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Tantrik Worship and Christian Liturgy
Tantrik Worship and ChristianLiturgy  Prof. O. M. MathewSchool of Indian Legal ThoughtMahatma Gandhi UniversityKottayam, Kerala, India DEDICATIONCONTENTSMan Incorrigibly RitualisticTantrikism and art of Disciplined WorshipParallel to St. Paul's appealLife, not an essay on logicGarland of LettersDrives away DemonsNot the mystery religions, but..."Sandhyavandanam and AngelusThe Truth is one. Knowers call it differentlyApostolic SuccessionEven gods fear TimeMan makes a trystSynagogue, Basilica and CourtReplica of Human bodyNo Mirabila DeiBlack Man burntWarning to InculturationReferencesInteresting LinksMan Incorrigibly RitualisticA tidal wave of ritualistic revival is surging bothin Hinduism and Christianity. The ordinary run of mankind can neither apprehendnor appreciate abstract metaphysical concepts. They would accept and acknowledgethem only when presented in palpable and perceivable forms. Rituals, naturallyemerge. They attune the human mind as reins restrain the resistive horses.Herein lies the prime importance of the study of Tantrikism. Tantrikism, and art of DisciplinedWorship The underlying philosophy of Tantrikism isofcourse monistic. This world and its myriads of objects are emanationsfrom the Supreme Lord called Siva. This emanation is like the flow of firefrom fire. And, it is due to the inherence of Sive, the `Principle of Power',in Siva, who is the `Consciousness Principle'. As for the individual, or Jiva, he is afinite form of Siva himself. Thus the mighty master that leads the vastsublime symphony of the starry heavens and the tiny master that murmurswithin the recess of the mind of man, are equated as in the Vedantic dictum`That Thou Art'. Yet, a polarity is visible in the individual.Siva lies coiled up like a serpent at the tip of the vertebral column andso, she is called in Tantrik writings, the `Serpent Power', or Kundalini. Siva, the ` Consciousness Principle', sitsenthroned at the other pole i.e., in the midst of the `thousand petalledlotus' or `Sahasrarapadma' of the human brain. This polarity is to be destroyed by TantrikWorship or `Kiriyas'. To re-cognize the pristine nature, or in Christianterminology, to regain the `Lost Paradise', Tantrikism has evolved umpteenways. The gist of them is Love to the Divine, as in Christianity. Naturally,Tantrikism has become a Science of Worship. So, this branch of Indian Thought has forits mainstay, the art of disciplined worship. The ancient adepts of Tantriksmasserted that man cannot give vent to sentiments of mind and songs of thesoul except through the media of senses and usage of symbols. Parallel to St. Paul's appealThere is yet another reason for the burgeoning interestin Tantrikism. It is its universal appeal. Arthur Avalon[1],the English born Indian jurist, who made a through study of the ancienttexts on Tantrikism very candidly contends; ``the significance of TantraSastra lies in this, that it claims to afford a means available to all,of whatever caste and either ....'' Is there not a parallelism in theselines to the appeal of St. Paul, for the Christian ministry to the gentiles?one asks. Bhagavad GitaLife, not an essay on logicIn Christianity too, the trend towards ritualismis being accentuated. What, James F. White[2],the Methodist theologian of the U.S. comments, may be quoted here. ``Muchof Christianity today, is in a stage of recovery of the early practicesand concepts''. It is becoming evident that faith cannot be maintainedby a parade of high sounding words and hymn singing. As the Orthodox Bishop,Paulose Mar Gregorius[3], observes ``the modern man is tired of the preached word. He has desperate need inhis mind, for levels deeper than the conscious, to respond to the transcendental,through beauty of form ..... That which is beyond logic and exact conceptsmust find expression in the words and in action by rubrics ''. Human historyis proof, that logic and life do not always go hand in hand. Life is notan essay on logic. Nor logic a lullaby on life. Logic is not a synonymfor insight and methodological argument is not a substitute for wisdom.So