Introduction to Tantra Sastra - Aghori

THE THREE TEMPERAMENTS 61
but a stage in advance of the highest form of vira-bhāva,
others completely realizing the deva-nature), in which
rajas operates on sattva-guṇ a to the confirmed preponderance
of the latter.
The Nityā-Tantra 1 says that of the bhāva the divya
is the best, the vīra the next best, and the paśu the lowest;
and that devatā-bhāva must be awakened through
vira-bhava. The Picchilā-Tantra 2 says that the only
differenee between the vira and divya men is that the
former are very uddhata, by which is probably meant
excitable, through the greater prevalence of the independent
working of the rajoguṇ a in them than in the
calmer sattvik temperament. It is obvious that such
statements must not be read with legal accuracy. There
may be, in fact, a considerable difference between a low
type of vīra and the highest type of divya, though it
seems to be true that this quality of uddhata which is
referred to is the cause of such differences, whether
great or small.
The Kubjikā-Tantra 3 describes the marks of the
divya as he “who daily does ablutions, saṃdhyā; and
wearing clean cloth, the tṛ puṇ ḍ ara mark in ashes or red
sandal, and ornaments of rudrākṣa-beads, performs
japa and arcanā. He gives charity daily also. His faith
is strong in Veda, Śāstra, Guru, and Deva. He worships
the Pitṛ i and Deva, performs all the daily rites. He has
a great knowledge of mantra. He avoids all food, except
that which his guru offers him, and all cruelty and other
1 Loc. cit.
2 Chapter X, and so also Utpatti-Tantra (chap. lxiv). See Prāna-toṣinī, p.
570, where also bhāva is described as the dharma of the manas.
3 Chapter VII.