The Tantras

____________________________________ From The Mahabharata, Anusasana Parva Section XVII Upamanyu said: Mahadeva! Thou art the ma"er o# those dec$arations that are contained in the Tantras and the Puranas and that are embodied in $an%ua%e that is human& '(ote: The $an%ua%e o# the Veda is divine& That o# the scriptures is human&) ______________________________________________ The Tantras *y S+ami (i"hi$ananda, Sri ,ama"rishna Math Tantra - A .ay o# ,ea$isation Modern research demonstrates the c$ose a##inity o# the Tantra system o# re$i%ious phi$osophy to the Vedas/ Tantra itse$# spea"s o# its Vedic ori%in& In its subse0uent deve$opment it sho+s the in#$uence o# the upanishads, 1o%a, and Puranas& The ritua$istic +orship o# modern 2induism has been %reat$y co$oured by it, and this #act is particu$ar$y noticeab$e in *en%a$, 3ashmir, 4u5arat, and Ma$abar& ,ea$ity, accordin% to Tantra, is 6hit, or pure consciousness +hich is identica$ +ith Sat, or *ein%, and Ananda, or *$iss& Thus both Vedanta and Tantra sho+ a %enera$ a%reement about the nature o# ,ea$ity, +ith, ho+ever, an important di##erence +hich +i$$ be present$y stated& This *ein%7 6onsciousness7 *$iss, or Satchidananda, becomes restricted throu%h Maya, and its transcendenta$ nature is then e8pressed in terms o# #orms and cate%ories& Accordin% to the Vedas, as a$ready stated, Satchidananda, or *rahman the Supreme ,ea$ity!, is in its true nature pure spirit/ and maya, +hich is inherent in it, #unctions on$y on the re$ative p$ane at the time o# creation, preservation and destruction/ neither is the creation u$timate$y rea$, nor are created bein%s, #or true "no+$ed%e revea$s on$y an undi##erentiated consciousness& Accordin% to Tantra, on the other hand, Satchidananda is ca$$ed Siva7Sa"ti, the hyphenated +ord su%%estin% that Siva or the Abso$ute, and Sa"ti, or its creative po+er, are eterna$$y con5oined $i"e a +ord and its meanin%/ the one cannot be thou%ht o# +ithout the other& A conception o# pure consciousness or bein% +hich denies Sa"ti, or the po+er to become, is, accordin% to Tantra, on$y ha$# o# the truth& Satchidananda is essentia$$y endo+ed +ith the po+er o# se$#7evo$ution and se$#7invo$ution& There#ore per#ect e8perience is the e8perience o# the +ho$e7 that is to say, o# consciousness as bein% and consciousness as po+er to become& It is on$y in the re$ative +or$d that Siva and Sa"ti are thou%ht o# as separate entities& Furthermore, Tantra a##irms that both the +or$d process and the 9iva, or the sou$, are rea$ and not mere$y i$$usory superimpositions upon *rahman& In dec$arin% that the 5iva #ina$$y becomes one +ith the rea$ity, Tantra di##ers #rom 0ua$i#ied non7dua$ism& Maya, accordin% to Tantra, vei$s ,ea$ity and po$arises it into +hat is conscious and +hat is unconscious, +hat is e8istent and +hat is non7e8istent, +hat is p$easant and +hat is unp$easant& Throu%h po$arisation, the in#inite becomes #inite, the undi##erentiated di##erentiated, the immeasurab$e measured& For the same reason, non7dua$ rea$ity becomes evo$ved - and this becomin% is rea$ and not mere$y apparent as in Vedanta7 into a mu$tip$icity o# corre$ated :centres; or entities o# diverse nature, actin% and reactin% upon one another in various +ays& Some o# the

centres, such as human bein%s, evo$ve the po+er o# #ee$in%, co%nition, and +i$$, +hi$e others $ac" such po+er, there bein% various de%rees o# po+er or $ac" o# po+er& Some centres, a%ain, are "no+ers, and some, ob5ects o# "no+$ed%e/ some, en5oyers, and some, ob5ects o# en5oyment& The various determinin% conditions +hich constitute and maintain a centre, #or instance, a 5iva, a$so $imit or restrict it, accountin% #or its actions and reactions& These determinants are the :#etters; pasa! +hich +eave the +ho$e #abric o# the 5iva;s phenomena$ $i#e& *y them it is bound and made to act $i"e an anima$, pasu!& Thou%h rea$ity evo$ves, by its o+n inscrutab$e po+er, into a mu$tip$icity o# centres animate and inanimate, yet in its true nature it a$+ays remains pure consciousness, bein%, and b$iss& In the state o# evo$ution, rea$ity does not cease to be itse$#, thou%h neither the act nor the #act o# evo$ution is denied by Tantra& Two Currents Thus a #inite centre in any position in the :curve; o# evo$ution never ceases to be a :point; o# pure rea$ity throu%h +hich the in#inite opens itse$# and throu%h +hich it can be reached& .hen a 5iva #aces this point it is none other than rea$ity, and +hen it turns a+ay #rom the point and #aces the vei$ o# Maya it is #inite, conditioned and bound by #etters& Thus in every 5iva7centre there are e$ements o# both individua$ity and in#initude, phenomena$ity and rea$ity& <ne direction o# the #unctionin% o# Maya, ca$$ed the :out%oin% current;, creates the 5iva7centre +ith its #etters/ a reversa$ o# this direction, ca$$ed the :return current;, revea$s the in#inite& Tantra, especia$$y its discip$ines prescribed in the :$e#t7hand; path, to be e8p$ained $ater! sho+s the +ay to chan%e the out%oin% current into the return current, trans#ormin% +hat operates as a bond #or the 5iva into a :re$easer; or :$iberator;& As Tantra says: :<ne must rise by that by +hich one #a$$s;/ :the very poison that "i$$s becomes the e$i8ir o# $i#e +hen used by the +ise&; The various impu$ses and desires associated +ith the out%oin% current #orm, as it +ere, the net o# the phenomena$ +or$d in +hich the 5iva has been cau%ht& Some o# these impu$ses appear to be cardina$ or primary "nots in this net& The on$y 0uestion is ho+ to trans#orm these cardina$ impu$ses #or materia$ en5oyment bho%a! into spiritua$ e8periences 1o%a!: ho+ to brin% about the sub$imation o# desires& I# this can be