QUOTES ABOUT BLISS

 A little bliss in Swarga, then the woe

 a prayer worthy of bliss

 A Psychological analysis of our worldly experience ordinarily gives us both the feeling of persistence and change. This personal experience expresses a cosmic truth. An examination of any doctrine of creation similarly reveals two fundamental concepts, those of Being and Becoming, Changelessness and Change, the One and the Many. In Sanskrit, they are called the Kutastha and Bhava or Bhavana. The first is the Spirit or Purusha or Brahman and Atman which is unlimited Being (Sat), Consciousness (Cit) and Bliss (Ananda). According to Indian notions the Atman as such is and never becomes. Its Power (Shakti) manifests as Nature, which is the subject of change. We may understand Nature in a two-fold sense: first, as the root principle or noumenal cause of the phenomenal world, that is, as the Principle of Becoming and secondly, as such World. Nature in the former sense is Mulaprakriti, which means that which exists as the root (Mula) substance of things before (Pra), creation (Kriti), and which, in association with Cit, either truly or apparently creates, maintains and destroys the Universe. This Mulaprakriti the Sharada Tilaka calls Mulabhuta Avyakta, and the Vedanta (of Shamkara to which alone I refer) Maya.

 A twice-born; wherefore, not for Swarga's bliss

 aananda = bliss consciousness

 abode of the blissful, which is the torment of the druj-followers

 Accessible by devotion.

 According to the account of the Brahmayamala, Vashishtha complaining of his ill-success was told to go to the Blue Mountains (Nilacala) and worship parameshvari near Kamakhya (Karma in Assam). He was told that Vishnu in the form of Buddha (Buddharupi) alone knew this worship according to Cinacara. Devi said, "without Cinacara you cannot please Me. Go to Vishnu who is Udbodharupi (illumined) and worship Me according to the Acara taught by Him." Vashishtha then went to Vishnu in the country Mahacina, which is by the side of the Himalaya (Himavatparshve), a country inhabited by great Sadhakas and thousands of beautiful and youthful women whose hearts were gladdened with wine, and whose minds were blissful with enjoyment (Vilasa). They were adorned with clothes which inspired love (Shringaravesha) and the movement of their hips made tinkle their girdles of little bells. Free of both fear and prudish shame they enchanted the world. They surround Ishvara and are devoted to the worship of Devi. Vashishtha wondered greatly when he saw Him in the form of Buddha (Buddharupi) with eyes drooping from wine. "What" he said, "is Vishnu doing in His Buddha form? This map (Acara) is opposed to Veda (Vedavadaviruddha). I do not approve of it (Asammato mama)." Whilst so thinking, he heard a voice coming from the ether saying, "Oh thou who art devoted to good acts, think not like this. This Acara is of excellent result in the Sadhana of Tarini. She is not pleased with anything which is the contrary of this. If thou dost wish to gain Her grace speedily, then worship Her according to Cinacara." Hearing this voice, Vashishtha's hairs stood on end and he fell to the ground. Being filled with exceeding joy he prayed to Vishnu in the form of Buddha (Buddharupa). Buddha, who had taken wine, seeing him was greatly pleased and said, "Why have you come here?" Vashishtha bowing to Buddha told him of his worship of Tarini. Buddha who is Hari and full of knowledge (Tattvajñana) spoke to him of the five Makaras (M: that is, the five commencing with the letter M are Madya, or wine and so forth) which are in Cinacara (Majnanam Cinacaradikaranam) saying that this should not be disclosed (a common injunction as regards this ritual and renders it from the opponents' standpoint suspect). "By practicing it thou shalt not again sink into the ocean of being. It is full of knowledge of the Essence (Tattvajñana) and gives immediate liberation (Mukti)." He then goes on to explain a principal feature of this cult, namely, its freedom from the ritual rules of the ordinary worship above which the Sadhaka has risen. It is mental worship. In it bathing, purification, Japa, and ceremonial worship is by the mind only. (No outward acts are necessary; the bathing and so forth is in the mind and not in actual water, as is the case in lower and less advanced worship.) There are no rules as to auspicious and inauspicious times, or as to what should be done by day and by night. Nothing is pure or impure (there is no ritual defect of impurity) nor prohibition against the taking of food. Devi should be worshipped even though the worshipper has had his food, and even though the place be unclean. Woman who is Her image should be worshipped (Pujanam striya) and never should any injury be done to her (Stridvesho naiva kartavyah)

 According to the Agamasara, "wine" is the Somadhara or lunar ambrosia which drops from the Sahasrara. "Meat" (Mamsa) is the tongue (Ma) of which its part (Amsha ) is speech. The Sadhaka in eating it controls his speech. "Fish" (Matsya) are those two (Vayu or currents) which are constantly moving in the two "rivers" (that is, Yoga "nerves" or Nadis) called Ida and Pingala, that is, the sympathetics on each side of the spinal column. He who controls his breath by Pranayama, "eats" then by Kumbhaka or retention of breath. Mudra is the awakening of knowledge in the pericarp of the great Sahasrara Lotus (the upper brain) where the Atma resplendent as ten million suns and deliciously cool as ten million moons is united with the Devi Kundalini, the World-force and Consciousness in individual bodies, after Her ascent thereto from the Muladhara in Yoga. The esoteric meaning of coition or Maithuna is thus stated in the Agama. The ruddy hued Ra is in the Kunda (ordinarily the seed-mantra Ram is in Manipura but perhaps here the Kunda in the Muladhara is meant). The letter Ma (white like the autumnal moon, Sattvaguna, Kaivalyarupa-prakritirupi (Ch. 2, Kamadhenu Tantra)) is in the Mahayoni (not I may observe the genitals but the lightning-like triangle or Yoni in the Sahasrara or upper brain) in the form of Bindu (a Ghanibhuta or "condensed" form of Shakti and transformation of Nada-shakti). When M (Makara) seated on the Hamsa (the "bird" which is the pair Shiva-Shakti as Jiva) in the form of A (A-kara) unites with R (Ra-kara) then Brahman knowledge (Brahmajñana) which is the source of supreme bliss is gained by the Sadhaka who is then called Atmarama (Enjoyer with the Self), for his enjoyment is in the Atma in the Sahasrara. (For this reason too, the word Rama, which also means sexual enjoyment, is equivalent to the liberator-Brahman, Ra + a + ma). The union of Shiva and Shakti is described (Tantrasara, 702) as true Yoga (Shivashaktisamayogo yoga eva na samshayah) from which, as the Yamala says, arises that Joy which is known as the Supreme Bliss (ib., 703) (Samyogaj jayate sauklyam paramanandalakshanam)

 After thus meditating on Blissful Devi, let the worshipper thus meditate upon the Blissful Bhairava (167)

 Agni, the divine ministrant of the sacrifice, the greatest bestower of treasures; may one obtain through Agni wealth and welfare day by day, which may bring glory and high bliss of valiant offspring

 all-happy, blissful abode of the holy Ones

 All knowledge.

 and it shall be for him the best of all things. After his longing for bliss may one be given bliss

 and victory, good conscience and bliss, good fame and a good soul

 And whose substance is bliss

 As a moral governor Varuna stands far above any other deity. His wrath is aroused by sin, the infringement of his ordinances, which he severely punishes. The fetters (pásas) with which he binds sinners are often mentioned, and are characteristic of him. On the other hand, Varuna is gracious to the penitent. He removes sin as if untying a rope. He releases even from the sin committed by men's fathers. He spares him who daily transgresses his laws when a suppliant, and is gracious to those who have broken his laws by thoughtlessness. There is in fact no hymn to Varuna in which the prayer for forgiveness of guilt does not occur. Varuna is on a footing of friendship with his worshipper, who communes with him in his celestial abode, and sometimes sees him with the mental eye. The righteous hope to behold in the next world Varuna and Yama, the two kings who reign in bliss

 As tranquil, possessed of the effulgence of ten million Moons; clothed in garments of tiger-skins; wearing a sacred thread made of a serpent; His whole body covered with ashes; wearing ornaments of serpents; His five faces are of reddish-black, yellow, rose, white, and red colours, with three eyes each; His head is covered with matted hair; He is Omnipresent; He holds Ganga on His head, and has ten arms, and in His forehead shines the (crescent) Moon; He holds in His left hand the skull, fire, the noose, the Pinaka, and the axe, and in His right the trident, the thunderbolt, the arrow, and blessings; He is being praised by all the Devas and great Sages; His eyes half-closed in the excess of bliss; His body is white as the snow and the Kunda flower and the Moon; He is seated on the Bull; He is by day and night surrounded on every side by Siddhas, Gandharvas, and Apsaras, who are chanting hymns in His praise; He is the husband of Uma; the devoted Protector of His worshippers (32-38)

 Aswapati said: "My daughter knoweth well that joy and sorrow come and go and that nowhere is bliss assured. Accept her therefore from me."

 attachment to the fruits of all work, and attain blissful divine state of salvation

 Auspicious.

 away, like the Teutonic elves and dwarfs. The Gandharvas are renowned musicians and bards and singers. When they play on their divine instruments the fairy-like Apsaras, who are all females, dance merrily. In the various Aryan heavens these elves and fairies delight and allure with music and song and dance the gods, and the souls of those who have attained to a state of bliss. The Apsara dancing girls are "voluptuous and beautiful", and inspire love in Paradise as well as upon earth. Their lovers include gods, Gandharvas, and mortals. Arjuna, the human son of Indra, who was transported in a Celestial chariot to Swarga over Suravithi, "the Milky Way", was enchanted by the music and songs and dances of the Celestial elves and fairies. He followed bands of Gandharvas who were "skilled in music sacred and profane", and he saw the bewitching Apsaras, including the notorious Menaka, "with eyes like lotus blooms, employed in enticing hearts"; they had "fair round hips and slim waists", and "began to perform various evolutions, shaking their deep bosoms and casting their glances around, and exhibiting other attractive attitudes capable of stealing the hearts and resolutions and minds of the spectators".

