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PHILOSOPHISATION IN POST-TANTRIC HYMNS :- 1. Karpuradi stotram, 2. Bhairavi stotram, 3. Pracandacandika stotram. There are different views according to the continuity of Historicity in the Tantra Scriptures. According to some, Tantra has been emerged out of Buddhistic views in the postvedic era. And according to another, Tantra and the vedas these two methods of spiritual worship were prevalent in India long since. There have been some reciprocal mixtures in these 鈼�

273 flow of worship, admitted as the way of spiritualism in the human society for a long period. Therefore, it is noticed that in rituals there have been some infiltration of Tantric views in the pure vedic methods and vice versa. However, we are not aimed at solving the riddle regarding the time of their composition, but following the methods of both types of worship, many scholars have attained their desired goal. So, both the scriptures are equally acceptable and revered to us. For this, there remains an unfulfilment if we do not discuss the revealation of philosophisation even in the hymns of the Tantras. Therefore, we shall discuss, in brief, the sparkles of philosophisation that have been revealed or expressed distinctly in the hymns of the Tantras, denoting a complex mystery of different and divergent ways of worship. Among a good number of hymns of the Tantras literature, the Karpuradi hymn of the goddess Dakshinakali is eminent. This is a unique hymn in the richness of idea, variety of description and aptness of representing objects. Although, Some coarse and arid discussion have been made there that denote physical enjoyment and obscenity to people of strict moralities, it is found from the discussion of unfolding the complex mysteries of those objects that, through such coarse (sthula) discussions a supernatural, sense-transcending and high way of worship has been mentioned. So, if we can not

274 understand the real mystery, underlying it, it is not possible to realise properly the real importance of Karpuradi hymns. In the Tantras, different seed mantras (vija mantra) of every god have been mentioned. This seed mantra is nothing but a subtle hint of advancing in the world of spirituality. It has been stated in connection with describing the true nature of mantra that, the word "mantra" has been derived from the word "man" and "tra", the word "man" has been derived from the root 'man' and "tra" has been derived from the root "trai". "Man" denotes argumentation (manana) and "tra" denotes "protection" (trana). So, arguing or contemplating which we get protection is called 'mantra' (1). It has been stated in the Gayatri Tantra that "mantra" is that contemplating which a being becomes free of sin and a being attains svarga (the abode of gods) and ultimate salvation, four coveted objects (caturvarga) of a being are performed by it (mantra) (2). (1) "Mananam viswavijnanam tranam samsaravandhanat yatah karoti samsiddho mantra ityucyate tatah. Saradatilaka (2) Mananat papatastrati mananat svargamanute , h mananamokskama pnoti caturvargamayo bharet // - Gayatri tantra Ch.3. 4.1.

275 Thus stating the nature of mantra, it has not only been stated wordy or full of words (sabdamaya); rather 'mantra' is that consciousness expressed by words. For, a word is the expression ni of the conscious Kulakundalim power. Letters (varna) also E 00 symbolise the conscious (caitanyamaya) word. By expressing the meaning of mantra in a common way the seed mantras (vijamantra) have been discussed. According to the view of the Tantra scriptures every letter, having nadavindu (sound) is a vijamantra. Hence Raghabhavatta, in the commentary of Sarada filaka has said that by pronouncing the seer (Esi), metre and god of every letter, the letter, symbolising the brief form of that god, is to be meditated and thus every letter will be the means of meeting (sakshatkara) particular gods as vijamantras. (1) Though there are more letters in every vijamantra, they (vijamantra) are said to be one-lettered (ekakshara) in various places. As for example, we may cite the mantra "Hrim", it is known as a one-lettered mantra. But if we analyse it, we will find that there are four letters namely 'h', 'r', 'i' and 'm' (chandravindu) in this mantra. It has Foot Note : h (1) Atra pratyaksharamrsicandodevatas aktivijany ccary a r dhyanam krtva tenaivaksharena gandhadi dad yadityarcanakmah // t Sarada Tilaka - 6/81, commentary portion.

