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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
or Tantric origin. Lord Krsna says,'
SSdhana is of three types - VaidikF, Tantrikf and Misra.
1. BGP, 11/27/7.
2. ibid, 11/3/47.
3. TOP, 2/2.
4. SAKT, 1/10.
tn
one with the Absolute. All these rituals are linked up with body as Tantra gives the utm
>st
importance on body.8
v im dehem kasyapi purusartho m vidyate
What modem psychologists mark was marked by Tantries long ago. They noth cd
the body - mind relation.
functions, is a vehicle through which the dormant psychic energy, Kundalini Sakti. cat be
A
5. KUT, 6/7.
6. SAKT, 4/21
7. Ibid, 4/22.
8. KN, 1/31.
9. UM, p.395.
There are five different ways in which the teachings of the S8stra are to !v
considered. These five ways are - Sthula (Gross), Suksma (Subtle), Karana (( ausal
Samanya (Cosmic), Saksin (Witness like). Now everyone is not competent to const-la
things from these five different viewpoints.
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-mVtra 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
Tantra speaks of the qualities of these three classes of people.
The Pasu is a man whose inclinations are like those of an animal. He is a slave i<>
his six enemies-lust, anger, greed, pride, illusion and envy.12
The Vlra is a man who is fearless and is pure in his motive. He is gentle in :ispeech and is always mindful of the five tattvas (principles). He is physically stroiit
courageous, intelligent and enterprising.13
The man o f Divya disposition is beloved by all. He is prudent in speech
Hi
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
Acara or rules of conduct occupies an important place in Indian Culture. Sadacara
or good conduct is one of the causes o f Brahmanhood.
The cause o f Brahmaijhood is neither birth nor sacraments; neither the studies '
the Veda, nor the family, but Acara.15
Manu also stresses on it. He says,16
It is Acara for which Sfidra becomes Brahmana and Brahmana becomes Sunn,
This is also applicable to Vaisya and Ksatriya.
Tantra also prescribes different Acaras for different classes of people.17 Kuldrnm >
Tantra mentions seven kinds of Acara. They are18 - Veda, Vaisnava, Saiva. Daksma
Varna, Siddhanta, and Kaula.
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
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
becomes a reality to him.
The first three o f these seven stages, i.e,
Pasubhava.
belong
Divyabhava. Visvasara Tantra, alluding to the importance o f the Bhavas and Acara .
says.
19
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
There is a multiplicity o f techniques employed in Tantric rituals through
the
19. Visvasara Tantra as quoted in CHI, iv, p. 243, article - The Spirit and Culture
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
Bhavas and Acaras.
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 .
of the Tantric Cult.
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.
PaBcamakara and Satkarma.
*
1. THE GURU
The Guru is the point where the birds eye view and worms eye view of salvat 'i
meet, for he is the living incarnation o f Gods 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
/
Gods loving personality by identifying himself with Sakti by means of his Mantra and
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
a *9
ik
D E R IV A T IV E M E A N IN G O F G U R U
Agun<<.
tattva-vilasa, the word Guru is explained thus22 gakarah siddhidahprokio rephaty'pdpasya harakah
ukaro visnuravyaktastritayatnia guruh parah
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.
Kahgkalamdlirii Tantra13 defines it thus gusabdascandhakarah syat ru sabdastannirodhakrt
andhakuranirodhitvat gururityabhidKfyate
Gukara means darkness and Rukara is the dispeller of darkness. He is called
Guru as he dispels darkness.
According to Tantrarnava24,
gakarajjmnasampattT rephah papasya dahakah
ukaracchivataddtmyam dadyaditi guruh smrtah
Gakara stands for knowledge and wealth, Repha means the burner of smA
Ukara means Siva and His identity. So Guru consists o f these three.
So the general derivative meaning of Guru is that the entity, the guiding t'acuio
that dispels all darkness, all spiritual darkness, is the Guru. He is Guru who gives Siddh
and removes sin.
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 *
akhapd-mandalakdram vyaptam yena caracaram
latpadam darsitam yena tasmai mgurave namah
(b)
The Guru illumines humanity with spiritual effulgence and dispels all darkness
ajndna - timirandhasya jhdndhjana - salakaya
caksurunmUitam yena tasmai srigurave namah
(c)
He is at the root of h -
The Guru is father, mother, God and destination. The Guru can save if Lord S v
is angry. But none can save if the Guru is angry.
