondence Between Macrocosm and Microcosm

The universe consists of a "Mahabrahmanda", or grand Kosmos, and of numerous "Brihatbrahmanda", or macrocosms evolved from it. As is said by the Nirvana Tantra, all which is in the first is in the second. In the latter are heavenly bodies and beings, which are microcosms reflecting on a minor scale the greater worlds which evolve them. "As above, so below." This mystical maxim of the West is stated in the Vishvasara Tantra as follows: "What is here is elsewhere; what is not here is nowhere" ("yadihasti tadanyatra yannehasti natatkvachit"). The macrocosm has its "meru", or vertebral column, extending from top to bottom. There are fourteen regions descending from "Satyaloka", the highest. These are the seven upper and the seven nether worlds ("vide ante"). The "meru "of the human body is the spinal column, and within it are the "chakra", in which the worlds are said to dwell. In the words of the Shaktananda-Tarangini, they are "pindamadhyesthita"." Satya "has been said to be in the "sahasrara", and "Tapah"," Janah"," Mahah"," Svah"," Bhuvah"," Bhuh "in the "ajna"," vishuddha"," anahata"," manipura"," svadishthana", and "muladhara "lotuses respectively. Below "muladhara "and in the joints, sides, "anus", and organs of generation are the nether worlds. The bones near the spinal column are the "kula-parvata". Such are the correspondences as to earth. Then as to water. The nadi are the rivers. The seven substances of the body ("dhatu") are the seven islands. Sweat, tears, and the like are the oceans. Fire exists in the "muladhara"," sushumna", navel, and elsewhere. As the worlds are supported by the "pravahana "and other "vayu "("airs"), so is the body supported by the ten "vayu prana", etc. There is the same "akasha "(ether) in both. The witness within is the "purusha "without, for the personal soul of the microcosm corresponds to the cosmic soul ("hiranyagarbha") in the macrocosm.

The Ages

The passage of time within a "maha-yoga "influences for the worse man and the world in which he lives. This passage is marked by the four ages ("yuga"), called Satya, Treta, Dvapara, and Kali-yuga, the last being that in which it is generally supposed the world now is. The "yuga "is a fraction of a "kalpa", or day of Brahma of 4,320,000 human years. The "kalpa "is divided into fourteen "manvantara", which are again subdivided into seventy-one "maha"."-yuga"; the length of each of which is 4,320,000 human years. The "maha-yuga "(great age) is itself composed of four "yuga" (ages) – ("a") Satya, ("b") Treta, ("c") Dvapara, ("d") Kali. Official science teaches that man appeared on the earth in an imperfect state, from which he has since been gradually, though continually, raising himself. Such teaching is, however, in conflict with the traditions of all peoples – Jew, Babylonian, Egyptian, Hindu, Greek, Roman, and Christian – which speak of an age when man was both innocent and happy. From this state of primal perfection he fell, continuing his descent until such time as the great "Avatara", Christ and others, descended to save his race and enable it to regain the righteous path. The Garden of Eden is the emblem of the paradisiacal body of man. There man was one with Nature. He was himself paradise, a privileged enclosure in a garden of delight – "gan be Eden. Et eruditus est Moyse omni sapientia gyptiorum". The Satya Yuga is, according to Hindu belief, the Golden Age of righteousness, free of sin, marked by longevity, physical strength, beauty, and stature. "There were giants in those days" whose moral, mental, and physical strength enabled them to undergo long "brahmacharyya" (continence) and "tapas" (austerities). Longevity permitted lengthy spiritual exercises. Life then depended on the marrow, and lasted a "lakh "of years, men dying when they willed. Their stature was 21 cubits.

To this age belong the Avatara or incarnations of Vishnu, Matsya, Kurma, Varaha, Nri-singha, and Vamana. Its duration is computed to be 4,800 Divine years, which, when multiplied by 360 (a year of the Devas being equal to 360 human years) are the equivalent of 1,728,000 of the years of man. (b) The second age, or Treta (three-fourth) Yuga, is that in which righteousness ("dharmma") decreased by one-fourth. The duration was 3,600 Divine years, or 1,296,000 human years. Longevity, strength, and stature decreased. Life was in the bone, and lasted 10,000 years. Man’s stature was 14 cubits. Of sin there appeared one-quarter, and of virtue there remained three-quarters. Men were still attached to pious and charitable acts, penances, sacrifice, and pilgrimage, of which the chief was that to Naimisharanya. In this period appeared the "avatars "of Vishnu as Parashurama and Rama. (c) The third, or Dvapara (one-half) Yuga, is that in which righteousness decreased by one-half, and the duration of which was 2,400 Divine, or 864,000 human, years. A further decrease in longevity and strength, and increase of weakness and disease, mark this age. Life which lasted 1,000 years was centred in the blood. Stature was 7 cubits. Sin and virtue were of equal force. Men became restless, and, though eager to acquire knowledge, were deceitful, and followed both good and useful pursuits. The principal place of pilgrimage was Kurukshetra. To this age belongs (according to Vyasa, Anushtubhacharya and Jiya-deva) the "avatara "of Vishnu as Bala-rama, the elder brother of Krishna, who, according to other accounts, takes his place. In the "sandhya", or intervening period of 1,000 years between this and the next "yuga "the Tantra was revealed, as it will be revealed at the dawn of every Kali-yuga. (d) Kali-yuga is the alleged present age, in which righteousness exists to the extent of one-fourth only, the duration of which is 1,200 Divine,or 432,000 human, years. According to some, this age commenced in 3120 B.c. on the date of Vishnu’s return to heaven after the eighth incarnation. This is the periodwhich, according to the Puranas and Tantras, is characterized by the prevalence of viciousness, weakness, disease, and the general decline of all that is good. Humanlife, which lasts at most 120, or, as some say, 100, years,is dependent on food. Stature is 3 cubits. The chief pilgrimage is now to the Ganges. In this age has appeared the Buddha "Avatara. "The last, or Kalki Avatara,the Destroyer of sin, has yet to come. It is He who will destroy iniquity and restore the age of righteousness.The Kalki Purana speaks of Him as One whose body is blue like that of the rain-charged cloud, who with sword in hand rides, as does the rider of the Apocalypse, a white horse swift as the wind, the Cherisher of the people, Destroyer of the race of the Kali-yuga, the Source of true religion. And Jayadeva, in his Ode to the Incarnations,addresses Him thus: "For the destruction of all the impure thou drawest thy cimeter like a blazing comet. O how tremendous! Oh, Keshava, assuming the body of Kalki! Be victorious. O Hari, Lord of the Universe!" With the Satya-yuga a new "maha-yaga" will commence, and the ages will continue to revolve with their rising and descending races until the close of the "kalpa" or day of Brahma.. Then a night of dissolution "(pralaya)" of equal duration follows, the Lord reposing in "yoga-nidra (yoga "sleep in "pralaya)" on the Serpent Shesha, the Endless One, till day break, when the universe is created anew and the next "kalpa" follows.

The Scriptures of the Ages

Each of these Ages has its appropriate "Shastra "or Scripture, designed to meet the characteristics and needs of the men who live in them The Hindu "Shastra" are classed into: (1) "Shruti", which commonly includes the four Veda. (Rik, Yajuh, Sama, Atharva, and the Upanishads), the doctrine of which is philosophically exposed in the "Vedanta-Darshana." (2) "Smriti," such as the Dharma-Shastra of Manu and other works on family and social duty prescribing for "pavritti-dhamia", as the Upanishads had revealed the "nivritti-dharma." (3) The Puranas, of which, according to the Brahma-vaivartta Purana, there were originally four lakhs, and of which eighteen are now regarded as the principal. (4) The Tantra.

For each of these ages a suitable "Shastra" is given. The Veda is the root of all Shastra "(mula-shastra). "All others are based on it. The Tantra is spoken of as a fifth Veda. Kulluka-Bhatta, the celebrated Commentator on Manu, says that "Shruti" is of two kinds, Vaidik and Tantrik "(vaidiki-tantriiki chaiva dvi-vidha shrutih-kirttita)." The various "Shastras", however, are different presentments of "shruti "appropriate to the humanity of the age for which they are given. Thus the Tantra is that presentment of "shruti" which is modelled as regards its ritual to meet the characteristics and infirmities of the Kali-yuga. As men have no longer the capacity, longevity, and moral strength necessary for the application of the "Vaidika Karma-kanda", the Tantra prescribes a special "sadhana "or means or practice of its own, for the attainment of that which is the ultimate and common end of all "Shastra". The Kularnava Tantra says that in the Satya or Krita age the "Shastra "is "Shruti" (in the sense of the Veda and Upanishads); in Treta-yuga, "Smriti" (in the sense of the "Dharma-Shastra "and "Shruti-jivika", etc.); in Dvapara Yuga the Purana; and in the last or Kali-yuga the Tantra, which should now be followed by all orthodox Hindu worshippers. The Maha-nirvana and other Tantras and Tantrik works lay down the same rule. The Tantra is also said to contain the very core of the Veda to which, it is described to bear the relation of the "Paramatma" to the "Jivatma". In a similar way, "Kaulachara "is the central informing life of the gross body called "vedachara", each of the "achara" which follow it up to "kaulachara" being more and more subtle sheaths.

The Human Body

The human body is "Brahma-para", the city of Brahman. Ishvara Himself enters into the universe as "jiva". Wherefore the "maha-vakya "That thou art" means that the "ego "(which is regarded as "jiva "only from the standpoint of an "upadhi") is Brahman.

The Five Sheaths

In the body there are five kosha or sheaths – "anna-maya"," prana-maya"," mano-maya"," vijana-maya"," ananda-maya", or the physical and vital bodies, the two mental bodies, and the body of bliss. In the first the Lord is self-conscious as being dark or fair, short or tall, old or youthful. In the vital body He feels alive, hungry, and thirsty. In the mental bodies He thinks and understands. And in the body of Bliss He resides in happiness. Thus garmented with the five garments, the Lord, though all pervading, appears as though He were limited by them.

Anna-Maya Kosha

In the material body, which is called the "sheath of food" ("anna-maya kosha"), reign the elements earth, water, and fire, which are those presiding in the lowest "Chakra", the "Muladhara"," Svadhishthana", and "mani-pura "centres. The two former produce food and drink, which is assimilated by the fire of digestion, and converted into the body of food. The "indriya "are both the faculty and organs of sense. There are in this body the material organs, as distinguished from the faculty of sense.

In the gross body ("sharira-kosha") there are six external kosha – viz., hair, blood, flesh, which come from the mother, and bone, muscle, marrow, from the father.

The organs of sense ("indriya") are of two kinds – viz.: "jnanendriya", or organs of sensation, through which knowledge of the external world is obtained (ear, skin, eyes, tongue, nose); and "karmendriya", or organs of action – mouth, arms, legs, anus, penis, the functions of which are speech, holding, walking, excretion, and procreation.

Prana-Maya Kosha

The second sheath is the "prana-maya-kosha", or sheath of "breath" ("prana"), which manifests itself in air and ether, the presiding elements in the "Anahata "and "Vishuddha chakra".

There are ten "vayu "(airs), or inner vital forces, of which the first five are the principal – namely, the sapphire "prana";" apana", the colour of an evening cloud; the silver "vyana";" udana", the colour of fire; and the milky "samana". These are all aspects of the action of the one Prana-devata. Kundalini is the Mother of "prana", which She the Mula-Prakriti, illumined by the light of the Supreme "Atma", generates. "Prana "is "vayu", or the universal force of activity, divided on entering each individual into fivefold function. Specifically considered, "prana "is inspiration, which with expiration is from and to a distance of eight and twelve inches respectively. "Udana "is the ascending "vayu"." Apana "is the downward "vayu", expelling wind, excrement, urine, and semen. The "samana", or collective "vayu", kindles the bodily fire, "conducting equally the food, etc., throughout the body. Vyana "is the separate "vayu", effecting division and diffusion. These forces cause respiration, excretion, digestion, circulation.

Mano-maya, Vijana Kosha, and Ananda-maya Kosha

The next two sheaths are the "mano-maya "and "vijana kosha". These constitute the "antah-karana", which is fourfold – namely, mind in its twofold aspect of "buddhi "and "manas", self-hood ("ahankara"), and "chitta". The function of the first is doubt "sangkalpa-vikalpatmaka", (uncertainty, certainty); of the second, determination ("nishchaya-karini"); of the third (egoity), consciousness ("abhimana")." Manas "automatically registers the facts which the senses perceive. "Buddhi", on attending to such registration, discriminates, determines, and cognizes the object registered, which is set over and against the subjective self by "Ahangkara". The function of "chitta "is contemplation ("chinta"), the faculty whereby the mind in its widest sense raises for itself the subject of its thought and dwells thereon. For whilst "buddhi "has but three moments in which it is born, exists, and dies, "chitta "endures.

The "antah-karana "is master of the ten senses, which are the outer doors through which it looks forth upon the external world. The faculties, as opposed to the organs or instruments of sense, reside here. The centres of the powers inherent in the last two sheaths are in the "Ajna Chakra "and the region above this and below the "sahasrara "lotus. In the latter the "Atma "of the last sheath of bliss resides. The physical or gross body is called "sthula-sharira". The subtle body ("sukshma-sharira", also called "linga-sharira "and "karana-shanra") comprises the ten "indriya"," manas"," ahangkara"," buddhi", and the five functions of "prana". This subtle body contains in itself the cause of rebirth into the gross body when the period of reincarnation arrives.

The "atma", by its association with the "upadhis", has three states of consciousness – namely, the "jagrat", or waking state, when through the sense organs are perceived objects of sense through the operation of "manas" and "buddhi". It is explained in the Ishvara-pratya-bhijna as follows – "the waking state dear to all is the source of external action through the activity of the senses." The "jiva" is called "jagari" – that is, he who takes upon himself the gross body called "Vishva". The second is "svapna", the dream state, when, the sense organs being withdrawn, "Alma" is conscious of mental images generated by the impressions of "jagrat" experience. Here "manas" ceases to record fresh sense impressions, and it and "buddhi" work on that which "manas" has registered in the waking state. The explanation of this state is also given in the work last cited. "The state of "svapna" is the objectification of visions perceived in the mind, due to the perception of ideas there latent. Jiva" in the state of "svapna" is termed "taijasa". Its individuality is merged in the subtle body. "Hiranyagarbha" is the collective form of these "jiva", as "Vaisvanara" is such form of the "jiva" in the waking state. The third state is that of "sushupti", or dreamless sleep, when "manas" itself is withdrawn, and "buddhi", dominated by "tamas", preserves only the notion: "Happily I slept; I was not conscious of anything" (Patanjala-yoga-sutra). In the Macrocosm the "upadhi" of these states are also called "Virat", "Hiranyagarbha", and "Avyakta". The description of the state of sleep is given in the Shiva-sutra as that in which there is incapacity of discrimination or illusion. By the saying cited from the "Patanjala-sutra" three modifications of "avidya" are indicated – viz., ignorance, egoism, and happiness. Sound sleep is that state in which these three exist. The person in that state is termed "prajna", his individuality being merged in the causal body ("karana"). Since in the sleeping state the "prajna" becomes Brahman, he is no longer "jiva" as before; but the "jiva" is then not the supreme one ("Paramatma"), because the state is associated with "avidya". Hence, because the vehicle in the "jiva" in the sleeping state is "Karana", the vehicle of the "jiva" in the fourth is declared to be "mahakarana". Ishvara is the collective form of the "prajna jiva".

Beyond "sushupti" is the "turiya", and beyond "turiya" the transcendent fifth state without name. In the fourth state "shuddha-vidya" is acquired, and this is the only realistic one for the "yogi" which he attains through, "samadhi-yoga". "Jiva" in "turiya" is merged in the great causal body ("maha-karana"). The fifth state arises from firmness in the fourth. He who is in this state becomes equal to Shiva, or, more strictly, tends to a close equality; for it is only beyond that, that "the spotless one attains the highest equality," which is unity. Hence even in the fourth and fifth states there is an absence of that full perfection which constitutes the Supreme. Bhaskara-raya, in his Commentary on the Lalita, when pointing out that the Tantrik theory adds the fourth and fifth states to the first three adopted by the followers of the Upanishads, says that the latter states are not separately enumerated by them owing to the absence in those two states of the full perfection of Jiva or of Shiva.

Nadi

It is said that there are 3 crores of "nadi "in the human body, of which some are gross and some are subtle. "Nadi "means a nerve or artery in the ordinary sense; but all the nadis of which the books on "Yoga "speak are not of this physical character, but are subtle channels of energy. Of these "nadi", the principal are fourteen; and of these fourteen, "ida", "pingala", and "sushumna "are the chief; and, again, of these three "sushumna "is the greatest, and to it all others are subordinate. "Sushumna "is in the hollow of the "meru "in the cerebro-spinal axis. It extends from the "Muladhara "lotus, the Tattvik earth centre, to the cerebral region. "Sushumna "is in the form of Fire ("vahni-svarupa"), and has within it the "vajrini-nadi "in the form of the sun ("surya-svarupa"). Within the latter is the pale nectar-dropping "chitra "or "chitrini-nadi", which is also called "Brahma-nadi", in the form of the moon ("chandra-svarupa",)." Sushumna "is thus "triguna". The various lotuses in the different "Chakra "of the body ("vide post") are all suspended from the "chitra-nadi", the "chakra "being described as knots in the "nadi", which is as thin as the thousandth part of a hair. Outside the "meru "and on each side of "sushumna "are the "nadi ida "and "pingala"." Ida "is on the left side, and, coiling round "sushumna", has its exit in the left nostril. "Pingala "is on the right, and, similarly coiling, enters the right nostril. The "sushumna", interlacing "ida "and "pingala "and the "ajna-chakra "round which they pass, thus forms a representation of the caduceus of Mercury. "Ida "is of a pale colour, is moon-like ("chandra-svarupa"), and contains nectar. "Pingala "is red, and is sun-like ("suryya-svarupa"), containing "venom," the fluid of mortality. These three "rivers," which are united at the "ajna-chakra", flow separately from that point, and for this reason the "ajna-chakra "is called "mukta triveni". The "muladhara "is called "Yukta" (united)"-tri-veni", since it is the meeting-place of the three "nadi", which are also called Ganga ("Ida"), Yamuna ("Pingala"), and Sarasvati ("sushumna"), after the three sacred rivers of India. The opening at the end of the "sushumna "in the "muladhara "is called "brahma-dvara", which is closed by the coils of the sleeping Devi Kundalini.

Chakra

There are six chakra, or dynamic Tattvik centres, in the body – viz., the muladhara, svadhishthana, mani-pura, anahata, vishuddha, and ajna – which are described in the following notes. Over all there is the thousand-petalled lotus (sahasrara-padma).

