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Tantra is an intutional science which
stands for the progressive relization of the divine. It liberates one from
darkness and leads into divine effulgence. It is a path of salvation, a
science of the soul.
The authoritative defination of Tantra is that
which brings emanicipation from the bondage of 'Maya' - the fetters of the
world. It is a spiritual discipline in a wide sense, and when used in a
limited sense it is a mystic from of spiritual
sadhana-meditation.
The ultimate aim of tantrism for a person
(Jiva) is to become one with the Absolute-which is Param Shiva in Tantric
terms. Param Shiva is the absolute of Tantra Philosophy. Param Shiva is
truth. Consciousness and Bliss.
Basically a Jiva is Shiva
"Shivohom" There is no difference between me and thee. Every man is a
hibernated God. But one is in the state of bondage - Maya - due to
samskara - that is world illusion. Exhaustion of past samskara and total
stoppage of further increase is essential for the attainment of
Shivahood.
The Tantric period is dimmed with obscurity. But it may
be placed between 3000 B.C. and 5000 B.C. - the pre-historic period.
Tantrism is mostly of non Aryan origin but later on it was influenced by
it.
The Veda is of Aryan origin. The Aryana had started compositing
the Veda before they came to India. But most of the Veda written in India
were influenced by non Aryan (Dravidians). Thus tantrism and Veda, both
had been influenced by each other.
There have been many
ramifications of tantrism- Thus creating the various schools like -
Indian, Tibetian, Chinese, Japanese etc.
The philosophical system
of Tantra is known as "Shivadvaita School" according to which the Param
Shiva is of the nature of pure consciouness. It is endowed with Shakti
selfluminous. This Shakti, which is projection or "Abhasa", of Shiva is
the manifest Universe.
Shiva remaining the witnessing entity - the
nucleus of both manifest and universe. The two - Shiva and Shakti are
represented in each individual. The Shiva is said to reside in the
"Sahastra Chakra" or "Sambhu linga" the highest of seven chakras in human
body.
The Shakti is represented as Kundalini, and is said to lie
indormant from at swayambhu linga or Mooladhara chakra, the lowest of the
seven chakras.
The whole purpose of tantric sadhana is awakening of
kundalini from muladhara chakra to its univocation with Shiva at
"Sahastara Chakra".
Tantra location 7 problems (chakras) in the
different parts of the body along the spinal column. The first is the
muladhara chakra in the anus region - Its location is above of kundalini.
The second is the Swadhisthana, situated at the root of genital organs.
Manipura & Anahata are situated in the naval & cardiac regions
respectively. The fifth visuddha in the region of the neck; the sixth,
Ajna at the pituantary & it controls the conscious & the
sub-consciour mind. Beyond it, is the sahasrara chakra the sent of the
abso;ute at the pineal body.
Sybollically, Kundalini is
respresented as a serpent, which is resting coiled at the Muladhara chakra
of each human being. When awakened it uncoils & slowly ascends through
the sushumma madi, piercing the different chakras and rising higher, when
it has attained control of that chakra, till it reaches the highest, at
the pineal gland-the Sahasrara chakra and it drinks the divine nector of
life - the searched union of shakti, the female component, with Shiva the
male component - Purusha with Prakriti.
The above mentioned
sushumna madi is one of the 10 most important nadis present in the body.
Nadis are the pathways in the body through which prana - the life force,
flows.
There are around 30,000 to 72,000 nadis, the figure varying
with different authors. An attempt has been made to correlated the nadis
with blood vessels and/or nerves. But it is popularly believed by tantrics
to be the psychic pathways.
Each chakra is represented as a lotus
flower - with a specific number of pelals. Each petal represents a vritti.
Mind is a state, in the process of evolution and it resorts to certain
inter and ectoplasmic occupation to express it self. These occupations and
contains of mind are known as tendencies or vritti, which in psychology
are called expressed sentiments and emotions. Vrrittis are the psychic
objectivities of mind. They are colours and contours of mental
process.
Tantra reconizes 50 vrrittis in the human being, for
example Fear, abhorence jealoasy etc. Each Vritti is represented by a
sanskrit alphabet, it being the seed syllable or the basic consonent of
the vritti. As the kundalini rises controlling the various chakras the
person attains control over the vrittis represented by that chakra, till
ultimately with the univication with Siva - the person having control over
all the vrittis, become absolute, one with Siva.
Diksha a Initiation : The guru - or a teacher initiates his disciple or Sadhaka
into the study of Tantra. By this the guru imparts the practical lessions
to make use of Mantra & Yantra. There are different types of
initiation;
Sparsadhiksha : The guru divinizes the sadhaka by his mystictouch. The touch
itself is capable of causing the kundalini to awaken and forces her to
pierce the different chakras(Ramakrishna & Vivekanand).
