Tantricism
in Kashmir
by Acharya Dina Nath
Shastri
Nature
has lavishly endowed Kashmir with certain
distinctive favours which hardly find a parallel
in any alpine land of the world. Set in the womb
of the Himalayas and gifted with beautiful and
inspiring natural scenery, it emerged as a highly
advanced seat of learning from very early times,
taking its place along with the famous
Universities of Taksasila and Nalanda. Ramparts of
high mountains and seclusion of the land helped
her to preserve the life and conditions of early
times which it is rather difficult to resuscitate
in regard to other such mountainous regions. To
the poets like Bilhana and others it was Sardadesh,
the land of goddess Sarda; and it was even
believed that goddess Saraswati actually lived
here and hence the Sardapitha was also known as
Sripeetha for conferring sarvajna degrees.
Srichakra worship seems to have originated from
this concept of the poets here regarding the
characteristic learning of the land. It was only
natural that the savants and rishis should indulge
in exerises of the highest order of metaptiysical
speculation.
The cultural heritage of
Kashmir is, therefore, very rich and derives its
inspiration and strength both from her natural
environs and the rich literature and literary
traditions alike. Usually, the literature of a
country reflects the unique and most distinctive
characteristic of her people and sheds light on
the varied aspects of the numerous subjects
developed in the language of that area. Thus with
the growth of Tantra-sastra that forms one of the
important branches of the general sastras like
Kavya, Natya, Vyakarana and Vedanta, scholars have
put forth their divergent opinions regarding the
genesis and growth of this sastra. All are,
however, agreed on the point that the Vedas are
the source of all these sastras and that Sabda
sastra or Vyakarna (grammar) is their expression
and basic source material.
Along with the growth of
a number of religious sects, numerous treatises
were written to expound the basic tenets of a
particular religion. The Tantra-sastras also were
composed to solve the knotty riddles and secret
esotericism of Dharma. There are many manual, of
tantras on the diverse religious sects still
extant, though some are no doubt lost to us. The
date of composition of these manuals cannot be
determined with any certainty. The internal
evidence, however, reveals that these are anterior
to the treatises on Indian philosophy and
posterior to the Vedas. Some would, however, even
attribute a much earlier date to tantras in
comparison to the Vedas. It may safely be assumed
that whatever was evolved in the form of religious
literature seems to have been first developed in
the form of Tantra-sastra. A few scholars would go
even to the extent of saying that in view of the
complexity of the issues and problems discussed
therein, these hold a place alongside the Vedas.
This is so because the essence of the mantras of
the Tantra-sastra is not in any way inferior to
those of the mantras or hymns found in the Vedas,
Some of the religious principles of India are
based upon the Principles of Tantra-sastra and in
the Tantric-base there occur glimpses of
philosophic doctrines. Among the extensively
ramified aspect of India's speculation 'the
Tantras are characterised by a catholicity of
outlook and are free from all personal, communal
or race restrictions'. They assign a very
important place to women in religion and account
for the growth of the Sakta cult. Justice Sir John
Woodruffe (whose pen-name is Arthur Avalon) was
the first to point out the philosophical and
practical value of the Tantras and how the worship
of Shakti as World Mother gradually displaced
Vedic ritualism.