276 been stated in the sabdakalpadruma, in connection with the explanation of vijamantra that, the word "vija" has been derived from the root 鉁搄an, preceded by the affix 'vi' and succeeded by the suffix "dah" in the sense of specially i.e. anything born of in the form of action and child(apatya). (visesana karyarupena apatyataya ca jayati iti vi- jam dah / "upasarge ca samjnayam" iti sutrena / - Sabdakalpadruma vi de the word "vija"). According to this derivation, seed i.e. cause is manifested as action. As a seed of Banyan Banian tree (vatavija) is transformed to the Banian tree, likewise the god to whom vijamantra belongs to is the cause of that vijamantra. As vijamantra is manifested from that cause, that vijamantra is god and conscious. So, to mutter a vijamantra means to rouse the conscious Kulakundalini Sakti, existing at the root reservoir (muladharasthita) within one's own body. Therefore, the god, existing in the vijamantra appears. It has been stated in the third ullasa of Sarada tilaka that a god appears in bodily form from seed. So, when the vijamantra of god is muttered, the worshipper realises that god in his own body as being appeared there; the worshipper attains the form or nature of the god. Other theories regarding this is a very mysterious subject of the Tantras, it is not realised without the counsel of preceptor (Gurupadesa) and worshipper. So, no detailed discussion in this subject is essential here. 4 2

277 Mantra is said to be a being (jivasvarupa). (1) This signifies that, there is a subtle sakti, hidden in a Mantra. For this, the mantra, existing (adhisthita) in that power (sakti). (2) It is known from it that mantra is descriptive. Those letters denote the consciousness in the form of mantra only. Though the body of bodily being is inanimate, the nature of it (being) is not inanimate, likewise though the word body (sabdamaya sarira) is inanimate, the nature of mantra existing in words, is conscious. As consciousness appears in the inanimate body of a being for the existence of the conscious soul, likewise, though the wordy body of mantra is inanimate, it appears to be animate or conscious due to the existence of mantra the conscious power. This is the mystery, lying behind different mantras of every object. The words, assuming the body of a mantra, indeed denote the conscious god. Hence, if we properly mutter that mantra, we can realise indirectly the conscious god, existing in the body of the words. Therefore, though different mutterable mantras (japa-mantra) of every god assume the inanimate (1) "Yattantresu mantrajiva itynicyate Bharatiya Sakti Sadhana Vol. II, pp.704 (2) "Tanmantraviryamuddistam mantranam jiva iritah 020 Ibid, Vol. II, pp. 704.

278 body of words, it is not the true nature of a mantra. This mantra, where the conscious god exists, is but a hint to know that god. Following this conclusion of the Tantra Scriptures in the Karpuradi hymn the vijamantra of the goddess Dakshinakalika has very aptly been stated. Philosophy aims at realising that consciousness chiefly. Philosophy strives for finding out the means of reaching that goal. From this standpoint, the statement of vijamantra in the Tantra Scriptures is one of the chief objects of philosophical doctrines. So, in the Karpuradi stotras the statement (uddhara) or citation of vijamantra, is taken to be the expression of philosophisation. The vijamantra of the goddess Dakshinakalika is 'Krum'. The way by which this mantra has been stated, stands as a fine example of scholasticity. It has been stated there that, by giving up the middle and ending wowel (i.e. a, u, a) and 'pr' and 'r' there remains (i.e. 'k' and 'r' repha), -> if we combine 'indu' 'm' (candravindu) and 'i' with it, the vija that is thus created is "krum", it belongs to you. He who mutters it thrice, becomes one who has attained all his desired goals and most naturally from his month sentences, assuming the forms of prose and poetry, are pronounced or emerged. (1) -----------------------------Foot Note : (Contd.)