The Guru is not to be considered as an ordinary man. Tantra beautifully expres .c
the position of the Guru.30
atrinetrah sivah sak^adacaturbahuracyutaij
acaturvadam brahma srTguruh kathitah priye.
/
The Guru is none other than Siva without His three eyes, Visnu without four am
and Brahma without His four faces.
Guptasadhana Tantra says31 that Guru is Tirtha (Holy place), Yajna (Sacrirk
Dana (Gift), Tapas (Penance), Agni (Fire), Surya (Sun) and the whole universe
is
Murufamala Tantra55 says that Mantra is bom o f the Guru and deities are boit <>
Mantra. The Guru is the grandfather o f deities.
Only scriptures without the Guru cannot help a person in attaining salvation. *
CLASSES OF GURU
The Guru is also o f twelve kinds.41 They are - Dhatuvadi Guru, Candana ( i u n
Vicara Guru, Anugraha Guru, Parasa Guru, Kacchapa Guru, Candra Guru, Darpana (in a
Chayanidhi Guru, Nadanidhi Guru, Krauricapaksi Guru, Suryakanta Guru.
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.
Some
Tantra50
Paramananda
Tantra51,
(Tranquilled
physiquv >
50.
G AND, 26/16.
DISQUALIFICATIONS OF GURU
Rudra Yamala Tantra55, Ydmalcr56, Kalikapurana 51, and other Texts mention h
following disqualifications o f the Guru.
Svitri (White leprosy), Galat-Kusthi (Leprosy), NetrarogT(Eye-diseased). Vamana
(Dwarf),
nails),
Syavadanta (Discoloured
teeth),
Strii >u:
Thus doing it, he does not do any wrong. As a humble-bee goes from one flower to otin
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
down the following qualifications of a Woman Guru SaddhvF (Chaste), Sadacari (Of good conduct) Guru-bhakta (Devoted to
tu
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.
62. Ibid, 2/110.
63. KNT, 17/30
Tantra texts have mentioned some special qualifications of the Sisya . Accordim
^
fyA
The Guru must not initiate a person and make him his (Gurus) Sisya if the porsi n
is found with the following disqualifications.67
Sinner, evil-doer, cheat, miser, very poor, devoid o f good culture, critic of Manila
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 others wife, envious of the learre,
persons, proud o f teaming, corrupted, cruel, wicked, gluttonous, heartless, vicious and i
famed.
CLASSES OF SISYA
/
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
devotion diminishes. They are called Adiyogya or Adhama.69
a
The Sisyas who are devoid o f knowledge and whose valour has been destroyed >v
reverence, are called Madhyayogya or Madhyama.70
A
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 rrud<
by the Gum. Generally the test period is one year.72
73
Saradatilaka
m
'
Brahmana Sijya is one year, two years for a Ksatriya Siyya, three years for a Vaisya Siy\a
and four years for a Sudra Sisya -
Adhama Sisya (worst disciple) into honourable works. Sometimes the Guru gives biasseu
orders and sometimes impartial orders in relation to essential goods or wealth.76 He
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.
time of the performance of Japa, Stotra, Dhyana, Homa and Arcana.79
He must know the ability of the Guru in imparting knowledge, capacity of Mantr a
siddhi and perfection.80
According to Mahesvara Tantras\ no one should be treated as the Guru unless
tn
3. DHCSA
between the Guru and the Sigya. Without proper initiation, the incantation of Mantra ami
meditation of God become an intellectual exercise o f non-sense syllables. After initiate m
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.
t o
c o
s e
r i f i e
r d
i n
c r a t e
f o
i k
t h
s a
t o
i s
i o
t h
r i f y
f i n
s c h
l a
i t h
t i
i n
t r a
r s ,
t h
r i v a
t h
r o
8 4
t i o
g h
r d
i s
i k
s a
i k
s a
i k
i s
r i v e
f r o
t a p
. 8 3
t h e
i k
s '
e a n m
* .
sou*
' s
t r i c
t h
i s
r i t u
a l
i v
l e
g e
a l t h
s t r o
s i n
s ,
i t
i s
g o
l d
c a
l l e
i k
s a
h i
b >
t i
s e e r s .
r d
i n
Visvasara Tantra
t o
8 5
t r i c
r u
l l
i t
r k
i m
r d
t h e
r t s
i n
t o
i s y
i v
i n
l e
g e
s t r o
s i n
s ,
i t
i s
l l e
s i n
r d
i n
i v
i s y
l l
a r e
t h e
s t r o
a l t h
y e
i n
l u
i t
i n
i s
c a
l l e
y ,
i k
j e
s a
l s ,
Saradatilaka*1,
t o
8 3 .