done, +hat no+ binds +i$$ be reversed in its +or"in%, and the #inite 5iva +i$$ rea$ise its identity +ith in#inite rea$ity& The 5iva, cau%ht in the out%oin% current, perceives dua$ity and cherishes the notions o# p$easure and pain, acceptance and re5ection, body and sou$, spirit and matter, and so on& *ut i# the non7 dua$ity o# Siva7Sa"ti a$one e8ists, as asserted by Tantra, a$$ these distinctions must be re$ative& Thus the distinction bet+een man and +oman, the desire #or each other +hich is one o# the cardina$ desires, and the physica$ union bet+een them a$$ be$on% to the re$ative p$ane, +here a perennia$ con#$ict bet+een the #$esh and the spirit is assumed, and +here a 5iva acts $i"e an anima$ bound by the #etters o# common convention& The distinction is a va$id one and may even be va$uab$e as $on% as the 5iva remains on the re$ative p$ane& The observance o# mora$ and socia$ conventions, ho+ever desirab$e on that p$ane, does not ma"e the 5iva other than an anima$& In order that the 5iva may "no+ that it is rea$$y Siva the Abso$ute!, it must reso$ve every "ind o# dua$ity and rea$ise the #act that +hatever e8ists and #unctions on the physica$ or mora$ $eve$ is Siva7Sa"ti, the ever inseparab$e rea$ity and its po+er& .hen one rea$ises that the +ho$e process o# creation, preservation, and destruction is but the mani#estation o# the $i$a, or sportive p$easure, o# Siva7Sa"ti, one does not see anythin% carna$ or %ross in the universe/ #or such a one everythin% becomes an e8pression o# Siva7Sa"ti& The specia$ techni0ue o# the Tantric discip$ine is to trans#orm the out%oin% current o# diversi#ication into the return current o# %radua$ inte%ration, to %ather separation, po$arity, and even opposition into identi#ication, harmony and peace&

The t+o currents, ho+ever, do not operate sin%$y, one e8c$udin% the other/ they are concurrent, thou%h the emphasis, +hich osci$$ates, is no+ $aid on one and no+ on the other& Thus in a$$ a##irmations o# dua$ity and di##erence, the a##irmation o# dua$ity and di##erence, the a##irmation o# non7dua$ity and identity is immanent, and one sees unities, e0ua$ities, and simi$arities, and not a mere chaos o# co$$idin% partic$es, even +hen out%oin% current #unctions in the creation and preservation o# the universe& <ur ordinary e8perience, too, sho+s system, thou%h this system revea$s to us $imited and conditioned identities& In brie#, thou%h di##erentiation is the prevai$in% #eature o# the out%oin% current, identity is either imp$icit in it, or conditiona$$y visib$e& =et us ta"e the e8amp$e o# a man and +oman& Sub5ect to certain $imits and conditions, the t+o in a +ay can be e0uated/ the di##erence bet+een them is patent but can be e$iminated& >mphasis on the di##erence, ho+ever, constitutes the #etters o# man and +oman, as is seen in common e8perience& These #etters +i$$ disappear +hen their rea$ identity and not their pra%matic e0ua$ity is rea$ised& 2ence the 0uestion is ho+ to a##irm or rather rea##irm an identity +hich is vei$ed& The method o# non7dua$istic Vedanta is to ne%ate a$$ $imitin% ad5uncts, +hich it ca$$s unrea$, unti$ one sees nothin%, but *rahman, or pure and undi##erentiated consciousness, in the man and +oman& In order to reach the a##irmation o# oneness, every vesti%e o# dua$ity must be ri%orous$y discarded/ in other +ords, Vedanta as"s the aspirants to renounce the +or$d o# names and #orms& *ut this is more easi$y said than done, #or such renunciation can be practised on$y by a #e+& Tantra, +hose techni0ue is di##erent, prescribes the discip$ine o# sub$imation& Physica$ man and +oman, #$oatin% a$on% the out%oin% current o# the cosmic process, are, no doubt, di##erent #rom each other, but by means o# the return current they can be sub$imated into cosmic princip$es and rea$ised as the one +ho$e, that is, Siva7Sa"ti& In reversin% the out%oin% current, the aspirant has to :brin% to%ether; the comp$ements or po$es so as to rea$ise their identity/ thus the physica$ union o# man and +oman is sub$imated into the creative union o# Siva7Sa"ti& The $e#t hand path o# Tantra under certain very strin%ent conditions, prescribes to the aspirant, or sadha"a, be$on%in% to the :heroic; type to be described $ater, spiritua$ discip$ines or ritua$istic read5ustment +ith +oman, and sho+s ho+ to sub$imate the so7ca$$ed :carna$; act %radua$$y unti$ the e8perience o# the supreme non7dua$ Siva7Sa"ti +ith its per#ect b$iss is attained& The techni0ue is to ma"e the very same carna$ desire +hich constitutes the stron%est #etter o# the anima$ man an :openin%; or channe$ #or the e8perience o# Satchidananda& I# the ri%ht trac" is #o$$o+ed and a$$ the conditions are #u$#i$$ed, the aspirant succeeds in his endeavour& The Tantric method of sublimation consists of three steps: purification, elevation, and reaffirmation of identity on the plane of pure consciousness. First, the aspirant must rid himse$# o# the dross o# %rossness by reversin% the out%oin% current into the return current& Accordin% to Tantra, in the process o# evo$ution, the pure cosmic princip$es tattvas! at a certain sta%e cross the $ine and pass into impure princip$es, the $atter constitutin% the rea$m o# nature, +hich is $i"e a :coi$ed; curve, in +hich the 5iva embodied sou$! is he$d a prisoner and +here it +anders cau%ht in a net o# natura$ determinism #rom +hich there is no escape un$ess the coi$ed curve can be made to uncoi$ itse$# and open a channe$ #or its re$ease and ascent into the rea$m o# the pure cosmic princip$es& Unti$ this is done the 5iva remains a#$oat on the out%oin% current, moves +ith it, and cherishes desires, +hich are %ross or carna$& .hether yie$din% p$easure or pain, these desires #asten the chain upon the 5iva +ith additiona$ $in"s& Its hope $ies in uncoi$in% the coi$ o# nature that has c$osed upon it& This is ca$$ed in the technica$ $an%ua%e o# Tantra the :a+a"enin%; o# the 3unda$ini, or coi$ed7up serpent po+er, by +hich one moves #rom the p$ane o# impure princip$es to that o# pure princip$es& The head o# this coi$ed serpent is turned do+n+ard/ it must be turned up+ard& This chan%e o# the direction o# the serpent po+er, +hich a#ter evo$vin% the 5iva remains invo$ved in it, is ca$$ed puri#ication&