0 279 Foot Note: (Contd.) (1) Karpuramadhyapantya-svaruparahitam senduvamakshiyuktam te mataretat tripuraharavadhu trihkrtam ye japanti e tesam gadyani padyani ca mukhakuharaduttas antyava vacah h svaccandam dhvantadharadhararucirucire Safvasiddhim gatanam Dakshinakalika stotram - 1. 0

-:: 280 Now a question arises here most naturally that if it is the fact that with the muttering of this mantra thrice all desired objects are achieved, nobody could suffer. For, everybody could be able to have his ultimate goal easily by taking this easier way. But realistically it is contradictory. There are innumberable evidences where desired objects are not attained by muttering this mantra not only thrice but for three million times. So, an entirely false and imaginative vijamantra, that has been mentioned, has no value of its own. Philosophical theories are based on a true ground for all times, So, the effort of explaining such an unreal imagination as philosophical reasoning, will be an act of an inexperienced person totally. In response to it, it may be said on the basis of Scriptures that, if one mutters such mantra properly, one must achieve his desired goal. The word 'mantra' denotes 'body' (sarira), So, if we take it as only a combination of some letters, the act of muttering can not be done. The conscious mantra of muttering, existing in the body of words, is stated by letters only in a proper way. So, the consciousness that has been denoted by mantra, having a body of letters, it will only be transformed to letters if we do not understand it properly, it will never assume the form of mantra. It can

281 ::- be said by the common examples that if one, after hearing that electricity is generated by water, attempts to generate electricity by water (without applying requisite technicalities), it will be entirely ended in smoke. For, water cannot directly generate electricity but through the application particular technical methods it is generated and hence thene only one must consume it. He then attains his desired object. Likewise, if we can not rouse the conscious power, existing within the wordy body of mantra, no result is to be accrued from muttering of mantras. Hence, in the Tantra scriptures, there are ways of bringing or ascribing consciousness on mantra. It will be a hyperbole to say that, such ways are institutional or ritual matters. There are two aspects of ritual matters too external (vahyik) and mental or internal (manasika). Therefore by these two methods or means the conscious power of a mantra is to be roused. Then by realising properly the consciousness of mantra, having a wordy body, if we mutter mantra, we must get its result. To achieve this purpose firstly the underlying meaning of every letter, existing in the body of mantra, is to be known when the meaning of these mantras are known, the worshipper, if he mutters mantras by following the counsel of preceptor, he must get result. In this connection the right to have such knowledge (adhikara) is needed. He whose mind is always scattered due to his addiction to different objects, has no right to mutter mantras. Real mantras are to be muttered in a concentrated mind

-:: 282 muladhara by bringing the worshipper's Kundalini Sakti from mutad 0 D to 'Brahmarandhra' in the way of susumna and absorbing himself in joy, originated from the union of Siva and Sakti. So, where is the possibility of attaining results from the muttering of mantras if their meaning is not known ? Specially, the right to the muttering of mantras is not possible without the performance of Yoga, sanctioned by the scriptures. Hence, it has been stated in the Tantras that, worship, muttering of mantras (japa) etc. are not achieved if the Kulakundalini Sakti is not roused. We may refer to Gandharva tantra in this connection. It has been stated there that as long a 鈥� D as Kundalini remains in a state of slumber in the muladhara, mantra, yantra and worship etc. are by no means, performed. (1) O Q The Gheranda Samhita strikes the same note. There it has been stated that as long as Kundalini remains in the body of the worshipper in a state of slumber, the worshipper remains as an animal i.e. remains fully absorbed in the darkness (1) Mulapade Kundalini yavannindranvita Prabho / Tavanna Kimcit 00 sidhyeta mantrayantrar canadikam / Gandharva tantra 6/36-37.

283 of ignorance. So, if Kundalini Sakti of the worshipper is roused by virtue of his efforts, he achieves his desired 0 goal regarding mantra, yantra (control of senses) and worship etc. (2) So, as long as the Kundalini Sakti is not roused, the right to the act of muttering, suitable for attaining supreme goal, is not grown. To rouse this Kundalini Sakti, ed performance of Tantric Yoga is need. It has been stated in the Rudrayamala that, "vedadhinam mahayogam yogadhina ca kundali " /(3) So, the muttering of vijamantra, that has been stated in the first sloka of the Karpuradi stotra is not a common muttering. The worship, suitable for attaining the ultimate goal, has been mentioned. There is no possibility of attaining the stated state of the said sloka by muttering the vijamantra for not only three millions times but for three crore times without attaining the proper right to the act of muttering. (2) "Yavat sa nidrita dehi tavajjivah pasuryatha / jnanam na jayate tavat kotiyogam samabhyaset / " Gheranda Samhita, Ch.III, 45 Karika // 0 (3) Rudrayamala - 21.