Muladhara

Muladhara is a triangular space in the midmost portion of the body, with the apex turned downwards like a young girl’s "yoni". It is described as a red lotus of four petals, situate between the base of the sexual organ and the anus. "Earth" evolved from "water" is the Tattva of this "chakra". On the four petals are the four golden "varnas – "vang", shang", shang"," and "sang"," In the four petals pointed towards the four directions ("Ishana", etc.) are the four forms of bliss – "yogananda "(yoga bliss), "paramananda "(supreme bliss), "samaj-ananda" (natural bliss), and "virananda" (vira bliss). In the centre of this lotus is "Svayambhu-linga", ruddy brown, like the colour of a young leaf. "Chitrini-nadi "is figured as a tube, and the opening at its end at the base of the "linga "is called the door of Brahman ("brahma-dvara"), through which the Devi ascends. The lotus, "linga "and "brahma-dvara", hang downwards. The Devi Kundalini, more subtle than the fibre of the lotus, and luminous as lightning, lies asleep coiled like a serpent around the "linga", and closes with Her body the door of Brahman. The Devi has forms in the "brahmanda". Her subtlest form in the "pindanda", or body, is called "Kundalini", a form of Prakriti pervading, supporting, and expressed in the form of the whole universe; "the Glittering Dancer "(as the Sarada-tilaka calls Her) "in the lotus-like head of the yogi." When awakened, it is She who gives birth to the world made of "mantra". A red fiery triangle surrounds "svayambhu-linga", and within the triangle is the red "Kandarpa-vayu", or air, of "Kama", a form of the "apana vayu", for here is the seat of creative desire. Outside the triangle is a yellow square, called the "prithivi-"(earth)-"mandala", to which is attached the "eight thunders" ("ashta-vajra"). Here is the "vija "lang", and with it "prithivi" on the back of an elephant. Here also are Brahma and Savitri, and the red four-handed Shakti Dakini.

Svadhisthana

Svadhishthana is a six-petalled lotus at the base of the sexual organ, above "muladhara "and below the navel. Its pericarp is red, and its petals are like lightning. "Water" evolved from "fire" is the Tattva of this "chakra". The "varnas "on the petals are "bang, bhang, mang, yang, rang," and "lang." In the six petals are also the vritti (states, qualities, functions, or inclinations) – namely, "prashraya "(credulity), "a-vishvasa "(suspicion, mistrust), "avajna "(disdain), "murchchha "(delusion, or, as some say, disinclination), "sarvva-nasha "(false knowledge), and "krurata "(pitilessness). Within a semicircular space in the pericarp are the Devata, the dark blue Maha-vishnu, Maha-lakshmi, and Sarasvati. In front is the blue four-handed Rakini Shakti, and the "vija "of Varuna, Lord of water or "vang." Inside the "vija "there is the region of Varuna., of the shape of an half-moon, and in it is Varuna himself seated on a white alligator ("makara").

Mani-pura

Mani-para-chakra is a ten-petalled golden lotus, situate above the last in the region of the navel. "Fire" evolved from "air" is the Tattva of this "chakra". The ten petals are of the colour of a cloud, and on them are the blue "varnas – "dang", dhang", nang", tang", thang", dang", dhang", nang", pang", phang"," – and the ten vritti ("vide ante"), namely, "lajja "(shame), "pishunata "(fickleness), "irsha "(jealousy), "trishna" (desire), "sushupti "(laziness), "vishada "(sadness), "kashaya "(dullness), "moha "(ignorance), "ghrina" (aversion, disgust), "bhaya "(fear). Within the pericarp is the "vija "of fire ("rang"), and a triangular figure ("mandala") of Agni, Lord of Fire, to each side of which figure are attached three auspicious signs or "svastika". Agni, red, four-handed, and seated on a ram, is within the figure. In front of him are Rudra and his Shakti Bhadra-kali. Rudra is of the colour of vermilion, and is old. His body is smeared with ashes. He has three eyes and two hands. With one of these he makes the sign which grants boons and blessings, and with the other that which dispels fear. Near him is the four-armed Lakini Shakti, of the colour of molten gold ("tapta-kanchana"), wearing yellow raiments and ornaments. Her mind is maddened with passion ("mada-matta-chitta"). Above the lotus is the abode and region of Suryya. The solar region drinks the nectar which drops from the region of the Moon.

Anahata

Anahata-chakra is a deep red lotus of twelve petals, situate above the last and in the region of the heart, which is to be distinguished from the heart-lotus facing upwards of eight petals, spoken of in the text, where the patron deity ("Ishta-devata") is meditated upon. "Air" evolved from "ether" is the Tattva of the former lotus. On the twelve petals are the vermilion "varnas – "Kang Khang", Gang", Ghang", ngang", chang", "Chhang", Jang", Jhang", Nyang", Tang", Thang"," and the twelve vrittis ("vide ante") – namely "asha" (hope), "chinta" (care, anxiety), "cheshta" (endeavour), "mamata" (sense of mineness), "dambha" (arrogance or hypocrisy), "vikalata" (languor), "ahangkara" (conceit), "viveka "(discrimination), "lolata" (covetousness), "kapatata "(duplicity), "vitarka" (indecision), "anutapa" (regret). A triangular "mandala "within the pericarp of this lotus of the lustre of lightning is known as the "Tri-kona Shakti". Within this "mandala" is a red "vana-linga", called Narayana or Hiranya-garbha, and near it Ishvara and His Shakti Bhuvaneshvari. Ishvara, who is the Overlord of the first three "chakra", is of the colour of molten gold, and with His two hands grants blessings and dispels fear. Near him is the three-eyed Kakini Shakti, lustrous as lightning, with four hands holding the noose and drinking-cup, and making the sign of blessing, and that which dispels fear. She wears a garland of human bones. She is excited, and her heart is softened with wine. Here, also, are several other "Shakti", such as Kala-ratri, as also the "vija "of air ("vayu") or "vang"." Inside the lotus is a six-cornered smoke-coloured "mandala", and the circular region of smoke-coloured "Vayu", who is seated on a black antelope. Here, too, is the embodied "atma "("jivatma"), like the tapering flame of a lamp.

Vishuddha

Vishuddha chakra or "Bharatisthana", abode of the Devi of speech, is above the last and at the lower end of the throat ("kantha-mula"). The Tattva of this "chakra "is "ether." The lotus is of a smoky colour, or the colour of fire seen through smoke. It has sixteen petals, which carry the red vowels – "ang", ang ing", ing", ung", ung", ring", ring", lring", lring", eng", aing", ong", aung", ang", ah";" the seven musical notes ("nishada"," rishabha"," gandhara"," shadaja", "madhyama"," dhaivata "and "panchama")": "venom" (in the eighth petal); the "vija "hung", phat", vaushat", vashat", svadha", svaha", namah"," and in the sixteenth petal nectar ("amrita"). In the pericarp is a triangular region, within which is the androgyne Shiva, known as "Arddha-narishvara". There also are the region of the full moon and ether, with its "vija "hang"." The "akasha-mandala "is transparent and round in shape.

Akasha himself is here dressed in white, and mounted on a white elephant. He has four hands, which hold the noose ("pasha"), the elephant-hook ("angkusha"), and with the other he makes the "mudra "which grant blessing and dispel fear. Shiva is white, with five faces, three eyes, ten arms, and is dressed in tiger skins. Near Him is the white Shakti Shakini, dressed in yellow raiments, holding in Her four hands the bow, the arrow, the noose, and the hook.

Above the "chakra", at the root of the palate ("talumula") is a concealed "chakra", called "Lalana "and, in some Tantras, "Kala-chakra". It is a red lotus with twelve petals, bearing the following vritti – "shraddha "(faith), "santosha "(contentment), "aparadha "(sense of error), "dana "(self-command), "mana "(anger), "sneha "(affection), "shoka "(sorrow, grief), "kheda "(dejection), "shuddhata "(purity), "arati "(detachment), "sambhrama "(agitation), "Urmmi "(appetite, desire).

Ajna

Ajna chakra is also called "parama-hula "and "mukta-tri-veni", since it is from here that the three "nadis – Ida"," Pingala", and Sushumna – go their separate ways. It is a two-petalled lotus, situate between the two eyebrows. In this Chakra there is no gross Tattva, but the subtle Tattva mind is here. "Hakararddha", or half the letter "La", is also there. On its two petals are the red "varnas "hang "and "kshang"."

In the pericarp is concealed the "vija "ong." In the two petals and the pericarp there are the three guna – "sattva"," rajas", and "tamas". Within the triangular "mandala "in the pericarp there is the lustrous ("tejo-maya")" linga "in the form of the "pranava "("pranavakriti"), which is called "Itara". Para-Shiva, in the form of "hangsa "("hangsa-rupa") is also there with his Shakti – Siddha-Kali. In the three corners of the triangle are Brahma, Vishnu, and Maheshvara, respectively. In this "chakra "there is the white Hakini-Shakti, with six heads and four hands, in which are "jana-mudra", a skull, a drum ("damaru"), and a rosary.

Sahasrara Padma

Above the "ajna-chakra "there is another secret "chakra", called "manas-chakra". It is a lotus of six petals, on which are "shabda-jana"," sparsha-jana"," rupa-jana"," aghrano-palabdhi"," rasopabhoga", and "svapna", or the faculties of hearing, touch, sight, smell, taste, and sleep, or the absence of these. Above this, again, there is another secret "chakra", called "Soma-chakra". It is a lotus of sixteen petals, which are also called sixteen "Kala". These "Kala "are called "kripa "(mercy), "mriduta "(gentleness), "dhairyya "(patience, composure), "vairagya "(dispassion), "dhriti "(constancy), "sampat "(prosperity), "hasya "(cheerfulness), "romancha "(rapture, thrill), "vinaya "(sense of propriety, humility), "dhyana "(meditation), "susthirata "(quietude, restfulness), "gambhiryya "(gravity), "udyama "(enterprise, effort), "akshobha "(emotionlessness), "audarya "(magnanimity), and "ekagrata "(concentration).

Above this last "chakra "is "the house without support" ("niralamba-puri"), where yogis see the radiant Ishvara. Above this is the "pranava "shining like a flame, and above "pranava "the white crescent Nada, and above this last the point Vindu. There is then a white lotus of twelve petals with its head upwards, and over this lotus there is the ocean of nectar ("sudha-sagara"), the island of gems ("mani-dvipa"), the altar of gems ("mani-pitha"), the forked lightning-like lines "a"," ka"," tha", and therein "Nada "and "Vindu". On "Nada "and "Vindu", as an altar, there is the "Paramahangsa", and the latter serves as an altar for the feet of the "Guru"; there the "Guru "of all should be meditated. The body of the "Hangsa "on which the feet of the Guru rest is "jana-maya", the wings "Agama "and "Nigama", the two feet Shiva and Shakti, the beak "Pranava", the eyes and throat "Kama-Kala".

Close to the thousand-petalled lotus is the sixteenth digit of the moon, which is called "ama-kala", which is pure red and lustrous like lightning, as fine as a fibre of the lotus, hanging downwards, receptacle of the lunar nectar. In it is the crescent "nirvana-kala", luminous as the Sun, and finer than the thousandth part of a hair. This is the "Ishta-devata "of all. Near "nirvana-kala "is "parama-nirvana-Shakti", infinitely subtle, lustrous as the Sun, creatrix of "tattva-jnana". Above it are "Vindu "and "Visarga-Shakti", root and abode of all bliss.

Sahasrara-padma – or thousand petalled lotus of all colours – hangs with its head downwards from the "brahma-randhra "above all the "chakra". This is the region of the first cause ("Brahma-loka"), the cause of the six proceeding causes. It is the great Sun both cosmically and individually, in whose effulgence Parama-Shiva and Adya-Shakti reside. The power is the "vachaka-Shakti "or "saguna-brahman", holding potentially within itself, the "gunas"," powers", and "planes". Parama-Shiva is in the form of the Great Ether ("paramakasha-rupi"), the Supreme Spirit ("paramatma"), the Sun of the darkness of ignorance. In each of the petals of the lotus are placed all the letters of the alphabet; and whatever there is in the lower "chakra "or in the universe ("brahmanda") exist here in potential state ("avyakta-bhava"). Shaivas call this place "Shiva-sthana", Vaishnavas, "Parama-purusha"," Shaktas"," Devi-sthana", the Sankhya sages "Prakriti-purusha-sthana". Others call it by other names, such as "Hari-hara-sthana"." Shakti-sthana"," Parama-Brahma"," Parama-hangsa"," Parama-jyotih"," Kula-sthana", and "Parama-Shiva-Akula". But whatever the name, all speak of the same.

The Three Temperaments

The Tantras speak of three temperaments, dispositions, characters ("bhava"), or classes of men – namely, the "pashu-bhava "(animal), "vira-bhava "(heroic), and "divya-bhava "(deva-like or divine). These divisions are based on various modifications of the "guna" (v. "ante") as they manifest in man ("jiva"). It has been pointed out that the analogous Gnostic classification of men as material, psychical, and spiritual, correspond to the three "guna "of the "Sankhya-darshana"." In "the "pashu "the "rajo-guna "operates chiefy on tamas, producing such dark characteristics as error ("bhranti"), drowsiness ("tandra"), and sloth ("alasya"). It is however, an error to suppose that the "pashu" is as such a bad man; on the contrary, a jiva of this class may prove superior to a jiva of the next. If the former, who is greatly bound by matter, lacks enlightenment, the latter may abuse the greater freedom he has won. There are also numerous kinds of "pashu", some more some less tamasik than others. Some there are at the lowest end of the scale, which marks the first advance upon the higher forms of animal life. Others approach and gradually merge into the "vira "class. The term "pashu "comes from the root "pash", to bind." The "pashu "is, in fact, the man who is bound by the bonds ("pasha"), of which the Kularnava Tantra enurnerates eight – namely, pity ("daya"), ignorance and delusion ("moha"), fear ("bhaya"), shame ("lajja"), disgust ("ghrina"), family ("kula"), custom ("shila"), and caste ("varna"). Other enumerations are given of the afflictions which, according to some, are sixty-two, but all such larger divisions are merely elaborations of the simpler enumerations. The "pashu "is also the worldly man, in ignorance and bondage, as opposed to the "yogi "and the tattva-jnani. Three divisions of "pashsu" are also spoken of – namely, "sakala", who are bound by the three "pasha", called "anu" (want of knowledge or erroneous knowledge of the self), "bheda" (the division also induced by "maya "of the one self into many), and "karmma" (action and its product. These are the three impurities ("mala") called "anava-mala"," maya-mala", and "Karmma-mala". "Pratayakala "are those bound by the first and last, and "Vijnana-kevala "are those bound by "anava-mala "only. He who frees himself of the remaining impurity of "anu" becomes Shiva Himself. The Devi bears the "pasha", and is the cause of them, but She, too, is "pashupasha-vimochini", Liberatrix of the "pashu" from his bondage.

What has been stated gives the root notion of the term "pashu. "Men of this class are also described in Tantra by exterior traits, which are manifestations of the interior disposition. So the Kubjika Tantra says: "Those who belong to "pashu-bhava".re simply "pashu. "A" pashu "does not touch a "yantra", nor make "japa "of "mantra "at night. He entertains doubt about sacrifices and Tantra; regards a "mantra" as being merely letters only. He lacks faith in the "guru", and thinks that the image is but a block of stone. He distinguishes one Deva from another, and worships without flesh and fish. He is always bathing, owing to his ignorance, and talks ill of others. Such an one is called "pashu", and he is the worst kind of man." Similarly the Nitya Tantra describes the "pashu "as – "He who does not worship at night, nor in the evening, nor in the latter part of the day; who avoids sexual intercourse, except on the fifth day after the appearance of the courses ("ritu-kalang vina devi ramanang parivarjayet"); who do not eat meat, etc., even on the five auspicious days ("parvvana")"; in short, those who, following Vedachara, Vaishnavachara, and Shaivachara, are bound by the Vaidik rules which govern all "pashus".

In the case of "vira-bhava"," rajas "more largely works on "sattva", yet also largely (though in lessening degrees, until the highest stage of "divya-bhava "is reached) works independently towards the production of acts in which sorrow inheres. There are several classes of "vira".

The third, or highest, class of man is he of the "divya-bhava "(of which, again, there are several degrees – some but a stage in advance of the highest form of "vira-bhava", others completely realizing the deva-nature), in which rajas operate on "sattva-guna "to the confirmed preponderance of the latter.

The Nitya Tantra says that of the "bhava "the "divya "is the best, the "vira "the next best, and the "pashu "the lowest; and that "devata-bhava "must be awakened through "vira-bhava". The Pichchhila Tantra says that the only difference between the "vira "and "divya "men is that the former are very "uddhata", by which is probably meant excitable, through the greater prevalence of the independent working of the "rajo-guna "in them than in the calmer sattvik temperament. It is obvious that such statements must not be read with legal accuracy. There may be, in fact, a considerable difference between a low type of "vira "and the highest type of "divya", though it seems to be true that this quality of "uddhata "which is referred to is the cause of such differences, whether great or small.

The Kubjika Tantra describes the marks of the "divya "as he "who daily does ablutions, "sandhya"; and wearing clean cloth, the "tripundara "mark in ashes, or red sandal, and ornaments of "rudraksha "beads, performs "japa "and "archchana". He gives charity daily also. His faith is strong in Veda, "Shastra"," guru", and "Deva". He worships the "Pitri "and "Deva", and performs all the daily rites. He has a great knowledge of "mantra". He avoids all food, except that which his "guru "offers him, and all cruelty and other bad actions, regarding both friend and foe as one and the same. He himself ever speaks the truth, and avoids the company of those who decry the "Devata". He worships thrice daily, and meditates upon his "guru "daily, and, as a "Bhairava", worships Parameshvari with "divya-bhava". All Devas he regards as beneficial. He bows down at the feet of women, regarding them as his "guru "("strinang pada-talang drishtva guru-vad bhavayet sada"). He worships the Devi at night, and makes "japa "at night with his mouth full of "pan", and makes obeisance to the "kula "vriksha. He offers everything to the Supreme Devi. He regards this universe as pervaded by "stri "("shakti"), and as Devata. Shiva is in all men, and the whole "brahmanda "is pervaded by Shiva-Shakti. He ever strives for the attainment and maintenance of "devata-bhava", and is himself of the nature of a "Devata".

Here, again, the Tantra only seeks to give a general picture, the details of which are not applicable to all men of the "divya-bhava "class. The passage shows that it, or portions of it, refer to the ritual "divya", for some of the practices there referred to would not be performed by the "avadkuta", who is above all ritual acts, though he would also share (possibly in intenser degree) the beliefs of "divya "men of all classes – that he and all else are but manifestations of the universe-pervading Supreme Shakti.

According to the temperament of the "sadhaka", so is the form of worship and "sadhana". In fact, the specific worship and "sadhana "of the other classes is strictly prohibited by the Tantra to the "pashu".

It is said in this Tantra and elsewhere that, in the Kali-yuga, "divya "and "pashu "dispositions can scarcely be found. It may be thought difficult at first sight to reconcile this (so far as the "pasha "is concerned) with other statements as to the nature of these respective classes. The term "pashu", in these and similar passages, would appear to be used in a good sense as referring to a man who, though tamasic, yet performs his functions with that obedience to nature which is shown by the still more tamasic animal creation free from the disturbing influences of "rajas", which, if it may be the source of good, may also be, when operating independently, the source of evil.

The Commentator explains the passage cited from the Tantra as meaning that the conditions and character of the Kali-yuga are not such as to be productive of "pasha-bhava "(apparently in the sense stated), or to allow of its "achara "(that is, "Vaidikachara"). No one, he says, can fully perform the "vedachara"," vaishnavachara", and "shavachara "rites, without which the Vaidik, Pauranik "mantra", and "yajna "are fruitless. No one now goes through the "brahma-charya ashrama", or adopts after the fiftieth year that called "vana-prastha". Those whom the Veda does not control cannot expect the fruit of Vaidik observances. On the contrary, men have taken to drink, associate with the low, and are fallen; as are also those men who associate with them. There can therefore be no pure "pashu". Under these circumstances the duties prescribed by the Vedas which are appropriate for the "pasha "being incapable of performance, Shiva for the liberation of men of the Kali Age has proclaimed the Agama. "Now, there is no other way." The explanation thus given, therefore, appears to amount to this. The pure type of "pashu "for whom "vedachara "was designed does not exist. For others who though "pasha "are not purely so, the Tantra is the governing Shastra. This, however, does not mean that all are now competent for "virachara".

