Professional Documents
Culture Documents
13 - Chapter 4 PDF
13 - Chapter 4 PDF
TANTRA SADHANA
Hindu Sadhana is basically a composition o f the Vedic Cult and the Tantric ( m!i
AH the rituals that are performed in the name o f Hindu Sadhana are either of Vedic on cm
SSdhana is of three types - VaidikF, Tantrikf and Misra. Out of these thuv
He also says,12
He who wants early liberation o f soul, may worship Lord Kesava according ;<>
In Tantra Sadhana all the rituals center round the human body which has bvcn
given the highest preference. According to Tantra, the human being is a miniature
universe3 -
All that is found in the cosmos can be found within each individual and the same
principles that apply to the Universe apply in the case of the individual being.4
1. BGP, 11/27/7.
2. ibid, 11/3/47.
3. TOP, 2/2.
4. SAKT, 1/10.
brahmande ye gunah sartti te tisthanti kalevare.
In human beings the surplus o f energy that is not being used to maintain iu
making Her proceed in an upward movement56 till 6akti becomes united with Siva -
In order to lead a Sadhaka to his highest goal, Tantra formulates a good numbei >'
rituals. The performance o f these rituals helps the Sadhaka to awaken KundalinT and to tn
one with the Absolute. All these rituals are linked up with body as Tantra gives the utm >st
importance on body.8
What modem psychologists mark was marked by Tantries long ago. They noth cd
the body - mind relation. The human body, with its psychological and biological
functions, is a vehicle through which the dormant psychic energy, Kundalini Sakti. cat be
A f
awakened to finally unite with Siva and be one with Sakti.
5. KUT, 6/7.
6. SAKT, 4/21
7. Ibid, 4/22.
8. KN, 1/31.
9. UM, p.395.
‘What defines Tantra is practice (Sadhana) rather than thought'.
It is not possible to discuss all the rituals for want o f space. Our scope of
A. CLASSIFICATION OF SADHANA
Kretchmer classifies into - (i) Asthenic, (ii) Athletic and (iii) Pygmy.
But Tantra classifies SSdhakas on the basis o f both physical and psychological
nature. Three classes o f Sadhakas are identified. They are - Divya, Vira, Pasu.*11
considered. These five ways are - Sthula (Gross), Suksma (Subtle), Karana (( ausal
Samanya (Cosmic), Saksin (Witness like). Now everyone is not competent to const-la
The Pasu man can hardly be expected to see beyond the Sthula or material aspos
o f things. In the Vlra man there is an urge to reach the plane beyond matter. T he i-m-
Vtra is he who fights the six enemies which obstruct the path o f spiritual advanceme nt
The man of Divya disposition is endowed with qualities which make him almost divine
The Pasu is a man whose inclinations are like those of an animal. He is a slave i<>
speech and is always mindful of the five tattvas (principles). He is physically stroiit
quiet, steady, sagacious and attentive to all. He is always contended and devoted to Ciu-v
He is fearless. He never swerves from the path o f truth and avoids all that is evil.14
B. CLASSIFICATION OF ACARA
The cause o f Brahmaijhood is neither birth nor sacraments; neither the studies ■'
It is Acara for which Sfidra becomes Brahmana and Brahmana becomes Sunn,
Tantra also prescribes different Acaras for different classes of people.17 Kuldrnm ■>
Tantra mentions seven kinds of Acara. They are18 - Veda, Vaisnava, Saiva. Daksma
better than Daksinacara. Siddhantacara is better than Vamacara. Kaulacara is better than
The Sadhaka rises step by step through these different Aearas till he reaches tin
seventh and the highest stage. In the first stage (Vedacara), cleanliness o f body and tninJ
✓
is cultivated. The second stage (Vaisnavacara) is that o f devotion. The third (Saiva) -
that is knowledge. The fourth stage (Daksina) is that in which the gains acquired in ti c
preceding three stages are consolidated. This is follow ed by Varna which is the stage I
renunciation. The sixth stage (Siddhanta) is that in which the aspirant comes to tin
definite conclusion. The final stage is Kaula. This is the stage in which Kula or Brahman
The first three o f these seven stages, i.e, Veda, Vaisnava, and Saiva belong
Pasubhava. Daksina and Varna belong to Virabhava. Siddhanta and Kaula belong
Divyabhava. Visvasara Tantra, alluding to the importance o f the Bhavas and Acara .
19
says.
He truly is liberated in this life who knows the seven Aearas comprised with m
three Bhavas.
C. TEC H N IQ U ES O F T A N T R A S R ITU A L S
19. Visvasara Tantra as quoted in CHI, iv, p. 243, article - “ The Spirit and Culture l
Tabtra.
The success of the performance of all the Tantric rituals is connected with iik
Sadhakas for whom those rituals are prescribed. Here lies the great importance of un
The performance o f rituals prescribed requires some techniques that are hidden anu
made these techniques known only by a qualified Guru. The Guru is the centripetal feu .
Our aim is to select some important elements of Tantra Sadhana and discuss then
importance as it is not possible to present all the elements in this chapter. We start -.■»«
discussion with the significant role of Guru. Besides Guru we shall present here n<
importance o f Sisya, Dlksa, Mantra, Puja, Cakra Puja, Kumaff Puja, Bali, Yamn.
