This paper will primarily focus on an analysis of Tantra texts, with limited references to associated Tantra practices for contextual support. While contemporary perspectives may challenge the traditional categorization of qualities as masculine or feminine, considering the age in which the Tantra texts were composed, the present topic may be justified. At a time when it was still largely a male dominated society, the Tantra texts came out boldly with ideas and practices that pertain to gender equality.
To support this analysis, two documents are referenced. The first one is by Judith Torzosk, in the article “Woman in Early Śākta Tantras: Dūtī, Yoginī and Sādhakī”, Tantric Traditions in Theory and Practices, Cracow Indological studies, Vol. XVI, p. 357.
Judit Torzosk observes thus: “Finally, women are also entitled to perform many Śākta rites in the same way as men, on equal grounds. The examples demonstrate that women had the full right to perform ascetic observances initiatory worship to use the power of a deity, including pantheon worship combined with visualization, Mantra recitation and fire offerings. Although it happens that women are seen as less able to perform some rites than men, it also occurs that a rite or Mantra is said to be more efficient for them.”
Attention is next directed to T.S. Shyamkumar, Expiatory rites in Kerala Tantra, Ch. 4, Woman and Tantric Expiatory rites,
“In early Śākta Tantrism (7th to 9th centuries) women had a more powerful position equal to that of men. During this epoch, women also participated in various ritual events like Homa, Pūja, Japa and Dhyāna. This ritual participation gives a variety of positions to the women folk. The female ritual practitioners are divided into various categories. They are Sādhakī, Yoginī, Dūtī and Śakti (Torzosk, p. 342).
Bhavabhūti’s Mālatīmādhava (CE8th century Sanskrit drama confirms that female practitioners had the same rights in that age (5.29 and 9.52). The Tantric treatises like Siddhayogeśvarīmata and Tantrasadbhāva considered that woman are equal to men in various rituals (Siddhayogeśvarīmata, 25.2, Tantrasadbhāva, 18.31, 3.224-25). In Śākta-tantras women also attended and participated in various orthopraxis rituals like Cakrayāga, Pūja and various Homas. And these Śākta Tantras do not mention the impurity of a menstruating woman. Moreover, the Brahmayāmalatantra recommends the observances and related ritual worships in menstrual periods of a woman (Brahmayāmalatantra, 24.8-9). Gauḍavaho of Vakpatirāja and Apabhramaśa Mahāpurāṇa illuminate the participation of women in rituals (Gauḍavaho of Vakpatirāja (5.319) and ApabhramaśaMahāpurāṇa (79.7.5). Also see Sanderson, A., “The Śaiva Literature”, p. 6, fn. 22).”
Dyaus is usually referred to as the father (Dyaus pita), while Prithvi the Earth is the Mother (Prithvi –mata). But, strangely, both are, at times, spoken of as two mothers ते हि द्यावापृथिवी मातरा (RV: 10.64.14). And, in about 20 passages, Dyaus is feminine and is called a Devi (goddess). Prof. MacDonnell remarks that Dyaus’ female counterpart (Prithvi) was so dominating and overpowering as even the gender of Dyaus got subdued into a feminine status.
This quote from the Gospel may be interesting. “When you make the two one, and when you make the inner as the outer and the outer as the inner and the above as the below and when you make the male and female into a single one, so that the male will not be male and the female not be female …. Then you shall enter the Kingdom.”
– Jesus of Nazareth, in the Gnostic Gospel of Thomas, Logion 22
Granting that masculinity and femininity are separate from each other, the marks of masculinity may be listed as – courageous, self-believing, strong, valourous, determined, etc. The corresponding physical features are, tallness, upright standing, broad shoulders, broad chest, long arms etc. Femininity may be characterised by motherly feelings, fear complex, wavering, suspecting, dependent nature, tender limbs and so on.
The Mahabharata says –
मृदुत्वं च तनुत्वं च विक्लवत्वंतथैव च |
स्त्रीगुणाऋषिभिःप्रोक्ताधर्मतत्त्वार्थदर्शिभिः |
व्यायामःकर्कशत्वं च वीर्यं च पुरुषेगुणाः || १३.१२.१३ ||
mṛdutvaṃ ca tanutvaṃ ca viklavatvaṃtathaiva ca |
strīguṇāṛṣibhiḥproktādharmatattvārthadarśibhiḥ |
vyāyāmaḥkarkaśatvaṃ ca vīryaṃ ca puruṣeguṇāḥ || 13.12.13 ||
Of note, according to sociologists like Connell (Hegemonic Masculinity and Emphasized Femininity) not all individuals fit within these prescribed norms and as such, masculinities and femininities must be recognized as socially constituted, fluid, wide ranging, and historically and geographically differentiated.
Now coming back to Tantra, I may quote a few statements from the site Aumtantrayoga.com. It says – “Let’s be clear: Tantra didn’t pop up in a vacuum. It evolved within a culture that was deeply heteronormative, and although many of its tenets go against mainstream Hindu conventions, the language it uses still reflects that background. However, the essence of tantra has nothing to do with maintaining conventional gender roles and actually not so much to do with gender at all. It’s just about polarity.