 Be thou most near to us for bliss, a friend to aid

 Bhuktimuktidayakam :: that is, He gives both worldly and heavenly enjoyment, and that release from both which is the unending bliss of liberation

 Bliss is not blissful, just and mighty Ones

 body, .... give him the bright, all-happy, blissful abode of the

 body,.... give him the bright, all-happy, blissful abode of the

 bright, all-happy, blissful abode of the holy ones

 bright, all-happy, blissful abode of the holy Ones

 Buddha's negative attitude towards immortality and the conception of a Supreme Being was departed from by those of his followers who have taught that Nirvana is a conscious state of eternal bliss

 Buddha said, "Oh Vashishtha, listen the while I speak to thee of the excellent Kula path, by the mere knowing of which one becomes in a short time like Rudra Himself. I speak to thee in brief the Agama which is the essence of all and which leads to Kulasiddhi. First of all, the Vira (hero) should be pure (Shuci). Buddha here states the conditions under which only the rites are permissible. His mind should be penetrated with discrimination (Viveka) and freed of all Pashubhava (state of an uninitiate Pashu or animal man). Let him avoid the company of the Pashu and remain alone in a lonely place, free from lust, anger and other passions. He should constantly devote himself to Yoga practice. He should be firm in his resolve to learn Yoga; he should ever tread the Yoga path and fully know the meaning of the Veda (Vedarthanipuno mahan). In this way the pious one (Dharmatma) of good conduct and largeness of heart (Audarya) should, by gradual degrees, restrain his breath, and through the path of breathing compass the destruction of mind. Following this practice the self-controlled (Vashi) becomes Yogi. In slow degrees of practice the body firstly sweats. This is the lowest stage (Adhama). The next is middling (Madhyama). Here there is trembling (Kampa). In the third or highest (Para) stage one is able to levitate (Bhumityaga). By the attainment of Siddhi in Pranayama one becomes a master in Yoga. Having become a Yogi by practice of Kumbhaka (restraint of breath) he should be Mauni (given over to silence) and full of intent, devotion (Ekanta-bhakti) to Shiva, Krishna and Brahma. The pure one should realize by mind, action, and speech that Brahma, Vishnu and Shiva are restless like the moving air (Vayavigaticancalah). Quaere. Perhaps the transient nature of these Devatas, as compared with the supreme Shakti, is indicated. The man of steady mind should fix it on Shakti, who is consciousness (Cidrupa). Thereafter the Mantrin should practice Mahavirabhava (the feeling of the great hero) and follow the Kula path, the Shakti-cakra, the Vaishnava Sattvacakra and Navavigrah and should worship Kulakatyayani, the excellent one, the Pratyaksha Devata (that is, the Deity who responds to prayer) who grants prosperity and destroys all evil. She is consciousness (Cidrupa), She is the abode of knowledge (Jñana) and is Consciousness and Bliss, lustrous as ten million lightnings, of whom all Tattvas are the embodiment, who is Raudri with eighteen arms, fond of wine and mountains of flesh (the text is Shivamangsacalapriyam, but the first word should be Sura). Man should do Japa of the Mantra, taking refuge with Her, and following the Kula path. Who in the three worlds knows a path higher than this? By the grace gained therein, the great Brahma Himself became the Creator, and Vishnu, whose substance is Sattva-guna, the object of adoration of all, highly deserving of worship, the great, and Lord of Yajurveda, became able to protect. By it Hara the Lord of Viras, the wrathful one, Lord of wrath and of mighty power, became the Destroyer of all. By the grace of Virabhava the Dikpalas (Protectors of the quarters) became like unto Rudra. By a month's practice power to attract (Akarshanasiddhi) is attained. In two months one becomes the Lord of Speech. In four months one becomes like unto the Dikpalas, in five months one becomes the five arrows (probably masters the five Tanmatras), and in six months he becomes Rudra Himself. The fruit of this method (Acara) is beyond all others. This is Kaulamarga. There is nothing which surpasses it. If there be Shakti, the Vipra becomes a complete Yogi by six months' practice. Without Shakti even Shiva can do nought. What then shall we say of men of small intelligence"

 But although the monarch enjoyed great bliss, living the life of a Celestial, the people of the kingdom suffered greatly. For twelve years no rain fell, "not even a drop of dew came from the skies, and no corn was grown". The people were afflicted with famine; men grew reckless, and deserted their wives and children; the capital became like to a city of the dead

 But we know we are not perfect consciousness. There is an apparent unconsciousness. How then is this explained? The unmanifested Brahman, before all the worlds, is Nirguna Shiva :: the Blissful undual consciousness. This is the static aspect of Shiva. This manifests Shakti which is the kinetic aspect of Brahman. Shakti and Shaktiman are one; therefore, Shiva manifests as Shiva-Shakti, who are one and the same. Therefore Shakti is consciousness

 But wise men know that virtue is best bliss

 By knowing the bliss of that Brahman none fear anything."

 By their faith and lofty penance heaven's eternal bliss have won

 class of Sadhakas only), but also the whole of the Agamas of all classes of worshippers under the misleading designation "The Tantra"

 Clinging to the ground thou didst grow, (O plant), that producest bliss for me; a hundred branches extend from thee, three and thirty grow down from thee: with this plant of a thousand leaves thy heart do I parch. Thy heart shall parch (with love) for me, and thy mouth shall parch (with love for me)! Languish, moreover, with love for me, with parched mouth pass thy days! 3. Thou that causest affection, kindlest (love), brown, lovely (plant), draw (us) together; draw together yonder woman and myself, our hearts make the same! 4. As the mouth of him that hath not drunk dries tip, thus languish thou with love for me, with parched mouth pass thy days! 5. As the Ichneumon tears the serpent, and joins him together again, thus, O potent (plant), join together what hath been torn by love

 clothes in his hand, with a prayer worthy of bliss, the awful

 cosmic order (Dharma), and of the absolute bliss

 ctivities, than by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path. If not rightly conceived, they map be impediments and the cause of fall; otherwise they become instruments of attainment; and what others are there to hand? And so the Kularnava Tantra says, "By what men fall by that they rise." When acts are done in the right feeling and frame of mind (Bhava), those acts give enjoyment (Bhukti), and the repeated and prolonged Bhava produces at length that divine experience (Tattvajñana) which is liberation. When the Mother is seen in all things, She is at length realized as She who is beyond them all

 Daughter of Daksha.

 Death (pranaprayanotsava), for it is the entrance to heavenly bliss

 disposed to your prophet - which shall bring us to bliss, together with visible manifest help

 Duryodhana in bliss, and not his own

 Endless one.

 Ever and in all places pervading

 Fearlessness is the special gift of the Devi. The Markanḍeya Purana says: "When You are remembered in times of difficulty, You take away all fear of all beings." She is Bhayapaha (remover of fear); for Shruti says ("Tai Up." ii. 9, 1

 Flow on, O Soma, radiant for the Gods, blissful to heaven and earth and living things

 Fond of gems.

 For the worship of' Shakti, the Pañcatattva are declared to be essential. Without the Pañcatattva in one form or another Shaktipuja cannot be performed (Mahanirvana, V. 23-24). The reason of this is that those who worship Shakti, worship Divinity as Creatrix and in the form of the universe. If She appears as and in natural function, She must be worshipped therewith, otherwise, as the Tantra cited says, worship is fruitless. The Mother of the Universe must be worshipped with these five elements, namely, wine, meat, fish, grain, and woman, or their substitutes. By their use the universe (Jagad-brahmanda) itself is used as the article of worship (Upacara). The Mahanirvana (VII. 103-111) says that wine which gives joy and dispels the sorrows of men is Fire; flesh which nourishes and increases the strength of mind and body is Air; fish which increases generative power is Water, cereals grown on earth and which are the basis of life are Earth, and sexual union, which is the root of the world and the origin of all creation, is Ether. They thus signify the Power (Shakti) which produces all fiery elements, all terrestrial and aquatic life, all vegetable life, and the will, knowledge and action of the Supreme Prakriti productive of that great bliss which accompanies the process of creation. (See also Haratattvadidhiti XV, Kamakhya Tantra, Nigamatattvasara IV). The Kailasa Tantra (Purvakhya, Ch. XC) identifies this Pentad (Pañcatattva) with the five vital airs (Pranadi) and the five Mahapreta which support the couch of Tripurasundari

 Ganga is called Bhagirathi, because She was brought down from heaven by the prayer of Bhagiratha, son of the solar race, in order to secure heavenly bliss for his kinsmen

 give him the bright, all-happy, blissful abode of the holy

 Give] unto that man brightness and glory, .... give him the bright, all-happy, blissful abode

 Godlike, even as Indra ruling 'mid the bliss of Nandana.

 Hath won before thee hither, raised to bliss

 He hath produced bliss for biped and quadruped

 he is called "the Kinsman"; he welcomed to his heaven of bliss the faithful worshippers of the gods. An interesting reference is made to his "highest step". As detailed in later writings, the myth involved is to the effect that the demon Bali, one of the dreaded Danavas (Titans), had, in the Treta Yuga, secured temporary ascendancy over the gods. Vishnu appeared before him in the form of the dwarf Vamana, and requested as much territory as he could measure out by taking three strides. The demon granted this request, and Vishnu immediately assumed the form of a giant; his first step covered the heavens, the second crossed the entire earth, and the third and highest reached the abode of the gods. So was the Universe won back from the Asuras. It is believed that the myth refers to the progress of the conquering sun by day and by night

 He should meditate upon the Blissful Devi as in first bloom of youth, with a body rosy as the first gleam of the rising Sun. The sweet nectar of Her smiles illumines Her face as beautiful as a full-blown lotus. Decked with jewels, clad in beauteous coloured raiment delighting in dance and song, She with the lotus of her hands makes the signs which confer blessings and dispel fears (165-166)

 He who sees the Brahman, Who is Truth, Knowledge, Bliss, and the One, is by his very nature one with the Brahman. Of what use to him are puja, dhyana, and dharana? (125)

 He who will rule his mind and reach toward bliss

 heaven counterpoised by a physical hell. Promises were sensuous bliss, and punishments were bodily woe. A religion of intellect or reason, apart from corporeal touch, seems unknown to them. It was based on the dynamics of nerve

 Her beautiful hands are like a red leaf.

