PARA 7285 Hindu Tantrism Final Paper: A brief comparison of Kashmir Shaivism and Ananda Marga Tantra Yoga

by Chien Hui Liu

The Definition, history and phenomenon of Tantra Definition of Tantra The term Tantra is a very difficult term to categorize from its definition, phenomenon, history as well as practices. As Herbert Guenther put, Tantrism is probably one of the haziest notions and misconceptions the Western mind has evolved1. According to Brian K. Smith from Encyclopedia of Religion, the term Tantra, derives from the Sanskrit root tan-, which means to extend, stretch, expand. Thus, Tantra can mean succession, unfolding, continuous process or extension. Tantra can also refer to as ritual framework or interweaving of rites from Vedic Shrauta Sutras. Other meanings include, expansion of knowledge or weaving of various threads into a text or a synonym for a system of thought2. From Anandamurtis perspective, there are two ways to interpret the meaning of the word, Tantra. The scriptural definition of Tantra is Tam jad yat tarayet yastu sah tantrah parikiirttitah Tantra is that which liberates a person from the bondages of staticity. Tam is the acoustic root of dullness or inertness. So, the process that brings liberation from the state of staticity is called Tantra3. There is another meaning of Tantra according to him. The word Tantra is derived from tan + trae + d a. The root

Encyclopedia of Religion, Second edition, Tantrism: Hindu Tantrism by Brian K. Smith (2005), p.8987 2 Encyclopedia of Religion, Second edition, Tantrism: Hindu Tantrism by Brian K. Smith (2005), p.8987 3 Tantra and Sadhana in Tantra Volume Two by Shri Shri Anandamurti

verb tan means to expand. The process by which one attains liberation from all bondages by strengthening and expanding ones entitative existence is called Tantra4. Tantra is related closely to practical aspect of spirituality, thus sadhana (spiritual practice) and Tantra are inseparable. Anandamurtii also propounded that Tantra is not a religion, but a way of life, a system of sadhana, no matter what ones religious affiliation, cast, or gender might be. The aim is to awaken the dormant jiivashakti (unit force), known as kulakund alinii and elevate it to the final attainment of merging in Brahmabhava (Cosmic Consciousness). He rejects the notion that Tantra as a more recent version of Vedic rituals and maintains that Tanra is certainly older than Veda5. History of Tantra The origin and history of Tantra is again hard to find a congruent scholar statement. Some think that Tantrism originated in Buddhist, as the oldest known Tantric texts are Buddhist, Guhyasamaja Tantra dates back to the third century CE. David G. White states that the term Tantrism is a nineteenth-century western invention which refers to a set of heterodox religious teachings. With the fall of the imperial Guptas in 550 CE, the country was in constant flux of low-cast rulers. These kings used shamanic ascetic practitioners to endow supernatural powers making

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The Intuitional science of Tantra in Tantra Volume Two Tantra and Indo-Aryan Civilization in Tantra Volume Two

them as royal gods and divine kings. However, some scholars see Tantra as the origin of Hindu religious beliefs and practices as Andre Paoux observes that Tantrism is fundamentally a Hindu phenomenon. Although the general public of Hindu society do not recognize themselves as Tantric, we can still find Tantric gods, rituals and practices throughout Hindu religions. Anandamurtis view points are more consistent with the later scholarly finding that the Tantric phenomenon is widespread in Hinduism. Anandamurtis comment on the history of Tantra is closely related to Shiva. From Anandamurtis perspective, Shiva was born around 7000 years ago. He was a great yogi who always maintained his spiritual unison with the Supreme Cosmic Principle and the Supreme Self. He was later respected as Mahayogi. Therefore, the name Shiva was also used in a sense of Cosmic Consciousness, Cosmic Blessedness, that is the eternal ocean of existence6. The period of Shiva was the most turbulent period in India. On the one hand there were the Aryans, the outsiders, and on the other hand there were the indigenous people, with their Tantra-oriented culture and religion. Anandamurti propounded that Tantra was definitely originated in India. Both Kashmiirii and Gaod iiya Schools did exist before Shiva, but they were in a scattered and crude form. And Shiva was the one who put Tantra in a systemized form7.

