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Saturday, May 12, 2012
Existence of Tantra in Veda a vice
versa.
Mrigendra Raj Subedi Rajopadhyaya
The acceptance of Vedic sole supremacy leads one towards
the Vazra Yan (the tantric wing of Buddhism) to submit tantra at its feet.
Obliviously, there is no need to pay any need on the status of Tantra in
Hinduism. As there is no room for Buddhism in Sanatana, tantra does not confine
in Bazrayan. Moreover, compulsion exists to incorporate or attire Tantra to
Buddhism when it is deserted from Sanatana it may lead to depart Tantra from
Nigama, the vedic side. In contrary, it will be an injustice to think so when
Tantra is thought to be isolated from Nigam or Sanatana. With this view in
mind, following debate proceeds onward to testify the interrelationships and
attachment of these two, originated from the same fork.
First of all the acclamation of
Tantra as one of the major components of the Hindu religion, the following
discussion is being put forth to explain. Here are some facts to clarify them
which explain the existence of Tantra in Vedas a vice versa. It has not been a
mystery yet. However, to clarify these facts here needs discussion which throws
light in a nutshell.
No doubt, we all have accepted
the unprecedented domination of Vedas in Vedic Vehicle, it is witnessed that
all Hindus who claim they to be Vedic follower accept the codes of Vedas clearly.
To accept all the directives of Godly Epic-Vedas is one of the prerequisites of
Hindu-Code. This code introduces one who does not try beef, goes by a Sanskrit
name and is born either of Hindu parents. This criterion for identification of
Hindus has been fixed as the yard stick to introduce them which has become
today’s fallacy in depth. The reality has drawn closer to all to conclude that
the block of people satisfying these codes are all Hindus or can be a granted
Hindu. In other words, those people are not listed as Hindus who do not satisfy
the prerequisites of Vedic code of conduct for Hindus. Obviously, it sounds
that the individual- a Tantrisians or a Nigamian following the directives of
Veda is abruptly listed as Hindu of high class lineage. In this periphery
following paragraphs try to look up the corner left for exploring the
connotation and interrelationship between Veda and Tantra. This attempt
explains the existence of Tantra in Veda the vice -versa. Apart from this, we
do not see any room left to stick on and explore the fallacy of coexistence
over Veda and Tantra. This attempt tends to measure the parallel altitude of
the two and tries to conclude the situation of equal greatness of both in
Sanatana, the Hindu religion.
At present, some Sanatanis have
even pled for Vedic supremacy to throw an inferior look upon Tantric beliefs
with their articles and speeches delivered on occasions. Learning these things,
one can put forth his/her ideas views to condemn the opposite term of fallacies.
Such attempts to lay sheets of smoke screen should be exposed or wiped out.
Their wanton throws against Tantric scriptures are not keeping with facts
hidden in the spirit of Vedas. They never meet the fact. So far it concerns with
the exploration of fact, a bulk of testimonies can be noticed which support the
inseparability of Tantra and Veda. Obliviously, Veda pleads with several verses
to support Tantra and exposes similar claims and views to act parallel. The
history of their ecology is the chapter of ingoing the attempt made here gives
higher priority to explore the existence of Tantra in Vedic verses. In course
of pulling the context on, it will be essential to say that one should begin
with efforts made by belief of Tantra upon Vedic verses. The epic named
Vidyarnava Tantra deals in the 20th chapter about the chanting of
tantric verse generated from Vedic stanzas.
RHIGYAJUSAMAVEDESHU
YOGE AGRAKSHARESHUCHA
JAYAMANE CHA BAGBEEJE VEDA PATHA FALAPRADAYA
The above stanza explains:
The first three alphabets from the three Vedas’ beginning stanzas
come consecutively together to pronounce ‘Aim’- the BAGBEEJA signifying
chanting utterance of Vocal goddess (goddess of wisdom), “Saraswoti” which
leads the devotee to perform the austerity and achieve a bulk of PUNYA (theosophical
earning of spirit).
explanation of above stanza goes as follows:
The first verse of Rigveda- “Agni mile Purohitam….” Has
first letter ‘a’ as the first alphabet. This ‘a’ goes to join ‘e’, the first
alphabet of first stanza standing for ‘Samaveda’- “Agna Aaya hibilaye…” ‘Aim’
utterance. In Tantra the nasal sound ‘n’ is added to make the alphabet chanting
utterance ‘yen’. This is the utterance of ‘Bagbeej’- the chanting utterance of
the Goddess of wisdom, Saraswoti. This is symbolized by Nepali character
"…..” which sounds ‘yem’. Chanting this utterance bestows a lump of ritual
earning (opposite of sin) which is believed to be an expenditure of the soul
for the enjoyment of departure or after the death. Finally, we conclude that
above mentioned discussion testifies that some Tantric rituals meet the same
altitude of religious values and at the same time they are always attached to
each others.
