Tantricism in Kashmir

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Tantricism in Kashmir

by Acharya Dina Nath Shastri

Kashmiri Overseas Association

 

Kashmir Shaivism

 

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, fut 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 conentary 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 Divinelord, 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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