1. THE GURU
The Guru is the point where the bird’s eye view and worm’s eye view of salvat 'i
meet, for he is the living incarnation o f God’s grace and the point where any devotee frs;
makes direct contact with the divine. He holds the key to the mysteries o f the scripture
He is the repository of the secret lore o f the Mantras and their applications in rit.ta;
and meditation. He is the successful Sadhaka, a Siddha, who has attained union w
/
God’s loving personality by identifying himself with Sakti by means of his Mantra and ik
power.20
*
Lord Siva Himself assumes the form of Guru for the salvation of mankind.*
,
yasmanmahesvarah saksdt
krtva manusa-vigraham
krpaya gururupena magriah
proddharati prajah
The derivative meanings o f Guru are given in different Tantra texts. In Agun<<.
The letter ‘Ga’ grants Siddhi. The letter ‘Ra’ destroys sins. The letter T is hi
un-manifested Visnu. The Guru consists of these three forms. So the Guru is the greater
o f all.
Kaulavalmirnaya and Yamala Tantra derive the word ‘Guru’ with the slightest
variation.
andhakuranirodhitvat gururityabhidKfyate
According to Tantrarnava24,
‘Gakara’ stands for knowledge and wealth, ‘Repha’ means the burner of sm-
A
‘Ukara’ means Siva and His identity. So Guru consists o f these three.
that dispels all darkness, all spiritual darkness, is the Guru. He is Guru who gives Siddh
FUNCTIONS OF GURU
The functions o f the Guru are many. Some o f them are as follows:
(a) The Guru causes the Sigya see the feet o f the God-head who is all pervasive *
(b) The Guru illumines humanity with spiritual effulgence and dispels all darkness
POSITION OF GURU
Universe28 -
gurumulam jagatsarvam
Guptasadhana Tantra says31 that Guru is Tirtha (Holy place), Yajna (Sacrirk
Dana (Gift), Tapas (Penance), Agni (Fire), Surya (Sun) and the whole universe is
Jnanasahkalm Tantra33 says that no relatives even friends, sons, father >
Only scriptures without the Guru cannot help a person in attaining salvation. *
CLASSES OF GURU
According to $adamnaya Tantra'1, the Guru is of two kinds - (i) Diksa (inn.
Acarya or the Guru is of three kinds - KarmT (Activator), Yogi (Yogi) and Jriani
(Wise).
According to Kularnava Tantra40, The Guru is of six classes. They are - Preraka
Vicara Guru, Anugraha Guru, Parasa Guru, Kacchapa Guru, Candra Guru, Darpana (in a
In order to be an ideal Guru, one must come into this earth with the highes
qualifications in the spiritual field and with die greatest capacity to face the mountainous
obstacles in the physical world. To shoulder the responsibility of the Guru is » '<
Tantra works have given long lists o f qualifications o f die Guru. It is not possible
to mention all the requisite qualifications o f the Guru for want of space. Some
Pandita (Scholar), Jnanf (Wise), Suci (Pure), Vakpati (Orator), Nirogf (Healthy). Bhadas
Agamas). Sarva-sastrartha - tattvavid (Knower o f all the Tattvas with meaning- >
Rudra Yamala Tantra55, Ydmalcr56, Kalikapurana 51, and other Texts mention »h
(Dwarf), Kunakha (Having bad nails), Syavadanta (Discoloured teeth), Strii >u:
NUMBER OF GURU
Tantra texts are not unanimous in case o f the number o f the Guru. According n-
may leave the Guru who is inexperienced and sceptic and may go to the other (nii
flowers at the attraction o f honey, so a Sisya goes from one Guru to other Gurus in seaic*>
o f knowledge.
WOMAN GURU
According to Tanttra, a woman has every right to be a Guru. Rudra Yamala ' l; v
In the whole process o f the Tantrie rituals Sisya plays an important role Si-o. ;<
takes direct part in all the rituals under the guidance of the qualified Guru . The success -
the performance of all the rituals mainly depends upon the ability of the Sisya .
MEANING OF SISYA
A person is called Sisya who dedicates and sacrifices his own body . wealth anti
life for the sake of the Guru and teams Yoga from the Gum63
6 1 . RUY, 2/107-109.
QUALIFICATIONS OF SISYA
✓
Tantra texts have mentioned some special qualifications of the Sisya . Accordim
^ fyA / r
to SSradatilaka , a Sisya must be Kulina ( bom of noble family ), engaged in achieving
passionless, well-wisher of the beings, detached from atheists, devoted to own duties ai ■<■
parents, always engaged in the service of the Guru with physical, mental and financi i
abilities, devoid of any sentiment against the Guru, ready to sacrifice his life in order
Tantra also says that a 'Sisya should be restrained, modest, pure, revered, patiei ■■
able to perform any task, bom of noble family, wise, self-controlled and of good conduct
Tantra further says that a Sisya must be virtuous, holy, devoted to the Guru, se"
DISQUALIFICATIONS OF SISYA
The Guru must not initiate a person and make him his (Guru’s) Sisya if the porsi n
censurer, fool, critical of holy places, devoid o f respect for the Guru, idle, i!l-dress< d
weak, arrogant, sick, always dissatisfied, enraged, greedy, violent, malicious, harsh-torn o
rich by dishonest means, having illicit relation with other’s wife, envious of the learre,
persons, proud o f teaming, corrupted, cruel, wicked, gluttonous, heartless, vicious and i
famed.
