An offshoot from Shaivism which cannot be called a sect but rather it is the development of a tendency latent with Shaivism : the shakti power. According to an ancient legend Shiva and Parvatic once engaged in such violent sexual intercourse that they merged into one androgynous being. The conception of Shiva as a perfect one who embodying both sexes was well established by the Adiyars in their song and hymns. Others carried this tendency further and developed a form of Hinduism which can be indicated by the generic term Shaktism.
The cult of Shakti, one of the three chief sects in Hinduism (divine mother variously named as Kali, Tara Durga, Chandika and so on) worships many forms of female deities, such as the goddess of supreme power (Mahashakti), the ten–armed Durga, the four armed Kali (Shiva’s consort), and the goddess of wealth and prosperity (Lakshimi, the consort of Vishnu). The cult of Shakti is divided into the right-hand path and the left-hand path, and the latter tends to more extreme and vulgar.
Shaktism or Tantrism is a vast collection of ideas and practices usually of occultic and sexual nature for the realisation of practical ends. It is a delicate subject for Hindus to talk about. The Tantrics believed that all form of production required an operation of something upon something else. The dual Shavi-Shakti was the formula for accomplishment. Shaktism is the result of emphasis on the feminine element in the formula.
Shaktism or Tantrism are interchangeable terms, and may have been used originally to mean to spread knowledge through mystic (yantras) with esoteric meanings. Tantra is based on the belief that the union of lovers is the best analogy of the nature of the cosmos. Hence, “the yoga of sex” is a good characterization of Tantrism. The key concept for the understanding of Tantra is the inseparability of Shiva and Shakti, of the divine and human, of the male and the female, of theory and practice, of the absolute and the relative, the microcosmos. Reality is fundamentally dual, but it is a duality of harmonious opposition. The nature of the cosmic polarity becomes best known to us when we experience the harmony of the male -female polarity. According to the literature of Tantrism (which the Tantrics refer to as the “Fifth Veda” – an appellation shared with the Puranas, the Mahabharata, etc.) the Hindu deities are in male-female pairs, e.g., Shiva-Shakti, Purusha-Prakiti, etc.
Tantrism accepted the fundamental Hindu view of karma and samsara and the ideal of moksha as liberation from incarnations for higher purposes. However, the form by which intimations of moksha come to the Tantric is known as chakrapuja (circle worship). It is a form of worship in which male and female worshippers come together for the purpose of sharing in their efforts to attain moksha. Five makaras (things made of M’s) are offered to the worshippers to be observed according to the extent of the development of the devotee. The five M’s are madya (meat) marsya (fish), mudra (parched rice) and maithuna (copulation). The five symbolize in the order listed: the intoxicating knowledge of god, the consignment of all things to one’s self, the identification of the pain and pleasure of the universe, the release from contact with evil, and the union of Shiva and Shakti. The so-called “Left-hand Tantrics” observe the M’s including copulation literally; the “Right-hand Tantrics” use substitutes –e.g., the offering of flowers in proper gestures symbolizes union of the Shiva and Shakti.
According to Tantrism vast stores of untapped energy lie with the human body. This energy is to be aroused by yogic practices and raised through the nadis (occult tubes in the spinal cord) and the chokra (wheels of energy), and thus brought into creative action. Woman is regarded as the greatest of all mysteries and the avenue to the fullest understanding of reality and the highest attainment of the human being. The sexual embrace is symbolic of the propaedentive to the union of man and god!
 | |
| |
|
While every religion has its own standard of morality, but there are certain norms on which all agree for the sake of moral purity and upliftment. However, certain sets in Hinduism seem to be an exception and follow a very loose code of morality to say the least. There are several ancient temples in India in which male and female deities are shown on wall engravings in different postures of copulation! Many morally-conscious Hindus have protested that such temples should be destroyed but their voices are not heard on the plea that such erotic symbols are part of the rich spiritual heritage of India and that mating depicts procreation which is a part of the worship ceremony. V.S. Naipaul in his recent book India : A Wounded Civilisation, reviewed in NEWSWEEK (June 6, 1977) attacks the rituals and beliefs of Hinduism which breed immorality and probes into the destructive role religions can play in civilisations. He reserves his harshest words for the precepts of Hinduism, from the spiritual withdrawal (for instance bathing in the Ganges to wash away the sins) that allows brutalities like untouchability and serfdom to flourish to the notion of karma which in preaching that one pays for the deeds of past lives turns poverty into religious theatre and allows the successful person “a form of self-cherishing in the midst of a general distress”.