It is to be noted, however, that the Prana-toshini cites a passage purporting to come from the Mahanirvana Tantra, which is apparently in direct opposition to the foregoing:

Divya-vira-mayo bhavah kalau nasti kada-chana

Kevalang pasha-bhavena mantra-siddhirbhavennrinam.

"In the Kali Age there is no "divya "or "vira-bhava". It is only by the "pashu-bhava "that men may obtain "mantra-siddhi"."

This matter of the "bhava "prevalent in the "Kali-yuga "has been the subject of considerable discussion and difference of opinion, and is only touched upon here.

Guru and Shishya

The "Guru "is the religious teacher and spiritual guide to whose direction orthodox Hindus of all divisions of worshippers submit themselves. There is in reality but one "Guru". The ordinary human "Guru "is but the manifestation on the phenomenal plane of the Adi-natha Maha-kala, the Supreme "Guru "abiding in Kailasa. He it is who enters into and speaks with the voice of the earthly "Guru "at the time of giving mantra. "Guru "is the root ("mala") of diksha (imitation). "Diksha "is the root of "mantra"." Mantra "is the root of "Devata"; and Devata is the root of "siddhi". The Munda-mala Tantra says that "mantra "is born of "Guru "and "Devata "of "mantra", so that the "Guru "occupies the position of a grandfather to the "Ishta-devata".

It is the "Guru "who initiates and helps, and the relationship between him and the disciple ("shishya") continues until the attainment of monistic "siddhi". Manu says: "Of him who gives natural birth and of him who gives knowledge of the Veda the giver of sacred knowledge is the more venerable father. Since second or divine birth insures life to the twice-born in this world and the next." The "Shastra "is, indeed, full of the greatness of "Guru". The "Guru "is not to be thought of as a mere man. There is no difference between "Guru"," mantra", and Deva. "Guru "is father, mother, and Brahman. "Guru", it is said, can save from the wrath of Shiva, but none can save from the wrath of the "Guru". Attached to this greatness there is, however, responsibility; for the sins of the disciple recoil upon him.

Three lines of "Guru "are worshipped: heavenly ("divyangga") "siddha "("siddhangga"), and human ("manavangga"). The "kala-guru "are four in number, viz.: the "Guru"," Parama-guru"," Parapara-guru"," Parameshti-guru"; each of these being the "guru "of the preceding one. According to the Tantra, woman with the necessary qualifications may be a "guru", and give initiation. Good qualities are required in the disciple, and according to the Sara-sangraha a "guru "should examine and test the intending disciple for a year. The qualifications of a good disciple are stated to be good birth, purity of soul ("shuddhatma"), and capacity for enjoyment, combined with desire for liberation ("purushartha-parayanah"). Those who are lewd ("kamuka"), adulterous ("para-daratura"), constantly addicted to sin ("sada papa-kriya"), ignorant, slothful, and devoid of religion, should be rejected.

The perfect "sadhaka "who is entitled to the knowledge of all "Shastra "is he who is pure-minded, whose senses are controlled ("jitendriyah"), who is ever engaged in doing good to all beings, free from false notions of dualism, attached to the speaking of, taking shelter with, and living in the supreme unity of the Brahman. So long as Shakti is not fully communicated (see next note) to the "shishya’s "body from that of the "guru", so long the conventional relation of "guru "and "shishya "exists. A man is "shishya "only so long as he is "sadhaka". When, however, "siddhi "is attained, both "Guru "and "Shishya "are above this dualism. With the attainment of pure monism, naturally this relation, as all others, disappears.

Initiation

Diksha

Initiation is the giving of mantra by the "guru". At the time of initiation the "guru "must first establish the life of the "guru "in his own body; that is the vital force ("prana-shakti") of the Supreme "Guru "whose abode is in the thousand-petalled lotus. As an image is the instrument ("yantra") in which divinity ("devatva") inheres, so also is the body of "guru". The day prior thereto the "guru "should, according to Tantra, seat the intending candidate on a mat of "kusha "grass. He then makes "japa "of a "sleep mantra" ("supta-mantra") in his ear, and ties his crown lock. The disciple, who should have fasted and observed sexual continence, repeats the mantra thrice, prostrates himself at the feet of the "guru", and then retires to rest. Initiation, which follows, gives spiritual knowledge and destroys sin. As one lamp is lit at the flame of another, so the divine "shanti", consisting of "mantra", is communicated from the "guru’s "body to that of the "Shishya". Without "daksha"," japa "of the "mantra"," puja", and other ritual acts, are said to be useless. Certain "mantra "are also said to be forbidden to "shudra "and women. A note, however, in the first Chalakshara Sutra, to the Lalita would, however, show that even the "shudra "are not debarred the use even of the "Pranava", as is generally asserted. For, according to the Kalika Purana (when dealing with "svara "or tone), whilst the "udatta"," an-udatta", and "prachita "are appropriate to the first of these castes, the "svara", called "aukara", with "anusvara "and "nada", is appropriate to "shudra", who may use the "Pranava", either at the beginning or end of "mantra", but not, as the "dvija "may, at both places. The "mantra "chosen for initiation should be suitable ("anukala"). Whether a "mantra "is "sva-kula "or "a-kula "to the person about to be initiated is ascertained by the "kula-chakra", the zodiacal circle called "rashichakra "and other "chakra "which may be found described in the Tantra-sara. Initiation by a woman is efficacious; that by a mother is eight-fold so. Certain special forms of initiation, called "abhisheka", are described in the next note.

Abhisheka

Abhisheka is of eight kinds, and the forms of "abhisheka "which follow the first at later stages, mark greater and greater degrees of initiation. The first "shaktabhisheka "is given on entrance into the path of "sadhana". It is so called because the "guru "then reveals to the "shishya "the preliminery mysteries of "shakti-tattva". By it the "shishya "is cleansed of all sinful or evil "shakti "or proclivities, and acquires a wonderful new "shakti". The next "purnabhisheka "is given in the stage beyond "dakshinachara", when the disciple has qualified himself by "purascharana "and other practices to receive it. Here the real work of "sadhana "begins. "Asana"," yama", etc., strengthen the disciple’s determina,tion ("pratijna") to persevere along the higher stages of "sadhana". The third is the difficult stage commenced by "krama-dikshabhisheka", in which it is said the great Vashishtha became involved, and in which the "Rishi "Vishvamitra acquired "brahma-jnana", and so became a Brahmana. The sacred thread is now worn round the neck like a garland. The "shishya", then undergoing various ordeals ("pariksha"), receives "samrajyabhisheka "and "maha-samrajyabhisheka", and at length arrives at the most dificult of all stages introduced by "yoga-dikshabhisheka". In previous stages the "sadhaka "has performed the "panchanga-puraschharana", and, with the assistance of his "guru "(with whom he must constantly reside, and whose instructions he must receive direct), he does the "panchanga-yoga – "that is, the last five limbs of the ashtanga. He is thereafter qualified for "purna-dikshabhisheka", and, following that, "maha-purna-diksha-bhisheka", sometimes called "viraja-grahanabhisheka". On the attainment of perfection in this last grade, the "sadhaka "performs his own funeral rite ("shraddha"), makes "purnahuti "with his sacred thread and crown lock. The relation of "guru "and "shishya "now ceases. From this point he ascends by himself until he realizes the great saying, "So"’"ham "("I am He"). At this stage, which the Tantra calls "jivan-mukta "(liberated whilst yet living), he is called "parama-hangsa".

Sadhana

Sadhana is that which produces "siddhi "("q.v."). It is the means, or practice, by which the desired end may be attained, and consists in the exercise and training of the body and psychic faculties, upon the gradual perfection of which "siddhi "follows; the nature and degree of which, again, depends upon the progress made towards the realization of the "atma", whose veiling vesture the body is. The means employed are various, such as worship ("puja"), exterior or mental; shastric learning; austerities ("tapas"); the "pancha-tattva"," mantra", and so forth. "Sadhana "takes on a special character, according to the end sought. Thus, "sadhana "for "brahma-jana", which consists in the acquisition of internal control ("shama") over "buddhi"," manas", and "ahangkara"; external control ("dama") over the ten "indriya", discrimination between the transitory and the external, and renunciation both of the world and heaven ("svarga"), is obviously different from that prescribed for, say, the purposes of the lower magic. The "sadhaka "and "sadhika "are respectively the man or woman who perform "sadhana". They are, according to their physical, mental, and moral qualities, divided into four classes – "mridu"," madhya"," adhimatraka", and the highest "adhimatrama", who is qualified ("adhikari") for all forms of "yoga". In a similar way the "Kaula "division of worshippers are divided into the "prakriti", or common "Kaula "following "virachara", addicted to ritual practice, and "sadhana", with "pancha-tattva"; the "madhyama-kaulika", or middling Kaula, accomplishing the same "sadhana", but with a mind more turned towards meditation, knowledge, and "samadhi"; and the highest type of Kaula ("kaulikottama"), who, having surpassed all ritualism, meditates upon the Universal Self.

Worship Generally

There are four different forms of worship corresponding with four states ("bhava"). The realization that the "jivatma "and "paramatma "are one, that everything is Brahman, and that nothing but the Brahman exists, is the highest state, or "brahma-bhava". Constant meditation by the "yoga "process upon the "Devata "in the heart is the lower and middlemost ("dhyana-bhava")" japa "("q"."v".) and "stava "(hymns and prayer) is still lower and the lowest of all is mere external worship ("puja") ("q"."v".)." Puja-bhava "is that which arises out of the dualistic notions of worshipper and worshipped; the servant and the Lord. This dualism exists in greater or less degree in all the states except the highest. But for him who, having realized the "advaita-tattva", knows that all is Brahman, there is neither worshipper nor worshipped, neither "yoga "nor "puja", nor "dharana"," dhyana"," stava"," japa"," vrata", or other ritual or process of "sadhana".

In external worship there is worship either of an image ("pratima"), or of a "yantra "("q.v."), which takes its place. The "sadhaka "should first worship inwardly the mental image of the form assumed by the Devi, and then by the life-giving ("prana-pratishtha") ceremony infuse the image with Her life by the communication to it of the light and energy ("tejas") of the Brahman which is within him to the image without, from which there bursts the lustre of Her whose substance is consciousness itself ("chaitanya-mayi"). She exists as Shakti in stone or metal, or elsewhere, but is there veiled and seemingly inert. "Chaitanya "(consciousness) is aroused by the worshipper through the "prana-pratishtha mantra".

Rites ("karma") are of two kinds. "Karma "is either "nitya "nr "naimittika". The first is both daily and obligatory, and is done because so ordained. Such as the sandhya ("v"." post"), which in the case of Shudras is in the Tantrik form; and daily "puja "("v"." post") of the "Ishta"- and "Kula-Devata "("v"." post"); and for Brahmamas the "pancha-maha-yajna "("v"." post"). The second or conditional "karma "is occasional and voluntary, and is "kamya "when done to gain some particular end, such as "yajna "for a particular object; "tapas "with the same end (for certain forms of "tapas "are also "nitya"); and "vrata "("v"." post").

The Shudra is precluded from the performance of Vaidik rites, or the reading of the Vedas, or the recital of the Vaidik "mantra". His worship is practically limited to that of the Ishta-Devata and the Bana-linga-puja, with Tantrik and Pauranik "mantra "and such "vrata "as consist in penance and charity. In other cases the "vrata "is performed through a Brahmana. The Tantra makes no caste distinctions as regards worship. All may read the Tantras, perform the Tantrik worship, such as the "sandhya "("v"." post"), and recite the Tantrik "mantra", such as the Tantrik Gayatri. All castes, and even the lowest "chandala", may be a member of a "chakra", or Tantrik circle of worship. In the "chakra "all its members partake of food and drink together, and are deemed to be greater than Brahmanas; though upon the break-up of the "chakras "the ordinary caste and social relations are re-established. All are competent for the specially Tantrik worship, for, in the words of the Gautamiya Tantra, the Tantra Shastra is for all castes and for all women. The latter are also excluded under the present Vaidik system, though it is said by Shankha Dharma-shastra-kara that the wife may, with the consent of her husband, fast, take vows, perform "homa "and "vrata", etc. According to the Tantra, a woman may not only receive "mantra", but may, as a Guru, initiate and give it. She is worshipful as Guru, and as wife of Guru. The Devi is Herself Guru of all Shastras and woman, as, indeed, all females who are Her embodiments are, in a peculiar sense, Her earthly representatives.

Forms of Achara

There are seven, or, as some say, nine, divisions of worshippers. The extra divisions are bracketed in the following quotation. The Kularnava Tantra mentions seven, which are given in their order of superiority, the first being the lowest: "Vedachara"," Vaishnavachara"," Shaivachara"," Dakshinachara"," Vamachara"," Siddhantachara "("Aghorachara"," Yogachara"), and "Kaulachara", the highest of all. The "achara "is the way, custom, and practice of a particular class of "sadhaka". They are not, as sometimes supposed, different sects, but stages through which the worshipper in this or other births has to pass before he reaches the supreme stage of the "Kaula"." Vedachara", which consists in the daily practice of the Vaidik rites, is the gross body ("sthula-deha"), which comprises within it all other "acharas", which are, as it were, its subtle bodies ("sukshma-deha") of various degrees. The worship is largely of an external and ritual character, the object of which is to strengthen "dharma". This is the path of action ("kriya-marga"). In the second stage the worshipper passes from blind faith to an understanding of the supreme protecting energy of the Brahman, towards which he has feelings of devotion. This is the path of devotion ("bhakti-marga"), and the aim at this stage is the union of it and faith previously acquired. With an increasing determination to protect "dharma "and destroy "a-dharma", the "sadhaka "passes into "Shaivachara", the warrior ("kshatriya") stage, wherein to love and mercy are added strenuous striving and the cultivation of power. There is union of faith, devotion ("bhakti"), and inward determination ("antar-laksha"). Entrance is made upon the path of knowledge ("jnana-marga"). Following this is "Dakshinachara", which in Tantra does not mean "right-hand worship," but "favourable" – that is, that "achara "which is favourable to the accomplishment of the higher "sadhana", and wher the Devi is the Dakshina Kalika. This stage commences when the worshipper can make "dhyana "and "dharana "of the threefold "shakti "of the Brahman ("kriya"," ichchha"," jana"), and understands the mutual connection ("samanvaya") of the three guna until he receives "purnabhisheka "("q"."v".). At this stage the "sadhaka "is "Shakta", and qualified for the worship of the threefold "shakti "of Brahma, Vishnu, Maheshvara. He is fully initiated in the Gayatri-mantra, and worships the Devi Gayatri, the Dakshina Kalika, or Adya Shakti – the union of the three Shakti. This is the stage of individualistic Brahmana-tattva, and its aim is the union of faith, devotion, and determination, with a knowledge of the threefold energies. After this a change of great importance occurs, marking, as it does, the entry upon the path of return ("nivritti"). This it is which has led some to divide the "achara "into the two broad divisions of "Dakshinachara "(including the first four) and "Vamachara "(including the last three), it being said that men are born into "Dakshinachara", but are received by initiation into "Vamachara". The latter term does not mean, as is vulgarly supposed, "left-hand worship," but the worship in which woman ("vama") enters that is "lata-sadhana". In this "achara "there is also worship of the Vama Devi. "Vija "is here "adverse," in that the stage is adverse to "pravritti", which governed in varying degrees the preceding "achara", and entry is here made upon the path of "nivritti", or return to the source whence the world sprung. Up to the fourth stage the "sadhaka "followed "pravrittimarga", the outgoing path which led from the source, the path of worldly enjoyment, albeit curved by "dharma". At first unconsciously, and later consciously, "sadhana "sought to induce "nivrittt", which, however, can only fully appear after the exhaustion of the forces of the outward current. In "Vamachara", however, the "sadhaka "commences to directly destroy "pravritti", and with the help of the Guru (whose help throughout is in this necessary) to cultivate "nivritti". The method at this stage is to use the force of "pravritti "in such a way as to render them self-destructive. The passions which bind may be so employed as to act as forces whereby the particular life of which they are the strongest manifestation is raised to the universal life. Passion, which has hitherto run downwards and outwards to waste, is directed inwards and upwards, and transformed to power. But it is not only the lower physical desires of eating, drinking, and sexual intercourse which must be subjugated. The "sadhaka "must at this stage commence to cut off all the eight bonds ("pasha") which mark the "pashu "which the Kularnava Tantra enumerates as pity ("daya"), ignorance ("moha"), shame ("lajja"), family ("kula"), custom ("shila"), and caste ("varna"). When Shri "Krishna "stole the clothes of the bathing "Gopi", and made them approach him naked, he removed the artificial coverings which are imposed on man in the "sangsara". The "Gopi "were eight, as are the bonds ("pasha"), and the errors by which the "jiva "is misled are the clothes which Shri "Krishna "stole. Freed of these, the "jiva "is liberated from all bonds arising from his desires, family, and society. He then reaches the stage of Shiva ("shivatva"). It is the aim of "Vamachara "to liberate from the bonds which bind men to the "sangsara", and to qualify the "sadhaka "for the highest grades of "sadhana "in which the "sattvika guna" predominates. To the truly sattvik there is neither attachment, fear, or disgust. That which has been commenced in these stages is by degrees completed in those which follow – viz.: "Siddhantachara", and according to some, "Aghorachara "and "Yogachara". The "sadhaka "becomes more and more freed from the darkness of the "sangsara", and is attached to nothing, hates nothing, and is ashamed of nothing, having freed himself of the artificial bonds of family, caste, and society. The "sadhaka "becomes, like Shiva himself, a dweller in the cremation ground ("smashana"). He learns to reach the upper heights of "sadhana "and the mysteries of "yoga". He learns the movements of the different "vayu "in the microcosm the "Kshudra-brahmanda", the regulation of which controls the inclinations and propensities ("vritti"). He learns also the truth which concern the macrocosm ("brahmanda"). Here also the Guru teaches him the inner core of "Vedachara". Initiation by "yoga-diksha "fully qualifies him for "yogachara". On attainment of perfection in "ashtanga-yoga", he is fit to enter the highest stage of "Kaulachara".

Kaula-dharma is in no wise sectarian, but, on the contrary, is the heart of all sects. This is the true meaning of the phrase which, like many another touching the Tantra, is misunderstood, and used to fix the kaula with hypocrisy – "antah-shaktah"," vahih-shaivah sabhayang vaishnavahmatah nana – rupadharah kaulah vicharanti mahitale "(outwardly Shaivas; in gatherings, Vaishnavas; at heart, Shaktas; under various forms the Kaulas wander on earth). A Kaula is one who has passed through these and other stages, which have as their own inmost doctrine (whether these worshippers know it or not) that of Kaulachara. It is indifferent what the Kaula’s apparent sect may be. The form is nothing and everything. It is nothing in the sense that it has no power to narrow the Kaula’s own inner life; it is everything in the sense that knowledge may infuse its apparent limitations with an universal meaning. So understood, form is never a bond. The Vishva-sara Tantra, says of the Kaula that "for him there is neither rule of time; nor place. His actions are unaffected either by the phases of the moon or the position of the stars. The Kaula roams the earth in differing forms. At times adhering to social rules ("shishta"), he at others appears, according to their standard, to be fallen ("bhrashta"). At times, again, he seems to be as unearthly as a ghost ("bhuta "or "pishacha") To him no difference is there between mud and sandal paste, his son and an enemy, home and the cremation ground."