8 4 .
t e
i n
8 5 .
t e
i n
8 6 .
8 7 .
1 7 9 .
4 / 1 - 3 .
s a
c l o
t h
r o
JHaridrmva Tantra,*6
p .
i k
s .
t h e
4 / 2 .
p .
p .
5 5 .
2 8 8 .
e t c . ,
to ho
The Tantric teachers call it Dik$a as it gives divine knowledge and destroys sin
88
According to Sataratnasamgraha ,
Mayiya and Karma Malas. Its natural manifestation is not possible due to the influence
these bondages. 0ika frees Self from three impurities (Malas). So the aim o f Dlk^av to free oneself from bondage and lead to the path o f liberation. Salvation is not possible
without initiation and without the Guru a Sadhaka cannot be initiated.
EFFECTS OF DIKSA
/
A Brahmin Si$ya stays with the Guru for a year, a Ksatriya for two years, a Vais\;
/
Q,
'
Kularnava Tantra warns that both the Guru and the Sisya are turned into ghosis
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
Tantra prescribes the following place of DiksaGosala (Cow-house), Gurugrha (Residence of the Guru), Devagara (Temple-.
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 Gafigatata (Bank o f the Ganga) etc.99
Following places are specially prescribed for Diksa100
PunyatTrtha Kuruksetra, Four Pithas i.e., - Oddiyana, Jalandhara, Purijagm
Kamarupa; Prayaga, SnigerT and K3sT.
Restricted places are101 Gaya,
Bhaskaraksetra,
VirajatTrtha,
Candraparvata,
Chittagang.
Matanga.
Kanyasrama.
TIME OF DIKSA
98.
99.
BTS, p. 54.
According to Agastya Samhita,103 both the fortnights are auspicious for initiator
sukiapakse tu krsne va diksa saftfatra sobham
Some auspicious tithis are104Dark 5th, Dark 14th, Bright 6th, 9h and 11th.
Besides these, Solar and Lunar eclipses are given much importance for initiatior
Yogim Tantra105
Yugadyatithi and Manvantara tithi, fourth, fifth, eighth and fourteenth Lunar days tie
auspicious. The A$tamTand CaturdasT are for Saktidiksa and Caturthi for GanesadTksa
According to Gautatmya Tantra106, during Parvayoga and Solar-Lunar eclipses
Diksa ceremony is to be performed.
According to Yogim-hrdaya,107 nothing is to be calculated during Solar and I .u ue
eclipses.
Tantra108 says that no time is to be calculated if the initiation takes place <>
PunyatTrtha, Kuruksetra, Four Pithas, Prayaga, Srigiri and Kasi.
Tantra109, ftither says that nothing is to be calculated in the Bodhana of Duigii
Puja, AsokastamTand Ramanavamf.
DIKSA PROCESS
On an auspicious day prescribed by the almanac tallying with the horoscope of nu
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.
welcomes the Guru by uttering the Mantra.112
aum arccayisyamo bhavantam
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'
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
all the rituals.115
gurave daksindm dadyat yatha vibhava-vistaraih
tatah siddho bhavenmantrl ridtra kdrya vicarana
Nadf Cakra, Kulakula Cakra, Rasi Cakra, Naksatra Cakra, A - ka - da - ma Cakra Rn
dhani - Cakra are also calculated before initiation.116
KINDS OF DlKSA
Tantra stresses on human psychology.
important feature o f Modem Psychology, are recognized in Tantra. The Guru knows h<
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 Diksa is divided into different kinds on the basis o f the differences.
According to Yogiru Tantra117 Diksa is o f two types - (i) Sadhara and
Niradhara.
dvidha dika ca sadhara niradhara tathaiva ca
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.
According to Saraddtilaka
- (i) Kriyavati.
According to the same Tantra123, Diksa is o f two types - (i) Vahya (External), i r*
Abhyantara (Internal).
Tantra has mentioned the names o f other Dtka,. 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
Sadhika, (iii) Putrika, (iv) Vedhaka, (v) Puma-Acarya, (vi) Nirvana.