a Liturgy, if it is to uplift man, should have channels for emotiveexpressions. This view is endorsed by Dr. White[4].He says ``we should not underplay actions while acting the Eucharist. Thesesign-acts are not decorations; they are a vital part of ministry.... Thereis a body language, as well as a vocal one, and we must learn to speakboth with eloquence '' Bishop Clement of Alexandria, used to advise themembers of his Church to clap the hands while praying. Even the PentecostalChristians, who scorn and scoff all sorts of rituals become exuberant withemotion, and they do clap and clatter, while praying. Garland of LettersIn the technical sense, Tantrikism is defined asa science which promulgates, matters relating to `Tatwa' and `Mantra'.The term Tatwa stands for the science of `Cosmic Principles'. Accordingto Tantrikism, Tatwas are thirty-six in number. They are said to survivespace and time, till Deluge. Mantra signifies the mystical sound. Theyare said to save human beings from the cycle of birth and death, when mutteredafter proper meditation. Infact, the word Mantra has two aspects; `manana'meaning meditation and `trana' signifying protection. The alphabets ofthe Mantras are called `Matrkas'. They emanate from the primordial soundcreated by the inexplicable primary movement, in the otherwise quiescent`Siva-Sakti' combine. The garland of skulls adorning the neckof `Mother Kali', is a Tantrik representation of the alphabets of the Sanskritlanguage. Avalon calls this necklace the `Garland of Letters'. Accordingto Tantrik theory, everything in this Universe is the manifestation ofalphabets. Some of them, as for instance, `Aum', `Hrim', `Phut' are ofmonosyllables, while some like `Aym Hrim Srim' or `Nama Sivaya' are ofpolysyllables, similar to the Hebrew tetragrammaton `YHWH'. Drives away DemonsBesides, the Tantriks invented certain gestures called`Mudras', to be employed in Worship. They are formed by movements of limbsof the body, or holding them in particular form. ``The Mudras are the languagesin which the body speaks to the Deity''[5].`Isanasivagurudeva Paddhathi' an antiquarian treatise on Tantrikism, describesMudras as ceremonial poses of hands employing symbolic position of fingers.Through these processes, the body expresses and emphasises the intentionsof the mind as an orator gives expression to his thoughts and emphasizesthem through gestures. So, a Mudra is an idea condensed in symbols. Forthat reason, the gestures used in the Eucharist are also Mudras. The word`Mudra' comes from the sanskrit roots `Mud' meaning `to please' and `Dravayanti'meaning `to drive away'. Therefore, Mudra means, that which pleases Godand drives away demons. Nonetheless, the Tantriks warn that even whilethe hands are employed, the mind must not wander helter-skelter. Heartand hands are to be employed in tandem. That is why, Sri. Aurobindo, themodern interpreter of Tantrikism remarks `` If worship is purely external,it is of the lowest form. But if done with true consciousness it can bringthe greatest possible completion to the adoration''[6].Mantras and Mudras are both employed in Christian Liturgy, in the ritesof consecration, epiclesis, benediction, imposition of hands etc. Not the mystery religions, but......Prejudices apart, one is led, by historical researches,to conclude that more than the mystery religions of the Hellenic world,it was the Tantrik worship of the Hindu world, that influenced the bulkof the Christian practices. Prof. P. Bandopadhyaya, a celebrated Tantrikauthority of Bengal opined ``We believe that the Sadhana of the Moslemsand the esoteric religious rituals of the Christians of the Roman CatholicChurch and Greek Churches are based on the Tantras....Many historians acknowledgethat the worship of Sakti or Tantrik Sadhana spread into Phoenicia andGreece. Consequently, we may suppose that the influence of the Tantraswas felt in primitive Christianity''[7]. Sandhyavandanam and AngelusFurnished below, aresome of the Tantrik practices of worship with their corresponding onesin Christianity. Ringing of bells, tending of the fire, burningof incenses are in prolific usage both in Tantrikism and Christian