V. THE NARADA PURAlltA AND TANTRISM

Tantrism has a special importance in the NP. It devotes 29 chapters (NP.I.63-91) to Tantrism. After hearing the discourse on Mokfadharma in the 2nd pdda of the NP. (I.chs.45-49 and 39-62), Narada asks Sanatkumara about the Bhagavata Tantra or the Maha Tantra whereby one can realize Vishnu (1.63.8-10). Sanatkumara gives a comprehensive discourse which covers Pashupata-darshana (1.63), procedure of initiation (1.64), the Pddukd-mantra and the procedure of its chanting (1.65), procedure of chanting the Gdyatri Mantra and performance of the Sandhya-prayer and worship of one’s deity (1.66,67), system of worship and chanting the Mantra of Ganeia (1.66), of Maha Vishnu (1.70), of Pifhadevatds and of Hayagrfva (1.72), of Laksmana and Rama (1-73) and of Hanuman (1.74). Hanuman receives more attention than Rama, for we are told about his exploits (1.79), the lighting of lamps before Hanuman (1.75) and the protective hymn (kavaca) of HanQman (1.78) and also the mantra, lamp-lighting and Kavaca of Kartavirya Arjuna (1.76, 77).

68. Dr. K. Damodaran Nambiar has traced all the quotations in the three branches of Jyotisa to the LUdvati, the Siirya Siddhdnta and the Narada Samkitd, vide PJ. Jan. 1974, pp. 103-112 of his dissertation on the Narada Purdsha.

NP. gives also the Tantravidhi in addition to the procedure regarding mantra-japa of planets (1.69) (such as the Sun, the Moon, the Mars, the Mercury, the Jupiter and the Venus), of Nrsimha (1.71).

The Radha cult is more enthusiastically propagated, as in addition to propitiation by Ki^na-mantra (1.80,81) and the Rddhd-Krishna-sahasra-nama narrated by god Shiva to Narada (1.82), we are informed of the mantras of the five Prakrtis — rays or portions of Radha (1.83) and the procedure regarding the mantras and yantras of the sixteen incarnations of Radha (1.88). Allied with it is the Shakti cult under different names like Maha- kali, Mahalakshmi and Mahasarasvati as can be seen from procedures about the mantras of Devi (1.85), Yaksini mantras, Yaksini being an incarnation of the deity of speech (1.85), mantras regarding goddesses Bagala and others (regarded as incarnations of Maha-lakshmi) (1.86), the procedure about the four Mantras of Durga (1.87), the Kavaca and Sahasrandma of Lalita (1.89). Lastly the eulogy (stotra) and the procedure about the mantras of god Shiva (MaheSvara) receives attention (1.91).

1. Vai?nava (with special emphasis), (2) Shakta; (3) Saiva, (4) Paficayatana (Vishnu, Shiva, Devi, Ganesha and Surya), (5) Hanumat and other (e.g. KArtavIrya mantra, planet-worship) cults.02

It seems that this part was composed in the hey-day of Tantrism (700-1000 a.d.) when Hindus, Buddhists and Jainas enthusiastically followed the Tantra form of worship.69 70 The synthetic tendency in Brahmanic Tantras as the inclusion of these diverse cults under the Bhagavata Tantra shows post- Sankara (After 800 a.d.) period of the composition of this part.

Though NP. glorifies the Bhagavata Tantra as the great and the best Tantra71 leading to attainment (of the realisation) of Vishnu72 73, conducive to the accomplishment of people’s desires72 and ‘revealing all gods’, it is careful to emphasize that the first priority to one’s duties according to one’s caste and stage of life (;varndframa-dharma)74 be given; ‘one should never neglect them even mentally’ even after getting initiation (dikfd).75

70. Vide Hazra PRHRC, pp. 260-264. He concludes: “Due to the great spread of the Tantric cult among the Hindus and the Buddhists, the Tantric elements made their way into the Purapas in a greater degree as the interpolations in the works were later.'

76. mananam sarva-veditoam trapath samsaryanugrahahj manandi trdpa-dharmatudn mantram ilyabhidhiyaUjl

In Tantrism much importance is attached to Mantra or incantation of a formula sacred to a deity. The NP. regards the two syllables in mantra as signifying ‘omniscience’ (man) and protection or liberation from Samsara (tra).76 Mantras are classified as Male, female and neuter according as they are concluded with the sound hum or phaf (masc) dvifh or svdhd (Fern.) and namah (neut). The male deities preside over mantras while Vidyas are presided over by female deities and they are recommended in six kinds of Karmas. Mantras are classified as pertaining to fire (Agneya) when they are R-ending or are used with От or Svdha and as pertaining to the moon (Saumya) when associated with Bhrigublja (Sam) and Plyusabija (Varh). The Agneya mantras are ‘awakened’ when one’s breath flows through the right nostril (Pirtgald) and the Saumya mantras awakened when the breath flows through the left nostril (/<ta) and all mantras become active when the breath flows through both (called Sufumna).77 The Agneya mantras are to be used in evil or cruel acts and Saumya mantras for mild ones. The mantras are again classified as Santa (Quiescent), jMna (knowledgegiving) and Raudra (Terrific). A Santa mantra can be transformed into Raudra mantra by adding hum or phaf.78 79