 Hinduism has with deep insight seen that Fear is an essential mark of the animal, and of man in so far as he is an animal (Pashu). The Shakta unites himself with this joyous and liberating Mother, saying Sa'ham :: "She I am". As he realizes this he is the fearless Hero, or Vira. For he who sees Duality, he alone fears. To see Duality means not merely to see otherness, but to see that other as alien non-self. The fearless win all worldly enterprises, and fearlessness is also the mark of the Illuminate Knower. Such an one is also in his degree independent of all outward power, and Mrityuñjaya, or Master of Death. Such an one is not troubled for himself by the thought of Death. In the apt words of a French author (L'Ame Paienne, 83), he no more fears than do the leaves of the trees, yellowing to their fall in the mists of autumn. An imperishable instinct tells him that if he, like the leaves, is about to fall he is also the tree on which they will come out again, as also the Earth in which both grow, and yet again (as the Shakta would say) he is also, in his Body of Bliss, the Essence which as the Mother-Power sustains them all. As that Essence is imperishable, so in the deepest sense is its form as Nature. For whatever exists can never altogether cease to be. Either man's consciousness expands into that Lordliness which sees all as Itself, or he and all lower beings are withdrawn into the Womb of Power, in which they are conserved to reappear in that Sphurana or Blossoming which is the Springtide of some new World.

 His bliss with Damayanti I will mar

 his thoughts are centred on Brahma he enters the state of everlasting bliss, being absorbed in the World Soul; if, however, he should happen to think of a favourite animal or a human friend, the soul will be reborn as a cow, a horse, or a dog, or it may enter the body of a newly-born child and be destined to endure once again the ills that flesh is heir to

 How should these fail of bliss, and he attain

 Hymns to the Goddess: From Shankaracarya: Waves of Bliss (Anandalahari)

 I have only to add, without further discussion of the point, that practitioners of this Yoga claim that it is higher than any other and that the Samadhi (ecstasy) attained thereby is more perfect. The reason which they allege is this. In Dhyanayoga, ecstasy takes place through detachment from the world, and mental concentration leading to vacuity of mental operation (Vritti) or the uprising of pure Consciousness unhindered by the limitations of the mind. The degree to which this unveiling of consciousness is effected depends upon the meditative powers (Jñanashakti) of the Sadhaka and the extent of his detachment from the world. On the other hand, Kundali who is all Shakti and who is therefore Jñanashakti Herself produces, when awakened by the Yogi, full Jñana for him. Secondly, in the Samadhi of Dhyanayoga there is no rousing and union of Kundali Shakti with the accompanying bliss and acquisition of special Powers (Siddhi). Further, in Kundali Yoga there is not merely a Samadhi through meditation, but through the central power of the Jiva a power which carries with it the forces of both body and mind. The union in that sense is claimed to be more complete than that enacted through mental methods only. Though in both cases bodily consciousness is lost, in Kundalini-Yoga not only the mind, but the body, in so far as it is represented by its central power (or may be its eject) is actually united with Shiva. This union produces an enjoyment (Bhukti) which the Dhyanayogi does not possess. Whilst both the Divya Yogi and the Vira Sadhaka have enjoyment (Bhukti), that of the former is said to be infinitely more intense, being an experience of Bliss itself. The enjoyment of the Vira Sadhaka is but a reflection of it on the physical plane, a welling up of the true Bliss through the deadening coverings and trammels of matter. Again, whilst it is said that both have Liberation (Mukti), this word is used in Vira Sadhana in a figurative sense only, indicating a bliss which is the nearest approach on the physical plane to that of Mukti, and a Bhava or feeling of momentary union of Shiva and Shakti which ripens in the higher Yoga Sadhana into the literal liberation of the Yogi. He has both Enjoyment (Bhukti) and Liberation (Mukti) in the fullest and literal sense. Hence its claim to be the Emperor of all Yogas

 I invoke the bright, all glorious, blissful abode of the holy ones

 In the Yajñas, the Vaidik people principally worshipped (1) Sarasvati (S.B. II. 5. 4. 6; III. 1. 4. 9; III. 9. 1. 7; V. 14; V. 3. 5. 8; V. 4. 5. 7; V. 5. 7) to whom animals are sacrificed (S.B. III. 9. l. 7; V. 5. 4. 1; XII. 7. 3) and who is the same as Vak or Vagdevi who became a lioness and went over to the Devatas, on their undertaking that to her offerings should be made before they were made to Agni (S.B. III. 5. 1. 21) and who bestows food (S.B. XII. 8. 16); (2) Mahadeva or Mahesa, another form of Agni, in all his eight forms (S.B. VI. l. 3. 10 et seq.); (3) Rudra, (4) Vishnu, (5) Vinayaka (Ganesha), (6) Skanda (Kartikeya) (S.V.B. I. 4. 31 et seq.); (7) the Lingam or Phallus (7.A. X. 17) on whom they meditated during the daily Sandhya worship and who is the same as Shambhu riding on a bull, (8) Shiva (S.V.B. I. 2). They also worshipped (9) the cow whom they called Bhagavati (A.B. V. 5. 2) and also (10) Indra, Varuna, Agni, Soma, Rudra, Pushan, the Ashvins, Surya and some other Deities. For purposes of attaining eternal bliss they worshipped Ratridevi (S.V.B. III. 8) and this Ratridevi is described as a girl growing into womanhood who bestows happiness. She has long and flowing hair, has in her hand a noose. If she is pleased, then all other Devas are pleased. She being pleased, offers boons, but the worshipper must reject the same and then he will gain freedom from rebirth. This is the worship of Ratri; it requires no fasting and must be performed at night. The Mantras to be recited is the Ratri Sukta which commences with Ratri vakhyad (Rig Veda X. 127. 1) to be followed by aratri parthivam rajas

 In whom are the three dispositions.

 is the light, 'may whose blissful areas be filled with light'

 It is She with whom Shiva seeks shelter, Who stoops from the weight of Her breasts

 It is the desire for the life of form which produces the universe. This desire exists in the collective Vasanas, held like all else, in inchoate state in the Mother-Power, which passing from its own (Svarupa) formless state gives effect to them. Upon the expiration of the vast length of time which constitutes a day of Brahma the whole universe is withdrawn into the great Causal Womb (Yoni) which produced it. The limited selves are withdrawn into it, and again, when the creative throes are felt, are put forth from it, each appearing in that form and state which its previous Karma had made for it. Those who do good Karma but with desire and self-regard (Sakama) go, on death, to Heaven and thereafter reap their reward in good future birth on earth :: for Heaven is also a transitory state. The bad are punished by evil births on earth and suffering in the Hells which are also transitory. Those, however, who have rid themselves of all self-regarding desire and work selflessly (Nishkama Karma) realize the Brahman nature which is Saccidananda. Such are liberated, that is never appear again in the World of Form, which is the world of suffering, and enter into the infinite ocean of Bliss Itself. This is Moksha or Mukti or Liberation. As it is freedom from the universe of form, it can only be attained through detachment from the world and desirelessness. For those who desire the world of form cannot be freed of it. Life, therefore, is a field in which man, who has gradually ascended through lower forms of mineral, vegetable and animal life, is given the opportunity of heaven-life and Liberation. The universe has a moral purpose, namely the affording to all existence of a field wherein it may reap the fruit of its actions. The forms of life are therefore the stairs (Sopana) on which man mounts to the state of infinite, eternal, and formless Bliss. This then is the origin and the end of man. He has made for himself his own past and present condition and will make his future one. His essential nature is free. If wise, he adopts the means (Sadhana) which lead to lasting happiness, for that of the world is not to be had by all, and even when attained is perishable and mixed with suffering. This Sadhana consists of various means and disciplines employed to produce purity of mind (Cittashuddhi), and devotion to, and worship of, the Magna Mater of all. It is with these means that the religious Tantra Shastras are mainly concerned. The Shakta Tantra Shastra contains a most elaborate and wonderful ritual, partly its own, partly of Vaidik origin. To a ritualist it is of absorbing interest

 Jainism, like Buddhism, was also a revolt against Brahmanic orthodoxy, and drew its teachers and disciples chiefly from the aristocratic class. It was similarly influenced in its origin by the Upanishads. Jainites believe, however, in soul and the world soul; they recognize the Hindu deities, but only as exalted souls in a state of temporary bliss achieved by their virtues; they also worship a number of "conquerors" or "openers of the way"

 Karma-yogi attains Supreme Bliss by abandoning attachment

 Lastly the Indians of to-day have set to the worship Europe's Divinity. In the name of religion some are saying that it is cowardly to be afraid of wrong-doing. Both those who have attained worldly success, and those who have failed to attain it are singing the same tune. Both fret at righteousness as an obstacle which both would overcome by physical force." I am not concerned here with any popular errors that there may be. After all, when we deal with a Shastrik term it is to the Shastra itself that we must look for its meaning. Shakti comes from the root Shak "to be able," "to do". It indicates both activity and capacity therefor. The world, as word, is activity. But when we have said that, we have already indicated that it is erroneous to confine the meaning of the term Shakti to any special form of activity. On the contrary Shakti means both power in general and every particular form of power. Mind is a Power: so is Matter. Mind is constantly functioning in the form of Vritti; Reasoning, Will and Feeling (Bhava) such as love, aversion and so forth are all aspects of Mind-power in its general sense. Force is power translated to the material plane, and is therefore only one and the grossest aspect of Shakti or power. But all these special powers are limited forms of the great creative Power which is the Mother (Ambika) of the Universe. Worship of Shakti is not worship of these limited forms but of the Divine will, knowledge and action, the cause of these effects. That Mahashakti is perfect consciousness (Cidrupini) and Bliss (Anandamayi) which produces from Itself the contracted consciousness experiencing both pleasure and pain. This production is not at all a "whim". It is the nature (Svabhava) of the ultimate