Churcheslike the Roman Catholic and the Orthodox. Reform Churches make use of onlya few of them and that too scantily. Mystic literature suggests that soundof bells, flame of fire and layers of smoke are the media to convey themystical non-sensuous experience. It is put forward by Swami Sakyanandaof Sri. Ramana Mutt, Kerala, that it was the itinerant Siva Yogis of Indiawho taught long ago, the use of rosary to the Christians of Syria and Palestine,where it is in vogue even today. Since then, its use has spread to Europe.There is yet another theory. It was during the Crusades, that the Westlearnt the use of the rosary from the Arabs who had come to know of itfrom their contact with `Hindustan'. If so, it is really a good falloutof a Holy war! The Roman Catholic Church holds that the counting of therosary is not only a spiritual exercise but also a cure for relieving mentalshocks. According to Fulton J. Sheen, a former Roman Catholic AncillaryBishop of New York, the `Mother Church' recommends the counting of beadsas a psychic remedy, just as some of the psychiatrists of the 1st WorldWar period had prescribed knitting and handicrafts, as cures to patientswho had developed war neurosis[8]. Bythese processes, it was suggested that the pent up energy would flow throughthe extremities of the fingers. The `Sandhyavandanam' i.e. the prayer ofthe Tantriks at sunrise, midday and sunset are similar to the Church `Angelus'at the morning, noon and evening. The spiritual observances like abstinenceand periodic fastings, collectively called `Vrats', practised by the Tantriks,correspond with lents and `Novenas', undertaken by the followers of theRoman and Orthodox Churches. The `Kavachas' and the `Rakshas', i.e. theTantrik protective instruments to ward off evil influences have their counterpartsin scapulars, medals and `Agnes Dei' prescribed by the Catholic, Orthodoxand Protestant Churches. Retreats and pilgrimages are recommended by bothTantriks and Christians. So is the veneration to the shrines of saints.Prayer for the departed souls is strictly followed by Tantriks and thenon reformist sects of Christianity. `Asperges' or sprinkling with water,and the anointing with oil are yet other practices found in both the religionsunder review. The symbol of the triangle, with a dot atthe centre, is of great esoteric significance for the Tantriks. With aslight modification of fixing the `gnostic eye' in place of the dot, thetriangle is engraved at the altars of some of the ancient churches of Kerala.As for instance, in the Old Syrian Seminary at Kottayam, Kerala. As thepriest of a Hindu temple circumambulates the sanctum and temple complex,so does his counterpart of the Syrian Church go round the altar. Curiouslyin anti-clockwise direction! The spirit of the worship of `Mother Goddess'in the Sakta system of Tantrikism is reflected in the superior worshipor `Hyperdulia' of the Blessed Virgin in the Roman Church, even thoughthe Church does not accord her the status of a goddess. It was this practiceof the Italian Catholics that prompted Swami Vivekananda, the representativeof Hinduism in the `World Parliament of Religions' held in Chicago, 1893,and the chief disciple of Sree Ramana Paramahamsa, a Tantrik adept andthe `God intoxicated man', to call them `Saktas'[9].`Mudras', here meaning parched corn and 'Madya' or wine, offered to `MotherGoddess' in certain types of Tantric Worhip, can be compared to the `Breadand Wine' of the Eucharist. The `Mahanirvana Tantra' which is undoubtedlyan authoritative treatise on Tantrikism, designates `Devi Tara', one formof Sakti, as `Dravya Mayi'[10] i.e.,`Saviour in liquid form'. We are struck by the cognate concept of winebecoming the blood of Christ, the saviour, either due to transubstantiationas the Roman Church holds, or throuh a `mystery' as the Eastern Churchesmaintain. On account of the rampant use of the rituals, the Roman and OrthodoxChurches are charged with paganism, by the reformed Churches. This allegationseems to be hyperbolic. For, James Moffet, the protestant theologian diddetect in Luther an indifference to or detachment from rites and forms[11]. The Truth is one. Knowers callit