Bengal, Assam, Gujarat
and Kashmir were prominent centres of Tantric cult
and theories. Even in Buddhism Vajrayina Saktha
had its basis in Tantra sastra. The Tantric cult
was current in Tibet, and also in Kashmir. The
Tantra is referred to in the works of acknowledged
Vaisnava sastra; the Deve Bhagvata in the ninth
skando speaks of it as a Vedanta and Saivism got
asecndaney over Buddhism. The experiences gained
in the Sakta cult and Saivism find a clear
exposition and manifestation in treatises on
Tantras. Most of these are now lost. Nevertheless,
the rituals bear a clear imprint of these tantric
influences. This is amply justified by
Nilamata-purana where certain rituals and
sacrifices are prescribed for all the people of
the valley. Khitsari amavasya etc. are the case,
in point. In fact, certain calamities in the post-Kushana
period were attributed to the giving up of these
practices and accepting Buddhist philosophy. The
adherents of the Sakta and Saiva cult today are
the direct descendants of the Tantric group of
followers. With the decline of Buddhism, the Sakta
cult came into prominence and even the Vajrayana
branch of Buddhism found expression in
Baudha-Tantra. It developed along with the Tantric
cult which had already taken deep roots in the
soil. This is supported by a study of Saivism
itself, the rise of which is held by consensus to
be the 6th century of the Christian era. The
Baudha-tantra ( Vajrayana branch of Buddhism )
also flourished along with the Tantric principles
in Kashmir. A study of the Saiva-sastra reveals
that the Tiintric literature that had developed
much earlier in the 6th century was based upon the
main principles of Isvaraduyavada. These
principles have been explained at length in
different forms in Saivasastra and have been
rightly characterised as Trika-sastra. it took the
name of Trika as it included the elements of
Agama, Pratyabhijna & Spanda Sidhanta. Agama
Sastra is included in the Tantra-shastra which
implies the description and analysis of a
particular sectarian sastra. Etymologically it has
its roots in 'tanu' with the termination : 'tra'
and gives the exposition of a particular religious
cult or esoteric character of the rituals. Agama-sastra
was in use much earlier than Tantra-sastra and the
noblest principles stated therein have found
expression in a masculine form through the mouth
of Lord Siva, whereas the Tantra-sastra confirms
the expounded subject in the form of a male-female
dialogne, viz. the akhyanas dialogue between Siva
and Parvati. The Tantra sastra which concerns
itself with the subject through Para-sakti is
called Sakta-tantra and the same Para-sakti is
known as Tripurasundari in Tantra-sastras. All
that was regulated in the world in three different
manifestations was called Tripura and the
collective energy of Brahma, Visnu and Mahesh was
known as Tripura or Sri Tripurasundari which is
also variously known as Mahasaraswati, Mahalakshmi
and Mahakali,
During the mediaeval
period in Kashmir much stress was laid on
Bhairava-yaga and Bhairava worship. These are
closely related to Tantra sastra. But the texts
dealing with them are now no longer available.
Anandeswara, Mangalesvara, Hatkesvara, Purnaraja
Bhairava, Turska-raja bhairava, Visvaksina,
Jayakasina and Mahakala-the eight Bhairavas etc.
and their worship was Tantric in nature.
Bhairavayamal Tantra, Anandabairava Tantra,
Utsusma Bhairava and Hatkesvara Samhita etc. that
are known to us through stray references only and
could confirm the prevalence of the eight Bhairava
cults are also not available. The Rudrayamal
grantha that deals with the source of hymns and
thousands of names of the various gods ard
goddesses is available only in a fragmental form.
A fragmented but defective edition of this book
has been published from Calcutta and a few
incomplete Mss are preserved in the archives of
Nepal, Varanasi and Kashmir. Like other Pauranic
parvas (festivals), the Kashmiri Pandits had a
number of Tantric parvas too which are now not
existing. These included Bhairavparva, Matsybali,
Vastusupatibali, Margasirsabali etc. A study of
the Rajatarangini reveals that other tantras were
also prevalent in Kashmir but the Pandits did not
bold them in high esteem. The main subject of
these was maaran (To kill), mohan (To hypnotize),
uchhaTan (To apply witch craft). The Satakapala
Akhyana of Chakropala of Akahara was Tantric in
character.
The Tantric cult was in
vogue in Kashmir before the spread of Buddhism,
Savism and Vaisnavism. Its literature is now not
procurable. There is no gainsaying the fact that
even before the prevalence of the Vedic religion,
the Tantra cult was a dominant creed and this
explains the existence of Tantricism in the
various activities of Vedic rituals. The sixth
century saw the emergence of Siva philosophy watch
had its roots in the contemporary Tantric
literature and Baudha Tantras. In course of time
it led to the development of a refined and highly
evolved Saiva-advaitavada. The main Tantras which
fall under the group af Agamas are: Svachhanda
Tantra, Mainivijaya, Netra Tantra, Vamakesvari,
Rudrayamal and Vijnana Bhairava. The subject
matter of these is closely related to the
exposition of the Trika cult. Of these the
Svachhanda Tantra, Malinitantra, Netra Tantra,
Mrgendra Tantra, Vijnana bhairava, Vamakesvara
tantra have been published by the Kashmir Research
Deptt. Besides tantraloka based on Advaita
Saiva-sastra has also been published by the same
department in 12 volumes. A brief description of
the pubished tantras is given as follows. The
unpublished Tantra literature preserved in the
Kashmir Archives is : 1) Munimatamanimala (Vamadeva),
2) Subhagarcharatnam, 3) Agamakalpalata (Yadunath),
4) Siva-nrtya, 5) Kaula Kantahala, 6) Sakti-Sangam,
7) Yoga-ratnavali (Nag-arjuna), 8) Saubhagya
Ratnakara. In Svchhanda Tantra a clear exposition
of Tantra-sastra is given in all its aspects of 'diksa',
'asana' 'panchakrtya', 'panchamukhas', mandala
rudra, bhuvana, nari, guru- disciple, mantra,
sadadbvarnan etc. These are Agamika Tantra sastras
which have been published in six volumes by the
Kashmir Research Deptt. The contents of
Agamika-tantra deal with Parmasivaswarupa Bhairava.
