The Practical Cult of Spirituality

To remain satisfied with a little is contrary to human nature. That is why, since the dawn of creation, human beings have been worshipping the Supreme Entity. People longed for supreme knowledge, for indirect and direct spiritual realization. This fundamental human yearning for supreme expansion led people to discover the practical cult of spirituality. Moreover, it created in the human mind the sense of inquisitiveness, the spirit of dedication, and the thirst for knowledge. It is because of these noble qualities that human beings have become what they are today.

The divine revelations experienced by the sages of the ancient Vedic age through their meditative vision have been compiled in the Vedas. Thus the Vedas have to some extent quenched the human thirst for intellectual knowledge. But they have not quenched the thirst for supreme knowledge, the fundamental thirst of human life. That thirst can only be quenched through the illuminating realizations of sádhaná [spiritual practice].

There is no reliable evidence to suggest that in the Vedic period spiritual knowledge was handed down from preceptor to disciple. As far as we know from the history of spiritual sádhaná, Lord Shiva was the first to propound it, and He gave this spiritual cult the name Tantra. Tantra is the secret behind spiritual progress.

The scriptural definition of tantra is Taḿ jád́yát tárayet yastu sah tantrah parikiirttitah [“Tantra is that which liberates a person from the bondages of staticity”]. Taḿ is the acoustic root of staticity.

Tantra has another meaning as well. The Sanskrit root verb tan means “to expand”. So the practical process that leads to one’s expansion and consequent emancipation is called tantra. Thus sádhaná and Tantra are inseparable.

Strictly speaking, theoretical knowledge cannot be called Tantra. Tantra is a practical science. Hence in Tantra the importance of book knowledge is secondary. The practical process of Tantra begins with the physical and progresses to the physico-psychic, then to the psycho-spiritual, then ultimately results in [the supreme spiritual stance,] ensconcement in the átmá [self]. [This scientific process sets it apart from many other schools.]

As the practical aspect is the most important factor in Tantra, the greatest emphasis is placed on the preceptor-disciple relationship. The disciple must do intense spiritual practice to be worthy of the preceptor’s instructions at every stage of development.

And it was for this reason that Sadáshiva never wanted the Tantric teachings to be written down. However, in course of time, due to a lack of competent preceptors and disciples, Tantra was about to be lost to society. It therefore became an imperative necessity to put the teachings in book form to save them from total extinction. There are presently sixty-four Tantric texts.

Tantra is broadly composed of two parts – nigama and ágama. The former is mainly theoretical; the latter practical. As the Vedic scriptures are not based on practical instructions, some people are inclined to categorize them as nigama.

According to the Rudrayámala Tantra,

Ágataḿ Shivavaktrebhyo gataiṋca Girijáshrutao;
Mataiṋca Vásudevasya tasmádágama ucyate.

[The science which comes from the mouth of Lord Shiva, goes to the ears of Párvatii, and is approved by Lord Krśńa, is called ágama.⁽¹⁾]

No serious or sincere Tantric can agree with this shloka [couplet]. Why should the science which was propounded by Lord Shiva need to be “approved by Lord Krśńa”? The Rudrayámala Tantra was formulated much later than Lord Shiva. This shloka was cleverly included in the Rudrayámala Tantra by the protagonists of the Vedas.⁽²⁾

Guru and Disciple

Kśurasya dhárá nishitá duratyayá. [Literally, “The edge of a razor is very sharp and difficult to walk on.”] This path, to walk upon, is like a path strewn with sharp razors. The disciple has to tread the path with extreme caution. The disciple needs the help of the guru [preceptor] at every step. Without this supervision, any defect in the process of sádhaná as imparted by the guru, or the least negligence on the part of the disciple in following the instructions, inevitably leads to the disciple’s downfall. For success on the path of Tantra, the proper preceptor and the proper disciple are both essential. So the first step in Tantra is the selection of a competent preceptor and a worthy disciple.

The situation can be explained through the following analogy with agriculture: The disciple’s heart is a field; sádhaná is the ploughing and irrigation of the field; and the preceptor’s initiation is the sowing of seeds. If the seeds are defective they will not sprout; if the field is infertile the harvest will be poor; and even if the seed and the field are ideal, yet the field is not properly ploughed or irrigated, the harvest will be poor.

According to Tantra, disciples are of three categories. The first category are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.

The second category of disciples are like people who carefully climb a plum tree and pick plums from its thorny branches. Unfortunately they become so absorbed in climbing down the tree that they completely forget about their carefully-collected plums, which fall out of their bags and break open on the ground. Such disciples learn many things from the preceptor with great hardship, but do not take proper care to preserve those instructions. They lose their hard-earned knowledge out of negligence.

