Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

THE PANCHATATTVA

character; it being indeed held that a Shakti who is abandoned by the Sadhaka takes away with her the latter's merit (Panya). The position of such a Shakti may be described as a wife “in religion ” for the Sadhaka, one who being of his competency (Adhikara) works with him as Sahadharminf in the performance of the rituals of their common cult. In all cases the Shakti must be first made lawful according to the rules of the cult by the performance of the Shaiva sacrament (Shaiva-sa ngskara). From a third party attitude it may of course be said that the necessity for all this is not seen. Iam not here concerned with that, but state the rules of the cult as I find it. It is desirable, in the interests both of the history of religion and of justice to the cult described, to state these facts accurately. For it is sound theology, that good faith is inconsistent with sin. We cannot call a man immoral who is acting according to his lights and in good faith. Amongst a polygamous people such as were the Jews and as are the Hindus, it would be absurd to call a man immoral who in good faith practised that polygamy which was allowable by the usage which governed him. Other Hindus might or might not acknowledge the status of a Shaiva wife. Buta Shaiva who was bound to a woman in that form would not be an immoral man. Immorality, in the sense in which an individual is made responsible for his actions, exists where what is believed to be wrong is consciously followed. And so whilst a Tantrik acting in good faith and according to his Shastra is not in this sense immoral, other Tantriks who misused the ritual for their libidinous purposes would be so. So of course would also be those who to-day, without belief in the Tantra Sh&stra, and to satisfy their passions, practised such rituals as run counter to prevalent social morality. Though the genuine Tantrik might be excused, they would not escape the charge. When however we are judging a religion by the standard of another, which claims to he higher, the lower religion may be considered immoral. The distinction is

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