As Defective mantras are ineffective in protecting the Sadhaka and give no Siddhi even if muttered for one crore of Kalpas (1.64.60) the NP. enumerates the defects of mantras’19 and explains the meaning of the technical defects as given below.80

If a defective mantra is muttered while one is seated on the Yonimudrasana (a Siddhasana-like posture), it becomes effective, (vv. 60-62)./

: A mantra associated or dissociated with Vahni-bija or conjoined with a vowel (svara-sahita) at its beginning, middle or end. It may recur three to five times (verse 21).

: (A mantra) having two bhumibijas (Lam) in the beginning, middle or end. (verse. 22).

: A mantra having three Omkaras and Varnas (Hum) is ‘Laksmf. Bereft of these is Sakti-hina, (v. 23).

Before a pupil is initiated into a particular mantra, the most popular method to test the suitability of the pupil to receive that mantra is to draw an esoteric diagram — generally a square divided into 16 equal squares. The first line of four squares is to be filled by the first four letters of the alphabet — a, d, etc. The fifth letter is to be written in the South-east corner of the square and in this way all the squares are consecutively filled by letters of the alphabet in their usual order. The first letter of the mantra is to be given and the first letter of the name of the pupil to be initiated in the mantra are located in this square. The counting of the squares is clockwise. It begins from the square where the first letter of the pupil’s name stands. If both the initial letters (of the pupil’s name and of the mantra) come in the first square of the first row, the mantra is Siddha (completely achieved). If the initial letter of the mantra is found in the squares of the second row (from the row of squares containing the first letter of the pupil’s name, the mantra is Sddhya (worth accomplishing). If the intial letter of the mantra be in the third row, the mantra is susiddha (already mastered) but if in the fourth row, the mantra is hostile (ari). If the initial letters of both the mantra and of the pupil come in the first, second, third and fourth squares of the first row, the mantra is regarded as Siddha-Siddha, Siddha-Sadhya, Siddha- Susiddha and Siddhari in due order. If they come in the four squares of the second-row, the mantra is respectively Sddhya- Siddha Sadhya-Sddhya, Sadhya-Susiddha and Sddhydri. If in the squares of the third row, the mantra is looked upon as Susiddha- Siddha, Susiddha-Sddhya, Susiddha-Susiddha and Susiddhari, respectively and if they both are in the fourth row, the mantra is Ari-siddha, Ari-Sadhya, Ari-Susiddha and Ari-ari respectively.

The Sidiha-Siddha mantras become accomplished and effective when the prescribed number of their chantings is duly completed. Twice that number of chantings is required in the case of Siddha-Sddhya, Sddhya-Siddha, Sddhya-Susiddha, Susiddha-Siddha mantras, A Sddhya-Sddhya mantra takes a long time for mastering while Susiddha-Susiddha becomes immediately effective. But Ari types of mantras are dangerous. If Siddhdri and Susiddhdri is chanted, it destroys the chanter’s household; Sddkydri mantra destroys his relatives i-Siddha9 his sons; Ari-Sddhyay his daughter; Ari-Susiddha, his wife and Ari-Ari, the chanter himself.88

Mantras are also classified according to deities, viz: (1) Rama-mantras (2) Krishna-mantras (3) Radha-mantras (4) Shakta-mantras (5) Surya-mantras (6) Ganesa mantras (7) Shiva mantras. Out of these, Vaishnava mantras are the excel- lentmost (Sarvottamottamdk). Out of them, the Rama-mantras82 83 are crorefold greater in efficacy (koti-koti-gunadhikah). Out of Rama-mantras that of six-letters (faqlakshara) is of the greatest efficacy.84

1. The pupil to pay obeisance to the guru's (spiritual teacher’s) wooden sandals (padukas) and having worshipped him with cloth, ornaments, etc., to request him to initiate him in the mantra.