The best category of disciples are like pitchers positioned right side up. When such pitchers are put in a tub of water, there is water both inside them and all around them; and even when they are removed from the tub, they remain full to the brim with water. These disciples carefully preserve in the jewel caskets of their hearts whatever they learn from their preceptor.

According to Tantra there are also three types of preceptor: the inferior, the mediocre, and the superior. Inferior preceptors are those who deliver high-sounding speeches but do not bother about whether the disciples follow their teachings or not. Mediocre preceptors impart knowledge to their disciples, no doubt, and also check on whether the disciples are following their teachings, but they are not too demanding. Superior preceptors, however, take meticulous care to ensure that their disciples follow their teachings. If they discover that their disciples are negligent in any way, they compel them to practise more painstakingly by applying circumstantial pressure.

In the Vedic system there is no such strong preceptor-disciple relationship, for Vedic knowledge is completely theoretical. In Tantra emphasis is placed not only on the selection of competent masters and worthy disciples, but also on the need for disciples to make a total surrender to the preceptor in the early stages of the Tantric path.

The qualities of the best preceptors have been outlined in the Tantrasára:

Shánto dánto kuliinascha viniita shuddhaveshaván
Shuddhácárii supratiśthita shucirdakśah subuddhimán
Áshramii dhyánaniśt́ashca tantramantra visháradah
Nigrahánugrahe shakto gururityabhidhiiyate.

[Composed, self-controlled, adept in raising the kuńd́alinii, modest, soberly dressed, exemplary in conduct, having an honest means of livelihood, pure in thought, well-versed in the spiritual cult, highly intelligent, a householder, established in meditation, well-versed in Tantra and mantra, able both to punish and to reward the disciple – only such a person deserves to be called a guru.]

All sorts of actions, be they nivrttimúlaka [spiritual actions] or pravrttimúlaka [wordly actions] are performed by the human mind. Shravańa [hearing], manana [contemplating], and nididhyásana [focusing the mind on one object] are among the actions performed by the mind.⁽³⁾ One who has controlled all actions, and perfected the last three, is called shánta, or one who has acquired full composure of mind.

The indriyas⁽⁴⁾ are multilateral in their activities. They too play a very significant role in the processes of shravańa, manana and nidhidhyásana. One who has controlled all the indriyas, and perfected the actions of the indriyas in shravańa, manana and nididhyásana, is called dánta, or one who has acquired full control over the indriyas.

A kaola sádhaka (one who practises the science of raising the kulakuńd́alinii, that is, one who is adept in purashcarańa [the process of moving upwards the kuńd́alinii shakti]), is called kuliina. Only such a person can be a kula guru [preceptor of kaola sádhaná].

A preceptor must furthermore be viniita [modest], shuddhaveshavána [soberly dressed], shuddhácárii (exemplary in conduct), supratisthita (having honest means of livelihood), and shuci (pure in thought). In the spiritual sphere this person must be dakśa (well-versed in the practical and theoretical aspects of the spiritual cult). One who has only acquired theoretical knowledge is called vidvána [scholarly]. A preceptor must [be more than] vidvána, a preceptor must be dakśa.

And preceptors must be more than intelligent, they must be subuddhimána [super-intelligent]. They must also be áshramii [married], for according to Tantric injunction only a married person can be the guru of married people. It is not enough that preceptors impart lessons on dhyána to their disciples, they must be dhyániśt́ha (fully established in dhyána). They should also be vishárada [well-versed, i.e., both dakśa and vidvána] in Tantra and mantra.

Mantra is defined Mananát tárayet yastu sa mantrah parikiirtitah – “That which, when contemplated, leads to freedom from [all sorts of] bondages is called a mantra.” The preceptor must know which mantras are appropriate for which people, and which mantras are siddha mantras.⁽⁵⁾

The preceptor must also be nigraha (capable of inflicting punishment) and anugraha (capable of bestowing grace). One who punishes only or who bestows grace only is not an ideal preceptor.

Like the preceptor, a disciple should possess certain qualities, which are as follows:

Shánto viniito shuddhátmá
Shraddhávána dhárańákśamah;
Samarthashca kuliinashca
Prájiṋah saccarito yatih;
Evamádi guńaeryuktah
Shishyo bhavati nányathá.

–Tantrasára

“A disciple must always be samartha (ready to carry out the instructions and commands of the master). He or she must be prájiṋa and yati – that is, must have the requisite knowledge and experience, and must have full control over the mind. One who is of noble soul, of noble conduct and of tranquil mind, who is modest and reverent, and possesses a sharp memory and perseverance, who has all-round competence and is zealous in the practice of raising the kulakuńd́alinii, and who is well-informed and self-restrained, is an ideal disciple.” One who does not possess these qualities should not be accepted as a disciple.