differentlyA more indepth comparison and contrast between Tantriksystem and Christian Liturgy is ventured in the following lines. The corpus of any Public Worship necessarilymust have five components. They are the Officiator, Time, Space, Communityand Divinity. As these five factors are detected both in Tantrik Worshipand Christian Liturgy, they both are to be deemed logically as kindredones. Even if we make no attempt to force analogies into similarities,we still cannot ignore the semblances between the two systems. After all,as the Rig Veda[12] proclaims `EkamSat Vipra Bahuta Vadanti' i.e, The Truth is one; knowers call It by differentnames, or as the Anglo-Catholic theologian Evlyn Underhill[13]expresses, ``Worship in its grade and kinds, is the response of the creatureto the Eternal. Worship emerges as a stylized religious emotion. Worshipis characterized by the worshipper's conception of God and his relationto God''. Apostolic SuccessionThe Tantrik `Officiator' or `Tantri', like his counterpartin Christianity, must be duly ordained or initiated by a preceptor. TheTantriks teach that spiritual or religious office cannot be obtained bypractices like coaxing or simony. Christianity also condemns such practices.The fate of Simon Magus, as narrated in Chap. VIII of the `Acts of theApostles' of the New Testament, is deemed as a standing warning by theChristians. Both in Christianity and Tantrikism, Initiation is an esotericceremony. Initiation is generally performed by the preceptores of boththe systems, by the laying on of the hands on the head of the noviciateor disciple, and also by imparting `instructions'. The doctrine of `ApostolicSuccession', assiduously adhered by Christian denominations except the`left wingers' has all the elements of `Guru-Sisya' or `Preceptor-Novitiate'theory of the Tantriks. Even gods fear Time`Time' factor is animportant element in Tantrik Worship. This is so, because every face ofthe 'Worship' is determined by timing. Hence the importance of the Almanac,in Tantrikism. Time is looked at, by Tantriks with awe. The Hindu maximis that everything fears Time; even gods are no exceptions. But in thissystem, Time has only calculative or astronomical value and so has `unidimensional'bearing. It is a memo to perform worship and spiritual exercises in accordancewith the recurring rhythm of natural events like the waxing and waningof the moon or the signs of the zodiac. In Christianity on the other hand,`Time' is `three dimensional' as it has theological, historical and pastoralbearings. Christ is considered as the Logos of theology, Jesus of history,and Malchezadok of clerical hierarchy. It is often said that the God ofChristianity is the God of History. This concept is amply reflected inthe Christian Calendar. `` The Christian Calendar is a means by which werelive for ourselves all the matters of Salvation History''[14].It may be described as an essay by dates and seasons, on the life and missionof Lord Christ, the Saviour. The Hindu Almanac, contains no reference ofany act of salvation by any human or divine being. Man makes a tryst Adverting to `Space' the third element, itmust be admitted that the Temple, like the Christian Church, provides the`Space' required for communal worship. This function visibly, is nothingbut action. The systole and diastole of Tantrik Worship are enacted inthe Temple as those of the Liturgy performed in the Church. Both of themare therefore, sanctuaries. Here, man makes a tryst with his maker. Thestory of mankind, inter alia suggests that the style of worship would determinethe structure of the sanctuary and conversely, its architecture would decidethe ways of Worship. Synagogue, Basilica and CourtArchitecture is the art of organizing space. TheChurch architecture provides the setting and shelter needed for communalworship and conducting ceremonies in a union of esprit de corps or camaraderie.Church architecture is a compromise to provide space for the three liturgicalfunctions of acting, speaking and communicating. So, the Church combinesin itself, the elements of the utility of the Jewish Synagogue, the formalismof the Roman Basilica and grandeur of the