38) says "By Me was first composed, for the attainment of Liberation, Shrauta (Vaidika) Pashupata which is excellent, subtle, and secret, the essence of Veda (Vedasara). III. In the first place the English-educated people of this country were formerly almost exclusively, and later to a considerable extent, under the sway of their English educators. They also worshipped (9) the cow whom they called Bhagavati (A.B. III.8. 25. Many persons, however, speak of Vedanta as though it meant the philosophy of Shamkara or whatever other philosopher they follow. In fact Kulluka Bhatta, the celebrated commentator on Manu, says that Shruti is of two kinds, Vaidik and Tantrik. 1. III) and for other purposes (A.B. Veda, in the sense of Knowledge, is ultimately Spiritual Experience, namely Cit which Brahman is, and in the one partless infinite Ocean of Which the world, as a limited stress in Consciousness arises. The Tantra Shastra stands for a principle of high value though, like other things admittedly good, it is capable of, and has suffered, abuse. 7) to whom animals are sacrificed (S.B. 136) will confer bliss (A.B. 4. As so limited, it will continue so long as it serves a useful purpose and meets the needs of the age, and the degree of its spiritual advancement, or that of any particular body of men who practice it; otherwise it will disappear, whilst the foundations of Vedanta on which it rests may remain. From this follows the belief that they do not contradict, but are in agreement with, one another; for Truth is one whatever be the degree in which it is received, or the form in which the Seers (Rishis) promulgated it to those whose spiritual sight has not strength enough to discern it directly and for themselves. It will be remembered that it is only in that work that we find the Sandhya-mantras recorded. The former is composed of the essence of Shruti. 21, 22; V. 5. 4. I. Aikyam sambhavayed dhiman jivasya Brahmano'pi ca. IV. 9, etc.). The question of real importance here, as always, is not as to what were the facts in remote past ages, but what they are now. The Vaidik people from the time of the earliest Yajñas severely deprecated lust of any kind whatsoever; and they allowed Maithuna, Mamsa, Madya and Mudra for religious purposes only and as offerings to the Devas. Most of the commonly accepted ritual of the day is Tantrik. Soma is Paramahutih (S.B. We must face the fact that (with Religion) Occultism is in some form or another a widely diffused belief of humanity. 2. In other cases, faulty criticism is due to supercilious ignorance. By Me also have been spoken Pashupata, Soma, Lakula and Bhairava opposed to Veda (Vedavadaviruddhani). Two Padas or Caranas of an Anushtub verse are read in a detached manner and the two remaining are read together to imitate the manner of sexual union (A.B. XII. 12). 5). 6. 15; II Khanda, Ch. Something practical was needed. All form is a passing thing. Still less can we identify it with the particular practices and theories of one division of worshippers only. 10; VI. 3. There are said to be Shaiva, Vaishnava, and Shakta Upanishads favoring one or another doctrine. This is not so. 8. ); they do not worship a female Devata, unless she is coupled with a male Deva (A.B. VIII) says, "Without Prakriti the Samsara (World) cannot be. In writing this Chapter I have in mind the dispute which some have raised upon the question whether the Agamas, or some of them, are Vaidik or non-Vaidik. Thus there are several Schools of Shaivas; and there are Shaktas with their nine Amnayas, four Sampradayas (Kerala, Kashmira, Gauda and Vilasa) each divided into two-fold division of inner and outer worship (Sammohana Tantra, Ch. In one of these books the Hindu religion is described as "a mixture of nightmare nonsense and time-wasting rubbish fulfilling no useful purpose whatever: only adding to the general burden of existence borne by Humanity in its struggle for existence." ", Sarvatha naiva kartavya stvaya Parvatanandini, Badhabhak mama deveshi krityamimam samacaret, Tasya sarvam haramyashu vahnih shuskatrinam yatha. There is no dispute that most of these works disclose the state of Vaidik society prior to the 6th century s.c. and that at the time when the said works were composed the Vaidik rituals were being observed and performed. So far as I am aware all Agamas, whatever be their origin, claim now to be based on Shruti, though of course as different interpretations are put on Shruti, those who accept one interpretation are apt to speak of differing Schools as heretical. ; Shakatayana, p. 106 (Op-pert); Panini VIII. 3), Skanda-Samhita (S. V. 3. The Svacchanda Tantra comes next. Nevertheless it was not a just appreciation of the Shastra as a whole, nor even an accurate judgment in respect of the particular ritual thus singled out for condemnation. 9.) And this is what is to be found in that portion of the Tantra Shastras which deal with the Shatkarma. We cannot speak of "The Treatise" nor of "The Tantra" any more than we can or do speak of the Purana, the Samhita. For of course it is open to Dualists and Vishishtadvaitins to say that its Monistic interpretation of Vedanta is not a true exposition of Vaidik truth. S.S. VIII. V. 309; Tait. No Shakta will however say that. Mahapataka-yuktam tat kuyogo'yam udahritah. There is nothing, in any event, in the point that the magical contents of the Tantra Shastra make it contrary to Veda. With these similarities there are certain variations of doctrines and practice between the schools. 1, etc. IV. Very likely; for to define as they do Mantra as "mystical words," Mudra as "mystical gestures" and Yantra as "mystical diagrams" does not imply knowledge. See also Mahanirvana II. 5. As instances of general ideas I may cite the following: the conception of Deity as a supreme Personality (Parahanta) and of the double aspect of God in one of which He really is or becomes the Universe; a true emanation from Him in His creative aspect; successive emanations (Abhasa, Vyuha) as of "fire from fire" from subtle to gross; doctrine of Shakti; pure and impure creation; the denial of unconscious Maya, such as Shamkara teaches; doctrine of Maya Kosha and the Kañcukas (the six Shaiva Kañcukas being, as Dr. Schrader says, represented by the possibly earlier classification in the Pancaratra of the three Samkocas); the carrying of the origin of things up and beyond Purusha-Prakriti; acceptance at a later stage of Purusha-Prakriti, the Samkhyan Gunas, and evolution of Tattvas as applied to the doctrine of Shakti; affirmance of the reality of the Universe; emphasis on devotion (Bhakti); provision for all castes and both sexes.
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