Inner Meanings of Tantra

TANTRA

(Translated from the Hindi writings of Shri SN Khandelwal ji)

Following article has been written by Respected SN Khandelwal ji as regards certain practices mentioned in Tantras, which according to him has been misunderstood by general populace maligning the name of the science of Tantra. One has tried to translate it so that wordings & essence is not lost while putting it in simple English language. 

While presenting Tantra, it is essential to submit that due its coming out of the mouth of lord Shiva, 

for centuries it is thought as very beneficial for all the sadhaks. In the tantric scriptures various vidyas have been explained which are beneficial in both eternal and non-eternal states. Eternal (nitya) means that knowledge (vidya) which leads to final emancipation or mukti, while by non-eternal (anitya) it is meant that which provides us fruits in this gross world. To provide both kinds of knowledge, has been a specialty of tantra. In the tantric scriptures, the value of eternal state is always considered to be much higher than that of non-eternal state. Hence in tantra one always gets the inspiration to follow the practice of eternal path for realization of the self.

Tantra alone is filled with the glory of the guru. In the absence of a guru, getting the exact knowledge of its philosophy and procedures becomes almost impossible. In the present times to get the company of a real guru is extremely difficult. In such a state, a benefit seeking practitioner/ sadhak loses heart. It becomes difficult for him to get the instruction for the right path. Realizing unclear state of their minds towards duties, lord Shankar created the tantra shastras to lighten up and show the path to follow. Sadhana of it can be started under the guidance of a guru. Fruit of the sadhana is finding a guru in either inner or outer realm.

Some tantras say that Chandi, when questioned Shiva regarding tantra, at that time she was in Vipreet Rati state. The meaning of Vipreet Rati is that while in the act of love making, a man is generally above, but during the act of Vipreet-rati, a woman rides the man. This is also a mysterious hint or signal. To take its literal meaning in this reference is totally wrong. Its meaning is being explained here to some extent.

Actually there is no difference between Shiva and Shakti, they are inseparable. They seems to be two entities in the oneness, like moon and its moonlight seems to be different though they are one and inseparable. Moon is established in its own self. There is no need for it to tell a way for its search or to make itself appear. Shiv also is enraptured in its own self. Moon light of the moon gives us the information about the entity of the moon. In such a state, the moon light gains prime importance and moon loses its importance. Similarly Shiva is also established in its own self as there is no outer exultation. He is lying unconscious like in his own bliss and ecstasy. In such a state Shakti becomes prime because there is no outer manifestation in Shiva. Enjoyment (विलास) of Shakti alone is his exultation (उल्लास).  Hence Shakti alone is of prime importance. She alone expands the mundane affairs of the cosmic creation. Like in the act of Vipreet rati, the male aspect remains dormant while the feminine aspect only completes the whole process beautifully. In the same way, Shiva also remains without any movement. The pulsating Shakti established on his chest alone experiences the great expansion of the cosmos. This is the essence of the meaning of Vipree-rati.

This whole world is the playground of Shakti. Shiva, which is the eternal truth, is only the seer/ drashta (द्रष्टा). Though in the process of descent during creation, Shiva alone takes the form of five elements but the pulsation inherent in them (elements) is of Shakti alone. Hence in the five elemental state Shiv is like a dead body or Shav(शव). It is because of the grace of Shakti alone that in that five elemental state Shav(corpse like body of Shiv) converts to the state of Shiv. The Saundarya Lahiri (written in praise of Shakti by Adi Shankaracharya) expounds this truth only. Where ever there is rati (action), there, action is due to Shakti alone. This is the real meaning of Vipreet rati.

A part of this great Shakti alone is the jeev (जीव). Like this, innumerable souls or jeevas keep falling on to the Earth from this primordial Shakti, which is the cause of everything. But one must understand that to think that our Earth alone is the Earth, is wrong. In the whole Cosmic creation, wherever the element of Earth is present in the all the hidden stars, in the womb of planets, nakshatras, milky ways, there also the element of Earth element is present. In this way, innumerable jeevanu-atoms of jeev (जीवाणु) get energized.  They because of the movement of their own Shakti, start knowing themselves in the forms of Sthavar (those who don’t move like mountains, trees etc), Jangham (those which can move), Keet (those small things which move on the Earth) and Patang (those which can fly) etc. Slowly they get rare human body and start experiencing the cycle of life and death.