Polarity is the foundation of tantric practice. When any two opposite energies are brought into union, there is an opportunity for transcendence. If they are potent enough, polarized enough, their conjunction causes a sort of inner explosion that resolves in the zero point.
And the two most powerful opposing principles in the universe, that will cause the greatest spiritual combustion, are the energies of masculinity and femininity, or Shiva and Shakti.”
All this may be acceptable to the scholars on Tantra but one particular part where it says, -many of its tenets go against mainstream Hindu conventions, – this statement is debatable, at least with respect to interchange of masculinity and femininity about which we are discussing in this paper.
As for Masculine power in woman, let us see these examples–The Rgveda says
उ॒तत्वा॒स्त्रीशशी॑यसीपुं॒सोभ॑वति॒वस्य॑सी।अदे॑वत्रादरा॒धस॑: ॥ 5.61.6
[adevatrād < adevatrāt < adevatra
-noun, ablative, singular, masculine
arādhasaḥ < arādhas
-noun, ablative, singular, masculine]
“Śaśīyasi, though a feminine personality, is more powerful than a man who reverences not the gods, nor bestows wealth.”
We may be under the impression that women are not entitled to Vedic education, but let us see this mantra from the Atharva Veda. The mantra also indicates woman power.
ब्रह्माप॑रंयु॒ज्यतां॒ब्रह्म॒पूर्वं॒ब्रह्मा॑न्त॒तोम॑ध्य॒तोब्रह्म॑स॒र्वतः॑।अ॑नाव्या॒धांदे॑वपु॒रांप्र॒पद्य॑शि॒वास्यो॒नाप॑तिलो॒केविरा॑ज॥
“O bride! May the knowledge of the Vedas be in front of you and behind you, in your centre and in your ends. May you conduct your life after attaining the knowledge of the Vedas. May you be benevolent, the harbinger of good fortune and health, and live in great dignity and indeed be illumined in your husband’s home.” (Atharva Veda, 14.1.64).
The wife is the all powerful queen in the house.
यथा॒सिन्धु॑र्न॒दीनां॒साम्रा॑ज्यंसुषु॒वेवृषा॑।ए॒वात्वं॑स॒म्राज्ञ्ये॑धि॒पत्यु॒रस्तं॑प॒रेत्य॑॥
When a woman is invited into the family through marriage, she enters ‘as a river enters the sea’ and rules there along with her husband, as a queen, over the other members of the family.” (Atharva-Veda 14.1.43-44).
In Mahabharata, Pitamaha (Grandfather) Bhishma explains to Yudhishthira before his death: “O ruler of the earth, the lineage in which daughters and the daughters-in-law are saddened by ill treatment, that lineage is destroyed. When out of their grief these women curse these households, such households lose their charm, prosperity and happiness.” (Mahabharata, Anushashanparva, 12.14) (wisdom.com)
Let us turn to Mahanarayana Upanishad and the famous Durga suktam.
तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम्।
दुर्गां देवीँशरणमहं प्रपद्ये सुतरसि तरसे नमः॥
tāmagnivarṇāṃ tapasā jvalantīṃ vairocanīṃ karmaphaleṣu juṣṭām।
durgāṃ devī~śaraṇamahaṃ prapadye sutarasi tarase namaḥ॥
I take refuge in Her, Goddess Durgā, who is with the lustre of Agni and is radiant from askesis. She is the power belonging to the supreme (virochana) who manifests Himself manifoldly. She is the power in actions rendering their results efficacious. You are skilled in saving; you take across the difficulties well. Salutations to you.
Skanda Purana, chapters 71 and 72 bring out the woman power in glorious terms. There was a demon called Durga. Since his atrocities became unbearable, the Gods appealed to Mother Shakti, the consort of Lord Shiva. A terrible fight ensued between the Daitya, the demon and the mother (Chapter 71).
Then that highly powerful Daitya king seized the goddess (though) an expert in the battle and carried her quickly along the sky. Thereupon, he hurled the mother of the universe far off from the sky. In an instant the highly impetuous Daitya covered her with masses of arrows.
The goddess within the circle of arrows high up in the sky above, shone like a streak of lightning encircled by masses of great clouds.
Dispersing the multitude of arrows perfectly by means of her own arrows, she pierced the leader of Daityas by means of a great arrow.
Pierced in the heart by the goddess with that great arrow, he became highly agitated and fell on the ground with eyes rolling about and created a river (of blood) by means of great torrents of his blood. When that Durga of highly impregnable exploits fell down, the divine war drums were beaten. All the worlds became delighted. The sun and the moon along with fire regained their original splendour. Making a shower of flowers, the Devas came there along with the great sages. They eulogized the great goddess respectfully with great hymns. The mother declared that since she had subjugated Durga she would be called as Durgā (Chapter 72, 29-36).
All these evidences goes to prove the supremacy of woman power and also the transference of masculine qualities to women in Vedic and Purana literature. Similar ideas are set forth in the Tantra literature as will be revealed further in this paper. So we can say that the Tantra, at least with respect to Samayachara, was not against mainstream Hinduism.