284 b Here, it is to be remembered that the philosophical mystery of the Tantras has been in two flows a deep flow of worship. It is highly mysterious. It is not properly realised without the advise of the worthy preceptor and proper worship. But each and every vijamantra has been made in such a technique that it gives a unique mark in the field of philosophical thought. So, where vijamantra has been stated in the hymns of the Tantras, is derived from philosophical thought and suitable for determining the supreme truth. There is no doubt in it. Although consciousness pervades everything, it is not distinctly realised in coarse (sthula) objects. But in particular fields it is manifested. The conscious Brahma pervades everything. It is the conclusion of Advaita vedanta. But common men can not realise the manifestation of that all pervading, conscious being in wood, pieces of rock etc. The entire manifestation of this consciousness is realised in the body of beings. Founders of the vedanta system of philosophy also admit it. So, though the conscious god is in the mantra, having a wordy body, He is not realised in a common state. But one who has right in the act of muttering, indirectly realises the conscious god, having the body of mantra if he mutters mantras. This spiritual and mysterious theory of the field of worship constitutes a philosophical theory of the Tantras. There are hints of such mysterious and spiritual

285 a D'e theory expressed in various places of the Karpuradi hymn. The goddess Kalika, standing on the breast of Mahadeva, assuming the form of a corpus or dead body, has, in many places, been called "viparita rotatura" (of opposite sex). But here the word 'rati' or 'ramana' does not mean natural, physical, sexual intercourse, it denotes something different. The Kulakundalini Sakti remains asleep in the muladhara cakra, existing in the body and according to the Tantric way the 'Sahasradala Padma' exists in the susumna. Beginning from the Muladhara the susumna vein has met combined itself with the 'Sahasram Padma'. The unmanifested Kulakundalini Sakti is to be brought to the upper region in the way of susumna and it is to united with the supreme Siva, residing at the Sahasradala Padma. Thus the union of Siva and Sakti has been called 'Viparita rati' (opposite sex). The worshipper, who can mutter the vijamantra in a heart, filled with the nectar, originated of the union of this Sakti, having opposite sex. This is, in brief, what the Karpuradi hymn signifies. "Gatasunam Vahuprakarakrtakamciparilas annitamvam digvastram tribhuvanavi dhatrim trinayanam / simasa sima sanasthe talpe savahrdimaha-kalasurataprayuktam, Zya a 0 tvam dhyan jangni-jadaceta api kavih // (1) ------------------------------- (1) Dakshinakalika stotram 7.

286 The above-quoted sloka signifies that, O mother! thou, n who is surrounded by the garland, (kaci) made of the hands of dead beings, who possesses charming buttocks, who has no ornament, creator of all the three worlds, the three-eyed, art united with the Supreme Siva, existing in the cremation ground at the time of destruction. And in connection with the act of sexual intercourse with such Mahakala even ignorant person becomes wise by meditating thou, the sakti, the existant, the conscious and joyful and who is submerged in enjoying bliss, accrues from sexual intercourse. Here what is to be noticed here is that the goddess has been stated as engaged in sexual intercourse and existing on the breast of Mahakala in the creamation ground. At the time of destruction all created objects are merged with Mahakala, i.e. no object of this inanimate world exists not in a concrete form. The situation that is known by the name "Mahakala" refers to that state when all the objects of this inanimate world exist in a subtle form. Hence, the word 'Savahrdi' in the above sloka has been mentioned. A "sava" (dead body) is what is called a body, devoid of the conscious power. So, at the time of destruction when all inanimate objects, by giving up the coarse form (sthula), exist in an unmanifested and '