Byzantine Court. Despite that,the architecture of the church is the product of evolution and synthesisof various national styles. Every such building must have `Liturgical Space'and `Liturgical Centres'. To the first category belong, the spaces forthe Congregation, Movement, Choir, Baptism and Sanctuary. `Liturgical Centres'denote, the Pulpit, the Baptismal font, and the Altar table. Other adjuncts,if any, are auxiliary ones. Replica of Human bodyIn contradistination,is the conception and construction, of a Temple. It is conceived of, anthropomorphicallyand constructed as a replica of human body. The names of the various visibleportions of a Temple are the very same ones used to denote the differentparts of the human body. This has been beautifully brought out in the `Viswakarmeeya',an antiquarian Tantrik text. In the art and science of Temple architecture,the Tantriks have taken the cue from the Yoga Philosophy. According tothe Yoga system human organism has a subtle invisible body besides thevisible gross body, called by the Yogis the physical sheath. Encased init, is the subtle body with its four sheaths, arranged in concentric order.Immediately inside the physical sheath, is the vital sheath; then the mental,the cognital and the blissful, each one inside the other. Thus, accordingto the Yoga literature, the human body, when viewed laterally, has fivesheaths including the physical. All these five are represented by differentenclosures or spaces in temples constructed according to Tantrik formulae.The outermost one, called `Bahyahara' is between the outermost wall ofthe temple precincts and the first circumambulatory passage. This spacerepresents the physical sheath. Lying between this passage and the arrayof lamp holdings, is the `Madhyahara' or the middle enclosure. It representsthe vital sheath. The sacrificial stone or altar is installed in this enclosure.The devotee is expected to sacrifice his `ego' at this altar. The Madhyaharaleads into the space called `Anthahara' or inner enclosure, representingthe mental sheath. It will have verandas on all the four sides for keepingthe objects of worship and offertories. This is quite symbolic as worshipessentially should originate in mind. Then is the cognital sheath, representedby the space between the third enclosure and the passage for going roundthe sanctum. It is named the `Antarmandala', the intermediary space. Itis here, that the platform for prostration, is built. The scriptures arerecited sitting on this forum. Beyond this, is the innermost space calledthe Sanctum or `Srikovil'. It represents the `blissful sheath'. Technically,its name is Gabhagriha. It is named so, precisely because it protects theDeity installed therein, as the womb preserves the foetus. As it is themost important part of the temple, it is constructed on a more elevatedportion than the other parts, exactly as the sanctum is built in Churches.The shape of the Garbhagriha may be square, rectangular, circular, apsidal,elliptical, hexagonal or octagonal. The roof and the crest thereon aredeemed to be the head and the crown of the Deity. In the centre of theGarbhagriha is fixed a pita or pedestal of granite stone. This stands forthe `thousand petalled lotus' located at its centre. The image, representingthe indwelling spirit in man, is fixed over the pita. Before the installation,however, the spinal column, which is a downward continnum of the brainmust have been drilled into the earth just below the pita. The Yogis contendthat there are six centres of psychic energy in the spinal column of man.At the bottom tip, in the region of the anus, is the centre called `Mooladhara'or base support. The other centres or chakras as they are called in Yogasystem, are the `Swadhishtana', `Manipooraka', `Anahata', `Visudhi' and`Ajna', in the ascending order. They are located in or around the regionof the genital, nave, heart, throat and the point where the eye brows meet.In the vertebral column of the Deity also, these centres are symbolicallyrepresented. The root base, by a square granite stone, the swadhishtanaby a bunch of grains, the manipooraka by a treasure chest, the anahataby a set of lotus