Tantric Culture Eastern India

Author(s): Upendra Thakur
Publisher: Z_Agarchand_Nahta_Abhinandan_Granth_Part_2_012043.pdf

Page 6

Thus, the influence of the Tantric practices has been so great upon the life of the people of eastern India, particularly Mithila, Bengal and Assam, that all their daily activities are practically dominated and governed by the principles of the Tantric religion. The Kaula and Dasa-mahavidya, however gained wide. popularity in course of time. The Kaulas became the protagonists of Vämacăra or Vämamärga sect and Dasa-mahavidya. Kali, Tara and Bhuvanesvari have now prominent place in the life of the people. Agama does not necessarily mean "a sacred book appealed to by Vämācārins" as opposed to Nigama of the followers of Dakṣinācāra. Nor is the term Vämäcärin itself a synonym for Kaula, for at person may be the first without being the second.
In ancient times Dakşinăcăra was more popular and widely practised. It produced great Sadhakas. But in course of time (probably about a century ago) people came to be intensely influenced by the Vämācāra practices. The mode of worship in the two margas is quite different. It is true, one who follows the Vămăcăra attains Siddhi soon; but it is very difficult to practise it successfully and as such there is every chance of a fall in this marga. Vasistha and other Sadhakas followed Dakṣiņācāra and were great devotees of the goddess Tārā. Great Sadhakas have from timg to time appeared on the scene and inspired people to practise this religion. Dakšiņācāra was therefore, (and is atill) looked upon with high regard innumerable Sadhakas followed this path, whose life-history, full of miraculous feats and wonderful achievements, ahs now passed into legends. handed down from generation to generation and is yet an object of popular study and reverence.2
Side by side with Dakṣiņācāra, Vāmācāra and Kaula also gained much popularity and soon gave rise to Abhicara-Karma (black magic, mummery, witchcrafts etc.) among the low classes and women. This had no doubt a dongerously demoralising effect on the morale of the common people, and it was this Karma that largely contributed to the unpopularity of the Tantras in general and the growing hatred for the Sadhakas in particular. Indeed, the divine qualities inherent in this sect are very difficult to practise, and, therefore, in the absence of the right interpretations and understanding people took to degrading forms of debauchery.
1. Umesha Miśra, Maithila Samskrti o' Sabhyata (in Maithili), pt. II. p. 181 U. Thakur, op. cit pp. 44-45.
2. This Abhicara-karma was unfortunately the indirect result of the Arimardana Homa or Nigraha Homa i. e. "the object of punishing an enemy" fully dealt with and enumerated in the thirtyfirst chapter (Arimardana Homa) of the celebrated work Tantrarāja-Tantra (The King among Tantras), edited by Sir John Woodroffe (Arthur Avalon). verses 3-6 of this Chapter speak of certain things which should be known regarding the enemy before a Homa is begun (Ibid., pp. 94-95)
८८ : अगरचन्द नाहटा अभिनन्दन ग्रन्थ