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Ananda Vacanamrtam Part 34, Shri Shri Anandamurti An Introduction to Shiva in Discourses on Tantra Volume 1 by Shri Shri Anandamurti

Anandamurti also gives an analysis on different schools of Tantra from the geographical and spiritual point of view. From geography perspective, there are two main schools one is the Bengal school of Tantra, Gaodiiya, the other is the Kashmir school of Tantra. Gaodiiya school is less ritualistic and more practical, while the Kashmir school is more ritualistic and less practical. From the viewpoint of spiritual practice, there are five main divisions in Tantra: Shaeva Tantra, Shakta Tantra, Vaesnava Tantra, Saora Tantra, and Ganapatya Tantra8. Shaeva Tantra puts emphasis on faculty of knowledge and the elimination of caste and other social discriminations. The aim of the Shaeva cult is to bring all expressions towards inner world and finally merges into Paramatma, thus achieving Shivasamadhi (the final goal). Shakta Tantra lays greater stress on the attainment of power and its judicious application. Vaesnava Tantra aspires humanity with the sweetness of divine bliss towards Parama Purusa with less social consciousness. The inner spirit of Vaesnavacara is to realize the all-pervading Visnu as Visnu is thought to pervade everything in the universe. Saora Tantra places much importance on medical treatment and astronomical progress, and Ganapatya Tantra9 provides inspiration for people who are divided into different social groups to work in a united force10.

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Prapatti, Viprapatti and Aprapatti, Discourse 6 in Namami Krsoasundaram During the Puranic Age, the ancient custom of group leadership gaoa-pativada, vinayakavada or gaoesavada were converted into a cult. The idea is that the group-leader was the leader of the universe. The Supreme Entity is the leader of our group. We will try to satisfy Parama Purusa. 10 Prapatti, Viprapatti and Aprapatti, Discourse 6 in Namami Krsoasundaram

The notion of Pasu, viira, and deva, from animality to divinity In Swami Pratyagatmanandas article Tantra as a way of realization, explaining vamacara (left-handed path), is based on the knowledge of nivrtti (return current) which the jiva (soul) has been held as pashu (animal). To be free from pashu which means to be Siva is to attain the realization that the entire material world is the play (lila) of Siva-Sakti. In that state, nothing remains carnal or gross, everything becomes an expression of the perfect Being-Consiousness-Bliss11. Sarve ca pashavah santi talavad bhutale narah; Tesam jinana prakashaya viirabhavah prakashitah. Viirabhavam sada prapya kramena devata bhavet. Rudrayamala Tantra [In the beginning everyone is a pashu, an animal. But when spiritual thirst develops, these people become viira, heroic. And when they are firmly established in viirabhava, they become devatas.]12 Anandamurti sees the advancement of human being as an evolutionary process. Every being in the universe is a pashu (an animal) by birth, but the advancement brings one from animal to man, man to godhood. From the dint of sadhana, the

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Tantra as a way of realization in Studies on Tantras, by Swami Pratyagatmananda From animality to divinity in Ananda Vacanamrtam Part 1

process of exaltation and upliftment, one transforms from animality to divinity13. Anandamurti pointed out three stages in this evolutionary process. Sarve ca pashavah santi In the first stage of creation, all beings are like animal. This is the age of material predominance, human beings mostly concern with the basic survival needs of life- shelter, food and procreation. This stage is called pashvacara and the beings are called pashu due to the animal-like features. Shiva is therefore called by the name of Pashupati at this stage14. And because Shiva had unbounded love not only for human beings but also for animals, he was respected as Pashupati (the Lord of Animals)15. In pashvacara sadhana, sadhakas think of themselves as animals (pashu) and their Lord as Pashupait16. In the second stage of evolution, the progress is mainly in the mental sphere where an individual feels the pleasure and pain. Sadhakas overcome all their inferiority or fear complexes. They need to confront the mental struggles with viira (brave). Therefore, the stage is called viiracara or viirabhava, and they called Parama Purusa by the name of Viireshvara. It is also another name of Shiva. In the final stage, the sphere is on the spiritual level. The sole grief in this stage for sadhaka is the painful and unbearable separation from Parama Purusa. My

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From animality to divinity in Ananda Vacanamrtam Part 1 Pashupati, Viireshvara, and Mahadeva in Ananda Vacanamrtam Part 5 Shiva in the Song of Shiva in Namah Shivaya Shantaya Pashvacara, Viiracara and Divyacara in Ananda Vacanamrtam Part 33

Parama Purusa is my own. He is my Father. And yet there is such a distance between Him and me. Sadhakas in this stage has established in the realm of Divinity. This stage is called divyacara or divyabhava. Parama Purusa is called Mahadeva or Devadideva the God of gods. At this level the sadhaka becomes a deva, a vibrational existence. The sadhaka can vibrate the world, can create a vibration in the universe, and is thus a deva. The sadhaka capable of creating vibrations calls Parama Purusa by the name of Mahadeva. Mahadeva is also another name of Shiva. In conclusion, Shiva is called by three different names at three different levels of sadhana. When a sadhaka is on the material level, one calls Him Pashupati, the lord of animals as one is dominated and struggling more with the intrinsic animality; on the mental level, one calls Him Viireshvara; on the spiritual level, one calls Him Mahadeva17 Vidya Tantra, Avidya Tantra and beyond In Andre Padoux writing, he indicated the six actions (satkarmani) in Tantra, where the adept with the use of mantras and rites to appease, fascinate, blind, drive away, create enmity to kill and so on18. It is also seen in David G. Whites description that the Tantric adepts use spells and rituals for the control of women, the attainment

