2. Yoga and Tantric mysticism

Yoga and Tantric mysticism were the common integral aspects of the personal spiritual life of those days, irrespective of all the varied sectarian schisms and idealogical differences among various faiths like Saivism, Vaisnavism, Buddhism or Jainism. f There is an indirect reference to Yoga with its 17 practice of stopping the movement of the breath. The Vidyadhara Muni instantly resorts to Yoganidra in order to fathom the futurity about the male progeny of King 18 Meghavahana. Muttering of Mantras and Dhyana were a part 14. TM(N),p.1(14)· 15. dharma kathavidhau ; 15 ( 14 ) -- pratipaksaksa yoghala muni kathasu kusa rajasravanam -- 1; 11 ( 13 ) - aidarsana sthitiriva naigamavyavahara- ksiptaloka 1; 45(1ff.) namamalapom mohapralapa iti me samarthaniyah | 1bid.,p.272(9ff.) -- trikaladarsi munirmahayaso nama mahalyo bhirane kaih parivrto maharsibhih ki cya mupayayau - 1; pp. 23-25. 16. 1b 1a.,p.240 (18) -- nagnacarya ekah samuccarya jayasabdam-- 1; AK, II, 1, 39: nagno havasah digambarah | nagnau ksapana bandinau - 1 ; also TKS, III,iii,245 17. cf.1bid.,p. 9 (21ff.) - aprayukta yogabhi re kavyamtha prakuta janamahatamapi gati stambhayantibhih -- 18. ibid... 30 (2) -- ityuktavati parthile citaparibhavita tadiyopa tapa )- 41

14 597 of daily religious routine of King Meghavahana and princess- .19 es like Tilakamanjari and Malayasundari. The minute details as 20 like the steadiness of the eyes and the mind/also the depth of meditation and perfect muteness or silence are noticed in connection with the states of Dhyana and Samadhi. Attainment of Final Emancipation (Moksa) was mappanand supposed to take place on mystically piercing through the intra-spinal solar plexus. On the Tantric side a number of mystic Vidyas are specifically mentioned by name, viz., Aparajita-vidya, Akasagamanadayini-vidya, Karnapisacika-vidhana, Prajnaptividya, Rohini-vidya, Bahurupini-vidya and the Mantras for such secular purposes like attracting, forcing to yield, curing the effect of poison, creating an illusion for magic shows, and etc., The Aparajita-vidya was the one held in high esteem by the Vidyadharan kings and it consisted of 22 a Mantra along with a protective Kavaca. Thus, the Vidyadhara Muni imparted this Vidya to King Meghavahana by first 19. TM(N),p.30H 2A 50(1) -- 4743211011149477f ; 390 ( 8 ) - nirvahani nirvibadhi dhyanajapavidhih- 1; 255 (16ff.) -- anavarata mantroccara dhyana- mukulitapa da -- 1 20. ibid,p.142 (3)-- dhyananiscalanayanataraka- --- ; 141(22)--- visvalena cetasa paramayogiva drdhasamadhisya isa laksyamanah ---- -- - ; 188(4) - gadha grhitacinta maunasca 21. ibid.p.89 (13) visamasva mandala bhedinah praptamoksah- 1 22. ibid., p. 30 (16££.) apara jilabhidhanamasesa vidhaya re ndra pujitam vidham-- 1

598 enveloping their bodies by means of a protective aura of a Kavaca and by secretly whispering in his ear the syllables of the Mantra; and the worship of the goddess Sri consisted of the Japa of this Mantra after the preliminary bathing of the image and singing of a hymn. The AkasagamanadayinI-vidya was supposed to enable the possessor of it to fly in the air at will, and it was a normal attainment 1 of the Vidyadharas and other superhuman beings. 24 The Karna-pisacika-vidhana seems to have been a mustic process of invoking the help of an evil spirit called Karna-pisaci supposed to whisper the solution of the problem in the ear of one who has master it; it was employed by astrologers as an aid to prediction. 25 Similarly, Prajnapti-vidya was invoked, by means of Japa of a Mantra in accordance with its proper procedure, by the Vidyadhara queen Patralekha inorder to know about the matrimonial prospects of her 26 daughter Tilakamanjari and got the answer in a dream. It 23 TM(N),p.31(3ff.) + krtapasrvavilokano vihitamanyadevata nudhyanavidhi- vidhaya narapate ratmanasca vapusi raksamantra sarabharthi kavacabhusa karna mula manu ccakairum ccarita ksarapada stam vidyam nyavedayat | 24. cf.ibid.,p.33(12ff.) duttasthau 444--215) 214121314 Gift FaRTHRITT- antariksamudra patat | karnapisacika vidhanesva vadyapayata -- 1 abudoyyu 25, ibid.,p.64(10ff.) 26. ibid,p.169 (18ff.) -vidhana japtamanpraya ca tatha bhartrdarikaya varamuddi riya sya vijnapita nisi prajnaptividha| nivedita cam bhagavatya svapna - ntare--- 1

