Chapter 5 - Madya (wine)—The Ritual Drink in the Tantra tradition

CHAPTER V: MADYA (WINE) THE RITUAL DRINK IN THE TANTRA TRADITION—Madya (wine) which is an indispensable tattva (element) of the Tantrik Pentad, is enjoined to be consumed by the sadhaka (worshipper) only after it has been offered to the Creatrix of the Universe in the course of the upacara (worship) and is deemed suddha or technically purified and consecrated with the relevant mantras. Such madya need not be grape-wine, but prepared from molases (gaudi), rice (paisti) or Madhuka flower (madhvI). The Vedic manner of drinking religious offerings in company, prevails to-date in the form of cakra-puja amongst Tantriks who partake of liberal quantities of bhang under the name of Vijaya and Amrta, in the course of their ritual. Moreover, with the trend towards non-alcohalism, in the Kali Age, this flexible system permits the use of coconut-water, milk and so on as the substitutes for madya, in the worship, thereby justifying the use of sweets milk, sugar and honey, termed madhutrayam, instead of wine. So, wine which is eulogised as the Somadhara or lunar ambrosia, which drops from the Sahasrara, by the Agamasara, along with its substitutes - coconut water, milk and madhutrayam being a concoction of milk, sugar and honey being

liquids and consumed directly after the recitation of relevant mantras such as Om hrm krm krom, svaha... converting them into ritual drinks, fall within the precincts of this study. Wine (madya) which is one of the indispensable elements of the pancatattva is declared to be essential in one form or another to perform Saktipuja, according to the Mahanirvana Tantra (V.23-24). Despite being an intoxicating drink, the Tantrasastras consider wine, not only as a preserver of life and procreation, as well as a great medicine, but also as the giver of brightness of joy and the dispeller of the darkness of gloom and sorrow. Last but not the least, drinking is often resorted to by Yogins with Brahmajnana, as wine is the revealer of the Self (rupa) of Brahman, that exists in the body.1 Wine as a literal tattva is not merely, grape-wine but that which is made from various substances, such as molases (gaudi), rice (paisti) or the Madhuka flower (madhvI) which are mentioned by the Mahanirvana Tantra (VI) to be the best. There are others, such as wine made from the juice of the Palmyra and date tree, and aniseed (maireya wine)... The Mahanirvana Tantra (VI) further states that the most excellent 1. Woodroffe J., Sakti and Sakta: Essays and addresses on the Sakta Tantra Sastra, Madras, 1959 (1918), p.598. 259

260 is that made from sali rice or from barley or wheat and which has been fried in clarified butter. According to the Mahanirvana Tantra (VI) meat, fish, mudra offered to the Devata, along with wine is technically called suddhi. Wine, which is purified and consecrated along with the other tattvas is made like unto nectar and charged with mantras and with the realization (Mahanirvana Tantra VI.42).... 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 liquid form of the Saviour Devi (Tara DravamayI). The joy it produces is but a faint welling up of the Bliss (Ananda) which is the essence, it is Wine and moreover it is taken under certain restrictions and conditions. Bhang, under the name of Vijaya and Amrta is used very largely, by the circle of Initiates in the worship of Kali Devi who have even to-day preserved the Vedic practice of consuming the religious offering in company. 3 As for the Tantrik puja at the time of manifestation of the Goddess it is said- During the supreme prevalence of Kali, when the householders' hearts will be deeply attached to their 2 2. Ibid, p.587. 3. Ibid, p.106.