At this stage the "sadhaka "attains to "Brahma-jnana", which is the true "gnosis "in its perfect form. On receiving "mahapurna-daksha "he performs his own funeral rites and is dead to the "sangsara". Seated alone in some quiet place, he remains in constant "samadhi", and attains its "nir-vikalpa "form. The Great Mother, the Supreme Prakriti Maha-shakti, dwells in the heart of the "sadhaka", which is now the cremation ground wherein all passions have been burnt away. He becomes a "Parama-hangsa", who is liberated whilst yet living ("javan-mukta").

It must not, however, be supposed that each of these stages must necessarily be passed through by each "jiva "in a single life. On the contrary, they are ordinarily traversed in the course of a multitude of births. The weaving of the spiritual garment is recommenced where in a previous birth, it was dropped on death. In the present life a "sadhaka "may commence at any stage. If he is born into "Kaulachara", and so is a Kaula in its fullest sense, it is because in previous births he has by "sadhana", in the preliminary stages, won his entrance into it. Knowledge of Shakti is, as the Niruttara Tantra says, acquired after many births; and, according to the Mahanirvana Tantra, it is by merit acquired in previous births that the mind is inclined to "Kaulachara".

Mantra

"Shabda", or sound, which is of the Brahman, and as such the cause of the "Brahmanda", is the manifestation of the Chit-shakti Itself. The Vishva-sara Tantra says that tha Para-brahman, as Shabda-brahman, whose substance is all "mantra", exists in the body of the "jivatma". It is either unlettered ("dhvani") or lettered ("varna"). The former, which produces the latter, is the subtle aspect of the "jiva’s "vital "shakti". As the Prapancha-sara states, the "brahmanda "is pervaded by "shakti", consisting of "dhvani", also called "nada"," prana", and the like. The manifestation of the gross form ("sthula") of "shabda "is not possible unless "shabda "exists in a subtle ("sukshma") form. "Mantras "are all aspects of the Brahman and manifestations of "Kula-kundalini". Philosophically "shabda "is the "guna" of "akasha", or ethereal space. It is not, however, produced by "akasha", but manifests in it. "Shabda "is itself the Brahman. In the same way, however, as in outer space, waves of sound are produced by movements of air ("vayu"); so in the space within the "jiva’s "body waves of sound are produced according to the movements of the vital air ("prana-vayu") and the process of inhalation and exhalation. "Shabda "first appears at the "muladhara", and that which is known to us as such is, in fact, the "shakti "which gives life to the "jiva". She it is who, in the "muladhara", is the cause of the sweet indistinct and murmuring "dhvani", which sounds like the humming of a black bee.

The extremely subtle aspect of sound which first appears in the "Muladhara "is called "para"; less subtle when it has reached the heart, it is known as "pashyanti". When connected with "buddhi "it becomes more gross, and is called "madhyama". Lastly, in its fully gross form, it issues from the mouth as "vaikhari". As Kula-Kundalini, whose substance is all "varna "and "dhvani", is but the manifestation of, and Herself the Paramatma; so the substance of all "mantra "is "chit", notwithstanding their external manifestation, as sound, letters, or words; in fact, the letters of the alphabet, which are known as "akshara", are nothing but the "yantra "of the "akshara", or imperishable Brahman. This, however, is only realized by the "sadhaka "when his "shakti", generated by "sadhana", is united with the "mantra-shakti".

It is the "sthula "or gross form of Kulakundalini, appearing in different aspects as different Devata, which is the presiding Devata ("adhishthatri") of all "mantra", though it is the subtle or "sukshma "form at which all "sadhakas "aim. When the "mantrashakti "is awakened by "sadhana "the Presiding Devata appears, and when perfect "mantra-siddhi "is acquired, the Devata, who is "sachchidananda", is revealed. The relations of "varna"," nada"," vindu", vowel and consonant in a "mantra", indicate the appearance of "Devata "in different forms. Certain "vibhuti", or aspects, of the "Devata "are inherent in certain "varna", but perfect Shakti does not appear in any but a whole "mantra". Any word or letter of the "mantra "cannot be a "mantra". Only that "mantra "in which the playful Devata has revealed any of Her particular aspects can reveal that aspect, and is therefore called the individual "mantra "of that one of Her particular aspects. The form of a particular "Devata", therefore, appears out of the particular "mantra "of which that Devata is the "adhishthatri "Devata.

A "mantra "is composed of certain letters arranged in definite sequence of sounds of which the letters are the representative signs. To produce the designed effect "mantra "must be intoned in the proper way, according to "svara "(rhythm), and "varna "(sound). Their textual source is to be found in Veda, Purana, and Tantra. The latter is essentially the "mantra-shastra", and so it is said of the embodied "shastra", that Tantra, which consists of "mantra", is the "paramatma", the Vedas are the "jivatma", Darshana (systems of philosophy) are the senses, Puranas are the body, and Smriti are the limbs. Tantra is thus the "shakti "of consciousness, consisting of "mantra". A mantra is not the same thing as prayer or self-dedication ("atma-nivedana"). Prayer is conveyed in what words the worshipper chooses, and bears its meaning on its face. It is only ignorance of shastrik principle which supposes that "mantra "is merely the name for the words in which one expresses what one has to say to the Divinity. If it were, the "sadhaka "might choose his own language without recourse to the eternal and determined sounds of "Shastra".

A "mantra "may, or may not, convey on its face its meaning. "Vija "(seed) "mantra", such as "Aing"," Kling"," Hring", have no meaning, according to the ordinary use of language. The initiate, however, knows that their meaning is the own form ("sva-rupa") of the particular Devata, whose "mantra "they are, and that they are the "dhvani "which makes all letters sound and which exists in all which we say or hear. Every "mantra "is, then, a form ("rupa") of the Brahman. Though, therefore, manifesting in the form and sound of the letters of the alphabet, "Shastra "says that they go to Hell who think that the "Guru "is but a stone, and the "mantra "but letters of the alphabet.

From "manana", or thinking, arises the real understanding of the monistic truth, that the substance of the Brahman and the brahmanda are one and the same. "Man- "of "mantra "comes from the first syllable of "manana", and "-tra "from "trana", or liberation from the bondage of the "sangsara "or phenomenal world. By the combination of "man- "and "-tra", that is called "mantra "which calls forth ("amantrana"), the "chatur-varga "("vide post"), or four aims of sentient being. Whilst, therefore, mere prayer often ends in nothing but physical sound, "mantra "is a potent compelling force, a word of power (the fruit of which is "mantra-siddhi"), and is thus effective to produce the "chatur-varga", advaitic perception, and "mukti". Thus it is said that "siddhi "is the certain result of "japa "("q"."v".). By Mantra the sought for ("sadhya")" Devata", is attained and compelled. By "siddhi "in "mantra "is opened the vision of the three worlds. Though the purpose of worship ("puja"), reading ("patha"), hymn ("stava"), sacrifice ("homa"), "dhyana"," dharana", and "samadhi "("vide post"), and that of the "diksha-mantra "are the same, yet the latter is far more powerful, and this for the reason that, in the first, the "sadhaka’s sadhana-shakti "only operates, whilst in the case of "mantra "that "sadhana-shakti "works, in conjunction with "mantra-shakti", which has the revelation and force of fire, and than which nothing is more powerful. The special "mantra "which is received at initiation ("diksha") is the "vija", or seed mantra, sown in the field of the "sadhaka’s "heart, and the Tantrik "sandhya"," nyasa"," puja", and the like are the stem and branches upon which hymns of praise ("stuti") and prayer and homage ("vandana") are the leaves and flower, and the "kavacha", consisting of "mantra", the fruit.

Mantra are solar ("saura") and lunar ("saumya"), and are masculine, feminine, or neuter. The solar are masculine and lunar feminine. The masculine and neuter forms are called "mantra". The feminine "mantra "is known as "vidya". The neuter "mantra", such as the Pauranik-mantra, ending with "namah", are said to lack the force and vitality of the others. The masculine and feminine "mantra "end differently. Thus, "Hung", "Phat", are masculine terminations, and "thang"," or "svaha", are feminine ones.

The Nitya Tantra gives various names to "mantra". according to the number of their syllables, a one-syllabled "mantra "being called "pinda", a three-syllabled one "kartari", a "mantra "with four to nine syllables "vija", with ten to twenty syllables "mantra", and "mantra "with more than twenty syllables "mala". Commonly, however, the term "vija "is applied to monosyllabic "mantra". The Tantrik "mantras "called "vija "(seed) are so named because they are the seed of the fruit, which is "siddhi", and because they are the very quintessence of "mantra". They are short, unetymological vocables, such as "Hring"," Shring"," Kring"," Hung"," Aing"," Phat", etc., which will be found throughout the text. Each Devata has His or Her "vija". The primary "mantra "of a Devata is known as the root mantra ("mula-mantra"). It is also said that the word "mula "denotes the subtle body of the Devata called "Kama-kala". The utterance of a "mantra "without knowledge of its meaning or of the "mantra "method is a mere movement of the lips and nothing more. The "mantra "sleeps. There are various processes preliminary to, and involved in, its right utterance, which processes again consist of "mantra", such as, purification of the mouth ("mukha-shodhana"), purification of the tongue ("jihva-shodhana"), and of the "mantra "("ashaucha-bhanga")," kulluka"," nirvvana"," setu"," nidra-bhanga", awakening of mantra, "mantra-chaitanya", or giving of life or vitality to the "mantra"." Mantrarthabhavana", forming of mental image of the Divinity. There are also ten "sangskara "of the "mantra"." Dipani "is seven "japa "of the "vija", preceded and followed by one. Where "hring "is employed instead of "Ong "it is prana-yoga. Yoni-mudra is meditation on the "Guru "in the head and on the Ishta-devata in the heart, and then on the "Yoni-rupa Bhagavati "from the head to the "muladhara", and from the "muladhara "to the head, making "japa "of the "yoni vija "("eng") ten times. The "mantra "itself is "Devata". The worshipper awakens and vitalizes it by "chit-shakti", putting away all thought of the letter, piercing the six "Chakra", and contemplating the Spotless One. The "shakti "of the "mantra "is the "vachaka-shakti", or the means by which the "vachya-shakti "or object of the "mantra "is attained. The "mantra "lives by the energy of the former. The "saguna-shanti "is awakened by "sadhana "and worshipped, and She it is who opens the portals whereby the "vachya-shakti "is reached. Thus the Mother in Her "saguna "form is the presiding deity ("adhishthatri Devata") of the Gayatri-"mantra". As the nirguna (formless) One, She is its "vachya-shakti". Both are in reality one and the same; but the "jiva", by the laws of his nature and its three "guna", must first meditate on the gross ("sthula") form before he can realize the subtle ("sukshma") form, which is his liberator.

The mantra of a Devata is the Devata. The rhythmical vibrations of its sounds not merely regulate the unsteady vibrations of the sheaths of the worshipper, thus transforming him, but from it arises the form of the Devata, which it is. "Mantra-siddhi "is the ability to make a "mantra "efficacious and to gather its fruit in which case the "mantra "is called "mantra-siddha"." Mantra "are classified as "siddha"," sadhya"," susiddha", and "ari", according as they are friends, servers, supporters, or destroyers – a matter which is determined for each "sadhaka "by means of "chakra "calculations.

The Gayatri Mantra

The Gayatri is the most sacred of all Vaidik "mantras". In it the Veda lies embodied as in its seed. It runs: "Ong bhur bhuvah svah: tat savitur varenyam bhargo devasya dhimahi: dhiyo yo nah prachodayat"." Om". Ong". Let us contemplate the wondrous spirit of the Divine Creator (Savitri) of the earthly, atmospheric, and celestial spheres. May He direct our minds (that is, ‘towards’ the attainment of "dharmma".," artha"," kama", and "moksha"), "Om"."

The Gayatrt-Vyakarana of Yogi Yajnavalkya thus explains the following words: "Tat", that. The word "yat "(which) is understood. "Savituh "is the possessive case of "Savitri", derived from the root "su", to bring forth." Savitri is, therefore, the Bringer-forth of all that exists. The Sun ("Suryya") is the cause of all that exists, and of the state in which they exist. Bringing forth and creating all things, it is called Savitri. The Bhavishya Purana says Suryya is the visible Devata. He is the Eye of the world and the Maker of the day. There is no other Devata eternal like unto Him. This universe has emanated from, and will be again absorbed into, Him. Time is of and in Him. The planets, sta.rs, the Vasus. Rudras, Vayu, Agni, and the rest are but parts of Him. By "Bhargah "is meant the Aditya-devata, dwelling in the region of the Sun ("suryya-mandala") in all His might and glory. He is to the Sun what our spirit ("atma") is to our body. Though He is in the region of the sun in the outer or material sphere He also dwells in our inner selves. He is the light of the light in the solar circle, and is the light of the lives of all beings. As He is in the outer ether, so also is He in the ethereal region of the heart. In the outer ether He is Suryya, and in the inner ether He is the wonderful Light which is the Smokeless Fire. In short, that Being whom the "sadhaka "realizes in the region of his heart is the Aditya in the heavenly firmament. The two are one. The word is derived in two ways: (1) from the root "bhrij", to ripen, mature, destroy, reveal, shine." In this derivation Suryya is He who matures and transforms all things. He Himself shines and reveals all things by His light. And it is He who at the final Dissolution ("pralaya") will in His image of destructive Fire ("kalagni") destroy all things. (2) From "bha = "dividing all things into different classes; "ra = "colour; for He produces the colour of all created objects; "ga", constantly going and returning. The sun divides all things, produces the different colours of all things, and is constantly going and returning. As the Brahmana-sarvasva says: "The "Bhargah "is the "Atma "of all that exists, whether moving or motionless, in the three "loka "("Bhur bhuvah svah"). There is nothing which exists apart from it."

Devasya is the genitive of Deva, agreeing with "Savituh". Deva is the radiant and playful ("lilamaya") one. Suryya is in constant play with creation ("srishti"), existence ("sthiti"), and destruction ("pralaya"), and by His radiance pleases all. ("Lila", as applied to the Brahman, is the equivalent of "maya".)" Varenyam = varaniya", or adorable. He should be meditated upon and adored that we may be relieved of the misery of birth and death. Those who fear rebirth, who desire freedom from death and liberation and who strive to escape the three kinds of pain ("tapa-traya"), which are "adhyatmika"," adhidaivika", and "adhibhautika", meditate upon and adore the "Bharga", who, dwelling in the region of the Sun, is Himself the three regions called "Bhur-loka"," Bhuvar-loka", and "Svar-loka"." Dhimahi = dhya-yema", from the root "dhyai". We meditate upon, or let us meditate upon.

Prachodayat = may He direct. The Gayatri does not so expressly state, but it is understood that such direction is along the "chatur-varga", or four-fold path, which is "dharmma"," artha"," kama", and "moksha "(piety, wealth, desire and its fulfilment, and liberation, "vide post"). The Bhargah is ever directing our inner faculties ("buddhi-vritti") along these paths.

The above is the "Vaidika Gayatri", which, according to the Vaidik system, none but the twice-born may utter. To the Shudra whether man or woman, and to women of all other castes it is forbidden. The Tantra, which has Gayatri-Mantra of its own, shows no such exclusiveness; Chapter III., verses 109-111, gives the "Brahma-gayatri "for worshippers of the Brahman: "Parameshva-raya vidmahe para-tattvaya dhimahi: tan no Brahma prachodayat "(May we know the supreme Lord. Let us contemplate the Supreme essence. And may that Brahman direct us).

Yantra

This word in its most general sense means an instrument, or that by which anything is accomplished. In worship it is that by which the mind is fixed on its object. The Yogini Tantra says that the Devi should be worshipped either in "pratima "(image), "mandala", or "yantra". At a certain stage of spiritual progress the "sadhaka "is qualified to worship "yantra". The "siddha-yogi "in inward worship ("antar-puja") commences with the worship of "yantra", which is the sign ("sangketa") of "brahma-vijnana "as the "mantra "is the "sangketa "of the Devata. It is also said that "yantra "is so called because it subdues ("niyantrana") lust, anger, and the other sins of "jiva "and the sufferings caused thereby.

This "yantra "is a diagram engraved or drawn on metal, paper, or other substances, which is worshipped in the same manner as an image ("pratima"). As different "mantra "are prescribed for different worships, so are different "yantra". The "yantras "are therefore of various designs, according to the object of worship. The cover of this work shows a silver Gayatri "yantra "belonging to the author. In the centre triangle are engraved in the middle the words, "Shri Shri Gayatri sva-prasada siddhing kuru "("Shri Shri Gayatri Devi: grant me success"), and at each inner corner there are the "vija Hring "and "Hrah". In the spaces formed by the intersections of the outer ovoid circles is the "vija "Hring"." The outside circular band contains the "vija "Tha" which indicates "Svaha"," commonly employed to terminate the feminine "mantra "or "vidya". The eight lotus petals which spring from the band are inscribed with the "vija", Hring"," Ing"," Hrah"." The outermost band contains all the "matrika", or letters of the alphabet, from "ankara "to "laksha". The whole is enclosed in the way common to all "yantra "by a "bhupura", by which, as it were, the "yantra "is enclosed from the outer world. The "yantra "when inscribed with "mantra", serves (so far as these are concerned) the purpose of a mnemonic chart of the "mantra "appropriate to the particular Devata whose presence is to be invoked into the "yantra". Certain preliminaries precede, as in the case of a "pratima", the worship of a "yantra". The worshipper first meditates upon the Devata, and then arouses Him or Her in himself. He then communicates the divine presence thus aroused to the "yantra". When the Devata has by the appropriate "mantra "been invoked into the "yantra", the vital airs ("prana") of the Devata are infused therein by the "prana-pratishtha "ceremony, "mantra", and "mudra". The Devata is thereby installed in the "yantra", which is no longer mere gross matter veiling the spirit which has been always there, but instinct with its aroused presence, which the "sadhaka "first welcomes and then worships. Mantra in itself is Devata, and "yantra "is "mantra "in that it is the body of the Devata who is "mantra".

Mudra

The term "mudra"is derived from the root "mud", to please," and in its "upasana "form is so called because it gives pleasure to the Devas. "Devanang moda-da mudra tasmat tang yatnatashcharet". It is said that there are 108, of which 55 are commonly used. The term means ritual gestures made with the hands in worship or positions of the body in yoga practice. Thus of the first class the "matsya – "(fish) "mudra "is formed in offering "arghya "by placing the right hand on the back of the left and extending, fin-like, on each side the two thumbs, with the object that the conch which contains water may be regarded as an ocean with aquatic animals; and the "yoni-mudra "which presents that organ as a triangle formed by the thumbs, the two first fingers, and the two little fingers is shown with the object of invoking the Devi to come and take Her place before the worshipper, the "yoni "being considered to be Her "pitha "or "yantra". The "upasana mudra "is thus nothing but the outward expression of inner resolve which it at the same time intensifies. "Mudra "are employed in worship ("archchana")" japa"," dhyana "("q"."v".)," kamya-karma "(rites done to effect particular objects), "pratishtha "("q"."v".)," snana "(bathing), "avahana "(welcoming), "naivedya "(offering of food), and "visarjana", or dismissal of the Devata. Some "mudra "of "hatha yoga "are described "sub voc". Yoga"." The Gheranda Sanghita says that knowledge of the "yoga mudras "grants all "siddhi", and that their performance produces physical benefits such as stability, firmness and cure of disease.

