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Sketch of the Religious Sects of the Hindus c7.s2: Saktas

Sketch of the Religious Sects of the Hindus c7.s2

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Saktas

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The worshippers of the SAKTI, the power or energy of the divine nature in action, are exceedingly numerous amongst all classes of Hindus.* This active energy is, agreeably to the spirit of the mythological system, personified, and the form with which it is invested considered as the especial object of veneration, depends upon the bias entertained by the individuals towards the adoration of VISHNU or SIVA. In the former case, the personified SAKTI is termed LAKSHMI', or MAHA' LAKSHMI', and in the latter, PA'RVATI, BHAVA'NI or DURGA'. Even SARASWATI' enjoys some portion of homage, much more than her lord, BRAHMA', whilst a vast variety of inferior beings of malevolent character, and formidable aspect, receive the worship of the multitude. The bride of SIVA, however, in one or other of her many and varied forms, is by far the most popular emblem in Bengal, and along the Ganges.

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The worship of the female principle, as distinct from the divinity, appears to have originated in the literal interpretation of the metaphorical language of the Vedas, in which the will or purpose to create the universe, is represented as originating from the creator, and co-existent with him as his bride, and part of himself. Thus in the Rig Veda, it is said " That divine spirit breathed without afflation single, with (Swadha) her who is sustained within him; other than him nothing existed. First desire was formed in his mind, and that became the original productive seed,† and the Sâma Veda, speaking of the divine cause of creation, says, " He felt not delight, being alone. He wished another, and instantly became such. He caused his ownself to fall in twain, and thus became husband and wife. He approached her, and thus were human beings produced."‡ In these passages it is not unlikely that reference is made to the primitive tradition of the origin of mankind, but there is also a figurative representation of the first indication of wish or will in the Supreme Being. Being devoid of all qualities whatever, he was alone, until he permitted the wish to be multiplied, to be generated within himself. This wish being put into action, it is said, became united with its parent, and then created beings were produced. Thus this first manifestation of divine power is termed *Ichchhárúpá*, personified, desire; and the creator is designated as *Swechchhamaya*,* united with his own will whilst in the *Vedanta* philosophy, and the popular sects, such as that of *Kabir*, and others, in which all created things are held to be illusory, the *Sakti*, or active will of the deity, is always designated and spoken of as *Máyá* or *Mahámáyá*, original deceit or illusion.†

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∗ It has been computed, that of the Hindus of Bengal, at least three-fourths are of this sect; of the remaining fourth, three parts are Vaishnavas, and one Saivas, &c. † Asiatic Researches, VIII. 393. ‡ Asiatic Researches, VIII. 426.

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Another set of notions of some antiquity, which contributed to form the character of the *Sakti*, whether general or particular, were derived from the *Sánkhya* philosophy. In this system, Nature, *Prakriti*, or *Múla Prakriti*, is defined to be of eternal existence, and independent origin, distinct from the supreme spirit, productive though no production, and the plastic origin of all things, including even the gods. Hence *Prakriti* has come to be regarded as the mother of gods and men, whilst as one with matter, the source of error, it is again identified with *Máyá*, or delusion, and as co-existent with the Supreme as his *Sakti*, his personified energy, or his bride.‡

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* Thus, in the *Brahma Vaivertta Purana*, which has a whole section dedicated to the manifestations of the female principle, or a *Prakriti Khanda*.

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एवं रूपं विश्वभगवाने क एव सः। दिग्भिश्च नभसा सार्द्धं शून्यंविश्वं ददर्श ह॥ आलोच्य मनसा सर्व्वं एकमेवा सहायवान् स्वेच्छया वहुमारेभे सृष्टिस्वेच्छामयः प्रभुः॥

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The Lord was alone invested with the Supreme form, and beheld the whole world, with the sky and regions of space, a void. Having contemplated all things in his mind, he, without any assistant, began with the will, to create all things. He, the Lord, endowed with the wish for creation.

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† So also in the authority last quoted.

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साच ब्रह्मस्वरूपा माया नित्या सनातनी।

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She (*Prakriti*,) one with, *Brahma*, is *Máyá*, eternal, everlasting. And in the *Kalika Purana*.

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अभित्रा प्रकृति वी सा जन्तू म्सम्मोहति

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*Prakriti* is termed Inherent *Máyá*, because she beguiles all beings.

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‡ In the *Gita*, *Prakriti* is identified with all the elementary predicates of matter.

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भूमिरापोऽनलोवायुः खंमनोबुद्धिरेवच। अहंकार इतीयं मेभिन्नाप्रकृतिरष्टधा॥

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These mythological fancies have been principally disseminated by the *Puranas*, in all which *Prakriti*, or *Maya*, bears a prominent part. The aggregate of the whole is given in the *Brahma Vaivartta Purana*, one section of which, the *Prakriti Khanda*, is devoted to the subject, and in which the legends relating to the principal modifications of the female principle are narrated.