261 household objects, madhutrayam should be used in lieu of the chief tattvas, namely - wine, milk, sugar and honey are known as madhutrayam. Considering them to be equivalent to the libations (of wine) the worshipper should offer them to God.4 So far, it is the literal use of wine as one of the articles of the pancamakaras, offered in worship to the Mother of the Universe, on her appearance in natural function which has been discussed. But the literal aspect of wine is not the whole and soul of the Tantrik ritual. Rather, there is a deeper esoteric meaning to wine in this ceremony on which we focus attention. As for what wine denotes along with its symbolic use, is expressed in the Mahanirvana Tantra (XI.105-107) as the philosophy of the Tantra sastras. Ahantapatra-bharitam idantaparamamrtam parahantamaye vahnau homasvikara laksanam. Here, there is distinction between the Supreme I (Parahanta or Siva) and the Individual "I" (Jiva-Aham) which is vehicled by the "This" or Vimarsa-sakti. The sadhaka is the vessel which is the Individual Ego. "Thisness is offered to the Supreme". Drinking is an offering to that Fire which is the transcendent Self "whence all individual selves (jivas) 4. Bose, D.N. and Haldar H., Tantras : Their Philosophy and Occult Secrets, Calcutta, 1981 (1956), p.135.

262 proceed." So wine is then, Tara Dravamayi, that is the Saviouress Herself in the form of the liquid matter...5 So, drinking, eating and the like which are the basis of life, have been absorbed by the philosophy of the Tantras by way of ritualistic worship, wherein the performer is to be a detached appropriator or transmitter for the joy of the bhoga (of these pleasurable activities) to the Cosmic Enjoyer. Moreover, the worldly objects which feature as elements of offering lose their materialistic character, and are meditated upon as the union with the Eternal through the 'nectar' of wine. So, this worship consists of offering to the Supreme (Parahanta) the excellent nectar of (idanta) held in the cup of sadhaka (Ahanta). ....Meditating on Kundalini as pervading his body to the tip of his tongue, thinking himself to be the Light which is also the Light of the Wine he takes, he says, "I am She" (Saham) "I am Brahman", "I Myself offer offering (Ahuti) to the Self, Svaha!" ...the consecrated wine with further ritual is poured as an oblation into the mouth of Kundalini after meditation upon Her as Consciousness (cit) spread from Her Seat, the Muladhara to the tip of the tongue. 5. Woodroffe, J., op. cit., p.585-586.

263 On an overall view, it was the theoretical philosophy of the Tantras that was explained earlier especially with an esoteric emphasis on wine; which on attaining suddhi, is transformed into a liquid regarded as a divine manifestation)... endowed with intoxicating knowledge acquired by Yoga of the Parabrahman, rendering the worshipper senseless regarding the 6 external world, consigning all his acts to the Lord - Kaula Tantra. Hence, in the ultimate analysis, madya (wine) is a divya tattva for a truly sattvika or spiritual temperament (divyabhava), along with mamsa (meat), matsya (fish), mudra (cereals) and maithuna (coition) which are really names for Yogic operations; while these pancatattvas, kuladravyas or kulatattvas as they are called, have more esoteric names... Wine is called causal water (Karana vari) or Tirtha water 7 8 (Tirthavari). Wine being the chief item for Sakti-puja, the Mahanirvana Tantra takes all necessary precautions, of laying down stringent conditions, obviously with a view to avoid or prevent the misuse and the abuse of wine (madya). 6. Ibid, p.580; also refer Kaula Tantra of Pancatattvavicara, by Mukhopadhyaya N., p. 85. 7. Ibid, p.582. 8. Ibid, p.579.

46 26. Meat, fish, mudra offered to the Devata along with wine is technically called suddhi. According to the Mahanirvana Tantra the drinking of wine without suddhi is equivalent to swallowing poison. The Siddha is prohibited from drinking the Arghya (wine) meant for the Devi, unless it has been consecrated by sacred formulae and ceremonies as well as offered to Her, in the course of Saktipuja. Moreover, wine taken without food, has a detrimental effect, producing greater injury to health. So, another check is placed on indiscriminate drinking of wine by the Tantrasastras providing that the worship of Kalika when hungry and thirsty angers her. Again drinking is enjoined to be continued only so long as the mind is absorbed in the Devi, he who drinks thereafter is verily a sinner, as is a drinker of wine through mere sensual carnal desires and not for the purpose of worship of the Devata and Guru.9 According to the commentator Vimalananda, whoever partakes of the tattvas for self-gratification is a sinner. 10 9. Ibid, p.590. 10. Pandit M.P., Lights on the Tantra, 2nd ed., Madras, 1963 (1957), p.56%; also quoted in Kularnava Tantra commentator Vimalanandaswami