The ne8t step is ca$$ed e$evation: the order in +hich the cosmic princip$es move a$on% the out%oin% current must be reversed +ith the startin% o# the return current& Ascent is to be made in the reverse order to that in +hich the descent +as made& The aspirant must raise himse$# #rom the %rosser and more $imited e$ements to the subt$er and more %enera$ ones unti$ he attains to the rea$isation o# Siva7Sa"ti& The $ast step is the rea##irmation in consciousness o# his identity +ith Siva7Sa"ti& This is the %enera$ #rame+or" o# the method o# sub$imation into +hich can be #itted a$$ the methods o# sub$imation #o$$o+ed by the dua$istic, non7dua$istic, and other systems o# thou%ht& What is Kundalini? The spiritua$ a+a"enin% o# a sadha" is described in Tantra by means o# the symbo$ o# the a+a"enin% and risin% o# the 3unda$ini po+er& .hat is this 3unda$ini? Proper$y understood, it is not somethin% mystica$ or esoteric, pecu$iar to Tantra, but the basis o# the spiritua$ e8periences described by a$$ re$i%ious #aiths& >very %enuine spiritua$ e8perience, such as the seein% o# $i%ht or a vision, or communion +ith the @eity, is on$y a mani#estation o# the ascent o# the 3unda$ini& =et us try to understand the 3unda$ini +ith the he$p o# an i$$ustration #rom c$assica$ physics& There are t+o "inds o# ener%y associated +ith a piece o# matter: potentia$ and "inetic, the sum tota$ o# +hich is a constant& The "inetic ener%y, +hich may be on$y a #raction o# the tota$ ener%y, is invo$ved in the movement or action o# a body& Accordin% to Tantra, the 3unda$ini, in the #orm o# cosmic ener%y, is present, in everythin%, even in a partic$e o# matter& <n$y a #raction o# it, $i"e the "inetic ener%y, is operative, +hi$e an unmeasured residuum is $e#t, $i"e the potentia$ ener%y, :coi$ed up; and untapped at the :base root;& It is a vast ma%aAine o# po+er, o# +hich the operative ener%y, $i"e the "inetic ener%y o# the partic$e, is on$y a #raction& In the 5iva7centre, a$so, are both this potentia$ ener%y o# the 3unda$ini, +hich is storehouse o# the ener%y o# the body physica$, subt$e, and causa$!, and a$so the active ener%y o# the 3unda$ini, +hich accounts #or the action and movement o# the 5iva& The coi$ed7up 3unda$ini is the centra$ pivot upon +hich the +ho$e comp$e8 apparatus o# the body and mind moves and turns& A speci#ic ratio bet+een the active and the tota$ ener%ies o# the "unda$ini determines the present condition and behaviour o# the bodi$y apparatus& A chan%e in the ratio is necessary to e##ect a chan%e in its present +or"in% e##iciency by trans#ormin% the %rosser bodi$y e$ements into #iner& A trans#ormation, dynamisation, and sub$imination o# the physica$, menta$, and vita$ apparatus is on$y possib$e throu%h +hat is ca$$ed the rousin% o# the 3unda$ini and its reorientation #rom :do+n+ard #acin%; to :up+ard #acin%&; *y the #ormer the physica$ body has been made a :coi$ed7curve;, $imited in character, restricted in #unctions and possibi$ities& *y the #orce o# the $atter it brea"s its #etters and transcends its $imitations& This is the %enera$ princip$e& *ut there are various #orms o# spiritua$ discip$ine by +hich this ma%aAine o# $atent po+er can be acted upon& Faith and $ove act as a most po+er#u$ $ever to raise the coi$ed7up 3unda$ini/ a$so the discip$ines o# ,a571o%a and 9nana71o%a& The repetition o# the =ord;s name or a ho$y mantra, and even music, he$p in this process& Tantra reco%nises a$$ this& The student o# Tantra shou$d bear in mind the psycho$o%ica$ aspect o# the process o# the ascent o# the 3unda$ini, +hich is more o# an un#o$dment, e8pansion, an e$evation o# consciousness than a mechanica$ accession to an increased and hi%her po+er& The aim o# +a"in% the 3unda$ini is not the ac0uisition o# %reater po+er #or the purpose o# per#ormin% miracu$ous #eats or the en5oyment o# materia$ p$easures/ it is the rea$isation o# Satchidananda& Chakras The passa%e o# the a+a"ened 3unda$ini $ies throu%h the Sushumna, +hich is described as the centra$ nerve in the nervous system& A "ind o# ho$$o+ cana$, the Sushumna passes throu%h the spina$ co$umn connectin% the base centre 6ha"ra! at the bottom o# the spine +ith the centre at the cerebrum& Tantra spea"s o# si8 centres 6ha"ras! throu%h +hich Sushumna passes/ these

centres 6ha"ras! are so many spheres or p$anes, described in Tantra as di##erent7co$oured $otuses +ith varyin% numbers o# peta$s& In the ordinary +or$d$y person these centres 6ha"ras! are c$osed, and the $otuses droop do+n $i"e buds& As the 3unda$ini rises throu%h the Sushumna 6ana$ and touches the centres, these buds turn up+ard as #u$$y opened #$o+ers and the aspirant obtains spiritua$ e8periences& The %oa$ in spiritua$ practice is to ma"e the 3unda$ini ascend #rom the centres, +hich are $o+er and more vei$ed to those +hich are hi%her and more conscious& @urin% this up+ard 5ourney o# the 3inda$ini, the 5iva is not 0uite re$eased #rom the re$ative state ti$$ it reaches the si8th centre or p$ane, +hich is the Bopenin%B #or pure and per#ect e8perience& At this si8th centre the t+o7peta$$ed +hite $otus $ocated at the 5unction o# the eyebro+s! the 5iva sheds its e%o and