TANTRA AND SADHANA

TANTRA AND SADHANA

by SHRII SHRII ANANDAMURTI

25 May 1960 DMC, Saharsa, INDIA

Human desire is not satisfied with limited material achievements. Since the beginning of creation, man has worshiped the Infinite. It was this desire for the Infinite that enable him to discover the path of spiritual realization. Man's quest has been for knowledge of the Infinite, direct or indirect.

The Vedas are a collection of truths visualized by Rs'is(sages) through a process of contemplation and meditation. This appeased to some extent his urge for knowledge but his inner desire was not satisfied. This inner desire attains full satisfaction only with real experiences in the course of “SADHANA”.

No authentic evidence is available that in the Vaedic age spiritual SADHANA was handed over from Preceptor to Disciple. Historical researchers reveal Sadashiva to be the first expounder in the realm of Spiritual Sadhana', and He named it as Tantra. Tantra indicated progressive realization in Spiritual SADHANA. The authoritative meaning of Tantra is that which relieves one from the bondages of crudeness or ignorance - “TAḾ JAD́YAT TARAYET YASTU SAH TANTRAH PARIKIIRTTITAH”. Taḿ is the acoustic root of staticity. It is benevolent in character.

The word Tantra has another meaning also as derived from the Sam'skrta root verb “tan”. It means the spiritual path which leads to expansion of the Self, which ultimately results in achievement of MOKSA. Sadhana for MOKSA or liberation of the mind is, therefore, synonymous with Tantra.

Really speaking, theoretical knowledge cannot be accepted as Tantra. It is a practical science. Theoretical knowledge, has therefore a secondary importance only in Tantra. This SADHANA starts from the body and subsequently becomes a psycho-physical process and ultimately is established in the consciousness of the Self. Practical behavior is the most important factor in Tantra and therefore thePreceptor- Disciple relationship is to be rigidly followed. The Tantrika has to learn diligently at the feet of the master and has to prove himself worthy of the lessons by his conduct in the various walks of life.

That is why Sadashiva never wanted Tantra to be presented as a book. But with the lapse of time and lack of worthy Preceptors, need was felt to put it down in script to avoid it from being completely lost.

Sixty-four books on Tantra are now available in script. Basically, Tantra can be divided into two:-(1)NIGAMA and (2) AGAMA Nigama primarily deals with the principles of Tantra and Agama with the practical. Vaedic scriptures have no practical application, they cannot be categorized as Nigama.

According to the Rudrayamala Tantra, AGATAḾ SHIVAVAKTREBHYO GATAINCA GIRIJASHRUTAO;

MATAINCA VASUDEVASYA TASMADAGAMA UCYATE.

The school of pure Tantra cannot accept this as authority. The truths expounded by Sadashiva cannot be classed as Vasudeva's opinions.

Rudraya'mala Tantra is a later composition, and the supporters of Vedas have cunningly inserted this couplet. In Tantra, the relationship between Master and disciple is vitally important. Every aspirant knows that the path of spirituality is a razor's edge.

KSURASYA DHARA NISHITA DURATYAYA.

The disciple has to tread the path with complete surrender. At every step he needs guidance from the Master. The slightest error in spiritual practices communicated from the Master or the least negligence in meticulously following them will inevitably lead todegeneration. A worthy master and a worthy disciple are a pre-requisite and the disciple must therefore be carefully selected. Initiation is the seed of spiritual attainment which under favorable environment grows in the heart of the aspirant depending upon the sincerity and regularity of practice.

If the teacher is unworthy, that is if the seed is defective it will not sprout, and if the soil is barren it will not flourish. Even if the seed is good and the field is fertile, the harvest will not be upto expectations if ploughing and irrigation are deficient. According to Tantrikas, disciples are of three kinds:-The first category is like Adhomukha Kumbha or like a pot lowered into a pond with mouth downwards. It appears to retain water till it is dipping but the moment it is withdrawn it is empty. Such disciples appear to be full of wisdom till they are with the Master.