CLASSES OF SISYA
/•
Tantra speaks of three classes of Sisya. They are Adiyogya, Madhyayogya a no
Antayogya. They are also called - Adhama, Madhyama and Uttama respectively.
At the time o f Diksa, the Sigyas become very much devoted and later on
The Sisyas who are devoid o f knowledge and whose valour has been destroyed >v
The Sisyas who are without reverence at the initial stage, who are with reverenct
at the middle stage, and who have much reverence in the final stage are called Antayouw
or Uttama.71
TEST OF SISYA
A
Despite all the requisite qualifications, the Sisya has to undergo some tests rru«d<
The Guru will take tests o f the Sisya on the knowledge and activity.75
The Guru engages the Uttama Si?ya (best disciple) into ignoble works and h*
✓
Adhama Sisya (worst disciple) into honourable works. Sometimes the Guru gives biasseu
passes such tests is eligible for being initiated into the Tantric Cult by the Guru.77
Tantra says78 that when the Guru and the Sisya live together, they test each othe
The Si^ya tests his Guru by different signs. The Sisya notices joy in Guru at h.
✓
passes the tests taken by the Sigya.
3. DHCSA
cannot understand this language. It can be easily understood by only initiates. The adept
who wants to participate in the whole gamut o f the Tan trie rituals, is to attend a ceremon
entrance into the kingdom o f the Tantric Cult. It is compulsoty for all Tantra Sadhak t -
There can be no liberation without Dlkga. It involves one-to-one inter-personal cont »><
/
between the Guru and the Sigya. Without proper initiation, the incantation of Mantra ami
Mantra becomes conscious and brings the desired result of spiritual awakening. Through
initiation, Guru imparts the practical lesson to make use o f Mantra and Yantra.
MEANING OF DIKSA
The word Diksa comes from the Sanskrit Vdo (dyati) meaning ‘to cut oi
destroy’.82 In the initiation all negative forces are destroyed in order to gain the supreme
state of existence.
A c c o r d i n g t o o t h e r s c h o l a r s , t h e w o r d D i k s a i s d e r i v e d f r o m t h e V ’ D i k s ' m e a n m * .
‘ t o c o n s e c r a t e o r p u r i f y ’ . U s d e r i v a t i o n i s V D i k § + a + t a p . 8 3 T h e S a d h a k a ' s sou*
p u r i f i e d f o r t h e u n i o n w i t h S a k t i t h r o u g h D i k s a .
D i k s a i s d e f i n e d i n T a n t r a 8 4 -
T a n t r i c s e e r s .
A c c o r d i n g t o Visvasara Tantra 8 5
T a n t r i c w o r k s .
A c c o r d i n g t o JHaridrmva Tantra,*6
A s t h e S i s y a g i v e s a l l t h e w e a l t h i n c l u d i n g m o n e y , j e w e l s , g o l d , c l o t h e s e t c . , to ho
G u r u , a l l t h e s i n s o f S i s y a a r e d e s t r o y e d . S o i t i s c a l l e d D i k s a .
A c c o r d i n g t o Saradatilaka*1,
divyajnanam yato dadyat kuryat papasya samksayam
tasmat dikseti samprokto desikaistantravedibhih
8 3 . N T D , p . 1 7 9 .
8 4 . A s q u o t e d i n A T V , p . 5 5 .
8 5 . A s q u o t e d i n T M V , p . 2 8 8 .
8 6 . J N , 2 4 / 1 - 3 .
8 7 . S A T , 4 / 2 .
✓
The Tantric teachers call it Dik$a as it gives divine knowledge and destroys sin
.
According to Sataratnasamgraha ,
88
As it imparts pure knowledge and frees self from three Malas, it is called Diksa
YogimTantra says89-
In this world, Diksa instantly destroys all sins committed by mind, action anc
AIMS OF DIKSA
Mayiya and Karma Malas. Its natural manifestation is not possible due to the influence •
these bondages. 0ik§a frees Self from three impurities (Malas). So the aim o f Dlk^av -
to free oneself from bondage and lead to the path o f liberation. Salvation is not possible
EFFECTS OF DIKSA
Moreover he has not to perform other religious rites like penance, vow etc.1'
As iron is turned into gold when iron is compounded with mercury, so initials
if advice (Diksa) is given to and taken by without the test of the Guru and the Sisya made
by each other.
d ik s a a n d a g e
PLACE OF DIKSA
*
Kanana (Forest), Punyaksetra (Holy places), Udyana (Garden), Naditira (Bank of n<.
river), Dhatri-Vilva-Samlpa (Under myrobalan and bel tree), Parvatagra (lo p of hil -
Kanyasrama.
TIME OF DIKSA
Bright fortnight is considered much auspicious. Till the fifth lunar day of the dmi
According to Agastya Samhita,103 both the fortnights are auspicious for initiator
Besides these, Solar and Lunar eclipses are given much importance for initiatior
Yogim Tantra105 says that during the period of Solar and Lunar eclipse
Yugadyatithi and Manvantara tithi, fourth, fifth, eighth and fourteenth Lunar days tie
auspicious. The A$tamTand CaturdasT are for Saktidiksa and Caturthi for GanesadTksa
eclipses.
