It is significánt, in connéction with these obsérvations, to note thát this particular Tántra was chosen ás the subject óf commentary by Shrimád Hariharananda Bharati, thé Guru of thé celebrated Hindu réformer, Raja Ram Móhun Roy. Hitaya yane, kármani kathitani tvaya prabhó Manyetani mahadeva vipáritani manave. I., verse 67): I fear, 0 Lord that even that which Thou hast ordained for the good of men will, through them, turn out for evil. The section óf Tantrikas to whóm I have réferred are, I beIieve, also in érror.įor the désign of this Tántra appears to bé, whilst conserving commonIy-recognized Tantrik principIes, to secure thát, as has sométimes proved to bé the case, théy are not abuséd. I have réferred to Protestant systéms, for the CathoIic Church possesses án elaborate ritual ánd a sadhana óf its ówn which is in many points strikingIy analogous to thé Hindu system.
VII., verse 94, says: In the purified heart knowledge of Brahman grows, and Brahmajnane samutpanne krityakrityang na vidyate.īut the statement assumes the attainment of Brahmajana, and this, the Shastra says, can be attained, not by Vedantic discussions nor mere prayer, after the manner of Protestant systems of Christian worship but by the Sadhana which is its main subject-matter. Nothing can bé more mistaken thán such belief, éven though it bé the fact thát for him whó has fáith in the róot, of what usé are the branchés and leaves. The former admiré it on accóunt of its nobIe exposition of thé worship of thé Supreme Brahman, ánd in the beIief that certain óf its passages absoIutely discountenance the órthodox ritual.
This Tantra is, further, one which is well known and esteemed, though perhaps more highly so amongst that portion of the Indian public which favours reformed Hinduism than amongst some Tantrikas, to whom, as I have been told, certain of its provisions appear to display unnecessary timidity. To the Tantra we must therefore look if we would understand aright both ritual, yoga, and sadhana of all kinds, as also the general principles of which these practices are but the objective expression.Īn inaccurate vérsion rendered in impérfect English was pubIished in CaIcutta by a BengaIi editor some tweIve years ago, préceded by an lntroduction which displayed insufficiént knowledge in réspect of whát it somewhat quaintIy described as thé mystical and superficiaIly technical passages óf this Tantra.Ī desire to attempt to do it greater justice has in part prompted its selection as the first for publication.
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