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Deva means a vibrational force, and the collective vibrational force, or vibrational rays, are known as Mahadeva. He controls all the devas, all the vibrational forces in the universe, and thus He is Mahadeva. From Pashupati, Viireshvara, and Mahadeva in Ananda Vacanamrtam Part 5 18 Tantrism: Hindu Tantrism by Andre Padoux in The Encyclopedia of Religion, p.278

of wealth, the annihilation of enemies, spirit possession, magical healing, manipulation of the dead, demons, future-telling and so on19. Therefore, the reputation of Tantra in the modern India is often negative and most still considers Tantric as magicians or sorcerers. Anandamurti described six actions in the Vidya and Avidya Tantra. The six actions of the Avidya Tantra are marana, vashiikaran, uccatana, sammohana, stambhana20 and shantikarma. And the six actions of the Vidya Tantra are to awaken benevolent intellect, to awaken noble propensities, to arouse a sense of humility, to arouse a sense of dharma, to arouse a sense of self-surrender, and shantikarma. The sixth action of both paths is the same, shantikarma, which means propitiatory rites for others welfare. In the path of Avidya Tantra, one strives to make the mind increasingly subtle in their sadhana with the aim to exercise greater control over the physical world or the mind of other microcosms with their psychic (occult) power. The mind is preoccupied with the attainment of name, fame, prosperity and material enjoyments. The inner motive behind the Avidya Tantra is, Maraya maraya nashaya nashaya uccataya uccataya mama shatrunam. [Kill my enemy, kill. Destroy my enemy, destroy. Uproot my enemy, uproot.]
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Tantrism: An overview by David Golden White in The Encyclopedia of Religion, p. 8984 The first five branches are known as guhya which has the meaning of something mysterious, concealed, a dreadful nightmare, secret chant, occult power or witchcraft.

However, Anandamurti warns that this mentality is extremely dangerous and will lead ones mind to inert crudity. The descriptions of the six actions of Avidya Tantra are: 1. Marana Mara literally means annihilation. Hence, marana involves usage of particular mantras or related techniques to cause the death of someone. 2. Vashiikaran This action involves several techniques using a mantra or dravyaguna (which means plants or natural objects that project psychic effects), or by wearing a squirrels tail like a ring on the little finger of the left hand and chanting the mantra hriim kriim klu, or by feeling that tail to a person in a chanci pan (a betel mix). This action must be accompanied by purashcarana (raising the kund alinii) as per Avidya Tantric style. The aim is to bring a person under complete control and behaves like a servant. 3. Uccatana Catana or catana means ones residence. This action involves usage of a particular mantra or occult power or dravyaguna to uproot someone from their residence. The process includes writing a particular mantra on a brick in red ink and buried under the northeast corner of a house by a naked person on a rainy night, the owner of the house will be uprooted within three days; however, this process may or may not have

effect21. 4. Sammohana This involves hypnotizing someone with light waves or by fixing gaze on the person or by breaking/overpowering the psychic of the subject. This is also called hypnotism in English22. 5. Stambhana Stambhana means stopping the flow of movement of something. Stambha means pillar here, because the moving object stopped when it hits a pillar. The usage involves using a particular mantra and hold a kantanate root fitted into a silver ring (like a hub circled by its wheel) under the tongue. The aim is to stop another s movement or action. A similar practice in Avidya Tantric is called vakstambha which means stopping the flow of ones voice or speech. It has to be cautious that by maintain stambhana for a long time might eventually cause harm to the person because it requires the subject to remain in a physiologically abnormal condition23. 6. Shantikarma The shantikarma of Avidya Tantra means the usage of certain rituals to save someone from a danger or a disease, and then redirect that danger or disease towards another
21

Anandamurti thinks that if the action does take effect, it will be disastrous, so he deliberately refrained from giving the mantra in this book. 22 The physician Dr. Mesmer researched into this phenomenon and tried to find ways to benefit the public, so this process is also known as mesmerism. 23 In ayurveda, the medical condition of constricted urination is known as mutrastambha, this is also known as mutrastambha in Avidya.

person. That is, to help one person to survive by killing another. Here are the six actions of Vidya Tantra: The first action is the awakening of the benevolent intellect in human beings. This means utilizing intellect in a practical way for the prosperity and welfare of the living beings. The second action is the awakening of the nobler vrttis (propensities) in the human mind and other microcosms. The benevolent tendencies include compassion, love, sense of righteousness, service, helping others in distress, consoling the bereaved, arousing hope in frustrated hearts, etc. The third action is the awakening of the sense of humility24. When human beings develop modesty instead of arrogance, many disasters nowadays can be avoided (humans harmful actions towards earth and their own species) because arrogance disturbs peace. The fourth action is the awakening of the sense of dharma in human beings. This dharma refers to Bhagavata Dharma. The potential to realize ones own Devine nature and attain liberation is dormant in human being and the fourth action is to awaken this potentiality. The fifth action of Vidya Tantra is to arouse the sense of self-surrender25. Human beings are microcosms, finite; whereas Parama Purusa is the Macrocosm, the Infinite Entity.

