Black magic and left hand practices

These records in the NP. show that the author must be hailing from East India as the states of Assam and Bengal were the strongholds of these immoral and obscene rites practised by the Hindus and the Buddhists. It may be the ‘twilight speech’ (Sandhya Bha?a) of the Siddhas of ancient times who camouflaged their spiritual experience and procedures by using terms with apparent un-gentlemanly significance. But if that be not the case in the NP. some of the specimens quoted in the footnote114 are not complimentary to the then standard of morality.

114. I refer here only to one chapter pertaining to goddess K"di (1.85): If one wants the power of speech he should gaze at the female organ

and chant Kalimantra for 10,000 times (20). If he performs the jnha at midnight in a cemetary, in a naked condition, letting down his (matted hair), he attains all Siddhis or (Supernormal powers) (21). If he sits naked on the chest of a dead body in a cemetary and while chanting the Kali mantra, worships the goddess with one thousand Arka (calotropis Gigantea) flowers sprinkled with his own semen, the person becomes a king ere long (22-23). If one concentrates his attention on the female organ in the monthly course and mutters the Kali mantra awhile, he certainly becomes a fascinating poet (24). If he meditates upon Mahakali fighting with Mahakala, while he himself is having sexual intercourse, and performs even one thousand chant- ings of the Kali mantra he becomes just like another god Sankara (25-20).

The whole section is abominable, bet me conclude with one instance of the practice of offering bali to the goddess which is supposed to give supernatural power.

The aspirant is to sit on a coipsc (at night) on the 8th or 14th of the dark half of the month. It may be in a cemetary, or a temple but a lonely place. While looking, touching or ‘going’ (cohabiting) a.woman, he should offer as bali a person killed in a battle or a babe of six months only. (70-72).

The use of wine, fish and flesh in worshipping female deities was quite common (1.90.2’).

After the discussion of Tantrism in the NP. and on its background, some important religious sects may briefly be noted.

The aversion of the writers on Dharma Shastra against this originally non-Vedic sect and its final acceptance and amalgamation into Vaishnavism cannot be discussed here for want of space. But since the 3rd cent. a.d. (the approximate date of the Vishnu Pnrdna), Puranas accepted Pancharatra as their own and all Vaishnava Puranas including the Bhagavata have accepted it. The elaborate form of the Pancharatra worship and the Tantric procedures have been prescribed by the NP. for the propitiation of all deities, irrespective of their being Vaisnavites, though NP. shows them to be born of Vishnu — Krishna or Radha.

The NP. being a Vaisnavite Purana, identifies Maha- Vishnu with the Para Brahman. He is the God of gods, the Adi-deva (the first God), the Sabda-brahman and of the form of spiritual sound (ndda-гйра) and consciousness (CidrUpa).11Б He is imperishable (akshara), infinite (ananta), the Lord of the Universe (Vifvefvara) and the Veda incarnate.115 116 Gods Brahma, Vishnu and Shiva are the manifestations of Maha-Vishnu for the creation, protection and dissolution of the universe.117 118

The NP. knows the usual ten incarnations of Vishnu.117a but deals with only three, viz. Nrsimha,llBRama119 and Krishna,120 though strangely enough that is in the context of Tantrism and, curiously Hanuman is given more importance121 than Rama and the anonymous cowherdess of the Bh.P. is assigned the position of a Supreme goddess.122 This development of the Ritdha-cult shows the comparatively recent date of this section.

120. Ibid., 1.80. Rama with his three brothers, is a four-fold incarnation^ N.P. I. 79. 1.

Just as God Maha-Vishnu manifests himself in the Trinity of Brahma, Vishnu (a lesser deity than Maha-Vishnu) and Shiva Krishna — an incarnation of Maha-Vishnu is credited with creating Narayana from the left side of his body, Brahma from his navel and Shiva being his (left) half and these three gods are appointed by Krishna with the functions of creation, protection and destruction of the Universe — functions assigned to the Trinity of gods in the Mbh. and other Puranas.