265 In this context, the Mahanirvana Tantra (VI.195-197; VIII.171) questions, as to how it is possible for a sinner who becomes a fool through drink to say, "I worship Adya Kalika". In other words, immoderate drinking, disturbs seeing and thinking, thereby destroying the effect of the sacred action. Such a worshipper of Ignorance (Avidya) rather a sinner is punishable by the king... Severe were the penance prescribed for persons who took these things only for the sake of enjoyment. Heated wine was to be poured into the mouth of one who drank wine for the sake of pleasure, in order that his mouth might be purified. Persons using these things for secular purposes were doomed to damnation. However, the 11 Despite the Tantra sastras having been cautious in taking rigid precautions regarding the use of wine, as an article of worship, it has been put to gross misuse. fact remains, that wine which symbolically plays a significant role in the philosophy of the Tantra discipline also features literally as an essential element for fruitful worship. Wine being an important item of the pancamakaras, it is not to be studied in isolation but along with the remaining tattvas for an overall view of the offerings. 11. Chakravarti, C., Tantra Studies on their Religion and Literature, Calcutta, 1963, pp.42-43.

According to the Mahanirvana Tantra (V.23-24) it is the discipline of the Pentad which is the unique feature of the Tantrik offerings in one form or another for the fruitful worship of the Mother of the Universe. Rather, it is by the use of these pancatattvas or their substitutes in worship that the Universe (Jagad-brahmanda) itself is used as the articles of worship. As the five (panca) elements tattvas wine (madya), meat (mamsa), fish (matsya), parched cereal (mudra) and sexual union (maithuna) which stand for drinking, eating and propogation, all commence with the letter M, they are vulgarly called pancamakaras or five M's. The Mahanirvana Tantra (VII.103-111) states that wine which gives joy and dispels the sorrows of men is Fire, flesh which nourishes and increases the strength of the 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 (Sakti), which produces all fiery elements, all terrestrial and aquatic life, all vegetable life, and the will, knowledge and action of the Supreme Prakrti productive of that great bliss which 266

accompanies the process of creation - as obtained in Haratattvadidhiti XV, Kamakhya Tantra, Nigamatattvasara IV). 12 From the above context it is seen that the pancatattvas stand for the pancamahabhutas symbolically whereby the process of creation comes about in nature. For some they also represent the five vital airs. Moreover, they are subject to substitution, depending upon the varna of the sadhaka as well as his nature. These tattvas not only have a literal meaning but also a substitutional as well as a symbolical sense. 13 The Kailasa Tantra identifies the Pentad with the five vital airs (pranadi) and the Mahapreta which support the couch of Tripurasundari. The pancatattvas do not always have their literal meaning. They differ as according to the Tamasika (pasvacara), Rajasika (viracara) or Sattvika (divyacara) sadhanas respectively as well as according to the sadhakabeing a brahmana, ksatriya, vaisya or sudra. 12. 13. Woodroffe J., op. cit., p.578; also refer Haratattvadidhiti, Ch.XV, Kamakhya Tantra, Nigamatattvasara IV. Ibid, p.578; also refer Kailasa Tantra (Purvakhya, Ch.XC).

14 The Kulacudamani; and Bhairavayamala" state that the substitutional tattvas for wine, meat, fish and so on have been provided; in keeping with the caste (varna) of the sadhaka, In lieu of wine, the Pasu should if a brahmana take milk, if a ksatriya ghee, if a vaisya vaisya honey and if a sudra, a liquor made from rice. Moreover, coconut-water in a bell-metal utensil is also taken as a substitute. 268 The Pasu worships with the substitutional tattvas and never takes wine, while the Vira worships with wine and for the Divyas wine is spiritual knowledge. There are further modifications of these general rules in the case of the intermediate bhavas. While the Svabhava Vira is a drinker of wine, the Vibhava Vira worships internally with the five mental tattvas and externally with substitutes. The Mantrasiddha Vira is free to do as he pleases in this matter, subject to the general sastrik rules. 15 Before turning to the further modifications of these general rules the Adyatattvas as found in the Kaulakaracandidipika are laid out as adyamadya or wine is hemp (vijaya), adyasuddhi or meat is ginger (adraka), adyamina or fish is 14. Ibid, p.582; also refer Kulacudamani, Bhairavayamala Ch.I. 15. Ibid, p.583, also refer Kaulakaracandidipika.

