CHAPTER VIII

SOME MYSTIC SYMBOLS
The Tantras make an extensive use of mystic symbols, which were and are very often misinterpret- ed either-from ignorance or from corrupt motives. We have called them mystic symbols because they help the devotee to be in closer communion with the Deity, which is the true significance of mysticism. Whether they help or not is toa be found out by practice. No amount of literary discussion can prove or disprove their truth.
The Tantras claim for their doctrines the support of experimental test and are ready to accept the challenge of demonstrating how the Deity can be realised through the Mantras.
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The Tantric form of Sadhana is of a highly ‘mystical type, as we have already remarked, and much of it is expressed in dark symbols, “the key to which rests only with the initiated.” Like all other occulticism, the Tantras. “‘Vile their teachings under the garb of cryptic words and - symbols, People uninitiated in the mysteries of deep spiritual significance embodied in the symbols, very often misunderstood these latter and engaged themselves in dark and obscene and defintely immoral practices with the false idea of following the -geunine Tantric methods.”"” —,
The most notorious instance of the aforesaid misinterpretations of these cryptic expressions is the deliberate misconstruction of the Pancha Makars of the. Tantras ; Madya, Matsya, Mansa, Maithuna and Mudra, Now, Madya is not wine; Matsya is not fish; neither Mansa is meat, nor Maithuna is ‘sexual intercourse, as they are literally inter- preted to be. :
‘People, only looking at the literal translation, charge the Tantric worshippers,’ observes a profound scholar of the Tantras, “with so many technical terms for various Yoga processes, having a grand esoteric meaning behind them. Even if these words are takenin their literal sense, they indicate a great and a hard trial for a worshipper. If, however, one can overcome his temptations, his passage is clear.”
We must here, however, admit that certain rites and rituals, which of course though not, in any way, immoral seem to be meaningless and even in some instances appear to be atrocious, as for example, annual sacrifice, have crept into general Tantric forms of worship. How and when they
1 Vide Bililosophy ope rinds Sadhana by prot Kalin Kanta B-ahma. .
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found their acceptances, it is impossible to speak: any thing definitely on that point. Animal sacrifice, however, seems to us to bean offshoot of two literal interpretations of some of the Tantric Mantras. Now, some of the animals typify our passions, as for instance, a goat stands for carnal desires; and buffalo, for anger. It is highly desirable that we should sacrifice our carnal desires and anger at the feet of the Deity ; henceforth, we think an innocent kid anda harmless buffalo have come to be sacrificed on the altar before the Deity. Likewise, the grim practice of human sacrifice that, we hear, was. sometimes observed in connection with some Tantric forms of worship, perhaps resulted from a distortion of the lofty injunction. of the Tantras that we should sacrifice body and soul at the feet of the Mother i.e. should lead a dedicated life. It might have been also the result of Sab-Ashana Sadhana, which we think was introduced to conquer. the feeling of disgust and hatred, and also to inspire a feeling of detachment and a consciousness of the ultimate end of human life at the time of Sadhana. Sab-Ashana would induce an ardent devotee to search for an unclaimed body in a public crematory, whose doleful environ- ments were calculated to inspire the devotee to renounce all desires for worldly things and to life to the feet of the Diety. This, we think, dedicate his might have been the origin of human sacrifice before the goddess. Very fortunately, however, that dark days. are absolutely obsolete for ever.
The real significance of the Pancha Makars, we believe, have been deliberately perverted by vicious people from a desire to give a sanctimonious air to their animal appetites than from real ignorance. The Tantras are believed to encourage immoral practices! But permit us to quotea few lines from the Mahanirvan Tantram. ~
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“He, who renouncing truth, follows Tantric religion, does not obtain salvation from it, on the contrary he is polluted with sin.”
Against drunkenness, the Mahanirvan Tantram thus declares: “The king should confiscate the property of, and punish that dreadful wight whose words falter and hands and feet shake, who makes mistakes, is of deranged mind and fretful.”
; It asks the king to administer a condign punish-
ment to the drunkard whose senses are not under his control:—“The king should confiscate his. property and burn his tongue.”