Created from Her own play, the great Shakti’s compassion arises on seeing the life and death movement of these jeevas, their sorrows. She doesn’t realize that how all these innumerable jeevas from her effulgence (Tej) flew out as sparks and fell in to the movement of creation? This happens due to a natural process. This is not the seer state but a state of seen. That, which is seen, cannot research on the cause, only a seer can. Shiva like unattached seer is totally separate from the boundless cosmic expense. Thus he is the seer of all the three states of creation, sustenance and annihilation.

Shakti can never be seer. The compassionate Maha-Shakti inquire from Shiva, who is established in Her own self, the cause of all this play. This is the principle that for the well-being of whole of the creation and all the jeevas, One element, by itself become the diad of the questioner and the answerer and in the process brings forth the descent of all tantrik scriptures.

Many tantras have been sermonized like this. One should remember here also, that one should never start a practice by just reading one tantra scripture. Those who have not got the company or right or sidh guru or inner guru, they instead of benefit will incur loss if they try to do a sadhana by following one tantra scripture only. Those who do not have guru are advised to study all tantra scriptures thoroughly, understand their working aspects and with discrimination choose the practice path and then choose the particular tantra practice/sadhana. Doing this way many confusions and obstructions get removed.

Tantra Sanket/संकेत (hint):

As per Varahi tantra Creation, Dissolution, process of dev poojan, Spiritual practices, doing the six rites of tantra and all around meditation procedures have been explained. Later on in more developed tantra scriptures rise and fall of creation, discussion on Yantras, place of divinity, religious places and their details, dharm of particular stage of life, institute of brahims, creation of divinity, Kalp tantra, place of light, explanation of Purans (18 in number), description of Koshas (Annmaya, Pranmaya, Vigyanmaya kosh etc) in body, fastings(व्रत), purifications(शोधन), description of lower realms, description of Har-chakra, symptoms of men and women, dharma of kings, how to give alms, dharm of the century(युग), dealing with others and knowledge of elements were explained. In some tantras, the subjects which were discussed were not discussed in desired details, hence it is felt that they are minor-tantras and not main tantrik scriptures. In those Pashubhav, Veerbhav and Divya bhav has been explained but Pashubhav and Divya bhav have only been referred to, while Veer bhav methods have been explained.

In tantric scriptures, many such points have been explained, which do not find reference anywhere else. For example, they have explained two kinds of cremation grounds. First one is the womb and the other one is Shivling. Cremation pyre or Chita (चिता) represents the womb. While explaning the Pashu, Veer and Divya bhav, the field of Pashu bhav has been very much expanded. All practices, which come under Dakshinachar refer to Apshubhav. All practices of Pashchim Amnaya are called mixed i.e we can say the practices referred there are a mixture of Pashubhav and Veerbhav both. Uttaramnaya is fiiled with Divyabhav. Divyabhav practitioner has to practice Veer bhav in cremation ground. Only Urdhav Amnaya practitioners are really pure Divyabhav practitioners. Their practices do not have mixture of Veerbhav in it. Shiv, when moves towards Shakti, he himself becomes Shakti. When Shakti moves towards Shiv, She becomes Shiv. It means that when Shiv moves towards Shakti then Creation sequence/array (सृष्टिक्रम) and when Shakti moves towards Shiv then annihilation sequence/array (संहारक्रम). In tantra, creation array is used for worldly goals while annihilation array is used for final emancipation or freedom (निर्वाण). 