The special feature of the NP. is the application of Tantrika rites to incarnations of Vishnu such as Nrsimha, Rama and Krishna and the Super-goddess treatment given to Radha (as the highest deity in the Tantra form of worship, with other deities like Maha-lakshmi, Durga holding a secondary place), even though Mahalakshmi was born from Rshdha and Durga from Krishna (NP. I 83. 13-29). The Supreme importance of the Ekadashi Vrata and the influence of Paficaratra school are undeniable.

The NP. though a Vaishnava purana, regards Shiva as Vishnu’s alter-ego who fulfils the desires of all.123 Vishnu does not spare even goddess Parvatl for talking lightly of Shiva.124 King Bhaglratha propitiated god Shiva125 and secured the descent of the Ganga. The NP. describes the Tantfava dance of Shiva before Jaimini.12® The glory of the worship of Shivaliriga (NP. 1.79) and the ascription of many holy places to Shiva (NP.II. 74) shows the great regards paid to that deity. Out of the family of Shiva, Ganesa has a special place in the Tantra form of worship, with special Mantras and Ganesa Gayatri, etc. He is the chief of Ganas, remover of obstacles, brilliant as the rising sun, is the creator and destroyer of the universe. In addition to his usual description of elephant-hcadedness, etc., he is regarded as a Dvija. An elaborate worship Japa, etc. in the Tan trie way is detailed in NP. I. 68.

The NP. though Vaishnavite, gives a more detailed treatment to the PaSupata dart ana than do the so-called Saivite Puranas. It insists on the observance of the Varnaframa-dharma, Yoga and Bhakti.

According to the NP. (1.63.13124) the Pashupata school regards PaSupati (Lord Shiva), Pain (an animal i.c. the jiva) and Pdia (bondage) as three fundamentals. Pati i.e. Lord Shiva is all in all about the universe and he grants salvation despite the karmas of the Palu. Pains are classified into three: Kala (tainted with mala or ignorance), Talapdkala (possessing mala and barmans), and Sakala (affected by mala, тйуй and Karma) — the last suffers from transmigration in Samsara. Unlike later Saivism, NP. holds that there are five Pasas each resulting from mala (ignorance), Karman, Mayd (delusion), tirodhana-Sakti (obscuring power) and Hindu (the last being the special pdia in the NP.). All these pasas can obscure the powers of the pain, viz. the powers of vision, knowledge, action and bindu-fakti — the power of attaining Moksha. The Supreme soul (Paramdtman) is constituted of Sat (being, existence), cit (consciousness) and Ananda (spiritual bliss). It is the Saiva Tejas endowed with powers of knowledge and action.

When the Bindu-pafa is reinforced with Cit, it becomes endowed with Jndna-Kriya-shakti. Though the NP. enumerates many Tattvas (principles) like Shiva, Sakti, Vidya, (knowledge), Kala (Time), there is only one Tattva called Shiva (Shivakhya) which possesses all Potencies (Saktis). He blesses his devotees with the same form as himself (Shiva-Sdmdnya-rupa) endowed with bliss and salvation. shiva is the Kartd, Maya, the Upadana (material cause) and his saktis, Karana (the Instrumental cause). Kala, Kala niyali Vidyaэ raga, Prakrti and Gunas are the Products of Maya wherewith the universe is created.

The NP. advises all to cut asunder the Pasas by following Varndiramadharma and practice of Yoga and Bhakti, by getting oneself initiated in Pasupata Tantra.

According to the NP. Radha is the chief deity — Shakti — in Saktism. She is ever associated with Lord Krishna. Maha-Lakshmi, Mahasarasvati, Durga, Savitrl, Devi, etc. are her part incarnations (arhiavatdras)127 or aspects of Radha. Radha was born from Krishna’s person and lives resplcndently in the Goloka. Radha is the Primordial Nature] (МШа Prakrti), the goddess of all gods and is known as the Ilusive Power of Vishnu (Vishnumaya), Krishna-maya, the mother of god Brahma (Vairaja-janani). Although she has thirtytwo attendants, her two friends Gandravatl and Lalita are chief and are the heads of two groups of goddesses.128

