In connexion with the rationale underlying the composition of Tantra we have got some idea about the society reflected in this Sastra. Here we shall set forth some more information.
In breaking away from the conventional Brahmanical Sastras, Tantra did not totally reject the Veda. We have pointed out the relation between the Veda and Tantra. The Mahanirvana prescribes Vedic
mantras in certain rites. It is, however, curious that this work betrays
a general attitude of disregard towards the above mantras when it declares (11.14.15, 20) that these are like poisonless serpents in
Kaliyuga.
Post-Vedic Brahmamcal works were not categorically ignored in Tantra. For instance, the aforesaid Tantra prescribes the stanza iv.24 of the Bhagavadgita as the mantra to be recited by the leader of the Tattva-cakra (q.v.) while pacifying and offering the five Tattvas or
Makaras to the deity.
The rules of Brahmamcal Smrti or DharmaSastra were flouted in many cases. The Mahanirvana (viii.150) seems to recognise only
Brahma-vivaha instead of the eight forms of marriage mentioned in
the Brahmanical scriptures, e.g. Manu, iii, 27-34. This Tantra provides also for Saiya-vivaha which is an innovation. This form of vivaha, meant for Saktas, is as follows in the above Tantra (chap IX) In course of a Cakra ritual, it is brought about, according to the mutual desire of a man and a woman, by the fellow Saktas. The man while repeating a mantra, should salute Kali, the Supreme, for 108 times Then the man is to ask the woman to accept him as her husband The woman would do so with sandalpaste, flowers and rice dried in the sun. Thus she has to place her hand on that of the man. After this, the leader of the Cakra will pray to Kali to protect the couple and sprinkle over them honey or arghya water. At the same time, the other participants in the Cakra will utter Svasti (indicating well- being). Finally, the couple will bow down to the leader who will exhort them to act up to their promise. In such a case, both Anuloma
and Pratiloma marriages are allowed. But, in DharmaSastra, the latter form, in which the husband is of a caste inferior to that of the wife, is prohibited.
In the Vedas and in DharmaSastras the Purohita (priest) plays the dominant role in the religious rites. In Tantra, Guruvada developed to a very great extent.
While external worship, with the prescribed paraphernalia and formalities, became very important in the religious life of the people, internal worship (Antaryaga) was highly recommended in Tantra.
The Manu-smrti vehemently condemns (XI.90) the drinking of certain kinds of sura (wine) for a Brahmana, Tantra prescribes wine as one of the essentials of Sadhana. It should, however, be noted that some Tantras forbid a Brahmana to offer wine, and provide for substitutes for it. The Sritattva-cintamani (XVIII.574) is an instance in point. Substitutes, recommended for wine, are coconut water and honey.
In Dharmasastra, a man's sexual union with another man's wife is condemned. But, in Tantric sadhana, in the absence of one's wife, another man's wife can be the Sakti, according to some works. The Sudras, to whom the Dharmasastra denied all religious observances, were eligible for Tantric initiation.
The women, relegated to an ignominious position in Dharma- sastra so far as religious rites were concerned, have been allowed in Tantra to have diksa and to perform Tantric rites. The exalted position, accorded to her, is evident from the fact that she has been designated as Sakti, the indispensable partner of one taking to Tantric sadhana. As we have already stated, maithuna or sexual intercourse was prescribed as one of the five Makaras or Tattvas required for such
sadhana. In'the Mahanirvana Tantra (Ullasa viii) it is ordained that a
daughter also should be brought up and educated carefully. It should be noted that Tantra allows a woman, having the requisite qualifications to give Tantric diksa; in fact, diksa by a woman-guru is salutary. Eight times more effective is initiation by one's mother. If she gives her own mantra to her son, then the latter can achieve the eight well-known Siddhis (Pranatosini - Kanda II, Pariccheda ii).
The orthodox Brahmanical caste-rigidity was waived to a great extent in Tantra. In addition to the conventional four castes, the
matrimonial union of a man of lower caste and a woman of a higher one has no social status according to Smrti-sastra. The Mahanirvana holds that such a son will not be casteless; he will belong to the above Samanya caste. The idea of equality of all classes of people, according to Tantric Kulacara, is expressed in the following verse of the Mahanirvana (xiv.184):
viprady-antyaj-paryanta dvipada ye'tra bhutale/ te sarvesmin kulacare bhaveyur-adhikarinahjj
[Let all those bipeds, from Brahmana to Antyaja (Sudra or Candala), who are in this world, be entitled to this kula mode of worship.]
ESOTERIC RITUALS
In some Tantras, we come across the following two interesting Tantric rituals, called Bhairavi-cakra and Tattva-cakra.
Bhairavi-cakra
According to the Mahanirvana Tantra (VTH.54-206), it is as follows. On a purified piece of land, a triangular figure is to be drawn with vermilion, red sandalpaste or water. A rectangular figure should be drawn outside it. The Sadhaka will fill a pitcher with curd, dried (not boiled) rice, fruits, leaves and scented water. After placing it in the first figure, he will meditate upon and worship the desired deity. He should keep before him the intended tattva (out of the Pancatattvas), and sprinkle water over it with the Bija Mantra, Phat. The next step for the devotee is to meditate on Ananda Bhairava and Ananda Bhairavi. The unity of these two deities is to be reflected upon in the above pitcher. This will be followed by the purification of the other tattvas and contemplation that all the articles, collected there, are pervaded by Brahman. Then the devotee, with closed eyes, should offer the articles to Kali, and eat and drink along with others assembled there. In a Cakra, fickleness, gossip, garrulity, spitting, etc. are prohibited. As a result of the performance of such Cakras for six months, one can be a king for one year, and overcome death. The daily performance of it entitles one to liberation. Also see Kularnava
Tantra, VIII and Kaulavali-nirnaya, VII. Tattva-cakra
Also called Divya-cakra or Brahmacakra. According to the Mahanirvana it is as follows. The leader of the Cakra has his mind fixed on Brahman.
Accompanied by devotees, possessed of the knowledge of Brahman, he will start the Cakra, and place the tattvas in front. Over each tattva he will recite the mantra beginning with Om and ending with Pranabija (i.e. Hamsa-mantra, so'ham) for a hundred times. Then he will repeat, for three or seven times, the mantra - brahmarpanam brahma-havih, etc. (Gita, iv.24). The leader, along with others, will partake of the
tattvas thus sanctified and consecrated to Brahman.
In chapter vii of the Kaulavali-nirnaya, there is provision for worship in Sricakra (also called Sriyantra). On this occasion, promiscuous sexual intercourse is allowed.