Introduction to Tantra Sastra - Aghori

THE THREE TEMPERAMENTS 63
would also share (possibly in intenser degree) the beliefs
of divya men of all classes—that he and all else are but
manifestations of the universe-pervading Supreme Śakti.
According to the temperament of the sādhaka, so is
the form of worship and sādhana. In fact, the specific
worship and sādhana of the other classes is strictly
prohibited by the Tantra to the paśu.
It is said in this Tantra 1 and elsewhere 2 that, in the
Kali-yuga, divya and paśu dispositions can scarcely be
found. It may be thought difficult at first sight to reconcile
this (so far as the paśu is concerned) with other
statements as to the nature of these respective classes.
The term paśu, in these and similar passages, would appear
to be used in a good sense 3 as referring to a man
who though tamasic, yet performs his functions with that
obedience to nature which is shown by the still more
tamasic animal creation free from the disturbing influences
of rajas, which, if it may be the source of good, may
also be, when operating independently, the source of evil. 4
The Commentator explains the passage cited from
the Tantra as meaning that the conditions and character
of the Kali-yuga are not such as to be productive of
paśu-bhava (apparently in the sense stated), or to allow
of it’s ācāra (that is, Vaidikācāra). No one, he says, can,
fully perform the vedācāra, vaiṣṇ avācāra, and śaivācāra
rites, without which the Vaidik, Paurānik mantra, and
1 Chapter 1, verse 24.
2 See Śyāmārcana-candrikā, cited in Hara-tattva-didhitti, p. 343.
3 So verse 54 speaks of the paśu as one who should himself procure the
leaves, fruits, and water for worship, and not look at a Śūdra, or even think of
a woman.
4 For this reason it is possible, in certain cases, that a paśu may attain
siddhi through the Tantra quicker than a vīra can.