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Anandamuri quotes a sloka- Vidya dadati vinayam vinayadyati patratam; Patratat dhanamapnoti dhanaddharma tato sukham.[A proper education leads to modesty, and through modesty one wins the respect of society.] that humility should be taught from an early age in education. 25 The essence of the fifth action is as follows- Tvameva mata ca pita tvameva Tvameva bandhushca sakha tvameva; Tvameva vidya dravioam tvameva Tvameva sarvam mama Devadeva. [Thou art my father and my mother, Thou art my friend and my eternal companion, Thou art my learning and my wealth, Thou art my everything, O Supreme Lord.]

The practice is to surrender all of ones thoughts and actions to Brahman. The sixth action, Shantikarma, is the performance of some propitiatory rites or rituals to cure diseases or bad karma. The secret processes of Vidya Tantra and Avidya Tantra are called guhya vidya. Anandamurti noted that the six actions of Avidya Tantra were widely practiced when the Kalacakrayana and Vajrayana Tantras of the Buddhist school of philosophy were popular in Bengal. But when the Kalacakrayana and Vajrayana vanished from Bengal, the six actions have also fell out of use as well as that of Vidya Tantra. Anandamurti suggests one to move on the spiritual path with a healthy and rational outlook of jinana, karma, and bhakti for the contemporary era. Vidya Tantra is an approach of positive ideas towards the world. In this process, one may attain name, fame, social status etc. but fail to attain Parama Purusa whereas Avidya Tantra is an approach of negative ideas that may lead one to crudity. Hence, Anandamurti propounded the idea of middle path, madhyama marga, for the practice of Ananda Marga, the path that transcends both the positive and negative ideas (it is called majhjhima magga in Buddhism). When one focuses on either positive or negative aspects of Tantra is inclined to engross the mind in mundane affairs and forgets ones final goal Parama Purusa. The middle path means the balance between the inward movement of sadhana to realize Brahman, at the same time, living

in the world to render selfless service to the created beings since all are the manifestation of the Divine26. The perspective of Tantra on Body and Senses In Kashmir Sahavism, the human body is regarded as the epitome of the universe, the vessel of pure consciousness. It is the temple of God, the sacred place, where sacrifice and worship take place. The doctrine of vibration rejects the notion that the body is in anyway impure or false. It further maintains that bondage is a false identification with the physical body, whereas liberation is true identification with the cosmic body27. The cosmic body means when a yogi perceives everything as consciousness then nothing is separate or outside oneself, it is a unison reality. However, when one identify with the physical body, there still remains a split between the subject and object, the idam and aham. The doctrine further explains that the false identification of the ego with the physical body conditions the power of awareness (citishakti) by generating thought-forms28. The practice is to rid oneself of all attachment, of all sense of me and mine. Hence, when one no longer identify with the body, one recognizes ones true nature to be the power of Spanda. It is to be noted that this practice is different from Sankaras practice of negation (neti, neti). The Tantric practice is a method of
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Avidya- section B in Tantra volume two The doctrine of vibration, p. 140 The doctrine of vibration, p. 142

positive affirmation, to transform gross/physical (false identification due to the veil of Maya) from true recognition that everything as the manifestation of the Divine. In Anandamurtis teaching, he also regards the body is the temple of God, that one should keep clean and neat29. Atmanam rathinam viddhi shariiram rathameva tu; Buddhintu sarathim viddhi manah pragrahameva ca. [Know the atman, the soul, as the occupant of the chariot; the human body as the chariot; the buddhi, or intellect, as the charioteer; and the mind as the reins.]30 However, it is different from the Spanda teaching that certain disciplines and yogic controls are imparted in Ananda Margas practices. Anandamurti uses Gita to illustrate the relationship between the mind and the body, Dhrtarastra uvaca: Dharmaksetre Kuruksetre samaveta yuyutsavah; Mamakah Pand avashcaeva kimakurvata Sainjaya?31 [Dhritarastra said: O Sanjaya, now that my children and the children of Pandu have gathered on the battlefield of Dharmaksetra, of Kuruksetra, eager to fight, what is
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Ananda Marga Carya carya Park II, p.13 Vraja Krsna and Parthasarathi Krsna in Namami Krsoasundaram 31 Dharmaksetre Kuruksetre samaveta yuyutsavah Dharmaksetre Kuruksetre *On the field of dharma, on the field of this universe+ yuddhartham *for war+ samavetah *gathered+ mamakah *my people+ (mamapaksiiyah *my party+) Paod avashcaeva (Paod ava + ca *+ eva = and the Pandavas+) kimakurvata *what are they doing?+. Dharmaksetre Kuruksetre *On the field of dharma, on the field of this universe+ yuddhartham *for war+ samavetah *gathered+ mamapaksiiyah tatha Paod upaksiiyah *my party and the Pandava party+ te kimakurvata *what are they doing?+. Bho Sainyaya kathaya aham shrnomi *O Sanjaya, tell me, let me hear+.