Whenever a worthy disciple is taught by a competent preceptor, spiritual progress is a certainty.

Stages

The practice of Tantra can be divided into several stages. Everyone has his or her own individual saḿskáras, and there is no denying that at the initial stage human beings are normally animals (and have hence been called “rational animals”). A human being who lacks viveka [discrimination] is actually worse than an animal. Animals are undeveloped creatures, and thus certain behaviour on their part may be condoned. But humans are developed, so improper conduct by them cannot be condoned. The initial stage of sádhaná is meant for people of animal nature and is thus called pashvácára or pashubháva [pashu = “animal”].

When sádhakas advance in the process of sádhaná, guided by the instructions of the preceptor, they develop an ideation proper for human beings. At this stage they are called viira [heroic]. Just as animals are controlled through external pressure, in the stage of pashvácára sádhaná disciples must be controlled by the external application of pressure of circumstances. This will help establish them in viirabháva. But those who are more elevated than animals do not depend on external pressure for spiritual progress. Their progress is determined by both external pressure and internal urge.

Sarve ca pashavah santi talavad bhútale naráh;
Teśáḿ jiṋána prakásháya viirabhávah prakáshitah;
Viirabhávaḿ sadá prápya krameńa devatá bhavet.

–Rudrayámala Tantra

“Under ordinary circumstances all are animal-like in the initial stage. When spiritual thirst awakens in animal-like people they become viira, and when they are fully established in viirabháva they become devatás [gods].” The science of Tantra is based on this truth. Hence there is no contradiction between Tantra and science. People are found at all different stages, according to their ideation – animal-like, heroic, or god-like – as they ascend on the scale of evolution. A competent preceptor imparts lessons to his disciples after considering the degree of their spiritual and psychic elevation.

Vaedikaḿ Vaeśńavaḿ Shaevaḿ Dákśińaḿ páshavaḿ smrtam;
Siddhánte Váme ca viire divyaḿtu Kaolamucyate.

–Vishvasára Tantra

“Vaedikácára, Vaeśńavácára, Shaevácára and Dakśińácára are the different stages of pashubháva. Vámácára and Siddhántácára are the stages of viirabháva, and Kulácára belongs to [divya]bháva.”

The first stage of pashvácára sádhaná is Vaedikácára. It has no deep principles, but is merely a set of ritualistic and showy observances and practices. So in the eye of a Tantric practitioner, Vaedikácára is the lowest grade of sádhaná.

It is also the lowest because it does not inspire the practitioner to transcend discrimination and differentiation. In the subtler stages of Tantra the artificial distinctions of caste, colour, and social status are not recognized. In this stage all aspirants merely identify themselves as Bhaerava or Bhaeravii. In the Ajiṋánabodhinii Tantra it has been said,

Varńáshramábhimánena shrutidásye bhavennarah;
Varńáshramabihiinashca vartate shrutimúrdhani.⁽⁶⁾

Elsewhere in Tantra it has been said,

Ye kurbanti naráh múrdá divyacakre pramádatah;
Kulabhedaḿ varńabhedaḿ te gacchantyadhamám gatim.

[Even those who practise Tantra sádhaná and meditate in the Bhaeravii cakra will, if they retain belief in caste differences, degrade themselves to a crude state.]

“Those who accept differences of lineage and caste degrade themselves, and are ultimately converted into foxes, dogs, pigs, worms, or even trees and stones.” No one can prevent their degradation. The practice of Tantra is the practice of self-expansion, not self-contraction. Those who are blindly guided by the teachings of the Vedas and believe in the artificial distinctions of caste and class, etc., or beat drums proclaiming the Aryan supremacy, follow the path of self-contraction. Their sádhaná is the sádhaná of ignorance and annihilation.

The Crude and the Subtle Paiṋcamakára

Many people criticize Tantra for its Paiṋcamakára.⁽⁷⁾ In their case it can aptly be said that “a little learning is a dangerous thing.” They neither know, nor understand, nor try to understand, the underlying significance of the Five M’s.

Tantra can be roughly divided into two branches, one crude and the other subtle.⁽⁸⁾ The subtle aspect of Tantra is also called the yoga márga [path of yoga]. Sadáshiva was the propounder of both branches of Tantra, hence there cannot be any contradiction between them. Under ordinary circumstances the human mind is dominated by animal propensities. Of course, these baser propensities are not equally strong for all people. Those who have intense animal desires rush toward objects of physical enjoyment. Such people cannot just suddenly give up their objects of enjoyment in favour of spiritual sádhaná. Those whose desire for physical enjoyment is less intense can easily abstain from physical objects, but what are the first-mentioned people to do?