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According to this authority, BRAHMA, or the Supreme Being, having determined to create the universe by his super-human power, became twofold, the right half becoming a male, the left half a female, which was *Prakriti*. She was of one nature with BRAHMA. She was illusion, eternal and without end : as is the soul, so is its active energy ; as the faculty of burning is in fire.* In another passage it is said, that KRISHNA, who is in this work identified with the Supreme, being alone invested with the divine nature, beheld all one universal blank, and contemplating creation with his mental vision, he began to create all things by his own will, being united with his will, which became manifest as MU'LA PRAKRITI.† The original PRAKRITI first assumed five

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“ This, my *Prakriti*, is inherently eight-fold, or earth, water, fire, air, ether, mind, intellect, individuality.”

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So also the *Kurma Purana* (Chapter, 12).

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तद्य सर्वं जगन्मूर्तिः ब्रह्ममायेति विश्रुता ।
तदेवं भामयेदीशे मायावी पुरुषोत्तमः ।
सैषामायात्मिकाशक्तिः सर्व्वकारा सनातनी ।
विश्वरूपं महेशस्य सर्व्वदा संप्रकाश्येत ॥

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His Energy, being the universal form of all the world, is called *Maya*, for so does the Lord the best of males and endowed will illusion cause it to revolve. That *Sakti* of which the essence is illusion, is omniform and eternal, and constantly displays the universal shape of *Mahesa*.

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* योगेनात्मा सृष्टि विधौ द्विधा वभूवसः

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पुमांश्च दक्षिणार्द्धाङ्गो वामार्द्धा प्रकृतिः स्मृता ।

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He, by the power of YOGA, became himself in the act of creation two-fold, the right half was the male, the left was called *Prakriti*.

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† स्वेच्छामयस्य कृष्णस्यसिसृक्षया ।

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साविर्बभूवसइसा मूलप्रकृतिरीश्वरी ॥

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From the wish which was the creative impulse of *Sri Krishna*, endowed with his will, she, *Mula Prakriti*, the Supreme, became manifest.

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forms*—DURGA' the bride, SAKTI, and MAYA', of SIVA, LAKSHMI' the bride, SAKTI and MAYA' of VISHNU, SARASWATI' the same of BRAHMA, or in the Brahma Vaivartta Purana, of HARI, whilst the next, SA'VITRI is the bride of BRAHMA'. The fifth division of the original Prakriti, was RA'DHA', the favourite of the youthful KRISHNA, and unquestionably a modern intruder into the Hindu Pantheon.

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Besides these more important manifestations of the female principle, the whole body of goddesses and nymphs of every order, are said to have sprung from the same source, and indeed every creature, whether human or brutal, of the female sex, is referred to the same principle, whilst the origin of males is ascribed to the primitive Purusha, or male. In every creation of the universe, it is said the MU'LA PRAKRITI assumes the different gradations of Ansarúpini, Kalárúpini and Kalánsarúpini,† or manifests herself in portions, parts, and portions of parts, and further subdivisions. The chief Ansas are, besides the five already enumerated, GANGA', TULASI, MANASA' SASHTHI, or DEVASNA, MANGALA'CHANDIKA, and KA'LI'; the principal Kalás are SWA'HA', SWADHA, DAKSHINA, SWASTI, PUSHTI, TUSHTI, and others, most of which are allegorical personifications, as Dhriti, fortitude, Pratishthá, fame, and Adharma, Wickedness, the bride of Mrityu, or Death. ADITI, the mother of the gods, and DITI, the mother of the demons, are also Kalás of PRAKRITI. The list includes all the secondary goddesses. The Kalánsas and Ansánsas, or sub-divisions of the more important manifestations, are all womankind, who are distinguished as good, middling, or bad, according as they derive their being, from the parts of their great original, in which the Satya, Rajas, and Tama Guna, or property of goodness, passion, and vice predominates. At the same time as manifestations of the great Cause of all they are entitled to respect, and even to veneration : whoever, says the Brahma Vaivartta Purana, offends or insults a female, incurs the wrath of PRAKRITI, whilst he who propitiates a female, particularly the youthful daughter of a Brahman, with clothes, ornaments and perfumes, offers worship to PRAKRITI herself. It is in the spirit of this last doctrine that one of the principal rites of the Sáktas, is the actual worship of the daughter or wife of a Brahman, and leads with one branch of the sect at least to the introduction of gross impurities. But besides this derivation of PRAKRITI, or SAKTI, from the Supreme, and the secondary origin of all female nature from her, those who adopt her as their especial divinity, employ the language invariably addressed towards the preferential object of worship in every sect, and contemplate her as comprising all existence in her essence. Thus she is not only declared to be one with the male deity, of whose energy some one of her manifestations is the type, as DEVI with SIVA, and LAKSHMI with VISHNU; but it is said, that she is equally in all things, and that all things are in her, and that besides her, there is nothing.*

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∗ तदाज्ञया पञ्चविधा सृष्टि कम्भविभेदतः । And she (the Múla Prakriti,) became in the act of creation five-fold by the will of the Supreme.

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† अंशरूपा कलारूपा कलांशांशस्यसम्भवा । प्रकृतेः प्रतिविश्वेषु देव्याः दिव्ययोगिनः ॥ In every creation of the universe the Devi, through divine Yoga, assumes different forms, and becomes Ansarúpá, Kalárúpá, and Kalánsarúpá, or Ansánsarúpá.