Tantra108 says that no time is to be calculated if the initiation takes place <>
108. ROT, p. 68
Sigya, the Guru initiates his Sisya. On the day just before the initiation the Sisya obser e
fast,110 lies on bed of Kusa grass and utter the Mantra or Mantras as directed by tu
Guru.1"
In the beginning, the Sisya waves articles o f worship before the Guru a i.
‘I worship you’. The Guru says - aum arccaya, Worship me. Then the *Sisv;.
worships the Guru with Upacaras."3 After it, the Guru performs all the necessary ritual'
Performing all the relevant rituals, the Guru says the Mantra into the right ear of the Sisva
Z' s S
for three times and into his left ear for one time. In case o f woman Sisya and SOdra "Sii-A .
the Guru says the Mantra into left ear for three times and one time into the right e a r 11‘
A
The Sisya has to offer Daksina (honorarium) to the Guru after the performance
important feature o f Modem Psychology, are recognized in Tantra. The Guru knows h<-
•” t -
ability o f the Sijya and confers only that Diksa on a Sisya which he deserves as the Gnru
s
has the capacity o f grading them. As there are individual differences among the Sis> a -
Niradhara.
Sadhara has the right to Nitya, Naimittika and Kamya."8 Niradhara is the granny
o f liberation."9
According to some scholars120, Dik$a is o f three fold - (i) Sambhavf, (ii) Sakti <<ih
Mantrf.
Abhyantara (Internal).
Tantra has mentioned the names o f other Dtk§a,. They are as follows -
Moksaprada Dik$a is divided into seven - (i) Kriya Diksa, (ii) Varna Diksa. <.in
Kala Diksa, (iv) Sparsa Diksa, (v) Vag Diksa, (vi) Drg DlksC (vii) Manasa Diksa12’ etc
Besides these, we find other names o f Diksa.125 They are - (i) Samaya. in
We find other names of Diksa - (i) Sambhavl Diksa126 (ii) Kauliki Diksa 27 - hi
Pasupasa-mocana-karin? Diksa.
Tantra has glorified the position of women by allowing them to hold the most
honourable post o f Guru. The Woman Guru must be qualified with the follow, mu
qualities.128
(Bom of noble family), Kulaja (Bom of Kaula family), Candrasya (Moon-faced) anu
benefits
A widow cannot be a Guru.130 But a widow having sons can be a Guru and inittau*
initiated by his mother by her own Siddha Mantra, he will surely enjoy the world and then
qualified.137
nija-hda - tilakaya jyesthaputraya dadydt
dI ks A AND BROTHER
A brother cannot initiate a brother138
tatha bhrata bhrataram naiva diksayet
But a brother also can initiate a brother by a Siddhamantra.139
4. MANTRA
In all religious traditions, the words spoken in rituals are regarded as a special s u b
class of the entire corpus of possible utterances, in terms of their author, content, f o n
There is no doubt that the role o f Mantras is fundamental to Hinduism. The • !'
quoted words from Principles ofTantra, “From the mother’s womb to the funeral p\ r<
Hindu literally lives and dies in Mantra” sound very pompous now a days. Nevertheless
they express a truth that for Tantric Hinduism - and for a thousand years, most Hindu i n
has been either Tantric or Tantricized - is underlined by the fact that Mantra' sastre
often taken as a name for Tantrasastra. The doctrine ofTantra is that of the Mantras 41
element has its most diversified play in Tantra. Mantrasadhana is the main theme
Tantra.141
diagrams (Yantramurti) and as sound (Mantramurti). The sonic form of deity is a Mantra
142. CHI, iv, p. 250: Article - The Spirit and Culture o f the Tantras.
from ‘Tantra’ or liberation from the bondage of the Samsara or phenomenal world.
The root ‘man’ which means to think, is also the root word o f ‘Man' (Manaxa
✓
who alone o f all creation is properly a thinker. Mantra is the manifested Sabda-Brahma
Tantra says that Mantra is so called because it is achieved by mental process, 4'
manamnmantramityahuh
Pihgala Tantra147 says that as the thought o f the total knowledge emerges fron
dangers, as the Sadhaka thereby is led to ponder over God o f immeasurable refulgence toai
Prapancasara149 also says that Mantra is so called since it saves from all danger •
M em Tantra150 says that as Mantra is the performer of Dharma, Artha, Kama ..rut
Moksa, it is so called.
mixed genuine and quasi-morphems arranged in conventional patterns, based on cod it'km
esoteric traditions, and passed on from one preceptor to one disciple in the course n <
FORMATION OF MANTRA
words and Mantras are originated from KundalinT152 which is a form o f ‘‘Sabda Brahma
The seed form o f Sabda Brahma is Para, the budding state is PasyantT, the unman itesto-
primordial sound Nada and from Nada emerges Nirodhika, from Nirodhika ernerce
Ardhendu and again Bindu, and from Bindu, Para, PasyantT, Madhyama and Baikhar
explanation,155
‘ Nada is thus the first emanative stage in the production o f Mantra. The second t-
Bindu or Sabda-Brahma. The third is Tribindu (Bindu, Nada and BTja) or Kamakala. '• >u
fourth is the production o f Sabda as Matfkas which are the subtle state o f the subsequen t h
manifested gross letters (Vamas) and the last is these gross letters (Sthiim
sabda), which compose the manifested Sabda or Mantra composed of letters (Varna
Mantra is intoned in the proper way according to letter (Varna) and rhythm
(Svara). For these reasons a Mantra, when translated ceases to be a Mantra, The soumF
heard and uttered in the translation are not the body o f the Devata. We are then • »
dealing with the same sound, but with a translation in another language, with other sound
giving the meaning to the intellect of the Sanskrit Mantra. This shows that Mantra is >m
All mantras are words, but all words are not Mantras. An ordinary collection ■
words is something gross. These are all else, forms of Sakti. But the Mantra of which ■
speak is the Devata Himself or Herself in Mantrabody. Mantra is thus a mass of radian'
energy.157
All the sounds are made up o f fifty or fifty one letters o f the Sanskrit Alphabet
All the sounds are modes and modifications of the one power o f the Mother. These lett< r
are,159 therefore, called not the Mother Herself, but Matrkas, the mothers w<>.