The Tantra Texts
Mother Goddesses of Tantric texts like Devi Mahatmya, exhibit masculinity. The warlike Goddess is picturised with several weapons like a sword and a trident in her hand. She fights a war with demons Mahisha, Shumbha, Nishumbha, Raktabija and Bhanda, and annihilates them. Let us see these verses from the Devi Mahatmya.
अमायतातिमहताप्रतिशब्दोमहानभूत्।
महानभूत्चुक्षुभुःसकलालोकाःसमुद्राश्चचकम्पिरे॥ 2.३३॥
चचालवसुधाचेलुःसकलाश्चमहीधराः।
जयेतिदेवाश्चमुदातामूचुःसिंहवाहिनीम्॥34
The earth shook, all the mountains trembled and all the gods wished victory to that goddess who was riding on a lion.
सददर्शततोदेवींव्याप्तलोकत्रयांत्विषा॥३७॥
पादाक्रान्त्यानतभुवंकिरीटोल्लिखिताम्बराम्।
किरीटोल्लिखिताम्बराम्क्षोभिताशेषपातालांधनुर्ज्यानिःस्वनेनताम्॥
दिशोभुजसहस्रेणसमन्ताद्व्याप्यसंस्थिताम्।
Afterwards the asura saw her spread all over the three worlds by her lustrous power, pushing down the earth by her feet, touching the skies with her crown, shaking the world including patala by the twang of her bow and occupying all the sides with her thousand arms.
In his Tantraloka, Abhinavagupta refers to Lord Shiva as not only the father but also the mother of the Universe. In his Ardhanarishvara form, the Lord shares masculinity and femininity equally on his body. In the Mohini Avatara, Lord Vishnu takes a feminine form.
Ardhanarīśvara (अर्धनरीश्वर) is the name of a deity, according to the second recension of the Yogakhaṇḍa of the Manthānabhairavatantra, particularly the section concerned with the worship of the goddess Kubjikā.—Accordingly, as Bhadrakālī said to Śrīkaṇṭha: “[…] O Śaṃkara, you also displayed this, one of your forms. Thus, O lord Śaṃkara, I wish to see you, in this form. O Lord, you have appeared (before) in this way by the power of supreme knowledge and supreme Command. You have granted universal bliss, when you are accompanied by Yogeśvarī. You are the pervasive lord Ardhanarīśvara.”
We cannot but quote at least one sloka from Sri Shankaracharya’s Ardhanarishvara Stotra,
चाम्पेयगौरार्धशरीरकायै कर्पूरगौरार्धशरीरकाय।
धम्मिल्लकायै च जटाधराय नम: शिवायै च नम: शिवाय ॥१॥
cāmpeyagaurārdhaśarīrakāyai karpūragaurārdhaśarīrakāya।
dhammillakāyai ca jaṭādharāya nama: śivāyai ca nama: śivāya ॥1॥
“I bow to the form where half of the form of Goddess Parvati was with the complexion of the Champaka flowers and the other half of God Shiva is present with a complexion like that of camphor. The form, where the half of the head (of Parvati) is braided beautifully with a chignon hairstyle, while the other half (of God Shiva) is with the matted hair I bow to you, Goddess Parvathi and God Shiva in the form of Ardhanarishvara.”
Corresponding to the Ardhanarishvara Stotra, we also have the Ardhanarishvari Stotra or rather the Ardhanarishvariashtottarashatanama Stotra which finds its source in the Skanda Purana. A few verses are quoted as below:
शिवार्धाङ्गी शिवार्धाङ्गो भैरवी कालभैरवः ।
शक्तित्रितयरूपाढ्या मूर्तित्रितयरूपवान् ॥ २॥
सिंहवाहा वृषारूढः श्यामाभा स्फटिकप्रभः ।
महिषासुरसंहर्त्री गजासुरविमर्दनः ॥ ६॥
भण्डासुरादिसंहर्त्री दुष्टान्धकविमर्दनः ।
मधुकैटभसंहर्त्री मधुरापुरनायकः ॥ ८॥
महाकाली महाकालो दिव्यरूपा दिगम्बरः ।
बिन्दुपीठसुखासीना श्रीमदोङ्कारपीठगः ॥ १३॥
हरिद्राकुङ्कुमालिप्ता भस्मोद्धूलितविग्रहः ।
महापद्माटवीलोला महाबिल्वाटवीप्रियः ॥ १४॥
नवाक्षरीमनुस्तुत्या पञ्चाक्षरमनुप्रियः ।
नवावरणसम्पूज्या पञ्चायतनपूजितः ॥ २६॥
नाट्यप्रिया नाट्यमूर्तिस्त्रिसन्ध्या त्रिपुरान्तकः ।
तन्त्रोपचारसुप्रीता तन्त्रादिमविधायकः ॥ ३२॥
सर्वमङ्गलरूपाढ्या सर्वकल्याणदायकः ।
राजेराजेश्वरी श्रीमद्राजराजप्रियङ्करः ॥ ३९॥
śivārdhāṅgī śivārdhāṅgo bhairavī kālabhairavaḥ ।
śaktitritayarūpāḍhyā mūrtitritayarūpavān ॥ 2॥
siṃhavāhā vṛṣārūḍhaḥ śyāmābhā sphaṭikaprabhaḥ ।
mahiṣāsurasaṃhartrī gajāsuravimardanaḥ ॥ 6॥
bhaṇḍāsurādisaṃhartrī duṣṭāndhakavimardanaḥ ।
madhukaiṭabhasaṃhartrī madhurāpuranāyakaḥ ॥ 8॥