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Although the adoration of PRAKRITI or SAKTI is, to a certain extent, authorised by the Puránas, particularly the Brahma Vaivartta, the Skanda, and the Káliká, yet the principal rites and formulæ are derived from an independent series of works, known by the collective term of Tantras. These are infinitely unmerous, and in some instances of great extent; they always assume the form of a dialogue between SIVA and his bride, in one of her many forms, but mostly as UMA' and PARVATI, in which the goddess questions the god as to the mode of performing various ceremonies, and the prayers and incantations to be used in them. These he explains at length, and under solemn cautions that

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* Thus in the Kasi Khanda—

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सर्व्वमन्त्रमयीत्वं ब्रह्माद्यास्त्वत्समुद्भवाः ।
चतुर्वर्गात्मकीत्वंवै चतुर्वर्गफलप्रदा ॥
त्वत्तः सर्व्वमिदंविश्वं त्वयिसर्व्वं जगत्स्थिते ।
यद्यच्च दृश्यतेचैव स्थूल सूक्ष्म स्वरूपतः ।
यत्तत्त्वं शक्तिरूपेण किञ्चिन्नत्व दृतेक्वचित्

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Thou art predicated in every prayer—Brahmá and the rest are all born from thee. Thou art one with the four objects of life, and from thee they come to fruit. From thee this whole universe proceeds, and in thee, asylum of the world, all is, whether visible or invisible, gross or subtle in its nature: what is, thou art in the Sakti form, and except thee nothing has ever been.

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they involve a great mystery, on no account whatever to be divulged to the profane.

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The followers of the *Tantras* profess to consider them as a fifth *Veda*, and attribute to them equal antiquity, and superior authority.* The observances they prescribe have, indeed, in Bengal, almost superseded the original ritual. The question of there date is involved in considerable obscurity. From the practices described in some of the *Puránas*, particularly that of the *Dikshá* or rite of initiation, in the *Agni Puránas*, from the specification of formulæ, comprising the mystical monosyllables of the *Tantras* in that and other similar compilations, and from the citation of some of them by name in different *Pauránic* works,† we must conclude that some of the *Tantras* are prior to those authorities. But the date of the *Puránas* themselves is far from determined, and whilst some parts of them may be of considerable antiquity, other portions of most, if not of all, are undoubtedly subsequent to the tenth century of the Christian era. It is not unlikely, however, that several of the *Tan-*

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* Thus, in the Siva Tantra, SIVA is made to say—
ममपञ्चभ्यस्मुखपञ्चाम्नायाविनिर्गताः ।
पुर्व्वश्च पश्चिमश्चैव दक्षिणश्चोत्तरस्तथा ॥
जङ्गाम्नायश्च पञ्चैते मोक्षमार्गाः प्रकीर्त्तिताः ।
आम्नया वह्वः सन्तिजङ्गाम्नायेन नोसमाः ॥
“The five Scriptures issued from my five mouths, and were the east, west, south, north, and upper. These five are known as the paths to final liberation. There are many Scriptures, but none are equal to the Upper Scripture.” *Kullúka Bhatta*, commenting on the first verse of the second chapter of *Menu*, says, the *Sruti* is twofold—*Vaidika* and *Tantrika*;
श्रुतिश्च द्विविधा वैदिकी तान्त्रिकी च ॥

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† As in the *Kúrma Purána*, the *Kapála*, *Bhairava*, *Váma* and *Yámala*, and the *Pancharátra* in the *Varáha*; we have also a number mentioned in the *Sankara Vijayas*, of both *Anandagiri* and *Mádhava* as the *Siva Gíta*, *Siva Sanhitd*, *Rúdra Yámala*, and *Siva Rahasya*. It is also said in *Anandagiri's* work, that the Brahmanas were cursed by *Gáyatri*, to become *Tántrikas* in the Kali age.

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वेदाक्त कर्म्महीनाश्च ताविकाचार तत्पराः ।
यूयं कलौ भवन्त्वेव मिति तानाङसावषा ॥
“She being angry said to them, in the Kali age, after abandoning the *Veda* ritual, become followers of the *Tantrika* observances.

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tras are of earlier composition, especially as we find the system they inculcate, included by ANANDAGIRI, in his life of SANKARA'CHA'RYA, amongst the heterodoxies which that Legislator succeeded in confuting. On the other hand, there appears no indication of Tantrika notions in the Mahábhárat, and the name of Tantra, in the sense of a religious text book, does not occur in the vocabulary of AMERA SINHA. It may therefore be inferred, that the system originated at some period in the early centuries of Christianity, being founded on the previous worship of the female principle, and the practices of the Yoga with the Mantras, or mystical formulæ of the Vedas. It is equally certain that the observances of the Tantras have been carried to more exceptionable extremes in comparatively modern times, and that many of the works themselves are of recent composition. They appear also to have been written chiefly in Bengal and the Eastern districts, many of them being unknown in the West and South of India, and the rites they teach having there failed to set aside the ceremonies of the Vedas, although they are not without an important influence upon the belief and the practices of the people.

