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larly 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 numerous, and in some instances of great extent; they always assume the form of a dialogue between ŚIVA and his bride, in one of her many forms, but mostly as UMA and PÁRVATÍ, 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 they involve a great mystery on no account whatever to be divulged to the profane.
RELIGIOUS SECTS
The followers of the Tantras profess to consider them as a fifth Veda, and attribute to them equal antiquity and superior authority1. The observances they prescribe have, indeed, in Bengal almost superseded the original ritual. The question of their date is in
1 Thus, in the Sira Tantra, SIVA is made to say: मम पञ्चमुखेभ्यश्च पञ्चाम्नाया विनिर्गताः । पूर्वश्च पश्चिमश्चैव दक्षिणश्चोत्तरस्तथा ॥ ऊर्द्धाम्नायश्च पञ्चैते मोक्षमार्गीः प्रकीर्त्तिताः । आम्नाया बहवः सन्ति ऊर्द्धाम्नायेन नो समाः ॥ [See Aufrecht, Catal. I, p. 91.]
"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 Manu, says: the Śruti is two-fold-Vaidika and Tantrika:
gfau fafaur afza alfad a ||