burns the seed o# dua$ity, and its hi%her se$# rises #rom the ashes o# its $o+er se$#& It no+ dies physica$$y, as it +ere, in order to be ab$e to $ive in pure consciousness& The si8th centre is the "ey by +hich the po+er in the thousand7peta$$ed $otus in the cerebrum, +hich is $i"e the $imit$ess ocean, is s+itched on to the $itt$e reservoir +hich is the individua$ se$#, #i$$in% the $atter and ma"in% it over#$o+ and cease to be the $itt$e reservoir& Fina$$y the 3unda$ini rises to the $otus at the cerebrum and becomes united +ith Siva, or the Abso$ute, and the aspirant rea$ises, in the transcendenta$ e8perience, his union +ith Siva7Sa"ti& The openin% o# the peta$s o# the thousand7 peta$$ed $otus, +hich endo+s the i$$umined person +ith omniscience, is e0uiva$ent to the #unctionin% o# a$$ the brain ce$$s o# a yo%i in samadhi& ____________________________________ T<P To top o# this pa%e

Kundalini FromThe Teachin%s o# Sri amana !aharshi >dited by @avid 4odman "uestion: .i$$ concentration on 6ha"ras 0uieten the mind? Sri amana !aharshi: Fi8in% their minds on psychic centres such as the Sahasrara the thousand peta$$ed $otus 6ha"ra!, yo%is remain any $en%ths o# time +ithout a+areness o# their bodies& As $on% as this state continues, they appear to be immersed in some "ind o# 5oy& *ut +hen the mind, +hich has become tran0ui$ emer%es and becomes active a%ain it resumes its +or$d$y thou%hts& It is there#ore necessary to train it +ith the he$p o# practices $i"e @hyana meditation! +henever it becomes e8terna$ised& It +i$$ then attain a state in +hich there is neither subsistence nor emer%ence& "uestion: It is said that the Sa"ti mani#ests itse$# in #ive phases, ten phases, a hundred phases and a thousand phases& .hich is true? Sri amana !aharshi: Sa"ti has on$y one phase& I# it is said to mani#est itse$# in severa$ phases, it is on$y a +ay o# spea"in%& The Sa"ti is on$y one& "uestion: 2o+ to churn up the (adis psychic nerves! so that the 3unda$ini may %o up the Sushumna? Sri amana !aharshi: Thou%h the 1o%i may have his methods o# breath contro$ #or his ob5ect, the 9nani;s method is on$y that o# en0uiry& .hen by this method the mind is mer%ed in the Se$#, the Sa"ti or 3unda$ini, +hich is not apart #rom the Se$#, rises automatica$$y& The 1o%is attach the hi%hest importance to sendin% the 3unda$ini up to the Sahasrara, the brain centre or the thousand peta$$ed $otus& They point out the scriptura$ statement that the $i#e current

enters the body throu%h the #ontane$$e and ar%ue that, Viyo%a separation! havin% come about that +ay, yo%a union! must a$so be e##ected in the reverse +ay& There#ore, they say, +e must, by yo%a practice, %ather up the Pranas vita$ #orce! and enter the #ontane$$e #or the consummation o# yo%a& The 9nanis on the other hand point out that the yo%i assumes the e8istence o# the body and its separateness #rom the Se$#& <n$y i# this standpoint o# separateness is adopted can the yo%i advise e##ort #or reunion by the practice o# yo%a& In #act the body is in the mind +hich has the brain #or its seat& That the brain #unctions by $i%ht borro+ed #rom another source is admitted by the yo%is themse$ves in their #ontane$$e theory& The 9nani #urther ar%ues: i# the $i%ht is borro+ed it must come #rom its native source& 4o to the source direct and do not depend on borro+ed sources& That source is the 2eart, the Se$#& The Se$# does not come #rom any+here e$se and enter the body throu%h the cro+n o# the head& It is as it is, ever spar"$in%, ever steady, unmovin% and unchan%in%& The individua$ con#ines himse$# to the $imits o# the chan%e#u$ body or o# the mind +hich derives its e8istence #rom the unchan%in% Se$#& A$$ that is necessary is to %ive up this mista"en identity, and that done, the ever shinin% Se$# +i$$ be seen to be the sin%$e non7dua$ rea$ity& I# one concentrates on the Sahasrara there is no doubt that the ecstasy o# Samadhi ensues& The Vasanas, that is the $atent menta$ tendencies, are not ho+ever destroyed& The yo%i is there#ore bound to +a"e up #rom the Samadhi because re$ease #rom bonda%e has not yet been accomp$ished& 2e must sti$$ try to eradicate the Vasanas inherent in him so that they cease to disturb the peace o# his Samadhi& So he passes do+n #rom the Sahasrara to the 2eart throu%h +hat is ca$$ed the 9ivanadi, +hich is on$y a continuation o# the Sushumna& The Sushumna is thus a curve& It starts #rom the $o+est 6ha"ra, rises throu%h the spina$ cord to the brain and #rom there bends do+n and ends in the 2eart& .hen the yo%i has reached the 2eart, the Samadhi becomes permanent& Thus +e see that the 2eart is the #ina$ centre& '(ote: 6ommentary by @avid 4odman: Sri ,amana Maharshi never advised his devotees to parctise 3unda$ini 1o%a since he re%arded it as bein% both potentia$$y dan%erous and unnecessary& 2e accepted the e8istence o# the 3unda$ini po+er and the 6ha"ras but he said that even i# the 3unda$ini reached the Sahsrara it +ou$d not resu$t in rea$isation& For #ina$ rea$isation, he said, the 3unda$ini must %o beyond the Sahasrara, do+n another (adi psychic nerve! he ca$$ed Amritanadi a$so ca$$ed the Paranadi or 9ivanadi! and into the 2eart7centre on the ri%ht hand side o# the chest& Since he maintained that se$#7en0uiry +ou$d automatica$$y send the 3unda$ini to the 2eart7centre, he tau%ht that separate yo%a e8ercises +ere unnecessary& The practitioners o# 3unda$ini 1o%a concentrate on psychic centres 6ha"ras! in the body in order to %enerate a spiritua$ po+er they ca$$ 3unda$ini& The aim o# this practice is to #orce the 3unda$ini up the psychic channe$ the Sushumna! +hich runs #rom the base o# the spine to the brain& The 3unda$ini 1o%i be$ieves that +hen this po+er reaches the Sahasrara the hi%hest 6ha"ra $ocated in the brain!, Se$#7rea$isation +i$$ resu$t& Sri ,amana Maharshi tau%ht that the Se$# is reached by the search #or the ori%in o# the e%o and by divin% into the 2eart& This is the direct method o# Se$#7rea$isation& <ne +ho adopts it need not +orry about (adis, the brain centre Sahasrara!, the Sushumna, the Paranadi, the 3unda$ini, Pranayama or the si8 centres 6ha"ras!& ____________________________________ T<P To top o# this pa%e #$ $ *y S+ami (i"hi$ananda, Sri ,ama"rishna Math