citron (jambira), adyamudra is dhanyaja that is made from paddy and adyasakti is the worshipper's own wife. Quoting from the Tantrasastra it says that worship without these adya forms is useless. 269 However these five upacaras are to be understood in a three-fold way, as having quite another significance... the literal (pratyaksa tattva), the substitutional (anukalpa tattva) and the esoteric or symbolic (divya tattva), madyawine (literal), coconut-water (substitutional); intoxicating knowledge of God attained by Yoga, by which one becomes senseless of the outer world (symbolic). Mamsa-meat (literal), garlic, ginger, sesamum, salt, wheat beans (substitutional), consignment of all things to mam, 'Me' (symbolic). Matsya - fish (literal), red raddish, white brinjal, masur (pulse), red sesamum, paniphalam (aquatic plant), (substitutional), sense of mineness identification with oneself as a result of which pleasure and pain in the universe are shared (symbolic). Mudra - parched cereal (literal), paddy rice, wheat, grain (substitutional); relinquishing association with evil (symbolic); Maithuna union with woman (literal); offering of flowers with the hands formed into the gesture called Kacchapa-gesture, the union of the Karavira flower (representative of the Linga) -

270 with the Aprajita (Clitoria) flower which is shaped as and represents the female yoni and other substitutes or union with the sadhaka's wife (substitutional), union of Kundalini with the Siva-Sakti in the Sahasrara. 16 So the pancatattvas - the essentials of Tantra-sadhana have besides their literal, substitutional and esoteric and symbolic meaning, various interpretations. They are construed philosophically as well as denoting natural phenomena. They' differ as according to the varna (caste) of the initiate as well as his nature (acara) - Tamasika, Rajasika or Divya. Taking madya, which is literally wine, substitutionally coconut-water and symbolically intoxicating knolwedge of God. Most Tantrasastras signify them as Power (sakti) of the Supreme Prakrti productive of great bliss accompanying the process of Creation and Yogic practices of the Serpentine Power Kundalini, others identify them with the pancamahabhutas, Earth, Water, Fire, Wind and Ether, as also the five vital airs (pranadi)... and the Mahapreta supporting the counch of the Tripurasundari. 16. Pandit M.P., op. cit., p. 43-44.

271 Sadhana is deemed to be fruitless in the absence of the Adyatattvas, in one form or another. Although it depends as to whether the sadhaka is a brahmana who is to take milk, a ksatriya who is to have ghee, a vaisya honey and a sudra a liquor made from rice - instead of wine. According to the Adyatattvas, adyamadya which is wine, literally is hemp (vijaya). Further, the Vira worships with wine, the Pasu is to worship with substitutional tattvas, while wine for the Divya is spiritual knowledge. The Svabhavavira worships with wine while the Vibhavavira worships internally with the five mental tattvas and externally with substitutes. Tantrasastra is a means whereby according to Indian principles, the consciousness of the worshipper (sadhaka) is actually shaped into the forms of expression. However, the Tantrasastra prescribes its ritual only for a select few. 17 It is only a Vira, a sadhaka of the Rajasika type who is suited for the practice of this sadhana, which gives him a unique opportunity to fully work out the potencies of his nature and in the process uplift himself by making a sacrament 18 of the activities natural to his being. 17. Pandit M.P., op. cit., p.43. 18. Pandit M.P., op. cit., p.43.