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The Tantras are too numerous to admit in this place of their specification, but the principal are the Syáma Rahusya, Rúdra Yámala, Mantra Mahodadhi, Sáreda T'ileka, and Káliká Tantra, whilst the Kulachurámani, Kulárnava, and similar works, are the chief authorities of one portion of the Sáktas, the sect being divided into two leading branches, the Dakshinácharis and Vámácharis, or followers of the right hand and left hand ritual.

Dakshinas, or Bhaktas

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When the worship of any goddess is performed in a public manner, and agreeably to the Vaidik or Pauránik ritual,[*] it does not comprehend

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∗ The peculiarites of this sect are described in the Dakshináchara Tantra Raja, a modern summary of the system by Kásináth : according to this authority—

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दक्षिणाचार तवोक्तं कर्मतच्छुद्धो वैदिकम् ।

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"The ritual declared in the Tantras of the Dakshinácháras, is pure, and conformable to the Vedas."

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the impure practices which are attributed to a different division of the adorers of SAKTI, and which are particularly prescribed to the followers of this system. In this form it is termed the Dakshina, or right hand form of worship.* The only observance that can be supposed to form an exception to the general character of this mode is the Bali, an offering of blood, in which rite a number of helpless animals, usually kids, are annually decapitated. In some cases, life is offered without shedding blood, when the more barbarous practice is adopted of pummelling with the fists the poor animal to death: at other times blood only is offered without injury to life. These practices, however, are not considered as orthodox, and approach rather to the ritual of the Vámácharis,† the more pure Bali, consisting of edible grain, with milk and sugar. Animal victims are also offered to DEVI, in her terrific forms only, as KA'LI' or DURGA'. The worship is almost confined to a few districts; and, perhaps, is carried to no great extent.

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* वामागमो मदुक्तोयं सर्व्व शूद्रपरःप्रिये।
ब्राह्मणे मदिरादाना द्ब्राह्मणेन वियुज्यते॥
नकर्त्तव्यं न कर्त्तव्यं न कर्त्तव्यं कदाचन।
इदंतु साहसं देवि न कर्त्तव्यं कदाचन॥

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The Váma ritual, although declared by me, was intended for Súdras only. A Brahman, from receiving spirituous liquor, forfeits his Brahmanical character—let it not be done—let it not ever be done. Goddess, it is brutality, never let it be practised.

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† द्विविधवलिराख्यातो राजसः सात्विको बुधैः।
राजसो मांसरक्ताद्य पलचय समन्वितः॥
मुद्ग पायस संयुक्तो मधुरचय लोहितः।
ब्राह्मणे नियतःशुद्धः सात्विकं वलिमाहरेत्॥

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The Bali is of two kinds, Rájasa and Sátwika; the first consists of meat, and includes the three kinds of flesh; the second of pulse and rice-milk, with the three sweet articles, (ghee, honey, and sugar,) let the Brahman, always pure, offer only the Sátwika Bali.

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The Brahmavaivartta also observes—"The animal sacrifices, it is true, gratify Durga'; but they, at the same time, subject the sacrificer to the sin which attaches to the destroyer of animal life. It is declared by the Vedas, that he who slays an animal, is hereafter slain by the slain. " Brahma Vaivartta Purana."

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Although any of the goddesses may be objects of the *Sakta* worship, and the term *Sakti* comprehends them all, yet the homage of the *Saktas* is almost restricted to the wife of SIVA, and to SIVA himself, as identified with his consort.* The sect is, in fact, a ramification from the common *Saiva* stock, and is referred to SIVA himself as its institutor. In the *Tantras*, as has been noticed, he appears as its professor, expounding to PA'RVATI the mantras, tenets, and observances of the *Sakta* worship, whether of the right or left hand description.

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The worship of DEVÍ, thus naturally resulting from the works on which the *Sakta* doctrines are founded, is one of considerable antiquity and popularity. Laying aside all uncertain and fabulous testimony, the adoration of *Vindhya Vásini*, near *Mirzapur*,† has existed for more than seven centuries, and that of *Jwálamukhí*, at *Nagarkot*, very early attracted Mohammedan persecution.‡ These places still retain their reputation, and are the objects of pilgrimage to devout Hindus. On the eighth of the dark fortnight of *Chaitra Kártik* in particular, a numerous assemblage of pilgrims takes place at them.

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† It is frequently mentioned in the *Vrihat Kathá*, the age of which work is ascertained to be about seven centuries. Nagarkot was taken by FIROZ the 3d, in 1360, (Dow 2. 55,) at which time the goddess *Jwalamukhí* was then worshipped there.

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‡ For a full account of both, the work of Mr. Ward may be advantageously consulted—II. 89 to 96, and 125 to 131.

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* शिवशक्ति मयंरूपं सम्पूज्यं साधकोत्तमैः ।
यस्तुसम्पूजयेच्छक्तिं शिवनैव प्रपूजयेत् ।
सएव पातकीरोगी माविको दुर्गतिर्भवेत् ।

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"The joint form of SIVA and SAKTI is to be worshipped by the virtuous. Whoever adores SAKTI, and offers not adoration to SIVA, that *Mantrka* is diseased: he is a sinner, and hell will be his portion." For it appears that some of the SAKTAS elevate the SAKTI above the SAKTIMA'N, or deity: thus the *Vámis*, in the *Sankara Vijaya*, say:

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* शक्तिः शिवस्य बलकारिणी तयाविना तस्य त्यण्चलन क्रियायाम
समर्थत्वात् अतः शक्तिरेव शिवस्य कारणं ।

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"SAKTI gives strength to SIVA, without her he could not stir a straw. She is, therefore, the cause of SIVA.