All the Tantras strongly protest against the inclusion of any person of animal proclivities and of low desires within a Tantric Chakra. Then even the virtuous, says the Tantra, will be contaminated by sin and will be degraded to hell.
In Bengal, first .Ramprosad Sen and _ then Ramkrishna Paramhansa showed by their pure lives what Tantric Sadhana really signified and how it was far removed from false and corrupt inter- pretation of Tantric rites and rituals and the immoral practices committed under the false garb of religion..
Now, the “following is the simple meaning of the Pancha Makars: Madya is the nectarine stream issuing from cavity of wee brain where the soul resides.
Matsya means the suppression of Vital airs. Mansa — Vow of Silence - Maithuna—Meditation on the acts of Creation and destruction. Mudra—Interweaving of fingers during religious worship. It is a physical process that is calculated to enhance concentration of the worshipper.’ °Of
" Vide the end of this Chapter.
Chia. the Makars, the word Maithuna, perhaps, may require some elucidation. ,
Meditation about one’s self resolves into three main enquiries : :— What am ? Whither shall I 80 ?
or What is my end ?
Reflections about these questions naturally lead to the contemplation about creation, cogito ergo sum can be properly understood only in relation to the creation of the universe. In fact, the philosoply of Self is intimately connected ‘with the Philosophy of the World and_.the Philo- sophy of God. One naturally leads to the other two.
Now, the Tantras hold that creation results from the union of Purusha with Prakriti, which, of course, ultimately are the two modes of Eternal Brahma. This union between Purusha and Prakriti
- has been figuratively expressed in the Phallic
symbol of Sivax—the emblem of creation. If we leave aside a few exceptions, the whole world of living things is the offshoot of sexual creation. A sexual creation is only a very rare exception where the propagation of the species takes place by the fragmentations or divisions of living cells or by the fusion of male and female sperms lying in the same organism. But they seldom meet our eyes. Hence a man is apt to think about the origin of life as an act of sexual creation. This empirical knowledge about creation, on the ground of analogy, has been extended to the creation of the whole universe, which has been figuratively expressed as the fruit of the union between Purusha and Prakiti. Tantras have expressed this union in the esoteric figure of the uinted Phallic symbol of Siva and Sakti (Purusha. and Prakirti) united together, the emblem of. creation. Maithuna too con- templates about the wonderful origin of creation and its final end. The very meditation about
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one’s self and about God is apt to lead, at least, to arouse a casual contemplation about the creation. It is not only highly sacrilegious, but also ‘nothing is more ridiculous than to think that ‘coition isa necessary adjunct of worship. Coition is a provision of nature for creation. The Tantric creed, we believe, implies that the act of coition should induce us to think of the wonder of. creation and that it should be viewed and practised only as an act of creation (with which instinct every creature is born) and not merely asa vehicle for the grati- fication of lust. At least that was the lofty ideal of the Hindu and is still the cardinal poop of Hindu marriage i. e. for begetting issue.
Now, these esoteric éxpressions and mystic symbols are but auxiliaries to Yoga, the most fundameutal feature of Hindu Sadhana among all the schools of Hindu religion.
What is Yoga? Yoga literally means union or addition, but in its special sense it means withdrawal of mind from everything (@Yoga Chittavritti Nirodha ) and concentrating it upon a particular object, which is, genreally, the Deity of the devotee. Yoga is that psychical condition ‘that enables the devotee to be in closer communion with the Deity. Yoga not only helps the devotee | to acquire the highest spiritual bliss, but it also arouses great occult powers that lie dormant 4 in man, by awakening great potentialities of the mind that normally exist, as ifin a stupor of sleep, in © the subconscious region. Now, for this greatest concentration of the mind an utmost self control is necessary. But this cannot be easily acquired. For such acquisition, severe moral and intellectual discipline, which consists of certain physical and psychical processes, are necessary. We may call these processes as the mechanical contrivances of Yoga, something like what is known in Logic,
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as’ the collection of forces with-regard to the Law of causation. ‘These’ mechanical contrivances — consist of certain bodily postures (as in the form of Asanas etc) and the regulation of breath or Pronayam; and the regulation of the vital airs,of the system is the most important of all the processes in Yogic Sadhana and it is upon this regulation of breath and Mantras that the Tantras lay the highest stress. We quote below the observa- tions of a learned writer on this point as they very aptly, and at the same time quite briefly, des- cribe the cardinal feature of Tantric Sadhana :— “The Hindu Risis discovered the great energy _( Birat Sakti ) which is the source of creation and Nada, Prana, Sabda etc. are only synonimous for that Cosmic Energy. This Sabda or Nada, as cosmic Energy, is the soul of this universe, and, as the breath of living beings, constitutes their life. This Nada or vibration is the source of the universe, and, as illumination, is also consciousness. This gross form of Nada supports the things of the universe as their soul, and its subtle form, again, is represented by the Absolute Goddess (Parames- wari) as Chinmayee Kali. The Hindus attempted to realise the subtle form through the gross one and to reach illumination by generating the corresponding vibration. The recitations of the name of God, all aim at awakening illumination through vibration.”