We find other names of Diksa - (i) Sambhavl Diksa126 (ii) Kauliki Diksa 27 - hi
Pasupasa-mocana-karin? Diksa.
qualities.128
Sadhvi (Chaste), Sadacara (Virtuous), Gurubhakta (Devoted to Guru), Jitendnyt
(Self-restrained), Sarvamantiarthatattvajna (Knower o f all the meanings of Mantratatn a ,
Susila (Good natured), Sarva-laksana-sampanna (Having all qualities), Japika (Engagei n
uttering Mantras), Padmalocana (Lotus-eyed), Ratnalamkirasamjukta (Wearer ol jewcis
b t
Woman Guru. If he is initiated by his mother, it will bring him in eight times m >t>
benefits
striyo diksa subha prokta matuscastaguna smrta.
A widow cannot be a Guru.130 But a widow having sons can be a Guru and inittau*
a Sadhaka into the Tantric Cult.131
putrirfi vidhava grdhya
The role o f mother as Guru occupies an important position in Tantra. If a sot
initiated by his mother by her own Siddha Mantra, he will surely enjoy the world and then
will attain salvation.132
is
s p e c ie ! i i '
qualified.137
nija-hda - tilakaya jyesthaputraya dadydt
dI ks A AND BROTHER
s u b
f o
4S
There is no doubt that the role o f Mantras is fundamental to Hinduism. The !'
quoted words from Principles ofTantra, From the mothers 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
In Tantra, the positon o f special importance is assigned to mantras. The Manm
element has its most diversified play in Tantra. Mantrasadhana is the main theme
Tantra.141
Tantric deities have three forms - as personifications (Devatamurti). as sym bol
diagrams (Yantramurti) and as sound (Mantramurti). The sonic form of deity is a Mantra
Out of the Mantra is produced its deity.142
Man of Mantra comes from the first syllable of Manana or thinking and tia
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
and it saves from the bondage of Samsara, it is called Mantra mananam visva-vijnanam trayam samsara-bandhanat
yatah karoii samsiddhau mantra ityucyate tatah.
Kuldrnava Tantram says that Mantra is so called because it saves from d
dangers, as the Sadhaka thereby is led to ponder over God o f immeasurable refulgence toai
is the only principle in the world.
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.
Agehananda Bharati summarises the definition o f Mantra,
FORMATION OF MANTRA
IM
Saradatilaka describes
/
'
primordial sound Nada and from Nada emerges Nirodhika, from Nirodhika ernerce
Ardhendu and again Bindu, and from Bindu, Para, PasyantT, Madhyama and Baikhar
sounds have been originated.
In relation to the formation o f Mantra, Sir John Woodroffe offers
explanation,155
Nada is thus the first emanative stage in the production o f Mantra. The second tBindu 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
'
syllables (Pada) and sentences (Vakya). Thus Mantra ultimately derives from Nada whi. i
_ /
'
*
is itself the Kriya-saktirupa aspect o f Siva-Sakti who are the Supreme Nada and Supreme
Speech (Para Vak)
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
mere individual thinking but a particular sound body of consciousness.'56
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,
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
HAUM
KRIM
SRIM
str Tm
DOM
AIM
GAM
KLIM
"r X m
GHRIM
GAM
MAM
160. AIR, p. 97.
161. Ibid, p.36.
162. HOD, v,ii,p. 1099
163. ROT. Pp. 75-76.
Bija
SIVA
KALI
Devata
m a h A-l a k sm T
TARA
DURGA
SARASVATI1
g a n e Sa
'
KRSNA
RAMA
SURYA
GANGA
m a n a sa
Another type o f Mantra164 that is frequently found in Tantra texts is the series '
mono-syllabic, disyllabic and tri-syllabic words which have apparently no meaning eithe
separately or in combination.
necessary which are deemed to be the forms in which Sakti manifests Herself to in.
worshipper.165
NUMBER OF MANTRA
According to Tantra, Mantras are innumerable.166
Mahanirvana Tantra says167 O Beloved! There are tens of millions upon tens of millions, nay a hundicmillions, nay countless Mantras that thou hast lava mantra hyasamkhyatdh kotikotyarbbudastatha
According to some Tantra texts, there are seven crore Mantras.16* Some say tha.
there are nine crore Mantras.169
Tradition recognizes the number of Mantra as infinite. But, in fact, the number
Mantras in regular use is finite.