Goddess Mahalakshmi was born from the left side of Radha. She is fair in complexion, bedecked in jewels and seated in a lotus.129 Mahalakshmi assumed the form of Shri in a previous Kalpa to destroy demons like Mahisa. She dwells in the Ara- vinda forest. She is the goddess of wealth and is represented as seated in a lotus, being sprinkled by four elephants with nectar. She wears a silk Sari and a crown and her hands represent the Vara (gifting a boon) and Abhaya (protection from fear) mudras and holds a garland and a lotus in the other two hands.130

Though Mahalakshmi is herself an incarnation, her incarnations are the three-eyed goddesses Tripura (NP. I. 86.3, 16-17) AnnapurnesI (I. 86.63-69) and the formidable goddess Bagalamukhi (I. 86.82-88). Bagala is represented to be of golden complexion, wielding in her arms a thunder-bolt, a noose (pdfa), a hammer (mudgara) and wearing a moon on her forehead. These incarnations show influence of or synthesis with Saivism.

This most important Saivite (and Shakta) goddess with a crescent moon on the forehead and one thousand hands was (according to the NP.) born from Krishna’s person and was given to Shiva in marriage (I. 83.17-19, 27-29). Creating a special region (Devi-loka) for herself, she continues to perform penance and has three incarnations per day and is the main cause of creatiqn (I. 83.70-78).

(1) Chinnamasta-Ramd — a terrific deity with broken head, disheveled hair and drinking her own blood (I. 87.1-8).

(2) Tripura-bhairaoi — A three-eyed goddess wearing a red garment and a garland of skulls; with two hands she expresses boon-giving (Vara) and protective (Abhaya) mudrUs and has a rosary of beads and Vidyd in the other two hands. She has the refulgence of a thousand suns (I. 87.41-62).

(3) Matahgi — This hideous goddess is black, and has profuse hair with a crescent-moon on the forehead. She is bedecked with ornaments of conch-shells and represented to be intoxicated and playing on a lute (I. 87.100-130).

(4) Dhumavati - A wicked fierce widow like deity with lean body, long breasts, scattered hair, broken teeth and pale complexion. She is ever hungry and thirsty but is seated in a chariot with a heron on her flag. She destroys enemies (1.87.156-163).

The Shakta influence on the Krishna-born Durga is obvious. But it is Radha and not Durga who is the main deity of Saktism in the NP.

Another important Krishna-born deity is Sarasvati. She is born from Krishna’s mouth. She is white in complexion, with a face like the full-moon, holding a lute and a book in her hands and is seated on a w'hite swan. Krishna sent this goddess of speech to Vaikuntha for the company of Lakshmi-Narayana (I. 83.30-31, 96-97).

(1) Mahasarasvati — In appearance she is like Sarasvati. She lived in the Himalayas for killing demons Sumbha and Nisumbha. After accomplishing her task she entered the Manasa lake (I. 84.78-84).

(2) Kalika — NP. regards Kalika as Sarasvatis incarnation. She is dark in colour and wields a sword and a skull in two hands and while the other two express Vara (Boon-giving) and Abhaya (Protection) (NP. 1.85 1-7).

(3) Tara — A three-eyed deity, blue in complexion, with a crescent moon on her forehead but is seated on a dead body (I. 85.35-41).

Savitri: According to the NP., this goddess was born along with Brahma from Krishna’s umbilical region. She is bright as a thousand suns and the Vedas are born from her (Brahma-Yoni). She has three incarnations in three parts of the day — at dawn, noon and the dusk (as described in the Sandhya-Prayers of three times) and is thus associated with Brahma, Rudra and Vishnu (I. 83.20-22; 109-117 and also vide I. 27.44-58).

TheNP. calls her the mother of the universe (Jagadambika), the greatest Shakti of Shiva, creator of the whole universe. With a smile eternally playing on her countenance, this three-eyed goddess, lustrous like the rising sun, wears the Moon on her forehead. She wields a noose (Pdfa) and a goad (ankufa) in her two hands and expresses Vara and Abhaya with the other two (I. 84.1-17).