Tantra discusses the 0ua$i#ications o# the teacher and the student, and a$so mantras or sacred +ords, dia%rams, deities, ritua$s, and menta$ dispositions, a$$ o# +hich are important in the practice o# its discip$ines& A 0ua$i#ied teacher, or %uru, must be a man o# %ood birth and unsu$$ied character& 6ompassionate and serene, he shou$d be versed in the Tantric and other scriptures, repeat re%u$ar$y 4od;s ho$y name, and o##er ob$ations in the sacri#icia$ #ire& Furthermore, he shou$d possess a p$easin% disposition and the po+er to #u$#i$ his discip$es; +ishes& The he$p o# a %uru is indispensab$e #or a student o# Tantra& Vita$ chan%es ta"e p$ace in him as the 3unda$ini ascends and the impure e$ements o# his body and mind become pure& In the practice o# spiritua$ discip$ines, the aspirant passes throu%h a series o# crises and needs outside he$p& It is true that the @ivine Mother, +ho is none other than the 3unda$ini itse$#, besto+s this he$p in the #orm o# %race +henever a rea$ crisis comes, but a human medium is necessary& The %uru is an adept in the Tantric practices, has e8perimented +ith its discip$ines, and has veri#ied their resu$t #or himse$#& The discip$e does not $oo" upon his %uru as a physica$ bein%, but as the embodiment o# 4od& As the physician o# the sou$, the %uru occupies a position o# e8treme responsibi$ity, %uides the discip$e in di##icu$t practices, and $oo"s a#ter his +e$#are in every respect& =i"e the teacher, the discip$e shou$d come o# a %ood #ami$y and possess a b$ame$ess character and %ui$e$ess nature& 3een7minded, versed in the scriptures, and "ind7hearted, he shou$d have #aith in the $i#e a#ter death, per#orm his duties to+ard his parents, and be #ree #rom pride o# $inea%e, scho$arship, or +ea$th& Furthermore, he shou$d shun the company o# non7be$ievers and be ready to serve the teacher in a$$ humi$ity& The three types o# aspirants +i$$ be described $ater& A responsib$e teacher shou$d not be in a hurry to %ive initiation nor shou$d an aspirant accept as his teacher a person to +hom he is not attracted& The mode o# initiation varies, dependin% upon the competence o# the teacher and the 0ua$i#ications o# the student& An ordinary initiation is %iven by means o# e$aborate ritua$s& *ut these become secondary in the hi%her type o# initiation throu%h +hich the discip$e very soon becomes b$essed +ith deep spiritua$ e8periences& !%&T %S Mantras p$ay a most important part in the Tantric discip$ine, 5ust as sacri#ices and hymns in the discip$ines o# the Vedas, and the Puranas respective$y& The +ord MA(T,A means, $itera$$y, :that +hich, +hen re#$ected upon, %ives $iberation&; The Mantra is the sound e0uiva$ent o# the @eity, that is to say, chit or 6onsciousness/ the e8terna$ ima%e is the materia$ #orm o# the Mantra& The sound7vibration is the #irst mani#estation o# chit and nearest to it& It is rea$$y intermediate bet+een pure consciousness and the physica$ ob5ect, bein% neither abso$ute$y immateria$ $i"e the #ormer nor dense $i"e the $atter& Tantra re%ards vibration as a mani#estation o# the cosmic ener%y, or Sa"ti, and teaches that as such it can $ead to the rea$isation o# chit, +hich other+ise e$udes the %rasp o# even an inte$$i%ent person& Thus Mantras are not mere +ords, but are #orms o# concentrated thou%ht o# e8ceedin% potency/ they are revea$ed to the seers in the hour o# their i$$umination& The aspirant #inds that a Mantra and the deity +ith +hich it is associated are identica$& The deity bein% the i$$umination embodied in the Mantra& To the i%norant, the vibration created by the Mantra is on$y a physica$ phenomenon and the Mantra itse$# nothin% but a sound, but to the adept it is both i$$uminative and creative& I$$umination is hidden in the Mantra, $i"e a tree in a seed& As soon this i$$umination is e8pressed, the Mantra becomes endo+ed +ith a +onder#u$ po+er and revea$s the cosmic ener%y $atent in it& Tantra be$ieves that some o# the basic Mantras have not been created by human brains, but are eterna$$y e8istent, and that throu%h their repetition the aspirant attains to per#ection& '%&T %S (!'ST)C%* +)%# %!S, Mystica$ dia%rams ca$$ed :1antras; are used in the Tantric ritua$s& A 1antra is a dia%rammatic e0uiva$ent o# the deity, 5ust a Mantra is its sound7e0uiva$ent& It is not $i"e the schematic s"etch o#

