Shiva Nataraj

While the Tantric system has often been viewed as a later development within the greater field of Hinduism; a deeper study reveals that the roots to Tantric teachings exists within the Vedas themselves. Tantric teachings are based in and as old as the Vedas itself, representing another side of the Vedic approach. 

It is not realistic to expect the Vedas to contain the entire teachings of the Vedic period, but rather as Samhitas they contain the Shrutti or revelations that were given during deep meditation.  This point cannot be argued, but it is important to note that there were different schools of Vedic thought and teaching.  According to Panini in the Mahabhasya, there were about 100 different schools of thought pertaining to the Yajur Veda.  While this can be seen as a weakness, it is in reality the strength of Hinduism.  By the acceptance of different schools of thought a comprehensive system of thought and teaching is preserved.  While very few schools of thought are preserved today, each one still retains its relevance, importance, and contribution. Just as westerns scholars made the mistake of assuming that Yaska and particularly Sayana were the final authorities on Vedic subjects.  It is important that the modern student not become dogmatic about different schools of interpretation.  Possibly all or many of the schools were correct in their Vedic approach and interpretation.  This broader view makes the Vedas the most powerful and important teaching within humanity. 

While scholars have often viewed the Vedas as primarily masculine, the feminine is represented by the Sanskrit letters themselves.  There are many Vedic Goddesses like Ila, Ushas, Aditi, and Sarasvati to name just a few.  But most importantly and often overlooked is Apas.  While apas is viewed as the primordial waters, it is often given a neuter position within the Sanskrit language.  But within the Shatapatha Brahmana (II.1.1.13), it clearly states that “[the] waters [apo] are female, Agni is male.  This message is repeated in II.1.1.14.  In this context the waters (apas) serve as the shakti of agni, or at a minimum the flow and movement of agni.  Within the ritualistic teachings of the Yajur Veda this relationship between the waters and Agni is very important.  On the inner level, the same teaching is reflected within the Rg Veda as the destruction of Vrtra, and the releasing of the waters.  Apas has a verbal root of ap, which means to obtain.  The releasing of the waters is the obtaining or acquiring the realization or experience of Agni.  This is reflected through the Tantric practice of merging the masculine and feminine principles together. 

Within the Shatapatha Brahmana (I.1), it is stated that svaha is the feminine form of Agni, or more correctly the opposite polarity in the Vedic ritual.  This is why all Vedic fire rituals often contain the word svaha as the offering is being made.  This is certainly true with the Agni hotra ceremony.  Svaha personified is the wife of Agni, the fire ritual cannot be complete without this male/female polarity being present.  She also represents the spoken offering as well as the ashes, the transformed matter at the end of the fire ceremony.  Again she is shakti of Agni on the inner and the outer level of our being. 

The word svaha comes from two words: 1) ‘su’ meaning to move or go, to press out, but more correctly to enliven, impel, or generate. 2) ‘aha’ meaning to say, speak.  Together they enliven speech, generate through speech, or are using speech to impel.  It can also mean to press out through speech.  What is important is that the Tantric concept of male/female energies is present. 

Within the Vedic Vedi, or fire pit, the same concept is present.  We see the fire pit symbolically representing the female energy and the offering of ghee or other materials as the masculine principle.  This foundation Vedic teaching is another example of the Vedic representation of Tantric principles.