If such people try forcibly to turn their minds away from their objects of enjoyment, they will face disastrous consequences. Psychologists are well aware of the dangers of attempting to suppress or repress one’s desires. One may be able to maintain saintliness for a certain time, but the raging storm cannot be contained forever. It is not unusual for those who remain virtuous early in life to fall prey to immoral desires later in life. The dark shadow of immorality fell across the lives of many sannyásiis and sannyásiniis or bhikśus and bhikśuniis [monks and nuns] in the past for this very reason, that they had tried to suppress their desires by force. Some people pretend to be virtuous but indulge in immoral deeds secretly; if their numbers increase in society it is an unhealthy sign. The practice of the Five M’s was formulated for those people who harboured secret desires for crude physical enjoyment. But for those guided by subtle propensities, the subtle Paiṋcamakára, or yoga márga, was prescribed.

The main idea behind the practice of the crude Paiṋcamakára is to carry out sádhaná while in the midst of crude enjoyments. While carrying out this practice, they will limit the degree of their indulgence. By limiting the use of objects of enjoyment they will gradually increase their psychic power, and will ultimately rise above the allurement of enjoyment. For example, a wine addict will drink a controlled measure of wine as a part of sádhaná. A fish-eater will follow certain restrictions: he or she will limit the quantity of fish eaten, and will not eat female fish in their spawning period.

In this way people can gradually establish the superiority of their minds over objects of enjoyment. The practice of this pravrttimúlaka [extroversial] Paiṋcamakára will gradually take them to the nivrtti path.

Madya sádhaná: But many people are under the impression that the Five M’s means only the crude Five M’s. This is incorrect. Let us take the first element of the Five M’s. The deeper spirit of madya sádhaná is,

Somadhárá kśared yá tu Brahmarandhrát varánane;
Piitvánandamayastvaḿ sa eva madyasádhakah.

“One who experiences the intoxicating joy from drinking the sudhá, or somadhárá,⁽⁹⁾ secreted from the Brahmarandhra [pineal gland] is called a madya sádhaka.” In this connection one should remember that every gland secretes sudhá, secretes some hormone.

The hormone secretion of the Brahmarandhra, the supreme gland of the human body, is partly controlled by the moon, and the moon is also called soma; hence that nectar is called somarasa or somadhárá. This somadhárá invigorates the lower glands of the human body and intoxicates a spiritual aspirant with joy. Ordinary people cannot experience this divine joy, because crude thoughts result in somarasa being burnt up in the mental sphere (in the pituitary gland and vicinity). But a sádhaka feels a great intoxication at the time this amrta is being secreted.

When those who are not sádhakas observe this condition, they mistake it for something else. Ramprasad, the great mystic, said,

Surápán karine ámi sudhá khái jaya Kálii bale;
Man-mátále mátál kare mad-mátále mátál bale.

[I don’t drink wine, I take sudhárasa, saying, “Victory to Kálii.” My mind, intoxicated with bliss-causing hormones, makes me drunk. But those who are intoxicated with drink, call me a drunkard.]

There is yet another subtle interpretation of the term madya, according to Tantric yogis:

Yaduktaḿ Parama Brahma nirvikáraḿ niraiṋjanam;
Tasmin pramadanajiṋánam tanmadyaḿ parikiirttitaḿ.

“Intense love for Nirvikára Niraiṋjana Parama Brahma leads to the annihilation of thought, intellect and ego, and appears as an intoxication which may be termed a madya sádhaná.”

Máḿsa sádhaná: Similarly, to a Tantric, máḿsa does not mean meat.

Má shabdádrasaná jineyá tadaḿsán rasaná priye;
Yastad bhakśayennityam sa eva máḿsa sádhakah.

[Má means “tongue”, and it is through the tongue that words are uttered. One who “eats”, or controls, those words is a máḿsa sádhaka.]

Má means “tongue”; máḿsa means “speech”; máḿsabhakśańa means “control over speech”.

There is yet another interpretation of the word máḿsa.

Evaḿ máḿsanotihi yatkarma tanmáḿsa parikiirttitaḿ;
Na ca káyaprati vántu yogibhimasimucyate.

That is to say, “One who surrenders all one’s actions, good, bad, righteous, sinful, wicked – even the attainment of prolonged penance – to Me, is called máḿsa.”

Meat is in no way considered by yogis to be a useful item of food.

Matsya sádhaná:

Gauṋgá Yamunayormadhye matsyao dvao caratah sadá;
Tao matsyao bhakśayet yastu sah bhavenmatsyasádhakah.