taking place?] Here, Dhrtarastra denotes the mind. Rastram dhrtam yena sah Dhrtarastrah32 He who holds the structural solidarity It is the mind that holds the structural solidarity of the human structure. When the mind is gone, the different limbs start to decompose. Dhritarastra was janmandha (born blind). The mind is a blind force without conscience, without sadhana. Thus, Dhritarastra, calls Sanjaya. Here, Sanjaya33 is denoted with the philosophical meaning of conscience, the power of discrimination. The mind is a blind force; thats why the mind it is asking the conscience34. Next, Dharmaksetre Kuruksetre samaveta yuyutsavah. Anandamurti gives the philosophical definition of dharmaksetra. Dharma means characteristic, property, or natural wont. And the natural wont, the inner longing of human being is to move towards the Supreme Self to long for pleasure. So to long for pleasure is the natural wont of human being. And the Supreme Consciousness is the abode of all pleasures, therefore, to long for the Supreme is the proper dharma of human being. Dharmaksetra, the place to practice dharma, is the physical structure. Anandamurti noted that only when one is within the human physical structure, one can practice

32

a means structure, framework in Hindustani, dhanca. So rastr a means structure; and Rastr dhrta means holder so he who holds, he who maintains, the structural solidarity. is the mind. 33 Sainjaya: sam + ji (root verb) + al (suffix) = sainjaya. Sainjaya means conscience, power of discrimination. 34 Blind Mind and Conscience in Discourses on Krsoa and the Giita

dharma, after death, one is unable practice dharma/sadhana. Hence, he terms this human body as the dharmaksetra35. Next, Kuruksetra, kuru means do36. The field that calls out to human being do something, do something, you must do something, you will have to do something Thus, the world is kuruksetra. The entire universe is kuruksetra. This universe is always doing something. It is always moving. There are two names in Sanskrit related to the world - jagat: gam (root verb) + kvip (suffix) = jagat; jagat means characteristically moving. Another name is samsara: the root verb sr means to move, so samsara means moving on its own. There are two belligerent parties gather in this samsara of kuruksetra and in the human body of dharmaksetra. my party, mamakah, mamapaksiiyah, and the party of Pandu said Dhritarastra, the blind mind. So the blind mind asked the conscience, asked: In this samsara of kuruksetra, and in this human body, dharmaksetra, who assemble? mamakah, mamapaksiiyah, my party and the party of Pandu. These were the two belligerent parties. Dhritarastra had one hundred sons Duryodhana, Dushasana one hundred in number. These agents are the ten organs of the mind. Five external organs and five internal organs: caksuh, karna, nasika, jihva, tvak, vak, pani, pada, payu, and upastha [eyes, ears,

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Blind Mind and Conscience in Discourses on Krsoa and the Giita Kuru means do- imperative mood, second person do, kuru

nose, tongue, skin, vocal cord, hands/arms, feet/legs, anus, genitary organ]. These are the agents of the mind. And each organ can function in ten directions six are called pradisha and four are called anudisha. Purva, pashcima, uttara, daksina, urdhva, and adhah these six directions are called pradisha. And iishana, vayu, agni, naerta these four corners are called anudisha. So a total of ten dishas. So there are ten organs, ten agents of the blind mind and each organ can function in ten directions. Ten times ten is equal to one hundred. So the blind mind has one hundred agents. On the opposite party is that of the Pandavas Pand upaksiiyah, agents of Pandu. Anandamurti gives the philosophical definition of pand , meaning Self-realization. For a sadhaka to acquire pand a (absolute knowledge) one will have to pass through five stages/cakras muladhara, svadhisthana, manipura, anahata and vishuddha. These five stages are the helpers of pand u to realize the Supreme Self, so they are termed pand avas. The dormant divinity is to be exalted through the five stages and brought to the sahasrara cakra for Self-realization37. In conclusion, Anandamurti uses the shloka to illustrate the fight between the introversial tendencies and the extroversial tendencies. There are five friends in the introversial march and one hundred agents that pull the mind to external activites of the world. This fight is within ones body, dharmaksetra, and the world, kuruksetra.