V A R IE T IE S O F MANTRA
DIVISION O F MANTRA
Mantras are divided into male, female and neuter.171 Masculine Mantras end n>
HUM and PHAT.
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.
AWAKENING OF MANTRA
Mantra sleeps.177 Mantra is awakened by Purascarana. Purascarana is a meth ><>
of repeating Mantra with accurate rhythmic pronunciation. According to Kangkalamal.n'
Tantram , there are various ways for making a Mantra living. Thus it is stated that on Hr
day of AstamT, NavamT or Caturdasf or in a lonely place or on an Asana made o f human
bones, one should mutter the Mantra from sunrise to sunset. After finishing the process
the Sidhaka worships the Guru and pays him Daksiqa.
<
vm
denying
authority of the Vedas, they had to make a compromise with the Dravidiath
and the Australoids.184
Only faultless Mantra is powerful. The Mantras that are faulty cannot protect me
Sadhaka.188
SaradtSilakam mentions about fifty Dosas (faults) of Mantra, it also defines those
Dogas.190
Tantra prescribes i i
Samskaras for the removal o f Dosas o f Mantra.192 Those ten Samskaras are Janana, Jivana, Tatjana, Bodhana, Abhiseka, Vimalikarana, Apyayana, Tarpana
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
mentioned in the use of Mantta.194
MANTRA-SIDDHI
Besides Purascarana seven ways for Mantra-Siddhi are prescribed in Tantra
They are - Bhramana, Rodhana, Vasya, Pidana, Sogana, Posana, Dahana.
hi
! X
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
the various vital forces observable by trans-vision.198
POWER OF MANTRA
Mantras have the power to remove ignorance (Avidyi), reveal truth (Dharma) ami
realize release (Moka). Vakyapadiya makes clear that repeated use of correct Mann a remove all impurities, purifies all knowledge and leads to release.199
Under vivration small particles of matter group themselves into definite
geometrical patterns and figures corresponding exactly to the quality, strength and rhythm
of sound.200
5. Y A N T R A
Different Tantra texts mention various kinds of Yantra. O f them, Sricakra is t'umost important Yantra.
There are nine triangles, five o f which have their apex pointing upwards
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 >
called Bhupura. The worship o f Yantra is Bahiryaga.206
The Tantric Sadhaka aims at realizing his identity with the Yantra, the Mantra,
Guru and Devi.
tin
Agneya Yantra to be drawn on a pile in a cemetery and buried near the house of on<
enemy for the latters destruction.
The Tantraraja Tantra209 provides that Yantras that yield all desired obje.r
should be engraved, painted or drawn on pieces o f gold , silver or copper or on cloth
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*
placing them somewhere.
Yantra functions as a positive physical object which enables the Sadhaka <
concentrate on the meaning and significance o f the Mantra he is utilizing. It is believe
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
preliminary series of transformations aimed at making the concrete elements involvet
the site, utensils, offering substances and human participants fit - for divine service,'1
In Tantra this is followed by the worship of the Tantric Goddesses.
Tantui
Puja is the best method for establishing relation between man and the Suprem
Being.213
TYPES OF PUJX
Puja is of three types.214 Nitya, NaimittikI and Kamya.
nityam naimittikam kamyam sapeksam purva-purvatah.
PLACE OF PUJX
The place of Puja is suitably selected. It is better to select a solitary place.21
yatra tatra narah pujam nirjane kurute ca yah
lasyadatte svayam devTpatram puspaht phalam jalam.
A Sadhaka worships DevT in the lonely place. That DevT Herself accepts leave
flowers, fruits and water offered to Her.
213. CC,p.94.
214. Svatantra Tantra as quoted in ATV, p. 438.
215. Kalikapurana as quoted in ATV, p. 250.
216. Sarasamuceaya as quoted in ATV, p. 325.
217. ATV, p.325.
ASANAOFTHE WORSHIPPER
The Asana on which the Sadhaka sits and worships, is made o f either black de
skin, tigers skin or yellow, red and white blankets.218
But Kali Tantra219 says that the Sadhaka should not worship Mother Kalit- i*
without sitting on Mrtasana.