Like Tantraloka, Svachhanda Sastra is an
encyclopaedia of Saiva-sastra and is in itself a
standard manual. Vidyarnava Tantra as written by
Vidyaranymuni, the disciple of Pragalbhatacharya
(the disciple of Vishnu sharma). Their tradition
has come down to us from the Jagatguru
Shankaracharya. Vidyarana Tantra was a composition
of Vidyarana. A description of Tripura or
Triporasundari is given therein: the three main
activities of creation etc. Parmasiva has been
eulogized and this represents the energy of
Brahama, Visnu and Rudra. These, as mentined
above, are manifested in Mahasaraswati,
Mahalakshmi and Mahakali. Thus in the form of a
'male-female', dialogue a very apt description is
given of Siva-Sakti worship. Tripurasundari is not
only the Sundari of three worlds but is also the
sole directing force of the activities of the
Trinity and of the five different kinds of forces
to the east, west, south and north and the higher
regions in the form of Unmani, Bhogini, Kumbika,
Kalika and Maha-Tripurasundari of the upper
regions. The said 'grantha' is in the form of
hymns in worship of Maha-Tripurasundari. It has
too large sections dealing with the numerous
mantras etc. in praise of Maha-Tripurasundari, in
Her twenty different forms.
The date of composition
of Vidyarana Tantra is fixed at 1130 of Vikrama
era corresponding to 1073 A. D. It is a huge
compendium which draws freely from the following
tantras, most of which are not available now :
Agastya-Sainhita, Phetakarini Tantra,
Dakshinmurti-kalpa Yogasasta, Vamekesvar, Sarda,
Kalimata, Tantra-raja, Dakshinamurti Saimhita,
Bhairavi Tantra, Sidha-Saraswata Tantra, Uttar
Tantra, Kularanva, Pingalamata, Sivayamala,
Brahayamala, Rudrayamala, Kulaprakasa Tantra,
Narada Pancha-ratra, Yogini Tantra, Vayani Samhita,
Aksa-sastra, Sarada-Tilaka, Nila Tantra, Srikrama
Narayaneya, Brhat Narayaneya, Satatapa-samhita
etc, regarded as an encyclopaedia of Tantra-sastra
and its literature. It was once published by the
Kashmir Durbar but is n ow completely out of
print. The original copy of it was available in
the private library of Maharaja Harisingh and the
MSS Library of Jammu Rughnath Mandir. I too had
purchased a copy of it for the Research Library,
Srinagar, under the kind patronage of Shri P.N.
Pushp.
Devi Rahasya:
This is also a huge grantha
of a kind of specific Tantra-sastra. Along with it
has been published Udharkosa, a grantha for
mantrodhara, quite unique as a type. The first
half includes 25 patalas (paragraphs) and has been
composed in the form of adhyayas (chapters) deal
mainly with the bhijamantras of gods and
goddesses, worship of the crematorium, madya
suddhi purification of wine and madyapan vidhi,
(drinking method) maesamskara etc. The other half
known also as Rahasyayiya, contains 35 (adhyayas)
chapters. Panchangas mentioned therein are:
Jawalamukhi, Sarika, Maharajna, Bala, Tripura,
Lakshmi, Saraswati, Tara, Bhvaneswari, Matangi,
Bheda and the bijamantras related to these
goddesses and six other mantras of other
goddesses. These are : Bhadrakali, Turi,
Chhinamasta, Dakshina, murti, Svama, Kalaratti.