mahākālī mahākālo divyarūpā digambaraḥ ।
bindupīṭhasukhāsīnā śrīmadoṅkārapīṭhagaḥ ॥ 13॥
haridrākuṅkumāliptā bhasmoddhūlitavigrahaḥ ।
mahāpadmāṭavīlolā mahābilvāṭavīpriyaḥ ॥ 14॥
navākṣarīmanustutyā pañcākṣaramanupriyaḥ ।
navāvaraṇasampūjyā pañcāyatanapūjitaḥ ॥ 26॥
nāṭyapriyā nāṭyamūrtistrisandhyā tripurāntakaḥ ।
tantropacārasuprītā tantrādimavidhāyakaḥ ॥ 32॥
sarvamaṅgalarūpāḍhyā sarvakalyāṇadāyakaḥ ।
rājerājeśvarī śrīmadrājarājapriyaṅkaraḥ ॥ 39॥
We also see glimpses of gender equality in the Umamaheshvara Stotra of Sri Sankaracharya
नमः शिवाभ्यां नवायौवनाभ्यां परस्पराश्लिष्टवपुर्धराभ्याम् ॥
नगेन्द्रकन्यावृषकेतनाभ्यां नमो नमः शङ्करपार्वतीभ्याम्॥१॥
namaḥ śivābhyāṃ navāyauvanābhyāṃ parasparāśliṣṭavapurdharābhyām ॥
nagendrakanyāvṛṣaketanābhyāṃ namo namaḥ śaṅkarapārvatībhyām॥1॥
Another text worth noting is the Ardhanarishvaratrishati or Lalitarudratrishati.
This reference will be useful for us. It is from Ellen Goldberg: The Lord Who Is Half Woman: Ardhanarisvara in Indian and Feminist Perspective
“The image of Ardhanarishwvara does not merely present a synthesis of masculine and feminine gender traits, but rather attempts to portray a fundamental belief in the possibility of personal transcendence, usually understood as the attainment of non-dual consciousness. …However, it can only capture this ideal if and when the ego of gender —which at times distorts and privileges the male half of the image — has been recognized and [overcome].”
The Mohini Avatara concept has been very beautifully brought out by SriSankaracharya in his Saundaryalahari.
हरिस्त्वामाराध्यप्रणतजनसौभाग्यजननीं
पुरानारीभूत्वापुररिपुमपिक्षोभमनयत्।
स्मरोऽपित्वांनत्वारतिनयनलेह्येनवपुषा
मुनीनामप्यन्तःप्रभवतिहिमोहायमहताम्॥५
haristvāmārādhyapraṇatajanasaubhāgyajananīṃ
purānārībhūtvāpuraripumapikṣobhamanayat।
smaro’pitvāṃnatvāratinayanalehyenavapuṣā
munīnāmapyantaḥprabhavatihimohāyamahatām॥5
You, who grant all the good things, To those who bow at your feet, Was worshipped by the Lord Vishnu, Who took the pretty lovable feminine form, And could move the mind of he who burnt the cities, And make him fall in love with him. And the God of love, Manmatha, Took the form which is like nectar, Drunk by the eyes of Rathi his wife, After venerating you, Was able to create passion, Even in the mind of Sages the great.
Lord Shiva is known for his powers of meditation and renunciation. He is always in his Yogic posture, performing deep penance. He is in the samadhi state of highest spiritual consciousness. If such a divinity as Lord Shiva should be enamoured of Mohini it was only because Mohini herself was blessed by Devi. Manmatha had been burnt to ashes by Lord Shiva, but he was able to regain his form and continue to inspire love in the hearts of both humans and gods. It was again due to the compassion of the Devi who blessed him. It is indicated that the mesmerising the worlds by beauty is possible only through the Srividya worship.
The Vamakeshvara Tantra confirms the same –
एतामेवपुराराध्याविद्यांत्रैलोक्यमोहिनीम्।
त्रैलोक्यंमोहयामासकामारिंभगवान्हरिः।।
कामदेवोपिदेवेषींदेवींत्रिपुरसुन्दरीम्।
समाराध्यअभवल्लोकेसर्वसौभाग्यसुन्दरः।।
etāmeva purāradhyā vidyāṁ trailokyamohinīm।
trailokyaṁ mohayāmāsa kāmāriṁ bhagavān hariḥ।।
kāmadevopi deveṣīṁ devīṁ tripurasundarīm।
samārādhya abhavalloke sarvasaubhāgyasundaraḥ।।
The Brahmavaivarta Purana says that Lord Krishna gave the left side of his body to Radha.
svecchaamayahsvecchāmayambhagavānramanotsukahsansvayam
dvidhärüpobabhüva|
dakshinängamcasrikrishnahvämärdhängam ca rädhikä|
vammardhangaarädhäbhajati tamkrishnam
sa ca tämparasparam| sa cha tashcaparasparam
ubhayohsarvasämyam ca sadäsantovadanti ca||
The Devi Bhagavatam says –
ममैवपौरुषंरूपंगोपिकाजनमोहनं,
कदाचिल्ललितादेवीधृतश्रीकृष्णविग्रहा
mamaivapauruṣaṁrūpaṁgopikājanamohanaṁ
kadācillalitādevīdhṛtaśrīkṛṣṇavigrahā.