The matsya sádhaná of a Tantric yogi can be interpreted in this way: “One who eats the two fish that swim, one through the Ganges (representing the id́á nád́ii) and the other through the Yamuna (the piuṋgalá nád́ii) – that is, one who takes the breath flows of the left nostril and the right nostril to the trikut́i [concentration point of the ájiṋá cakra] and suspends them there by purńa kumbhaka [holding the inhalation] or shunya kumbhaka [holding the exhalation] – is a matsya sádhaka.”

In connection with matsya, Lord Shiva further said,

Matsamánaḿ sarvabhúte sukhaduhkhamidaḿ devi;
Iti yatsátvikaḿ jiṋánaḿ tanmatsyah parikiirttitah.

“When a person feels all the pains and pleasures of others as one’s own pains and pleasures, this sentient feeling is called matsya sádhaná.”

Mudrá sádhaná: Crude mudrá sádhaná involves the use of a certain type of food. Subtle mudrá sádhaná has nothing to do with food.

Satsaungena bhavenmuktirasatsaungeśu bandhanam;
Asatsauṋgamudrańaḿ sá mudrá parikiirttitá.

“Bad company leads to bondage; good company leads to liberation. Having understood this supreme truth, one should avoid bad company. This shunning of bad company is called mudrá sádhaná.”

Maethuna sádhaná: Many people comment adversely on the fifth M. Through this process of sádhaná [i.e., through crude maethuna sádhaná], people of cruder propensities can gradually develop self-restraint. This is the teaching of Tantra, and nobody should object to it.

And regarding subtle maethuna sádhaná, it has been said,

Kulakuńd́alinii shaktirdehináḿ dehadhárińii;
Tayá Shivashya saḿyogah maethunaḿ parikiirttitaḿ.

The lowest vertebra of the spinal cord is called kula. In this part of the múládhára cakra [basic plexus] is located the kulakuńd́alinii, or daevii shakti [divine energy]. The purpose of maethuna sádhaná is to raise the kulakuńd́alinii and unite it with Paramashiva [the Nucleus Consciousness] at the sahasrára cakra [corresponding to the pineal gland].

The Lessons of Tantra

The lessons of Tantra are physico-psycho-spiritual – from the physical to the psychic, and from the psychic to the spiritual. Tantra says that one can attain spiritual elevation through physical and psychic purification. This is a very logical proposition. Hence absolute purity in food and conduct is essential for a Tantric sádhaka. Without attaining all-round purification it is impossible for a sádhaka to experience real spiritual ideation. On the path of spirituality, bháva [ideation] is the main factor.

Regarding the interpretation of the word bháva, the devotional scriptures observe,

Shuddhasattva visheśádvá premasúryáḿshusámyabhák;
Rucibhishcittamásrńya krdasao bháva ucyate.

[Bháva (often translated “psycho-spiritual idea” or “psycho-spiritual parallelism”) means that type of special ideation which makes the entitative rhythm very pure and holy, which arouses the latent love for Parama Puruśa, and which makes the mind smooth-surfaced and soft owing to the spiritual effulgence.]

But Tantra explains bháva as follows: Bhávo hi mánaso dharma manasaeva sadábhyáset – “Bháva is a mental tendency. The flow of bháva can be brought about through repetition.” This repetition of ideation is called japakriyá – outer-suggestion or auto-suggestion. If human beings repeatedly ideate on Paramátmá, their psychic waves gradually straighten, because they come in contact with the perfectly straight spiritual waves of that Entity. Japakriyá is the practical way to realize Iishvara. In the Vedas, Ahaḿ Brahma, Tattvamasi and many other mantras have been mentioned. But what does a person gain by knowing the theory behind these words without experiencing any practical realization from them? The Vedas do not state clearly how to ideate, nor how to realize the inner import of mantra, nor even how to use mantras in practical life.

Anubhútiḿ biná múd́ha vrthá Brahmańi modate;
Pratibimbitashákhágraphalásvádanamodavat.

–Maetreyii Shruti

[Without God-realization, a person will try in vain to get spiritual bliss. Seeing the reflection in water of a sweet fruit hanging from the branch of a tree does not give one the taste of the fruit.]

“The sight of the reflection in water of a sweet fruit hanging from the branch of a tree does not give one the taste of the fruit.” Similarly, what is the value of book knowledge of Brahma if a person has no actual spiritual realization? In this regard Tantra says,

Ahaḿ Brahmásmi, vijiṋánáda jiṋánávilayo bhavet;
So’mityeva saḿcintya viharet sarvadá devi.