 Let us illustrate these general remarks by a short study of one portion of the Kali symbolism which affects so many, who are not Hindus, with disgust or horror. Kali is the Deity in that aspect in which It withdraws all things which It had created, into Itself. Kali is so called because She devours Kala (Time) and then resumes Her own dark formlessness. The scene is laid in the cremation ground (Shmashana), amidst white sun-dried bones and fragments of flesh, gnawed and pecked at by carrion beasts and birds. Here the "heroic" (Vira) worshipper (Sadhaka) performs at dead of night his awe-inspiring rituals. Kali is set in such a scene, for She is that aspect of the great Power which withdraws all things into Herself at, and by, the dissolution of the universe. He alone worships without fear, who has abandoned all worldly desires, and seeks union with Her as the One Blissful and Perfect Experience. On the burning ground all worldly desires are burnt away. She is naked, and dark like a threatening rain-cloud. She is dark, for She who is Herself beyond mind and speech, reduces all things into that worldly, "nothingness," which, as the Void (Shunya) of all which we now know, is at the same time the All (Purna) which is Peace. She is naked, being clothed in space alone (Digambari), because the great Power is unlimited; further, She is in Herself beyond Maya (Mayatita); that power of Hers which creates all universes. She stands upon the white corpse-like (Shavarupa) body of Shiva. He is white, because he is the illuminating transcendental aspect of consciousness. He is inert, because he is the changeless aspect of the Supreme and She, the apparently changing aspect of the same. In truth, She and He are one and the same, being twin aspects of the One who is changelessness in, and exists as, change. Much might be said in explanation of these and other symbols such as Her loosened hair, the lolling tongue, the thin stream of blood which trickles from the corners of the mouth, the position of Her feet, the apron of dead men's hands around Her waist, Her implements and so forth. (See Hymn to Kali.) Here I take only the garland of freshly-severed heads which hangs low from Her neck

 Literally, "becoming one with the Deity." Identification of the self and the Deity with attributes; one of the four forms of qualified liberation :: Salokya, Sarupya, Samipya, Sayujya. Those who know the Brahman and such worship to be imperfect reject them, and attain the unconditioned bliss (kaivalya) which transcends all other states. But these others must be passed before the end is reached, which the Shaktirahasya summarizes by a short verse: "A mortal who worships by ceremonies, by images, by mind, by identification, by knowing the self attains kaivalya."

 long life, give him the bright, all-happy, blissful abode of the

 Man is said to be Spirit :: to use an English term :: with two vehicles of Mind and Body. Spirit, or Brahman as it is in Itself (Svarupa), according to the Vedanta is, relative to us, pure infinite Being, Consciousness, Bliss (Sat, Cit, Ananda). That is Spirit viewed from our side and in relation to us. What Spirit is Itself only Spirit in Itself can say. This is only known in the experience of the perfect (Siddha) Yogi, who has completely transformed himself through the elimination of those elements of Mind and Body which constitute a finite individuality. "To know Brahman is to be Brahman." God, or the Lord (Ishvara) is pure, infinite Spirit, in its aspect relative to the world as its Creator, Maintainer, and Ruler. Man is, according to this school, that self-same Spirit or Consciousness which, in one aspect is immutable, and in another is finitized by Mind and Matter. Consciousness and Mind are, then, two different and, indeed, opposite things. Mind is not Consciousness, but is (considered in itself) an Unconscious force. Consciousness is infinite. Mind is a product of a finitizing principle or power inherent in Consciousness itself, which appears to limit consciousness. Mind per se is thus an unconscious force limiting Consciousness. This statement may seem strange in the West, but is coming to be acknowledged to some extent there, where it is now recognized that there is such a thing as unconscious mind. Vedanta says that mind in itself is always an unconscious force. The mind appears to be conscious, not because it is so in itself, but because it is associated with and is the vehicle of Spirit which alone is Consciousness in Itself. The function of Mind, on the contrary, is to cut into sections sectionless Consciousness. Let us suppose that Consciousness is represented by an unbroken light thrown on a blank screen. This unbroken light imperfectly represents :: (for images fail us in one respect or another) :: Consciousness. Let us suppose, then, another metal screen cut up into patterns imposed on the former and thus letting the light through in parts and in various shapes, and shutting it out in others. This last opaque screen represents Mind. Consciousness is self-revealing. Mind occludes it in varying ways, and is a subtle form of the power (Shakti) possessed by Spirit to appear in finite form. Matter or Body is another but grosser form of the same Power. And because Mind and Body have a common origin, the one as subject can know the other as object. Cognition is then recognition. The same Power which has the capacity to so veil itself can unveil itself. The first step towards such unveiling is taken by Sadhana in its form as self-purification, both as regards body and mind, self-discipline and worship in its various ritual forms. At a high point of advance this Sadhana enters what is generally known as Yoga

 May Agni, worshipped, bring us bliss: may the gift, blessed one! and sacrifice bring bliss

 May that most blissful Agni guard our wealth and all ourfamily

 May we attain the bridge of bliss, leaving the bridge of woe behind

 Mayest thou have a good share of bliss, like king Husravah

 meat and clothes in his hand and with a prayer worthy of bliss

 Mother of Devas.

 naadabrahma = Blissful tone

 Nirang. 41) has no good renoun on this earth nor bliss in heaven

 Nor heavenly joys, nor bliss incomparable

 Not for his soul shall the two spirits ,wage war with one another ; and when he enters the blissful world, the stars, the moon, and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, saying: "Hail, O man! thou who hast just passed from the decaying world into the undecaying one!"'

 Now I pray for the attainment of all blessings to Bhuvanesvari, The cause and Mother

 O Bhagavan! Lord of all, Greatest among those who are versed in Dharmma, Thou in former ages in Thy mercy didst through Brahma reveal the four Vedas which are the propagators of all dharmma and which ordain the rules of life for all the varying castes of men and for the different stages of their lives (18-19). In the First Age, men by the practice of yaga and yajna prescribed by Thee were virtuous and pleasing to Devas and Pitris (20). By the study of the Vedas, dhyana and tapas, and the conquest of the senses, by acts of mercy and charity men were of exceeding power and courage, strength and vigour, adherents of the true Dharmma, wise and truthful and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their engagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23). The people, too, did then look upon a neighbour’s property as if it were mere lumps of clay, and, with devotion to their Dharmma, kept to the path of righteousness (24). There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil-minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25-27). No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous, and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmanas, Kshatriyas, Vaishyas, and Shudras kept to and followed the customs, Dharmma, yajna, of their respective castes, and attained the final liberation (28-29)

 O Exalted and Holy One! Benefactress of the universe, well has it been asked by Thee. By none has such an auspicious question been asked aforetime (2). Worthy of all thanks art Thou, Who knoweth all good, Benefactress of all born in this age, O Gentle One! Thou art Omniscient. Thou knowest the past, present, and future, and Dharmma. What Thou hast said about the past, present, and future, and, indeed, all things, is in accordance with Dharmma, and is the truth, and is without a doubt accepted by Me. O Sureshvari! I say unto you most truly and without all doubt that men, whether they be of the twice born or other castes, afflicted as they are by this sinful Age, and unable to distinguish the pure from the impure, will not obtain purity or the success of their desired ends by the Vedic ritual, or that prescribed by the Sanghitas and Smritis (3-6). Verily, verily, and yet again verily, I say unto you that in this Age there is no way to liberation but that proclaimed by the Agama (7). I, O Blissful One, have already foretold in the Vedas, Smritis, and Puranas,' that in this Age the wise shall worship after the doctrine of the Agama (8). Verily, verily, and beyond all doubt, I say to you that there is no liberation for him who in this Age, heedless of such doctrine, follows another (9). There is no Lord but I in this world, and I alone am He Who is spoken of in the Vedas, Puranas, and Smritis and Sanghitas (10). The Vedas and the Puranas proclaim Me to be the cause of the purity of the three worlds, and they who are averse to My doctrine are unbelievers and sinners, as great as those who slay a Brahmana (11). Therefore, O Devi! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to hell (12). The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmana or of a woman, or a parricide; have no doubt of that (13)

 O Kula-rupini! infuse into the essence of this excellent wine which produces full and unbroken bliss its thrill of joy (38)

 O Parameshvari! should good be done to the universe, the Lord of it is pleased, since He is its soul, and it depends on Him (33). He is One. He is the Ever-existent. He is the Truth. He is the Supreme Unity without a second. He is Ever-full and Self-manifest. He is Eternal Intelligence and Bliss (33-34). He is without change, Self-existent, and ever the Same, Serene, above all attributes. He beholds and is the Witness of all that passes, Omni-present, the Soul of everything that is. He, the Eternal and Omnipresent, is hidden and pervades all things. Though Himself devoid of sense, He is the Illuminator of all the senses and their powers (35-36). The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him (37). He sways this incompre-hensible universe, and all that has movement and is motionless in the three worlds depends on Him; and lighted by His truth, the world shines as does Truth itself. We too have come from Him as our Cause (38-39). He, the one Supreme Lord, is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Vishnu protects and I destroy, Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme Prakriti art adored in all the three worlds (41-42). Each one does his work by the power of Him who exists in his heart. None are ever independent of Him (43). Through fear of Him the Wind blows, the Sun gives heat, the Clouds shower seasonable rain, and the Trees in the forest flower (44)