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Blind Mind and Conscience in Discourses on Krsoa and the Giita

On the path of sadhana, one will have to fight with proper courage and prowess38. Furthermore, in the doctrine of vibration, the sense, along with the body, are venerated as manifestations of consciousness and can be personified and worshipped as deities39. The practice of the Spanda doctrine is to maintain an awakened, mindful attitude of the movement of the senses and not just blindly follow the natural animalistic instincts with minimum self-awareness. The yogi then focus the attention on the source of pleasure, which means Siva, the pure consciousness, frees ones mind from all thoughts and personal concerns. It is not hedonist of mere sensory pressure. At this stage, the yogi is free from the false notion that the body is the Self (or ultimate reality), so does not crave or chess after the pleasures of senses. The Spanda teaching differentiates senses in the lower and higher level of consciousness. At the lower level of consciousness, the physical senses are the unconscious instruments of perception. They are intrinsically extroverted and relates to external objects. They are expressions of limited knowledge and action of the fettered soul. To sublimate senses does not necessary mean the ability to taste different flavors of an object like a wine taster or coffee taster, or the capacity to detect different tones and sounds like a piano tuner. This is still within the physical level, although not to negate the phenomenon and self-awareness is practiced.

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Blind Mind and Conscience in Discourses on Krsoa and the Giita The doctrine of vibration, p. 144

At the higher level, one has merged into the ocean of pure consciousness; the senses perceive reality in a fresh, timeless mode. The senses express the pure awareness and freedom of the absolute. The divine senses are symbolized as being more internal (closer to consciousness) than the physical senses40. The divine senses described in the Spanda teaching may correlate with the divine sound in Anandamurtis teaching. As Anandamurti described, the kulakund alinii Shakti rises upwards in accordance with the divine sound41. When the inner senses develop, the sadhakas can hear the inner sound, the divine sound. The first phase is like the sound of crickets. The next phase is the sound of ankle bells (ghunghur). Next, is the sound of flutes, it is also called the sweet flute of Krsna. Then, it is the sound of ocean. On the fifth phase, it sounds like tam, tam, the bells. Finally, the sound is like oonnn the onmkara in pure form. After that, there is no sound, because this is the end of the realm of Saguna. Then, it comes to the scope of Nirguna. In the realm of Nirguna, there is not any sound, because there is not any expression, not even divine expression. Lastly, in Sanskrit another name for pranava is Shabda Brahma Brahma expressed as shabda. Shabda means sound42. Shri Aurobindo also writes on the phenomenon of supra-physical vision, audition and sensation. There is an inner sight other than the physical, as well as an inner
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The doctrine of vibration, p. 150 Vaedhii, Bhakti and Shuddha Bhakti in Subhasita Samgraha Part 8 The sound of God in Ananda Vacanamrtam Part 30

hearing other than the external ear. This inner hearing can be from other worlds of different space and time or from supra-physical beings43. However, it does not necessarily mean a sign of spiritual attainment. By the practice of yoga, one begins to go inside or live within. The sounds of bells, crickets and seeing of lights and colors are signs of opening of the inner consciousness with it an opening to other planes than the physical world. The Upanisad speaks of them as brahmavyaktikarani yoge44. Liunga Anandamurti also theorizes the phenomenon of phallus worship, the Shiva-liunga, which often presents in Tantric/Hindu religions. Anandamurti traced back the history of phallus worship, as originated from ksatriyas age as a symbol of increasing their population. It is due to the perpetual warfare between the clans and tribes, that each group felt a constant necessity to increase the numerical strength and began to worship the genital organs. Because the influence of Shiva, people began to accept Shiva as their chief god, so the liunga puja became the worship of Shiva-liunga and Gaorii-piitha, or Gaorii-patta45. Anandamurti further theorizes that the later cultured vipras interpreted the Shiva-liunga in a new way. They contented the linga as a symbol for Parama Purusa (Supreme Consciousness) and the piitha (vulva) a symbol for Prakrti (Supreme
43 44 45

The Integral Yoga by Sri Aurobindo, p. 195 The Integral Yoga by Sri Aurobindo, p. 196 Tantra and Indo-Aryan Civilization in Tantrra Volume 1

Operative Principle). The interpretations the vipras gave are Liungate gamyate yasmad talliungam. "The entity from which everything originates and towards which everything is moving is called liunga" or Yasmin sarvani liiyante talliungam. "The entity in which everything merges is called liunga". However, Anandamurti noted that the vipra interpretation is not related to the original history of ksatriya. There are different motives/mentality behind the ksatriyas and vipras group46. Occult power and spiritual morality Anandamurti emphasizes the importance of moral discipline in sadhana. He stated that morality is the foundation of sadhana. In Ananda Marga sadhana, moral education is imparted with the ideation of oneness with Brahma. Sadhana is impossible without morality because sadhana devoid of morality is very dangerous. It will divert people towards material enjoyments and waste their hard-gain mental stability towards selfish desires for the physical world such as name, fame, wealth and so on. There are many practioners have fall from the path of yoga or Tantra sadhana and lost in the pursuit of mundane pleasures. Anandamurti further emphasizes that for those who do not observe the principles of morality should not follow the path of sadhana, since they will bring tremendous harm to others and the world as well as themselves47.

