Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

THE PANCHATATTVA

intercourse whereby it is propagated. Considered in themselves they are natural and harmless. Manu puts this very clearly when he says “There is no wrong (Dosha) in the eating of meat and drinking of wine, nor in sexual intercourse for these are natural inclinations of men. but abstention therefrom is productive of great fruit.” Here I may interpose and say that the Tantrik method is not a forced abstention but a regulated use with the ri ght Bhava, that is Advaitabhava. When this is perfected, natural desires drop away (except so far as their fulfilment is absolutely necessary for physical existence) as things which are otherwise of no account. How is this done ? By transforming Pashubhava into Virabhava. The latter is the feeling, disposition, and character of a Vira.

All things spring from and are at base Ananda or Bliss whether it is perceived or not. The latter therefore exists in two forms; as Mukti which is Anandasvarfipa, and as Bhukti or worldly bliss. T&ntrik Sadhana claims to give both. The Vira thus knows that Jivatma and Paramatma are one; that it is the One Shiva who appears in the form of the multitude of men and who acts, suffers, and enjoys through them. The Shivasvarfipa is Bliss itself (Paramananda). The Bliss of enjoyment (Bhogananda) is one and the same Bliss manifesting itself through the limiting forms of mind and matter. Whois it who then enjoys and what Bliss is thus manifested ? Itis Shiva in the forms of the Universe (Vishvaripa) who enjoys, and the manifested bliss is a limited form of that Supreme Bliss which in His ultimate nature He is. In his physical functions the Vira identifies himself with the collectivity of all functions which constitute the universal life. He is then consciously Shiva in the form of his own and all other lives. As Shiva exists both in His Svarfpa and as the world (Vishvarfipa) so union may, and should, be had with Him in both aspects. These are known as Sfkshma and Sthila SAamarasya respectively. The Sadhaka is taught not to think that we are one with the

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