 O Tripura, I take refuge at Thy lotus feet, Worshipped by Brahma, Vishnu, and Mahesvara; The abode of bliss, the source of the Vedas, The origin of all prosperity; Thou whose body is Intelligence itself.

 oducing a Sadhana of varying kinds, material and mental, for the different stages of spiritual advancement and exempting from further ritual those for whom, by reason of their attainment, it is no longer necessary.

 of bliss? Of which of us will the name be taken for invocation

 of body; .... give him the bright, all-happy, blissful abode of

 Of equal splendour, bringing bliss

 of Intelligence and Bliss.

 of the world, She whose form is that of the Shabdabrahman

 offering all blissful. Thus may it come as I wish

 One feels infinite bliss that is perceivable only through the intellect

 Ong, O Devi Sudhe! by the Supreme Brahman, Who is One without a second: and who is always both gross and subtle, destroy the sin of slaying a Brahmana which attached to thee (the wine) by the death of Kacha (194). O Thou Who hast Thy abode in the region of the Sun, and Thy origin in the dwelling-place of the Lord of Ocean (in the churning of which thou, O Nectar! wast produced), thou who art one with the Ama Vija, mayest Thou be freed from the curse of Shukra (195). O Devi! as the Pranava of the Vedas is one with the bliss of Brahman, may by that truth be destroyed Thy sin of slaying a Brahmana

 Padapa, so called because the tree drinks by its roots. As to the celestial trees (see "Wave of Bliss" post)

 perfect physical body which will also be a wholly fit instrument by which the mind may function. A perfect mind, again, approaches, and in Samadhi passes into, Pure Consciousness itself. The Hathayogi thus seeks a body which shall be as strong as steel, healthy, free from suffering and therefore long-lived. Master of the body he is, master of both life and death. His lustrous form enjoys the vitality of youth. He lives as long as he has the will to live and enjoy in the world of forms. His death is the "death at will" (Iccha-mrityu); when making the great and wonderfully expressive gesture of dissolution (Samhara-mudra) he grandly departs. But it may be said, the Hatha-yogis do get sick and die. In the first place, the full discipline is one of difficulty and risk, and can only be pursued under the guidance of a skilled Guru. As the Goraksha Samhita says, unaided and unsuccessful practice may lead not only to disease but death. He who seeks to conquer the Lord of Death incurs the risk, on failure, of a more speedy conquest by Him. All who attempt this Yoga do not of course succeed or meet with the same measure of success. Those who fail not only incur the infirmities of ordinary men, but also others brought on by practices which have been ill pursued or for which they are not fit. Those again who do succeed, do so in varying degrees. One may prolong his life to the sacred age of 84, others to 100, others yet further. In theory at least those who are perfected (Siddha) go from this plane when they will. All have not the same capacity or opportunity, through want of will, bodily strength, or circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor does modern life offer in general the opportunities for so complete a physical culture. All men may not desire such a life or may think the attainment of it not worth the trouble involved. Some may wish to be rid of their body and that as speedily as possible. It is therefore said that it is easier to gain Liberation than Deathlessness. The former may be had by unselfishness, detachment from the world, moral and mental discipline. But to conquer death is harder than this, for these qualities and acts will not alone avail. He who does so conquer holds life in the hollow of one hand, and if he be a successful (Siddha) Yogi, Liberation in the other. He has Enjoyment and Liberation. He is the Emperor who is Master of the World and the Possessor of the Bliss which is beyond all worlds. Therefore it is claimed by the Hathayogi that every Sadhana is inferior to Hathayoga

 Pervading all things.

 phase of Agni. From the earliest times, it is significant to note, his benevolent character is emphasized. In one of the hymns

 Piety and peace and bliss

 Purify him who gives us power, most blissful one, that he may be

 ramanti = enjoy transcendental bliss

 Relatively, however, the One is said to be Being (Sat), Bliss (Ananda) and Cit :: an untranslatable term which has been most accurately defined as the Changeless Principle of all changing experience, a Principle of which sensation, perception, conception, self-consciousness, feeling, memory, will, and all other psychic states are limited modes. It is not therefore Consciousness or Feeling as we understand these words, for these are directed and limited. It is the infinite root of which they are the finite flower. But Consciousness and possibly (according to the more ancient views) Feeling approach the most nearly to a definition, provided that we do not understand thereby Consciousness and Feeling in man's sense. We may thus (to distinguish it) call Cit, Pure Consciousness or Pure Feeling as Bliss (Ananda) knowing and enjoying its own full Reality. This, as such Pure Consciousness or Feeling, endures even when finite centers of Consciousness or Feeling arise in It. If (as this system assumes) there is a real causal nexus between the two, then Being, as Shiva, is also a Power, or Shakti, which is the source of all Becoming. The fully Real, therefore, has two aspects: one called Shiva, the static aspect of Consciousness, and the other called Shakti, the kinetic aspect of the same. For this reason Kali Shakti, dark as a thundercloud, is represented standing and moving on the white inert body of Shiva. He is white as Illumination (Prakasha). He is inert, for Pure Consciousness is without action and at rest. It is She, His Power, who moves. Dark is She here because, as Kali, She dissolves all in darkness, that is vacuity of existence, which is the Light of Being Itself. Again She is Creatrix. Five corpse-like Shivas form the support of Her throne, set in the wish-granting groves of the Isle of Gems (Manidvipa), the golden sands of which are laved by the still waters of the Ocean of Nectar (Amrita), which is Immortality. In both cases we have a pictorial presentment in theological form of the scientific doctrine that to every form of activity there is a static background

 Said the Maharajah: "Speak thy wishes, and they will be granted. May I never achieve bliss if thy desires are not fulfilled."

 Save offspring, from his perfect bliss no blessing was withheld

 Savitri said: "I must follow my husband whither he is carried or whither he goeth of his own will. I have undergone great penance. I have observed my vow, and I cannot be turned back. . . . I have already walked with thee seven paces, and the sages have declared that one who walketh seven paces with another becometh a companion. Being thus made thy friend, I must hold converse with thee, I must speak and thou must listen. . . . I have attained the perfect life upon earth by performing my vows and by reason of my devotion unto my lord. It is not meet that thou shouldest part me from my husband now, and prevent me from attaining bliss by saying that my allegiance to him hath ended and another mode of life is opened to me."

 Self through contemplation, and enjoys transcendental bliss. (5.21)

 Shakti who is in Herself pure blissful Consciousness (Cidrupini) is also the Mother of Nature and is Nature itself born of the creative play of Her thought. The Shakta faith, or worship of Shakti, is I believe, in some of its essential features one of the oldest and most wide-spread religions in the world. Though very ancient, it is yet, in its essentials, and in the developed form in which we know it to-day, harmonious with some of the teachings of modern philosophy and science; not that this is necessarily a test of its truth. It may be here noted that in the West, and in particular in America and England, a large number of books are now being published on "New Thought," "Will Power," "Vitalism," "Creative Thought," "Right Thought," "Self Unfoldment," "Secret of Achievement," "Mental Therapeutics" and the like, the principles of which are essentially those of some forms of Shakti Sadhana both higher and lower. There are books of disguised magic as how to control (Vashikarana) by making them buy what they do not want, how to secure "affection" and so forth which, not-withstanding some hypocrisies, are in certain respects on the same level as the Tantrik Shavara as a low class of books on magic are called. Shavara or Candala are amongst the lowest of men. The ancient and at the same time distinguishing character of the faith is instanced by temple worship (the old Vaidik worship was generally in the home or in the open by the river), the cult of images, of Linga and Yoni (neither of which, it is said, were part of the original Vaidik Practice), the worship of Devis and of the Magna Mater (the great Vaidik Devata was the male Indra) and other matters of both doctrine and practice

 Shakti, and Maya-Shakti or Maya as Shakti. Maya is not here a mysterious unconsciousness, a non-Brahman, non-real, non-unreal something. It is a form of Shakti, and Shakti is Shiva who is Consciousness which is real. Therefore Maya Shakti is in itself (Svarupa) Consciousness and Brahman. Being Brahman, It is real. It is that aspect of conscious power which conceals Itself to Itself. "By veiling the own true form (Svarupa = Consciousness), its Shaktis always arise", (Svarupavarane casya shaktayah satatotthitah) as the Spandakarika says. This is a common principle in all doctrine relating to Shakti. Indeed, this theory of veiling, though expressed in another form, is common to Samkhya and Vedanta. The difference lies in this that in Samkhya it is a second, independent Principle which veils; in Mayavada Vedanta it is the non-Brahman Maya (called a Shakti of Ishvara) which veils; and in Shakta Advaitavada (for the Shaktas are nondualists) it is Consciousness which, without ceasing to be such, yet veils Itself. As already stated, the Monistic Shaivas and Shaktas hold certain doctrines in common such as the thirty-six Tattvas, and what are called Shadadhva which also appear as part of the teaching of the other Shaiva Schools. In the thirty-six Tattva scheme, Maya which is defined as "the sense of difference" (Bhedabuddhi), for it is that which makes the Self see things as different from the Self, is technically that Tattva which appears at the close of the pure creation, that is, after Shuddhavidya. This Maya reflects and limits in the Pashu or Jiva, the Iccha, Jñana, Kriya Shaktis of Ishvara. These again are the three Bindus which are "Moon," "Fire," and "Sun". (See Author's Garland of Letters.) What are Jñana and Kriya (including Iccha its preliminary) on the part of the Pati (Lord) in all beings and things (Bhaveshu) which are His body: it is these two which, with Maya as the third, are the Sattva, Rajas and Tamas Gunas of the Pashu. This veiling power explains how the undeniable element of unconsciousness which is seen in things exists. How, if all be consciousness, is that principle there '? The answer is given in the luminous definition of Shakti; "It is the function of Shakti to negate" (Nishedhavyapararupa Shaktih), that is, to negate consciousness and make it appear to Itself as unconscious (Karika 4 of Yogaraja or Yogamuni's Commentary on Abhinava Gupta's Paramarthasara). In truth the whole world is the Self whether as "I" (Aham) or "This" (Idam). The Self thus becomes its own object. It becomes object or form that it may enjoy dualistic experience. It yet remains, what it was in its unitary blissful experience. This is the Eternal Play in which the Self hides and seeks itself. The formless cannot assume form unless formlessness is negated. Eternity is negated into finality; the all-pervading into the limited; the all-knowing into the "little knower"; the almighty into the "little doer," and so forth. It is only by negating Itself to Itself that the Self becomes its own object in the form of the universe

 Shato-manau vahishto-urvano ('With the mind in joy and the soul in bliss'

 She is adorned with beautiful flowers and pearls. Her head, by its weight of hair, seems covered by a swarm of bees.