BHUTA-SUDDHI
The purification of elements is a necessary part o f the Tantric Puja. It involvevisualizing the refining o f the worshippers 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
So the purification of body is called Bhuta-suddhi by the scholars.220
The purification o f elements in the human body with the connection of Brahman <
also called Bhuta-suddhi.221
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 Mantras powerful resonance the adept may gradua l 1
It
Nyasa.222
MUDRA
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>
concentration. The composition o f Mudras is based on certain movements of the finger
which are highly stylized forms of gestural communication.223
It is said that there are 108 Mudras, of which 55 are commonly used. The Mats\ 1
Mudra is formed in offering Arghya.
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
consists of224
Asana
Svagata (Welcome), Padya (Water for washing the feet), Arghya (Offering of unboih <i
rice, flowers, sandal paste, durva grass etc., to the Devata in the Kusi), Acamamya (Wau-i
for sipping), Snana (Water for bathing), Vastra (Cloth), Upavita (Sacred thread), Bhugana
(Jewels), Gandha (Scent and Sandal), Pugpa (Flowers), Dhupa (Incense stick). Dips
(Light), Naivedya (Food), Darpana (Mirror), Malyanulepana (Garland), Namaskan
(Salutation), Visatjana (Immersion).
Sodasopacara consists o f 225 - Padya, Arghya, Acamana, Snana, Vasana, Bhusana
Gandha, Puspa, Dhupa, Dipa, Naivedya, Acamana, Tambula, Arcana-stotra, Darpana
Namaskara.
Dasopacara consists of226 - Padya, Arghya, Acamana, Madhuparka. Acamana
Gandha, Pugpa, Dhupa, Dipa, Naivedya
PaAcopacara consists of227 - Gandha, Pugpa, Dhupa, Dipa, Naivedya.
In absence o f Pancopacara, only Gandha and Pugpa are required. In absence n
these228, only devotion is required.
sarvopacaravastunamabHave bhavanaiva hi
Besides these items o f worship, beating o f drums, ringing of bells and presentation
o f songs and dance are also prescribed.230
PUJADHARA
Sakti is to be worshipped.
KaulQvallya Tantra232 says that Mother Candika is to be worshipped in Pusna
Yantra as Devi resides there where AparajitiC Jaba. Sukla or Rakta Karavi or Drom,
flowers are available.
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<
ends, the means fall away.233
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 <
plastered or conceived in mind.
saili darumayi laufil lepya lekhya ca saikafi
manomay1manimayfpratimastavidha smrta.
The Image should be correspond to the Dhyanamantra,
against the worship of Image, it is scientifically justified.
Inspite of criticism.
It
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
Nyaya.
PRANA-PRATISTHA
It is th e
is a ttr ib u te d
T h e
d ra w n
o u t
to
m o s t e s s e n tia l r itu a l in
th e A d K a ra o f W o rs h ip .
d e ity
o f
p e rfo rm in g
is n o t d e s c e n d in g
th e
v e ry
c o n c r e te o b je c t in
h e a rt
o f
S o th e
fro m
th e
P u ja .
S a k ti th a t re s id e s
S a d h a k a w o rs h ip s th e
th e d is ta n t h e a v e n
S a d h a k a
a n d
a s k e d
o f th e
to
in
h u m a n
b o m
A d h a ra .
V e d ic
b e c o m e
c o s m o lo g \
m a n ife s te d
in
b u t
s o n n
t h e r i t u a l . 239
VISARJANA
W h e n
c a lle d
th e
w o rs h ip
is
o v e r,
th e
S a d h a k a
re -in s ta lls
H e r
S p irit
in to
h is
b o d y
It
V is a ija n a o r im m e rs io n .
S a d h a n a
is
c a s t e 241 a n d
T a n tric
C u lt
p e rfo rm e d .
e v e n
T h e
is
A n
n e a r b lo o d
G o d d e s s
is
re g u la tio n s a re th a t o n ly
b itte rly
e q u a l
c ritic iz e d
n u m b e r
r e la tio n s s e c re tly
re p re s e n te d
p e rs o n s w h o
b y
th e
w o m a n
p a r tn e r ts k n o w n
U M , p .
2 4 0 .
A s q u o te d
a s
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
H D S , p .
1 0 0 .
in
m e n
a n d
w o m e n
m e e t a t n ig h t a n d
T h e re
th e
P T , p . 5 4 8 .
is
in
w h ic h
P a n c a m a k a ra
w ith o u t
s it in
le a d e r
d is tin c tio n
>
a c i r c l e . 242
o f th e
s ta tu s o f V ira a re to
b e
C a k ra
a d m itte d
S a k ti. S a k ti
1 1 2 .
in
P u ja
h a v e a tta in e d
f o l l o w i n g . 243
2 3 9 .