A good deal of ground concerning religion and philosophy in the NP. has been covered in the previous two sections. Only a few remaining points will be briefly noted:

The NP. is a staunch supporter of Varndframa dharma. Endorsing the social application of the concept of the Cosmic Man in the Ригща Sukta (RV.X.90) and the insistence on the maintenance of that order in the Mbh.Jal, the NP. repeats the duties of Varnas (castes) and Aframas(stages in life) in 1.14, I. (chapters 24-30 also 31-32 and 43). Though the NP. waxes so eloquent on the importance of Tantrism in twentynine chapters (1.63-91), it warns that even after getting initiated, one should never even mentally transgress one’s Varnaframadharma.13i 132 The social disintegration described in the ‘predictions’ about the Kali age was a historical reality to Purana writers.133 Hence, all Puranas insisted on the observance of the Varnaframadharma.

The NP. is, however, aware of the classless stage of society in ancient times. It quotes Mbh. Santi 188.10-20 as the rationale of the division of society into Varnas as being due to the moral deterioration of the people.1®4 It, however, assures that by observing one’s prescribed duties one becomes а Митш (sage) and by neglecting them he should be known as a heretic (Pasanda).1®8 These duties need not be elaborated here as the Acaradharma is detailed in Smftis, Mbh. Sdnti. chs. 189, 192 and 193 and are repeated many times in the NP. (1.14, I.chs. 24-30,- 31, 32, 43).

In cosmogony the NP. follows the Sankhya Vedanta theories as given in the Mbh. Santi. chapters 182-184. (vide sarga above).

The existence and eternal nature of the Jiva17 is stated in the NP. in the words of the Mbh. Sdnti. 187.1-31. It is by the practice of Yoga that one realizes the nature of the soul, its distinctness from the body, its transmigration due to his Karmas, its non-relation to pleasure and pain.1®8 The teaching of Mokpadharma, viz., the soul’s difference from the eleven sense- organs (5 organs of actions and 5 cognitive senses+1 mind), its unrelatedness to actions (Karmas) whether Sattvic, Rajasic or Tamasic, the necessity of controlling sense organs and performance of acts disinterestedly (пцкатакагта)134 135 136 137 138 139 is the same (even textually) as that in the Mbh. Sdnti. 219.2-28, 44-52.

According to the NP., Yoga is of two types — Karma Yoga and Jfiana Yoga. A follower of the Karma Yoga worships god ViftiUy observes Vratas and listens to Puranas. Observance of the five Yamas like non-violence, truth, kindness and renunciation of jealousy are common to both the Yogas.140 By both the Yogas, one can realize the identity of the Para and Apara Atmans.141 It is the Maya which creates diversity in the nature of the soul. An aspirant after Moksha should destroy the delusion by means of Yoga.142

The NP. discusses the eight steps of Yoga (the aftddga Yoga). The NP. follows Patafijali in the treatment of Yoga, though there are minor differences such as addition of Akrodha and Anas Gy a (Absence of anger and jealousy) in Yama (the 1st. Yogdfiga) and HaripUjana(specifically of Vishnu and not Patafl- jali's vague (Ifvara-pranidhdna) and Sandhyopdsand in the Niya- mor,143 (The 2nd aiiga of Yoga). It appears that the 30 Asanas (physical postures) recommended in the NP. 33.12-15 were popular at the time and region of the author of the NP.

According to the NP., breath-control (.Prdndydma) maybe sa-bija or nir-bija (i.e. accompanied or non-accompanied with the mental pronunciation or muttering of the mantra). If so accompanied it is sa-garbha and more effective.144 145 Dhydna (meditation) is perfect concentration on God or chanting Pranava (OM) while meditating on Narayana, as the Pranava is the combination of the Trinity of gods, viz., Brahma, Vishnu and Rudra — nay, as a matter of fact of the Brahman146 itself. Due to contemplation, the Yogi acquires vicara, vitarka and viveka and gradually attains Nirvdna.1

The whole course of Yoga is again succinctly retold later in the dialogue of Keshidhvaja and Khandikya in NP.I.47. It shows that it is the Vaisnavite Yoga with Vedantic basis. Bhakti Yoga