Sandhya

The "Vaidika sandhya "is the rite performed by the twice-born castes thrice a day, at morning, midday, and evening. The morning "sandhya "is preceded by the following acts. On awakening, a "mantra "is said in invocation of the "Tri-murtti "and the sun, moon, and planets, and salutation is made to the Guru. The Hindu "dvi-ja "then recites the "miantra: "I am a Deva. I am indeed the sorrowless Brahman. By nature I am eternally free, and in the form of existence, intelligence, and Bliss." He then offers the actions of the day to the Deity, confesses his inherent frailty, and prays that he may do right. Then, leaving his bed and touching the earth with his right foot, the "dvi-ja "says, "Om, 0 Earth! salutation to Thee, the Guru of all that is good." After attending to natural calls, the twice-born does "achamana "(sipping of water) with "mantra", cleanses his teeth, and takes his early morning bath to the accompaniment of "mantra". He then puts on his caste-mark ("tilaka") and makes "tarpanam", or oblation of water, to the "Deva"," Rishi", and "Pitri". The "sandhya "follows, which consists of "achamana "(sipping of water), "marjjana-snanam "(sprinkling of the whole body with water taken with the hand or "kasha-grass")," pranayama "(regulation of "prana "through its manifestation in breath), "agha-marshana "(expulsion of the person of sin from the body; the prayer to the sun, and then (the canon of the "sandhya") the silent recitation ("japa") of the Gayatn "mantra", which consists of invocation ("avahana") of the "Gayatri-Devi";" rishi-nyasa "and "shadanga-nyasa "("vide post"), meditation on the Devi-Gayatri in the morning as Brahmani; at midday as Vaishnavi; and in the evening as Rudrani; "japa "of the Gayatri a specified number of times; dismissal ("visarjana") of the Devi, followed by other mantra.

Besides the Brahmanical "Vaidiki-sandhya "from which the Shudras are debarred, there is the "Tantriki-sandhya", which may be performed by all. The general outline is similar; the rite is simpler; the "mantra "vary; and the "Tantrika-vijas "or "seed mantras "are employed.

Puja

This word is the common term for worship of which there are numerous synonyms in the Sanskrit language. Puja is done daily of the "Ishta-devata "or the particular Deity worshipped by the "sadhaka – "the Devi in the case of a Shakti, Vishnu in the case of a Vaishnava, and so forth. But though the Ishta-devata is the principal object of worship, yet in "puju "all worship the "Pancha-devata", or the Five Deva – Aditya (the Sun), Ganesha, the Devi, Shiva, and Vishnu, or Narayana. After worship of the Pancha-devata, the family Deity ("Kula-devata"), who is generally the same as the Ishta-devata, is worshipped. "Puja", which is "kamya", or done to gain a particular end as also "vrata", are preceded by the "sangkalpa"; that is, a statement of the resolution to do the worship, as also of the particular object, if any, with which it is done.

There are sixteen "upachara", or things done or used in "puja: "(1) "asana "(seat of the image); (2) "svagata "(welcome); (3) "padya "(water for washing the feet); (4) "arghya "(offering of unboiled rice, flowers, sandal paste, "durva "grass, etc., to the Devata in the "kushi") (vessel); (5 and 6) "achamana "(water for sipping, which is offered twice); (7) "madhuparka "(honey, ghee, milk, and curd offered in a silver or brass vessel); (8) "snana "(water for bathing); (9) "vasana "(cloth); (10) "abharana "(jewels); (11) "gandha "(scent and sandal paste is given); (12) "pushpa "(flowers); (13) "dhupa "(incense stick); (14) "dipa "(light); (15) "naivedya "(food); (16) "vandana "or "namas-kara "(prayer). Other articles are used which vary with the "puja", such as Tulasi leaf in the "Vishnu-puju "and bael-("bilva") leaf in the Shiva-puja. The "mantras "said also vary according to the worship. The seat ("asana") of the worshipper is purified. Salutation being made to the Shakti of support or the sustaining force ("adhara-shakti"); the water, flowers, etc., are purified. All obstructive spirits are driven away ("Bhutapasarpana"), and the ten quarters are fenced from their attack by striking the earth three times with the left foot, uttering the "Astra vija "phat", and by snapping the fingers (twice) round the head. "Pranayama "(regulation of breath) is performed and ("vide post") the elements of the body are purified ("bhuta-shuddhi"). There is "nyasa "("vide post");" dhyana "(meditation) offering of the "upachara";" japa "("vide post"), prayer and obeisance ("pranama"). In the "ashta-murti-puja "of Shiva the Deva is worshipped under the eight forms: Sharvva (Earth), Bhava (Water), Rudra (Fire), Ugra (Air), Bhima (Ether), Pashupati ("yajamana – "the Sacrificer man), Ishana (Sun), Mahadeva (Moon).

Yajna

This word, which comes from the root "yaj "(to worship), is commonly translated "sacrifice." The Sanskrit word is, however, retained in the translation, since "Yajna "means other things also than those which come within the meaning of the word "sacrifice," as understood by an English reader. Thus the "five great sacrifices" ("pancha-maha-yajna") which should be performed daily by the Brahmana are: The "homa "sacrifice, including "Vaishva-deva "offering, "bhuta-yajna "or "vali", in which offerings are made to Deva, "Bhuta", and other Spirits and to animals; "pitri-yajna "or "tarpana", oblations to the pitri; "Brahma-yajna", or study of the Vedas and "Manushyayajna", or entertainment of guests ("atithisaparyya"). By these five "yajna "the worshipper places himself in right relations with all being, affirming such relation between Deva, Pitri, Spirits, men, the organic creation, and himself.

Homa, or "Deva-yajna", is the making of offerings to Fire. which is the carrier ther to the Deva. A firepit ("kunda") is prepared and fire when brought from the house of a Brahmana is consecrated with "mantra". The fire is made conscious with the "mantra – Vang vahni-chaitanyaya namah", and then saluted and named. Meditation is then made on the three "nadis "("vide ante")" – "Ida, Pingala, and Sushumna – and on Agni, the Lord of Fire. Offerings are made to the "Ishta-devata "in the fire. After the "puja "of fire, salutation is given as in "Shadanga-nyasa", and then clarified butter (ghee) is poured with a wooden spoon into the fire with "mantra", commencing with "Om "and ending with "Svaha"." Homa "is of various kinds, several of which are referred to in the text, and is performed either daily, as in the case of the ordinary "nitya-vaishva-deva-homa", or on special occasions, such as the "upanayana "or sacred thread ceremony, marriage, "vrata", and the like. It is of various kinds, such as "prayashchitta-homa"," srishtikrit"-"homa"," janu homa"," dhara-homa", and others, some of which will be found in the text.

Besides the "yajna "mentioned there are others. Manu speaks of four kinds: "deva"," bhauta "(where articles and ingredients are employed, as in the case of "homa"," daiva"," vali")," nriyajna", and "pitri-yajna". Others are spoken of, such as "japa-yajna"," dhyana-yajna", etc. "Yajna "are also classified according to the dispositions and intentions of the worshipper into "sattvika"," rajasika", and "tamasika yajna".

Vrata

"Vrata "is a part of "Naimittika", or voluntary "karma". It is that which is the cause of virtue ("punya"), and is done to achieve its fruit. "Vrata "are of various kinds. Some of the chief are Janmashtami on "Krishna"’"s "birthday; Shiva-ratri in honour of Shiva; and the Shat-panchami, Durvashtami, Tala-navami. Ananta-chaturdashi performed at specified times in honour of Lakshmi, Narayana, and Ananta. Others may be performed at any time, such as the Savitri "vrata "by women only, and the Karttikeya-"puja "by men only. The great "vrata "is the celebrated Durga-puja, "maha-vrata "in honour of the Devi as Durga, which will continue as long as the sun and moon endure, and which, if once commenced, must always be continued. There are numerous other "vrata "which have developed to a great extent in Bengal, and for which there is no Shastric authority such as Madhu-sankranti-vrata, Jala-sankranti-vrata, and others. While each "vrata "has its peculiarities, certain features are common to "vrata "of differing kinds. There is both in preparation and performance "sangyama", such as sexual continence, eating of particular food, such as "havishyanna", fasting, bathing. No flesh or fish are taken. The mind is concentrated to its purposes, and the vow or resolution ("niyama") is taken. Before the "vrata "the Sun, Planets, and Kula-devata are worshipped, and by the "suryahsomoyamahkala mantra all Deva and Beings are invoked to the side of the worshipper. In the "vaidika vrata "the "sangkalpa "is made in the morning, and the "vrata "is done before midday.

Tapas

This term is generally translated as meaning penance or austerities. It includes these, such as the four monthly fast ("chatur-masya"), the sitting between five fires ("pancha-gnitapah"), and the like. It has, however, also a wider meaning, and in this wider sense is of three kinds, namely, "sharira", or bodily; "vachika", by speech; "manasa", in mind. The first includes external worship, reverence, and support given to the Guru, Brahmanas, and the wise ("prajna"), bodily cleanliness, continence, simplicity of life and avoidance of hurt to any being ("a-hingsa"). The second form includes truth, good, gentle, and affectionate speech, and the study of the Vedas. The third or mental "tapas "in-cludes self-restraint, purity of disposition, silence, tranquillity, and silence. Each of these classes has three subdivisions, for "tapas "may be "sattvika"," rajasika", or "tamasika", according as it is done with faith, and without regard to its fruit; or for its fruit; or is done through pride and to gain honour and respect; or, lastly, which is done ignorantly or with a view to injure and destroy others, such as the "sadhana "of the "Tantrika-shat-karma", when performed for a malevolent purpose ("abhichara").

Japa

"Japa" is defined as "vidhanena mantrochcharanam"," or the repeated utterance or recitation of "mantra" according to certain rules. It is according to the Tantra-sara of three kinds: "Vachika "or verbal "japa", in which the "mantra" is audibly recited, the fifty matrika being sounded nasally with "vindu";" Upangshu-japa", which is superior to the last kind, and in which the tongue and lips are moved, but no sound, or only a slight whisper, is heard; and, lastly, the highest form which is called "manasa-japa", or mental utterance. In this there is neither sound nor movement of the external organs, but a repetition in the mind which is fixed on the meaning of the "mantra". One reason given for the differing values attributed to the several forms is that where there is audible utterance the mind thinks of the words and the process of correct utterance, and is therefore to a greater (as in the case of "vachika-japa"), or to a less degree (as in the case of "upangshu-japa"), distracted from a fixed attention to the meaning of the "mantra". The japa of different kinds have also the relative values attachable to thought and its materialization in sound and word. Certain conditions are prescribed as those under which "japa "should be done, relating to physical cleanliness, the dressing of the hair, and wearing of silk garments, the seat ("asana"), the avoidance of certain conditions of mind and actions, and the nature of the recitation. The "japa "is useless unless done a specified number of times – of which 108 is esteemed to be excellent. The counting is done either with a "mala "or rosary ("mala-japa"), or with the thumb of the right hand upon the joints of the fingers of that hand ("kara-japa"). The method of counting in the latter case may differ according to the "mantra".

Sangskara

There are ten (or, in the case of Shudras, nine) purificatory ceremonies, or "sacraments," called "sangskara", which are done to aid and purify the "jiva "in the important events of his life. These are "jiva-sheka", also called "garbhadhana-ritu-sangskara", performed after menstruation, with the object of insuring and sanctifying conception. The "garbhadhana "ceremony takes place in the daytime on the fifth day, and qualifies for the real "garbhadhana "at night – that is, the placing of the seed in the womb. It is preceded on the first day by the "ritu-sangskara" which is mentioned in Chapter IX. of the text. After conception and during pregnancy, the "pung-savana "and "simantonnayana "rites are performed; the first upon the wife perceiving the signs of conception, and the second during the fourth, sixth, or eighth month of pregnancy.

In the ante-natal life there are three main stages, whether viewed from the objective (physical) standpoint, or from the subjective (super-physical) standpoint. The first period includes on the physical side all the structural and physiological changes which occur in the fertilized ovum from the moment of fertilization until the period when the embryonic body, by the formation of trunk, limbs, and organs, is fit for the entrance of the individualized life, or "jivatma". When the pronuclear activity and differentiation are completed, the "jivatma", whose connection with the "pronuclei "initiated the pro-nuclear or formative activity, enters the miniature human form, and the second stage of growth and de-velopment begins. The second stage is the fixing of the connection between the "jiva "and the body, or the rendering of the latter viable. This period includes all the anatomical and physiological modifications by which the embryonic body becomes a viable fœtus. With the attainment of viability, the stay of the "jiva "has been assured; physical life is possible for the child, and the third stage in ante-natal life is entered. Thus, on the form side, if the language of comparative embryology is used, the first "sangskara "denotes the impulse to development, from the "fertilization of the ovum" to the "critical period." The second "sangskara "denotes the impulse to development from the "critical period" to that of the "viability stage of the "fœtus "; and the third "sangskara "denotes the development from "viability" to "full term."

On the birth of the child there is the "jata-karma", performed for the continued life of the new-born child. Then follows the "nama-karana", or naming ceremony, and "nishkramana "in the fourth month after delivery, when the child is taken out of doors for the first time and shown the sun, the vivifying source of life, the material embodiment of the Divine Savita. Between the fifth and eighth month after birth the "annaprasana "ceremony is observed, when rice is put in the child’s mouth for the first time. Then follows the "chuda-karana", or tonsure ceremony; and in the case of the first three, or "twice-born" classes, "upanayana", or investiture with the sacred thread. Herein the "jiva "is reborn into spiritual life. There is, lastly, "udvaha", or marriage, whereby the unperfected "jiva "insures through offspring that continued human life which is the condition of its progress and ultimate return to its Divine Source. These are all described in the Ninth Chapter of this Tantra. There are also ten "sangskara "of the "mantra "("q"."v".). The "sangskara "are intended to be performed at certain stages in the development of the human body, with the view to effect results beneficial to the human organism. Medical science of to-day seeks to reach the same results, but uses for this purpose the physical methods of modern Western science, suited to an age of materiality; whereas in the "sangskara "the super-physical (psychic, or occult, or metaphysical and subjective) methods of ancient Eastern science are employed. The sacraments of the Catholic Church and other of its ceremonies, some of which have now fallen into disuse, are Western examples of the same psychic method.

Purashcharana

This form of "sadhana "consists in the repetition (after certain preparations and under certain conditions) of a "mantra "a large number of times. The ritual deals with the time and place of performance, the measurements and decoration of the "mandapa", or pandal, and of the altar and similar matters. There are certain rules as to food both prior to, and during, its performance. The "sadhaka "should eat "havishyanna", or alternately boiled milk ("kshira"), fruits, or Indian vegetables, or anything obtained by begging, and avoid all food calculated to influence the passions. Certain conditions and practices are enjoined for the destruction of sin, such as continence, bathing, "japa "("q"."v".) of the "Savitri-mantra" 5,008, 3,008, or 1,008 times, the entertainment of Brahmamas, and so forth. Three days before "puja "there is worship of Ganesha and Kshetra-pala, Lord of the Place. "Pancha-gavya", or the five products of the cow, are eaten. The Sun, Moon, and Devas are invoked. Then follows the "sangkalpa". The "ghata", or "kalasa "(jar), is then placed into which the Devi is to be invoked. A "mandala", or figure of a particular design, is marked on the ground, and on it the "ghata "is placed. Then the five or nine gems are placed on the "kalasa", which is painted with red and covered with leaves. The ritual then prescribes for the tying of the crown lock ("shikha"), the posture ("asana") of the "sadhaka";" japa "("q"."v".)" nyasa "("q.v."), and the "mantra "ritual or process. There is meditation, as directed. "Kulluka "is said, and the "mantra "awakened" ("mantra-chaitanya"), and recited the number of times for which the vow has been taken.

Bhuta-shuddhi

The object of this ritual, which is described in Chapter V., verses 93 "et seq"., is the purification of the elements of which the body is composed.

The Mantra-mahodadhi speaks of it as a rite which is preliminary to the worship of a Deva. The process of evolution from the Para-brahman has been described. By this ritual a mental process of involution takes place whereby the body is in thought resolved into the source from whence it has come. Earth is associated with the sense of smell, water, with taste, fire, with sight, air, with touch, and ether, with sound. Kundalini is roused, and led to the "svadhishthana Chakra". The "earth" element is dissolved by that of "water," as "water" is by "fire, fire" by "air," and "air" by "ether." This is absorbed by a higher emanation, and that by a higher, and so on, until the Source of all is reached. Having dissolved each gross element ("maha-bhuta"), together with the subtle element ("tan-matra") from which it proceeds, and the connected organ of sense ("indriya") by another, the worshipper absorbs the last element, "ether," with the "tan-matra "sound into self-hood ("ahangkara"), the latter into "Mahat", and that, again, into Prakriti, thus retracing the steps of evolution. Then, in accordance with the monistic teaching of the Vedanta, Prakriti is Herself thought of as the Brahman, of which She is the energy, and with which, therefore, She is already one. Thinking then of the black "Purusha", which is the image of all sin, the body is purified by "mantra", accompanied by "kumbhaka "and "rechaka", and the "sadhaka "meditates upon the new celestial ("deva") body, which has thus been made and which is then strengthened by a "celestial gaze."

Nyasa

This word, which comes from the root "to place," means placing the tips of the fingers and palm of the right hand on various parts of the body, accompanied by particular "mantra". The "nyasa "are of various kinds. "Jiva-nyasa "follows upon "bhuta-shuddhi". After the purification of the old, and the formation of the celestial body, the "sadhaka "proceeds by "jiva-nyasa "to infuse the body with the life of the Devi. Placing his hand on his heart, he says the "so"’"hang" mantra "("I am He"), thereby identifying himself with the Devi. Then, placing the eight Kula-kundalini in their several places he says the following "mantra: Ang"," Kring"," Kring"," Yang", "Rang"," Lang"," Vang"," Shang"," Shang"," Sang"," Hong"," Haung"," Hangsah: "the vital airs of the highly blessed and auspicious Primordial Kalika are here. "Ang", etc., the embodied spirit of the highly blessed and auspicious Kalika is placed here. Ang", etc., here are all the senses of the highly auspicious and blessed Kalika," and, lastly, "Ang", etc., may the speech, mind, sight, hearing, smell, and vital airs of the highly blessed and auspicious Kalika coming here always abide here in peace and happiness "Svaha". The "sadhaka "then becomes "devata-maya". After having thus dissolved the sinful body, made a new Deva body, and infused it with the life of the Devi, he proceeds to "matrika-nyasa"." Mahika "are the fifty letters of the Sanskrit alphabet; for as from a mother comes birth, so from "matrika", or sound, the world proceeds. Shabda-brahman, the "Sound, Logos", or "Word," is the Creator of the worlds of name and of form.

The bodies of the Devata are composed of the fifty "matrika". The "sadhaka", therefore, first sets mentally ("antar-matrika-nyasa") in their several places in the six "chakra", and then externally by physical action ("Vahy-amatrika-nyasa") the letters of the alphabet which form the different parts of the body of the Devata, which is thus built up in the "sadhaka "himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate "matrika "for that part.