C a k ra
Y a n tra .
/
T h e
o f
fo r
is g e n e r a lly
s e le c te d
fro m
a n d
a m o n g
Nati,
Kapalika,
Vesya,
-t
Malini,
KangkSmaiini,
Candali,
Kulali.
Rajak
When, however, the Kali Age is in full sway, the circle should not be concealed
prabale kalikale tu na kuryaccakragopanam
There are various kinds of Cakra, such as the Vira Cakra, Raja Cakra. Deva Cakr
and Maha Cakra.249
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
Sakti uttering Mantras and touching different parts o f her body.251
Tt <
w om an inn.
8. KUMAIU PUJA
Mahakala Samhita says254 that Virgin worship is the best means to win Lord Si\ a
In Tantra, Kumart or Virgin of different ages is categorized as follows255:
NAME
NAME
SANDHYX
KALASANDARBHA
SARASVATf
a pa r Ajit X
10
t r id h Am Orti
RUDRANI
11
kA lika
bh a ir a v T
12
su b h a g A
MAHALAKSMI
13
UMA
pit h a -n Ay ik A
14
MALINI
k setr a j NA
15
KUBJIKA
a m b ik a
16
n a v a MT
AGE OF THI
KUMARIS
9
DVITIYA
d a Sa m i
10
t ^ tTy X
ek Ad a T
11
caturthT
d v Ad a St
12
pa Wcam T
t r a y o d a T
13
s a ^ th T
C A TU R D A ^r
14
sa pta m I
15
a st a MT
16
TITHI
PRATIPADA
TITHI
Kumari Puja is specially prescribed during the Navaratri festival. Nine forms
Kumar! are257 Hrilekha, Gagana, Rakta, Matocchasama, Karaliki, Iccha, Jnana. Kri\ i
Durga.
Kumari Puja is generally held on the auspicious occasions of great festivals
holidays and Mahanavami.258
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
scented sandals. She is given honorarium after circumambulation.261
Human sacrifice and Animal sacrifice were common to the Hindu tradition -
worshipping some goddesses. According to some scholars, human sacrifice or offering
human flesh finds mentions in the Rgveda, Aitareya Brahmana, Vajasaneyi Samhita ask
Satapatha Brahmana, at the time of performing the Asvamedha Yajna.264
HUMAN 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.
Yogiril Tantra prefers the following animals273
f
'
AG E FO R A N IM A L S T O BE S A C R IF IC E D
A ge o f animals to be sacrificed is also fixed in Tantra. Since the attaining o f th>
age o f six months an animal is suitable for sacrifice.279
pasfirianca sanmasSt paratasca balirbhavet
S A C R IF IC E O F FE M A L E A N IM A L S
Tantra prohibits the sacrifice o f female animals.280
stripasurna ca hantavyah
But KatikS Purana281 and Yogini Tantra282 allow female animals in a group.
Y O G , 2/7/169.
Suppose a goat
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
brahma-vimu-siva-sakti-yutaya khadgaya numah?M
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
chedayet tlksna-khadgena praharena sakrt budhah
After Balidana the flesh with blood of the goat is offered to the Goddess.287
SIVA-BALI
The Sadhaka wh
does not perform Siva Bali is not worthy of worshipping Devi. Devi comes in the guise <
Siva. So Siva is to be pleased.288
I 7(
Siva Bali is performed at the root of Bel tree, in the field and in the crematioi
ground.289
Food consisting of mainly meat is offered at night.290
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
So it is termed a
Panca-Makara.
Madya means wine.
Various kinds o f wine are mentioned in Tantra.293 Madya paves the way for liberation .'
It purifies the mind.295
Mamsa means meat or flesh. Different kinds o f meat are prescribed in Tantra.''
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"
Mudra means pains or cooked food299 or parched rice. It is o f different types.
Maithuna means copulation.
According to Mafianirvam Tantra, the Sadhakas own wife is preferred for copulation ,n
Panca-Makara303 is practised by a Sadhaka for salvation. This Sadhana is special I
prescribed for those Sadhakas who follow the codes o f Vamacara.304
ANUKALPA
According to some Tantra texts305, Pafica-Makara is for the Sadhakas of high rati
not for ordinary Sadhakas madyam triamsam tatha matsyam mudra maithunameva ca
idamacaranam devi pasorna divya-virayoh
So some Anukalpas are prescribed for ordinary Sadhakas. When the main object i
not available, other object is taken in lieu o f the main object. This substitution is calle.