287 n subtle state, that unconscious state is known by "Mahakala" having a dead body at the time of destruction. It has been stated that the goddess kalika, the conscious, is engaged in sexual intercourse with the Mahakala, existing in the heart of the dead body at the creamation ground. Here the word "sivasana" (cremation ground) denotes own reservoir in the form of the inactive Brahma, remaining in the heart of Siva, represented by 'Sava' (dead body). So, when consciousness is contacted with the Mahakala, represented by "Sava" in his own reservoir (adhara), then only creation dawns on for the first time. So, the first manifestation of consciousness on Mahakala, i.e. on the inanimate object, represented by 'Sava' at the time of destruction, is what is known by the conscious Kali. As she possesses not any particular form, she is of black colour (krsna varna) i.e. as consciousness exists in no form (nirakara) before the creation, She lacks in all the forms. She is not subject to any bondage. For this, She bears no ornament and Her hair are dishevelled. She is unornamented as because She is eternal free, and pure. The entire universe is manifested from the great conscious Being with the help of creation, protection and destruction. Hence, She possesses three eyes, symbolising or denoting the act of revealation. Though it is possible to state in details the mystery of the image of the goddess Kalika, we cease from stating it, thinking it to be irrelavent. 0

288 That we intend to say is that the union of the conscious Being with Mahakala, in the form of Sava (dead body) has been manifested by the word "Surata" (sexual intercourse). It is not the external act of enjoyable sexual intercourse. it is known from the discussion of the idea that has So, been revealed in the sloka that, the Kulakundalini Sakti, existing in his own body, is to be roused and to be united with Siva, remaining in the Sahasrara Padma, by the way of susumna. So, this philosophical method, sanctioned by the Tantras, in the mysterious field of worship, has opened a new horizon; for, such method or way of worship is nowhere found. It also proves that, the analysis of the law of causation is not a philosophical way only. But in the field of worship other philosophical way is found. So, in the slokas of the Karpuradi hymn where the citation of mantra has been stated, are full of philosophical ideas, greatly mysterious and worship centered. Not only that, we find a distinct analysis of the worldly law of causation by following common philosophical ways. The Sakta system of philosophy thinks the qualified Sakta and non-qualified to be the manifestation of a single Supreme Power. It has been stated in the 28th Mantra of the Bhavanopanisat that, sadanandapurnah svatmaiva paradevata lalita 0 0

0 289 "i.e. the goddess Tripurasundari is the joyous soul. It has also been stated in the Kamakalavilasatantra that, vindu is cate a Supreme power And this Sakti, in the form of vindu is manifested in the form of the universe by transforming Herself in various ways. The sakta system of philosophy ultimately leads towards the theory of the non-duality of Brahma. This has been stated in the Karpuradi hymn. It has been stated here that, O Mother Kalika: Thou art the universe, water, fire, air and the sky. Thou art the wife of Girisa, who performs good to Her devotees. Thou exist in all forms though thou art the one and single. (2) This is not the proper place of discussing different doctrines of the sakta system of philosophy. But the chief doctrine stating that a single supreme power exists in all forms by transforming Herself into the form of the universe. Paramayam vindutattyamevedam " (1) (1) Kamakalavilasa Tantra 22. (2) "Dharitri kilanam sucirapi samiro(h) pi gaganam tvameka Kalyan girisaramani Kali sakalam / stutih ka te matarnijakarunaya mamagatikam prasanna tvam bhuya bhuvanamanubhuyanmama januh // Dakshinakalika Stotram 14.

290 10 We find the trace of philosophical thoughts in other hymns of the Tantra Scriptures. All the objects of this universe have been divided into three and we find their discussion in Tantric hymns. The worldly object, realised by outer senses, has been called 'sthula'. Subtle (suks/ma) object is the direct cause of a coarse object; and this subtle one also is originated from the root cause. That root cause is called by the name "supreme unmanifeste d object or nature (Param avyakta or Prakrti). We find such style of analysing inanimate objects in the Samkhya system of philosophy. The coarse (sthula) beings are the universe, water, fire, air and the sky. All the coarse objects are the transformed forms of these coarse (sthula) beings. But these sthula beings are not self-sufficient original objects. The subtle state of these coarse or sthula objects are known by the name "Tanmatra" in the Samkhya system of philosophy. The subtle causes of the sthula five beings are 'sound tanmatra', 'touch tanmatra', 'form tanmatra', 'rasa tanmatra' and 'perfume (gandha) tanmatra', but these Tanmatras too are not original objects. According to Samkhya view, 'ahamkara tattwa' is known as their cause. 'Prakrti' is the root cause of ahamkara tattwa. From this unmanifested Prakrti, the universe is created according to the gradual way of 'Mahattattwa' 0