Of all religions, Islam has shown a great concern for morality. Allah Subhanahu-wa Ta’ala says in the Holy Qur’an : “And come not near to fornication.” (17:32) The term, “come not near” means: ‘Stay away from such things and practices which lead to fornication –which are stepping-stones to immorality.’ All such things, practices and institutions such as music, dance, liquor and mixed social parties which aid and foster fornication and immodesty are forbidden by Islam. There are different categories of this abominable crime of Zina (fornication). The Holy Prophet Muhammad (peace be upon him) said:
“The zina of the eyes is to gaze (at that which is unlawful, e.g., nudity and semi-nudity); the zina of the ears is to listen (to erotic talks which excites the carnal desire); the zina of the tongue is to speak (what is evil); the zina of the hand is to touch (the female which is unlawful to you); the zina of the feel is to walk (towards immorality); the zina of the heart is to desire (what is unlawful), and it is the private parts which either commit or shun the actual act of fornication.” (Sahih Muslim)
The Holy Qur’an wants to nip these evils in the bud when it commands its followers:
“Tell the believing men to lower their gaze and be modest. That is purer for them. Lo ! Allah is Aware of what they do.
“And tell the believing women to lower their gaze and be modest, and to display of their and adornment only that which is apparent, and to draw their veils over their bosoms; and not reveal their adornment save to their own husbands – And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that you may succeed.” (24:30,31)
Not to speak of others, Islam does not approve that even a husband and wife, should expose their shameful parts before each other. The Holy Prophet said:
(i) When one of you goes to his wife, he should mind his shameful parts. They should not both strip their clothes off their bodies and become like donkeys.”
(ii) Mind you, never be naked; for you are being attended by the angels of Allah who never leave you alone except at the time when you have to attend to the call of nature or when you go to your wives.
Therefore, you should feel ashamed of them and have regard for them.” (Trimidhi)
It is evident from the many restrictions imposed by Islam on the movement, dress, speech, etc., of men and women that it views with disgust the joint participation of opposite sexes at social gatherings or other ceremonies as it breeds temptation leading to crime. In Islam, segregation of the sexes is strictly enforced, even in religious worship and prayer, which are the highest duties of Muslim men and women. The world of today, even in this 20th century, falls woefully short of this Islamic standard. Islam stands for purity of thought and action and urges upon its followers to uphold this ideal. The Holy Qur’an reminds humanity:
“O children of Adam ! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.” (7:26)
Nanak (1469-1538) the founder of Sikhism – religion with about five million followers was born into a Kshatriya family in rural Punjab in North India at a time when India was ruled by Muslims. He saw the Hindu gods and rituals had created chaos and confusion in the minds of the people. Confronted with a diversity of religions, Nanak, tried to harmonize Hinduism with Islam. He was deeply impressed by the lofty teachings of Islam especially those relating to Tawheed (oneness of God) and Akhuwat (brotherhood of all believers on the basis of equality). He wanted Hindus to give up idols, to direct their minds to the one unseen God alone to keep a high code of conduct in their relations with each other. He said no one is ever born over and over again, and no one becomes part of God. He induced a Muslim to travel with him as he spread his message throughout India and Ceylon. He is reported to have made a pilgrimage to Mecca. He took his conception of God from Islam: a single existent conscious good Being both transcendent and immanent which created man the world by his own unfathomable will. This sovereign God has no incarnations. The chief moral attribute of God is kindness to human beings. All the lower creatures have been destined for the service of man, and man’s destiny is found in the praise and service of God.
During this period Kabir emerged who was a pioneer of religious syncretism. Nanak listened to the poems and songs of Kabir, one of India’s greatest poets. Kabir was the son of a Muslim weaver of Banaras. His great hope was to unify the sufi traditions of Islam and the bhakti traditions of Hinduism which obviously didn’t succeed much. He taught that idols are not gods and do not represent God. He said the stories about many of the gods are untrue. The true unseen God has nothing to do with such foolishness. He ridiculed the philosophers, rejected all caste distinctions scoffed at the ashrama division of life and made no distinction between Hindu and Muslim. What God wants in people, he wrote, is cleanness of heart. He also rejected the doctrine of avatara and denounced image worship and ritualism. He retained the strict monotheism of Islam.
