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'啶多�嵿ぐ啶︵�嵿ぇ啶距き啶曕�嵿い啶� 啶膏ぎ啶�啷嵿く啶距じ啶距い啷� 啶膏ぐ啷嵿さ啷� 啶膏た啶о�嵿く啶ㄠ�嵿い啶� 啶膏ぐ啷嵿さ啶︵ぞ 啷� [艣raddh膩bhakti samabhy膩s膩t sarve sidhyanti sarvad膩 | ] ' 32 For the fulfilment of the Tantric dictum '啶多た啶掂�嬥き啷傕い啷嵿さ啶� 啶多た啶掂�� 啶�啶溹�囙い啷� [艣ivobh奴tv膩 艣iva峁� yajet ] ' 啷� [| ] must be perfect harmonization of J帽ana, Yoga, Kriya and Cary膩. A happy blending of the above four factors is said to bring about a state of being where the Sadhaka, without being aware of it, attains a divine existence. In other words, he identifies himself with the divine. This is what is implicit in the worship of Devatas and Ksetr膩r膩dhana in general. Here we find the revelation of the Caturmah膩v膩kyas鈥攁ham brahm膩smi; tattvamasi; ayam膩tma brahma; praj帽anam brahma - which constitute the very essence of Indian thought. Tantra Vedic or Non - Vedic - There existed a lot of controversy among scholars of yore regarding the Vedic or non-vedic origin and nature of Tantra. The controversy has apparently subsided now with the near unanimity among scholars that Tantra is both Vedic and non-vedic in origin, nature and content. The observations made by Monier Williams in his book 'Religious Thought and Life in India' have held the attention of the followers of the Avaidikasiddhanta. 33 However in the Vaisnavit system of worship, in Saivagamas and in the Saktik forms of worship, the Veda s奴ktas and Veda mantras are used extensively. This can be taken as proof to the predominance of Veda in Tantric rites. But the Tantric texts by themselves claim superiority over the Vedas. For eg: 18