a mo$ecu$e, used by the chemist, but is a #u$$ representation, as revea$ed to the adept, o# the basic po+er, +hich evo$ves and maintains an ob5ect o# +orship& .hen the 1antra is %iven rea$ potency, the @eity is there& In the Tantric ritua$ the 1antra is the ob5ect o# +orship, the ima%e bein% its tan%ib$e representation& There is a #undamenta$ re$ationship bet+een the Mantra and the 1antra& The ima%e o# the @eity throu%h +hich one communes +ith u$timate rea$ity is a$so an embodiment o# consciousness and not 5ust a #i%ure o# +ood or stone& I# the +orship is proper$y per#ormed, then the ima%e, the mantra, the yantra, and the various other accessories o# +orship a$$ become chan%ed into #orms and e8pressions o# consciousness, as in the 6hristian communion the +ine and the bread into the b$ood and #$esh o# 6hrist& To the uninitiated, the mantras and the yantras emp$oyed in Tantric +orship may appear as meanin%$ess 5ar%on and ma%ica$ dia%rams& The same is true, as #ar as the unin#ormed are concerned, o# a$$ the cumbrous #ormu$as, e0uations, and notations used by the chemist and the physicist& For e8amp$e, >C mcD ma"es no more sense to the i%norant than a mantra& For instance, <m or 2rin%& The same is true o# the mystica$ #ormu$as used in Tantra/ they are rea$$y shorthand statements o# certain basic e8periences& The same #aith#u$ e8actitude in the ritua$ is demanded o# the student o# Tantra, and the same de%ree o# pro#iciency in the understandin% o# mantras and yantras, as is re0uired o# the student in the physica$ sciences& A popu$ar version o# the 3unda$ini or the other princip$es o# Tantra may be %iven, 5ust as one may a$so be %iven o# the ,e$ativity Theory or 0uantum mechanics/ but the actua$ proo#s $ie, in the one case as in the other, in de$icate e8periments +hich are un#ortunate$y beyond the reach and comprehension o# the avera%e individua$& Tantra insists that mantras are e##icacious, that the dia%rams used in the +orship are potent, that the deities, or devatas, are conscious entities, that supernatura$ po+ers are attained, and that the earnest aspirant e8periences the rise o# the 3unda$ini throu%h the di##erent spina$ centres 6ha"ras! and #ina$$y rea$ises his identity +ith Satchidananda& T%&T )C )T$%* =et us brie#$y consider a Tantric ritua$ as observed in the +orship& The aim o# Tantra is to %uide aspirants to rea$ise both the supreme end o# $iberation and the secondary ends o# +ea$th, sense7 p$easure, and ri%hteousness, accordin% to their inner evo$ution and desires& It there#ore $ays do+n an end$ess variety o# ritua$s suited to di##erent times, p$aces, and individua$ competencies& Usua$$y a Tantric ritua$ consists in the assi%nin% o# the di##erent parts o# the body to di##erent deities, the puri#yin% o# the e$ements o# the body, breath7contro$, meditation, impartin% o# $i#e to the ima%e, and menta$ and physica$ +orship& These are a$$ ca$cu$ated to trans#orm the +orshipper, the +orshipped, the accessories, and the act o# +orship into consciousness, +hich they a$$ are in essence& As the cu$mination o# the ritua$, the aspirant rea$ises his oneness +ith a$$& 2armony on the physica$ and menta$ p$anes are necessary #or success in +orship/ this is created in the %ross physica$ e$ements by means o# prescribed postures, in the vita$ breaths by means o# breath7contro$, in the cerebrum by the correct utterance o# mantras, and in the menta$ states o# meditation& Ab$ution snana! puri#ies the physica$ body, and this puri#ication is #o$$o+ed by an inner satis#action tarpana!& *y means o# appropriate meditative ritua$s the %ross, subt$e, and the causa$ bodies are #reed o# their respective taints bhutasuddhi!& The purpose o# meditation dhyana! is to enab$e the +orshipper to #ee$ his oneness +ith the @eity& This meditation on oneness, the centra$ #eature o# the Tantric +orship, is 0uite di##erent #rom that o# dua$istic re$i%ions, +hich maintain a distinction bet+een the @eity and the devotee& :<n$y by becomin% divine can one +orship the divine&; The $ast part o# the ritua$ consists o# a sacri#ice homa! in +hich the devotee comp$ete$y surrenders himse$# to the @eity, mer%es in him, and $oses his identity in him& At this sta%e there is no more distinction bet+een the +orshipper and the +orshipped, the #inite and the in#inite, the individua$ and the Abso$ute& !otto of Tantra

It is c$aimed that Tantra is a "ind o# e8perimenta$ science and that the rea$isation promised by it is an e8perimenta$$y veri#ied #act& Theories and specu$ations are tentative on$y/ the motto o# Tantra is :=ive by +hat you can actua$$y prove and veri#y&; (othin% need be accepted on the basis o# such a statement as :Thus saith the =ord&; *ut initia$$y it is re0uired o# the sadha" aspirant!, as in a$$ the sciences, to #o$$o+ the %uidance o# a teacher +ho has tried the e8periment be#ore him and seen the resu$t #or himse$#& *eft -and .ath (/amachara, Severa$ paths have been prescribed by Tantra #or the a+a"enin% o# the 3unda$ini/ one o# these is ca$$ed the Vamachara or :$e#t7hand; path, +hich, part$y on account o# i%norance o# the princip$es invo$ved and part$y on account o# its abuse by irresponsib$e persons, has made the +ho$e science o# Tantra suspect& The ritua$ o# this path is, $i"e other %enuine spiritua$ practices, based upon the princip$e o# the :return current;, +hich see"s to reverse the process that creates the bonds o# the anima$ man& The #ive in%redients used by #o$$o+ers o# this path are cerea$s, #ish, meat, +ine, and se8ua$ union& These, ho+ever, have di##erent connotations #or di##erent c$asses o# aspirants& The under$yin% princip$e o# Vamachara is to emphasiAe the #act that a man ma"es pro%ress in spiritua$ $i#e not by co+ard$y and #a$se$y shunnin% that +hich ma"es him #a$$, but by seiAin% upon it and sub$imatin% it so as to ma"e it a means o# $iberation& For a certain type o# aspirant, ca$$ed :heroic;, the actua$ drin"in% o# +ine and practice o# se8ua$ union are prescribed, and the teacher care#u$$y points out that the 5oy and stimu$ation arisin% #rom these are to be uti$ised #or the up$i#t o# the mind #rom the physica$ p$ane& For instance, the aspirant is as"ed #irst to o##er +ine to the @eity and then to parta"e o# it as a sacramenta$ o##erin%& The same is the case +ith cerea$s, #ish, and meat& The p$easure resu$tin% #rom their en5oyment is %radua$$y sub$imated& Se8ua$ union, the discip$e is tau%ht, is somethin% sacred, +hose purpose is the creation o# ne+ $i#e, and it shou$d there#ore not be resorted to