The mental disposition in the "chakra "is as follows: In the "Ajna "Lotus, "Hang"," Kshang "(each letter in this and the succeeding cases is said, followed by the "mantra namah"); in the "Vishuddha "Lotus "Ang"," Ang", and the rest of the vowels; in the "Anahata "Lotus "kang"," khang "to "thang"; in the "Manipura" Lotus, "dang dhang", etc., to "Phang"; in the "Svadisthana "Lotus "bang"," bhang "to "lang"; and, lastly, in the "Muladhara "Lotus, "vang"," shang"," shang, sang". The external disposition then follows. The vowels in their order with "anusvara "and "visarga "are placed on the forehead, face, right and left eye, right and left ear, right and left nostril, right and left cheek, upper and lower lip, upper and lower teeth, head, and hollow of the mouth. The consonants "kang "to "vang "are placed on base of right arm and the elbow, wrist, base and tips of fingers, left arm, right and left leg, right and left side, back, navel, belly, heart, right and left shoulder, space between the shoulders ("kakuda"), and then from the heart to the right palm "shang "is placed; and from the heart to the left palm the (second) "shang"; from the heart to the right foot, "sang"; from the heart to the left foot, "hang"; and, lastly, from the heart to the belly, and from the heart to the mouth, "kshang". In each case "ong "is said at the beginning and "namah "at the end. According to the Tantra-sara, "matrika-nyasa "is also classified into four kinds, performed with different aims – viz.: "kevala "where the "matrika "is pronounced without "vindu";" vindu-sangyuta "with "vindu";" sangsarga "with "visarga"; and "sobhya "with "visarga "and "vindu".

Rishi-nyasa then follows for the attainment of the "chatur-varga". The assignment of the "mantra "is to the head, mouth, heart, anus, the two feet, and all the body generally. The "mantra "commonly employed are: "In the head, salutation to the Rishi (Revealer) Brahma; in the mouth, salutation to the "mantra Gayatri", in the heart, salutation to the Devi Mother Sarasvati; in the hidden part, salutation to the "vija", the consonants; salutation to the "shakti", the vowels in the feet, salutation to "visargah", the "kilaka "in the whole body." Another form in which the "vija "employed is that of the "Aiya": it is referred to but not given in Chap. V., verse 123, and is: "In the head, salutation to Brahma and the "Brahmarshis", in the mouth, salutation to Gayatri and the other forms of verse; in the heart, salutation to the primordial Devata Kali, in the hidden part, salutation to the "vija"," kring"; in the two feet, salutation to the "shakti"," Hring"; in all the body, salutation to the Kalika "Shring"."

Then follows "anga-nyasa "and "kara-nyasa". These are both forms of "shad-anga-nyasa". When "shad-anga-nyasa "is performed on the body, it is called "hridayadi-shad-anga-nyasa"; and when done with the five fingers and palms of the hands only, "angushthadi-shad-anga-nyasa". The former kind is done as follows: The short vowel "a", the consonants of the "ka-varga "group, and the long vowel "a", are recited with "hridayaya namah ("namah "salutation to the heart). The short vowel "i", the consonants of the "cha-varga "group, and the long vowel "i", are said with "shirasi svaha ("svaha "to the head). The hard "ta-varga "consonants set between the two vowels "u "are recited with "shikhayai vashat" ("vashat" to the crown lock); similarly the soft "ta-varga "between the vowels "e "and "ai "are said with "kavachaya hung". The short vowel "o", the "pavarga", and the long vowel "o "are recited with "netra-trayaya vaushat "("vaushat" to the three eyes). Lastly, between "vindu "and "visargah "the consonants "ya "to "ksha" with "kara-tala-prishthabhyang astraya phat ("phat "to the front and back of the palm).

The "mantras "of "shadanga-nyasa "on the body are used for "Kara-nyasa", in which they are assigned to the thumbs, the "threatening" or index fingers, the middle fingers, the fourth, little fingers, and the front and back of the palm.

These actions on the body, fingers, and palms also stimulate the nerve centres and nerves therein.

In "pitha-nyasa "the pitha are established in place of the matrika. The pitha, in their ordinary sense, are Kama-rupa and the other places, a list of which is given in the Yogini-hridaya.

For the attainment of that state in which the "sadhaka "feels that the "bhava "(nature, disposition) of the Devata has come upon him "nyasa "is a great auxiliary. It is, as it were, the wearing of jewels on different parts of the body. The "vija "of the Devata are the jewels which the "sudkaka "places on the different parts of his body. By "nyasa "he places his "Abhishta-devata "in such parts, and by "vyapaka-nyasa "he spreads Its presence throughout himself. He becomes permeated by it losing himself in the divine Self.

Nyasa is also of use in effecting the proper distribution of the "shaktis "of the human frame in their proper positions so as to avoid the production of discord and distraction in worship. "Nyasa "as well as "Asana "are necessary for the production of the desired state of mind and of "chitta-shuddhi "(its purification). "Das denken ist der mass der Dinge." Transformation of thought is Transformation of being. This is the essential principle and rational basis of all this and similar Tantrik "sadhana".

Panchatattva

There are, as already stated, three classes of men – "pashu"," Vira", and "Divya". The operation of the "guna "which produce these types affect, on the gross material plane, the animal tendencies, manifesting in the three chief physical functions – eating and drinking, whereby the "annamayakosha "is maintained; and sexual intercourse, by which it is reproduced. These functions are the subject of the "panchatattva "or "panchamakara "("five m’s"), as they are vulgarly called – viz.: "madya "(wine), "mangsa "(meat), "matsya "(fish), "mudra "(parched grain), and "maithuna "(coition). In ordinary parlance, "mudra "means ritual gestures or positions of the body in worship and "hathayoga", but as one of the five elements it is parched cereal, and is defined as "Bhrishtadanyadikang yadyad chavyaniyam prachakshate"," sa mudra kathita devi sarvveshang naganam-dini". The Tantras speak of the five elements as "pancha-tattva"," kuladravya"," kulatattva", and certain of the elements have esoteric names, such as "Karanavari "or "tirtha-vari", for wine, the fifth element being usually called "lata-sadhana "("sadhana "with woman, or "shakti"). The five elements, moreover have various meanings, according as they form part of the "tamasika "("pashvachara")," rajasika "("virachara"), or "divya "or "sattvika sadhanas "respectively.

All the elements or their substitutes are purified and consecrated, and then, with the appropriate ritual, the first four are consumed, such consumption being followed by "lata-sadhana "or its symbolic equivalent. The Tantra prohibits indiscriminate use of the elements, which may be consumed or employed only after purification ("sho-dhana") and during worship according to the Tantric ritual. Then, also, all excess is forbidden. The Shyama-rahasya says that intemperance leads to Hell, and this Tantra condemns it in Chapter V. A well-known saying in Tantra describes the true "hero" ("vira") to be, not he who is of great physical strength and prowess, the great eater and drinker, or man of powerful sexual energy, but he who has controlled his senses, is a truth-seeker, ever engaged in worship, and who has sacrificed lust and all other passions. ("Jitendriyah satyavadi nityanushthanatatparah kamadi-validanashcha sa vira iti giyate".)

The elements in their literal sense are not available in "sadhana "for all. The nature of the "Pashu "requires strict adherence to Vaidik rule in the matter of these physical functions even in worship. This rule prohibits the drinking of wine, a substance subject to the three curses of

Brahma, Kacha, and Krishna, in the following terms: "Madyamapeyamadeyamagrahyam "("Wine must not be drunk, given, or taken"). The drinking of wine in ordinary life for satisfaction of the sensual appetite is, in fact, a sin, involving "prayaschiyta", and entailing, according to the Vishnu Purama, punishment in the same Hell as that to which a killer of a Brahmana goes. As regards flesh and fish, the higher castes (outside Bengal) who submit to the orthodox "Smarta "discipline eat neither. Nor do high and strict Brahmanas even in that Province. But the bulk of the people there, both men and women, eat fish, and men consume the flesh of male goats which have been previously offered to the Deity. The "Vaidika dharmma "is equally strict upon the subject of sexual intercourse. "Maithuna "other than with the householder’s own wife is condemned. And this is not only in its literal sense, but in that of which is known as "Ashtanga "(eight-fold) "maithuna – "viz., "smaranam "(thinking upon it), "kirttanam "(talking of it), "keli "(play with women), "prekshanam "(looking upon women), "guhyabhashanan "(talk in private with women), "sangkalpa "(wish or resolve for "maithuua")," adhyavasaya "(determination towards it), "kriyanishpati "(actual accomplishment of the sexual act). In short, the "pashu "(and except for ritual purposes those who are not "pashu") should, in the words of the Shaktakramya, avoid "maithuna", conversation on the subject, and assemblies of women ("maithunam tatkathalapang tadgoshthing parivarjjayet"). Even in the case of the householder’s own wife marital continency is enjoined. The divinity in woman, which the Tantra in particular proclaims, is also recognized in the ordinary Vaidik teaching, as must obviously be the case given the common foundation upon which all the "Shastra "rest. Woman is not to be regarded merely as an object of enjoyment, but as a house-goddess ("grihadevata"). According to the sublime notions of "Shruti", the union of man and wife is a veritable sacrificial rite – a sacrifice in fire ("homa"), wherein she is both hearth ("kunda") and flame – and he who knows this as "homa "attains liberation. Similarly the "Tantrika Mantra "for the Shivashakti Yoga runs: "This is the in-ternal "homa "in which, by the path of "sushumna", sacrifice is made of the functions of sense to the spirit as fire kindled with the ghee of merit and demerit taken from the mind as the ghee-pot "Svaha". It is not only thus that wife and husband are associated, for the "Vaidika dharmma "(in this now neglected) prescribes that the householder should worship in company with his wife. "Brahmacharyya", or continency, is not as is sometimes supposed, a requisite of the student "ashrama "only, but is a rule which governs the married householder ("grihastha") also. According to Vaidika injunctions, union of man and wife must take place once a month on the fifth day after the cessation of the menses, and then only. Hence it is that the Nitya Tantra, when giving the characteristics of a "pashu", says that he is one who avoids sexual union except on the fifth day ("ritukalangvina devi rama-nang parivarjjayet"). In other words, the "pashu "is he who in this case, as in other matters, follows for all purposes, ritual or otherwise, the Vaidik injunctions which govern the ordinary life of all.

The above-mentioned rules govern the life of all men. The only exception which the Tantra makes is for purpose of "sudhana "in the case of those who are competent ("adhikari") for "virachara". It is held, indeed, that the exception is not strictly an exception to Vaidik teaching at all, and that it is an error to suppose that the "Tantrika rahasya-puja "is opposed to the Vedas. Thus, whilst the vaidik rule prohibits the use of wine in ordinary life, and for purpose of mere sensual gratification it prescribes the religious "yajna "with wine. This ritual use the Tantra also allows, provided that the "sadhaka "is competent for the "sadhana", in which its consumption is part of its ritual and method.

The Tantra enforces the Vaidik rule in all cases, ritual or otherwise, for those who are governed by the "vaidikachara". The Nitya Tantra says: "They ("pashu") should never worship the Devi during the latter part of the day in the evening or at night" ("ratrau naiva yajeddeving sandhyayang vaparanhake"); for all such worship connotes "maithuna "prohibited to the "pashu". In lieu of it, varying substitutes are prescribed, such as either an offering of flowers with the hands formed into the "kachchchapa mudra", or union with the worshipper’s own wife. In the same way, in lieu of wine, the "pashu "should (if a Brahmana) take milk, (if a "Kshattriya") ghee, (if a "vaishya") honey, and (if a "shudra") a liquor made from rice. Salt, ginger, sesamum, wheat, "mashkalai "(beans), and garlic are various substitutes for meat; and the white "brinjal "vegetable, red radish, "masur "(a kind of gram), red sesamum, and "paniphala "(an aquatic plant), take the place of fish. Paddy, rice, wheat, and gram geneally are "mudra".

The "vira", or rather he who is qualified ("adhikari") for "virachara – "since the true "vira "is its finished product – commences "sadhana "with the "rajasika panchatattva "first stated, which are employed for the destruction of the sensual tendencies which they connote. For the worship of Shakti the "panchatattva "are declared to be essential. This Tantra declares that such worship without their use is but the practice of evil magic.

Upon this passage the commentator Jaganmohana Tarkalangkara observes as follows: "Let us consider what most contributes to the fall of a man, making him forget his duty, sink into sin, and die an early death. First among these are wine and women, fish, meat and "mudra", and accessories. By these things men have lost their manhood. Shiva then desires to employ these very poisons in order to eradicate the poison in the human system. Poison is the antidote for poison. This is the right treatment for those who long for drink or lust for women. The physician must, however, be an experienced one. If there be a mistake as to the application, the patient is like to die. Shiva has said that the way of "Kulachara "is as difficult as it is to walk on the edge of a sword or to hold a wild tiger. There isa secret argument in favour of the "panchatattva", and those "tattva "so understood should be followed by all. None, however, but the initiate can grasp this argument, and therefore Shiva has directed that it should not be revealed before anybody and everybody. An initiate, when he sees a woman, will worship her as his own mother or goddess ("Ishtadevata"), and bow before her. The "Vishnu "Purana says that by feeding your desires you cannot satisfy them. It is like pouring ghee on fire. Though this is true, an experienced spiritual teacher ("guru") will know how, by the application of this poisonous medicine, to kill the poison of "sangsara". Shiva has, however, prohibited the indiscriminate publication of this. The meaning of this passage would therefore appear to be this: "The object of Tantrika worship is "brahmasayujya", or union with Brahman. If that is not attained, nothing is attained. And, with men’s propensities as they are, this can only be attained through the special treatment prescribed by the Tantras. If this is not followed, then the sensual pro-pensities are not eradicated, and the work is for the desired end of Tantra as useless as magic which, worked by such a man, leads only to the injury of others." The other secret argument here referred to is that by which it is shown that the particular may be raised to the universal life by the vehicle of those same passions, which, when flowing only in an outward and downward current, are the most powerful bonds to bind him to the former. The passage cited refers to the necessity for the spiritual direction of the Guru. To the want of such is accredited the abuses of the system. When the patient ("sishya") and the disease are working together, there is poor hope for the former; but when the patient, the disease, and the physician ("guru") are on one, and that the wrong, side, then nothing can save him from a descent on that downward path which it is the object of the "sadhana "to prevent. Verse 67 in Chapter I. of this Tantra is here in point.

Owing, however, to abuses, particularly as regards the "tattva "of "madya "and "maithuna", this Tantra, according to the current version, prescribes in certain cases, limitations as regards their use. It prescribes that when the "Kaliyuga "is in full strength, and in the case of householders ("grihastha") whose minds are engrossed with worldly affairs, the "three sweets" ("madhuratraya") are to be substituted for wine. Those who are of virtuous temperament, and whose minds are turned towards the Brahman, are permitted to take five cups of wine. So also as regards "maithuna", this Tantra states that men in this Kali age are by their nature weak and disturbed by lust, and by reason of this do not recognize woman ("shakti") to be the image of the Deity. It accordingly ordains that when the "Kaliyuga "is in full sway, the fifth "tattva "shall only be accomplished with "sviyashakti", or the worshipper’s own wife, and that union with a woman who is not married to the "sadhaka "in either "Brahma "or "Shaiva "form is forbidden. In the case of other "shakti "("parakiya "and "sadharani") it prescribes, in lieu of "maithuna", meditation by the worshipper upon the lotus feet of the Devi, together with "japa "of his "ishtamantra". This rule, however, the Commentator says, is not of universal application. Shiva has, in this Tantra, prohibited "sadhana "with the last "tattva", with "parakiya", and "sadharani shakti", in the case of men of ordinary weak intellect ruled by lust; but for those who have by "sadhana "conquered their passions and attained the state of a true "vira", or "siddha", there is no prohibition as to the mode of "latasadhana". This Tantra appears to be, in fact, a protest against the misuse of the "tattwa", which had followed upon a relaxation of the original rules and conditions governing them. Without the "panchatattva "in one form or another, the "shaktipuja "cannot be performed. The Mother of the Universe must be worshipped with these elements. By their use the universe ("jagatbrahmanda") itself is used as the article of worship. Wine signifies the power ("shakti") which produces all fiery elements; meat and fish all terrestrial and aquatic animals; "mudra "all vegetable life; and "maithuna "the will ("ichchha") action ("kriya") and knowledge ("jnana")" shakti "of the Supreme Prakriti productive of that great pleasure which accompanies the process of creation. To the Mother is thus offered the restless life of Her universe.

The object of all "sadhana "is the stimulation of the "sattvaguna". When by such "sadhana "this guna largely preponderates, the "sattvika sadhana "suitable for men of a high type of "divyabhava "is adopted. In this latter "sadhana "the names of the "panchatattva "are used symbolically for operations of a purely mental and spiritual character. Thus, the Kaivalya says that "wine" is that intoxicating knowledge acquired by "yoga "of the Parabrahman, which renders the worshipper senseless as regards the external world. Meat ("mangsa") is not any fleshly thing, but the act whereby the "sadhaka "consigns all his acts to Me ("Mam")." Matsya "(fish) is that "sattvika "knowledge by which through the sense of "mineness" the worshipper sympathizes with the pleasure and pain of all beings. "Mudra "is the act of relinquishing all association with evil which results in bondage, and "maithuna "is the union of the Shakti Kundalini with Shiva in the body of the worshipper. This, the Yogini Tantra says, is the best of all unions for those who have already con-trolled their passions ("yati"). According to the Agamasara, wine is the "somadhara", or lunar ambrosia, which drops from the "brahmarandhra";" Mangsa "(meat) is the tongue (ma), of which its part ("angsha") is speech. The "sadhaka", in "eating" it, controls his speech. "Matsya "(fish) are those two which are constantly moving in the two rivers Ida and Pingala. He who controls his breath by "pranayama "(q.v.), "eats" them by "kumbhaka"." Mudra "is the awakening of knowledge in the pericarp of the great "sahasrara "Lotus, where the "Atma", like mercury, resplendent as ten million suns, and deliciously cool as ten million moons, is united with the Devi Kundalini. The esoteric meaning of "maithuna "is thus stated by the Agama: The ruddy-hued letter "Ra "is in the "Kunda", and the letter "Ma", in the shape of "vindu", is in the "mahayoni". When "Makara "(m), seated on the "Hangsa "in the form of "Akara "(a), unites with "rakara "(r), then the "Brahmajnana", which is the source of supreme Bliss, is gained by the "sadhaka", who is then called "atmarama", for his enjoyment is in the "Atma". in the "sahasrara". This is the union on the purely "sattvika "plane, which corresponds on the "rajasika "plane to the union of Shiva and Shakti in the persons of their worshippers.

The union of Shiva and Shakti is described as a true "yoga", from which, as the Yamala says, arises that joy which is known as the Supreme Bliss.

Chakrapuja

Worship with the "panchatattva "generally takes place in an assembly called a "chakra", which is composed of men ("sadhaka") and women ("shakti"), or "Bhairava "and "Bhairavi". The worshippers sit in a circle ("chakra"), men and women alternately, the "shakti "sitting on the left of the "sadhaka". The Lord of the "chakra "("chakrasvamin", or "chakreshvara") sits with his Shakti in the centre, where the wine-jar and other articles used in the worship are kept. During the "chakra "all eat, drink, and worship together, there being no distinction of caste. No "pashu "should, however, be introduced. There are various kinds of "chakra", such as the "Vira"," Raja"," Deva"," Maha – Chakras "productive, it is said, of various fruits for the participators therein. Chapter VI. of the Mahanirvvana Tantra deals with the "panchatattva", and Chapter VIII. gives an account of the "Bhairavi "and "Tattva "(or "Divya")" chakras". The latter is for worshippers of the "Brahma-Mantra".