Another reference says that all male divinities are only the counterparts of their respective feminine forms.
कृष्णस्तु कालिका साक्षात्-राम मूर्तिश्च तारिणी
धूमावती वामनस्यात्-कूर्मस्तु वगुलामुखी
kṛṣṇastu kālikā sākṣāt-rāma mūrtiśca tāriṇī
dhūmāvatī vāmanasyāt-kūrmastu vagulāmukhī
Mohinī is one of the sixty-four mātṛs to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”, or “Durgā’s Retinue”), according to the Durgāpūjātattva. They should be worshipped with either the five upācāras or perfume and flowers.
Her mantra is as follows:
ॐमोहिन्यैनमः
oṃmohinyai namaḥ
(Source: KamakotiMandali: The Yoginis of Narasimha Vyuha)
Mohinī (मोहिनी) is the name of a Mātṛkā-Śakti created by Mahārudra in order to control the plague of demons created by Andhakāsura.—Accordingly, Andhaka-Asura tried to kidnap Umā (Devī Pārvatī), and was fiercely attacked by Mahārudra who shot arrows at him from his mahāpināka. When the arrows pierced the body of Andhakāsura, drops of blood fell to earth and from those drops, thousands of Andhakas arose. To control this plague of demons, Mahārudra created Mātṛkā-Śaktis [viz., Mohinī] and ordered them to drink the blood of the demons and drain them dry.
(Source: KamakotiMandali: Nrisimhamatrika-mandala)
While women did not have much of a role in Vedic rituals, the Tantra offered a major role for them. Several Tantra texts speak of Yoginis, expert women practitioners of the Yogic Tantra. There are at least four Yogini temples in India, which consist of the figures of 64 Yoginis. In the Kularnava Tantra, usually dated between the fourteenth and sixteenth centuries, it is stated that the male Tantrika must worship Shakti within all women, to purify the woman with mantras if she is not initiated, and offer her flowers, incense, and other gifts if she is initiated. This worship is necessary for ritual practice, and a woman of any caste can act as the dwelling place of the goddess.
Some Tantrists employ laya-yoga (“reintegration by mergence”), in which the female nature-energy (representing the shakti), which is said to remain dormant and coiled in the form of a serpent (kundalini) representing the uncreated, is awakened and made to rise through the six centres (chakras) of the body, which are located along the central artery of the subtle body, from the root centre to the lotus of a thousand petals at the top of the head, where it merges into the Purusha, the male Supreme Being. Once the union of Shakti and Purusha has become permanent, according to this doctrine, wonderful visions and powers come to the adept, who then is emancipated. Some of the Tantric texts also pursue worldly objectives involving magic or medicine.
For the ancient period, the Brahmayamala Tantra, dated approximately from the seventh to ninth centuries c.e., presents three major roles for women. The first is the female ritual partner (called the shakti or duti), who assists the male tantrika in his meditative and ritual practice. She is described as beautiful, heroic, educated in tantric teachings, loyal to guru, deity and husband. She is capable of yogic detachment and asceticism.
The second role is the yogini, literally a female practitioner of yoga (“discipline”). The term is ambiguous, as it sometimes refers to supernatural women and sometimes to human ones. There are divine yoginis who are benevolent and worshipped with mantras, there are wrathful yoginis who are offered blood, and there are human yoginis who transmit tantric teachings and are given food offerings. Human yoginis are understood to belong to kulas (clans) based on the seven Mother Goddesses. Yoginis who are human women are believed to be capable of gaining siddhis (supernatural powers) and bestowing them on male tantrikas.
The third role is the sadhaki, the female practitioner of a spiritual path. She is initiated into a lineage and gets a new name ending with “shakti,” for example, Adishakti. She may practice with a male tantrika individually or in a group. Her meditative practices include identification with a deity (especially a goddess), and she may become a guru to a group of disciples. Such female tantrikas take ascetic vows, chant mantras, and perform meditation.
Some of these rituals have continued in mainstream Shakta religion today, such as the worship ceremonies of kumari puja (worship of young girls) and stri puja (worship of women). Kumari puja or kanya puja is the ritual worship of girls who are sacred because the goddess dwells in them. They are to be worshipped with lamps, incense, flowers, food and drink, and gifts, offered by the male tantrika who has a pure mind and devotion to the goddess. Similarly we have the stri puja. Sri Ramakrishna worshipped his own wife, Sri Sarada Devi.
If one wants to see femininity in Ganapathi then one must turn to Vancha Kalpalata Ganapathi. In this form, the Lord is dressed as a woman because Lalita Tripura Sundari transmigrates into his form, according to one section of the Tantrika worship. We get to know about this deity in old scripture like the Atharvaveda text (Siddha Yogavidya.com).
