During yesterday’s DMC⁽¹⁾ I said something about Tantra. It is not enough to say that the ideological difference between Veda and Tantra is wide; rather one should say that it is very wide. Tantra is a practical and natural process and is thus easily practised and followed by the members of society. People easily accept it as their own.

There is a shloka in the Vedas that begins, Uttiśt́hata jágrata prápya barán nibodhata – that is, “Arise, awake. Seek a competent teacher and start moving along the path of spirituality.” This is similar to the spirit of Tantra. But the Veda further says,

Kśurasya dhárá nishitá duratyayá durgaḿ pathastat kavayo vadanti.⁽²⁾

That is, “The path is as sharp as a razor’s edge, so move along it carefully.”

Here Tantra begins to differ from Veda. The process of Tantra progressively develops the qualities latent in human beings and at the same time eliminates the defects. In Tantra, therefore, there is no question of the path being as sharp as a razor’s edge. Because of this spirit, a practitioner of Tantra becomes elevated and attains mastery over a hostile environment. Tantra does not accept the teachings of the Vedas that human beings should move internally, and carefully avoid any association with their environment. Rather, Tantra suggests that spiritual aspirants should rid their minds of fear from the very beginning. The Vedas maintain, however, that fear will be automatically removed from the mind some day in the process of sádhaná; but who knows when that auspicious moment will come? It is not desirable to wait indefinitely for that. Moreover, while moving in this way, something unexpected might happen which might be detrimental to individual and collective growth.

So Tantra advises, “Jump into your environment without the least hesitation. Don’t be afraid. Fear will leave you step by step. Tomorrow you will not be as fearful as you are today, the day after you will be even less fearful, and ten days from now you’ll notice that you are completely fearless.” The process of Tantra sádhaná is formulated along these lines. The very first night that a Tantric goes to the burial ground he is stricken with fear; there is horripilation all over the body. But when he returns home after finishing sádhaná, the mind is much lighter than before. When he goes out for sádhaná the next night, he is much less fearful. And thus the Tantric steadily and slowly overcomes fear. This is the applied process of Tantra which will help the practitioner overcome all mental propensities. In Tantra, there is a nice blending between the internal sádhaná, an ongoing psychic process, and physico-psychic sádhaná. In the Vedas, however, physico-psychic sádhaná is totally absent – only psychic sádhaná is practised, which may lead to trouble.

Tantra is of the opinion that the Vedas cannot fulfil the hopes of beginners on the spiritual path – the hopes of making some discernible spiritual progress at the outset. In fact there is often retardation. That is why the Vedic system of sádhaná has been almost totally rejected by society. Even in the past it was not widely popular, and today it is practised by only a few people. And the little Vedic sádhaná which is practised today is merely a few prayers to Parama Puruśa. For example, they pray, “O Lord, show me the way. Please help me get Tantric initiation.”

So Vedic initiation today is just the first step towards Tantric initiation. The sádhaka says, “O Lord, I want to follow the path of spirituality and wish to practise the Tantric process of sádhaná. Please give me the opportunity to learn it.”

Sarve ca pashavah santi talavad bhútale naráh:
Teśáḿ jiṋánaprakásháya viirabhávah prakáshitah;
Viirabhávaḿ sadá prápya kramena devatá bhavet.

–Rudrayámala Tantra

“At the first stage all human beings are as good as animals.” Unable to find the light of knowledge, they fail to understand what is to be done and what is not to be done. When one is unaware of the dos and don’ts of life, one is no better than an animal. One will have to rise higher step by step.

“When one masters the first stage of Tantra sádhaná, and acquires some knowledge and intellect and learns about the dos and don’ts of life, one is no longer like an animal but is a veritable hero.” In Tantra that system of sádhaná is called viirácára. Viirabhávaḿ sadá prápya kramena devatá bhávet – “while doing sádhaná in viirabháva [the ideation of viirácára], the sádhaka merges in that viirabháva.”

And just as one who fights against the fear instinct is called a viirácárii, one who has overcome fear, who has gone beyond fear, is called a divyácárii. And the divyácárii who successfully defeats the ripus and the páshas⁽³⁾ and, rising above petty selfishness, identifies himself or herself with the collective interest, becomes one with Parama Puruśa. This gradual movement towards the supreme goal is the path of Tantra. It is a safe path where there is no scope for fear. And the naturalness of human life is not impaired under any circumstances.

The Tantric sádhaná introduced by Sadáshiva was the first sádhaná to be given in this world. Tantra sádhaná is the only sádhaná. Without sádhaná there is no Tantra and without Tantra there is no sádhaná.

Tantra has yet another speciality. According to the Vedas, practical life is guided by theory. But the efficacy of a theory should first be tested in the practical sphere. Movement on the basis of an untested theory may or may not be fruitful. The theory of Tantra has been evolved on the basis of practical experience on the path. And as the theory is formulated on the basis of efficacy in the field of application, it always leads to success. It is infallible in applied life.

Footnotes

(1) Ananda Marga Dharma Mahácakra was a special spiritual gathering addressed by the guru. –Eds.

(2) Kat́hopaniśad. –Trans.

(3) The śad́ripu, or six enemies, of the mind are káma [longing for physical pleasure], krodha [anger], lobha [avarice], mada [vanity], moha [blind attachment], and mátsarya [envy]. The aśt́apásha, or eight fetters, are ghrńá [hatred, revulsion], shauṋka [doubt], bhaya [fear], lajjá [shyness], jugupsá [dissemblance], kula [vanity of lineage], shiila [cultural superiority complex], and mána [egotism]. –Eds.