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* नित्यपदार्थयोर्मध्ये शक्तेरधिकत्वं

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And again; of the two objects which are eternal, the greater is the SAKTI.

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∗ शिवशक्ति मयंरूपं सम्पूज्यं साधकोत्तमैः । यस्तुसम्पूजयेच्छक्तिं शिवनैव प्रपूजयेत् । सएव पातकीरोगी माविको दुर्गतिर्भवेत् ।

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The adoration of Ka'lí, or Durga', is, however, particularly prevalent in Bengal, and is cultivated with practices scarcely known in most other provinces. Her great festival, the Dasahara, is, in the West of India, marked by no particular honors, whilst its celebration in Bengal occupies ten days of prodigal expenditure. This festival, the Durgá Pújá, is now well known to Europeans, as is the extensive and popular establishment near Calcutta, the temple of Ka'lí, at Káli Ghát. The rites observed in that place, and at the Durgá Pújá, however, almost place the Bengali Saktas amongst the Vámácharis, notwithstanding the rank assigned them in the Dakshináchári Tantrarája, which classes the Gauras with the Keralas and Kashmirians, as the three principal divisions of the purer worshippers of SAKTI.

Vamis, or Vamacharis

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The Vámís mean the left hand worshippers, or those who adopt a ritual contrary to that which is usual, and to what indeed they dare publicly avow.* They worship Deví, the Sakti of SIVA, but all the goddesses, as LAKSHMÍ, SARASWATÍ, the Mátris, the Náyikas, the Yoginis, and even the fiend-like Dákinis, and Sákinis, are admitted to a share of homage. With them, as well as with the preceding sect, SIVA is also an object of veneration, especially in the form of BHAIRAVA, with which modification of the deity it is the object of the worshipper to identify himself.†

c7.s2.t2.2

* The following verse is from the Syáma Rahasya—

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अन्त:शाक्ता: बहि:शैवा: सभायां वैष्णवा: मता: ।
नानारूपधरा: कौला विचरन्ति महीतले ॥

c7.s2.t2.4

"Inwardly Saktas, outwardly Saivas, or in society nominally Vaishnavas, the Kaulas assuming various forms, traverse the earth."

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† भैरवोऽह मितिज्ञात्वा सर्वज्ञोऽहंगुणान्वित: । इतिसचिन्त्य योगिन्द्र: कुलपूजां समाचरेत् ॥

c7.s2.t2.6

I am Bhairava, I am the omniscient, endowed with qualities. Having thus meditated, let the devotee proceed to the Kula worship. — Syáma Rahasya.

c7.s2.t2.7

The worship of the *Vámácharis* is derived from a portion of the *Tantras*: it resolves itself into various subjects, apparently into different sects, of which that of the *Kaula*, or *Kulína*, is declared to be pre-eminent.* The object of the worship is, by the reverence of DEVI or SAKTI, who is one with SIVA, to obtain supernatural powers in this life, and to be identified after death with SIVA and SAKTI.

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According to the immediate object of the worshipper, is the particular form of worship; but all the forms require the use of some or all of the five *Makáras*,† *Mansa*, *Matsya*, *Madya*, *Maithuna*, and *Mudrá*, flesh, fish, wine, women, and certain mystical gesticulations. Suitable *Mantras* are also indispensable, according to the end proposed, consisting of various unmeaning monosyllable combinations of letters of great imaginary efficacy.‡

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* सर्व्वभ्यासोत्तमावेदा वेदेभ्यो वैष्णवपरं । वैष्णवादुत्तमं शैवं शैवाच्छिवमुत्तमं ॥ दक्षिणादुत्तमं वामं वामात्सिद्धान्त मत्तमं । सिद्धान्तादुत्तमं कौलं कौलात्परतरं नहि ॥

c7.s2.t2.10

" The *Vedas* are pre-eminent over all works, the *Vaishnava* sect excels the *Vedas*, the *Saiva* sect is preferable to that of VISHNU, and the right hand SAKTA to that of SIVA—the left hand is better than the right hand division, and the *Siddhanta* is better still—the *Kaula* is better than the *Siddhanta*, and there is none better than it."—*Kulárnava*. The words *Kaula* and *Kulína* are both derivatives from *Kula*, family; and the latter is especially applied to imply of good, or high family : these terms have been adopted to signify, that those who follow this doctrine are not only of one, but of an exalted race.

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† They are thus enumerated in the *Syáma Rahasya* :

c7.s2.t2.12

मद्यमांसञ्च मत्स्यञ्च मुद्रामैथुन मेवच । मकार पञ्चकञ्चैव महापातक नाशनम् ॥

c7.s2.t2.13

Wine, flesh, fish, *Mudrá*, and *Maithuna*, are the five-fold *Makára*, which takes away all sin.