Vancha means the desire, Kalpalata means the wish yielding creeper, the shakti or the energy, which fulfils all desires of the devotees. In the Vancha Kalpalata worship, the Mother Goddess enters into the form of Ganapati and fulfils the desires.
This is a very rare and secret srividya sadhana. Vancha Kalpalata Ganapati is the combined form of Shiva and Shakti. Ganapati being the son of Lord Shiva is viewed as Shiva himself.
The lower body of Ganesha is in the female shakti form, that is Lalitambika. The upper part of the body is in the Male Shiva form, which is Ganapati. This means it is the combination of both, Shiva and Shakti.
Vancha Kalpalata Ganapati has 12 hands. The uppermost two hands represent the power of Vishnu as Sudarshana chakra and Red Lotus of Lakshmi. Vishnu sustains all beings in the universe and Lakshmi Devi is the energy of abundance and wealth. VKG has the power of both deities.
The lower two hands represent Rudra (holding Trishula) and Shakti holding pasha or noose).
The middle two hands represent Brahma (holding sugarcane) and Saraswati (holding a blue lotus).
The lower two hands on the other side represent Varaha (holding a mace) and Varahi or Prithvi (holding rice paddy).
The last pair of hands represent universes and the universal power (holding pomegranates fruit and a broken tusk respectively). The two hands on the other side represent Abhayam and Varadam for devotees.
The Vancha Kalpalata Ganapati mantra runs thus –
ॐश्रींह्रींक्लींग्लौंगं
ऐंकएईलह्रीं
तत्सवितुर्वरेण्यं
गणपतये।
क्लींहसकहलह्रीं
भर्गोदेवस्यधीमहि
वरवरद।
सौःसकलह्रीं
धियोयोनःप्रचोदयात्
सर्वजनंमेवशमानयस्वाहा॥
The deities represented in the mantra are Kshipra prasad Ganapati, Ucchista Ganapati, Srividya Vallabha Ganapati, Agni, Surya, all Panchadashi Mantra deities, Balatripura Sundari, Kubera, Lakshmi, Vishnu, Rudra, Nila Saraswati, Bhuvaneshwari, and all Gayatri Mantra related deities together.
As it is the secret srividya sadhana of Ganapati, it is an advanced sadhana and so one must take the first 7-level Srividya Deeksha so as to be eligible for this Vancha kalpalata Deeksha (Kundalini Chakra sadhana, Navakkari Chakra Sadhana, Navakkari Chakra Pranayama, Balatripurasundari, Panchadashi, Shodashi, Shivasaubhagyashodashi. For details see Siddhayogavidyapeetham site for Vancha kalpalata Ganapati)
(Vāñchākalpalatā (वाञ्छाकल्पलता):—from the Ātharvaṇasaubhāgyakāṇḍa. Ulwar 2348.
Ends with: Atharvanasaubhagyakandevanchakalpalata.
Full-text: Atharvanasaubhagyakandevanchakalpalata, Kumarasamhita.)
Men are generally proud of their masculinity but when bhakti dominates, they are prepared to shun their masculinity and adopt femininity in order to please the mother Goddess whom they worship. The Chamayavilakku festival at the Kottankulangara in Kerala may be cited as an example.
The festival of Chamayavilakku at the Kottankulangara Sree Devi Temple in Kollam is one wonderful event that is unique to Kerala. It is a festival observed for 10-12 days in the month of March; on the last day, the men adorn their body with female attire, jewellery, jasmine flowers, makeup and even shave their moustaches to look as authentic as possible. While the men living within the range of 5 km from the temple unfailingly offer their respects to the goddess, several others come from other parts of Kerala and other South Indian states to please the deity. Even the transgender community participates in the fest with full enthusiasm.
The Jambukeshwara temple near Trichy in Tamil Nadu is one of the famous temples of Lord Shiva in Tamil Nadu. The belief is that the Goddess worships the Lord during midday. So even now, the temple priest dresses like a woman, wearing a sari and a crown. Then he performs Pooja and Abishekam to Jambukeshwara and the Holy cow. After this, he returns to the Goddess’s shrine. On this occasion, the devotees worship the priest who is regarded as the Goddess herself.
Arulmigu Adhiparasakthi Siddhar Peetam is a Hindu temple in Melmaruvathur, approximately 92 km from Chennai. Tamil Nadu is the place where 21 Siddhars (saints) men as well as women from different religions, had their Jeeva-Samadhis. It is believed that the divine mother Adhi Parashakti transmigrates into Arulthiru Bangaru Adigalar in Adiparashakti Siddhar Peetam. Sri Bangaru Adikalar is addressed as Amma or Mother by the devotees.
Another feature of this temple is the shrine of the saptakanyakas. In all Hindu scripts and Devi Mahatmyam, one will note that Saptha Kannikas are mentioned as Parivaara Devataas of Aadhi paraa shakti. Among the millions of Parivaara Devataas, these Seven Virgin Mothers carry special place in Aadhi para shakti as depicted in Sri Yantra (Sri Chakra). The seven nodes in the middle line of the First Enclosure (Prathama Aavaranaa) are occupied by the Saptha Kannikas, namely Brahmi, Maheshwari, Koumaari, Vaishnavi, Vaaraahi, Indraani, and Chaamundi . The eighth node is occupied by Mahalakshmi. Traditionally, in all the Hindu Temples in villages and rural areas of India, these seven virgin mothers are consecrated as seven stones and worshipped as formless. These shrines are often called “Kanni Kovil” meaning “Virgin Temples”.