The most important type ofMantra is the Bija Mantra or the Mantra as a seed, h <■
the Bija Mantra162 that makes visible the form of die Devata. These Bija Mantras canot x
called language since they convey no meaning to ordinary men.
These Mantras are generally mono-syllabic sounds. Every God or Goddess ha-*
got a Bija Mantra. The Bija said to be the micro-cosmic sound representation of
ultimate essence of a God or Goddess.
Some of the Bijas are given below163
Bija f Devata
HAUM SIVA
KRIM KALI
SRIM m a h A-l a k sm T
str Tm TARA
DOM DURGA
AIM SARASVATI1
GAM g a n e Sa '
KLIM KRSNA
"r X m RAMA
GHRIM SURYA
GAM GANGA
MAM m a n a sa
mono-syllabic, disyllabic and tri-syllabic words which have apparently no meaning eithe
separately or in combination.
Mantra is not the same thing as prayer. For a prayer a person may employ an-
words that he may choose, but in the case of a Mantra, definite letters are considered
/
necessary which are deemed to be the forms in which Sakti manifests Herself to in.
worshipper.165
NUMBER OF MANTRA
O Beloved! There are tens of millions upon tens of millions, nay a hundic-
According to some Tantra texts, there are seven crore Mantras.16* Some say tha.
Tradition recognizes the number of Mantra as infinite. But, in fact, the number
DIVISION O F MANTRA
Mantras are divided into male, female and neuter.171 Masculine Mantras end n>
‘HUM’ and ‘PHAT’. Female Mantras end with ‘SVAHA’. Neuter Mantras end n
‘NAMAH’.
Some Tantra texts divide Mantras into two172 - (i) Saumya and (ii) Saura. Saum .
Mantras are Mantras of female deities. Saura Mantras are Mantras o f male deities.
Mantras that are alive with their life force, give all success173 -
Bereft of all this conscious - power Mantras are combinations o f mere letters.1
§atcakra.175
The utterance of a Mantra without the knowledge of its meaning or of the Mantm
AWAKENING OF MANTRA
Tantram , there are various ways for making a Mantra living. Thus it is stated that on Hr
bones, one should mutter the Mantra from sunrise to sunset. After finishing the process
in order to secure full effect.179 But special emphasis is laid on 108 times.160 In H r
10800 and 00 resembling 2 horizons - the North and the South poi
b) The sky is divided into 27 Naksatras each having 4 sectors of 30° each, i
2 7 x 4 = 108.182
c) The moon crosses 1 Naksatra in 54 hours which, if divided into day and night
gives 54 x 2 = 108.183
d) Ten or its multiplies belong to the Aryan cadre and eight to the Dravidian
authority of the Vedas, they had to make a compromise with the Dravidiath
Hence Mantra has Jatakasauca and Mrfasauca.186 Mantra is to be repeated for removim-
these two Asaucas. Siddhi is obtained if a Mantra is made free from these two Asaucas
Only faultless Mantra is powerful. The Mantras that are faulty cannot protect me
Sadhaka.188
Dogas.190
Samskaras for the removal o f Dosas o f Mantra.192 Those ten Samskaras are -
Dipana, Gupti.
USE OF MANTRA
Tantric Mantra is concerned with the Tantric rituals. So a Mantra cannot be usee
without some reason. It is not uttered as an involuntary noise but for a purpose. \
intention surely is always there. More specially Tantric texts assign a use and thu
purpose, to Mantras.193 The name of the sage, the metre, the deity and the Viniyoga hi
MANTRA-SIDDHI
devata-guru-mantranam ekahHdvanamucyate.
Every colour has its life - sound and in turn, every sound has its form - eolom
All Mantras have their corresponding colours and forms. Tantra indicates the colours •
POWER OF MANTRA
Mantras have the power to remove ignorance (Avidyi), reveal truth (Dharma) ami
realize release (Mok§a). Vakyapadiya makes clear that repeated use of correct Mann a -
geometrical patterns and figures corresponding exactly to the quality, strength and rhythm
of sound.200
Yantra is a diagram engraved, drawn or painted on metai, stone, paper or other material
wearing on the neck, arm or lock of hair as an amulet, (ii) one taken as identical w ith On
deity.
Mantra. The deity worshipped on die Yantra immediately becomes favourable. Yantra i
also called because it removes all pain arising from such fault as love and anger.
Many Tantra works deal with Yantra. Some of them are Pmpancasara Tantn.
