Asans in Tantra

Two terms are often used Asna/ आसन (on which one sits) and Aseen/ आसीन (Sadhak who sits on the asan). When we talk of yog, many asans are mentioned. For sitting dhyan asnas are mentioned which are Sukhasan/ सुखासन, Padmasan/ पद्मासन, Swastik Asan/ स्वास्तिकासन, Siddhasna/ सिद्धासन, Bhadra Asan/ भद्रासन and Vajra asan/ वज्रासन etc are used for doing pranayam and othere yogic practices. But when we talk of same in tantra, a different kind of meaning is there. Though as per general practices, Kushasan/कुशासन, Kambalsan, Tiger skin asna, Elephant skin asan, Deer skin asan many kinds of asnas are discussed which are menat for different kind of sadhanas. These asanas are well known by people. But during specific sadhanas, in Tantra, some time Shav asan/ शवासन is also needed. This part of tantra is very secretive and limited only to specific people only. We will have a information sharing on same today:-

In benefits of Asanas, in tantra shastra Shav asna is mentioned. For increasing the atmic tej, instead of outside asans as mentioned earlier. Shav asan is considered more useful. Actually by the shav asan, we should mean our own gross body instead of any other dead body.By converting one's own gross body into a dead body and making our own consciousness sit on it, then that dead body form of one's own physical body becomes as 'Asan/ आसन' and our own consciousness becomes the one who sits on it or 'Aseen/ आसीन'. With the help of this one moves from lower state to a higher state.

As per Agam, whole creation is made up of 36 tattvas. Till one pierce all the 36 tattvas, one cannot transcend the whole creation. The creation is divided into various levels. These levels are divided into different part known as And (अण्ड) from a particular point of view. Under each And there are many Bhuvans, which have been created by particular tattva Vyashti/ तत्त्व व्यष्टि or tattva Smashti/ तत्त्व समष्टि. 

The part in which all of us are living come under Brahmand/ ब्रह्माण्ड and it is looked after by Brahma/ ब्रह्मा and hence the name. All the bhuvanas which come under it are made of element of Earth. Asper purans, 14 bhuvanas come under it. Seven patals (Atal/ अतल, Vital/ वितल, Sutal/ सुतल, Talatal/ तलातल, Mahatal/ महातल and Patal/ पताल) and 7 higher bhuvanas like Bhurlok/ भूर्लोक, Bhuvarlok/ भुवर्लोक, Swalok/ स्वलोक, Maharlok/ महर्लोक, Janahlok/ जनलोक, Tapolok/ तपोलोक and Satyalok/ सत्यलोक. Infact there are innumerable realms while we have mentioned only seven because we talked of 14 earlier. Actually in the lower realms, Niraya sthan or Narak and Patals are mentioned, both have their own divisions too. In the Narak (na-ark/ नरक=न+अर्क, where there is no light), one realm is called Avichi/ अविचि, that only is absolutely dark while all others have some light in them. On Patal, we have Bhootak or Earth, Over Bhootal/ भूतल we have Antariksh/ अन्तरिक्ष and over Antariksh/ अन्तरिक्ष we have Swarg/ स्वर्ग or heavens. The lowest most realm of Swarg is ruled by Indra/ इन्द्र. Upper swarg realms are not under his control. Those realms are not under any ruler i.e from Maharlok/ महर्लोक to Satyalok/ सत्यलोक are known as Dyaulok (द्योलोक). Tridev Ishwar/ त्रिदेव इश्वर resides in Upper most realm of heavens. From Nark to Satyalok, all realms are under the rule of Brahma and hence are called Brhamand (ब्रह्माण्ड). As there are many realms in the outside world in the same manner there are many realms in the inner side of pind too. We can say that both Brahmand and Pind are similar in presece of different levels of realms inside them. 

Yogis who can do dharana of their own body as Brahmand (Vairaj dharana/ वैराज धारणा), they beomce equal to Brahma. At this level Atma inside the pind also becomes likes Brahma in the Brahmand. The yogis who can pierce the Brahmand and keep it associated with themselves they are very highly evolved Yogis. When consciousness of the Brahmnd is taken out then it converts to dead body, the yogi who sits on that brahamnd asan, who goes beyond brahmand. For him his body is Brahmand which has been converted into a dead body on which fully conscious Yogi is sitting himself. During this state Brahma is a Pret and his body is an Asna. This asna infact is known as Ek-mundi asna (एक्मुण्डि आसन).