Dristi Diksha : It is a process of transmission of Shakti by sight by merely
seeing the desciple the guru transmits spiritual power while the disciple
is instructed to gaze constantly at the guru(Ram Maharh).
Manasa Diksha :This is the subtlest from of initiation where the guru by
merely concentrating imparts the spiritual power to the desciple by
thought.
Anusthana : This is lowest from of initiation - The observation of
ritual is necessary.
Tantra Sadhana
: The awakening of kundalini is achieved
by various means. The basis of the means being Mantra and
Yantra.
Mantra: Each letter of the sanskrit, from to is a living energy.
They are the acoustic root of thi different waves and vibertions of the
cosmos. These letters are the representative sonaric manifestations of the
universe.
When these letters are arranged after the tantric
percepts known as "Mantras", a living force is generated. The respected
incantation of which brings the realisation of cosmic consciousness. A
Sadhaka attains the supreme when he succeds in establishing parallelism
between the rhythms of incantations, the rhythms of ideation and rhythms
of pulsations.
Yantra : Yantra is a piece of psychological apparatus to call up
other aspects of divinity.
Mantra gives
formula & equation, Yantra-diagram and pattern and what correlate both
system is Tantra. Yantra is essentially a geometrical composition, but to
undersatand its true nature one has to go beyond the notions of geometry
into those of dynamic. A yantra them represents particular force whose
power or energy increase in proporation to the obstruction and precision
of the diagram.
The liner Yantras are composed of simple
geometrical figures line, traingle, circle etc. They enclose Mantra
syllables which when proporely arranged will cause partial aspects of a
definate image to emerge or germinate.
The different types of Sadhana
being
1. Pasvacara Sadhana :
(Pasu auimal) : It is for the initiates. It is mainly a physico-psychic
process and is contituted by Hatha Yoga and Raj Yoga. The former lays
stress on different Asanas and Pranayanas. (The popular notion of Yoga),
the latter lay stress on metal concentration.
2.Viracara Sadhana :
(Siva is also known as Viresvara- The God of Death) : It deals with
psycho-spiritial process and is done mostly with a dead body. Its main
types are Kapalika and Sava Sadhana. The strong nature of this sadhana
especially the former, leads to the acquisition in them scince their main
aim is still to become one with siva and not the use of superenatural
powers.
The Pancamakara Sadhana, also in this group is another
scandalised part of thr Tantra. The Tantra reconises the basic instincts
of human beings; hunger, sleep, fear, sex, when these desires are dominant
the man struggles for their fullfillment.
For a person having
strong desires for physical enjoyment. Tantra prescribes the crude
Pancamakara Sadhana as it does not supress the desires. It uses the five
M'S of Madhya(Wine), Mamsa(Meat), Matsya(Fish), Mudra (Grain), Maiithuna
(Copulation).
By partaking these in a specific manner - the
disciple slowly gains control over himself and his
desires.
The Other types of sadhanas are :
3.Divya
cara.
4. Samadhi
5.Savikalpa &
Nirvakalpa sadhana.
School of Tantra
Tantra covers the whole gamut of human life - It contaons
both the msysticism and social codes of life. Sakla, vaisnava and Saiva
are metaphysical school representing the different phases of spiritual
development, Vidhya upavidya are esoteric school, Dakshinakara and
Vamacara are psychologica. These schools have developed different aspects
of life including astrology, science etc. all concetrating on the
attainment of bliss and realization of purusha.
There are some
misconcepttion about Tantra. In spite of its rich literature and profound
philosophy it has remained a neglected branch. Many grave charges have
been levelled against the Tantra Sadhana. According to some, Tantra is
full of obsenitics and superstition . Some even relegate it to the the
class of black magic and morbid practices. This, Acording to us, only
reflects ignorance.
There are, no doubt, some works which deal with
black magic and apparant obscenities, but they do not form the basis or
the main trunk of tantric literature. the misconception is only due to the
fact that the tantaric literature is full of symbolism, the truth of which
is revealed only to the initiates. A layman cannot comprehened
it.
There are many schools teaching tantrism in various parts of
India, even today.
The worship of shiva is highly prevalent amongst
the Indians even today. Thus, the philosphy of Tantra is intervowen with
the common religious beliefs of people; but only some parts of tantarism
are in the limelight.
The various Asanas of"Hatha-Yoga" are widely
taught and admired and all over the world though they from only a small
part of tantra sadhna, while the use of various Mantra and Yantra, so
important in tantrism have hardly gained any acclaim.
the few of
the initiates, who are conversant with them use their knowledge properly.
The others, who only more stress on occult power, are the cause of present
misconception.
The faith in tantrism, which was till now mostly
restricted to the orthodex and less educated people, is now gradually
extending to the other side of the population. A new interest has been
awakened amongest the intellectuals, who till now had totally disregarded
tantrism. They are now willing to regard it with open
minds.
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