An Analysis of Vedic and Tantric Tradition with Special Focus on Kalika Purana

Imperial Journal of Interdisciplinary Research (IJIR) Vol-3, Issue-4, 2017 ISSN: 2454-1362, http://www.onlinejournal.in An Analysis of Vedic and Tantric Tradition with Special Focus on Kalika Purana Nilam Kakati Ph.D. Research Scholar, Department of History University of Hyderabad, India Abstract : The article will try to map Tantric Vedic reference to Tantra practices and methods as mentioned in the Kalika Purana in reference to Kamakhya temple and make Vedas and Tantra often overlaps and various meaning of the same. Tantra as a movement in scholars have debated and discussed on the same. Indian religious milieu has a distinct orientation. Mircea Eliade put forward that ‘there was no Albeit its origin is a debatable subject, its eminence Tantrism in Vedic and Brahmanic times, merely in the religious setting cannot be overlooked. elements that later evolved and became part of Tantra succeeded in establishing a prominent place Tantrism. References to the Vedic tradition in of its own. If it owes its roots to Vedic or Puranic Tantric texts must not be taken as proof either of tradition will be looked into the article. Kalika the Vedic nature of Tantrism or of direct links with Purana as an authentic literary composition plays the Veda. Quite likely such references were later introduced to facilitate the acceptance of Tantric moderately an impressive role in upholding the 4 Tantric tradition. Resemblance and contradiction texts or sects by orthodox circles.’ S.C. Banerji on between Bhakti and Tantra are sharp. These facets the other hand argues that elements of Tantrism are of each mark their appearance. Tantra could found in Atharva Veda and in lesser degree in Rig establish a separate space of its own which is Veda. They occur in the form of remedies to keep independent of any other tradition. away disease, thwart activities of ghosts and magic both beneficial and harmful.5 However, Banerji is Keywords: Tantra, Vedic tradition, Kali, Bhakti, also of the opinion that ‘In the magic spells and Kalika Purana, Kamakhya temple demonology of the Atharva Veda lay the germs of Tantra. In fact, Tantra is sometimes described as Upaveda of this Veda.’6 Introduction Difference of opinion can be observed amid Mircea Kamakhya temple located in Nilachal hill or Blue Eliade and S.C. Banerji. Eliade argues that ‘The Mountain in Assam is celebrated as the primal Tantric tradition appears as a revelation different pivot of Tantric tradition. It is often regarded as the from that of the Vedas and Upanishads and seat of Tantric practices.1 Vedas and Puranas especially as having different rites and practices. It which are considered to be Hindu religious is not necessarily opposed to the Vedic tradition, literature, although Puranas are based on the Vedas, which it often refers to be authoritative, but differs symbolizes some individualities amid them. from it in being more adapted than Vedism, to the present age of mankind, and in procuring benefits, Puranas are next to Vedas in their authority to 7 2 worldly or non- dharma. ‘The conception of Devi as the Supreme worldly that the other cannot give.’ Being is developed in the Kalika Purana. She is In opposition to Eliade, Banerji in his book “A described as the supramental prakrti, the material Companion to Tantra” say that various Tantric cause of the phenomenal world, and the elements make their appearance in Vedic texts and embodiment of all energy, consciousness, and bliss. Upanishads. Even the belief of Supreme Power of The world owes its origin to her, while she does not Shakti (Female Energy) according to him has 3 established from the Upanishads. He concludes by owe her origin to anything.’ She is all powerful saying that Tantras are not totally opposed to and has the power to create and destroy the world. 8 The requisite of discerning Vedic and Tantric Vedas. However, Eliade is seen to be in agreement traditions as distinct paths are the queries which with Banerji on the question of total opposition to will be examined in the article. Marked Tantric Vedas. practices and methods as mentioned in Kalika One may not dispute Eliade but can work with Purana in relation to Kamakhya temple will also be Eliade and also disagree on one point, i.e. the scrutinized. Vedic reference to Tantrism, as Eliade’s approach is too meaningful to be ignored. His advocacy of a compassionate understanding of the past informs Imperial Journal of Interdisciplinary Research (IJIR) Page 1404 Imperial Journal of Interdisciplinary Research (IJIR) Vol-3, Issue-4, 2017 ISSN: 2454-1362, http://www.onlinejournal.in this study and is thus an important shift in the study immersed in the pleasure of reverse sexual of history of religions. intercourse with him.’15 It can be observed