272 Moreover, such a secret ritual of the Rajasika-puja is prescribed for the Vira sadhaka only so long as he remains in that state. For, a sadhaka of the Pasu type as well as the individual of the Divya type of the Sattvika bhava are not fit for this sadhana and the five upacaras have quite another significance for them. As for the necessary qualifications of the sadhaka, the Kularnava Tantra XIII points out that he must be of good character, not a slave of the palate and flesh jivhopasthapara and in particular not lewd and lustful (kamuka), not shameless (nirlajja), and given over to drink, gluttony and women. If he be so, he is not competent for the Tantra ritual and must be trained by other disciplines (Pasavacara). Before the sadhaka is competent to perform this ritual, he must have learnt to become conscious of the Higher Sakti, within and without, purified and trained himself to be an unsullied channel for the joy of the bhoga to be transmitted to the Cosmic. 19 Moreover the sadhaka is to be above all likes and dislikes 20 and should see Brahman in all things... Therefore, when the 19. Pandit M.P., op. cit., p.41. 20. Woodroffe J., op. cit., p.619.

Vira eats, drinks or has sexual union, he does so, not with the thought of himself as a separate individual satisfying his own peculiar limited wants. Hence, as every function like eating, drinking and so on is a part of the Divine Action (Sakti) in Nature, when taking wine which exhilerates the senses and gives rise to 21pleasurable sensation, the sadhaka is not meant to appropriate the joy in the pleasurable actions to himself but to the Saviour Mother the joyously Creative Energy of Nature. 273 The Kaula form of worship that prescribes the use of the pancamakaras ...although regarded as highly efficacious, nay as the best form of worship, has been stated in definite terms to be more difficult than all the difficult things in the world. 22 Moreover, it is held that the worship of the DevI leads equally to thoroughly materialistic results through magic and to the highest ideal of Nirvana, so there is a strong mixture in the worship itself of the sensuous and the spiritual. 23 21. Pandit M.P., op. cit., p.41. 22. Chakravarti, C. - Tantras : Tantras Studies on their Religion and Literature, Calcutta, 1963, p. 42-43. 23. Woodroff, J., op. cit., p.117.

274 So, Kalipuja as prescribed by the Tantras despite being extremely difficult is not only capable of satisfying the mundane materialistic desires, but also attaining the ultimate salvation by severing chains of rebirth. In order to grasp this ritualistic system we turn to its worship. The ritual of the pancamakaras followed by the votaries, is the essential part of what is known as the Vama Marga the path of 'left-hand' worship in contradiction to the adherents of the Daksina Marga, the 'right-hand' worship from which these elements are rigorously excluded. As the worship of Ratri is to be performed at night, therefore, the worship of Kali must be a night performance. The same rules and practices as in the Vaidik Atiratra are substantially followed in the worship of the Devi Kali, along with the liberal use of bhang (under the name of Vijaya and Amrta) instead of drinking soma at the end of the offerings of libations. The Mahanirvana Tantra describes the practice of the Bhairava Cakra, wherein the devotee purifies and inspires each of the collected tattvas by reiterating the mantra Om hirm krm krom, svaha. 24 Thereafter... worship which takes place in such a cakra 24. Bose D.N. and Haldar H., op. cit., p.135.

275 or circle, is composed of men and women, sadhakas and sadhikas, Bhairavas and Bhairavis, sitting in a circle, the Sakti being on the sadhaka's left. Hence it is called 25 Cakrapuja. G under So far it is seen that the Tantrik ritual known as the Vama Marga of worship, although difficult, is efficacious in resulting in materialistic ends as well as in ultimate salvation. Moreover, such a worship of the Devi Kali, along with the lavish use of the intoxicant bhang the names of Vijaya and Amrta, is to be resorted to as a night performance. Further, such a ritual is undertaken in a circle of worshippers of both men and women, known as Cakrapuja. It is in the Cakrapuja that the offering items are purified and consecrated with relevant mantras for ritualistic purpose. 26 Acamana or the sipping of water, finds a place in the Tantric puja, because the rites in this worship bear a close relation to the Vaidik practices. Having bathed, as a means of purifying themselves by uttering mantras as Bijas, and pleasing their Devas along with Acamana, as a form of ablution, they sacrifice unto themselves conceiving that 25. Woodroffe J., op. cit., p.135. 26. Woodroffe J., op. cit., p.103.