and tortoise, the visudhi by a tapering copper tube andthe ajna by another granite slab. It is to be recalled that the pita isplaced over this slab, and the Image installed over this pita. In short,a temple is constructed both vertically and laterally after a human body. Itis to be noted that the Image is to be `enlivened' before declared fitto be worshipped and adored. A lot of rites are involved in the process.Four of them are of special significance. The Tantri sprinkles over theImage, water sanctified by mantras, mudras and surcharged by the transmissionof his own spiritual powers. Secondly, the Image is infused with a particularmantra called the `Moolamanthra' or `Personal Mantra' of the Deity. Itis an esoteric doctrine of Tantrikism that the `Personal Mantra' and theDeity become identified and they together incarnate in the Image and residetherein as a gestalt. The Christian doctrine of the `Word' becoming `Flesh',is an allied one. Next, `Nyasa', is performed. Nyasa, which is a Sanskritword, means `to place'. It signifies the placing of the fingers and palmof the right hand in the various parts of the Image, invoking the thirtysix Cosmic Principles. Finally, sacred hymns, again invoking the Deityto be present in the Image, are sung. It is a rite similar to epiclesisin the Eucharist. With these rites over, the Image is hailed as enlivened.The Deity is thus believed to be present in the Image as the Christiansbelieve in the presence of God, in the Church, after its sanctificationby the High Priest. No Mirabila DeiAbout the Communal aspect which is the fourth factorin Worship, much is not to be mentioned with regard to the Temple. TheTemple is corporate only by courtesy or it is only in an insipid form,whereas Christian existence is essentially corporate. As Prof. George Florovsky[15]rightly points out ``To be a Christian means to be in the community inChurch''. The communal aspect of Christians, is rooted in the promise ofLord Christ that He would be present when two or three persons assemblein His names. The dynamics of Christian Communion has been philosophicallyand poetically put by Cyprian[16],the Roman Bishop of the 4th century. ``As, many grains collectedand ground and mixed together into the one mass, make one bread, so inChrist, who is the heavenly bread, we may know that there is one body withwhich each member is joined and united''. Recital of `Mirabila Dei' isconspicuous by its absence in the Temple, and so there is no thanksgiving.In a Church, the Christian becomes a thanking and thinking being. Whenthe Eucharist is celebrated, everything, from what in the morn of creationwrote to the Parousia is recalled. This anamnesis creates fellowship inthe congregation. Louis Bouyer[17],the Catholic theologian, rightly remarks ``everything that is announcedto us in the Liturgy is announced not only as a part of the past, but asthe one great reality of the present also, as well as the future''. Moreover,Christian Liturgy is profoundly reciprocal as Prof. Paul W. Hoon[18]says. This implies that Christ reveals and the Christian responds. Sucha relation is seldom seen in a Temple Worship, with its individualizedorientation. This accounts for the `weakness' of Hinduism. Black Man burntAnd finally, the Divinity factor. As the ChristianLiturgy speaks of the presence of the Lord in the Eucharist, the Preisdentand the Church, the Tantriks also hold that Divinity is present in theEnlivened Image, the Officer and the Temple. To preserve the presence,spiritual exercises like Worship are to be performed. Tantrik Worship starts with the ritualisticbath of the priest. It is then followed by the rite called `bhutasuddhi'.In this rite, the priest imagines that the `Black man of sin' in his bodyis burnt by the ritualistic breathing exercise called `pranayamam'. Hefurther fancies that he has obtained a spiritual body, a `second birth'as it were. This ceremony is analogous to the penitential prayers, performedin the preface to the Anaphora, and the subsequent `born again' experience.This is followed by the beautification of the Garbagriha. This is parallelto the church officials adoring the altar and the sanctum. Rituals