599 was one of the eight principal Vidyas presided by the respective goddesses called Prajnapti, Rohini, Dharana-mahisi alias Padmavati, Cakrayudha, Mahamanasi, Acyuta, Manasi and Vajrankusi; the successful mastery of these Vidyas called for qualities like uncommon courage, etc,, and was supposed to augment spiritual powers of the person and qualify him for supreme regal authority. The Bahurupini- 28 27 -vidya was mastered by Citramaya' and it enabled him to assume the form of any being - human, animal or bird. Dhanapala has also referred to the basic mystic rule that the goddesses of the Vidyas would bless and serve him only who has successfully propitiated and mastered them by his uncommon prowess, fortitude, devotion, and etc.. The courtezans were generally supposed to have been utilizing the magical formulae for captivating the clients and rendering them pliable and readily yielding. 30 The magician utilized the mystic formula for the purpose of creating an illusory apparition while the mystic- -physician sakalajagadadhipatyadayi pradhanade vata parigrhitah samasamantra grama, sreni rasa dharana gunadharapurusa sadhyo mantranivahah | tada- radhanena labdhadhika parakramah ; 400 (11) -- prajnapti rohinighra bhrtayo 27. TM(N),p.398(15££.) -- 98pradhana vidyadevatah-- ; 240 (13££.), 28. ibid., p.171(8) vidhina sadhita baharupini vidyascitramayo nama vidyadharana 29. ibid., p. 401 (1ff.) -- kalpa esa yaha svanalyasattvo ye naiva samaradhita yasyaiva sahasenanuranjitam hrdayamasam, tasyaiva devatah siddhi - mupanayanti | na paroparodhena--- 30. cf. ibid.,p. 9(22ff.) avyaparitamannabhih sakrda havane mem nare drana marca sarvvasvamakarsayantibhih acala namipi dravayantibhi (vilasinibhih na

600 used the Garuda Mantra for curing the effect of poison 31 The Mantra of a Vidya was expected to be repeated in accordance with its specified procedure in which Dhyana of the presiding deity of the Mantra and its JAPA 32 were most important. The protective aura for the purpose was secured either by scattering the ashes or by tying a knot of the pigtail, of course to the accompaniment of 33 the faint recital of the Mantra-kavaca. The powerful formulae of a Mantra was felt soothing, like nector, and could allay the burning sensation in the heart of a person. Dhanapala has given a list of the factors which conduced to the successful attainment of mystic powers. They are: (i) purity; (ii) adherance to Dharma; (iii) control of the proclivities of the senses; (iv) steadfast devotion; (v) large-hartedness; (vi) lack of lethargy; (vii) presence of mind; (viii) readiness to face the situation squarely mahayatikasya - 1 31. TM (N), p. 219 (19) kim tada sti nama ramaniyamad bhutam va jagati yana darsayati djalika ... mayapragalbhah 1; 22 (9) - vasikaranavidha 25(3ff.) durvisaha tejasa mahamantra manangavikara sivisanama 171(1911.) siddhanakadiyamanyena siddha garudamantrana-- prasamamupayasyati visavegah-- 1 32. 1b 1d., p. 31 (3££) manyadevatanu dhyana ; 34 (23) mantra- jayavidhih- 1. 33. cf, ibid.,p. 46 (20ff.) isa ina diksu vicipannam aneka valika mandala bhramana lagna raksabhuti raja ; 331 (16ff.) --prayatna- samraksitaya ke sphuradudara varnamapi kasyapya samvibhagi krtya siddha mantra svadeha pariraksanaya krtasikhabandham --- 1 vidyaya va ww 34. ibid.,p.258 (7££.) -- hrdayadahajvaraharani vidhya mantra panika divyamantraparaniya ksaranti - amrtam ?+