2. After entering the sacrificial place (yajna-mantfala) the guru utters Astra mantras to drive out all evils and prepares a mystical diagram (mantfala) called Sarvatobhadra. Having worshipped the fire-god along with ten kalas (digits), he places a p.ot before him and performs a sacrifice to the twelve kalas of the sun-god. He chants the main mantra of viloma-matrkas and filling the pot with pure water worships the sixteen digits of the moon-god in the pot. Covering the pot with two garments, he puts in it herbs, nine jewels and tender sprouts of Panasa (Jackfruit-tree), Amra (Mango), ASvattha (pippala), Vafa (banyan) and Bakula (Mimusops elengi) and thus worships the deity to be propitiated (iffa-devatd). The guru seats the pupil on the sacred altar, sprinkles water over him, places the sprouts on the pupil’s head. Chanting one hundred and eight times the Mala mantra in his mind, the guru sprinkles water over him. The pupil performs acamana (sipping of water), puts on new clothes, bows to his guru, sits in front of him. The guru places his right hand on the pupil’s head and repeats the mantra eight times in the ear of the pupil. The pupil bows down to the guru and the guru blesses him with all the desirable objects (health, wealth, fame, etc.). After paying respects and dakshind (religious gift) to his guru, the pupil returns home and worships his deity in the ‘Panchayatana’ set-up (In this set-up the main deity, say Vishnu, is in the middle and the remaining four gods like the sun-god, Devi, Ganesha, Shiva85 86 are around him.

This knowledge of the Supreme (Miilavidya) is practised by ‘waking up the Kundalini and leading her through Sujumna nadi upto the Sahasrara kamala in the crown of the head where Kundalini is to be submerged (sam-magni-kriya) in the reservoir of nectar thereof.87 In directing how the kundalini is to be taken from one cakra (nerve-plexus?) to another, NP. describes each cakra or Lotus with its petals and the bijas on them, the deity presiding over the particular cakra and what amounts to Japa is to be dedicated to that deity. For example, the first Cakra is a lotus of four petals with four bijas, viz. va, fa, sha, and sa. Its presiding deity is Ganesa with paSa (a noose), ankufa (a goad), Sudha patra (a vessel of nectar) and modaka (sweetmeat of a particular type) in his hand. A japa for 600 times is prescribed for this deity. The cakras are (1) MQladhara, (2) Suddhiffhana, (3) ManipUra (4) Anahata (5) Viiuddha, (6) Ajna and the description in the NP. tallies with those given in texts on Yoga. After concentrating on the supreme Soul there, the Kundalini should be brought back to its original place at Muladhara Cakra. Every person breathes 21600 times per day. Basing the Mantra-chanting on one’s breathing is called Ajapd-Gdyatri or Hariisa-Gdyatri and the pupil should determine to perform it.

In describing the ideal, pure life of such an initiated pupil, the NP. chalks out a programme or a time-table from getting up at dawn88, during the course of which worship of the deity occupies an important place. The deity may be represented by a Tantra, a Salagrama, a jewel, an image of gold, silver, etc. or a Banalinga. As a Tantra has special place in Tantrism, a few words about it are necessary.

A Tantra is a geometrical diagram engraved on a hard medium like a stone or a metal or painted on a paper with mantrabijas inscribed therein. “It is a development or product of mantra and the deity implied in the mantra. The deity worshipped on a Yantra becomes immediately propitious.”89 90 91 A Tantra may resemble a mandala as an outward figure, but a mandala can be employed in the worship of any deity, while a yantra is specifically meant for a particular deity for a special purpose.

1. Trailokya-mohana-yantra is to be inscribed on a white Bhwja patra (a leaf of the birch tree). If duly worshipped, it helps one accomplish one’s desired objects.00

2. 91 Narasimha-y antra is to be inscribed on a metal (gold or copper) — gives success, influence and protection.

4. 93Kalantaka (destroyer or preventer of death) to be inscribed on a BhUrja leaf.

As idol-worship was in vogue before the time of Panini" and the Grhyasutras07, its discussion in the NP. is natural. According to it, worship confers accomplishment of the desires of the worshipper (Sddhakay bhifta-siddhidfi8). The NP. classifies worship as follows:

1. Aturi: Performed by a sick person. He should look concentratedly at the idol (of the sun) and offer flowers while muttering the prescribed mantras.

2. Sautiki: During the period of mourning or delivery of a near relative woman, only mental worship during this period of impurity is prescribed.

3. Trdsi: While under intimidating circumstances or duress, the devotee is to offer worship with whatever material is available.

4. Sddhanabhavini: If material of worship is not available even leaves or fruits will do. Nay even mental worship is advised.

The NP. recommends the Panchayatana system of worship in which the group of deities, viz. Vishnu, Shiva, Devi, Gancsa and the sun-god are to be worshipped together, the main deity to be worshipped occupies the central position and the remaining four surround that deity. 95 96 97 98 99 100 This obviously points out to post-Sankara (800 a.d.) period.