–Gandharva Tantra

“The realization Ahaḿ Brahmásmi [”I am Brahma“] is the only way to dispel the darkness of ignorance. But if this knowledge of Brahmásmi remains confined to mere words, it will not serve any practical purpose.” To gain knowledge of Brahma, one’s ideation – ideation on the So’ham mantra – will have to be continuous. Continuous ideation is not possible through mere parrot-like repetition of a mantra. This subtle science of psycho-spiritual practice is the discovery of Tantra.

Japakriyá and dhyánakriyá [auto- or outer-suggestion, and meditation with unbroken concentration] are the subtle techniques prescribed by Mahákaolas.⁽¹⁰⁾ Tantrics also say that mere repetition of mantra will not serve any purpose unless there is a rhythmic parallelism between the incantative flow (the flow of the mantra) and the mental flow (the flow of the unit mind). To perform japakriyá while harbouring harmful thoughts is futile. One can only attain success in japakriyá if all the psychic propensities are diverted towards the deeper spirit of the mantra. (This will simultaneously bring about stillness of the váyus [energy flows in the body]).

Mano’nyatra shivo’nyatra shaktiranyatra márutah;
Na sidhyati varánane kalpakotishataerapi.

–Kulárńava Tantra

“The mind runs in one direction towards its object of fascination; its object of ideation lies in another direction; the vital energy moves in yet another direction; and the váyus run in all directions uncontrollably. In the midst of such chaos ideation on Parama Puruśa is impossible, even in billions of kalpas [ages].”

Indriyáńám manonáthah manonatho’stu márutah. “The controller of the indriyas is the mind, and the controllers of the mind are the váyus.” In spiritual practice the indriyas, the mind and the váyus cannot be ignored. They must be consolidated and directed towards Parama Puruśa.

In Tantra the system of diikśá [initiation] is highly scientific. Initiation has two important aspects: diipanii and mantra caetanya. Diipanii⁽¹¹⁾ means “torchlight”; mantra caetanya means “conceptual understanding of and psychic association with a mantra”. Regarding the interpretation of diikśá, the Vishvasára Tantra says,

Diipa jiṋánaḿ yato dadyát kuryát pápakśayam tatah;
Tasmátdiikśeti sá proktá sarvatantrasya sammatá.

“The process which produces the capacity to realize the inner import of mantra and which expedites the requital of the saḿskáras, or reactive momenta, is called diikśá.”

You may have noticed that some people become extremely sad or extremely happy after being initiated. This is a good sign because it shows that the saḿskáras are being exhausted very quickly. But this sort of reaction does not occur merely by hearing the mantra or repeating it parrot-like. One must be initiated according to the prescribed system. Only then will the mantra be effective. This will be clear to those practising Ananda Marga meditation.

Andhakáragrhe yadvanna kincat pratibhásate;
Diipaniirahito’mantrastathaeva parikiirttitá.

–Sárasvata Tantra

You must know that both diipanii and mantra caetanya must precede the repetition of a mantra. “One cannot see even the most valuable objects in a dark room. Similarly, a valuable mantra cannot be used properly without the help of diipanii.”

Mantra caetanya: Unless the kulakuńd́alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless. The system of raising the kulakuńd́alinii upwards is called purashcarańa kriyá. Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time. In this connection Sadáshiva said in the Rudrayámala Tantra,

Caetanya rahitáh mantráh proktavarńástu kevaláh;
Phalaḿ naeva prayacchanti lakśa kot́i prajapati.

[Mantras without their corresponding ideation are merely a couple of letters mechanically uttered. They will not bear any fruit even if repeated a billion times.]

Dhyána: Diipanii and mantra caetanya are not necessary in the process of dhyána,⁽¹²⁾ but they are necessary in japakriyá [auto- or outer-suggestion through repetition of mantra]. Those who are unsuccessful in japakriyá find it very difficult to master the practice of dhyána.⁽¹³⁾ In the process of dhyána, mantra, diipanii, and mantra caetanya – all three – are associated with the dhyeya Puruśa [Puruśa as the object of ideation]. So from a subtle perspective, japa is a composite of a number of processes, but dhyána kriyá is complete in itself, and this is the reason that beginners find it difficult to become established in dhyána.⁽¹⁴⁾ For those who can establish themselves in dhyána, however, samádhi is a certainty.

Vinányásaeh viná pújáḿ viná japaeh puraskriyaḿ;
Dhyánayogád bhavetsiddhirnányathá khalu Párvatii.

–Shrii Krama Tantra

[Said Shiva to Párvatii, “Through dhyána one can attain the highest spiritual success, even without nyása, pújá, japa and purashcarańa (other practices). You can take this for a fact.”]

Only after one is established in dhyána can one attain nirvikalpa samádhi. If one is established in samádhi, liberation or salvation will come as a matter of course.

