Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

their broad features, it is of no account whether with the Pancharétra we speak of Lakshmi Shakti, Vytha, Samkocha ; or whether in terms of other schools we speak of Tripurasundari and Mahakdali, Tattvas and Kanchukas. Again there are some differences in ritual which are not of great moment except in one and that a notable instance. I refer to the well-known division of worshippers into Dakshinachaéra and Vamachara. The secret Sadhana of some of the latter, (which I may here say is not usually understood) has acquired such notoriety that to most the term ‘The Tantra” connotes this particular worship and its abuses and nothing else. I may here also observe that it is a mistake to suppose that aberrations in doctrine and practice are peculiar to India. A Missionary wrote to me some years ago that this country was ‘a demonhaunted land.” There are demons here, but they are not the only inhabitants ; and tendencies to be found here have existed elsewere. The West has produced many a doctrine and practice of an antinomian character. Some of the worst are to be found there. Moreover, though this does not seem to be recognised, it is nevertheless the fact that these Kaula rites are philosophically based on doctrines which are the common property of all monistic schools. The difference consists in the fact that these common doctrines are practically applied in an extremist fashion, which the general bulk of Hindus disapprove. Now it is this extremist doctrine and practice, limited probably as being a secret doctrine at all times to comparatively few, which has come to be known as “ The Tantra.” Nothing is more incorrect. This is but one division of worshippers who again are but one section of the numerous followers of the Agamas, Shaiva, Shakta and Vaishnava. Though there are certain common features which may be called Tantrik yet one cannot speak of “The Tantra” as though it were one entirely homogeneous doctrine and practice. Still less can we identify it with the particular practices and theories of 24