601 with [dauntless valour; and (ix) execution of worship in strict 35 accordance with its proper procedure. Along with these, the imparting of the Mantra by its master was a necessary condition, while the natural predisposition of the deity due to its being hereditarily favourable to the Sadhaka was a desirable factor. The propitiation of the Mantra was usually carried out in secrecy in a secluded place like an exclusive temple or in a deep cave of a mountain. Thus, King Meghavahana worshipped the Goddess sri in the temple located in the restri- 36. cted premises of his palace. Prince Harivahana, on the other hand, underwent the gruelling session of propitiating the mystic Vidyas in an inaccessible underground cavern of the Vidyadhara mountain called Vijayardha.37 The procedural routine during such sessions consisted of taking bath, observing perfect abstinence, worshipping the image of the deity by bathing it and offering unguents, flowers, silken garments, precious ornaments and fruits, and 35. TM (N), p.30 (12P£) - sucina dharmikana nigrhitendriya vrttima drdha bhaktina - vyudarasayena pramada pariharina kalocitasena prakra mprakatila ksatra te jasa vidhivadaradhya- mana niyamat prasadam gamisyati, abhimatartha ca varamacirena vitarisyati | 36. ibid., pp.35-36. 37. ibid., p.398 (1911.) vidhivadakhyatanikhilamantrena siksitatada sadhanakarmmana •,p.398(19ff.) darsitamadrsya suryacandramah prakasama lyavakasi daramati gambhira bhavanidharaga ghara magacchan| tastha cahastad bhasta niscalasila pidhane durupalaksya suksma dvari paryanta rudha praudha - bhuruhi rasatalagrhe pravisya mantrasadhanamupa krantavan |

602 performing Japa of the Mantra while sitting steadfast in a suitable Yogic posture at a place, the number of Japa being counted with the help of a rosary of beeds; this routine, technically known as 'Purascarana', was continued twice or thrice everyday for a period of about six months or so. Thus, King Meghavahana's routine during his worship of the goddess Sri consisted of daily getting up early in the morning, going to the near by palace-stream where he took bath and performed Japa, covering up his mouth with the skirt of the upper garment and bathing the image of the goddess Sri with an unguent prepared from sandalup paste mixed with musk and camphor, adorning it with floral and pearl ornaments, offering the incense of black Aguru, bowing down with devotion, sitting at a distance and singing a hymn for a long time, performing the Japa according to the procedure, and after some time, offer salutations to the elders. This 38 routine was repeated in the evening. The routine of Prince Harivahana, on the other hand, during his penance for propitiating the Vidyas was slightly different; he took bath thrice a day, abstained from the enjoyment of all objects of all the senses, offered worship to the images of the presiding goddesses of the Vidyas, sat steadily in the 38. TM(N),pp.34-35.

603 Padmasana posture in front of the images, held the rosary of beeds in his right palm and started his Sadhana of the Mantra in accordance with the procedure taught by the Vidyadhara named Anangarati. 39 Various types of obstacles were encountered by the Sadhaka during his Sadhana and he was expected to stand upto them with courage, fortutude, unflinching resolve to fight the diversions, and carry on the propitiation, to the end. The test of his valour was really tough and, at times demanded from him the supreme self-sacrifice. For instance, King Meghavahana had to stake his very life when he was tested by Mahodara, who was really the Yaksa attendant of the goddess Sri, but who took the terrible form of a Vetala and demanded the king's head towards the price 40 for success. The ordeal that Prince Harivahana had to pass through was not so exacting physically; but it was in fact tougher due to its subtle psychological nature. The nocturnal evil spirits wanted to prevent him from completing his propitiation successfully and, consequently, utilized various types of psycho-magical tricks to force him give up the task. Thus, some took the form of 39. TM(N),pp.398-399. 40. ibid., pp.46-54.

604 the highly devout Vidyadharas and started dancing and playing music; some took the form of acquaintances and pretended to have brought the message from his father; from Samaraketu, or from Malayasundari about Tilakamanjari; some attacked him with cyclones, fire and hailstorm; and some 41 thundered like lions. If the Sadhaka, like King Meghavahama or Prince Harivahana, could not be swerved inspite of all such temptations and frightening apparitions, and stood the test successfully, then only did the goddess appear and grant the boon or the mystic powers. 42 On the other hand, the fate of those who failed to pass these ordeals and succumbed to the temptations or were frightened, was quite terribly dark and hopeless. The head of such a wretch was instantly cut off and his corpse was torn asunder between 43 the jaws by the terrible Vetala. Similarly, those who had mastered evil spibits wished to enter the nether world and to that purpose they offered oblations (Bali) at the entra- 44. nce of the road to it. Many of them succedded in reaching there and enjoyed the demonic maidens. But ultimately they r 41. TM(N), pp.399-400. 42. ibid., pp.54-61; 400-401. 43. ibid., p.478ff.)fus STORE U * vibhranam --- 1 adhirakhandita mantrasadhaka mumnda - galavalambita 44. ib 1a.,p.235(18) -- vividdhu siddha viksipta bali sabalita sura dvaravivaraih --- 1

605 45 were traced out by the Vetala who, then, devoured them alive.