Tantra, being a practical process, does not recognize any external practices or showy displays, and in particular does not recognize idol worship as the best process of sádhaná. Even the Vedas, although they contain references to idols, do not approve of idol worship; and Tantra is much more liberal, much more psychological, than the Vedas. According to Tantra idol worship is also a process of sádhaná, but the crudest process.

Uttamo Brahmasadbhávo madhyamá dhyánadhárańá;
Japastuti syádadhamá múrtipújá dhamádhamá.

[Ideation on Brahma is the best, dhyána and dhárańá are second best, repetitious incantation and eulogistic prayer are the worst, and idol worship is the worst of the worst.]

Tantra declares that Citistad shabda lakśárthácidekarasarúpinii [“The Supreme Entity is fundamentally citi (consciousness). It is an unbroken flow of cognition.”] The Supreme Entity is a continuous flow of cognition, only attainable through the process of incantation. So how could Tantra consider the worship of idols or matter an ideal type of sádhaná?

In Tantra there are three types of sádhaná: pravrtti sádhaná, nivrtti sádhaná, and a combination of the two. The crude and horrifying practices of pisháca sádhaná [pisháca = “ghoul”] are part of pravrtti sádhaná. The goal of pisháca sádhaná is to establish supremacy over material forces. Even though one acquires certain powers, and thereby the possibility of some purely temporary happiness, after practising this sádhaná for some time, one’s degeneration is inevitable, for it is based on an external outlook. Pisháca sádhakas will suffer the inevitable fate of being reborn as animals or being converted into wood, earth or stone.

Tantra’s nivrtti márga is the highest type of practice. Through this process a spiritual aspirant attains elevation step by step. Nirváńa or mahánirváńa, mukti or mokśa,⁽¹⁵⁾ can be attained through this process. The path which mixes pravrtti and nivrtti is called the path of upavidyá. Nivrtti márga, or Vidyá Tantra, brings about the highest excellence in the spiritual sphere, but the mixed path of pravrtti and nivrtti brings neither degeneration nor progress. Hence it can be said that practitioners of upavidyá simply waste their valuable time.

Tantra’s freedom from superstition, and its psychological approach, are clearly illustrated in the last few lines of the Mahánirváńa Tantra:

Bálariid́ańavat sarvarúpanámádikalpanam;
Kevalaḿ Brahmaniśt́ha yah sa mukto nátra saḿshayah.
Mrcchiládhátudárvádimúrttáviishvaro buddhayo;
Klishyantastapasáh jiṋánaḿ viná mokśam ná yánti te.
Manasá kalpitá múrtih nrńáḿ cenmokśasádhanii;
Svapnalabdhena rájyena rájáno mánavástadá.
Ná muktirtapanáddhomádupavásashataerapi;
Brahmaeváhamiti jiṋátvá mukto bhavati dehabhrt.
Váyu parńa kanátoyaḿ vratino mokśabháginah;
Apicet pannagáh muktáh pashupakśii jalecaráh.⁽¹⁶⁾

To realize the greatness of Tantra, one will have to carry on spiritual practice. A non-practitioner can never penetrate into the mysteries of Tantra.

Some people are under the wrong impression that as the practice of Tantra is based on an ardent love for ideology there is no room for devotion; or if there is an element of devotion, it is a very minor one. But this is not correct. On the contrary, Tantra’s love of ideology is dependent on parábhakti [absolute devotion]. Hence it has been said:

Api cet sudurácáro bhajate mámananyabhák;
So’pi pápavinirmuktah mucyate bhavabandhanát.

[If even the most wicked persons worship Me with a concentrated mind, I will liberate them from the three bondages (physical, psychic and spiritual).]

And finally, regarding Parama Brahma, Tantra has said,

Oṋḿ namaste sate sarvalokáshrayáya;
Namaste Cite vishvarúpátmakáya.
Namo’dvaetatattváya muktipradáya;
Namo Brahmańe vyápine nirguńáya.
Tadekaḿ sharańyaḿ tadekaḿ vareńyaḿ;
Tadekaḿ jagatkárańaḿ vishvarúpam.
Tadekaḿ jagatkarttr-pátr praharttrḿ;
Tadekaḿ paraḿ nishcalaḿ nirvikalpam.
Bhayánáḿ bhayaḿ bhiiśańaḿ bhiiśańánáḿ;
Gatih práńináḿ pávanaḿ pávanánám.
Mahaccaeh padánáḿ niyantr tadekaḿ;
Paresháḿ paraḿ rakśakaḿ rakśakáńám.
Paresha prabho sarvarúpavináshinnanirdeshya;
Sarvendriyágamyasatya.
Acintyákśara vyápakávyaktatattva;
Jagadbhásakádhiisha páyádapáyát.
Tadekaḿ smarámastadekaḿ japámas;
Tadekaḿ jagat sákśiirúpaḿ namámah.
Tadekaḿ nidhánaḿ nirálambamiishaḿ;
Bhavámbodhipotaḿ sharańaḿ vrajámah.