There are nine triangles, five o f which have their apex pointing upwards I h
Bindu is situated in the smallest triangle pointing downwards. Them there are two pairs >-
ten triangles, then eight-petalled lotus, sixteen-petal led lotus, then three circles, then thru
boundary lines with four gates, these two latter being the outer sections of the Yantra am
the lotuses o f eight and sixteen petals being the inner section o f the Yantra. There are r
all 43 angles. Some works make 44. The part of the Cakra within the boundary lines >
The Tantric Sadhaka aims at realizing his identity with the Yantra, the Mantra, tin
Guru and Devi. Tantra says that the Sadhaka may secure whatever he wants \
Agneya Yantra to be drawn on a pile in a cemetery and buried near the house of on<
The Tantraraja Tantra209 provides that Yantras that yield all desired obje.r
birch leaf with paste o f sandal wood, agalochum , camphor, musk or saffron and should -><
worn on the head or the arms or neck , waist or wrist or one should worship them atie*
that when the Sadhaka concentrates upon the Mantra utilizing the particular Yantra as .
physical object that Yantra becomes an idol o f die Deity and the physical part of ti >■
object begins to expand within the mind o f the Sadhaka. His own personality slowK gets
transformed from the original quality o f crudeness and becomes free from egoist h
tendencies.210
6. PUJA
In the most general terms both the Vedic and the Tantric rituals involve
the site, utensils, offering substances and human participants fit - for divine service,'1
The mode of worship slightly differs according to different sects. Some commor
service o f a single individual, often performed in the privacy o f one’s home. Even whet
priest assisted by several attendants performs the Puja in a temple, the rite retains much >i
the same character, only now, personal devotion has become public duty.212
Puja is the best method for establishing relation between man and the Suprem
Being.213
TYPES OF PUJX
PLACE OF PUJX
A Sadhaka worships DevT in the lonely place. That DevT Herself accepts leave
Well-bathed Sadhaka sits facing the east or the north at the time of Puja.21(1
A Sadhaka should salute Ganapati and his Guru with folded hand and worshi
/ ^
Goddesses facing the east or the north. But in case of Siva Puja, a Sadhaka should alwa\
213. CC,p.94.
But Kali Tantra219 says that the Sadhaka should not worship Mother Kalit- i*
BHUTA-SUDDHI
The purification of elements is a necessary part o f the Tantric Puja. It involve-
visualizing the refining o f the worshipper’s own body by a process of inwardly re-enact
the destruction of the cosmos and the re-absorption of the basic elements into primal
undifferentiated matter.
The human body is composed of five elements - earth, water, fire, air and eth. i
The purification o f elements in the human body with the connection of Brahman <
NYASA
Nyasa is the necessary part of the Tantric Puja. All the parts o f the body art
sensitized by placing the finger-tips and palms of the right hand on various sensor
awareness zones. A common practice is to accompany each placing of the fingers on tin
body with a Mantra, so that with the Mantra’s powerful resonance the adept may gradua l 1
project the power o f divinity into his own body. Tantra provides different kinds ’
Nyasa.222
MUDRA
postures. Ritual postures of the hand provoke a subjective reaction in the mind of uk
adept. Mudras are symbolic archetypal signs, based on gestural finger patterns, taking ttu
place, but retaining the efficacy, of the spoken word. They are used to evoke in the m i n e
ideas symbolizing divine powers or deities themselves in order to intensify the adep>
It is said that there are 108 Mudras, of which 55 are commonly used. The Mats\ 1
Mudra is formed in offering Arghya. The Yoni-Mudti is shown with the object »
invoking the DevT to come and take Her place before the worshipper, the Yoni being
considered to be Her Pitha or Yantra. The Upasana Mudra is the outward expression w
inner resolve.
UPACARA
Svagata (Welcome), Padya (Water for washing the feet), Arghya (Offering of unboih <i
for sipping), Snana (Water for bathing), Vastra (Cloth), Upavita (Sacred thread), Bhugana
(Jewels), Gandha (Scent and Sandal), Pugpa (Flowers), Dhupa (Incense stick). Dips
Namaskara.
sarvopacaravastunamabHave bhavanaiva hi
Besides these items o f worship, beating o f drums, ringing of bells and presentation
dramandala, Yantra, Pratima, Water and Salagrama Sila are the Pujadhara. In all these
✓
Sakti is to be worshipped.
Yantra as Devi resides there where AparajitiC Jaba. Sukla or Rakta Karavi or Drom,
PRA TIM A
Pratima is nothing but means for aiding Dhyana or Japa. A Sadhaka reaches
highest goal through it. Pratima worship is a means to realisation. When we gain >>u<
In the Bhagavata Purana 234, we find references to eight different types o f image
Images made o f stone, wood, metal, sand, jewel and those which are in picture <
manomay1manimayfpratimastavidha smrta.
Some scholars justify the worship o f Image with the help of the Arundh; t
Nyaya.235 Vasistha is a name o f star among constellation of Ursa Major (Great Bean
Arundhati is another star which resides by the side o f Vasistha. Arundhati is not easn\
recognized for its small size. Vasistha is shown first in order to recognize Arundhau
When Vasistha ia known, Arundhati is also known easily. Scholars call it Arundhat
identification o f subtle form. Here lies the importance of the worship of Pratirrui
The milk o f the cow is produced from the blood o f the cow. Blood circulate
through veins in the whole body of the cow. But milk is not found in any other part of nit
Pratima.
Moreover, modem psychologists admit that mind cannot concept anything without
, . JV t
its image.