 She who dispels the fear of the Yogins said, "How now Vipra (Are Vipra), why have you terribly cursed without cause? Thou dost not understand My Kulagama nor knowest how to worship. How by mere Yoga practice can either man or Deva get sight of My Lotus-Feet. My worship (Dhyana) is without austerity and pain. To him who desires My Kulagama, who is Siddha in My Mantra, and knows My pure Vedacara, My Sadhana is pure (Punya) and beyond even the Vedas (Vedanamapyagocara). (This does not mean unknown to the Vedas or opposed to them but something which surpasses the Vaidik ritual of the Pashu. This is made plain by the following injunction to follow the Atharvaveda.) Go to Mahacina (Tibet) and the country of the Bauddhas and always follow the Atharvaveda (Bauddha deshe' tharvaveda Mahacine sada braja). Having gone there and seen My Lotus-Feet which are Mahabhava (the great blissful feeling which in Her true nature She is) thou shalt, Oh Maharisi, become versed in My Kula and a great Siddha"

 So now for bliss we pray to thee

 soul (Jivatma) will be reborn and reborn into the world until it is freed from all desire. This involves the doctrine of Re-incarnation. These multiple births and deaths in the transmigratory worlds are called Samsara or Wandering. The world is a Dvandva, that is, a composite of happiness and suffering. Happiness of a transitory kind may be had therein by adherence to Dharma in following Kama (desire) and Artha (the means) by which lawful desires may be given effect. These constitute what Brahmanism calls the Trivarga of the Purushartha, or three aims of sentient being. But just as desire leads to manifestation in form, so desirelessness leads away from it. Those who reach this state seek Moksha or Nirvana (the fourth Purushartha), which is a state of Bliss beyond the worlds of changing forms. For there is a rest from suffering which Desire (together with a natural tendency to pass its right limits) brings upon men. They must, therefore, either live with desire in harmony with the universal order, or if desireless, they may (for each is master of his future) pass beyond the manifest and become That which is Moksha or Nirvana. Religion, and therefore true civilization, consists in the upholding of Dharma as the individual and general good, and the fostering of spiritual progress, so that, with justice to all beings, true happiness, which is the immediate and ultimate end of all Humanity, and indeed of all being, may be attained

 sovereignty-giving, son-giving, cheerfulness-giving, and bliss-giving

 Spouse of Shambu.

 strength, and victory, good conscience and bliss, good fame

 Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires

 Tender creeper

 Than the homes of bright Immortals where perennial bliss prevails

 the bright, all happy, blissful abode of the holy Ones

 The cardinal doctrine of these Shakta Tantras is that of Shakti whether in its Svarupa (that is, as It is in Itself) as Cidrupini, the Paraprakriti of Paramatma (Mahanirvana IV. 10) or as Maya and Prakriti (see as to the latter the great Hymn to Prakriti in Prapañcasara, Ch. XI). Shakti as the Kubjika Tantra says (Ch. I) is Consciousness (Caitanyarupini) and Bliss (Anandarupini). She is at the same time support of (Gunashraya) and composed of the Gunas (Gunamayi). Maya is however explained from the standpoint of Sadhana, the Tantra Shastra being a Sadhana Shastra, and not according to the Mayavada, that is, transcendental standpoint, of Samkara

 The Devi is, according to the Lalita Sahasranama (verse 59) charuhasa (with beautiful smile), indicating a certain state of consciousness (prabodha) of highest bliss

 The goddess of the Ganges is Gangá. This most sacred of all Indian rivers, the cleanser of sins and the giver of immortality, was originally confined to the Celestial regions, where it flowed from a toe of Vishnu. How it came to earth is related in the following myth: Sag´ara, a King of Ayodha (Oude), had great desire for offspring. He performed penance, with the result that one wife became the mother of a single son and the other of sixty thousand sons. He prepared to perform a horse sacrifice, but Indra stole the sacred animal. All the sons went in search of it by digging each for the depth of a league towards the centre of the earth. They were, however, consumed by the fire of Kapila, a form of Vishnu, who protected the earth goddess, his bride. Sagara was informed that his sons would come to life again and rise to heaven when the Ganges flowed down to the earth. His grandson went through rigid penances, and at length Brahma consented to grant the prayer that the sacred river should descend from the Himalayas. Shiva broke the fall of the waters by allowing them to flow through his hair, and they were divided into seven streams. When the waters reached the ashes of the slain princes, their spirits rose to heaven and secured eternal bliss. Sagra island, at the mouth of the Ganges, is invested with great sanctity, on account of its association with the King of Ayodha of this legend. All the Indian rivers are female, with the exception of the Sona and Brahmaputra, the spirits of which are male

 The gods were conceived as human in appearance. Their bodily parts which are frequently mentioned, are in many instances simply figurative illustrations of the phenomena of nature represented by them. Thus the arms of the Sun are nothing more than his rays; and the tongue and limbs of Agni merely denote his flames. Some of the gods appear equipped as warriors, especially Indra, others are described as priests, especially Agni and Brhaspati. All of them drive through the air in cars, drawn chiefly by steeds, but sometimes by other animals. The favourite food of men is also that of the gods, consisting in milk, butter, grain, and the flesh of sheep, goats, and cattle. It is offered to them in the sacrifice, which is either conveyed to them in heaven by the god of fire, or which they come in their cars to partake of on the strew of grass prepared for their reception. Their favourite drink is the exhilarating juice of the Soma plant. The home of the gods is heaven, the third heaven, or the highest step of Visnu, where cheered by draughts of Soma they live a life of bliss

 The Hathayoga who works for Liberation does so through the Yoga Sadhana here described which gives both Enjoyment and Liberation. At every center to which he rouses Kundalini he experiences a special form of bliss (Ananda) and gains special powers (Siddhi). Carrying Her to the Shiva of his cerebral center he enjoys Supreme Bliss which in its nature is Liberation, and which when established in permanence is Liberation itself on the loosening of Spirit and Body. She who "shines like a chain of lights", a lightning flash :: in the center of his body is the "Inner Woman" to whom reference was made when it was said, "What need have I of any outer woman? I have an Inner Woman within myself." The Vira (heroic) Sadhaka, knowing himself as the embodiment of Shiva (Shivo'ham), unites with woman as the embodiment of Shakti on the physical plane. The Divya (Divine) Sadhaka or Yogi unites within himself his own Principles, female and male, which are the "Heart of the Lord" (Hridayam Parameshituh) or Shakti and Her Lord Consciousness or Shiva. It is their union which is the mystic coition (Maithuna) of the Tantras. There are two forms of union (Samarasya), namely, the first which is the gross (Sthula), or the union of the physical embodiments of the Supreme Consciousness; and the second which is the subtle (Sukshma), or the union of the quiescent and active principles in Consciousness itself. It is the latter which is Liberation

 The RV. contains a group of five hymns (x. 14-18) concerned with death and the future life. From them we learn that, though burial was also practised, cremation was the usual method of disposing of the dead, and was the main source of the mythology relating to the future life. Agni conveys the corpse to the other world, the Fathers, and the gods. He is besought to preserve the body intact and to burn the goat which is sacrificed as his portion. During the process of cremation Agni and Soma are besought to heal any injury that bird, beast, ant, or serpent may have inflicted on the body. The way to the heavenly world is a distant path on which Savitr (i. 35) conducts and Pusan (vi. 54) protects the dead. Before the pyre is lighted, the wife of the dead man, having lain beside him, arises, and his bow is taken from his hand. This indicates that in earlier times his widow and his weapons were burnt with the body of the husband. Passing along by the path trodden by the Fathers, the spirit of the dead man goes to the realm of light, and meets with the Fathers who revel with Yama in the highest heaven. Here, uniting with a glorious body, he enters upon a life of bliss which is free from imperfections and bodily frailties, in which all desires are fulfilled, and which is passed among the gods, especially in the presence of the two kings Yama and Varuna

 the second part is a combination of the myths of Yima, as the first dead and the king of the dead over whom he rules in a region of bliss, and of old myths about the end of the world. The world, lasting a long year of twelve millenniums, was to end by a dire winter, like the Eddic Fimbul winter, to be followed by an everlasting spring, when men, sent back to earth from the heavens, should enjoy, in an eternal earthly life, the same happiness that they had enjoyed after their death in the realm of Yima. But as in the definitive form which was taken by Mazdean cosmology the world was made to end by fire, its destruction by winter was no longer the last incident of its life, and therefore, the Var of Yima, instead of remaining, as it was originally, the paradise that gives back to earth its inhabitants, came to be nothing more than a sort of Noah's ark (see Introd. IV, 39, and Orm. Ahr. §§ 94, 131, 184, 185)

 the Spirit, easily enjoys the infinite bliss of contact with The Spirit. (6.28)