likemeditation and prayers to the `Chosen Deity' which the temple priest performsat this time, have their similarities in the `Ordo Communis' of ChristianLiturgy. Then the sanctum part is acted, beginningwith Mudras, which are communicative symbols. Thus, for example, when thepriest shows the `Matsya Mudra' or the `fish gesture', it implies thathe is offering not only the water in the container over which his handsare placed, but also all the water of the oceans along with fishes andall other marine animals. The esoteric part of the Worship is then performed.It is done in camera, after closing the door of the Sanctum. This remindsone, of the drawing of the veil of the sanctum practised in Churches ofEastern Christianity, just before the `fraction' ceremony starts. The Deityis invoked to be `actively' present in the Image, as the priest invokesthe Holy Spirit to be present in the Eucharist. The Deity is then deemedto be there, as a divine guest. Naturally the temple priest offers articlesto welcome and honour the Deity. For example, water for ablution and bath;delicacies, like honey, milk and sweets; cloths for donning; jewels, perfumes,flower, incenses and lighted lights as royal insignia. By the ringing ofbells and blowing of conch shells, to the accompaniment of music, the presenceof the Deity is proclaimed. Musical chants are then made. This has semblancesto the hymnody and doxology by the choir in the `Church Service'. Yes,the Tantriks have realized the spiritual influence of music in Worship,as had St. Augustine, who opined that he who sings while worshipping praystwice. To mark the end of the Temple Worship, the priest prays for thecommon weal, in a vein similar to the benediction at the closing of theEucharistic ceremony. The food items that are offered to the Deity,will be distributed among the devotee, as `prasad' or spiritual sustenance,as was done in the `agape' feasts of early christianity. Warning to InculturationUndoubtedly, many of the Tantrik rites and thoseof Christianity intersect. As the logician would put it, we may say thatsome of the Tantrik procedures are part of Christian practices and vice-versa.But complete identification is certainly an outcry. Nor can it be expected.For, Tantrikism has the monistic milieu, while Christianity relentlesslymaintains the hiatus between the created and the Creator. This fact hasto be accepted by the protagonists of Inculturation. Therefore, preservediversity, which certainly comes from the infinitesimal wisdom or Providenceof the Lord. References[1] Avalon, Arthur; Sakti andSakta, Ganesh & Co, 1998, page 42 back[2] White, James F.; Introductionto Christian Worship, Abingdon Press, Nashville, 1992, page 13 back[3] Paulose Mar Gregorious, Bishop;TheJoy of Freedom, Christian Literature Society, Kerala, 1989, page 3 back[4] White, James F.; Introductionto Christian Worship, Abingdon Press, ,Nashville, 1992, page 252 back[5] Pandit, M. P., Lights onTantra- q.v. Sri Chakra, Samata Edn., Pondicherry, 1996, page 54 back[6] Sri Aurobindo, Lights onTantra- q.v. Sri Chakra, Samata Edn., Pondicherry, 1996, Page 96 back[7] Bandopadhyaya,P., SahitaJournal, Bengal, July-Aug 1913 back.[8] Sheen, F. J., The World'sFirst Love, Paul Browne and Nolan Ltd., Dublin, 1995, Pages 215-216 back[9] Avalon, Arthur, Sakti andSakta, Ganesh \& Co, 1998, page 112 back[10] Mahanirvana Tantra (Sanskrit)X 105-107 back[11] Moffet, James; ChristianWorship,Ed. Nathaniel and Miclem, 1936, Page 121 back[12] Rig Veda, I 146-64 back[13] Underhill, Evlyn; Worship,Nisbel \& Co., London, 1936, Page 339 back[14] White, James F.; Introductionto Christian Worship, Abingdon Press, Nashville, 1992, page 72 back[15] Florovsky, George; Worshipand Everyday Life- An Eastern Orthodox View, 1963 back[16] Bouyer, Louis; Life andLiturgy, Shed and Ward, London, 1989, page 2 back[17] Cyprian, Bishop; AnteNicene Fathers,Ed. Charles Seribners,1988, Epistle 13-62 back[18] Hoon, Paul W.;The Integrityof Worship, Abingdon Press, Nashville, 1971, Page 77 back Interesting LinksTemples of India HinduTantrik Home page Bhagavad GitaAuthor:R. A. Angirasgeovisit();
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