“The Tantras explain clearly Chit and Sabda, illumination and vibration, reach two parallel aspects, the subtle and gross forms of the same thing. Nada or Sabda is the very first mainfesta- tion of Chit and -is just adjacent to it. The external things and their shapes are materialised forms of vibrations, and in them the Chit becomes more latent and hidden. In Nada or vibration, the Chit is not so materialised, but retains much of its fluidity, and it is because of this fact that
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it is easier to awaken the Chit element in and through vibration (Nada) than through external things and forms.”
“Nada is really intermediate between Chit and Nada, neither so solid as external things nor so fine and absolutely immaterialised as Chit. The utility and efficacy of Nada Sadhana cannot be overestimated. It is the invaluable discovery.. of the Tantras and the priceless gift to the world, that Vibration (Nada) and illumination (Jnana) © -are two parallel manifestations of the same Cosmic Energy or Sdkti and that, as such, the one can lead to and awaken the other without fail. The vibrations can be easily got hold of in the forms of breath (Prana) and Sabda (Dhvani) and Chit can be realised through them, which by itself eludes the grasp of even the most. discriminate and intelligent amongest men (Yamala Tantra)’
“The Dhvani or Nada acquires immense strength when joined with Susumna Nadi, which is supposed to be the central nerve of the nervous system. The Susumna is really the point of harmény and is represented to exist intermediate between the ‘Ida’ and ‘Pingala’ on the left and right respectively. It is the nervous or physical counterpart of synthetic and harmonious thought. As thought attanis great strength when these synthetic point is reached, so also does sound gain ~ immensely in strength when the point of . synthesis, ‘ which is marked by a peculiar resonance, is reached. The rhythmic and harmonious sound is the nearest and the most immediate physical expression of Chit -or consciousness and is thus expected to awaken illumination. Much stress has been laid upon the Susumna in the Tantras. The mantras which remain mere dead letters so lung they are not uttered with Susumna joined unto them, acquire wonderful powers as soon as the Susumna joins
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with them. (Tantra Sara ) The Tantras recognise six important centres (Chakras) in the nervous system and the Susumna Nadi passes through all of them. In the ordinary ‘normal state of the individual, the Susumna is not awakened or recognised, and the path through these centres to the thousand petalled centre in the cerebrum (Sahasvara) is also closed. ‘Through proper exercise _ (Krya) and meditation (Bhavana) the centres begin to work and the working of the Susumna is clearly perceived. The Kundalini Sakti which remains latent and dormant in the Muladhar_ passes along © the Susumna to the Sahasvara and becomes fully awakened there. What this Susumna is difficult to explain in physiological terms. But there is not the least doubt that same physiological process within the centre of the nervous system.and which the Tantras have discovered to be most immediately connected with cousciousness, is implied by it. And there is also hardly any doubt that Susumna implies the harmonious working of all the parts of the nervous system and represents the working of. the system asa whole rather than any particular process. It seems to bea higher point of harmony than what is implied by Kumbhaka or the equa- lisation of respiratory process in Patanjala-Yoga. ‘Prana and Nada, breath and sound, both are concomittants of consciousness ;. but harmonious sound seems to stand more adjacent to the consciousness than harmonious. breath. .