 The third Chapter (here summarized and explained) of the Sanskrit work called "Wave of Bliss, for worshippers of the Mother-Power (Shakti)," deals with the necessity for the use of images and other forms as representations of the formless All-Pervader (Brahman). The latter is, in Its own true nature, bodiless (ashariri) and pure Consciousness, or in Western language, Spirit. But Brahman, through Its power (shakti), assumes all the forms of the Universe, just as it is said an actor (natavat) assumes various roles. Thus Brahman has two aspects: the subtle, in which It is its own unmanifested Self; and the gross, in which It appears as the manifested universe. Or, if we reserve the word "subtle" for what, though it is not pure Spirit, is yet finer than gross matter :: that is, Mind, we may say that the Ultimate Reality has three aspects: (a) Supreme or transcendent, that is pure formless Spirit; (b) subtle, or the same Spirit as manifested in mind, (c) gross, or the same spirit as manifested in Matter. It is clear that one cannot meditate on that which is wholly formless as is the supreme Brahman, which is without body

 The two main objections to the Rajasik Puja are from both the Hindu and European standpoint the alleged infraction of sexual morality, and from the former standpoint, the use of wine. By "Hindu" I mean those who are not Shaktas. I will deal with the latter point first. The Vira Shakta admits the Smarta rule against the drinking of wine. He, however, says that drinking is of two kinds, namely, extra-ritual drinking for the satisfaction of sensual appetite, and the ritual drinking of previously purified and consecrated wine. The former is called Pashupana or "animal drinking," and Vrithapana or "useless drinking": for, being no part of worship, it is forbidden, does no good, but on the contrary injury, and leads to Hell. The Western's drinking (even a moderate "whisky and soda") is Pashupana. The Viracari, like every other Hindu, condemns this and regards it as a great sin. But drinking for the purpose of worship is held to stand on a different ground. Just as the ancient Vaidiks drank Soma as part of the Sacrifice (Yajña), so does the Vira drink wine as part of his ritual. Just as the killing of animals for the purpose of sacrifice is accounted no "killing", so that it does not infringe against the rule against injury (Ahimsa), so also drinking as part of worship is said not to be the drinking which the Smritis forbid. For this reason it is contended that the Tantrik secret worship (Rahasya-puja) is not opposed to Veda. The wine is no longer the gross injurious material substance, but has been purified and spiritualized, so that the true Sadhaka looks upon it as the liquid form of the Savior, Devi (Tara Dravamayi). The joy, it produces is but a faint welling up of the Bliss (Ananda), which in its essence, it is. Wine, moreover, is then taken under certain restrictions and conditions which should, if adhered to, prevent the abuse which follows on merely sensual drinking (Pashupana). The true Sadhaka does not perform the ritual for the purpose of drinking wine, (though possibly in these degenerate days many do) but drinks wine in order that he may perform the ritual. Thus, to take an analogous case, a Christian abstainer might receive wine in the Eucharist believing it to be the blood of his Lord. He would not partake of the sacrament in order that he might have the opportunity of drinking wine, but he would drink wine because, that is the way, by which he might take the Eucharist, of which wine together with bread (Mudra) is an element. I may here mention in this connection that not only are drops of wine sometimes sprinkled on the Prasada (sacred food) at Durga-puja and thus consumed by persons who are not Viracaris, but (though this is not generally known and will perhaps not be admitted) on the Prasada which all consume at the Vaisnava shrine of Jagannatha at Puri

 The Vaidik people performed their Somayajñas and Haviryajñas which included the Sautramani, with libations and drinks of intoxicating liquor (L.S.S. V. 4, 11; K.S.S. XIX, 1, etc.; S.S.S. XV. 15; XIV. 13. 4.; S.B. V. 1. 12; V. 1. 5. 28; XII. 7. 3. 14, etc.; XII. 8. 1, etc.; XII. 8. 21, 22; V. 5. 4. 19, etc.; XII. 7. 3. 8; Ap. S.S. XVIII. l. 9.) Sura purifies the sacrificer whilst itself is purified (S.B. XII. 8. 1. 16). Rishi Kakshivan sings the praises of Sura (R.V. I. 116. 7). It is said to be a desirable thing (R.V.. X. 107. 9; VIII. 12). They prefer Soma, the sweet drink. Soma is Paramahutih (S.B. VI. 6. 3. 7); it is the nectar of immortality (S.B. IX. 4. 4. 8.) They deprecate and punish the wanton use of intoxicating liquor (Ap. Dh. S. I. 25. 3.; Ga. Dh. S. XXIII. 10; Va. Dh. S. XX. 19; Ba. Dh. S. II. l. 18, etc.; S.V.B. I. 5). They direct the use of Sura and Soma for attainment of happiness and prescribe the manner and purpose of drinking the same; they prescribe the measure and number of drinks to be offered or taken at a sacrifice (S.B. V. l. 9, etc., V. 5. 4), and they add that a breach of these rules destroys the efficacy of the rite. They offer libations of Sura to the Fathers (A.B. III. l. 5; S.B. V. 5. 4. 27, etc.) They offer Sura to the Ashvins (R. V.B. I. 44). They offer Sura to Vinayak's mother ( Yag. I. 88). During the performance of a sacrifice, the priests and the householder sit together; they all touch their cups, and raise them to their mouths, all the while reciting proper Mantras addressed to Devas (A.B. VI. 3. 1) and then they drink (A.B. VII. 5. 7). The Vaidik people used to offer to their Devatas at their sacrifices animal and vegetable food. The vegetable substances are Tandula, Pishtaka, Phalikarana, Purodasha, Odana, Yavaguh, Prithuka, Laja, Dhanah and Saktu, and the animal food was Payah, Dadhi, Ajyam, Amiksa Vajinam, Vapa, Mamsam, Lohitam, Pashurasah; the principal of these being Dhanah, Karambha, Paribaha, Purodasha and Payasya (A.B. II. 3.6). Indeed it would not be incorrect to say that no Vaidik rite can be performed without these offerings; the forms and the mode of preparation and the number of cakes to be offered, differing in each case (A.B. I. 1. 1.; II. 1-9; II. 3. 5; II. 3-6; S.B. I. 2; L.S.S. V. 4. 1, etc.; Ap. S.S. XII. 3. 12; XII. 4, 9. 14; K.S.S. V. 309; Tait. Br. III. 6, etc.) They offer animal sacrifices (Kat. S.S. Chap. VI; S.B. III. 6. 4; III. 8. 1; V. 1. 3. 14; V. 3. 1. 10; VI. 15. Kanda XIII; As. G.S. I. 11; P.G.S. III. 11; G.G.S. III. 10. 18; Kh. G.S. III. 4; H.G.S. II. 15), which include the horse, goats, sheep, oxen (Tait. Br. II. 8. 1, etc.) and human beings (Tait. Br. III. 4. 1). They believe that by performing animal sacrifices, the sacrificer ransoms himself (S.B. XI. 7. 1. 3; A.B. II. l. 3). or wins all these worlds (Ap. S.S. VII. 1. 1). The animal is the sacrificer himself (A.B. II. 1). They direct by special rules, in what manner the animal should be killed, cut and offered (A.B. II. 6; S.B. III. 8. l. 15). They were aware that wanton killing of animals was wrong (A.B. II. l. 7) and believed that offering animal sacrifices to the Devatas, was one of the means whereby bliss hereafter could be attained (Ba. Dh. S. II. 4. 23). And it was only for certain Yajñas that animals could be slain (Va. Dh. S. IV. 5-8; S.G.S. II. 16; 1 Ba. S.S. IV). Wanton killing of animals was very severely punished (Ap. Dh. S. I. 25. 13-26; Ga. Dh. S. XXII. 18, etc.; Va. Dh. S. 18. 23, etc.; Ba. Dh. S. I. 19. 6)

 The word "Mantra" comes from the root "man" to think. "Man" is the first syllable of manana or thinking. It is also the root of the word "Man" who alone of all creation is properly a Thinker. "Tra" comes from the root "tra," for the effect of a Mantra when used with that end, is to save him who utters and realizes it. Tra is the first syllable of Trana or liberation from the Samsara. By combination of man and tra, that is called Mantra which, from the religious stand-point, calls forth (Amantrana) the four aims (Caturvarga) of sentient being as happiness in the world and eternal bliss in Liberation. Mantra is thus Thought-movement vehicled by, and expressed in, speech. Its Svarupa is, like all else, consciousness (Cit) which is the Shabda-Brahman. A Mantra is not merely sound or letters. This is a form in which Shakti manifests Herself. The mere utterance of a Mantra without knowing its meaning, without realization of the consciousness which Mantra manifests is a mere movement of the lips and nothing else. We are then in the outer husk of consciousness; just as we are when we identify ourselves with any other form of gross matter which is, as it were, the "crust" (as a friend of mine has aptly called it) of those subtler forces which emerge from the Yoni or Cause of all, who is, in Herself Consciousness (Cidrupini). When the Sadhaka knows the meaning of the Mantra he makes an advance. But this is not enough. He must, through his consciousness, realize that Consciousness which appears in the form of the Mantra, and thus attain Mantra-Caitanya. At this point, thought is vitalized by contact with the center of all thinking. At this point again thought becomes truly vital and creative. Then an effect is created by the realization thus induced

 Then the blessing goes for the bright, all-happy, blissful abode of the holy Ones

 There is first a red central point or Bindu, the Cakra of Bliss. The central point or Bindu is Supreme Divinity :: the Mother as the Grand Potential whence all the rest which this diagram signifies proceed. It is red, for that is the active color, and thus the color of Vimarsha Shakti, or Evolving Power

 They direct the observance and performance of Maithuna as a religious rite or part of a religious rite (L.S.S. IV. 3. 17; K.S.S. XIII. 42; 7.A. IV. 7. 50; X 62, 7; A.A. I. 4. 10; V. 1. 5. 13; G.G.S. II. 5. 6. 9. 10; S.G.S: I. 19. 2-6; K.G.S. l. 4. 15; H.G.S. I. 24. 3; Ap. G.S. III.8. 10; P.G.S. I. 7; Ap. V. 25. 11; Tan. Br. VIII. 7. 12; Chh. Up. II. 13. 1-2) and they direct that Mantras are to be uttered during the observance of this rite (Br. D. V. 90; VIII. 82; A.V. V. 8 4; R. V. X 85. 37; R.V. Kh. 30 1; Rik P. II. 15. 1-8; As. S.S. VIII. 3. 28; G.B. VI. 15). One of the articles of faith of the Vaidik people therefore was, that sexual union led the way to bliss hereafter and must be performed in a true religious spirit to ensure spiritual welfare; wanton indulgence being severely deprecated. Ida (a woman) said: "If thou wilt make use of me at the sacrifice, then whatever blessing thou shalt invoke through me, shall be granted to thee." (S.B. I. 8 :: 1. 9, etc.)