Generally in tantra, for practitioners of Veerbhav and Divyabhav, inner-mental-poojan has been advised, as for them outer-poojan is considered inferior or of lower grade. For them Yoga and information of subtle channels (नाडी) is explained. Such tantra say that the number of asans in yog equal the number life-forms in the cosmos i.e. 84,00,000. Out of these, two asanas are most important, which are Padmasan and Sidhasan. From this section it dawns that for completion of tantra sadhana Raj yog is essential. For success in tantra sadhana, Ajapa jap and pranayama knowledge is also desired. With focused (समाहित) mind, fruit of japa is achieved and light takes the form of Kali. Only such a mind has the right for mental poojan.

In the Vamachar and Veerachar tantras, many such things are discussed which in the normal sense of the world may not be considered right like panch-makaar (पन्चमकार) etc. In this context the confusions have been dealt very well in Niruttar Tantra. As per Niruttar tantra, whatever has been explained about panchmakar at different places is only symbolic. Like wine/ liquor means something else. The meaning of generally known Flesh and love making in tantra is different. As per this Niruttar tantra, all those things mentioned in the different tantras are mere symbols. To know it is very important for any practitioner. One who does not know the real meanings of these things in tantra will get only sorrow (दु:ख).

In the path of tantra, oneness of devi and practitioner has been established. It is said if the practitioner is having sorrow, is feeling thirsty, hungry, lacks in something, then his/ her isht devi will also be concerned about his/ her needs. Hence it is advised that the practitioner should sit for sadhana after satisfying his/ her hunger and thirst. This does not mean that he should overload himself with food and drinks etc. If he does that, he will generate sleep and laziness. Actually, the real meaning is different. With the food of mantra jap one should satisfy the hunger of all the different births, thirst of various births should be satisfied by the nectar which is issuing from the centre of the Sahasrar lotus in the crown, by generating great emotion (भाव) in sadhana one should dispel all lack (आभाव), thus one should engage in the spiritual practice and one should merge in to the oneness. Thus in this path by not know the hidden meaning everything could be misunderstood.  The hints are of many types:

क्रम संकेत कञ्चैव पूजा संकेतमेव च,

(Kram Sanket Kanchaiv Puja Sanket Mev ca)

 मंत्र संकेत कञ्चैव यंत्रसंकेतकं तथा ।

(Mantra Sanket Kanchaiv Yantra Sanketkam Tatha)

Hints are given in sequence, Pooja, Mantra and Yantra. In the absence of this knowledge whole effort of the tatnra becomes fruitless. For example it quotes at one place that Par-Brahm-Swaroopini-Rajini-Devi’s jap should not be done during night. Here the meaning of night jap is that when Ida or left nasal passage is working. By day is meant when pranic energy is going through the right nasal passage or Pingla.

In the same way under Panchmakar, embrace, kiss, love making, invitation, similar talk and vipreet rati has been taken as a part of such sadhana. If in the practice, we take the literal meaning then it is going to be greatly misinterpreted. Hence the warning of tantra is really true that without a Guru one should not enter in to it. A knowledgeable guru alone can describe the inner meaning of the symbolic language. For example embrace means Angnyas-Karnyas; Kissing means Dhyan; Love making means Pranayam; Seeing love making pose means Jap of mantra; Invitation means inviting the divinity; to talk of all the above means continuous chanting of the names of Shiva and Kali, Vipree rati means joining of Kundlini with Shiva or going from Pravriti marg in to the Nivritti marg.

It becomes clear from above that all the worldly thoughts about Vaamchar and Veerachar are illusionary and are figments of ignorance. Only a knower can explain it in proper manner. In the real meaning of Vamachar and Veerachar, only a practitioner of extremely high character, mental and ethical integrity can successfully accomplish. One who does not know this sign language will find it un-ethical, vulgar which is not the flaw of tantra but of wrong interpretation as per the vision of the practitioner.

It becomes very important to write here that none of the tantra from the outset is complete in itself. All the scriptures of tantra are inter-connected. Problem raised in one is answered in the other. When one finds anything getting unclear in one, it is cleared in the other tantra scripture. The reason of it can be that all the known and unknown tantra are sparks, flashes and light of one great tantra. From the central point of that Mahatantra for eons, since the time of creation various tantras have sprouting forth.  A fully realized Guru is essential for understanding the tantra path. In fully realized guru, this river of Mahatantra is continually coming in the form of Pashyanti speech. In the absence of a Guru, getting in to Tantra path just by reading scriptures is not at all advisable in the vision of a wise person.