“The groin body is to be harmonised through - regulated physical postures ‘Asana); the internal vital processes are to be harmonious with regulated breath (Pranayam) ; the higher cerebral centres are to be harmonised through regulated sounds — with Susumna and the mental processes are to be harmonised through meditation (Bhavana) and thus harmony in the physical, physiological and ~ mental spheres has to be attained in order
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to prepare the proper pre-condition. for spiritual realisation. In fact, thought, sound or vibration, and motion are but the three principal factors in creation and they represent the three stages of the same energy in three different planes. That there ‘are points of harmony in thought, harmony in ‘sound and harmony in motion is clearly percep- tible, though their location in the nervous centres has not yet been scientifically traced. The Tantras found in the harmony the secret of all realisation, and preached a method that sought harmony in all planes and sides of existence. Harmony lies in the middle of two extremes, and the Susumna also lies between the two extremes Ida and Pingala) In one. word, Susumna is harmony, and to discover this reconciliatory meeting point (Sandhi) or the ponit of synthesis or (Susumna) is everything that seems to be the central aim of the Tantric mode of Sadhana” |
*% % * “The Tantras would claim for their doctrines the support of experimental task and would accept the challenge of demonstzating how Devata (Deity) becomes realised through the Mantras.” th
“The Tantras recognise four distinct forms and stages of Sabda, Para, Pasyanti, Madhyama and Vaikhari Vak. The first three are inaudible. By Sabda-Brahma or Nada the Tantra does not mean Vaikhari or manifested sound, but the Para Sabda or Dhavan that is the dynamic source of the universe.”
“Para and Pasyanti represent Iswara Sakti and © Vaikhari represents Virat Sakti.”’
“The Tantra recognises three stages of Sadhana and marks out five subdivisions of the entire course of discipline. The three stages are purifica- tion: (Suddhi) Illumination (Sthiti) and~ unification (Tarpaia). corresponding roughly to Karma, Bhakti
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and Jnana. The five subdivisions are ablution. (Snana), gratification (Tarpana), meditation (Sandhya), worship (Puja) and complete self-abne- gation (Homa). Snana and Tarpana (purification of body and mind) prepare the Sadhaka for the next stage. Meditation and worship (Sandhya and Puja) of the Divine. become possible when a divinity is earned through prior purifactory process. ‘Only the divine can worship the Divine’ (Worship of Siva who represents ‘absolute purity and goodness as all white, is only possible by a heart free from all impurities). The next stage is the stage of complete self-surrender and absolute merging. This is the stage of unification and is described in the Bhagavad Gita by the word Visatay XVIII. 55) enters or merges,into one. This is what is signified Homa,the culminating process in Tantric Sadhana. The Jiva Salsti, which, through purification, previously attained an element of divinity becaime Deva Sakti, now becomes identified with Siva-Sakti. ‘ Then no distinction between the worshipper and the worshipped remains.”’
Full correspondence between the mind and the body was recognised by the formulators of the Tantras, ie.
: “The Jiva Sakti lies dormant at the root of the spine (Muladhar) and passes through the gradually higher and higher centres in the base of the penis, navel, heart, throat and forehead to the cerebrum. The controlling cerebral centre is Parama Siva. The Susumna is the innermost nerve-current that joins the lowest and the highest nerve centres, the Jiva and the Siva. The bondage of the individual consists in his being determined by the lower nerve centres; liberation, again, happens when the highest centre controls and subotdinates all the other lower centres. The . conscious working at the higher centres, the definite’
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turn from the control of the lower self by the Higher is, perhaps, what is signified by the awakening of the Kundalini Sakti.”
The learned author further adds :—‘It (the Tantra) prescribes different methods and rules for _ the conduct of life for men of different equipments and capacities. It distinguishes three glasses of Sadhakas in order of merit, viz. the Pasu, the Vira and the Divya.