Before pulling ahead, it would be essential to explain one of the wings of
Tantra, popularly known as ‘AAGAMA’ to recognize the living of Veda in it
following debate steeps into the ‘Saptasati’ khanda the extract of the epic
MARKANDEYA MAHANPURAN which we popularity recognize as ‘Chandi Path’.
There are three chapters in CHANDI
path, the first chapter is read as ‘Prathama Charita’. The second chapter is
read as Dwitiya Charita and the third chapter as Tritiya Charita. The first
chapter is begun by reading ‘AIM’ (the Bagbeeja) to read before Rhishirubacha.
After the completion of prathama charita the ‘Dwitiya charita’ is begun with
‘Rhim’ the Maya Beeja to read before “Rhishirubacha”. The end of Dwitiya
charita leads to ‘Tritiya charitra’ which us begun with “KLIM” the kama
beeja to read before ‘Rhisirubacha’. Then sambaed swaroopam is uttered to
begin, Tritiyacharitra. The reciting of Chandi path is the sole ritual function
of tantra to invock Tantric goddess- Mahakali, Mahalaxmi and MahaSaraswoti.
These three goddess, represent three Vedas-RhigVeda, YajurVeda and Samaveda. When
Chandi path is recited its invocker is bestowed with a huge sack of PUNYA (a
spiritual earning) which is very equivalent to the earning of Veda Path. The
chanting of Chandi verses is a ritual function which relates to Tantric homage
to commed one to the God, Similarly, the chanting of Vedas is another ritual
function, which relates to Vedic homage to commend one to the God. Both
vehicles lead the penances to meet the reverence to commend one to the God. The
former is the easier most vehicle, for all costs regardless of race and
lineage, the former one is only for the highest lineage, the Brahmins. When
others are not authorized to chant Vedas they can chant “Chandi Path”. Finally
it concludes that Veda meets the same altitude of greatness to Tantra.
The above discussion exposed that the three chanting
sounds borrowed from tantra are “Aim”, “Rhim” and “Klim”. So far in discussion
we have noticed these three in Tantric CHANDI homage as the holey utterances.
We can read them in Vedic, verses too. The Bagbeeja ‘Aim’ relating eight verses
are enlisted in Shukla YajurVeda in the eight chapter which can be read as:
SARASOTIR BAJIVIR BAJINIVATI….
And at the same category the
“Atharva Veda” at its “Shirsha supplement there is one extract chapter which
reads as:
AIM MAMBITAME NANDI TAME…..
These are the examples which testify the existence
of Veda in Tantra and a vice-versa of it.
The next is about mayabeeja- ‘Rhim’. This utterance is subjected to
Mahalaxmi Tantra. Simultenously, this utterance ‘Rhim’ relates to the fifteen
stanzas of ‘Rhigbeda’ popularity known as “Shree sukta” of MahaLaxmi. These
verses read as:
HIRANYA VERNAM HARANIM SUBARNAM……
This part also testifies the interrelationship
between Tantra and Veda. This part of vedic stanzas are very recited to relate
Devi Laxmi of ‘Rhim’. Obviously, this supports adequate Supplements to
exemplify the interrelationship between Tantra and Veda.
Finally there comes the supplement added by the daughter of the sage
Amvrin. She invocked the ‘Kamaveeja’- “Klim” the utterance of Mahakali. There
are eight verses in Atharva Shisha of Atharva veda which read as:
AHAM RUDRE VIRVASUVISCHA SAMYAHAMADITYAI…..
These eight verses are sung to pray Goddess Kali.
At this, the last stanza deals with the details of the Goddess-grace who chants
the above stanzas. In the Rhigbidhan of its eight Ashtaks third chapter at the
fourteenth varbanka the twentyfourth lines explains the greatness of Goddess
Kali- the stanza tells the chanter commends from the sin of assassination of
Mother, Father and brahmines and becomes a holly man free from all sins.
