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).
The
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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