-:: 291 and ahamkara tattva'. But according to the Samkhya view, this Prakrti is inanimate. According to Tantric theory, Prakrti is the root cause but not inanimate. She is the conscious and great power. Due to the transformation of that great power gradual subtle and coarse object are manifested. Due to the acceptance of transformation (Pari- nama) the balance of reciprocal quantity of the cause and action is performed. Ghata, the transformation of soil, is not fully different from soil. So, the cause and action of the theory of transformation are not called utterly different from each other. But a cause and an action are not totally mon-separate too. Due to the use of state an action differs from its own cause. Kundala, the transformation of gold, will be different from the heap of gold by its practical form, on the other hand, an action and cause remain akin as an object of gold. This has been admitted in the following samkhya karika "samanvayat saktitah pravrttesca / Karanakarya-vibhagadvais varupasya // (1) The limbs of a tortoise, when merged in the body of it, are not seen i.e. in such a state the limbs and the tortoise itself remains akin but when the limbs depart from the body of a tortoise, the body and the limb will appear to (1) Samkhya karika - 15.

292 be different from each other; likewise when the actions exist in the nature (Prakrti) in an unmanifested form, D there remains no difference between an action and a cause. When that action is manifested in the way of transformation of a cause, the difference between an action and a cause is known. This samkhya theory has been admitted in the Tantra philosophy also. But there is a remarkable difference between the Prakrti accepted in the Samkhya philosophy, and also the Prakrti, accepted in the Tantra philosophy. According to the Samkhya theory, the Prakrti, having three qualities, is inanimate. But according to the view of the Tantras the word Prakrti, the animate and great power, means excellent cause or root cause. According to the view of the Samkhya system of philosophy, the animate being is unchangeable (kutastha) or indifferent (nirvikara). Hence, it has not been stated the cause. But the man inanimate Prakrti is admitted as the root cause of the inanimate world. The root cause of the Tantra philosophy is animate. This is transformed to the entire world of beings. And as this Prakrti is infinitely powerful, She is also the chief power (sakti) of inanimate objects. It has been stated in the 'Pracanda candika' hymn by mentioning this theory that the goddess

293 possesses three qualities Herself for threefold necessity of creation, protection and destruction. The Goddess has taken three forms. Brahma is the manifested image of rajas, Visnu of sattva and Maharudra of tamas. But the goddess Pracandacandika is the first Prakrti. We attain our desired objects 0-0 whenever we remember Her. For this, even the gods worship Her pair of legs, as beautiful as a full-bloomed lotus. (1) There is similar description in the Bhairavi stotra too. There too, the goddess Bhairavi has been stated as the coarse (sthula) subtle (suksi (ma) and original nature (Prakrti):- " Sthulam vadanti munayah srutayo grnanti, suksimam vadanti vacasamadhivasamanye / tvamulamahurapare jagatam Bhavani, manyamahe vayamapara krpamvurasim (2) Yet it has been stated that the goddess Bhairavi is animate or conscious (1) "utpattisthitisam hrtightayitum dhatte trirupam tanum, G traigunyajiagatomadiyavikrtih Brahmacyntal sulabhrt / tamadhyam prakrtim smarami manas a sarvartha-samsiddhaye, yasyah smerapadara-vindayugale Labham bhajante Marah // Pracandacandika stotram -6. (2) Bhairavi stotram 5.

294 "Ananda-janmabhavanam srupcinam Caitanyamatratanumamva tavasrayami / Brahmeva visnubhirupasitapadapadmam sanbhagyajanmavasatim Tripure yathavat // (1) Therefore, the presence of philosophical thoughts that we find in different hymns of the Tantras, deserve a detailed discussion of all of them. Regarding the sakta system of philosophy Mahamahopadhyaya Gopinatha Kaviraja and other scholars have composed various informative treatises. Therefore it needs no detailed discussion. The manifestation or expression of philosophical thoughts has been made, in details, in the Tantric hymns. So, we cease from making a brief discussion of it. (1) Bhairavi-stotram -- 13.