All these goddesses are included in the pantheon
of the Hindu goddesses. In the third section
Varahi, Vajra-yogini, Kameshwari, Gauri, Annapurna,
Sarada etc. are included along with basic mantras
and bjamantras. The mantras of Ganesa, Vatuka
Kumara, Mrtyunjaya, Kartaviryarjuna, Sugriva,
Hanumana, and those of navagrahas are also
included. Similarly, the basic mantras of
Varnamala and the mantras of navagrahas as also
those of Bhvani, Baguemukhi, Indrakshi, Khechari
too find a place therein. The dhyana-dharana of
these goddesses and grahas are also included. It
appears to be a large section of Rudryamala Tantra.
Udharkosa is in the form of a dialogue between
Daushinamurti and his disciple Akshyaya. It is a
publication of the Kashmir Research Deptt. (1941)
Brhat Nila Tantra:
It is so called because it
supplies every information in connection with the
worship of Nila Sarasvati. The eleventh chapter of
the Tantra describes at length how the Goddess of
Wisdom became Nila (blue).
The Tantra is written in
the form of a dialogue in which Mahakalabhairava
appears is the speaker and Mahakali as the
listener.
It contains twenty-four
chapters. Contents of these are briefly mentioned
in the first chapter. The Tantra is evidently
later in composition than the Gandharva-Tantra to
which it refers and the Durgasaptasati.
In this Tantra the Devi
requests Dhairava to reveal the Nilatantra as
promised at the time the Kalitantra was revealed.
The Bhairava redeems the promise and declares that
the Tantra which he is to reveal should be duly
preserved and concealed, as that leads to many
blessings. Firstly, he briefly mentions the
important topics of the Tantra and then begins the
description of Tara in all her forms with the way
in which She is to be worshipped.
The mantra of Nila
Saraswati, consisting of five syllables, reads Om,
Hni, Stri, too, but of this Vasistha is the sage,
Vrhati the metre, Nila Saraswati the deity and the
object acquisition of poetic power. Practitioner
of the mantra is advised to perform the bathing
etc. in the right manner according to both forms,
vedic and tantric.
This chapter describes
the piya or worship of the Nila Sarawati. It is to
be done in out-of-the-way places, such as deserts,
cremation-grounds, jungles, hills and hillocks.
Worship of the deities: Ganesa, Kshetrapala,
Yogini and Vatuka with Bhaam, kshaam, yaam, vaam
comes at the beginning. While entering the altar
Brahma and Vastupurusha receive their worship.
Devi is to be meditated upon as occupying the seat
of jewels at the foot of the desire-granting tree.
Water required for worship is to be purified with
the mantra of <verse>.
Gandharvatantra:
It gives, with elaborate
details, instructions in ritualistic worship
purifications, mantras, yantras, mudras, asanas
and the like. It also provides, in eleventh
chapter, forms of meditations on Kundalini and
prescribes Pranayama as almost the panacea of all
ills. This Tantra is extremely rich and
predominately Shakta in nature and philosophically
of trika outlook.
Vijnana Bhairava
Tantra:
This is commented on partly
by Ksemaraja and partly by Shivopadbyaya. This is
a text of the Tantra Shastra of Agamic nature
being a conversation between Shiva as Bhairva and
Shakti as Bhairvi. The theme of the text is
explained by Shiva himself. Main typic of the text
is 112 yoga dharamas; the forms of Dhyana are
elaborately mentioned therein. It is based on the
famous Rudrayamala Tantra.
Uddamareswara Tantra:
This Tantra is a book of
magical formulas and practices and also prescribes
a number of medicinal drugs.
Vamakeswari Mata
Vivarana:
This is Agama Shastra. It
deals with philosophical though as well as
rituals, mainly the latter. It gives a clear
explanation of Shakti as Triputa-Sundari, whose
worship, in various forms, it prescribes.
Malini Vijaya Tantra:
This work belongs to Agama
Shastra and according to Abhinavagupta is the most
importaot Agama treatise for trika system of
Shaiva philosophy. It is a conversation between
Shiva and Shakti.
Malini Vijaya Vartikam:
This is a running commentary
of above work by Abhinavagupta and is written ia
simple Sanskrit in the Anuship meter.
Netra Tantra ( with a
commentary of Kshemaraja ) is published in two
volumes in a dialogue form between Shiva and
Shakti. The conversation introduces a question
from Shakti that all the eyes are full of water,
how is that from Thine eye, Thou Divine lord, there
sprang forth the great fire which burnt every
thing ? The whole book is mainly an answer to this
question.
Mrgendra Tantra:
It deals with an Agamic
nature of Tantra. There is a dialogue between sage
Aanta and his disciple. It is depicting to
plurastic thought of Saiva School.
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