that these variation portals of Kali have influenced to a N.N. Bhattacharya, on the other hand, regards large extent in the creation of her modern Tantra as a separate branch of knowledge which iconography. remained outside the pale of Vedic tradition.9 Tantra, according to him can survive as a parallel Debate and discussion has been going on among tradition along with Vedas and this was due to the scholars on placing Siva and Kali as Aryan deities fact that it was the adherence of so-called lower or non - Aryan deities. S. N. Sadasivan, in his book people.10 Sinha also provides his opinion regarding ‘A Social history of India’ described Siva as a non- the subject. He says “Tantric practices are of two Vedic or non — Aryan God as there is no direct types- pro-Vedic and non- Vedic. The remarkable mention of Siva in Rig Veda. They try to see him difference between the two being that in the non- as a Vedic god only by linking him as Rudra. Many Vedic Tantra greater concessions has been given to western scholars also look at Siva and Kali as the sensual pleasures and feelings of the common Vedic or Aryan deities. Some western scholars, human beings, while in the pro- Vedic Tantra however, try to identify Siva with Vritra who was greater emphasis has been given to the restraint to the chief god inimical to the Aryan and who was the common human feelings. Most of the Tantric defeated by Indra.16 Whereas S. N. Bose locates practices exist in some form or other or, at least, in Siva - Kali cult as of purely Aryan origin, ‘because the form of a seed in the Vedic practices relating no trace of Tantric rites is found among the wild either to karma-kanda or to jnana-kanda. Almost all savages of India.’17 The idea of savage is also an the elements of the Tantric practices can be traced ethnocentric understanding of the other which was to the Vedic literature, and, hence, they must be there from the early period but gained in regarded as originating from the Vedas.11 momentum after Britishers inaugurated the Para dynamic shifts. Tantric elements could be viewed present in Vedic literature, predominantly in Atharva Veda. But it Practice of Worship was not matured completely, it could be observed in its initial phase. In later stage, it got Kalika Purana mentions comprehensive evidence amalgamated with some additional elements and regarding the practice of worship, followed in Tantrism as a tradition could developed fully. Kamakhya temple. Goddess is first offered worship However it ascended as it disapproved some of the by meditation. She is then pleased by offering principles of Hindu religious scriptures which various objects of material enjoyment. This is looked down upon a section in the society which followed by the service of goddess's spouse, Siva, and then the minor gods and goddesses encircling included women and the section who were not 18 encompassed into the caste hierarchies. But, it also her. cannot be denied that Vedas and Tantra cannot be To offer oneself to the deity symbolizes offering all separated in order to grasp it in complete sense. the merit he has gained from the service. It requires Deities in Kalika Purana leaving behind one’s ego and greed. Offering oneself entirely in front of the deity is a concept Focal deities in Kalika Purana are Siva and Shakti. homogeneous to Bhakti, where a devotee However Brahma and Vishnu also finds mention in surrenders himself entirely to one's adored deity. the text. Brahma is mentioned in relation to The devotee offers all that belongs to him and then Mahamaya as being prayed by Brahma.12 The text offers his individuality as well.19 This forms a provides a detailed description of Siva in the form theme of resemblance between Tantra and Bhakti. of Hara, Devi’s husband. When Siva is The resemblances between Tantra and Bhakti are concomitant with Shakti, he is perceived in the well essayed in many secondary sources but it is form of Bhairava. In the text, Goddess Kamakhya the distinctions that defines each of them. is identified as the manifestation of Kali who is Shakti and all powerful.13 Kali is described ‘as Tantric tradition states that a devotee can conjoin possessing a soothing dark complexion, as with the divine. Practices accomplishes when a perfectly beautiful, riding a lion, four-armed, devotee reaches the phase when he/she can identify holding a sword and blue lotuses, her hair themselves with the divine. Bhakti, on the other unrestrained, body firm and youthful.’14 She is hand, preaches that a devotee can submit often associated with death and destruction. himself/herself to the divine but cannot conjoin Variation could be noticed in the portrayal of Kali with him. A devotee can also become a companion in other Tantric texts composed during the time.

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