Brahmand is merely a level in great creation and is surrounded by Earth element (पृथ्वि तत्त्व). The meaning of Earth element in front of a Yogi is different from the meaning of Earth element for people on the Earth. As per Vyashti  and Samashti, all levels are under Earth element. Outsode Brahmand or above what is present is still greater than it, is called Prakrityand (प्रकृत्याण्ड). In this great Prakrityand innumerable Brahmands are floating like small small dust particles. Through Yog marg, a yogi pierces this realm too and brings it under his control. The presiding diety of this And is Vishnu and its controlled by Water element. Whenna yogi is able to see his own body same as Prakratyand, then he becomes same as Vishnu. Then concentrating the consciousnes present in Prakartyand, he pierces it, then this realm turns into a dead body like earlier Brahmand. Now yogi sitting above this asan now , engages himself in Yogic pratices. Now he is calleda Dwimunda asan yogi (द्विमुण्डि आसन). Yogi who pierces this Prakrityand is higher placed than the one who pierced Brhamand. All 24 tattvas come under his control. 

Many above prakrityand are floating in a still greater realm which is called Mayand (मायाण्ड). It is so big that it is comletely filled with ignorance, full of tamas and extremely difficult to pierce. Watching from a distance it is seen as a great prison, without going out of it one cannot taste freedom. The main attribute of Maya is duality. Thus under Mayand, there are innumerable Prakrityanad and under each Prakrityand there are innumerable Brahmands. Dulatiy is reigning all over. Till this duality is not overcome, the wayout or right to this realm will not be possible. This mayand is created by Purush and Maya both. Purush covered by Maya is the pran shakti of this realm. Maya actually covers the consciousness of the purush. Shiv form divine Atma has five inheretn powers, namely, 1.Nitya/ नित्य (that which is eternal), 2.Vibhu/ विभु (that which is omini present), 3.Sarvagya/ सर्वज्ञ (that which is all knower), 4.Sarvkarta/ सर्वकर्ता (that which performs everything) and 5.Atmakaam/ आप्त्काम respectively (that which is without any dearth or desire). These above are the five attributes of the Shiv or Purush but when is for play (divine play, leela) he allows himself to be covered by the veil of ignorance by its own ever free Shakti, it limits its five inherent powers to 1.Anitya/ अनित्य (not eternal), 2.Seemit/ सीमित (limited), 3.Alpagya/ अल्पज्ञ (less knowledge), 4.Alp Kartritva bhav/ अल्प कर्तृत्व भाव (doer of limited actions) and 5.Anaptkaam (one who experiences dearth, is not satisfied). Without embracing these attributes play cannot take place.  The power of Maya (माया) which is used for creating veil over Purush (पुरुष) to enable him eact such a part, is known as Kalaa (कला). This Kalaa (कला) is under Kaal (काल). Those who are beyond Kaal they through their own desire come under the sway of kaal. The power with which pramatama, though fully satisfied in itself, for the play or leela acts as dis-satisfied is called Raag (राग). Thus Parmeshvar (परमेश्वर) or Parmatama (परमात्मा), letting go if its 5 natural qualities, entering into the cocoon provided by maya converts himself to Purush or jeev. The basic Purush who realized whole Mayand (मायाण्ड) in its own body is known as Rudra in the Agam Shastra. The yogi after ascending both the realms of Brahma (ब्रह्मा) and Vishnu (विष्णु) and converting them into cremation grounds, acquires state of Rudra (रुद्रा) himself. Thus he converts the mayand also into a dead body or asan and sits atop it in conscious state which is beyond maya. Then he is said to attain real Trimundi (त्रिमुण्डी) asan. Whole of the maya comes under the control of this yogi.