Tantric images are worshipped after the performance of all the rituals. Sakti can
take any form that is imagined and worshipped by the Sadhaka. The Divine Mothei
(Sakti) favours the Sadhaka with Her grace and appears before the Sadhaka.238
is a ttr ib u te d to th e A d K a ra o f W o rs h ip . S o th e S a d h a k a w o rs h ip s th e A d h a ra .
T h e d e ity is n o t d e s c e n d in g fro m th e d is ta n t h e a v e n o f th e V e d ic c o s m o lo g \ b u t
d ra w n o u t o f th e v e ry h e a rt o f th e S a d h a k a a n d a s k e d to b e c o m e m a n ife s te d in s o n n
c o n c r e te o b je c t in t h e r i t u a l . 239
VISARJANA
c a lle d V is a ija n a o r im m e rs io n .
7. CAKRA-PUJA
T h e G o d d e s s is re p re s e n te d b y a Y a n tra . T h e re is a le a d e r o f th e C a k ra I n
/ /
T h e w o m a n p a r tn e r ts k n o w n a s S a k ti. S a k ti is g e n e r a lly s e le c te d fro m a n d a m o n g
th e f o l l o w i n g . 243
2 3 9 . U M , p . 1 1 2 .
2 4 0 . A s q u o te d in H D S , p . 1 0 0 .
2 4 1 . M N , 8 /1 9 5 ; K N T , 8 /1 0 3 .
2 4 2 . K N T , 8 /1 0 5 .
2 4 3 . R e v a tt T a n tr a a s q u o te d in P T , p . 5 4 8 .
Nati, Kapalika, Vesya, Malini, KangkSmaiini, Candali, Kulali. Rajak
-t ^ — —
Napifahgana, Gopini, Yogini, Suddha, Brahmani, RajakanyakS, Kocangana, Sa'nkhakarip
Mahanirvana Tantra244 favours one’s own wife for the Fifth Tattva in Cakra Puia
The place o f Cakra Puja must have a pleasant arona, with incense burning, anu
serene atmosphere. Castor oil lamps, which produce a violet light, are considered an idea
stimulant.245
While in a Cakra, one must abjure fickleness, gossip, garrulity, spitting etc.24'
When, however, the Kali Age is in full sway, the circle should not be concealed
There are various kinds of Cakra, such as the Vira Cakra, Raja Cakra. Deva Cakr
This ritual begins with the initiation of the participants by the Guru or Cakresva- i'
He is the leader o f the Cakra. Each Sadhaka sits with his Sakti on his left. The Guru -U'
in the center o f the Cakra with his Sakti.250 Thereafter, each Sadhaka worships n
After the consumption of the first four Makaras, the Fifth Makara (Maithuna) ~
consumed.252
In Cakra Puja, sex plays the vital role of transforming a man and a w om an inn.
8. KUMAIU PUJA
Mahakala Samhita says254 that Virgin worship is the best means to win Lord Si\ a
t ^ tTy X 3 ek Ad a §T 11
caturthT 4 d v Ad a St 12
pa Wcam T 5 t r a y o d a §T 13
s a ^ th T 6 C A TU R D A ^r 14
Kumari Puja is specially prescribed during the Navaratri festival. Nine forms ■
Kumar! are257 Hrilekha, Gagana, Rakta, Matocchasama, Karaliki, Iccha, Jnana. Kri\ i
Durga.
In Kimya and Naimittika Puja, only one virgin is worshipped. But in Durga Puia
a group o f virgins is worshipped.259 The most beautiful Kumari is selected Chief Kumar i
She is worshipped first. Other virgins are also worshipped later on. The Kumari is taC t
away to the temple for worship with the sounds o f drum beating and music.260
After performing Puja, the Kuman is offered Padya, Arghya, Dhupa, flowers am
children achieve puberty earlier because o f the favourable climatic and cultural factor
Among girls the puberty period is usually between 11 to 16. Sexual development is tt<
central tact o f adolescence. It is the period262 of stresses and strains. The Hadow Repoo
There is a tide which begins to rise in the veins of youth at the age of eleven »■
twelve. It is called by the name o f adolescence. If that tide can be taken at the flood, ant
a new voyage begun in the strength and along the flow of its current, we think that it w I
move on to fortune.
For the proper sublimation o f sex instinct and channelization of sexual oners. \
Kuman Puja was probably introduced by the great Tantrics who were psychologists ah
It is scientifically proved that when a child remains in a mother’s womb, that mothe
behaviour influences the child in womb much. So this particular ritual concerned on I
with the Kumans has much importance. If motherhood is attributed to a Kumaff during
9. BALI
Human sacrifice and Animal sacrifice were common to the Hindu tradition -■
human flesh finds mentions in the Rgveda, Aitareya Brahmana, Vajasaneyi Samhita ask
sacrifice.265 Human sacrifice was abolished by the British Govt, during their rule in India
Though human sacrifice is prohibited, the offering o f one’s own flesh and blood -
ANIMAL SACRIFICE
Animal sacrifice was in vogue in the Vedic period.271 Yogitfi Tantra11' prescribo
different kinds of animals for different castes. Birds are also included in Animal Sacrifk
Different Tantra texts and works prescribe different kinds of animals and birds f «
Animal sacrifice.