46 47

The Vipra age in Human Society Part 2 Yoga Sadhana, by Sri Anandamurti, p. 92-93,

Sri Aurobindo stated that spiritual realization holds the primary importance than that of occult phenomenon. The occult is vast and complicated but not without danger. It is not to be abandoned but should not be given the first place. One can choose to be a spiritualist or a mere occultist. Attainment of occult power does not necessarily equate to spiritual advancement. Lastly, Sri Aurbindo states, Occult power can only be for the spiritual man an instrumentation of the Divine Power that uses him: they cannot be made the aim or an aim of his sadhana48. Shiva and Shakti In the Doctrine of Vibration, monism is pounded than the Adviata Vedanta of Sankracarya. The monism in Kashmiri Saivism is different from Advaita that it does not see the world as illusion or unreal but the divine manifestation of Siva. Oneness is understood as the coextensive unity (ekarasa) of both duality and unity. The ultimate experience is the realization that everything is contained within consciousness. There are two ways to practice this method To merge the external world into the inner subject and look upon the outer as a gross form of the inner49. The relationship of Siva and Shakti are understood as God and His omnipotent power Shakti, being Gods power and Shiva, the possessor, these two are never separate. The Spanda school maintains that while power and the power-holder are

48 49

The Integral Yoga by Sri Aurobindo, P.189-196 The doctrine of Vibration, p.47

equally important. Sankara is the source of power, so it is superior to the Goddess who is the embodiment. Sankara is the goal (upeya) and Spanda is the means (upaya)50, both are needed on the path of realization. Ananda Marga holds similar view with Kashmiri Shaivism on the perspective of monism and the notion of Shiva/Shkati. In the first two shloka of Ananda Sutram, it clearly pointed out, Shiva Shaktyatmakam Brahma Brahma is the composite of Shiva and Shakti. The Supreme Entity is One but has two aspects: Shiva and Shakti. Consciousness and Its Energy of creation are as inseparable as fire and its heat, as milk and its whiteness, like two sides of a paper can never be separated51. It is important to note that, in Ananda Marga, Shiva and Shakti do not denote any gender differences in a mundane sense of female or male, because in the realm of spirituality, there is no differentiation in gender, just like Brahma is a neutral noun. Shiva and Shakti are used in a sense of philosophical convenience, denoted the philosophical meaning of Consciousness and the Operative Principle. These are merely labels for understanding, it is only later in religions and people start to use them as God or Goddess. This usage is the same as the Yin and Yang symbols in Taoism that represents feminine and masculine characteristics but do not mean female

50 51

The doctrine of Vibration, p.103 A commentary on Ananda Sutram by Avtk. Ananda Mitra Ac, p. 1

or male in a mundane sense52. In the second shloka of Ananda Sutram further points out that Shaktih Sa Shivasya Shaktih Shakti is the force of Shiva. Shakti also can be termed in the name of Prakrti. Pra karoti iti Prakrti Prakrti means the force creating kinds that comprises of three attributes (gunas, binding string). The three gunas are Sattvaguna, the sentient force, Rajoguna, the mutative force, and Tamoguna, the static force. This philosophy is also described in Kashmiri Shavism as the three primary qualities (gunas) or feeling-tones that represent Maya in the lower level, as play in the fettered soul. Purusa (Siva: Consciousness) is the material and efficient cause of creation and Prakrti (Shakti: Cosmic Operative Principle) is the secondary efficient cause. This can illustrate in the example of the potter and the clay. The potter and the clay are both Purusa, but the energy of the potter molding the clay, his action, is Prakrti. Purusa is the efficient cause (the potter), the ultimate Creator of the Universe. He is also the material cause (the clay), the substance out of which the Universe is made. Hence, in Ananda Marga philosophy, the goal is the attainment of Purusa (Consciousness), not Prakrti (Cosmic Force). That is to establish oneself in Cosmic Consciousness through Eternity to acquire nirguna state. The ultimate goal is the

52

According to Dr. Wu

blissful Cosmic Consciousness, above the influence of Prakrti, imperishable and irreducible53. This is similar to view of Kashmir Shaivism that Sankara is the final goal. Shiva is symbolized as the ground or surface of awareness54.The reason behind this is that when one ideates on Shakti, one may develop occult powers, the ultimate union is with Prakrti, Prakrtiliinavastha, state of merger with Prakrti, not Cosmic Consciousness. This notion reflects one shloka from Bhagavad Giita, Lord Krsna spoke to Arjuna: Daevii hyesa gunamayii mama Maya duratyaya; Mameva ye prapadyante Mayametam taranti te. [This powerful Maya of the mind is my Maya. To overcome Her is a difficult task, But I liberate those who take shelter in Me.] Further, Anandamurti also propounds that there is neither attachment nor detachment from the objects created by Prakrti which means it is not the path of enjoyment or sacrifice, but the path of psychic equilibrium. As he noted, Prakrti is not the entity to be worshipped or denied, the goal is Parama Purusa, as the only object of ideation and adoration. By ideating on Purusa, ones whole being gradually