they are part and parcel of the Great Brahma (T.A. X.I). The worship of Brahma thrice daily is called Sandhyavandana or Ahinakriya or twilight prayers or daily rites. 276 The usual sixteen upacaras of the Tantrik upasana may briefly be enumerated - 1. Asana (seating of the image), 2. Svagata (welcome of the Devata), 3. Padya (water to y cleanse the feet), 4. Argha (offerings), 5. Acamana (water for sipping and cleansing the lips), 6. Acamana offered again, 7. Madhuparka (honey, ghee, milk and curds), 8. Snana (water to bathe the Deity), 9. Vasana (garment), 10. Abharana (ornaments), 11. Gandha (sandal-paste). 12. Puspa (flowers), 13. Dhupa (incense), 14. Dipa (light), 15. Naivedya (food for consecration and 16. Vandana (prayerful homage). r 27 The inclusion of Acamana or ceremonious sipping of water as well as the Madhuparka offering of honey, ghee, milk and curds for the welcome of the Devata both being liquids and consumed directly as also the offering of wine, with reiteration of mantras being changed to ritual drinks feature in this study. The Mahanirvana Tantra (V.139-151, p.86ff) states: The worshipper first offers to the Devi spiritual adoration, dedicating to Her his heart as her seat, 27. Pandit M.P., op. cit., p.32.

the nectar of his heart as the water for washing Her feet, his mind as a gift of honour, the restlessness of his senses and thoughts as a dance, selflessness, dispassionateness, and so forth as flowers, but then he offers to the Devi an 28 ocean of intoxicating drink, a mountain of meat and dried fish, a heap of roasted corn in milk with sugar and butter, "nectar" and other things. Besides the "five true things" and other elements of this most sensuous worship which is calculated to produce the intoxication of the senses, and in which also bells, incense, flowers, lights and rosaries are not lacking, there 29 is also the quiet contemplation of (dhyana) of the Deity and mantras. 277 Thereafter closing both the eyes and realising in meditation that everything is pervaded by the Supreme God, the worshipper should drink and eat, having at first presented -30 it to the Goddess Kali. .... These modes are to be taken up and offered in the execution to the Divine Sakti, in the solemn setting of consecrated worship. 31 28. Woodroffe J., op. cit., p.117. 29. Ibid, p.117. 30. Bose D. N. and Haldar H., op.cit., p.135. 31. Pandit M.P., op. cit., p.40-41.

278 The acme of fulfilment is reached on the disassociation of consciousness from the physical study and its identification with the Higher Consciousness of the worshipped Deity participating and delighting in the bhoga... This is what the commentary on the Kularnava Tantra quotes in this respect. "Ananda is the Self (rupa) of Brahman which exists in the body. Wine is the revealer and is drunk by the Yogins with Brahmajnana for the satisfaction of all Devas. The Mahanirvana Tantra goes further: During the supreme prevalance of Kali, when the householders' hearts. will be deeply attached to their household objects, madhutrayam should be used in lieu of the chief tattvas - wine, milk sugar and honey known as madhutrayam. Considering them to be equivalent to the libation (of wine), the worshipper should offer them to God. 32 The three chief appetites of man are eating and drinking to sustain the body and sexual intercourse. Unlike other 33 Hindu Schools, which seek the suppression or mere animal, worldly desires, the Tantrik method aims at transforming these desires and feelings (bhavas) under the prescribed 32. Bose D.N. and Haldar, op. cit., p.135. 33. Woodroffe J., op. cit., p.606.

conditions and with the Advaita-bhava or monistic feelings. With its perfection natural desires would tend to drop away, unless their fulfilment is absolutely necessary for physical 34 existence. 279 According to the Kularnava Tantra, man must be taught to rise by the means of those very things which are the cause of his fall. As wine, women, fish, meat, mudra and accessories contribute to man's fall, making him forget his duty, sinking into sin and dying an early death, they should become the instruments of his uplift, to a point at which such ritual is no longer necessary and is surpassed. whereby men Siva desires to employ those very poisons. have lost their manhood, in order to eradicate the poison in the human system. Poison being the antidote for poison or using a thorn to pick out a thorn. This is the right treatment for those who long for drink or lust for women. Thus according to the Kularnava Tantra, practice of the Kaula path is even more difficult than walking on blades. of swords, catching hold of the neck of a wild tiger and holding a snake. 35 34. Ibid, p.599. 35. Chakravarti, C., op. cit., pp.42-43.