Lord Shiva is called ‘thayumanavar’ that is, one who becomes the mother also. He is already the father of the Universe but he becomes the mother also. There is an age old story. On top of the Rockfort hill in Trichy, we have the famous Ganesha temple. We also have a Shiva temple at the foothills. There lived a family near the temple and all the members of the family were ardent devotees of the Lord. The girl of the family was given away in marriage and in course of time, she became pregnant. They lived on the opposite bank of the river Kaveri. During the delivery time, the mother of the girl was supposed to come for help. But the river was in spate and so the mother could not go to her daughter’s help. Meanwhile the girl was crying for help. Since the mother had not arrived yet, she appealed to the Lord. All of a sudden the mother came and acted as the midwife. The child was born and both the mother and the child were safe. A couple of days later, the real mother came hurriedly and said that she was held up as the river was in spate. She could come only after the boat services had resumed. The daughter was perplexed as the mother had attended to the delivery already. Who was that mother? When they looked around they could not see that good Samaritan. Then they understood that the Lord himself had come and acted as the mother. From then, the Lord of the temple came to be known as Thayumanavar, one who became the mother. The story has substance since the 8th century Shaiva saint, Thirunavukkarasar refers to the term ‘thayumai’ while singing on the Lord of the same temple.
தாயுமாய்எனக்கேதலைகண்ணுமாய்ப்
பேயனேனையும்ஆண்டபெருந்தகை
தேயநாதன்சிராப்பள்ளிமேவிய
நாயனார்எனநம்வினைநாசமே
– திருநாவுக்கரசர்
The saint’s younger compatriot, Saint Thirugnanasambandar also has sung on the Lord of this temple.
நன்றுடையானைத்தீயதில்லானைநரைவெள்ளேறு
ஒன்றுடையானைஉமையொருபாகம்உடையானைச்
சென்றடையாததிருவுடையானைச்சிராப்பள்ளிக்
குன்றுடையானைக்கூறஎன்னுள்ளம்குளிரும்மே.
-திருஞானசம்பந்தர்
Even today pregnant women have a darsan in this temple and pray for safe delivery of the child. They utter the mantra,
‘he shankara, smaraharapramathaadinatha,
mannada samba shashicuda hara trishulin,
shambhosukhaprasavakrt bhava me dayaalo,
srimaatrbhuta Shiva paalayamaam namaste.’
The purpose of this paper is to emphasise that the interchange of masculinity and femininity in Tantra, paved the way for the mutual respect of men and women. In a way, it is a forerunner for gender equality. We had women sages who sang Vedic hymns during the Vedic period. Frequent foreign invasions restricted the movements of women in the middle ages but the rise of Tantrism brought back some amount of respectability to women. Thus we see the emergence of women saints like Karaikkal Ammaiyyar, Sri Andal, Akkamahadevi and Mira. Meanwhile the Islamic rule brought in further restrictions on women which existed till the middle of the 20th century. The prevalence of worship like SriVidya Upasana, Vilakku puja, Mariamman worship, Santoshi Maa worship and the like has awakened the minds of women. We have God-women like Anandamayi Ma and Amritanandamayi in recent times.
Appendix
The Tantra Yoga
Tantra Yoga had been one of the potent powers for the spiritual regeneration of the Hindus. When practised by the ignorant, unenlightened, and unqualified persons, it has led to certain abuses; and there is no denying that some degraded forms of Śāktism have sought nothing but magic, immorality, and occult powers. An example of the perverted expression of the truth, a travesty of the original practices, is the theory of the five makāras (PañcaMakāras);-madya or wine, māṁsa or flesh, matsya or fish, mudrā or symbolical acts, and maithuna or coition. The esoteric meaning of these five makāras is: “Kill egoism, control flesh, drink the wine of God-intoxication, and have union with Lord Śiva.”
The Tantras are not books of sorcery, witchcraft, magic spells, and mysterious formulae as presented in some of the books on these subjects. They are wonderful scriptures. All persons without the distinctions of caste, creed, or colour may draw inspiration from them and attain spiritual strength, wisdom, and eternal bliss. Apart from Mahānirvāṇa and KulārṇavaTantras,YogaKuṇḍalinīUpaniṣad of Kṛṣṇa Yajurveda, JābālaDarśana, TriśikhāBrāhmaṇa, and VārāhaUpaniṣad are useful for getting knowledge of KuṇḍalinīŚakti and the methods to awaken it and take it to Sahasrāra Cakra at the crown of the head.
The Tantra is, in some of its aspects, a secret doctrine. It is a Gupta Vidyā. One cannot learn it from the study of books. One will have to get the knowledge and practice from the practical Tāntrikas, the TāntricĀcāryas (accomplished teachers) and Gurus who hold the key to it. The Tāntric student must be endowed with purity, faith, devotion, and dedication to Guru, dispassion, humility, courage, cosmic love, truthfulness, non-covetousness, and contentment. Absence of these qualities in the practitioner means a gross abuse of Śāktism.