“The Pasu is a person he has not yet attained - self-control but is attempting to have mastery over his passions and impulses. The Vira is a Sadhaka who has attained complete self-control and does not forget himself even in the most trying and tempting circumstances. He is not only allowed but is definitely instructed’ to include such things as wine, meat etc. asarticles of offering to God. The Pasu is not allowed even to touch or havea sight of those things.’ The method prescribed for the Vira is more risky than holding a snake. The Durga Sadhaka need not undergo the trials of the Vira Sadhaka. He- does not require the help of external objects for rousing ‘spiritual sentiments and the meditative mood emerges SPE cue in him. -
“The Tantras mention different kinds of Ree for different classes of Sadhakas at different stages of. their development. Vedachara which forms the first and the lowest stage, comprises the Vedic _ rites that are to be strictly practised. Kulachara the highest stage which does away with all rules and injunctions of the Sashtras. For the Kaula there is neither any Vidhi nor any Nishedha, neither merit nor demerit, neither virtue nor sin.”’
“When we remember how the Tantra. recog- nises three distinct types of Sadhaks according to
, Kularnava Tantra.
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their. respective capacities and temperaments (Adhikara) and also how jit combines within itself Karma, Bhakti and Jnana and follows the philo- sophy of the Upanishad, the Karma of the Vedas and the Upasanas of the Puranas and also how it shows us the entire course of spiritual discipline beginning with the lowest physiological process and ending with the sublime philosophical intuition we ought to have no hesitation in declaring that the Tantras sum up all the important features and elements of Hindu Sadhana.” Philosophy of, Hindu Sadhana.”
We have already said that Pancha Makar is symbol of many yogic process. They are apt to be misinterpreted from their central meanings. Thus Siva says :—'‘O Goddess! even the Gods cannot master Pancha Makar. With these five, namely, Wine, Meat, Fish and Mudra one should ‘worship the goddess.”
Agamsara thus explains the Pancha, Makar :— (1) Madya— ?
‘‘Somadharakshared Patu Brahmarandkran : Varavane Pityanandamaaim' Tam Ya Sa Eva
Madya Sadhaka
If a man drinks the nectarine stream that issues. from the cavity of the brain he is filled with joy. This is Madya or wine. =
(2) Mansa,
Masabdadrasana Jnaneya Tarasanan
Rasana Priya.
Sada Ya Bharkahayeddin Sa Eva ‘oe Mansa Sadhaka.
The ‘word Ma means a tongue from which proceeds words. One who always feeds on them
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is called a worshipper of Mansa. This man is really yogin who has controlled his speech,
(3) Matsya.
Ganga Yamunayomardhya Matsyan Dwan Charata Sada -
Tan Matsyan Bharkshayat Yastu Sa Bharan Matsya Sadhaka.
Two fishes are always. moving about between the Ganges and the Yamuna. He is the worshipper of fish who eats them up.
Both the Ganges and the Yamuna represent the two nerves Ida and Pingala. The two fishes represent respiration, drawn in and sent out.- So the worshipper of fish means one who _ has suppressed his vital breaths. This is Pranayam.
(4) Mudra
“Sahasrare Mahapadnu Karnika Mudrika Charet Atma Tatreva Deveshi Kevalam Paradopama Suryya Kati Pratikasham, Chandrakoti Sushitalam Ativa Kamaniyaneha, Mahakundalini yutam Yashya Jnanodayastotra Mudra-Sadhaka Uchyate”
On the great lotus of a thousand petals situate on the head resides soul. Though it is like millions of suns in effulgence, it is like so many moons in coolness. One who acquires the knowledge of this charming soul is the worshipper of Mudra.'
(5) Maithuna
“Maithunam Paramatattram Srististhityanta- karanam Maithunat yayate Sidhi Brahmajnanam Sudarlabham”’
1 Mudra also mean interweaving of fingers vide ante,
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Cohabitation is at the root of creation, preservation and destruction. It is regarded asa great principle in the Sastras. It achieves all ends and confers the most difficult knowledge of Brahma. The esoteric meaning of Maithuna in the sense of yoga -is the recitation of famous attributes of God and contemplation about the creation and its end.
In another Tantra the esoteric meaning of the Panchamakar is thus explained :—Matsya or fish is that which washes away the dirt of attachment, lays down the route to Moksha or emancipation and destroys eight-fold miseries. Mansa or meat is what produces auspiciousness or joy is dear to the gods. Panchamakar is like my very life in all worworks without it no one can recite the Mantra dedicated to Chaddi and so they can not achieve success. Joy is the great Brahma and Panchamakar expresses it.
