Human conceptions of the Divine divide themselves first into the worship of the formed and the aspiration towards the formless, secondly, into the adoration of the Qualified and the urge of the rarest spirits towards the Unqualified, the Absolute.  For all these stages the Tantric worship and discipline provides. How can the Formless invest Himself with form, asks the religious rationalist. The universe is there to reply. Hinduism worships Narayana in the stone, the tree, the animal, the human being. That which the intellectual and spiritual pride or severity of other religions scorns, it makes its pride and turns into its own form of logical severity. Stocks and stones, the quadruped and the human being, all these are equals in God, our brothers in the Divine, forms that the Omnipresent has not disdained to assume. But beyond the material forms there are others that are ideal and symbolic, but not less, if anything more real, more full of divine power than any actual physical manifestation. These are the mental images in which we worship God. The Hindu believes that to whatever form he brings his devotion, the love of God is bound to assume and vivify it, and we cannot say that the belief is irrational. For if there is a Consciousness in the universe and transcending it which answers to the yearning of all these creatures and perhaps Itself yearns towards them with the love of the Father, the Mother, the Friend, the Lover, and a love surpassing all these, then it is idle to suppose that It would assume or create for its own pleasure and glory the forms of the universe, but would disdain as an offence to Its dignity or purity those which the love of the worshipper offers to It and which after all Itself has formed in his heart or his imagination. To these mental forms mental worship may be offered, and this is the higher way; or we may give the material foundation, the pratistha, of a statue or pictured image to form a physical nodus for a physical act of worship.

In the formless also we worship God, in His qualities, in His Love, Power, Bliss, Wisdom, in the great cosmic Principles by which He manifests Himself to the eye of knowledge. We worship Him as the Impersonality manifested in these things or the Personality containing them. And we rise at the apex of the pinnacle into that which is not only formless, arupa, but nirguna, qualityless, the indefinable, anirdesyam, of the Gita.  In our human ignorance, with our mental passion for degrees and distinctions, for superiorities and exclusions, we thus grade these things and say that this is superior, that is for ignorant and inferior souls. Do we know? The Theist looks down with reprobation on the form-adoring man-worshipping idolater and polytheist; the Adwaitin looks down with a calm and tolerant indulgence on the ignorance of the quality-adoring personality be mused Theist. But it seems to us that God scorns nothing, that the Soul of all things may take as much delight in the prayer of a little child or the offering of a flower or a leaf before a pictured image as in the philosopher’s leap from the summit of thought into the indefinable and unknowable and that he does best who can rise and widen into the shoreless realisation and yet keep the heart of the little child and the capacity of the seer of forms.

At any rate, this is an attitude towards which these Hymns to the Goddess bring us very near. They are full of the glories of her form, her visible body; full of the thinker’s perception of her in all the shapes of the universe; full of the power of her psychological aspects; pervaded too by a sense behind and often expressed of her final unity and transcendence. Mr. Avalon brings this out with great force and vividness in his Introduction. But it should be manifest even to a careless reader of the Hymns. Take the following passage:—

Reverence to Her who is eternal, Raudra,

To Gauri and Dhatri, reverence and again reverence,

To Her who is moonlight and in the form of the moon,

To Her who is supreme bliss, reverence for ever.

That is from the famous hymn in the Chandi-Mahatmya, deservedly one of the best known in sacred literature; but everywhere we find the same crowding of different aspects. In a hymn of which the eleventh verse is a sensuous description of the physical goddess,—

O Gauri! with all my heart

I contemplate Thy form,

Beauteous of face,

With its weight of hanging hair,

With full breasts and rounded slender waist,

Holding in three hands a rosary, a pitcher and book

And with thy fourth hand making the jnanamudra,—

(mark how the close passes naturally into the psychological symbolism of the form), the ninth is a remarkable piece of Yogic imagery,—

O Mother! like the sleeping King of serpents

Residing in the centre of the first lotus,

Thou didst create the universe.

Thou dost ascend like a streak of lightning,

And attainest the ethereal region;—

and the opening is the highest philosophy expressed with great poetic force and interspersed with passages of the richest poetic colour—

The cause and Mother of the world,

She whose form is that of the Shabdabrahman,

And whose substance is bliss.

Thou art the primordial One,

Mother of countless creatures,

Creatrix of the bodies of the Lotus-born, Vishnu and Shiva,

Who creates, preserves and destroys the worlds. . . .

Although Thou art the primordial cause of the world,

Yet art Thou ever youthful.

Although Thou art the Daughter of the Mountain-King,

Yet art Thou full of tenderness.

Although Thou art the Mother of the Vedas,

Yet they cannot describe Thee.

Although men must meditate upon Thee,

Yet cannot their mind comprehend Thee.

This hymn is quoted as culled from a Tantric compilation, the Tantrasara. Its opening is full of the supreme meaning of the great Devi symbol, its close is an entire self-abandonment to the adoration of the body of the Mother. This catholicity is typical of the whole Tantric system, which is in its aspiration one of the greatest attempts yet made to embrace the whole of God manifested and unmanifested in the adoration, self-discipline and knowledge of a single human soul.

-Sri Aurobindo, CWSA, Vol. 01, p. 572-74

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