Yoga

This word, derived from the root "Yuj "("to join"), is in grammar "sandhi", in logic "avayavashakti", or the power of the parts taken together, and in its most widely known and present sense the union of the "jiva", or embodied spirit, with the "Paramatma", or Supreme Spirit, and the practices by which this union may be attained. There is a natural "yoga", in which all beings are, for it is only by virtue of this identity in fact that they exist. This position is common ground, though in practice too frequently overlooked. "Primus modus unionis est, quo Deus, ratione su immensitatis est in omnibus rebus per essentiam, prsentiam, et potentiam; per essentiam ut dans omnibus esse; per prsentiam ut omnia prospiciens; per potentiam ut de omnibus disponens." The mystical theologian cited, however, proceeds to say: "Sed hc unio anim cum Deo est generalis, communis omnibus et ordinis naturalis... illa namque de qua loquimur est ordinis supernaturalis actualis et fructiva." It is of this special "yaga", though not in reality more "supernatural" than the first, that we here deal. "Yoga "in its technical sense is the realization of this identity, which exists, though it is not known, by the destruction of the false appearance of separation. "There is no bond equal in strength to "maya", and no force greater to destroy that bond than "yoga". There is no better friend than knowledge ("jnana"), nor worse enemy than egoism ("ahangkara"). As to learn the Shastra one must learn the alphabet, so "yoga "is necessary for the acquirement of "tattvajnana "(truth)." The animal body is the result of action, and from the body flows action, the process being compared to the seesaw movement of a "ghatiyantra", or water-lifter. Through their actions beings continually go from birth to death. The complete attainment of the fruit of "yoga "is lasting and unchanging life in the noumenal world of the Absolute.

Yoga is variously named according to the methods employed, but the two main divisions are those of the "hathayoga "(or "ghatasthayoga") and "samadhi yoga", of which "raja-yoga "is one of the forms. "Hathayoga "is commonly misunderstood, both in its definition and aim being frequently identified with exaggerated forms of self-mortification.

The Gherandasanghita well defines it to be "the means whereby the excellent "rajayoga "is attained." Actual union is not the result of "Hathayoga "alone, which is concerned with certain physical processes preparatory or auxiliary to the control of the mind, by which alone union may be directly attained. It is, however, not meant that all the processes of "Hathayoga "here or in the books described are necessary for the attainment of "rajayoga". What is necessary must be determined according to the circumstances of each particular case. What is suited or necessary in one case may not be so for another. A peculiar feature of "Tan-trika virachara "is the union of the "sadhaka "and his "shakti "in "latasadhana". This is a process which is expressly forbidden to Pashus by the same Tantras which prescribe it for the "vira". The union of Shiva and Shakti in the higher sadhana is different in form, being the union of the Kundalini Shakti of the Muladhara with the Vindu which is upon the Sahasrara. This process, called the piercing of the six "chakra", is described later on in a separate paragraph. Though, however, all "Hathayoga "processes are not necessary, some, at least, are generally considered to be so. Thus, in the well-known "ashtangayoga "(eight-limbed yoga), of which "samadhi "is the highest end, the physical conditions and processes known as "asana "and "pranayama "("vide post") are prescribed.

This "yoga "prescribes five exterior ("vahiranga") methods for the subjugation of the body – namely (1) "Yama", forbearance or self-control, such as sexual continence, avoidance of harm to others ("ahingsa"), kindness, forgiveness, the doing of good without desire for reward, absence of covetousness, temperance, purity of mind and body, etc. (2) "Niyama", religious observances, charity, austerities, reading of the "Shastra "and "Ishvara Pranidhana", "persevering "devotion to the Lord. (3) "Asana", seated positions or postures ("vide post"). (4) "Pranayama", regulation of the breath. A "yogi "renders the vital airs equable, and consciously produces the state of respiration which is favourable for mental concentration, as others do it occasionally and unconsciously ("vide post"). (5) "Pratyahara", restraint of the senses, which follow in the path of the other four processes which deal with the subjugation of the body. There are then three interior ("yogangga") methods for the subjugation of the mind – namely (6) "Dharana", attention, steadying of the mind, the fixing of the internal organ ("chitta") in the particular manner indicated in the works on yoga. (7) "Dhyana "or the uniform continuous contemplation of the object of thought; and (8) that "samadhi "which is called "savikalpasamadhi"." Savikalpasamadhi "is a deeper and more intense contemplation on the Self to the exclusion of all other objects, and constituting trance or ecstasy. This ecstasy is perfected to the stage of the removal of the slightest trace of the distinction of subject and object in "nirvikalpasamadhi", in which there is complete union with the Paramatma, or Divine Spirit. By "vairagya "(dispassion), and keeping the mind in its unmodified state, "yoga "is attained. This knowledge, "Ahang Brahmasmi "("I am the Brahman"), does not produce liberation (moksha), but is liberation itself, Whether "yoga "is spoken of as the union of Kulakundalini with Paramashiva, or the union of the individual soul ("jivatma") with the Supreme Soul ("paramatma"), or as the state of mind in which all outward thought is suppressed, or as the controlling or suppression of the thinking faculty ("chittavritti"), or as the union of the moon and the sun (Ida and Pingala), Prana and Apana, Nada and Vindu, the meaning and the end are in each case the same.

Yoga, in seeking mental control and concentration, makes use of certain preliminary physical processes ("sadhana"), such as the "shatkarmma"," asana"," mudra", and "pranayama". By these four processes and three mental acts, seven qualities, known as "shodhana"," dridhata"," sthirata"," dhairyya"," laghava"," pratyaksha"," nirliptatva "("vide post"), are acquired.

Shodhana: Shatkarmma

The first, or cleansing, is effected by the six processes known as the "shatkarmma". Of these, the first is "Dhauti", or washing, which is fourfold, or inward washing ("antar-dhauti"), cleansing of the teeth, etc. ("dantadhauti") of the "heart" ("hriddhauti"), and of the "rectum "("muladhauti")." Antardhauti "is also fourfold – namely, "vatasara", by which air is drawn into the belly and then expelled; "varisara", by which the body is filled with water, which is then evacuated by the "anus";" vahnisara", in which the "nabhi-granthi "is made to touch the spinal column ("meru"); and "vahishkrita", in which the belly is by "kakinimudra "filled with air, which is retained half a "yama", and then sent downward. "Dantadhauti "is fourfold, consisting in the cleansing of the root of the teeth and tongue, the ears, and the "hollow of the forehead" ("kapalarandhra"). By "hriddhauti "phlegm and bile are removed. This is done by a stick ("dandadhauti") or cloth ("vasodhauti") pushed into the throat, or swallowed, or by vomiting ("vamanadhauti")." Mudadhauti "is done to cleanse the exit of the "apanavayu "either with the middle finger and water or the stalk of a turmeric plant.

Vasti, the second of the "shatkarmma", is twofold, and is either of the dry ("shuska") or watery ("jala") kind. In the second form the yogi sits in the "utkatasana "posture in water up to the navel, and the anus is contracted and expanded by "ashvini mudra"; or the same is done in the "pashchimottanasana", and the abdomen below the navel is gently moved. In "neti "the nostrils are cleansed with a piece of string. "Lauliki "is the whirling of the belly from side to side. In "trataka "the "yogi", without winking, gazes at some minute object until the tears start from his eyes. By this the "celestial vision" ("divya "drishti) so often referred to in the "Tantrika upasana "is acquired. "Kapalabhati "is a process for the removal of phlegm, and is threefold – "vatakrama "by inhalation and exhalation; "vyutkrama "by water drawn through the nostrils and ejected through the mouth; and "shitkrama "the reverse process.

These are the various processes by which the body is cleansed and made pure for the "yoga "practice to follow.

Dridhata: Asana

Dridhata, or strength or firmness, the acquisition of which is the second of the above-mentioned processes, is attained by "asana".

Asana are postures of the body. The term is generally described as modes of seating the body. But the posture is not necessarily a sitting one; for some "asana "are done on the belly, back, hands, etc. It is said that the "asana "are as numerous as living beings, and that there are 8,400,000 of these; 1,600 are declared to be excellent, and out of these thirty-two are auspicious for men, which are described in detail. Two of the commonest of these are "muktapadmasana "("the loosened lotus seat"), the ordinary position for worship, and "baddhapadmasana". Patanjali, on the subject of "asana", merely points out what are good conditions, leaving each one to settle the details for himself according to his own requirements. There are certain other "asana", which are peculiar to the Tantras, such as "munddasana"," chitasana", and "shavasana", in which skulls, the funeral pyre, and a corpse respectively form the seat of the "sadhaka". These, though they may have other ritual objects, form part of the discipline for the conquest of fear and the attainment of indifference, which is the quality of a "yoga". And so the Tantras pre-scribe as the scene of such rites the solitary mountain-top, the lonely empty house and river-side, and the cremation-ground. The interior cremation-ground is there where the kamik body and its passions are consumed in the fire of knowledge.

Sthirata: Mudra

"Sthirata", or fortitude, is acquired by the practice of the "mudra". The "mudra "dealt with in works of "hathayoga "are positions of the body. They are gymnastic, health-giving, and destructive of disease, and of death, such as the "jaladhara "and other "mudra". They also preserve from injury by fire, water, or air. Bodily action and the health resulting therefrom react upon the mind, and by the union of a perfect mind and body "siddhi "is by their means attained. The Gheranda Sanghita describes a number of "mudra", of which those of importance may be selected. In the celebrated "yonimudra "the "yogi "in "siddhasana "stops with his fingers the ears, eyes, nostrils, and mouth. He inhales "pranavayu "by "kakinimudra", and unites it with "apanavayu". Meditating in their order upon the six "chakra", he arouses the sleeping Kulakundalini by the "mantra "Hung Hangsah", and raises Her to the "Sahasrara"; then, deeming himself pervaded with the Shakti, and in blissful union ("sanggama") with Shiva, he meditates upon himself, as by reason of that union Bliss itself and the Brahman. "Ashvinimudra "consists of the repeated contraction and expansion of the anus for the purpose of "shodhana "or of contraction to restrain the "apana "in "Skatchakrabheda"." Shaktichalana "employs the latter "mudra", which is repeated until "vayu "manifests in the "sushumna". The process is accompanied by inhalation and the union of "prana "and "apana "whilst in "siddhasana".

Dhairya: Pratyahara

"Dhairya", or steadiness, is produced by "pratyahara"." Pratyahara "is the restraint of the senses, the freeing of the mind from all distractions, and the keeping of it under the control of the "Atma". The mind is withdrawn from whatsoever direction it may tend by the dominant and directing Self. "Pratyahara "destroys the six sins.

Laghava: Pranayama

From "pranayama "("q.v.") arises "laghava "(lightness).

All beings say the "ajapa Gayatri", which is the expulsion of the breath by "Hangkara", and its inspiration by "Sahkara", 21,600 times a day. Ordinarily, the breath goes forth a distance of 12 finger’s breadth, but in singing, eating, walking, sleeping, coition, the distances are 16, 20, 24, 30, and 36 breadths respectively. In violent exercise these distances are exceeded, the greatest distance being 96 breadths. Where the breathing is under the normal distance, life is prolonged. Where it is above that, it is shortened. "Puraka "is inspiration, and "rechaka "expira-tion. "Kumbhaka "is the retention of breath between these two movements. "Kumbhaka "is, according to the Gheranda Sanghita of eight kinds: "sahita"," suryyabheda"," ujjayi", "shitali"," bhastrika"," bhramari"," murchchha", and "kevali"." Pranayama "similarly varies. "Pranayama "is the control of the breath and other vital airs. It awakens "shakti", frees from disease, produces detachment from the world, and bliss. It is of varying values, being the best ("uttama") where the measure is 20; middling ("madhyama") when at 16 it produces spinal tremor; and inferior ("adhama") when at 12 it induces perspiration. It is necessary that the "nadi" should be cleansed, for air does not enter those which are impure. The cleansing of the nadi ("nadi-shuddhi") is either "samau« "or "nirmanu – "that is, with or without, the use of "vija". According to the first form, the "yogi "in "padmasana "does "gurunyasa "according to the directions of the "guru". Meditating on "yang", he does "japa "through Ida of the "vija "16 times, "kumbhaka "with "japa "of "vija "64 times, and then exhalation through the solar "nadi "and "japa "of "vija "32 times. Fire is raised from "manipura "and united with "prithivi". Then follows inhalation by the solar "nadu "with the "vahni vija "16 times, "kumbhaka "with 64 "japa "of the "vija", followed by exhalation through the lunar "nadi "and "japa "of the "vija "32 times. He then meditates on the lunar brilliance, gazing at the tip of the nose. and inhales by Ida with "japa "of the "vija "thang 16 times. "Kumbhaka "is done with the "vija vang "64 times. He then thinks of himself as flooded by nectar, and considers that the "nadi "have been washed. He exhales by Pingala with 32 "japa "of the "vija lang", and considers himself thereby as strengthened. He then takes his seat on a mat of "kusha "grass, a deerskin, etc., and, facing east or north, does "pranayama". For its exercise there must be, in addition to "nadi shuddhi", consideration of proper place, time, and food. Thus, the place should not be so distant as to induce anxiety, nor in an unprotected place, such as a forest, nor in a city or crowded locality, which induces distraction. The food should be pure, and of a vegetarian character. It should not be too hot or too cold, pungent, sour, salt, or bitter. Fasting, the taking of one meal a day, and the like, are prohibited. On the contrary, the Yogi should not remain without food for more than one "yama "(three hours). The food taken should be light and strengthening. Long walks and other violent exercise should be avoided, as also – cer-tainly in the case of beginners – sexual intercourse. The stomach should only be half filled. "Yoga "should be commenced, it is said, in spring or autumn. As stated, the forms of "pranayama "vary. Thus, "sahita", which is either with ("sagarbha") or without ("nirgarbha")" vija", is, according to the former form, as follows: The "sadhaka "meditates on Vidhi (Brahma), who is full of "rajoguna", red in colour, and the image of "akara". He inhales by Ida in six measures ("matra"). Before "kumbhaka "he does the "uddiyanabandha mudra". Meditating on Hari (Vishnu) as "sattvamaya "and the black "vija ukara", he does "kumbhaka "with 64 "japa "of the "vija"; then, meditating on Shiva as "tamomaya "and his white "vija makara", he exhales through Pingala with 32 "japa "of the "vija"; then, inhaling by Pingala, he does "kumbhaka", and exhales by Ida with the same "vija". The process is repeated in the normal and reversed order.

Pratyaksha: Dhyana

Through "dhyana "is gained the third quality of realization or "pratyaksha"." Dhyana", or meditation, is of three kinds: (1) "sthula", or gross; (2) "jyotih"; (3) "sukshma", or subtle. In the first the form of the Devata is brought before the mind. One form of "dhyana "for this purpose is as follows: Let the "sadhana "think of the great ocean of nectar in his heart. In the middle of that ocean is the island of gems, the shores of which are made of powdered gems. The island is clothed with a "kadamba "forest in yellow blossom. This forest is surrounded by "Malati"," Champaka"," Parijata", and other fragrant trees. In the midst of the "Kadamba "forest there rises the beautiful "Kalpa "tree, laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the koel birds make love. Its four branches are the four Vedas. Under the tree there is a great "mandapa "of precious stones, and within it a beautiful bed, on which let him picture to himself his "Ishtadevata". The "Guru "will direct him as to the form, raiment, "vahana", and the title of the Devata. "Jyotirdhyana "is the infusion of fire and life ("tejas") into the form so imagined. In the "muladhara "lies the snake-like Kundalini. There the "jivatma", as it were the tapering flame of a candle, dwells. The "sadhaka "then meditates upon the "tejomaya "Brahman, or, alternatively, between the eyebrows on "pranavatmaka", the flame emitting its lustre.

Sukshmadhyana is meditation on Kundalini with "sham-bhavi mudra "after She has been roused. By this "yoga "("vide post") the "atma "is revealed ("atmasakshatkara").

Nirliptatva: Samadhi

Lastly, through "samadhi "the quality of "nirliptatva", or detachment, and thereafter "mukti "(liberation) is attained. "Samadhi "considered as a process is intense mental con-centration, with freedom from all "sangkalpa", and attachment to the world, and all sense of "mineness," or self-interest ("mamata"). Considered as the result of such process it is the union of "Jiva "with the "Paramatma".

Forms Of Samadhi Yoga

This "samadhi yoga "is, according to the Gheranda Sanghita, of six kinds. (1) "Dhyanayogasamadhi", attained by "shambhavi mudra", in which, after meditation on the Vindu-Brahman and realization of the "Atma "("atmapratyaksha"), the latter is resolved into the "Mahakasha". (2) "Nadayoga", attained by "khechari mudra", in which the "frenum "of the tongue is cut, and the latter is lengthened until it reaches the space between the eyebrows, and is then introduced in a reversed position into the mouth. (3) "Rasanandayoga", attained by "kumbhaka", in which the "sadhaka "in a silent place closes both ears and does "puraka "and "kumbhaka "until he hears the word "nada "in sounds varying in strength from that of the cricket’s chirp to that of the large kettledrum. By daily practice the "anahata "sound is heard, and the "jyotih "with the "manas "therein is seen, which is ultimately dissolved in the supreme Vishnu. (4) "Layasiddhiyoga", accomplished by the celebrated "yonimudra "already described. The "sadhaka", thinking of himself as Shakti and the Paramatma as Purusha, feels himself in union ("sanggama") with Shiva, and enjoys with him the bliss which is "shringararasa", and becomes Bliss itself, or the Brahman. (5) "Bhakti Yoga", in which meditation is made on the "Ishtadevata "with devotion ("bhakti") until, with tears flowing from the excess of bliss, the ecstatic condition is attained. (6) "Rajayoga", accomplished by aid of the "manomurchchha kumbhaka". Here the "manas "detached from all worldly objects is fixed between the eyebrows in the "ajnachakra", and "Kumbhaka "is done. By the union of the "manas "with the "atma", in which the "jnani "sees all things, "rajayogasamadhi "is attained.

Shatchakra-bheda

The piercing of the six "chakra "is one of the most important subjects dealt with in the Tantras, and is part of the practical "yaga "process of which they treat. Details of practice can only be learnt from a "Guru", but generally it may be said that the particular is raised to the universal life, which as "chit "is realizable only in the "sahasrara "in the following manner: The "jivatma "in the subtle body, the receptacle of the five vital airs ("pancha prana"), mind in its three aspects of "manas"," ahangkara", and "buddhi"; the five organs of action ("panchakarmendriya") and the five organs of perception ("panchajnanendriya") is united with the Kulakundalini. The "Kandarpa "or "Kama Vayu "in the "muladhara "a form of the "Apana Vayu "is given a leftward revolution and the fire which is round Kundalini is kindled. By the "vija "Hung", and the heat of the fire thus kindled, the coiled and sleeping Kundalini is wakened. She who lay asleep around "svayambhu-linga", with her coils three circles and a half closing the entrance of the "brahma-dvara", will, on being roused, enter that door and move upwards, united with the "jivatma".

