Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 152

Tripurā Tantra...
143
The unfortunate part of Šākta Tuntra is that, it is the most misunderstood and misrepresented system in the history of Philosophy and Religion. It is considered as ocult science, creation of some sex dominated people, purely materialistic and an immoral philosophy, Such kind of misconception and ignorance, still prevails among the people. This is due to excesses committed by some of the misguided followers of Sakta Tantra, namely, Vamamārgins. It is their literal interpretation and practice of Pancamakaras 9 viz wine (Madya), meat (Mâmsa), Fish (Matsya), grain (Mudra) and copulation (Maithuna), brought illname to this system. Really speaking these are technical terms of this secret system and cannot be taken literally. These words cariy their own deep meanings. These Pancamakāras esoterically symbolise different elements and principles. They generally mean the five great elements (Pañcamahabhūtas) taken collectively, viz., ether, air, fire. water and earth. These words are also interpreted keeping the real spirit of Tantra as, wine is the lupar ambrosia flowing from the Soma cakra which is in the cerebrum (Sahasrara). Meat is the surrender of the limited human to the unlimited Divine. Fish is the annihilation of 'I and Mine'. Grain is cessation from evils. Union Maithuna) is the union of the Kundalini-Śakti which is sleeping in the Muladhara, with Śiva in Sahasrara in the top of the head. 10 f Fañcamakāras are taken in this true spirit of Tantra there is no scope for misconception of this great system. It is reither an immoral nor a materialistic system. In this system woman is never considered as an object of animal passion and pleasnre, but she is adored as, Universal Mother or Parāsakri. It does not advocate Materialism. No doubt materialistic elements are found here and there in certain Tantric works, 11 but these should not be taken as final words of Tantra Sastra because it aims at both worldly enjoyment and spiritual freedon. 19 The main object of Sākta Tantra is to awaken the latent dynamism in all the planes of consciousness and divinise every elements in man and
9. (a) Madyam māmsam tatha matsyamudrāmaithunameva ca. Etāni pañcatattväni
tvayāproktani Sankara-Mahānirrvāna Tantra-I-59. ed. Bhattacarya Jivananda,
Vidyasagar, pub. Valmiki Printing Press, Calcutta, 1884, p. 13. (b) Madyam māmsam ca matsyam ca mudrā maithunameva ca, Makāra pancamam
Devi devatäpriti karanam-Kularnava tantra, X-5, p. 63. (c) Kulärnava Tantra criticises those followers, wbo misuse these five makāras - II
p. 14-15. 10. Tantrarāja Tantra-John Woodroffe, prefaee by Shuddhananda Bharati, pub. Ganesh
Co., Madras, 1954, p. XVI. 11. Parokşam ko anu jānīte kāsya kim va bhavisyati. Yadvā pratyakşa phaladm tade.
vottama darśanam-Kulārnava Tantra, II-89, p. 12. 12. 'Bukti mukti pradāyakam'-Kulārnava, II, p. 13.