Tantric Culture Eastern India

Here's a comprehensive summary of the provided Jain text, "Tantric Culture in Eastern India" by Dr. Upendra Thakur:

Overview of Tantra and its Significance:

The text positions Tantra as an encyclopedic repository of knowledge from its time, encompassing a wide range of topics from cosmology and governance to medicine and science. It is characterized as a collection of esoteric beliefs and practices, particularly in yoga and mantra-tattva. Tantras describe the Supreme Being, creation and destruction of the universe, classification of beings, deity worship, astronomical bodies, various spiritual training methods, and rituals like Japa, Vrata, and internal/external worship.

Debunking the Myth of Eastern Indian Exclusivity:

While acknowledging that Eastern India is considered a stronghold of Tantra, the author strongly refutes the argument that it is exclusively an Eastern Indian creation. The antiquity of Tantra is proven to be as ancient as the Śruti (Vedas). The text highlights that Tantric practices, particularly initiation (dīkşa), govern upper classes across all of India, not just the East. Sāktas, Vaişņavas, and Śaivas are found nationwide, all utilizing mantras exclusive to Tantra. Regions like Mithila, Madras, Bengal, Bombay, Kasi, and Kashmir have a significant number of adherents to Tantric systems. Maithila and Bengali scholars are credited with preparing compendia and developing the practical aspects of Tantra for humanity's benefit.

Widespread Worship of Shakti and Sakti Pithas:

The worship of Shakti (the Mother-Goddess) and the establishment of Śakti Pīthas are presented as widespread across India. Numerous examples are provided, including Kāmakhyā at Kāmarūpa, Vindhyavāsini on Vindhya hills, Annapūrṇā at Kāśi, and many others in various locations. The text emphasizes that the attribution of pioneering the worship of Durga as prescribed in Tantra to Raghunandana Bhattācārya of Bengal is inaccurate. Many thinkers from Mithila, Bengal, and elsewhere, including Vidyāpati, Śankarācārya, and Vācaspati Miśra, recognized Tantra's authority. The tradition of worshipping earthen images of Durga and Kali with pomp and ceremony, prevalent in Mithila and Bengal, is also observed in other parts of Eastern India, even if in different forms like worship in earthen jars (ghatas).

Inclusivity and Revolutionary Aspect of Tantra:

A key characteristic highlighted is Tantra's inclusivity. Women and Śūdras are not prohibited from practicing Sadhana. The Rudrayāmala and Gautamīya Tantra are cited to show that women can be Gurus and that people of all castes and genders can receive mantras. The text stresses that within the Cakra (a ritualistic gathering), caste distinctions are abolished, with even the lowest Caņdāla being considered superior to Brahmins. The Mahānirvāna Tantra is quoted, stating that discriminating against Caņdālas, Yavanas, or women for initiation is a downward path, and all beings are competent for Kulācāra. This revolutionary aspect contributed significantly to Tantra's massive following.

Conformity with Brāhmaṇic Traditions and Social Impact:

The text points out that Tantra's prescriptions for caste duties and kingly responsibilities largely align with Manu's laws. The Mahānirvāna Tantra strongly supports family life and discourages asceticism for those with dependents. Its chapters on sacraments from conception to marriage and on the disposal of the dead are consonant with Brāhmaṇic texts. The concept of a limited-period "Śaiva marriage" for members of a Cakra is mentioned, with a distinction in inheritance rights for the offspring. The inclusion of civil and criminal law in the Mahānirvāna Tantra, agreeing with Manu, further solidifies the integration of Tantra with existing societal structures.

Evolution from Vedic Ritualism and Aryanization:

The text argues that Tantra emerged as a response to the limitations of prevalent Vedic ritualism in accommodating new communities. It traces the evolution from the Karmakāṇḍa to the Jñānakāṇḍa in Vedic religion, finding its elaborate representation in the Upanishads. The philosophy of pañca-upasana (worship of five deities) is seen as developing from the mystery of 'Om' (Pranava). Tantric worship's use of materials like grass and water is believed to be adopted from Vedic worship. The author posits that the pre-Buddhistic phase of Tantric worship was crucial in the Aryanization of diverse populations, a process that was not displaced by Buddhism but rather absorbed and transformed it into Mahāyāna.

Predominance of Shakti Worship and Attainment of Siddhis:

Shakti worship is described as particularly predominant in Eastern India, with a notable difference from Śiva worship: while Śiva was seen as the granter of salvation (mukti), Shakti was primarily associated with the bestowal of Siddhis (supernatural powers). This explains the numerous legends of Śākta devotees achieving miraculous powers. The text highlights the deep reverence for Shakti in Mithila, with every household having a Gosauni (Shakti goddess) and prominent saints associated with Shakti worship. The early education of children often begins with praise of Shakti.

Cultural Manifestations of Tantric Influence:

The influence of Tantra is evident in various cultural aspects of Eastern India, including:

• Script and Literature: Tantric Yantras influenced the development of scripts in Eastern India, with the 'añji' (F) sign in Maithili representing the Kundalini. Numerous Sanskrit Tantric works and praise songs for Shakti exist.
• Popular Songs and Incantations: Popular songs of Durga and incantations played a significant role in religious ceremonies and folk traditions.
• Practices and Customs: Aripana/Alipana (painted ground designs), names with Tantric connotations, Sabara rites of women, consumption of fish and meat, the Tántric head-dress (Pāga), the Patari ceremony (feeding virgins), public worship of Durga images, worship of the Lingam, Mātrkā Pūjā, and the prevalence of Dikşa are all cited as evidence of Shakti cult's importance.
• Vāmācāra and Dasa-mahāvidyā: While Kaula and Dasa-mahāvidyā gained popularity, the text differentiates Vāmācāra (left-hand path) from Dakşiņācāra (right-hand path). Though Vāmācāra offered quicker attainment of Siddhi, it was considered difficult and prone to falls. Dakşiņācāra, practiced by great saints, was held in high regard.

Negative Repercussions and Misconceptions:

The rise of Abhicāra-Karma (black magic) among lower classes and women, stemming indirectly from rituals intended to punish enemies, is identified as a factor contributing to the growing unpopularity of Tantra and hatred towards its practitioners. The lack of proper understanding led to degrading forms of debauchery under the guise of Tantric Sadhana, causing divine Tantras to be stigmatized as "libidinous phallic necromancy."

Harmony and Syncretism:

Despite the negative aspects, the text emphasizes the harmonious coexistence of various religious sects (Śaivas, Śāktas, Vaişņavas) in Eastern India, often within the same family. The liberal attitude of Tantra, allowing equal rights for all castes in meditation, prevented sectarian rivalry. The practice of sharing meals, even with differing dietary restrictions, and the simultaneous worship of different deities by Brahmins (Śālagrāma, Śiva, Işţadevi) exemplify this syncretism. The author concludes that the Tantric religion has made singular contributions to the flourishing of a broad, inclusive Indian culture in this region.