Shakti Rahasya:

‘नायं आत्मा बलहीनेन लभ्य’, for a power less person wish of realization is just a false hope. Realization of self alone is the place of completeness and anand(joy), source of all the waterfalls and the treasury to provide for all the lacking. The journey from Anatma to Atma is the path for only the brave. Those who have the capacity to pierce the goal and are winners over the six enemies of the self are real Shakti upasaks or poojak. Fixed like a snow clad mountain, tolerant like a tree, at peace both in pain and pleasure and who are fixed on realization are the Shakti upasaks.

In Akhand Mahayog, Shakti alone is to be prayed to. In the worldly life, one is known to the power of wealth, unity, science and knowledge etc and one is busy garnering such powers. Everyone in the journey of life is actually searching for Shakti. By the percentage one is lacking in power, by the same amount, sorrow is experienced. In the cosmic world or the world beyond all the varied powers which are experienced are actually light of that one primordial power alone. One central power alone with its light rays is causing the expansion and spread of innumerable powers. But in essence they are all one. That one power in the Samashti form is Atma Shakti of the Parmeshwar/ Lord and in the Vyashti form is the atma of each and every animate object. By empowering oneself with the realization of the Shakti in Vyashti form, one gets the closeness of the central creatrix Parashakti. This is the Par-Aham-Vimarsh of Shaiv-Agam.

Maharishi Bhrigu in ‘Brahm-Chinta-Pranali’ accepted parashakti as the heart of Tantra. In ancient achievements of India, place of tantra in extremely important. Vedic view-point stresses on non-accompaniment or solitude. Other forms of it, talk of illusion of maya etc. But in tantric path of Akhand Mahayog, nature is considered very beneficial. As per this in the mirror of the nature only Shiv deliberates or consults and recognizes himself. This path of tantra moves forward by researching on every atom of the human. Filling every pore of the practitioner with the music of joy, it leads to the source of Paramanand. The path of tantra does not make the practitioner full of dry knowledge and also is not dependent on others like a bhakt and he is not filled with stillness of a Yogi. He, flowing in the flow of pulsation of Parashakti at a single point tastes the knowledge of the wise, love of the bhaktas and intellect of the meditation of the yogis.

Parashakti is the form of deliberation (विमर्श). It is the wave of exultation/exhilaration(उल्लास) of Sivas experience of self. In him alone it dissolves. Sidha Punyanandnath realized Shakti in the form of ‘अन्तर्लीनो विमर्श:’. Shakti with its wish creates the world on its own self. And again devouring the whole elemental creation in itself annihilates it again and becomes desire less. At this moment it wants nothing.

 कवलीकृत् नि:शेष तत्वग्यानस्वरूपिणी‚ 

(Kavlikrit Nihshesha Tvagyanswarropini)

तस्या परिणतायातुं, न कश्चित् पर ईक्ष्यते।

(Tasya Parinitayatum, Na kashchid par Ikshyate)