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‡ Many specimens might be given, but one will be here sufficient. It is the combination H and S as ह्स, and is one of the very few to which any meaning is attempted to be given : it is called the *Prásáda Mantra*, and its virtues and import are thus described in the *Kulárnava*.

c7.s2.t2.15

श्रीप्रासादपरमन्त्रमूर्ध्वाम्नाय प्रतिष्ठितं । आद्ययोः परमाकारं योवेत्तिसः शिवःस्वयं ॥

c7.s2.t2.16

Where the object of the ceremony is to acquire an interview with and controul over impure spirits, a dead body is necessary. The adept is also to be alone, at midnight, in a cemetery or place where bodies are burnt or buried, or criminals executed : seated on the corpse, he is to perform the usual offerings, and if he does so without fear, the *Bhútas*, the *Yoginis*, and other male or female goblins, become his slaves.

c7.s2.t2.17

In this, and many of the observances practised, solitude is enjoined ; but all the principal ceremonies comprehend the worship of SAKTI, and require for that purpose the presence of a female, as the living representative and the type of the goddess. This worship is mostly celebrated in a mixed society, the men of which represent *Bhairavas* or *Viras*, and the women *Bhairavis* and *Náyikás*. The SAKTI is personated by a naked female, to whom meat and wine are offered, and then distributed amongst the assistants, the recitation of various *Mantras* and texts, and the performance of the *Mudrá*, or gesticulations with the fingers, accompanying the different stages of the ceremony, and it is terminated with the most scandalous orgies amongst the votaries.* The ceremony is entitled the *Sri Chakra*, or *Púrṇábhisheka*, the Ring, or Full Initiation.

c7.s2.t2.18

शिवादि क्रिमिपर्यन्तं प्राणिनां प्राण वर्त्मनां ।
निश्वासोच्छ्वास रूपेण मन्त्रयं वर्त्ततेप्रिये ॥

c7.s2.t2.19

“He who knows the excellent *Prasáda Mantra*, that was promulgated by the fifth Veda, (*the Tantras*) and which is the supreme form of us both, he is himself SIVA: this *Mantra* is present in all beings that breathe from SIVA, to a worm, and exists in states of expiration and inspiration.” The letter H is the expirated, and S the inspirated letter, and as these two acts constitute life, the *Mantra* they express is the same with life : the animated world would not have been formed without it, and exists but as long as it exists, and it is an integral part of the universe, without being distinct from it, as the fragrance of flowers, and sweetness of sugar, oil of Sesamum seed, and SAKTI of SIVA. He who knows it needs no other knowledge—he who repeats it need practice no other act of adoration. The authority quoted contains a great deal more to the same purpose.

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∗ It might have been sufficient to have given this general statement, or even to have referred to the similar but fuller account of Mr. Ward: his information was, however, merely oral, and may therefore be regarded as unsatisfactory ; and as it seems to be necessary to show that the charge is not altogether unfounded, I shall subjoin the leading rites of the *Sakti Sodhana*, or *Sri Chakra*, as they are prescribed in the *Devi Rahasya*, a section of the *Rudra Yámala*.

c7.s2.t2.21

The occurrence of these impurities is certainly countenanced by the texts, which the sects regard as authorities, and by a very general belief of their occurrence. The members of the sect are enjoined secrecy,

Sakti Sodhana

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The object of the ceremony should be either—

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नटीकपालिनीवेश्यारजकीनापिताङ्गना ।
ब्राह्मणीशूद्रकन्याचतथागोपालकन्यका ॥
मालाकारस्यकन्यापि नवकन्याप्रकीर्त्तिताः ।
एतासुकाचिदानीयपूजयेत्कौलिकः:

c7.s2.t3.3

“A dancing girl, a female devotee, a harlot, a washerwoman, or barber’s wife, a female of the Brahmanical or Sudra tribe, a flower girl, or a milk maid.” It is to be performed at midnight, with a party of eight, nine, or eleven couple, as the Bhairavas and Bhairavis.

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महानिशायामानीयनवकन्याश्चभैरवान् ।
एकादशनवाष्टौवाकौलिकःकौलिकेश्वरः ।
शोधयेच्चवभिमन्त्रैःपूजयेत्कौलिकोत्तमः ।

c7.s2.t3.5

Appropriate Mantras are to be used, according to the description of the person selected for the Sakti, who is then to be worshipped, according to prescribed form; she is placed disrobed, but richly ornamented—on the left of a circle (Chakra) described for the purpose, with various Mantras and gesticulations, and is to be rendered pure by the repetition of different formulas.

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तदीवंववमाखिखतस्मिन्तामेवपूजयेत्
श्रोचक्रस्थापयेदामेकन्यांभैरवलक्षमां ॥
मुक्तकेशांवीतलज्जां सर्व्वाभरणभूषितां ।
आनन्दलीनहृदयांसौन्दर्य्यातिमनोहरां ॥
शोधयेत्सुद्धिम वेषसुरानन्तामृताम्बुभिः ।

c7.s2.t3.7

Being finally sprinkled over with wine, the act being sanctified by the peculiar Mantra.