Now let us look a bit closely to the ‘Pancha- makar’s as they are literally interpreted by the uninitiated and the common populace.
It is already clear that however abhorrent these rites may appear on the face of them there isa great esoteric meaning behind them, and we have quoted Agamsara on this point. It must be admitted that wine, meat, fish and women are objects of great temptation. If a worshipper can overcome this great temptation, the road to eternal bliss is clear to him. It is not at allan easy affair for a man to have a young beautiful damsel before him and worship her as goddess without feeling the least lustful impWse within him. He is to take wine after dedicating it to the Goddess and not for the purpose of intoxication but for that of concentrating his mind on the object of his devotion. He is to take meat and fish not because they are palatable but because he must be in good health for performing religious rites. Thus we
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find that in Tantric form of worship, a worshipper is to approach his god through diverse objects of pleasure. He isto relinquish his desire and self and convert the various pursuits of enjoyment into instruments of spiritual discipline.”
Such is the lofty teachings of the Tantras. The Tantras do not, in the least degree, encourage any corrupt practice as is very often wrongly supposed to do. Let us conclude our remarks from the observations of two famous Tantras on this point.
It is written in the Kularnava Tantra :—
“Imposed on by false knowledge many labour under the mistake that they may acquire piety by drinking wine etc. Itis their mistake. If by drinking one could attain to spiritual consum- mation all drunkards would have done the same. If by taking meat one could have acquired piety then every man could have been pious. If by cohabiting with a woman one could have attained emancipation it would have been easy for every body. Useless drinking is accompanied with all the evils described in the Vedas. It isa great sin. Even to smell such a wine is iniquity. Every sort of wine is to be avoided by the twice born. Even if one accidentally cast a look on the wine he should look at the sun. If by accident he smells it he must practise pranayam.”
Thus useless drinking has been prohibited in the Tantras. The ceremony of Sadhana is to use wine for spiritual purpose for bringing about concentration of mind. One can not offer anything with an impure heart tothe Diety. We should purify everything and offer it without any low selfish desire. Gratification of- animal appetites is not the object of Tantric worship. The Maha- nirvan Tantra goes further :—
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“During the supreme prevalence of the Kali, when the householders’ hearts will be deeply attached to their household objects, Madhutrayam should be used in view of the chief Tantra. (1) Milk, sugar and honey are known as Madhutrayam, considering them to be equivalent to the libation (of wine), the worshipper should offer them to the God Those born in the cycle of Kali, being naturally of limited intelligence and lustful procli- vities, cannot recognise women to be manifestations of Sakti. Therefore, O Parvati, for them the
C1). "Fwata—wine.
contemplation of the lotus feet of the Goddess and the reiteration of the Mantra appartaining to their respective tutelary gods, have been prescribed in lieu of their practising the last Tatwa or Maithuna.”
Mahanirvan Tantram Chap. VIII. Slokas 170—173.
Thus it is more than evident Tantric worship is far above all corrupt practices that are practised by the vicious people in the name of religious worship.
Again the Tantras are the most liberal of all Hindu scriptures. They make no distinction between man and man. The Tantras recognise this cardinal psychological fact that every body has supreme need for religion hence each and every body should have access to religious scriptures, they are not meant for any particular class only ; nor religious rites and rituals are intended for a privi- leged class only they are meant for all and each and every body can practise them. Thus Tantras are most cosmopolitan in their doctrines. In the Goutamiya Tantra it has been laid down even at. the very outset ;—‘People of all castes and even women are entitled to receive mantras.’
“Sarvavarnadhikarascha Narinam Yogya Eva cha”
Cr. )
Thus Tantric religion or Sakta- religion 1s meant for all. It holds no special brief for any privileged class. Men and women; the high and the low have the same right and freedom in religion. Religion is meant for all and needed by all then why one should be barred from it simply on the ground of arbitrary social distinction between man and man and between man and woman. This great principle of Equity underlies the fundamental philosophy of the Sakta creed or Tantric religion.