The second category of disciples learn with great pains and inconveniences bu they do not try to retain this knowledge. Negligence results in the loss of what was learn t after much diligence.

The third and best type of disciples are compared to Urdhva Kumbha – ie., like an upright pot which gets filled in when immersed and is brimful when withdrawn. Such disciples carefully retain the theoretical and practical knowledge learnt at the feet of the master and value it in their hearts.

Tantra categories the Preceptors into three kinds.

The first category of Preceptors limit themselves to imparting knowledge only. They are unconcerned about the conduct of the disciple. The medium category of Preceptors , in addition, keep themselves acquainted as to how the disciples are following. The best Preceptors impart knowledge, keep themselves familiar with the progress of the disciples and take necessary steps to ensure that the disciple follows the right path.

The Vaedic system does not lay down such a strong master disciple relationship, because Vaedic knowledge is purely theoretical. In Tantra, there is much strictness in the selection of Preceptor and disciple on the one handand on the other; the disciple has to surrender himself completely in the beginning at the feet of the Master.

The characteristics of the best Master have been defined in Tantra-Sara.

SHANTO DANTO KULIINASCHA VINIITA SHUDDHAVESHAVAN

SHUDDHACARII SUPRATISTHITA SHUCIRDAKSAH SUBUDDHIMAN

ASHRAMII DHYANANIST́ASHCA TANTRAMANTRA VISHARADAH

NIGRAHANUGRAHE SHAKTO GURURITYABHIDHIIYATE.

All extroversial actions have their origin in the mind. SHANTA is one who has control over functions of the mind other than hearing, contemplation and meditation. Mind gets expression in multifarious activities of the organs. Hearing, contemplation and meditation imply important functions of the organs. One who has mastery over other than the above functions of the organs is said to be DANTA.

A KAOLA Sadhaka who practice to arouse the KULAKUND́ALINII (coiled serpentine) are known as Kulina. They have been referred to as Kula Guru.

The Master must be VINIITA [modest], SHUDDHAVESHAVANA [Soberly dressed], and have right conduct, right livelihood and pure mind. In the spiritual field, He must be learned in theory and skilled in practice. It is not sufficient for the Guru to be learned in theory only. He should be highly intellectual and benevolently inclined.

He should lead a normal family life; then only he can act as Preceptor to a person leading a normal life. Initiation in the process of Dhyana alone does not qualify one to become Guru. He himself must be established in Dhyana and other Spiritual Practices. He should be well versed in theory and skilled in the practice of Mantra. Mantra is that contemplation and meditation upon which leads to Liberation from all worldly bondages.

The Kula Guru knows the Mantras which have been proved and also knows how these are applicable to individuals. The Guru must govern the disciple and also love him. Those who only administer or love the disciple are not worthy of the dignified position. The Characteristic of a disciple have also been similarly laid down.

SHANTO VINIITO SHUDDHATMA
SHRADDHAVANA DHARANAKSAMAH;
SAMARTHASHCA KULIINASHCA
PRAJINAH SACCARITO YATIH ;
EVAMADI GUNAERYUKTAH
SHISHYO BHAVATI NANYATHA.
–TANTRASARA

Samartha are they who are always ready to carry out the biddings of the Master under all circumstances. Pragyah means having requisite knowledge and expression. Yati means having control over the mind. The worthy disciple is tranquil, modest, noble, morally virtuous, reverential and preservant, obedient.

He must have knowledge and expression, control over mind, and be enthusiastic to learn the science of Tantra. It is better not to initiate persons not possessing these qualities.

If the master and the disciples are both worthy, spiritual attainment is a certainty.

Tantra has many aspects. Every individual has his own Saḿskaras or reactions in potentiality, or complexes and sentiments. Initially man is ordinarily an animal. This is why man has been called a rational animal. Man devoid of rationality is nearer to an animal.