... The intention of the Sastra is not to unlawfully satisfy carnal desire by the way of eating, drinking and so forth, but that man should unite with Siva-Sakti in worldly enjoyment (bhauma) as a step towards the supreme enjoyment 36 must follow the dharma prescribed by Siva. Thus Sakta Darsana is said to be Avaidika. While winding up, we try to assess the use of wine as well as the applicability of this ritualistic system to modern times. Saktism, however underwent a series of modifications, both in doctrine and in ritual, until it reached its lowest and most degraded phase in the horrid rites of the Tantras. The objectionable elements of Tantric ritual caused a violent reaction in favour of the rival creed which Saktism had supplanted. The details of Durga Puja are governed by Tantric texts, but the Puja is one of the purest forms of worship of Sakti. The prayers and mantras repeated on the occasion are taken from the Tantras, but the Tantric practices of drunkenness, debauchery and witchcraft were at no time associated with the festival. Not only are drops of wine sometimes sprinkled on the prasada (sacred food) at Durga Puja and thus consumed by 36. Woodroffe J., op. cit., p.617. 280

persons who are not viracaris but also, though this is not generally known and will not be admitted, on the prasada, which all consume at the Vaisnava shrine of Jagannath at 37 Puri. Pandit Jayacandra Siddhantabhusana states that the practice of worship with real wine is no longer prevalent in modern Bengal. Tantriks such as the Vibhava Vira and Vibhava Pasu do not take wine but otherwise worship according to the rules of the Tantra Sastra. 38 Moreover the true sadhaka does not perform the ritual for the purpose of drinking with wine, but drinks wine in 39 order to perform the ritual. There are some things the ordinary man looks upon as 'unclean', and, as long as he does so, to offer such a thing would be an offence. But once he ceases to think so, these things may be offered. Thus the Tantrik makes ritual use of what will appear impure and repulsive substances to most. This is done, according to the Jnanarnava Tantra to accustom 37. Mukerji, A. C., Ancient Indian Feasts and Fasts, p.155. (Date and Publication place not traceable). 38. Woodroffe J., op. cit., p.579. 39. Ibid, p.588. 281

282 the worshipper not to see impurity in them but to regard them as all else, as manifestation of Divinity. He is taught that there is nothing impure in itself, in natural function, though they may be made, by misuse or abuse, instruments of impurity. Here again, impurity consists not in the act but in the intention and way with which it is done. All acts and functions eating, drinking done with the right intention may be used as upacara of worship. to god. 40 Otherwise, man would be offering his sin This sound theory divinises the natural human functions, and by their constant association with the thought of Brahman in the mind, purifies and leads away the mind from all carnal desires. 41 If when a man drinks, he can be made to regard the liquid as a divine manifestation and have thought of God, gradually such thoughts will overcome and oust his sensual desires.42 By putting aside repugnant and extremist practices and the legitimate application of the Tantrik principle (of being above all likes and dislikes and seeing Brahman in all 40. Ibid, p.575. 41. Ibid, p.576. 42. Ibid, p.577.

things) in all daily acts of physical function within the bounds of man's ordinary dharma (duty) would result in the attainment of outstanding qualities which is the aim of the Tantrik sadhana- "He is a Hero who has controlled his senses, and is a speaker of truth; who is ever engaged in worship and has sacrificed lust, and all other passions." 43 jitendriyah satyavadi nityanusthanatatparah / sa vira iti giyate // 43. Ibid, pp. 620-621. 283