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मवेषानेनदेवेशिकामिनीमभिषिञ्चयेत्

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The Sakti is now purified, but if not previously initiated, she is to be further made an adept by the communication of the radical Mantra, whispered thrice in her ear, when the object of the ceremony is complete.

c7.s2.t3.10

which, indeed, it might be supposed they would observe on their own account, and, consequently, will not acknowledge their participation in such scenes. They will not, indeed, confess that they are of the *Sákta* sect, although their reserve in this respect is said, latterly, to be much relaxed. It is contrary, however, to all knowledge of the human character, to admit the possibility of these transactions in their fullest extent;

c7.s2.t3.11

एवं शोधनमवास्तेवर्णिताः पृथकमया ।
योनौ जपेत्कुमारीणां कौलिकः करमालया ॥
सञ्जप्यदक्षकर्णेच मुखमद्यं चिरुचरेत् ।
अदीक्षितापिदेवेविदीक्षितैवभवेत्तदा ॥
दीक्षितां शोधितोवीरोभवेत्सर्वार्थसिद्धये ।

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The finale is what might be anticipated, but accompanied throughout with *Mantras* and forms of meditation, suggesting notions very foreign to the scene.

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आनन्दतर्पितां कान्तां वीरः खानन्दविग्रहः ।
रतेनतर्पयेत्तञ्चश्रीचक्रेवीरसंसदि ॥
पठन्प्रणवमुद्धृत्यमद्य राजं कुलेश्वरि ।
धर्म्माधर्म्मञ्चवीर्येप्रिक्षात्माग्यौमनसाधुचा ॥
सुषुम्णा वर्त्मना नित्यमञ्चवृत्तीजुहोभ्यहं ।
स्वाहान्तं मद्यमुच्चार्य्यजपमूलं स्मरन्परं ॥
कुर्य्यान्मधुवनंमद्यं मद्यसिद्धि मवाप्नुयात् ।
रतान्तेसंजपेनमूलं पठेन्मद्यमिदंपुनः ॥
तारदयान्तरगतं परमानन्दकारणं ॥
ओां प्रकाशाकाशहस्ताभ्यामवलंब्योन्मनीसुधा ।
धर्म्माधर्म्मकलास्तेहपूर्णव वह्नौजुहोभ्यहं ।
स्वाहान्तेवायुमध्येण शडक्रमादायपार्व्वति ॥
श्रीचक्रेण्र्ययेविततः सिद्धि मवाप्नुयात् ।
सम्पूज्यकान्तां संतर्प्यस्तुत्वान्त्वापरस्परं ॥
संहार सुह्या मद्यशक्तिवीरान् विसर्जयेत् ।

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and, although the worship of the SAKTI, according to the above outline, may be sometimes performed, yet there can be little doubt of its being practised but seldom, and then in solitude and secrecy. In truth, few of the ceremonies, there is reason to believe, are ever observed; and, although the Chakra is said to be not uncommon, and by some of the zealous Saktas, it is scarcely concealed, it is usually nothing more than a convivial party, consisting of the members of a single family, or at which men only are assembled, and the company are glad to eat flesh and drink spirits,* under the pretence of a religious observance, In justice to the doctrines of the sect, it is to be observed, that these practices, if instituted merely for sensual gratification, are held to be as illicit and reprehensible, as in any other branch of the Hindu faith.†

c7.s2.t3.15

* The zeal that is prescribed might suit some more civilized associations--

c7.s2.t3.16

पीत्वापीत्वापुनःपीत्वायावत्पततिभूतले । उत्थायच पुनःपीत्वापुनर्जन्म न विद्यते

c7.s2.t3.17

Let him pledge the wine cup again and again, Till he measures his length on the ground. Let him rise and once more the goblet drain, And with freedom for aye, from a life of pain, Shall the glorious feat be crowned.

c7.s2.t3.18

† The Kularnava has the following and many similar passages: they occur constantly in other Tantras.

c7.s2.t3.19

वह्नव कौलिकधम्मं मिथ्याज्ञान विडम्बकाः । स्वबुद्धा कल्पयन्तीत्य पारम्पर्य्यविवर्जिताः ॥ मद्यपानेन मनुजा यदि सिद्धिभभणितत् । मद्यपानरताः सर्वेसिद्धिंयान्तिसमीहितां ॥ मांसभक्षणमात्रेणयदि पुण्यगतिर्भवेत् । लोकेमांसासिनः सर्वेपुरायवन्तोभवन्तिकिम् ॥ स्त्रीसम्भोगेनदेवेशि यदि मोक्षं व्रजन्तितत् । सर्वेपिजनतवलोके मुक्ताः स्यु स्त्रीनिषेवनात् ॥ कुलमार्गपुतोहेविनमयानिन्दितः क्वचित् । आचाररहितायचनिन्दितास्तेनचेतरे ॥

c7.s2.t3.20

The followers are considered as very numerous, especially amongst the Brahmanical tribe: all classes are however admissible, and are equal and alike at the ceremonies of the sect. In the world* they resume their characteristic distinctions, and wear the sectarial marks, and usually adopt the outward worship of any other division, whether orthodoxical or heretical. When they assume particular insignia, they are a semi-circular line or lines on the forehead, of red saunders or vermillion, or a red streak up the middle of the forehead, with a circular spot of red at the root of the nose. They use a rosary of *Rudráksha* seeds, or of coral beads, but of no greater length than may be concealed in the hand, or they keep it in a small purse, or a bag of red cloth. In worshipping, they wear a piece of red silk round the loins, and decorate themselves with garlands of crimson flowers.