In different regions in India different methods of worship and articles for it are found, and they have a sanction both textual and that of custom. Special instructions in the NP. regarding worship are noted:

1. A disfigured (crooked, burnt, distorted, etc.) idol should not be worshipped.101 102 103

2. Simultaneous worship of two conch-shells, two cakra- Silas, two idols of the Ganesa or of the sun-god and of three idols of Shakti in a house is not advisable.10

3. According to NP. Arghya is a mixture of flowers, unbroken rice-grains (Akpata), barley, ends of KuSa grass, sesame, mustard, sandal paste and DUrvadala (young and tender leaves of grass), while Acamaniya is water mixed with Japapuspa, Kankola and cloves (lavanga).

4. Vessels of conch-shells are prohibited for the worship of the sun-god and Shiva.10J

5. Red clothes are to be offered to Sakti, the sungod, and Ganesa, yellow to Vishnu and white to Shiva.104

The deities and the special flowers to be offered to them are also mentioned in the NP., but being of little interest it is passed over.

The details of the worship of a deity right from the drawing of a man^ala upto its end when the Tirtha is to be sipped and the Naivedya to be partaken of is given in NP. 1.67 (for which vide the translation and annotations of that chapter).

The NP. belonged to the age when Tantrism (Hindu, Jain, Buddhist) was popular and widely practised. The very fact that the NP. devotes 29 chapters to Tantrism and prescribes both right and even abominable ‘left’ practices (Vamacara) gives credence to the theory that the author of the NP. belonged to East India as the eastern states like Assam, Bengal and Orissa were noted for such practices since olden times. The NP. records the following types of Tantric Sat-karmas:

Durga confers these powers if she is propitiated in the prescribed way (1.87.22-30). A number of Mantras (of various deities) have this efficacy. It may appear strange, but even an auspicious deity like Hanuman is credited to give these evil powers, if propitiated in the special Tantric procedure (1.73.40-45). The Kartavlrya Mantra was supposed to endow the initiated with the above-mentioned powers (1.76.30-34).

1. Pauffika: There are auspicious practices like chanting of Santi Mantras, worship of deities, performance of a homa, taking of medicines. A number of mantras with the technique of its Japa, komay worship, etc. are given in this section, in connection with the propitiation of various deities e.g. for god Ganesa (ch. 68) planets including the sun-god (ch. 69) etc. Muttering of mantras while preparing medicines had magic effects) such as a barren woman giving birth to a son. (ch. 68.81-84). The mantras of the deities had a healing effect; for example repetition of the Laksmana mantra a hundred thousand times heals the patient from veneral diseases (ch. 73.158-160). The chanting of Hanuman mantra 900 times at night for ten days and performance of Нота has the efficacy of curing the trouble of goblins, planetary troubles and diseases (1.74.17-19).

2. Vaiya or Vaiikarana (Bringing under control). Flowers seem to be an important factor in charming others and influencing them. If Laksmana mantra is chanted one hundred thousand times followed by a homa with ten thousand lotuses, it enables a man to marry a girl of his liking (NP. 1.73.166-67). If one offers different types of lotuses to god Ganesha, one is able to influence royal personages like the king or the queen (NP. 1.68.37). If one thousand Kumuda (night blossoming lotuses) are offered as Нота while muttering the Vishnu mantra, all kings come under one’s control (70.200). While chanting Nrsirhha, the sacrificer can control the whole world.105

3. Stambhana (the magical power of stupefying or paralysing). If while muttering the Nrsimha Mantra, flowers of the Madhiika (.Bassia Latifolia) tree and pieces of Dkdtri (emblica officinalis) are offered, one attains the power of stupefying others.106 Even a minor deity like Matangeshvari if propitiated with а Нота of a mixture of salt and turmeric powder, can grant this magical power.107

For attaining this power the procedure is a bit elaborate. For example, for attaining this power from the gracious good Hanuman, one should draw a Tantra on the hide of a donkey and chanting the mantra of Hanuman, one should perform a homa with Hayamara (Nerium tinctorium) flowers.108

In order to extirpate terrible goblins and spirits causing epilepsy (apasmara)y one should mutter the Jvdla-mdlini- mantra one hundred thousand times and worship Nrhari with the performance of а Нота with cow’s ghee.109 If the deity Hanuman is to be propitiated for this purpose, one hundred thousand chantings of the deity’s mantra and ten thousand Ahutis of sesame in fire are recommended. Thereby the haunting devil yells loudly and frees the haunted person.110 If the deity is lord Krishna, the mantra describing Hari attacking the hostile forces with fiery arrows, is to be chanted one thousand times every day, for the period of a week. When the total of seven thousand chantings is completed, the enemy is extirpated in a week.111

A number of mantras of various deities is credited to have this power. Even the mantra of a king Arjuna Kartavirya, if chanted and а Нота with mustard, garlic, Arista (Sapindus emarginatus) and cotton is performed gives such a power.112 Durga, if propitiated by ‘left-hand practices’ (Vamacara) confers this power.113

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