in an irresponsib$e manner& Tantra never countenances se8ua$ e8cess or irre%u$arity #or the purpose o# the %rati#ication o# carna$ desire& To brea" chastity, it says, is to $ose or shorten $i#e& Furthermore, se8ua$ union has a deeper spiritua$ si%ni#icance in that it revea$s behind dua$ity a unity, +hich is present in a$$ phenomena$ e8periences& >ven on the physica$ p$ane, a coup$e becomes united in the se8ua$ act, but the unity o# Siva7Sa"ti and the b$iss derived #rom it are e8perienced on$y by $iberated sou$s& .oman, associated +ith the Tantric practices in order to he$p man in his path o# renunciation, is an ob5ect o# veneration to a$$ schoo$s o# Tantra& She is re%arded as the embodiment o# Sa"ti, or the po+er that pro5ects and pervades the universe& To insu$t a +oman is a %rievous sin& The aspirant $earns #rom the teacher ho+ to use the a#oresaid #ive in%redients #or his spiritua$ a+a"enin%& *y the po+er o# the mantra, the ritua$s, meditation, prayer, sincerity, and the %race o# the %uru and o# the @ivine mother, the discip$e %radua$$y deve$ops an understandin% by +hich everythin% he does in his ordinary $i#e becomes an act o# +orship and +hich ma"es him rea$ise +hat San"aracharya meant +hen he +rote in one his hymns to the primordia$ Sa"ti: E< =ady Supreme, may a$$ the #unctions o# my mind be Thy remembrance/ may a$$ my +ords be Thy praise/ may a$$ my acts be an obeisance to TheeF; %nimal, -eroic and +ivine Tantra divides sadha"as, or spiritua$ aspirants, into three %roups accordin% to their menta$ disposition: anima$, heroic, and divine& The man +ith anima$ disposition pasu! moves a$on% the out%oin% current and earns merit and demerit #rom his +or$d$y activities& 2e has not yet raised himse$# above the common round o# convention, nor has he cut the three "nots o# :hate, #ear and shame&; S+ayed by his passions, he is a s$ave o# si8 hosti$e impu$ses: $ust, %reed, pride, an%er, de$usion, and envy& 2e is not a$$o+ed even to touch the #ive in%redients o# the $e#t7hand ritua$& The student competent #or the haAardous ritua$ +ith the #ive in%redients a$ready described is ca$$ed a hero vira!& 2e has the inner stren%th to :p$ay +ith #ire; and to burn his +or$d$y bonds +ith it& >stab$ished in comp$ete se$#7contro$, he does not #or%et himse$# even in the most tryin%

and temptin% circumstances& 2e is a man o# #ear$ess disposition, inspirin% terror in those +ho cherish anima$ propensities& Pure in motive, %ent$e in speech, stron% in body, resource#u$, coura%eous, inte$$i%ent, adventurous, and humb$e, he cherishes on$y +hat is %ood& The sadha"a o# divine divya! disposition has risen above a$$ the bonds o# desire and has nothin% to sub$imate& <ne o# the Tantric scriptures describes such an aspirant as sparin% in speech, be$oved o# a$$, introspective, steady, sa%acious, and so$icitous about others; +e$#are& 2e never s+erves #rom the path o# truth and can do no evi$& 4ood in every +ay, he is re%arded as the embodiment o# Siva& In his +orship he does not need physica$ aids #or rousin% his spiritua$ emotions/ the meditative mood is spontaneous +ith him& 2e is a$+ays in ecstasy, en5oyin% :inner +oman and +ine&; For the #ive in%redients used by a hero he substitutes consciousness chit!, b$iss ananda!, and e8a$tation bhava!& Tantra c$aims that its discip$es have a universa$ app$ication/ it admits the va$idity o# the ritua$s o# the Vedas, the discrimination and renunciation o# the upanishads, the puri#yin% discip$ines o# ,a5a7 1o%a, and the passionate $ove #or the @eity described in the Puranas, It e8horts the sadha"a to e8ercise +i$$ and se$#7e##ort, practise se$#7surrender, and supp$icate #or divine %race& Tantra promises its devotees not on$y en5oyment o# +or$d$y happiness but a$so $iberation, and ac"no+$ed%es that the po+er o# the 3unda$ini can be aroused by the sincere pursuit o# the spiritua$ discip$ines recommended by a$$ the %reat re$i%ions o# the +or$d& Sri amakrishna followed the disciplines of Tantra Sri ,ama"rishna, in modern times, #o$$o+ed the discip$ines o# Tantra and demonstrated them to be a va$id +ay o# rea$isation& Under the %uidance o# a +oman teacher he practised the ritua$s o# a$$ various Tantric schoo$s, achievin% in three days the resu$t promised by each o# them& The %oddess 3a$i, one o# the #orms o# the @ivine Sa"ti, +as his chosen idea$& *orn +ith a spiritua$ disposition, he had no need o# the #ive in%redients o# the Tantric +orship in their physica$ #orm& As he uttered the name o# 3a$i, he +ou$d be #i$$ed +ith the 5oy o# divine inebriation, and peop$e actua$$y sa+ him in that state ree$in% or ta$"in% incoherent$y $i"e a drun"ard& A#ter the observance o# a #e+ pre$iminary rites, he o#ten entered into deep samadhi and +as over+he$med by a spiritua$ #ervour& >vi$ ceased to e8ist #or him, and the +ord :carna$; $ost a$$ meanin%& 2e +ent into ecstasy at the si%ht o# a prostitute, o# drun"ards reve$$in% in a tavern, and o# the se8ua$ union o# a do% and a bitch& The +ho$e +or$d +as revea$ed to him as the p$ay o# Siva7Sa"ti, and he behe$d every+here the po+er and beauty o# the @ivine Mother& 2e did not, $i"e a Vedantic scho$ar, repudiate the +or$d as Maya, but %ave it a spiritua$ status, seein% in it the mani#estation o# chit and ananda& Sri ,ama"rishna;s bio%raphy narrates many o# his e8periences derived #rom the Tantric practices& The barrier bet+een matter and ener%y bro"e do+n #or him, and he actua$$y sa+ even a %rain o# sand and a b$ade o# %rass vibratin% +ith ener%y& The universe appeared to him as a $a"e o# mercury or o# si$ver, and he had a vision o# the u$timate cause o# the universe as hu%e $uminous trian%$e %ivin% birth every moment to an in#inite number