The above examples testify the high lights of
Tantra and veda marching together to score the equi-level prious recognition.
In course of this it would even more be essential to deal with the Vedic
Stanzas which explains the interrelationship of Veda and Tantra.
The chapter is Atharva Shirsha in Atharva Veda.
The twentieth reads:
BAGMAYA BRAHMA SU…..
This stanza explains as follows in symbol:-
BANG = ‘Aim Rhim Klim chamundayai bhichche’ this
is a special Tantric Varse which is recited mentally several times in course
tantric pennancer whom Godes Chamunda known as kali pays a graceful eyes on
return.
The Tantric invoker reads AIM RHIM KLIM…..SWAHA.
But a vedic invoker reads a stanza of vedic verse bangnaya brahmasu….. dayak.
This is a vedic verse significantly the same tantric verse. A tantric recites
this Navarnava Mantra but a vedic recites the stanza meaning the same. It is
believed that all individuals cannot shout vedic stanzas expect Brahmins. So to
enable all regardless of cast tantra is bestowed. An individual Bapized with
tantric rituals can practice tantric functions and act as a Brahmins so long as
the chanting lasts. This significance of during the function of Bhairabi-chakra
sent back to act according to his/her origin Meru Tantra directs this in
its Purba khanda at 25th chapter as follows:
PRABRITTE BHAIRABI CHAKRE SARBE BARNA DWIJA SMRITA
NIBRITTE BHAIRABI CHAKRA SARBE BARNA PRITHAK PRITHAK
The above mentioned stanza clarifies that in
Tantra’s Bhairabi chakra every rituals as a Brahmin does. but in vedic rituals
no other costs can act as Brahmin and perform penance. Acting as a Brahmin is
easy in Tantric Vehicle. A very common point is to perform rituals in the role
of a Brahmin is quite common in Tantra and veda. So what, the
interrelationship, between Tantra and Veda is a live existence. There is a
conduct which is very commonly recited that explains- “Sabe shakta dwija”. That
is all Brahmins are shakta (followers of shakti or a tantric).
Some people explain that Baptizing by Gayatri
itself is a procedure to qualify the Brahmins to be a SHAKTA. Mare Gayatri’s
perception is not adequate to a Shakta. It is because Gayatri Mantra is a verse
to invoke the sun god which is always a male god’s prayer. A male’s prayer does
not fulfill all the requists of being a ‘Shakta’. It can be fulfilled by
Baptizing Tantric rituals where ‘Aim’, ‘Rhim’, ‘Klim’ is restricted
The Chandi Paths reciting is ritually fulfilled
after the prayer of KUNJIKA STOTRA. In this prayer AIM, RHIM, KLIM is recited.
The prayer says:
AIMKARI SHARISTI ROOPAYEI RHRIMKARI
PRATI PALIKA. KLIMKARI KAMRUPINYE
BEEJA ROOPAYE NAMUSTUTE
These are all which shows the interrelationship
between Tantra and Veda.
In the conclusion, this article emphasis upon the needs of inseparable two
vehicles: Tantric and Vedic rituals to be an ideal pious sprit.
In keeping with the ideals of Hinduism one is
destined to take anyone of the two vehicles either Tantra or Veda and sometimes
both. This concept is bestowed from the SHREEMAD BAGBATA- the banner of Vedic
vehicle. It explains as the saying of Shree Krishna to his devotee udhava. Such
that:
VAIDILA TANTRIKA MISHRA
ITI ME TRIBIDHO MAKHA
The first way to get the deity is Vedic vehicle.
The second way to get the deity is Tantric vehicle. The third way to get the
deity is the mixture of both.
In context of Nepal, the first way takers are the Khas Brahmins. The second
way takers are the Karmachharyas as of Newars. The third way is the
assimilation of both which is the most effective and easy going route where
both vehicles hired becomes the ROJOPADHYAYAS
as the fast getter, at the Gods. So that, it can be said that Rajopadhyaya and the only Rajopadhyaya Brahmins
are the most effective ritual performer of this vehicle: Vedic and Tantric
rituals.
Any irrational claims if included here will be corrected thankfully.
2012 April 13th:
2069 Baisakh 1st
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