The NP. is eloquent in describing the efficacy and greatness of Bhakti. It is the prime cause and life-giving force of all Siddhis(NP. 1.4.3-4) — a veritable wish-yielding cow (Kdmadhenu). The Parabhakti destroys all sins like a conflagration burning down the forest of sins. A devotee of Vishnu attains success in life here and liberation from Samsara hereafter (NP. 1. 1.78-79) — even the worship of Vi^nu’s devotees leads to the region of Vishnu and he who repeats the name of Vishnu is honoured by gods (NP. I. 3.53-56). Such Bkakti is achieved through association with god’s devotees if one has the good luck or merits to his credit (NP. I. 3.53-56).

The NP. classifies Bhakti on the basis of gunas, viz., Sattva, Rajas and Tamas> as follows:

1. Tdmasi-bhakti of a low (adhamd) nature: By this Vishnu is worshipped in order to destroy others.

2. Tdmasi-bhakti of a middle (Madhyamd) type: Dishonest worship of Narayana like the love of a lewd woman (svairini) to her husband.

3. Tdmasi-bhakti of the excellent (Uttamd) type: A competitive type of Bhaktiy when a person jealously competes with others in performance of Bhakti.

4. Rajasi Bhakti — The lowest type (adhamd): Worship of Hari for getting wealth, grains, prosperity.

5. Rajasi Bhakti of the middle (madhyamd): Worship of Vishnu for gaining fame and popularity.

6. Rajasi Bhakti of the best type: Worship of Hari for securing salokatd mukti (residence in Hari’s region).

7. Sdttviki Bhakti — The lowest type: Worship of Hari for destruction of one’s sins.

9. Sdttviki Bhakti — Uttama: Voluntary service (Ddsya Bhakti) to Vishnu to please him.

10. Uttamottama: The most excellent: the Devotee realises himself to be Vishnu and the universe is within him.147

In the next chapter (NP. 1.16) the NP. gives another threefold classification depending on the states of the mind.

1. Sraddhd-Bhakti — the devotee realises that the Universe (including himself) is Vishnu. Visjiu is the cause of everything. He is to be worshipped as per prescribed rules.

2. Samatd-Bhakti — The devotee realizes that Vishnu is omnipresent in all beings and nothing is different from him.

3. Sdnti Bhakti — The state of mind when the devotee regards friends and foes alike and faces with pleasure whatever comes to him.148

As Bhagavdn is the object of the Bhakti, the NP. gives different interpretations of the term Bhagavdn.

1. Bhagavdn: The Brahman which is inexpressible in words is called Bhagavat for the purpose of worship (in the Bhakti cult).

3. One who knows both Vidyd and Avidyd, the creation and destruction of bhUtas and one endowed with entire knowledge, power, prosperity, prowess and brilliance.149

Though the word Bhagavata is derived from Bhagavat, the NP. paints an ideal devotee in 1.5.46-76. Bhagavata is applied to both Saiva and Vaishnava devotees. He is self-controlled, quiescent, interested in listening to the Sat-kathds (stories about the gods as in Puranas), is devoted to the name of the Lord, performances of sacrifice, doing works for public welfare, observes the Ekddaii Vrata and performs Karmas for God.

The NP. is specially interested in Dharma sh Astra. It discusses in details topics like Ddna (religious gifts 1.13), PrayaS- citta (expiatory rites), Tithis, tiraddha, (I.chs. 24-30), Vratas ‘religious vows’ (I. chs. 17-23) II, chs. 1-37, Tirthas ‘sacred places’ (I. 12 11.39).

It closely follows the injunctions in Smrtis and other Puranas. It also elaborates the doctrine of Karmavtpdka which holds out hopes of redemption even to the worst sinners. There is very little that can be claimed as the original contribution of the NP. except the decisions about the day of Ekadashi and such other matters of special interest to Vaignavas.

The NP. (and the Bnr) are treated as authorities on the DharmaShastra and are frequently quoted as authorities by such great mediaeval writers like Devam^a Bhafta, Hemadri, Madhavacarya, Vacaspati Mishra and others.

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