 Though it cannot be conceived or put into words, some concepts are held to be more appropriate to it than others. And thus it is approximately said to be infinite undetermined Being, mindless Experiencing, and Supreme Bliss unalloyed with pain and sorrow. As Being and Power are merged in this alogical state, Power, in its form as Power to Be (Cidrupini ), is also Being-Consciousness and Bliss. Shiva-Shakti, the "two in one," are here the Nameless One

 To bliss and Paradise, to the Garo-nmana of Ahura Mazda, beautifully made and fully

 To the high, powerful Heavens; to the bright all-happy, blissful

 To the Shakta, God is his Supreme Mother. In innumerable births he has had countless mothers and fathers, and he may in future have many, many more. The human, and indeed any, mother is sacred as the giver (under God) of life, but it is the Divine Mother of All (Shrimata), the "Treasure-House of Compassion", who alone is both the Giver of life in the world and of its joys, and who (as Tarini) is the Saviouress from its miseries, and who again is, for all who unite with Her, the Life of all lives :: that unalloyed bliss named Liberation. She is the Great Queen (Maharajni) of Heaven and of yet higher worlds, of Earth, and of the Underworlds. To Her both Devas, Devis, and Men give worship. Her Feet are adored by even Brahma, Vishnu, and Rudra

 To the worship of the Devi, the Goddess, who is the joyously creative energy of nature, belong the "five true things" (Pancatattva) through which mankind enjoy gladly, preserve their life and procreate; intoxicating drink which is a great medicine to man, a breaker of sorrows and a source of pleasure; meat of the animals in the villages, in the air and in the forests, which is nutritious and strengthens the force of body and mind; fish which is tasty and augments procreative potency; roasted corn which, easily obtained, grows in the earth and is the root of life in the three worlds; and fifthly physical union with Shakti "the source of bliss of all living beings, the deepest cause of creation and the root of the eternal world." But these "five true things" may only be used in the circle of initiates, and only after they have been consecrated by sacred formulas and ceremonies. The Mahanirvana Tantra lays stress on the fact that no abuse may be made of these five things. Who drinks immoderately is no true worshipper of the Devi. Immoderate drinking, which disturbs seeing and thinking, destroys the effect of the sacred action. In the sinful Kali age also, only the own spouse should be enjoyed as Shakti. In everything the Tantra takes all imaginable trouble to excuse the Pancatattva ceremonies and to prevent their abuse. In the Kali age sweets (milk, sugar, honey) must be used instead of intoxicating drink, and the adoration of the lotus feet of the Devi should be substituted for the physical union. The worship should not be secret, indecencies should not occur, and evil, impious people should not be admitted to the circle of the worshippers. True, it is permissible for the "Hero" (Vira) who is qualified to the Sadhaka or "magician" to unite in secret worship with other Shaktis. Only in the highest "heavenly condition" (Divyabhava) of the saint do purely symbolical actions take the place of the "five true things"

 Unending be thy glory. May thy bliss

 us for good conscience! May he come to us for bliss! he, the awful

 uses for thereby the Sadhaka becomes qualified for some form of Urddhvamnaya, in which there are no rites (Karma).

 Varaha Purana says: "What Durga is, that is Vishnu, and that also is Shiva. The wise know that they are not different from one another. The fool, who in his partiality thinks otherwise, goes to the Raurava Hell." There is, however, from the nature of the case, some distinction in the case of the worship of those on the path of enjoyment, who should worship according to the mode in which they have been initiated. But the renouncer should discard in every way all notions of difference. The Wave of Bliss, citing Samaya Tantra, says: "By the worship of some Deva, liberation is with difficulty attained, and by the worship of others enjoyment is to be had, but in the case of the worshipper of the Mother, both enjoyment and liberation lie in the hollow of his hands." But, unless prayed to, the Mother or Devi does not give fruit, and naturally so. For the Devi is moved to action through the prayers of the worshipper. Essentially the worshipper is the Devi Herself, and unless She in Her form as the worshipper is moved, She in Her aspect as the Supreme Lord :: "Our Lady" :: does not move.

 WAVES OF BLISS (ANANDALAHARI)

 We choose to-day that chariot-steed of thine, the strong, that brings us bliss

 We choose to-day that chariot-steed of thine, the strong, that brings us bliss, the guardian, the desire of all

 What then is the Reality :: Whole or Purna? It is certainly not a bare abstraction of intellect, for the intellect is only a fractional Power or Shakti in it. Such an abstraction has no worth for man. In the Supreme Reality, which is the Whole, there is everything which is of worth to men, and which proceeds from it. In fact, as a Kashmir Scripture says: "The 'without' appears without only because it is within." Unworthy also proceeds from it, not in the sense that it is there as unworthy, but because the experience of duality, to which evil is attached, arises in the Blissful Whole. The Full is not merely the collectively (Samashti) of all which exists, for it is both immanent in and transcends the universe. It is a commonplace that it is unknowable except to Itself. Shiva in the Yoginihridaya Tantra, says: "Who knows the heart of a woman? Only Shiva knows the Heart of Yogini (the Supreme Shakti)." For this reason the Buddhist Tantrik schools call it Shunya or the Void. This is not 'nothing' but nothing known to mind and senses. Both Shaktas and some Vaishnavas use the term Shunya, and no one suspects them of being 'Nihilists'

 Whatever be the differences among these Yajñas in regard to the number of stomas or stotras and the Samans to be sung and the Kapalas, Grahas, or the number and nature of sacrifices or as to other particulars, there are some ideas which prevail in all of them. All Yajñas are based on the idea that Mithunikarana leads to spiritual happiness. Sexual intercourse is Agnihotra (S.B. XI. 6. 10). Maithunikarana is consecration (S.B. III. l. 2, etc.) They enclose the Sadas secretly, for enclosing is Mithunikarana and therefore it must be done secretly (S.B. IV. 6, 7, 9 and 10). Bricks (Vishvajyotis) are made because the making of the bricks causes generation (S.B. VI. 5. 3. 5.) Two Padas or Caranas of an Anushtub verse are read in a detached manner and the two remaining are read together to imitate the manner of sexual union (A.B. II.5.3.); they do not worship a female Devata, unless she is coupled with a male Deva (A.B. III. 5. 4); they use a couple of Chandas distinguishing the one as male from the other as female and the two are taken together and believed to be the symbol of Maithuna, and by such Maithuna the desired result of ritual is achieved (A.B. V. 3. 1); they believe that the reading of the Ahanasya mantra (S.S.S. XII. 24. 1-10; A.U. XX. 136) will confer bliss (A.B. VI. 5. 10); they say that the highest and best form of Maithuna is that of Shraddha and Satya, Piety and Truth (A.B. VII. 9) and this kind of Maithuna in the abstract is directed for Agnihotris who have purified themselves by actual performances and observances in a religious spirit

 Where my sweet and soft-eyed Sita may repose in sylvan bliss

 Which leadeth to bliss, without a foe

 Who live above hatred and love, in bliss

 Who, when well invoked, enjoy bliss in the heavens

 Who, when well invoked, enjoy bliss in the heavens; who, when

 Whose nature is the true bliss.

 Whose soul -indifferent to bliss

 Whose words are sweet, The Destructress of ills

 wide survey of what is called orthodox "Hinduism" today (whatever be its origins) will disclose the following results: Vedanta in the sense of Upanishad as its common doctrinal basis, though variously interpreted, and a great number of differing disciplines or modes of practice by which the Vedanta doctrines are realized in actual fact. We must carefully distinguish these two. Thus the Vedanta says "So'ham"; which is Hamsha. "Hakara is one wing; Sakara is the other. When stripped of both wings She, Tara, is Kamakala." (Tantraraja Tantra.) The Acaras set forth the means by which "So'ham" is to be translated into actual fact for the particular Sadhaka. Sadhana comes from the root "Sadh" which means effort or striving or accomplishment. Effort for and towards what? The answer for those who desire it is liberation from every form in the hierarchy of forms, which exist as such, because consciousness has so limited itself as to obscure the Reality which it is, and which "So'ham" or "Shivo'ham" affirms. And why should man liberate himself from material forms? Because it is said, that way only lasting happiness lies: though a passing, yet fruitful bliss may be had here by those who identify themselves with active Brahman (Shakti). It is the actual experience of this declaration of 'So'ham" which in its fundamental aspect is Veda: knowledge (Vid) or actual Spiritual Experience, for in the monistic sense to truly know anything is to be that thing. This Veda or experience is not to be had sitting down thinking vaguely on the Great Ether and doing nothing. Man must transform himself, that is, act in order to know. Therefore, the watchword of the Tantras is Kriya or action

 With one poor passion at the door of bliss

 With royal souls in bliss, as Hari sits

 Yea, may our eulogies bring bliss

 Yea, Waters, ye bring health and bliss: so help ye us to energy