53 54

Subhasita Samgraha 1, p. 15-16 The doctrine of Vibration, p.107

becomes identified with It.55 In Ananda Marga sadhana, there is a combination of Shakta, Shaeva and Vaesnava systems of spiritual practice. Anandamurti terms a Shakta as one who has awakened the cognitive faculty and fight against the negative influence of the static principle. A Shakta is a viira who struggles ceaselessly against psychic impurities and physical ailments in individual life and against social evils, economic disparity in collective life. One never surrenders to pessimism and fight against the miseries of life with revolutionary zeal In the first stage of sadhana, one has to become a Shakta in order to acquire adequate shakti (power). In the second stage Prakrti is willing to take the shelter of Purusa, but the sadhaka is indifferent from the attainment of occult power, and remains absorbed in the flow of Cosmic bliss, the stage of Vaesnava sadhana. In the Vaesnava stage sadhakas remain totally unconcerned as to who is Purusa and who is Prakrti. Their only desire is to become one with Brahma in the flow of bliss. This is the spirit of Vaesnava sadhana in Ananda Marga56. The endeavor here is to allow oneself sink into the flow of Cosmic bliss and finally reach the Supreme goal of Nirguna, the last stage of Shaeva sadhana. The final attainment of the eternal stance is at the altar of Nirguna Brahma, Shaevavastha (the highest Shaivite stage of
55 56

Yoga Sadhana by Shri Shri Anandamurti Anandamurti gives the definition of Visnu as: Visou means all-pervading, expansive so the proper etymological meaning of Vaesoava is universalist

realization), Shaivite nirvikalpa samadhi (trance of indeterminate absorption). In conclusion, Kashmir Shaivism and Ananda Marga hold similar philosophy with few slight differences. As Shiva or Cosmic Consciousness is the final aim is held in both traditions. There may be some differences in the practical aspects of sadhana. There are also some correlations between Anandamurtis views on Tantra with Shri Aurobindos Integral Yoga. As both emphasizes on the importance/warning of the usage of occult power and the balance between bhakti, jiina, and karma yoga.

Reference Andre Padoux , The Encyclopedia of Religion,Tantrism: Hindu Tantrism Avatutika Ananda Mitra Acaarya , A commentary on Ananda Sutram, Calkata: Ananda Marga Pracaraka Samgha, 1991 Brian K. Smith, Encyclopedia of Religion, Second edition, Tantrism: Hindu Tantrism 2005 David Golden White, The Encyclopedia of Religion, Tantrism: An overview Mark S.G. Dyczkowski, The doctrine of vibration An analysis of the doctrines and practices of Kashmir Shaivism, Albany: State University of New York Press, 1987 Sri Aurobindo, The Integral Yoga Sri Aurobindos teaching and method of practice, Twin Lakes: Lotus Press, 1993 Swami Pratyagatmananda, Studies on Tantras,Tantra as a way of realization Shri Shri Anandamurti, Discourses on Tantra Volume I, Calcutta: Ananda Marga Publication,1993 Shri Shri Anandamurti, Discourses on Tantra Volume II, Calcutta: Ananda Marga Publication,1993 Shrii Shrii Anandamurti, Ananda Vacanamrtam Part I. Calcutta: Ananda Marga Publication Shrii Shrii Anandamurti, Ananda Vacanamrtam Part V. Calcutta: Ananda Marga Publication

Shri Shri Anandamurti, Ananda Vacanamrtam Part XXXIII, Calcutta: Ananda Marga Publication Shri Shri Anandamurti, Ananda Vacanamrtam Part XXXIV, Calcutta: Ananda Marga Publication Shri Shri Anandamurti, Namami Krsnasundaram, Calcutta: Ananda Marga Publication Shrii Shrii Anandamurti, Ananda Marga Carya Ccarya Part II, Calcutta: Ananda Marga Publication Shrii Shrii Anandamurti, Human Society Part II, Calcutta: Ananda Marga Publication Shrii Shrii Anandamurti ,Yoga Sadhana - the spiritual practice of Yoga, Calcutta: Ananda Marga Publication, 2010 Shrii Shrii Anandamurti, Discourses on Krsna and the Giita, Calcutta: Ananda Marga Publication Shrii Shrii Anandamurti, Subhasita Samgraha Part I, Calcutta: Ananda Marga Publication Shrii Shrii Anandamurti, Subhasita Samgraha Part VIII, Calcutta: Ananda Marga Publication