What is pardonable in lower life is unthinkable and intolerable in the case of men who are the result of evolution. In any case the first lessons in Spiritual Practice are intended to elevate man from his animal tendencies and is called Pashvachara or Pashu Bhava.

With continued Spiritual Practice according to the dictates of the Master, theaspirant comes to manliness or Viira (brave) Bhava. Animals need an external pressure; in Pashvacara SADHANA, one controls himself by external pressure to attain elevation to Viira Bhava. Those beyond the animal stage cannot get elevation through external control only. They need external pressure and internal urge.

SARVE CA PASHAVAH SANTI TALAVAD BHUTALE NARAH;

TESAḾ JINANA PRAKASHAYA VIIRABHAVAH PRAKASHITAH;

VIIRABHAVAḾ SADA PRAPYA KRAMENA DEVATA BHAVET.

–Rudrayamala Tantra In crude state every one is an animal. With the rise of a spiritual inspiration he becomes VIIRA (noble) and when this VIIRA BHAVA is firmly assimilated he becomes Godlike. This practical truth is the basis of the SCIENCE OF TANTRA. There is no conflict between Tantra and Natural sciences. According to their mental stages, human beings can be classified into Animalistic, Noble and Godlike.

The Master initiates his disciples, according to his Spiritual and Mental stage.

VAEDIKAḾ VAESNAVAḾ SHAEVAḾ DAKSINAḾ PASHAVAḾ

SMRTAM;

SIDDHANTE VAME CA VIIRE DIVYAḾTU KAOLAMUCYATE.

–Vishvasara Tantra

“Vaedikacara, Vaesnavacara, Shaevacara and Daksinacara are the different stages of animal feeling (pashubhava). Siddhantacara and Vamacara come under Viirabhava, and Kaolacara under Divyabhava.”

Vaedikacara SADHANA has no deep principles. It is merely theoretical and ritualistic in character and for show. Tantra and its adherents regard Vaedikachara as the lowest stage. This is because a Vaedikacari accepts unlimited distinctions and discrimination.

Tantra in its elevation does not accept any discrimination; whatsoever ofcaste, class or creed, the Tantra Sadhaka has got only one identification he is Bhaerava.

According to Ajinanabodhinii Tantra it has been said, VARNASHRAMABHIMANENA SHRUTIDASYE BHAVENNARAH;

VARNASHRAMABIHIINASHCA VARTATE SHRUTIMURDHANI. Elsewhere in Tantra it has been said, YE KURBANTI NARAH MURDA DIVYACAKRE PRAMADATAH; KULABHEDAḾ VARNABHEDAḾ TE GACCHANTYADHAMAM GATIM.

“Those who discriminate class and caste in the realm of Spiritual Practice, get degenerated into lower life, or get inanimated. Nothing can check their degeneration. The science of Tantra is for broadening the horizons. Tomtoming the distinction of caste and class based on a literal interpretation of Vedas leads to narrowness of mind and vision. This can only lead to annihilation.

Person vocal in slandering Tantra often cast aspersions at the practice known as PANCHA MAKARA (Five M's). Little knowledge is dangerous. They neither know nor comprehend the real meaning, nor do they try to understand it. Tantra has two main branches – one dealing with the crude and other dealing with the subtle.

THE SUBTLE FORM IS SYNONYMOUS WITH YOGA.

There is a middle path between the subtle and the crude which has also been recognized.

SADASHIVA IS THE EXPONENT OF BOTH THE FORMS.

THERE CANNOT THEREFORE BE ANY CONTRADICTION IN THESE.

Ordinary man is dominated by animal tendencies. Of course the dominance of such instinctive impulses differs from man to man, Where these implusesare pronounced the individuals run after material enjoyment.

They just cannot give up the objects of their crude desire in favor of spiritual SADHANA.

Others whose desires are relatively limited can abstain easily in favor of a Spiritual Practice. However for the former category repression or suppression of the instincts is undesirable and may lead to disastrous consequences. One may be able to put up a show of saintliness for a short duration but in the long run the suppressed and repressed impulses will become more violent and those who in their earlier life appear to be saintly, with the passage of time indulge in various immoralities.