Anukalpa - mukhyalabhe camkalpa.m Following is the list of Anukalpa.'07
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
taken as the substitutes.
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
Mudra or union with Sadhakas own wife.
According to Yogini Tantra,m
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 .
the bell metalled vessel is for the Vaisyas.
17-
Male
Female
Brahmana
Brahmana
Ksatriya
Ksatriya
Vaisya
Vaisya
In absence of these
Vaisya
Brahmana
Ksatriya
udra
Some scholars favour the subtle meanings of Madya, Marhsa, Matsya, Mudra an
Maithuna. These meanings are discussed in the Sixth Chapter.
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
Tantra is also bitterly criticized for this Sat-Karma.
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
worms that cause diseases.
18<
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. '
Santi : Santi means the technique by which diseases are cured o f and all the outsidi
obstacles due to the bad influence of planets are removed.312
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
them from one another.315
Uccatana : Uccatana is a technique by which one compels other to leave his own place.
IS
Uddisa Tantra323,
Kamaratna Tantra323.
Mann
Vidya323, Kubjika Tantra326. All the elements of the application method of Sat-Karma ar
mentioned here in a Tabular Form.
IX
Devata
(Deities)
Rtu (Season)
Tithi
(Lunar Day)
s Xn t i
VASYA
STAMBHANA
VIDVESANA
UCCSTANA
Rati
Hemanta
VanT
Vasanta
Rama
Sintra
5th, 10,h
Purnima
Jyejtha
GrTsma
Durga
Var&
8lh Krsna
H*'1Krsna
2nd
-^rd
^ lh
y ih
2nd
-jfd
5* 7*
M fiR A N A
K ali"
^ a ra t
X*. 14*
K rsnfl
A m av as\1 i
V Ira
(Day)
Mantra
BTja
Mantra
Varna o f
Devatas &
Mantra
Asana
Mudra
Vastra
(Varna)
Dik
(Direction)
iapa
Dik
Lekhana
Dravya
Madya
(W ine)
Sakti
Dravya
Place
Or
Pancatattva
Mon,Wed
Thu, Fri
Svaha
Mon, Wed
Wed. Thu
Sat
1u e . Sat
Svadha
Nam ah
Va.yat
Vajat
Phat
Thahg
Vahg
Lang
Hang
Yang
R ahe
Sveta
Rakta
Pita
Misra
Krsna
D h u m ra
Bhadra
or
Svastika
Vikata
Kukkuta
ArdhaSvastika
Or Ugra
A rd h a S tb a p a n a or
Pasa
Gada
M ujala
V a jra
jfveta
Isa (North
-East)
Uttara
(North)
Candana
Rakta
Candra
(North)
Purva
(East)
Rocana
PTta
Indra
(East)
Pascima
(W est)
Haridra
Dhumra
Nirti(South
-W est)
Daksina
(South)
Grhadhuma
Krsna
Vayu(North
-W est)
Vayu(North
-W est)
Citarigara
MadhvT
SphatikT
DSkinf
Paistikf
G au d r
B h a ira \T
PadminT
Sankhinf
NagaballabhS
D a k in T
Svarna
(Gold)
G rha
Rajata
(Silver)
Candika
Grha
Si la
(Stone)
Devalaya
TSmra
(Copper)
Devalaya
Nagabailabha
I'Smra
(Copper)
Devalaya
-do-
-do-
-do-
-do-
Svastika or
Padma
Padma
&uny3gara
Maharanya
Devatayan
a
Jala
B h a d ra or
P a rs n ik a
K ltad g a
Krs.na
A gni( Si nith
-E a s t)
N a irta l Si >utl
-W e s t)
A stav isa
K a p a la
(S k u ll i
^maJUna
^ m a s a ita or
O n the
C o rp s e
Agni
PrthvT
Vyoma
V ay u
B hum i or
A gni
The sources are Yogint Tantra, Kamaralna Tantra, Uddisa Tantra, Mantra Vidya. Kuhjika Tanir,
Paramananda Tantra, Kaulavalinirnaya Tantra, Meru Tantra, PhetkarinfTantra. Brin
Tantrasara and Agamatattva Vilasa.