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 suæ immensitatis est in omnibus rebus per essentiam, præsentiam, et potentiam; per essentiam ut dans omnibus esse; per præsentiam ut omnia prospiciens; per potentiam ut de omnibus disponens." The mystical theologian cited, however, proceeds to say: "Sed hæc unio animæ 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 ( 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.