This was also the reason for the dark shadows of sin in the lives of hermits or bhikshus etc., as they tried to suppress the tendencies through external physical pressure.

Increasing immorality and sin in the garb of hypocrisy is not a sign of healthy society. For persons having strong desires for material enjoyment, tantra has prescribed the SADHANA of crude M's, and for persons having subtle bent, Tantra advocates the path of subtle M's or Yoga.

The object of five crude M's is to conduct Spiritual Practices while enveloped in material enjoyment and to gradually limit and reduce the urge for enjoyment during this period.

Use of the object of desire in a controlled way leads to increase of will power and finally the aspirant gets over the weakness. One who is a drunkard, will reduce the quality of liquor as a part of Spiritual Practice. This will establish the superiority of his mind over his desire and gradually his extroversial practice will lead to introversion. The modern critic does not understand the deep secrets of tantra and therefore comments adversely. The five M's have a subtle meaning as well, viz –

SOMADHARA KSARED YA TU BRAHMARANDHRAT VARANANE;

PIITVANANDAMAYASTVAḾ SA EVA MADYASADHAKAH.He who enjoys the bliss of the nectar secreting from the Pineal gland is a Madya-sadhaka. Hormones are secreted by every gland, the hormone secreted by Supreme Gland, the Pineal, is partly controlled by the moon (soma) and hence the nectar secreted from this gland is known as Somadhara or Somarasa. This Somadhara vitalizes the different glands and blesses the aspirant with the joy of divine intoxication. Man does not ordinarily taste this bliss. The existence of various thoughts in the region of Pituitary gland and mind destroys the fluid. Those who are absorbed in meditation alone can taste this nectar and with it, the aspirant feels an intoxication. The laymen mis comprehend this state.

Devotee poet Ramprasad says : -SURAPAN KARINE AMI SUDHA KHAI JAYA KALII BALE;

MAN-MATALE MATAL KARE MAD-MATALE MATAL BALE.

Tantrika Yogis have given another interpretation to the word “Madya”.

YADUKTAḾ PARAMA BRAHMA NIRVIKARAḾ NIRAINJANAM ;

TASMIN PRAMADANAJINANAM TANMADYAḾ PARIKIIRTTITAḾ.

“Intense love for Nirvikara Nirainjana Parama Brahma leads to the annihilation of thought, intellect and ego, and appears as an intoxication which may be termed a MADYA SADHANA.” Similarly Maḿs a to the Tantrika Yogi does not indicate flesh.

MA SHABDADRASANA JINEYA TADAḾSAN RASANA PRIYE; YASTAD BHAKSAYENNITYAM SA EVA MAḾSA SADHAKAH.

“Ma”means “tongue”; “Maḿs a”means “what is uttered by the tongue or speech” and denotes a control over speech. Alternatively “Maḿsa” has also been described as:--EVAḾ MAḾSANOTIHI YATKARMA TANMAḾSA PARIKIIRTTITAḾ;NA CA KAYAPRATI VANTU YOGIBHIMASIMUCYATE. The complete surrender of all the actions, good or bad, including the fruit of Spiritual Sadhana upto Ma (Mam) ie., to the Lord makes one, a real MAḾSA SADHAKA.. Animal flesh has no use to the Yogi.

Fish eaters when they practice the five M's in crude form will gradually reduce the quantity of fish taken. In its suitable form Matsya sadhana means: GAUNGA YAMUNAYORMADHYE

MATSYAO DVAO CARATAH SADA; TAO MATSYAO BHAKSAYET YASTU SAH BHAVENMATSYASADHAKAH.

Here the two nerves leading to breath through the left and right nostrils have been compared to the fish. These nerves are beside the Id́a and Piungala nerves also referred to as Ganga and Yamuna. MATSYAO BHAKSANA here means practicing Purna Kumbhaka or Shunya Kumbhaka on the Trikut́i or AJINA Cakra .