On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, vija, and vritti, are dissolved in the body of Kundalini. The "Mahimandala "or "prithivi "is converted into the "vija "Lang", and is also merged in Her body. When Kundalini leaves the "muladhara", that lotus which, on the awakening of Kundalini had opened and turned its flower upwards, again closes and hangs down-wards. As Kundalini reaches the "svadhishthana-chakra", that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva, Matrikas, and vritti, Vaikunthadhama, Golaka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The "prithivi", or "earth vija "Lang", is dissolved in "apas", and "apas "converted into the "vija vang "remains in the body of Kundalini. When the Devi reaches the "manipura chakra "all that is in the "chakra "merges in Her body. The "Varuna vija "vang is dissolved in fire, which remains in the body of the Devi as the "Vija "rang". This "chakra "is called the "Brahma-granthi "(or knot of Brahma). The piercing of this "chakra "may involve considerable pain, physical disorder, and even disease. On this account the directions of an experienced "Guru "are necessary, and therefore also other modes of yoga have been recommended for those to whom they are applicable: for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower "chakras "should be pierced. Kundalini next reaches the "anahata chakra", where all which is therein is merged in Her. The "vija "of "Tejas", rang", disappears in Vayu and Vayu converted into its "vija "Yang" merges into the body of Kundalini. This "chakra "is known as "Vishnu-granthi "(knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the "vishuddha chakra". Upon Her entrance, "Arddha-narishvara "Shiva, Shakini, the sixteen vowels, "mantra", etc., are dissolved in the body of Kundalini. The "vija "of "Vayu", yang", is dissolved in "akasha", which itself being transformed into the "vija "hang", is merged in the body of Kundalini. Piercing the "lalana chakra", the Devi reaches the "ajnachakra", where Parama Shiva, Siddha-Kali, the Deva, guna, and all else therein, are absorbed into Her body. The "vija "of "akasha", Hang", is merged in the "manas chakra", and mind itself in the body of Kundalini. The "ajnachakra "is known as "Rudra-granthi "(or knot of Rudra or Shiva). After this "chakra "has been pierced, Kundalini of Her own motion unites with Parama Shiva. As She proceeds upwards from the two-petalled lotus, the "niralamba puri"," pranava"," nada", etc., are merged in Her.

The Kundalini has then in her progress upwards absorbed in herself the twenty-four "tattva "commencing with the gross elements, and then unites Herself and becomes one. with Parama Shiva. This is the "maithuna "(coition) of the "sattvika-pancha-tattva". The nectar which flows from such union floods the "kshudrabrahmanda "or human body. It is then that the "sadhaka", forgetful of all in this world, is immersed in ineffable bliss.

Thereafter the "sadhaka", thinking of the "vayu vija "yang as being in the left nostril, inhales through Ida, making "japa "of the "vija "sixteen times. Then, closing both nostrils, he makes "japa "of the "vija "sixty-four times. He then thinks that the black "man of sin" ("Papapurusha") in the left cavity of the abdomen is being dried up (by air), and so thinking he exhales through the right nostril Pingala, making "japa "of the "vija "thirty-two times. The "sadhaka "then meditating upon the red-coloured "vija "rang in the "manipura", inhales, making sixteen "japa "of the "vija", and then closes the nostrils, making sixteen "japa". While making the "japa "he thinks that the body of "the man of sin" is being burnt and reduced to ashes (by fire). He then exhales through the right nostril with thirty-two "japa". He then meditates upon the white "chandravija "thang"." He next inhales through Ida, making "japa "of the "vija "sixteen times, closes both nostrils with "japa "done sixty-four times, and exhales through Pingala with thirty-two "japa". During inhalation, holding of breath, and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, "matrika-varna") dropping from the moon. In a similar way with the "vija "vang", the formation of the body is continued, and with the "vija "lang it is completed and strengthened. Lastly, with the "mantra "So"’"hang", the "sadhaka "leads the "jivatma "into the heart. Thus Kundalini, who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the "chakra "all that she has absorbed therefrom come out from herself and take their several places in the "chakra".

In this manner she again reaches the "muladhara", when all that is described to be in the "chakras "(see pp. lvii-lxiii) are in the positions which they occupied before her awakening.

The "Guru"’"s "instructions are to go above the "ajna-chakra", but no special directions are given; for after this "chakra "has been pierced the "sadhaka "can reach the "brahmasthana "unaided. Below the "seventh month of Shiva" the relationship of "Guru "and "sishya "ceases. The instructions of the seventh "amnaya "is not expressed ("aprakashita").

Sin and Virtue

According to Christian conceptions, sin is a violation of the personal will of, and apostasy from, God. The flesh is the source of lusts which oppose God’s commands, and in this lies its positive significance for the origin of a bias of life against God. According to St. Thomas, in the original state, no longer held as the normal, the lower powers were subordinate to reason, and reason subject to God. "Original sin" is formally a "defect of original righteousness," and materially "concupiscence." As St. Paul says (Rom. vii. 8, 14), the pneumatic law, which declares war on the lusts, meets with opposition from the "law in the members." These and similar notions involve a religious and moral conscious judgment which is assumed to exist in humanity alone. Hindu notions of "papa "(wrong) and "punya "(that which is pure, holy, and right) have a wider content. The latter is accordance and working with the will of Ishvara (of whom the "jiva "is itself the embodiment), as manifested at any particular time in the general direction taken by the cosmic process, as the former is the contrary. The two terms are relative to the state of evolution and the surrounding circumstances of the "jiva "to which they are applied. Thus, the impulse towards individuality which is necessary and just on the path of inclination or "going forth" ("pra-vritti marga"), is wrongful as a hindrance to the attainment of unity, which is the goal of the path of return ("nivritti marga") where inclinations should cease. In short, what makes for progress on the one path is a hindrance on the other. The matter, when rightly undertsood, is not (except, perhaps, sometimes popularly) viewed from the juristic standpoint of an external Lawgiver, His commands, and those subject to it, but from that in which the exemplification of the moral law is regarded as the true and proper expression of the "jiva"’"s "own evolution. Morality, it has been said, is the true nature of a being. For the same reason wrong is its destruction. What the "jiva "actually does is the result of his "karmma". Further, the term "jiva", though commonly applicable to the human embodiment of the "atma", is not limited to it. Both "papa "and "punya "may therefore be manifested in beings of a lower rank than that of humanity in so far as what they (whether consciously or unconsciously) do is a hindrance to their true development. Thus, in the Yoga Vashishtha it is said that even a creeping plant acquired merit by association with the holy "muni "on whose dwelling it grew. Objectively considered, sin is concisely defined as "duhkhajanakam papam". It is that which has been, is, and will be the cause of pain, mental or physical, in past, present, and future births. The pain as the consequence of the action done need not be immediate. Though, however, the suffering may be experienced as a result later than the action of which it is the cause, the consequence of the action is not really something separate, but a part of the action itself – namely, that part of it which belongs to the future. The six chief sins are "kama"," krodha"," lobha"," moha"," mada"," matsaryya – "lust, anger, covetousness, ignorance or delusion, pride and envy.

All wrong is at base self-seeking, in ignorance or disregard of the unity of the Self in all creatures. Virtue ("punya"), therefore, as the contrary of sin, is that which is the cause of happiness ("sukhajanakam punyam"). That happiness is produced either in this or future births, or leads to the enjoyment of heaven ("Svarga"). Virtue is that which leads towards the unity whose substance is Bliss ("ananda"). This good "karmma "produces pleasant fruit, which, like all the results of "karmma", is transitory. As "Shruti "says: "It is not by acts or the pindas offered by one’s children or by wealth, but by renunciation that men have attained liberation." It is only by escape from "karmma "through knowledge, that the "jiva "becoming one with the unchanging Absolute attains lasting rest. It is obvious that for those who obtain such release neither vice nor virtue, which are categories of phenomenal being, exist.

Karmma

"Karmma "is action, its cause, and effect. There is no uncaused action, nor action without effect. The past, the present, and the future are linked together as one whole. The "ichchha"," jnana", and "kriya shakti "manifest in the "jivatma "living on the worldly plane as desire, knowledge, and action. As the Brihadaranyaka Upanishad says: "Man is verily formed of desire. As is his desire, so is his thought. As is his thought, so is his action. As is his action, so is his attainment." These fashion the individual’s "Karmma". He who desires goes by work to the object on which his mind is set. As he thinks, so he becometh." Then, as to action, "whatsoever a man sows that shall he reap." The matter is not one of punishment and reward, but of consequence, and the consequence of action is but a part of it. If anything is caused, its result is caused, the result being part of the original action, whigh continues, and is transformed into the result. The "jivatma "experiences happiness for his good acts and misery for his evil ones.

Karmma is of three kinds – viz., "sanchita karmma – "that is, the whole vast accumulated mass of the unexhausted "karmma "of the past, whether good or bad, which has still to be worked out. This past "karmma "is the cause of the character of the succeeding births, and, as such, is called "sangskara", or "vasana". The second form of "karmma "is "prarabdha", or that part of the first which is ripe, and which is worked out and bears fruit in the present birth. The third is the new "karmma", which man is continually making by his present and future actions, and is called "vartamana "and "agami". The embodied soul ("jivatma"), whilst in the "sangsara "or phenomenal world, is by its nature ever making present "karmma "and experiencing the past. Even the Devas themselves are subject to time and "karmma". By his "karmma "a "jiva "may become an Indra.

Karmma is thus the invisible ("adrishta"), the product of ordained or prohibited actions capable of giving bodies. It is either good or bad, and together these are called the impurity of action ("karmma mala"). Even good action, when done with a view to its fruit, can never secure liberation. Those who think of the reward will receive benefit in the shape of that reward. Liberation is the work of Shiva-Shakti, and is gained only by "brahmajnana", the destruction of the will to separate life, and realization of unity with the Supreme. All accompanying action must be without thought of self. With the cessation of desire the tie which binds man to the "sangsara "is broken.

According to the Tantra, the "sadhana "and "achara "("q"."v".) appropriate to an individual depends upon his "karmma". A man’s tendencies, character, and temperament is moulded by his "sanchita karmma". As regards "prarabdha-karmma", it is unavoidable. Nothing can be done but to work it out. Some systems prescribe the same method for men of divers tendencies. But the Tantra recognizes the force of "karmma", and moulds its method to the temperament produced by it. The needs of each vary, as also the methods which will be the best suited to each to lead them to the common goal. Thus, forms of worship which are permissible to the "vira "are forbidden to the "pashu". The "guru "must determine that for which the "sadhaka "is qualified ("adhikara").

Four Aims Of Being

There is but one thing which all seek – happiness – though it be of differing kinds and sought in different ways. All forms, whether sensual, intellectual, or spiritual, are from the Brahman, who is Itself the Source and Essence of all Bliss, and Bliss itself ("rasovai sah"). Though issuing from the same source – pleasure differs in its forms in being higher and lower, transitory or durable, or permanent. Those on the path of desire ("pravritti marga") seek it through the enjoyments of this world ("bhukti") or in the more durable, though still impermanent delights of heaven ("svarga"). He who is on the path of return ("nivritti marga") seeks happiness, not in the created worlds, but in everlasting union with their primal source ("mukti"); and thus it is said that man can never be truly happy until he seeks shelter with Brahman, which is Itself the great Bliss ("rasam hyevayam labdhva anandi bhavati").

The eternal rhythm of the Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devi as Maya evolves the world. As Mahamaya She recalls it to Herself. The path of outgoing is the way of "pravritti"; that of return "nivritti". Each of these movements is Divine. Enjoyment ("bhukti") and liberation ("mukti") are each Her gifts. And in the third chapter of the work cited it is said that of Vishnu and Shiva "mukti "only can be had, but of Devi both "bhukti "and "mukti"; and this is so in so far as the Devi is, in a peculiar sense, the source whence those material things come from which enjoyment ("bhoga") arises. All "jiva "on their way to humanity, and the bulk of humanity itself, is on the forward path, and rightly seeks the enjoyment which is appropriate to its stage of evolution.

The thirst for life will continue to manifest itself until the point of return is reached and the outgoing energy is exhausted. Man must, until such time, remain on the path of desire. In the hands of Devi is the noose of desire. Devi herself is both desire and that light of knowledge which in the wise who have known enjoyment lays bare its futilities. But one cannot renounce until one has enjoyed, and so of the world-process itself it is said: that the unborn ones, the Purushas, are both subservient to Her ("prakriti"), and leave Her by reason of "viveka".

Provision is made for the worldly life which is the "outgoing" of the Supreme. And so it is said that the Tantrika has both enjoyment ("bhukti") and liberation ("mukti"). But enjoyment itself is not without its law. Desire is not to be let loose without bridle. The mental self is, as is commonly said, the charioteer of the body, of which the senses are the horses. Contrary to mistaken notions on the subject, the Tantras take no exception to the ordinary rule that it is necessary not to let them run away. If one would not be swept away and lost in the mighty force which is the descent into matter, thought and action must be controlled by "Dharmma. "Hence the first three of the aims of life "(trivarga) "on the path of "pravritti "are "dharmma, artha, "and kama.

Dharmma

"Dharmma "means that which is to be held fast or kept – law, usage, custom, religion, piety, right, equity, duty, good works, and morality. It is, in short, the eternal and immutable "(sanatana) "principles which hold together the universe in its parts and in its whole, whether organic or inorganic matter. "That which supports and holds together the peoples (of the universe) is "dharmma. It was declared for well-being and bringeth well-being. It upholds and preserves. Because it supports and holds together, it is called Dharmma. By Dharmma are the people upheld." It is, in short, not an artificial rule, but the principle of right living. The mark of "dharmma "and of the good is "achara "(good conduct), from which "dharmma "is born and fair fame is acquired here and hereafter. The sages embraced "achara "as the root of all "tapas. Dharmma "is not only the principle of right living, but also its application. That course of meritorious action by which man fits himself for this world, heaven, and liberation. "Dharmma "is also the result of good action – that is, the merit acquired thereby. The basis of the "sanatana dharmma "is revelation "(shruti) "as presented in the various Shastra.– Smriti, Purana, and Tantra. In the Devi Bhagavata it is said that in the Kaliyuga Vishnu in the form of Vyasa divides the one Veda into many parts, with the desire to benefit men, and with the knowledge that they are short-lived and of small intelligence, and hence unable to master the whole. This "dharmma "is the first of the four leading arms ("chaturvarga") of all being.

Kama

"Kama" is desire, such as that for wealth, success, family, position, or other forms of happiness for self or others. It also involves the notion of the necessity for the posses-sion of great and noble aims, desires, and ambitions, for such possession is the characteristic of greatness of soul. Desire, whether of the higher or lower kinds, must, however, be lawful, for man is subject to "dharmma", which regulates it.

Artha

"Artha" (wealth) stands for the means by which this life may be maintained – in the lower sense, food, drink, money, house, land, and other property; and in the higher sense the means by which effect may be given to the higher desires, such as that of worship, for which "artha "may be necessary, aid given to others, and so forth. In short, it is all the necessary means by which all right desire, whether of the lower or higher kinds, may be fulfilled. As the desire must be a right desire – for man is subject to "dharmma", which regulates them – so also must be the means sought, which are equally so governed.

This first group is known as the "trivarga", which must be cultivated whilst man is upon the "pravritti marga". Unless and until there is renunciation on entrance upon the path of return, where inclination ceases ("nivritti marga"), man must work for the ultimate goal by meritorious acts ("dharmma"), desires ("kama"), and by the lawful means ("artha") whereby the lawful desires which give birth to righteous acts are realized. Whilst on the "pravritti marga "the "trivarga" should be equally cultivated, for he who is addicted to one only is despicable" ("dharmmartha-kamah samameva sevyah yo hyekasaktah sa jano-jagha-nyah").

Moksha

Of the four aims, "moksha "or "mukti "is the truly ultimate end, for the other three are ever haunted by the fear of Death the Ender.

Mukti means "loosening" or liberation. It is advisable to avoid the term "salvation," as also other Christian terms, which connote different, though in a loose sense, analogous ideas. According to the Christian doctrine (soteriology), faith in Christ’s Gospel and in His Church effects salvation, which is the forgiveness of sins mediated by Christ’s redeeming activity, saving from judgment, and admitting to the Kingdom of God. On the other hand, "mukti "means a loosening from the bonds of the "sangsara "(phenomenal existence), resulting in a union (of various degrees of completeness) of the embodied spirit ("jivatma") or individual life with the Supreme Spirit ("paramatma"). Liberation can be attained by spiritual knowledge ("atmajnana") alone, though it is obvious that such knowledge must be preceded by, and accompanied with, and, indeed, can only be attained in the sense of actual realization, by freedom from sin and right action through adherence to "dharmma". The idealistic system of Hinduism, which posits the ultimate reality as being in the nature of mind, rightly, in such cases, insists on what, for default of a better term, may be described as the intellectual, as opposed to the ethical, nature. Not that it fails to recognize the importance of the latter, but regards it as subsidiary and powerless of itself to achieve that extinction of the modifications of the energy of consciousness which constitute the supreme "mukti "known as "Kaivalya". Such extinction cannot be effected by conduct alone, for such conduct, whether good or evil, pro-duces "karmma", which is the source of the modifications which it is man’s final aim to suppress. "Moksha "belongs to the "nitvritti marga", as the "trivarga "appertain to the "pravritti marga".

There are various degrees of "mukti", some more perfect than the others, and it is not, as is generally supposed, one state.

There are four future states of Bliss, or "pada", being in the nature of abodes – viz., "salokya"," samipya"," sarupya", and "sayujya – "that is, living in the same "loka", or region, with the Deva worshipped; being near the Deva,; receiving the same form or possessing the same "aishvaryya "(Divine qualities) as the Deva, and becoming one with the Deva worshipped. The abode to which the "jiva "attains depends upon the worshipper and the nature of his worship, which may be with, or without, images, or of the Deva regarded as distinct from the worshipper, and with attributes, and so forth. The four abodes are the result of action, transitory and conditioned. "Mahanirvvana", or "Kaivalya", the real moksha, is the result of spiritual knowledge ("jnana"), and is unconditioned and permanent. Those who know the Brahman, recognizing that the worlds resulting from action are imperfect, reject them, and attain to that unconditioned Bliss which transcends them all. "Kaivalya "is the supreme state of oneness without attributes, the state in which, as the Yogasutra says, modification of the energy of consciousness is extinct, and when it is established in its own real nature.

Liberation is attainable while the body is yet living, in which case there exists the state of "jivanmukti "celebrated in the "Jivanmuktigita "of Dattatreya. The soul, it is true, is not really fettered, and any appearance to the contrary is illusory. There is, in fact, freedom, but though "moksha "is already in possession still, because of the illusion that it is not yet attained, means must be taken to remove the illusion, and the "jiva "who succeeds in this is "jivanmukta", though in the body, and is freed from future embodi-ments. The enlightened Kaula, according to the Nitya-nita, sees no difference between mud and sandal, friend and foe, a dwelling-house and the cremation-ground. He knows that the Brahman is all, that the Supreme soul ("paramatma") and the individual soul ("jivatma") are one, and freed from all attachment he is "jivanmukta", or liberated, whilst yet living. The means whereby "mukti "is attained is the "yoga" process ("vide ante").

Siddhi

"Siddhi" is produced by "sadhana". The former term, which literally means "success," includes accomplishment, achievement, success, and fruition of all kinds. A person may thus gain "siddhi "in speech, "siddhi "in "mantra", etc. A person is "siddha "also who has perfected his spiritual development. The various powers attainable – namely, "anima", "mahima", "laghima", "garima", "prapti", "prakamya", "ishitva", "vashitva", the powers of becoming small, great, light, heavy, attaining what one wills, and the like – are known as the eight "siddhi". The thirty-ninth chapter of the Brahmavaivarta Purana mentions eighteen kinds, but there are many others, including such minor accomplishments as "nakhadarpana siddhi" or "nail-gazing." The great "siddhi" is spiritual perfection. Even the mighty powers of the "eight "siddhi" are known as the "lesser "siddhi"," since the greatest of all "siddhi" is full liberation ("mahanirvana") from the bonds of phenomenal life and union with the Paramatma, which is the supreme object ("paramartha") to be attained through human birth.

A. A.