Above maya realm is Mahamaya realm which is pure truth, full of joy, beyond time, fully conscious. This is also seen as another And (अण्ड) as earlier three realms. This realm is extremely big. Howsoever big Mayaand may be but it is located in a small corner of this effulgent space. Like in big states, one has small-small areas like mayand which are like prisons where convicts are held. This big space is called as Shaktand (शाक्ताण्ड). Here shakti should be known as Chinmaya shakti. Though there is no division in this space but to under stand we imagine two divisions here. One's controller is Ishwar (इश्वर) while others controller is Sadashiv (सदाशिव). Ishawar is representative of Parmeshwars Tirodhan/ तिरोधान Shakti (power to become invisible) while Sadashiv is representative of Parmeshwars Anugrah/ अनुग्रह  shakti (power of grace).With these two powwers the main dealings of Prameshwar keep happening in this realm. The atma which has contracted itself into an anu (अणु), embraces exaltation (aishwarya/ ऐश्वर्य) for participation in the independent play or leela of the lord, is put inside the prison of Shaktand (शाक्ताण्ड) takes up a form. This play is eternal and is essential for worlds operating system. Ishwar is sleep stage of Atmic gaze while Sadashiv is awakened state of Atmic gaze. The one who pushes one with his left hand into the action oriented, dark, ignorant, pain filled mayic realm, with its awakened consciousness, he alone pulls one out of it with his right hand in to the effulgent, happiness filled conscious relam. Hence Ishwar (इश्वर) and Sadashiv (सदाशिव) are the outer and inner forms of presiding two deity forms of Shaktand/ शाक्ताण्ड. Divine yogi after piercing Mayand/ मायाण्ड, reaches Ishwar and Sadashiv first. Then whole shaktand imagined in the physical form of the yogi. Innumerable Brahmand, Prakrityand are existing in its small particles. Then yogi develops both the powers of Nigrah/ निग्रह (restraint) and Anugrah/ अनुग्रह (grace). But one who is attracted towards Mahashakti, he has to let go of this realm too. because Ishwar and Sadashiv though presiding deities of the whole creation are bound and still not completely free. Their power of freedom is guided by the power of fredom of Parmeshwar. They work as representatives of Parmeshwar only. Though they do not have sense of realm bondage in them. Thus yogi has to convert his Shaktand (शाक्ताण्ड) form great work into a dead body or Shav. Then Ishwar and Sadashiv both are imagined in the form dead bodies. This asan is known as Pachmundi asan (पञ्चमुण्डी आसन). Thus yogi is established over Brahma, Vishnu, Rudra, Ishawar and Sadashiv and shines like millions of Suns together. Sadashiv only assimilates all the lower four entities in itself. On its chest Mother Kali has planted Her feet firmly and standing. Sadhak finds refuge at Her feet. Panchmundi asan sadhana is sadhana of Krishna Paksh (कृष्ण पक्ष) (nights of waning moon) in the wheel of time. No moon night (amavasya/ अमावस्य) is the representative of goddess Kali. The limit of manifested world is up to Sadashiv only. After piercing the manifested world one enters into the unmanifested realm of Shakti. Creation and annihilation take place in the manifested world only which is under the control of kaal (काल) or time. Whole creation is in the form of body of Brahma. Annihilation of this world itself is the annihilation of Brahma. Brahmas life is 100 years span as per his standards, after which he is set free of his earlier duties and this is known as Mahapralaya. One day of Vishnu is 100 years of Brahma. By his standards, Vishnu has also got a life span of 100 years. This is known as pralaya. In the same manner time span of Rudra, then Ishwar, then Sadhashiv finish. The pralaya which arises after annihilation of Sadashiv is known as biggest pralaya (प्रलय), this is mahapralaya (महाप्रलय). After this no form manifestation exists and one enters unmanifested realm of Shakti which is beyond Kaal or time. For entry into Shakti realm one has to do piercing of Bindu. Thus in a way we can say that manifested world controlled by five dieties explained earlier lie on this side of Bindu while the unmanifested world of Shakti lies on the other side of Bindu.  Om!......to be continued to Part-II. shaktanand.blogspot.com.

from 'Tantrik Vangmaya Mein Shakt Drishti', written by Pt. Gopinath Kaviraj and translated to Hindi by Pt. Hanskumar Tiwari.