Tantric Culture Eastern India

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

The text argues that Tantras are comprehensive encyclopedias of knowledge of their time, covering topics from cosmology and law to medicine and esoteric practices like yoga and mantra. It asserts that the antiquity of Tantra is as old as the Srutis (Vedas). Contrary to the notion that Tantra is solely an Eastern Indian creation, the author states that Tantric religion, particularly in terms of initiation (diksha), governs upper classes across India. Various sects like Shaktas, Vaishnavas, and Shaivas all utilize Tantric mantras.

The author emphasizes the widespread worship of the Mother Goddess (Shakti) and the existence of Shaktipeethas throughout India, citing numerous examples of Goddesses worshipped in different regions like Kamakhya, Vindhyavasini, Annapurna, and Ugratara in Mithila. The text refutes the idea that Raghunandana Bhattacarya of Bengal was the first to prescribe Durga worship, pointing to earlier thinkers in Mithila and Bengal, and citing the acceptance of Tantric authority by scholars like Shankaracharya, Vachaspati Mishra, and Bhojadeva. Numerous texts from Mithila and elsewhere preceding Raghunandana also contain provisions for Durga Puja.

A significant characteristic of Tantric religion highlighted is its inclusivity. Women and Shudras are not prohibited from practicing Sadhana. The text quotes Rudrayamala and Gautamīya Tantra, stating that women can be Gurus and that people of all castes and sexes can receive Tantric mantras. The Mahānirvāna Tantra is quoted to emphasize that even Candala and Yavana can be initiated into Kaula dharma, illustrating a revolutionary aspect that attracted millions.

The text also points out that Tantras align with Vedic traditions regarding the duties of castes and kings, and that the Mahānirvāna Tantra discusses sacraments and rites for the dead in a manner consistent with Brahminic texts. It notes a unique aspect of Shakta marriage, allowing for temporary marriages within the circle of initiates, though children from such unions were not considered legitimate inheritors. The legal aspects within the Mahānirvāna Tantra are said to align with Manu.

The author connects the rise of Tantricism to the need to Aryanize new communities emerging in India. Tantric worship, along with other religious movements like those of the Bhagavatā, Sauras, and Shaivas, absorbed non-Aryan populations, integrating them into the Vedic spiritual ideal. The text posits that the pre-Buddhist phase of Tantric worship was influential, even leading to the transformation of Buddhism into Mahāyāna.

In Eastern India, particularly, the worship of Shakti was predominant, with numerous stories of Shakta devotees attaining Siddhis, which the author attributes to Shakti's supposed ability to grant powers, while Shiva was seen as the bestower of salvation. The influence of Shakti worship is evident in Mithila, where it is deeply ingrained in household practices, education, and cultural elements like Aripana (decorated patterns) and personal names. The text lists various practices associated with the Shakti cult in Eastern India, such as the worship of earthen Durga images, the Lingam, Matrka Puja, and Diksha.

The influence of Tantricism extended to script and literature. Sanskrit Tantric works praise Shakti, and the script of Eastern India itself evolved according to Tantric Yantras. The initial symbol in the Maithili alphabet is linked to the Kundalini. Popular songs and incantations dedicated to Durga are also mentioned as significant cultural outputs.

The text then differentiates between Daksinachara (right-hand path) and Vamachara (left-hand path). While Daksinachara was initially more popular and produced great Sadhakas, Vamachara gained traction, leading to practices like the Dasa-Mahavidya, with Kali, Tara, and Bhuvanesvari becoming prominent. The author cautions that Vamachara, though offering quicker Siddhi, is difficult to practice and carries a risk of downfall. The emergence of Abhichara-Karma (black magic) among lower classes and women, stemming from misinterpretations of Tantra, is cited as a cause for its unpopularity and the growing hatred towards Sadhakas.

Despite the challenges, the text highlights the liberal attitude within Tantrism, citing the Saundarya-Lahari commentary that grants equal rights for meditation to all castes, with different paths prescribed for attainment of Siddhi. This inclusivity is credited for the absence of sect rivalry and the harmonious coexistence of Saivas, Shaktas, and Vaishnavas. The author concludes that this part of India truly embodies Indian culture, with Tantric religion making significant contributions to this vibrant synthesis of diverse traditions.