57 - Discourses on Tantra Volume One

Chapter 14

Tantra and Indo-Aryan Civilization (7)

Spiritual practice was common in the Tantric society. There is no spiritual vigour whatsoever in the lives of those who support pompous, so-called religious, ceremonies, as there is in the lives of introspective spiritual practitioners. After the Aryans came into India, two types of practice used to take place side by side: on the one side the sacrificial fires of the rśis, characterized by the smell of burning ghee and the sonorous refrains of those paying homage to the manes while offering oblations into the fire; and on the other side, the non-Aryans’ Tantra sádhaná, the practice of self-control and attainment of divine power. Spiritual depth and power of sádhaná brought fearlessness into the spiritual lives of the non-Aryans, as befitting staunch Tantrics.

The non-Aryans regarded the Aryans’ sacrificial ceremonies as a time-killing childish pastime and would sabotage them whenever convenient. The Aryan munis and rśis asked the Aryan kings for protection against these saboteurs – or, in the language of the Aryans, these rákśasas, pashus and pishácas. Innumerable stories to this effect can be found in different Sanskrit books, even today. Although the words rákśasa [demon], pashu [beast] and pisháca [ghoul] were used in a general way to describe the non-Aryans, actually the Dravidians were normally called rákśasas (the short-statured among them “monkeys”), the Mongolians, asuras [monsters], and those Tantrics who did shava sádhaná [sádhańa upon dead bodies] in cemeteries and cremation grounds, pishácas. The Aryans also declared that these gangs of rákśasas and pishácas were cannibals. They drew horrible sketches of the dark-complexioned Dravidians and high-cheekboned and flat-nosed Mongolians, with grotesque forms and features, to prove them contemptible and vile. Actually they were a lot more civilized and educated than the Aryans.

Apart from this there were many Aryans who married the daughters of these rákśasas and asuras, entranced by their beauty and qualities (those who had a mixture of Mongolian and Dravidian blood had particularly beautiful features). Bhiima married Hid́imbá, a non-Aryan girl; Arjuna married Citráuṋgadá, also a non-Aryan girl. Rávańa, the leader of the rákśasas, had a father from an Aryan Brahman family – Maharśi Vishvashravá, the descendent of Pulasta Rśi – and a non-Aryan mother – Nikaśá, or Kaekasii. In other words, though the Aryans had been proud of their colour and features, that pride faded away within a short time. At that time and also later, even though a few Aryan-proud individuals attempted to defame these rákśasas and asuras, the general mass did not pay much attention to them.

On the one hand the Aryan-proud pandits of Bengal engaged in scurrilous and abusive attacks on the Mongolians and the original Bengalees –

Sarve máḿsaratáh múŕháh
Mleccháh gobrahma ghátakáh,
Kuvacakáh pare múŕhá ete kút́ayonayoh,
Teśaḿ paeshácikii bháśá lokácáro na vidyate.

–Padma Puráńa

[They are all excessive meat eaters. They are fools. Killers of cows and Brahmans, they speak foul and meaningless words. These are foolish people born out of bad women. Their language is gibberish. They don’t follow decent customs.]

– but on the other hand we observe the emergence of a new civilization in Bengal, out of the Austrico-Mongolo-Dravidian combination, at about 1000 BC.

This civilization, though similar to other civilizations in India, had its own customs and rites, language and mode of pronunciation, manners and behaviour, religious and social systems, rights of inheritance and disinheritance under the Dáyabhága code of law, and dress and food habits. Proud of its own speciality and uniqueness, it never agreed to be a part of the Áryávartta [northern India dominated by the Aryan culture]. In order to keep itself free from Aryan subjugation, Bengal rebelled again and again. The northern Indian orthodox Aryans, full of Aryan chauvinism (actually they too were Tantrics, but outwardly displayed an enamel coating of Aryanism), were reluctant to accept the highly Tantric areas such as Auṋga [Monghyr and its adjacent areas], Vauṋga [Bengal]),(8) Kaliuṋga [Orissa], Mithila and Magadha [Bihar] as parts of their Áryavartta. For them Káshii [Benares] served as the eastern border of the Áryavartta.

These orthodox, but internally Tantric, people could not avoid being influenced by the Tantric civilization of eastern India even in their external life. The predominance of the Bengali script of east India (Shrii Harśa Lipi) extended up to Prayága in the far west. Most Sanskrit books on Hindu and Buddhist Tantra were written in this Bengali script. After the Muslim invasion, the influence of east India upon north India began to wane gradually. At about that time some Nagar Brahmans from Vedic Gujarat went to northern India to propagate the Vedas and the Sanskrit language. They used Nágrii script for writing Sanskrit, and under the Brahmans’ influence the Nágrii script too gradually became popular in northern India. The use of Bengali script became confined to eastern India only. It is worth noting that many of the Nágar Brahmans of Gujarat were followers of Tantra, particularly Vaeśńava Tantra.