The word tantra occurs in the Ṛgveda itself but is used in the sense of a loom, being derived from tantu (thread) and trā to protect since the loom protects the threads from disintegrating and unites them together in the form of a cloth. As a form of worship, tantra can be derived from two roots; tan to spread and trā to protect. The Tāntric worship is spread throughout the world and it protects the devotees from all dangers. Or the word tantra is formed by the fusion of two words, namely, tattva and mantra as this form of worship combines tattva, spiritual concepts and mantra, the mystic syllables.
We saw that in general, the Tantra texts consist of four broad divisions – Jñāna or Vidyāpāda, Yoga or Upāyapāda, Kriyāpada and Caryā or Siddhi pāda. Jñānapāda pertains to the spiritual aspects. It mainly deals with the nature of the Universe, its creation, sustenance and dissolution. It explains the nature of the individual self and the supreme self and also the concepts of bondage and liberation. The Yoga pāda explains the ways and means of merging the individual consciousness with the eternal consciousness. The Kriyāpāda contains particulars regarding rituals, pilgrimage, modes of worship of the different deities and the like. The Caryāpāda deals with austerity, code of conduct and the regulations to be followed by the practitioners (Arthur Avalon, [1918], Shakti and Shâkta)
Cakras
The cakras (literally, wheels) are the energy points or nodes in the subtle body. They are the meeting points of the subtle (non-physical) energy channels called nāḍi through which the life force (prāṇa) or vital energy (non-physical) moves. There is a divergence of opinion on the number of cakras in the tāntric texts, but there are seven cakras that are considered to be the most important ones. The cakra system and kuṇḍalinī yoga are the hallmarks of the Tāntric tradition which became popular around 5th century or so. In any case, by the time of ŚrīŚaṅkarācārya it was quite well known. The philosopher poet refers to them quite frequently, particularly in his Saundaryalaharī. The main texts available to us on the cakras, are Gorakṣaśataka of Guru Goraknath of the 10th century and Ṣaṭ-cakra-nirūpaṇa of 16th century which give instructions for meditating on the cakras.
In these traditions, there are seven basic cakras, and they all exist within the subtle body, overlaying the physical body. Through modern physiology we can see that these seven cakras correspond exactly to the seven main nerve ganglia which emanate from the spinal column. The cakras are supposed to be in the form of wheels and possess a number of petals or spokes. They are generally associated with a mantra seed-syllable, and often with a variety of colours and deities. They are arranged vertically along the axial channel (suṣumṇānāḍī). As we proceed from the top, the first cakra we encounter is the sahasrāra (thousand petaled). It is located on the centre of the head and is believed to be of the form of a lotus with one thousand petals. Through meditation one can raise the kuṇḍalinī to this point which leads to a state of purer consciousness where the subject and the object and their distinctions are eliminated. Kuṇḍalinī is the primal energy located at the base of the spine. It is often represented as Goddess Śakti or a sleeping serpent. Different spiritual traditions teach methods of awakening the kuṇḍalinī for the purpose of reaching spiritual enlightenment. The next cakra we come across is the ājñā cakra (ājñā = literally, command). It is located on the forehead between the two eyes. It is at this point that two important nāḍis, Iḍā and Piṅgala merge with the main suṣumṇānāḍi. The merger symbolises the end of dualities leading to the vision of oneness. Its symbol is a two petaled lotus. Some colors are also associated with it. The seed syllable for this cakra is the syllable Om, and the presiding deity is Ardhanārīśvara, who is a half male, half female Śiva and Śakti. The Śakti goddess of ājñā is called Hākinī.
The third cakra from the top is called viśuddhā (particularly pure). It is located at the throat. Its symbol is a lotus with 16 petals. Its seed mantra is haṁ. Its presiding deity is five faced Śiva. The Śakti of this is called Śākinī.
The fourth cakra is called anāhata. It is located in the chest. A sample of this cakra is given below. It is symbolised by a circular flower with twelve green petals. Within it is a yantra of two intersecting triangles, forming a hexagram, symbolizing the union of the individual soul with the universal soul. The seed mantra is yam, the presiding deity is Īśāna Rudra Śiva, and the Śakti is Kākinī.
The fifth cakra from the top is called maṇipūra or a jewel city. It is located at the naval. It is symbolised by a downward pointing triangle with ten petals, along with the colour yellow. The seed syllable is raṁ, and the presiding deity is Rudra and the Śakti of it is called with Lākinī.
The penultimate cakra is called svādhiṣṭhāna. It is located at the sacral area below the abdomen. It is symbolized by a white lotus within which is a crescent moon, with six vermilion, or orange petals. The seed mantra is vaṁ, and the presiding deity is Brahmā, with the Śakti being rakinī.
The last cakra is called mulādhāra. It is located at the base of the spine. It is symbolized by a lotus with four petals and the color red. The seed syllable for it is laṁ. Its presiding deity is Ganeśa and the Śakti is called Ḍākinī. The dormant Kuṇḍalinī rests in this cakra.
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