About Matsya – Sadashiva says:--MATSAMANAḾ SARVABHUTE SUKHADUHKHAMIDAḾ DEVI; ITI YATSATVIKAḾ JINANAḾ TANMATSYAH PARIKIIRTTITAH.

The state in which one feels the happiness and sorrow of all created beings as his own, such sentiment realization is called Matsya SADHANA.

There is nothing like crude MUDRA SADHANA: Mudra means SATSAUNGENA BHAVENMUKTIRASATSAUNGESU BANDHANAM; ASATSAUNGAMUDRANAḾ SA MUDRA PARIKIIRTTITA .

Association with the impious leads to bondage and with the righteous leads to Liberation. In consonance with the truth eschewing all association with the impious is MUDRA SADHANA.The Fifth practice of Painca Makara Sadhana has been very much scandalised. In crude Maethuna Sadhana progress will be achieved by gradually practising restraint. This is the dictate of Tantra and is universally acceptable. As regards to subtle Maethuna Sadhana it has been said KULAKUND́ALINII SHAKTIRDEHINAḾ DEHADHARINII; TAYA SHIVASHYA SAḾYOGAH MAETHUNAḾ PARIKIIRTTITAḾ.

The lowest vertebra of the spinal cord is called kula. In this part of the MULADHARA CAKRA is located the Divine Power or the coiled serpentine (kulakund́alinii). Elevation of kulakund́alinii to Paramashiva in the thousand petalled lotus (Sahasrara cakra ) is the Maethuna Sadhana of the Tantrika.

Spiritual Sadhana in Tantra is in stages from the phyiscal to the psycho and from the psychic to the Spiritual. In other words, it is physico-psychic-spiritual. Tantra lays down that spiritual elevation is possible only after the edification of body and mind. This appears to be logical and rational too.

Purification in the spheres of food, conduct and thought is therefore, essential for Sadhaka. In their absence, a Sadhaka cannot experience any real spiritual ideation, and hence the greatest emphasis on this practice of tantra. Tantra defines Ideation as.

SHUDDHASATTVA VISHESADVA PREMASURYAḾSHUSAMYABHAK; RUCIBHISHCITTAMASRNYA KRDASAO BHAVA UCYATE.

Idea is mental tendency, “Bhavo hi manaso dharma manasaeva sadabhyaset” and practice leads to expansion and attainment. Japa or outer suggestion and auto-suggestion are a repetition of this mental tendency. If one repeatedly meditates upon God, continued association will cause the curved psychic waves of the individual to approximate to the straight radiation of the Cosmic Consciousness.

Auto-suggestion and outer-suggestion are the practical ways for God realization.Vedas refer to phrases like “Ahaḿ Brahma”, and “Tattvamasi” denoting non-duality bent to a Sadhaka; these are empty sounds in the absence of spiritual realization. What is to be the nature of ideation or how to imbibe the spirit of Mantra or how to associate the vital force of a Mantra are problems to which no reference has been made in the Vedas..

ANUBHUTIḾ BINA MUD́HA VRTHA BRAHMANI MODATE; PRATIBIMBITASHAKHAGRAPHALASVADANAMODAVAT.

–Maetreyii Shruti

The image of a fruit has no taste, so also book knowledge of Brahma possesses no value in life. Tantra says,

AHAḾ BRAHMASMI, VIJINANA DA JINANA VILAYO BHAVET; SO’MITYEVA SAḾCINTYA VIHARET SARVADA DEVI.