–Mahánirváńa Tantra

[My salutations to the Self-Existent Entity, the supreme shelter of all the created worlds. My salutations to the Supreme Cognition, the Supreme One, the Absolute One in the form of this expressed universe. My salutations to the supreme non-dualistic Entity, the distributor of salvation. My salutations to Brahma, the All-Pervasive and Non-Attributional Entity. My salutations to that Supreme Entity who is the ultimate refuge of all, the supreme adorable one, the primordial cause of the universe, the One who has deliberately assumed the form of the universe. My salutations to That which has been creating, protecting and dissolving this universe. My salutations to that Supreme Unmovable Entity, the One without an alternative. My salutations to that which is the fear of all fears, who is the dread of all dreadful entities, the Supreme Terminus of all living beings, the purity of all purities, the Supreme Controller, controlling even the highest dignitaries of the universe. That Supreme Entity is the Subject of all subjects, the Supreme Lord of everything. All the objects, or forms, ultimately merge in Him. He cannot be shown to anybody. He is the Supreme Truth, inaccessible to the senses. He is beyond the capacity of thought. He is intransmutable. He is the most pervasive Entity, yet at the same time, He is unmanifest. It is He who has given expression to the expressed universe; yet at the same time He is above the fundamental factors of which the universe is made. Him only we remember, on Him only we contemplate; my salutations to that Supreme Entity, the witnessing force of this expressed universe. We seek shelter in that supreme ship of the universe, who is the most dependable shelter, but who has no shelter of His own.]

Footnotes

(1) Ágama is a composite of the first letters of three words: the of gatam (“coming from”), the ga of gataiṋca (“going to”), and the ma of mataiṋca (“approved by”). –Eds.

(2) The authority of Lord Shiva should be considered sufficient to validate any teaching. (And the fact that Krśńa came 3500 years later than Shiva also makes the shloka unconvincing.) The protagonists of the Vedas wanted authority to rest in Lord Krśńa, whom they claimed not to be a Tantric. –Eds.

(3) For more on shravańa, manana and nididhyásana, see “Mantra Caetanya” in Volume One. –Eds.

(4) An indriya is a sensory or motor organ, together with its respective nerves, nerve fluid, and site in the brain. –Eds.

(5) “Perfected” mantras. See also “Mantra Caetanya” in Volume One. –Eds.

(6) “One who accepts the divisions of society according to varńa and áshrama is a veritable slave of the Vedas. But one who is above varńa and áshrama is the lord of the Vedas.” There are four varńas [castes] – Vipra, Kśatriya, Vaeshya and Shdra – and four áshramas – Brahmacarya, or student life; gárhasthya, family life; váńaprasthya, retirement in solitude; and sannyása or yati, the life of renunciation. –Eds.

(7) Literally, “five ma sounds” – madya (wine), máḿsá (meat), matsya (fish), mudrá (parched grains), and maethuna (sexual intercourse). –Eds.

(8) There is a middle path between the crude and subtle paths, called madhyama márga in Sanskrit, and majhjhima mágga in Pali.

(9) Literally, “nectar”; actually a hormone. –Eds.

(10) A Mahákaola is a Tantric guru who can raise not only His own kuńalinii, but those of others also. –Eds.

(11) In Ananda Marga meditation there is a process for performing diipanii. –Eds.

(12) They are not necessary as auxiliary practices, because, as will be explained, they are included within dhyána. –Eds.

(13) Japakriyá is a composite of processes, and those processes can be carried out one by one; therefore it is not so difficult as dhyána. –Eds.

(14) Japakriyá is a composite of processes, and those processes can be carried out one by one; therefore it is not so difficult as dhyána. –Eds.

(15) “Liberation or emancipation (non-qualified liberation)” – in the terminology first of Buddhist Tantra, then of Hindu Tantra. –Eds.

(16) Translation of first four couplets: “Meditation on the names and forms (of idols) is a kind of child’s play. Only one whose mind is reverently concentrated on Brahma will win liberation; there is no doubt about this. Those who think that Parama Puruśa is confined within idols made of clay, stone, metal, or wood, are simply torturing their bodies with penances – they will surely not attain salvation without self-knowledge. If an idol produced out of the human imagination can bring about salvation, then can a person, by creating a kingdom in his dreams, become a king in the real sense? Liberation is not attainable by penance, sacrificial rituals, or hundreds of fasts. Living beings attain liberation when they realize, ‘I am Brahma.’” –Eds.