c7.s2.t3.21

कुलद्रव्याभिषेकामेत्यन्यदर्शनमाश्रिताः । तदङ्गरोमप्रमाणं पुनर्जन्मभविष्यति ॥

c7.s2.t3.22

“Many false pretenders to knowledge, and who have not been duly initiated, pretend to practise the *Kaula* rites; but if perfection be obtained by drinking wine, independently of my commands, then every drunkard is a saint: if virtue consist in eating flesh, then every carnivorous animal in the world is virtuous: if eternal happiness be derived from sexual intercourse, then all beings will be entitled to it: a follower of the *Kula* doctrine is blameless in my sight; if he reproves those of other creeds who quit their established observances—those of other sects who use the articles of the *Kaula* worship, shall be condemned to repeated generations as numerous as the hairs of the body.”—In fact, the texts of *Menu* are taken as authorities for the penance to be performed for the crimes of touching, smelling, looking at, or tasting the forbidden articles, except upon religious occasions, and when they are consecrated by the appropriate texts.

c7.s2.t3.23

It is only to be added, that if the promulgators of these doctrines were sincere, which is far from impossible, they must have been filled with a strange phrenzy, and have been strangely ignorant of human nature.

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* प्रवृत्तेभैरवीतन्त्रेसर्वेवर्णा द्विजोत्तमाः । निवृत्तेभैरवीतन्त्रेसर्वेवर्णाः पृथक्पृथक् ॥

c7.s2.t3.25

“Whilst the *Bhairavi Tantra* is proceeding, all castes are *Brahmans*—when it is concluded, they are again distinct.”—*Syáma Rahasya*. According to Ward, such of them as avow their creed, leading at the same time a mendicant life, are termed *Vyaktávadhutas*, or they who are openly free from restraints: those who conceal their creed and observe its practices in privacy, are termed Guptavadhútas, the liberated in secret. II. 296.

Kancheliyas

c7.s2.t4.1

This is a sect of which the existence may be questioned, notwithstanding the assertion that it is not uncommon in the South of India; the worship is that of SAKTI, and the practices are similar to those of the Kaulas, or Vámácharis. It is said to be distinguished by one peculiar rite, the object of which is to confound all the ties of female alliance, and to enforce not only a community of women amongst the votaries, but disregard even to natural restraints. On occasions of worship, the female votaries are said to deposit their upper vests in a box in charge of the Guru. At the close of the usual rites, the male worshippers take each a vest from the box, and the female to whom the garment appertains, be she ever so nearly of kin to him, is the partner for the time of his licentious pleasures.*

Kerari

c7.s2.t5.1

The Kerári is the worshipper of DEVI, in her terrific forms, and is the representative of the Aghora Ghanta and Kapálika,† who, as

c7.s2.t5.2

* This sect appears in the Sankara Vijaya, as the Uchchishtha Ganapati, or Hairamba sect, who declare that all men and all women are of one caste, and that their intercourse is free from fault.

c7.s2.t5.3

पुंस्त्वां सर्वजातिकानामेक जातिवदित्येकोधम्मः स्त्रीणामसर्व
जातिकानामेकजातिवदित्येको धम्मः । तासाञ्चतेषाञ्चसंयोगे वियो
गेच दोषाभावः ।

c7.s2.t5.4

The same sort of story is told, but apparently with great injustice of the Mohammedan Byabaharis or Borahs, and of a less known Mohammedan sect, the Cheraghkesk : something of the same kind was imputed to the early Christians by their adversaries.

c7.s2.t5.5

† The following description of the Kapálika, is from the Sankara Vijaya of Anandagiri.

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चितिभस्मपूर्णकलेवरः नरकपालमालावतंसः पाशवेरचित
कण्ठजलेखः सकल केशरचितजटापारिः व्याघ्रचर्मरचित कटिसूत्र

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lately only as seven or eight centuries ago, there is reason to suppose sacrificed human victims to *Ka'li', Chamunda', Chhinnamastaka'*, and other hideous personifications of the *Sakti* of *Siva*. The attempt to offer human beings in the present day, is not only contrary to every known ritual, but it would be attended with too much peril to be practised, and, consequently, it cannot be believed that this sect is in existence: the only votaries, if any there be, consisting of the miscreants who, more for pay than devotion, inflict upon themselves bodily tortures, and pierce their flesh with hooks or spits, run sharp pointed instruments through their tongues and cheeks, recline upon beds of spikes, or gash themselves with knives, all which practices are occasionally met with throughout India, and have become familiar to Europeans from the excess to which they are carried in Bengal at the *Charak Pújá*, a festival which, as a public religious observance, is unknown any where else, and which is not directed nor countenanced by any of the authorities of the Hindus, not even by the *Tantras*.

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