The circle of the joy of chit is eternal leela while circle of desire-knowledge and action is the world. The common boundary of these two is the entry point in to the realm of Shakti. This is called the central path. This is the central path of flow of cycle of life and death. It will be discussed at appropriate time. Thought of Parampad is without the effect of desire and deliberations. Still as from a lamp(दीपक) light is issued, in the same way from it imagination, alternatives and desire etc. come forth. Reason being, they all cannot remain there and are being thrown away. This is the imagination of non-imagining, desire of the desire-less and action of the action-less. Those who take this desire as truth get infatuated (मुग्ध) in it. This is the play of pulsation (स्फुरण). The primordial Shakti alone enters yoga-nidra and kaal-ratri respectively and finally takes the form of Maya Shakti. Param-Ishwar is the absolute observer of this pulsation(स्फुरण). All the doings are on the level of Shakti. Observation is the chit, it is the exhilaration of the joy, is the play of the pulsation of Shakti. Development of action through desire is in a way development of meaning/ Arth(अर्थ) through shabd or word. During the desire state, Shakti is not apparent, in the knowledge phase it partial appears, while in action phase it is fully manifested. Parmashakti, when fully residing in Param tattva, it takes the form of an equilateral triangle. A flow form Parampad falls in to the triangle which is assimilated by triangular Shakti in itself as a base(आश्रय). By making that flow as its own, the Shakti starts the process of creation. From this flow of  Parampad, in the form of its own-shakti-self, innumerable creations have sprung forth. In Vedas, rayi(रयी) and life force (प्राण) are called as Aditya (Sun), Surya (Sun), Agni (fire) and Som or Chandra (moon) respectively. All the material which we can see is called rayi. In all the three, Parma Shakti  is active. Even scientists by accepting the concept of matter and energy has actually given credence to the Indian thoughts in the subject. Scholar Cooper, Sir William Crookes (British chemist and Physicist), Oliver Laz and Flamarion do not agree that matter is free. It cannot perform any work on its own. Scientist Flamarien says that when we try to research the matter it disappears and then causal power of the whole cosmos, doer of everything, eternal pulsating Shakti which is the cause and effect itself is found (Spiritual Science – by Sir Willaim Earnshaw Cooper). Professor Heckar after experiencing the all present energy form of matter called it intelligence. What is rayi in the Vedas has been explained as matter in the science. Professor Bucknar, experienced play of energy in every state of mater (Force and Matter, Prof. Buckner).  Dr. Draper has also supported this principle (The conflict between religion and science, page 358).

Akhand Mahayog has found that this body itself is the matter. The consciousness, inside it, is responsible for all the activity. One cannot enter in to the wave of that consciousness till it is not understood in isolation from the matter. It is referred to in Yogic scriptures as negation of body consciousness.

When this energy in the course of new creation connects with the matter, the pulsation occurs in the cosmic play or affairs. At that time it is called Nature(प्रकृति). By associating with matter, the energy operating in the pulsating trade of estimation of result of time, is called Kali. In other opinions of different scholars this primordial power is cause of everything.

When it is detached a little, gradually taking forms of Yogmaya and creatrix of the cosmos, it takes the form of Moh-maya. When it neither involves itself in the process of creation nor disappears in to the Paramtattva, then its state of equanimity is realized. As per Akhand Mahayog, this state of Shakti is called Kumari. This central Kumari Shakti is taken for Upasana in Akhand Mahayog. For annihilation of the circle of birth and death, refuge of flow of central Kumari is needed. Philosopher Herbert Spencer questions, ‘ Is there any end to the result? Will it continuously keep on achieving special and ordinary bhav? Will it flow in to the endless results? No, it will not. Result has an ending. Equilibrium is the end of the result. (First Principle - 483-516).

Equilibrium of the Shakti is the middle path. Gautam Budh has eulogized the middle path immensely. Mantra drashta Rishis and all the sidhas agree to it. Akhand Mahayog also accepts it. This is the real Shakti poojan. Mahamaheshwar Acharya Utpaldev has mentioned chidanand realization through development of this central channel.

As per Akhand Mahayog, in front of this body is located an upward pointing triangle. Inside it three bale leaf kind of petals are there. This is dormant Shakti. It is encircled by another attached to it from behind. By the shaktipat in the form of awakened consciousness by the guru, rear attached petals get free and middle Shakti develops. Middle lotus is called Moola. Moola has eternal connection with the middle point of the triangle. This flow arises with piercing of the upward triangle. Central point of the triangle is Medhya which is natural Mooladhar. This is entirely different from the Mooladhar explained in the yog. Central point is the heart of Sushumana. One nerve goes from this central point to Sahasrar which is called Nairrit Shira. This is connected from one side to above mentioned mooladhar and on the other to Chidakash. Practitioner establishing his consciousness in to it enters in to the realm of Mahashakti.

During the times of mid-centuries various Sufi saints also experienced Nairrit Shira. They have explained as ‘Rage(रगे) Kimas(कीमास)’. This is the symbol of their practice of Shakti.     

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