Mrga, Chaga, Mesa, Lulapa, Sukara, SallakT, Sasaka, Godha, Ktirma, KhadgT etc
Kum ar! Tantra277 and Tripura Bhairav7Tanlra2n also prescribe different kinds o
AG E FO R A N IM A L S T O BE S A C R IF IC E D
S A C R IF IC E O F FE M A L E A N IM A L S
stripasurna ca hantavyah
But KatikS Purana281 and Yogini Tantra282 allow female animals in a group.
275. M M , 2/4/6-7.
276. M N , 6/104-105.
277. K U M , 4/8-9.
278. T B T , 14/5.
279. Y O G , 2/7/164.
280. TG U , p. 29 ; M N , 6/7.
282. Y O G , 2/7/169.
RITES CONNECTD WITH BALI
Following rites are connected with the Animal sacrifice. Suppose a goat i
sacrificed. The well-bathed goat is placed before the Devi! Uttering Bhutapasaran
Mantra, , Phat Mantra, the Sadhaka worships the goat. Then he says aum pasupTisav
vidmahe ........ Mantra in the goafs ear,283 Then the Khadga is worshipped with th
Mantra
Then the goat is dedicated and is placed on the land and chopped off.285 It is ordained th;
the head of the animal to be sacrificed should be chopped off by one stroke only.'8'1
After Balidana the flesh with blood of the goat is offered to the Goddess.287
SIVA-BALI
✓
Importance of Siva-Bali is mentioned in Kauldvalmimaya. The Sadhaka wh
does not perform Siva Bali is not worthy of worshipping Devi. Devi comes in the guise <
Siva Bali is performed at the root of Bel tree, in the field and in the crematioi
ground.289
10. PANCA-MAKARA
Generally Tantra invites attacks from all comers only for its Panca Makar;
Sadhana. No other philosophy in the world has introduced such a Sadhana in their rituals
MEANING OF PANCA-MAKARA
Madya (Wine), Mamsa (Meat), Matsya (Fish), Mudrii (Grains or parched rice) an.
Maithuna (Copulation).
Each word o f Panca-Makara begins with the Sanskrit letter 'M a \ So it is termed a
Panca-Makara.
Madya means wine. Tantra has discussed the process of preparing wine.
Various kinds o f wine are mentioned in Tantra.293 Madya paves the way for liberation .'
Meat is praised in Tantra. It is said that Brahma resides in the meat of animal. Visnu ii
odour, Rudra in juice and Paramatma in joy that is derived from eating flesh.297
Matsya means fish. Various kinds o f fish are offered to Tantric Goddesses.29"
According to Mafianirvam Tantra, the Sadhaka’s own wife is preferred for copulation ,n
ANUKALPA
According to some Tantra texts305, Pafica-Makara is for the Sadhakas of high rati
not available, other object is taken in lieu o f the main object. This substitution is calle.
Vaisya. Liquor made from rice in case o f a Sudra or coconut water in a copper pot.
Mimsa : The substitutes are mSskaiai, garlic, ginger, sesamum and salt.
Matsya: The Paniphala, masur dal or white brinjal or red radish or red sesamum may tv
Mudra: In place of parched kidney bean, the substitutes are paddy, rice, wheat and grain
Maitbana: The offering of Karavlra and Aparajita flowers with hands in the Kacchapa
Madya : Molasses and juice of ginger are mixed. Then it is called Sura. It is tor the
Brahmanas. Coconut water kept in the bell metalled vessel is for the Ksatriyas. Honey .
Male Female
Brahmana Brahmana
Ksatriya Ksatriya
Vaisya Vaisya
In absence of these
Some scholars favour the subtle meanings of Madya, Marhsa, Matsya, Mudra an
11. SAT-KARMA
Tantrics prescribed Sat-Karma for conquering over the obstructions and difficultit
that a Sadhaka faced. But in course o f time, it was misused by the pseudo-Tantric
Sat-Karma is also dealt with in Vedic Literature. The Rgvedaw deals with spei -
for curing diseases and prescribes anti-dotes for various poisons. In the Atharvawda
* /
there are numerous hymns styled ‘Satrunasana’ and charms for driving away or destroying
MEANING OF SAT-KARMA
The word Sat-Karma means ‘six rites’ or some mean it as ‘six cruel rites’. Sat
Karma consists o f Santi, Vasya, Stambhana, Dve$ana, Uccatana and Marana.” '
S /
Santi : Santi means the technique by which diseases are cured o f and all the outsidi
Vasya: Vasya or Vasikarana means the technique by which one can influence the mind o
others.313
Stambhana : Stambhana is the stupefaction that can dull the mind and senses o f others
Dvesana: Dvesana is the creation o f ill-feeling between two parties and thereby separatim
Uccatana : Uccatana is a technique by which one compels other to leave his own place. ‘
(Season), Tithi (Lunar Day), Var (Day), Pancatattva (Five elements). Mantra, Bija Mantra
Varna of Devata and Mantra, Asana and Mudra (Gesture), Vastra Varna (Colour of cloth
Dik (Direction), Japa Dik (Direction for Japa), Lekhana Dravya (Writing articles), Saki
(Female Partner), Madya (Wine), Dravya (Articles), etc. Tantra works which deal win
Vidya323, Kubjika Tantra326. All the elements of the application method of Sat-Karma ar
Yogint Tantra, Kamaralna Tantra, Uddisa Tantra, Mantra Vidya. Kuhjika Tanir,