Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s6.t4.9

c6.s6.t4.9

In fact, this Tantra seeks to envisage a new social order by synthesizing Vedāntic and Śaivite world-views, the Upaniṣadic philosophy and reformist social thoughts, the Tantra and Smṛti, the Śākta monotheism and the cult of Durgā, Mahāvidyā and Lakṣmī. It also advocates a balanced and precautionary use of five *makāras* — *madya* (wine), *māṁsa* (meat), *matsya* (fish), *mudrā* (parched cereals) and *maithuna* (sexual union — normally with one’s wife) for the members of the *cakra* (circle), warning against their misuse.²⁰¹ The initiation in Tantra leads to the annihilation of caste, but caste system is to be accepted before the initiation. *Mahānirvāṇatantra* even introduces a fifth caste — the *sāmānya* — or the common class formed by the mixture of all castes and both śūdras and the members of the fifth *sāmānya* caste to perform the rites prescribed in the Āgamas to.²⁰² In this way, it leads to a demolition of the caste system itself. It also authorizes all the five *varṇas* to get initiation as *avadhūtas*.²⁰³ There are ideas providing the glimpses of the dawn of a new age — admonition against any brutality against one’s wife²⁰⁴ and recommendation on women education, etc.²⁰⁵ *Dāna* (charity), according to *Mahānirvāṇatantra*, is the best practice leading to all kinds of *siddhis* in the age of Kali, but only the poor person engaged in good deeds is eligible to be the beneficiary of charity.²⁰⁶