o# universes& 2e ac0uired the various supernatura$ po+ers o# 1o%a, +hich ma"e a man a$most omnipotent, and he spurned them a$$ as o# no spiritua$ va$ue& In a vision o# Maya he sa+ a pre%nant +oman o# e80uisite beauty emer%in% #rom the +aters o# the 4an%es ,iver& Present$y she came to the $and and %ave birth to a chi$d, +hom she be%an to nurse tender$y& A moment $ater she assumed a terrib$e aspect, seiAed the chi$d bet+een her %rim 5a+s and crushed it/ as she s+a$$o+ed the chi$d, she re7entered the +aters o# the 4an%es& Sri ,ama"rishna direct$y perceived the ascent o# the 3unda$ini, and $ater described to his discip$es it;s various movements: #ish$i"e, mon"ey$i"e, and so on& <ne o# the resu$ts o# his practice o# Tantra +as the deepenin% o# his respect #or +omanhood& To him every +oman +as the embodiment o# the @ivine Sa"ti, and he cou$d not, even in a dream, re%ard a +oman in any other +ay& 2is re$ationship +ith his o+n +i#e +as entire$y on the spiritua$ p$ane& 2e tau%ht that the most e##ective +ay #or a man to overcome carna$ desire +as to re%ard +oman as the mani#estation

o# the @ivine Mother& 2e #orbade his discip$es, ho+ever, to practise the ritua$s prescribed #or a sadha"a o# heroic disposition& ____________________________________ T<P To top o# this pa%e )nde0 %lphabetical G 6$ic" Inde8 to Pa%es ! 1rom .a2e 3-indu Scriptures4 *y S+ami Shivananda, @ivine =i#e Society, ,ishi"esh The #o$$o+in% si8 orthodo8 sections #orm the authoritative scriptures o# the 2indus& The si8 scriptures are: Srutis Vedas! Smritis Itihasas Puranas A%amas @arsanas The %2amas Another c$ass o# popu$ar scriptures are the A%amas& The A%amas are theo$o%ica$ treatises and practica$ manua$s o# divine +orship& The A%amas inc$ude the Tantras, Mantras and 1antras& These are treatises e8p$ainin% the e8terna$ +orship o# 4od, in ido$s, temp$es etc& A$$ the A%amas treat o# : 9nana or 3no+$ed%e 1o%a or 6oncentration 3riya or >soteric ,itua$ 6harya or >8oteric .orship They a$so %ive e$aborate detai$s about ento$o%y and cosmo$o%y, $iberation, devotion, meditation, phi$osophy o# Mantras, mystic dia%rams, charms and spe$$s, temp$e7bui$din%, ima%e7ma"in%, domestic observances, socia$ ru$es, pub$ic #estiva$s etc& The A%amas are divided into three sections: The Vaishnava The Saiva The Sa"ta The chie# sects o# 2induism, viA&, Vaishnavism, Saivism and Sa"tism, base their doctrines and do%mas on their respective A%amas& The Vaishnava A%amas or Pancharatra A%amas %$ori#y 4od as Vishnu& The Saiva A%amas %$ori#y 4od as Siva and have %iven rise to an important schoo$ o# phi$osophy "no+n as Saiva7Siddhanta, +hich prevai$s in South India, particu$ar$y in the districts o# Tirune$ve$i and Madurai& The Sa"ta A%amas or Tantras %$ori#y 4od as the Mother o# the Universe, under one o# the many names o# @evi 4oddess!& The A%amas do not derive their authority #rom the Vedas, but are not anta%onistic to them& They are a$$ Vedic in spirit and character& That is the reason +hy they are re%arded as authoritative& The /aishnava %2amas The Vaishnava A%amas are o# #our "inds: The Vai"hanasa Pancharatra Pratishthasara

Vi5nana7$a$ita The *rahma, Saiva, 3aumara, Vasishtha, 3api$a, 4autamiya and (aradiya are the seven %roups o# the Pancharatras& The (aradiya section o# the Santi Parva o# the Mahabharata is the ear$iest source o# in#ormation about the Pancharatras& Vishnu is the Supreme =ord in the Pancharatra A%amas& The Vaishnavas re%ard the Pancharatra A%amas to be the most authoritative& They be$ieve that these A%amas +ere revea$ed by =ord Vishnu 2imse$#& (arada7Pancharatra says: E>verythin% #rom *rahma to a b$ade o# %rass is =ord 3rishnaE& This corresponds to the Upanishadic dec$aration: EA$$ this is, veri$y, *rahman7Sarvam, 3ha$vidam *rahmaE& There are t+o hundred and #i#teen o# these Vaishnava te8ts& Isvara, Ahirbudhnya, Paush"ara, Parama, Sattvata, *rihad7*rahma and 9nanamritasara Samhitas are the important ones& The Saiva %2amas The Saivas reco%nise t+enty7ei%ht A%amas, o# +hich the chie# is 3ami"a& The A%amas are a$so the basis o# 3ashmir Saivism +hich is ca$$ed the Pratyabhi5na system& The $atter +or"s o# Pratyabhi5na system sho+ a distinct $eanin% to Advaitism non7dua$istic phi$osophy!& The Southern Saivism, i&e&, Saiva Siddhanta, and the 3ashmir Saivism, re%ard these A%amas as their authority, besides the Vedas& >ach A%ama has Upa7A%amas subsidiary A%amas!& <# these, on$y #ra%mentary te8ts o# t+enty are e8tant& =ord Siva is the centra$ 4od in the Saiva A%amas& They are suitab$e to this a%e, 3a$i 1u%a& They are open to a$$ castes and both the se8es& The Sakta %2amas There is another %roup o# scriptures "no+n as the Tantras& They be$on% to the Sa"ta cu$t& They %$ori#y Sa"ti as the .or$d7Mother& They d+e$$ on the Sa"ti ener%y! aspect o# 4od and prescribe numerous courses o# ritua$istic +orship o# the @ivine Mother in various #orms& There are seventy7 seven A%amas& These are very much $i"e the Puranas in some respects& The te8ts are usua$$y in the #orm o# dia$o%ues bet+een Siva and Parvati& In some o# these, Siva ans+ers the 0uestions put by Parvati, and in others, Parvati ans+ers, Siva 0uestionin%& Mahanirvana, 3u$arnava, 3u$asara, Prapanchasara, Tantrara5a, ,udra71ama$a, *rahma71ama$a, Vishnu71ama$a and Toda$a Tantra are the important +or"s& The A%amas teach severa$ occu$t practices some o# +hich con#er po+ers, +hi$e the others besto+ "no+$ed%e and #reedom& Sa"ti is the creative po+er o# =ord Siva& Sa"tism is rea$$y a supp$ement to Saivism& Amon% the e8istin% boo"s on the A%amas, the most #amous are the Isvara7Samhita, Ahirbudhnya7 Samhita, Sanat"umara7Samhita, (arada7Pancharatra, Spanda7Pradipi"a and the Mahanirvana7 Tantra&