–Gandharva Tantra The supreme Knowledge “Ahaḿ Brahmasmi [“I am Brahma”] leads out of all ignorance; nothing else can cause enlightenment. But if this truth remains confined to utterance alone it is worthless. The ideational-flow is “So'ham” mantra has to be imbibed by continuous suggestions and this is not possible by mere repetition. This psycho-spiritual principle is the discovery of tantra. Japakriya (auto and outer suggestion) and Dhyanakriya have been prescribed in Sadhana by Mahakaolas. The Tantrikas assert that mere Japa cannot prove fruitful unless there is a rhythmic parallelism in the waves of the unit mind and the flow of the Mantra. If while mentally reciting a Mantra, one is also engaged in thinking something else, such a recitation is useless. To obtain good results, one has to concentrate all the mental faculties and the process of breathing in resonance with the mantra.

MANO’NYATRA SHIVO’NYATRA SHAKTIRANYATRA MARUTAH; NA SIDHYATI VARANANE KALPAKOTISHATAERAPI.

–Kularnava Tantra With the mind loitering away from the divine object, and breath and vitalenergy dissipated elsewhere, meditation is impossible.

INDRIYANAM MANONATHAH MANONATHO’STU MARUTAH.

Mind is the controller of organs (indriyas) and Vayu (breath) is the controller of mind. None of these are, therefore to be ignored. Every constituent fact must be controlled and directed towards the Supreme Lord.

The process of DIIKSA(Initiation) in Tantra is very scientific. There are two factors in initiation -- Diipanii and Mantra caetanya. Diipanii means a “torch” and Mantra Caetanya denotes “Conceptual understanding and psychic association with the Mantra”. Vishvasara Tantra defines Initiation as -- DIIPA JINANAḾ YATO DADYAT KURYAT PAPAKSAYAM TATAH;

TASMATDIIKSETI SA PROKTA SARVATANTRASYA SAMMATA.

Initiation enables one to have a psychic visualization of the Mantra as a result of which Saḿskaras, get annihilated quickly. This is the reason why after initiation the aspirants undergoes unexpected and uncalled for happiness or sorrow. This is an encouraging symptom but it does not follow by merely repeating the Mantra.

Before proceeding with the Japa of the Mantra, the torch light to guide the mind in a proper frame and during the process psychic association with the meaning are essential. These contexts are clear to persons practicing in the Sadhana of Ananda Marga. ANDHAKARAGRHE YADVANNA KINCAT PRATIBHASATE;

DIIPANIIRAHITO’MANTRASTATHAEVA PARIKIIRTTITA. –Sarasvata Tantra One cannot place any object howsoever valuable in a dark room. Similarly without the beacon, one cannot correctly make use of any Mantra howsoever effective.

Without being able to arouse the kulakund́alinii(colied serpentine), auto-suggestion and outer suggestion are futile. Mantra caetanya is understood to mean assimilation and association of the idea expressed by the Mantra, and to achieve early by completing the suggestion by a full conceptual understanding of the meaning of Mantra. Without Ideational concept all repetition of aMantra is a waste of time. In Rudrayamal Tantra, according to Shiva-CAETANYA RAHITAH MANTRAH PROKTAVARNASTU KEVALAH;

PHALAḾ NAEVA PRAYACCHANTI LAKSA KOT́I PRAJAPATI.

Dhyana – the Process of Dhyana needs neither Diipanii nor Mantra Caetanya. These are requisites only for the process of auto or outer suggestion. To aspirants who have not acquired facility in the process of Mantra-Japa, Dhyana is exceedingly difficult. Dhyana is unification with the Cosmic Consciousness and embraces all the three Mantra. Diipani and Mantra Caetanya Manta – Japa combines a number of Spiritual processes where as Dhyana is a process complete in itself. That is why novices find difficulty in practicing Dhyana. Aspirants who can easily practice Dhyana can easily attain a state of Samadhi.

VINANYASAEH VINA PUJAḾ VINA JAPAEH PURASKRIYAḾ; DHYANAYOGAD BHAVETSIDDHIRNANYATHA KHALU PARVATII.

–Shrii Krama Tantra Nirvikalpa Samadhi is attainable only after one gets established in Dhyana and attainment of Samadhi is a natural prelude to Salvation or Absolute Liberation.