TANTRA 1st ARTICLE: OUTPOURING OF DIVINE COMPASSION

Tantra;  folk in origin, concerns itself with the individual, and recognizes that we live in a universe full of Divine powers that we can communicate with in order to improve our lives. Thus every tantric rite invariably directs the mind of the worshipper to the underlying unity of existence.

Meaning

The Sanskrit word ‘tantra’ according to the process of nirvacana; analyzing word and extracting its meaning from every syllable, is analyzed into two syllables: ‘tan;’ is a verbal root meaning to stretch, to expand, also to be diffused as light, to weave, to manifest, to accomplish, or to perform. While the other syllable ‘tra;’ the root meaning to save, to protect or to liberate.  In religious connotation tantra has a more specific sense in the context of Saivism: what expands ‘in’ or ‘as’ the universe is the Divine power or Sakti. The image of texture and interwoven implies an interconnectedness of all the Divine threads which are all Divine energies called Saktijala or yoginijala. In simple term, tantra means a system, a model or type, a doctrine, rule or a theory propounding a system that is contained in term ‘Sastra,’ where Sastra means a scientific or even a narrative text.              

Origin

According to scriptures Tantra was first communicated in the form of a dialogue between Siva and Devi; in Her form as Parvati, and since then came down through tradition. The earliest mention of the word tantra occurs in Rig Veda, but the context in which it is used is derogatory that the lay folk with unrefined speech take to, but not used by learned priest. Atharva Veda used the word more especially in the sense of loom and Panini takes the word tantraka to mean a piece of cloth just taken out of the loom. Some traces of tantric conception, like the micro-macro cosmic relationships and the concept that sense organ are deities etc, already exist in the Upanishads. This does not mean to establish that tantras recognize the Upanishads in totality – the above mentioned examples are used just to show ‘certain continuity of basic concept of Man and the universe in the ancient Indian tradition.’ There are many factors in tantra that are outside of the Vedic tradition, case in point: the importance of feminine Divinities – which may imply tantra’s pre Vedic existence. Tantra as practical disciple appears to be later interpretation. The Samkhya, for instance, styled itself as a tantra and Adi Shankaracharya recognized it as such. Kautilya used the word in the sense of fundamental canons employed for explain and expounding a system of thought. This interpretation appeared to have gained ground and tantra came especially to mean a well organized body of thought, with its own logic and rationale. Is tantra of India origin? There are ample historical proofs in ancient texts to conclude that tantra originated in India. Inscriptions and monuments also give testimony to that fact, as an example - an inscription at Gangdhar in Madhya Pradesh dated 424 A.D. describes the building of a temple dedicated to the Mothers which is also populated by Dakinis; wild female goddess – which implies that their existed a cult to the Mother Goddess. This is the precise reason why Jayaratha, the commentator of Abhinavagupta, states in the 12^th century that the ‘tantra sastra’ has originated from Madhyadesa or Central India. If thought further on these lines, then no wonder in medieval times we find the sanctuary of the sixty-four yoginis and the highly artistic and tantric temple of Khajuraho not far from the inscriptions of Gangdhar. Geographically North and Himalayas have played an important role at the origin of tantra, especially Kashmir which has played a central role in the entire development from the origin of texts and tradition to their highly developed stage of philosophical interpretation. South India has also played an important role in the development and its great temples testify to the ritual and artistic tradition of agama tantra.     

Stages of tantra

The tantra is regarded as a Sruti or Agama; revelation. Apart from the dialogue form and its interpretation tantra or agama traditionally contains four sections: kriya; ritual, carya; religious observances and behavior of an initiate according to his/her status, vidya or jnana; philosophy and yoga; spiritual practice. This fourfold division is not found in all tantras, some only contains vidya or yoga. But these four fold division mean that tantra contain all a practicing Saiva has to know about religious practice and doctrine. The agamas were eighteen in number according to one tradition, while it is twenty eight according to another tradition. Then the next phase of the development of the tantras is probably by a class of literature called Yamala: they are principally eight in number. The Yamala indicate a great development in the tantric sadhana not only by trying to define for the first time the various tantric traditions, but also by introducing a great variety of cults of new gods and goddess. According to a very old text ‘Kaulajnananirnaya’ of 11^th century, Matsyendra Nath, founded one of the Kaula School called Yogini Kaula of Kamarupa. The term Kaula stands for Sakti, so the school was Saktic in character. The Natha sect originated from the teaching of the Siddhacaryas, and it was founded by Matsyendra Nath. The great teachers of the mystic sect were called Natha, and their teaching had a great influence in Bengal and miraculous tales about them became the subject of many popular Bengali songs. Another sect, the Vaisnava Sahajiya, as a distinct sect was established in Bengal before the time of Caitanya, and the oldest reference to Sahajiya is in an inscription of the 13^th century; mainamati plates.      

Tantric and Vedic tradition agitation   

Distinction between tantric and Vedic tradition was prevailing in the mediaeval ages, as in many works, the term nigama stands for Veda and agama stands for tantra. Both the camps; Vedic and tantric, looked at the other as antagonistic, perverse and purposeless – this led to a struggle for ascendance and each tradition geared itself up to meet the needs of both the elite and the common folks, and in the process assimilated the attractive particulars of the other. The tantric adherents sought that tantra had Vedic foundation, and the Vedic puritan took over many of the mudras, spells, magic designs that the tantric employed, along with their method of exposition. As an example: the transformation of the Vedic hymnal Gaytri into a feminine divinity. The hymn is actually a Gayatra; muscular noun. The credit for bringing together Vedic wisdom and tantric tradition goes to Adi Shankaracharya; well known commentator of Vedantic wisdoms Upanishads, Brahma Sutra and Gita, who have written the celebrated tantric works Prapancasara and Saundarye- Lahari, and also other like Cintamani-stava among other texts. In the tantric text; as is the case in Vedic lore Adi Shankaracharya is preceded by Sages like Vasistha, Sakti, Suka and Vyasa, but his guru’s guru and immediate guru like Gaudapada and Govinda do not immediately follow one another, there are four or five other teachers that come in between. In tantric tradition Gaudapada and Govinda are described as a great tantric expert. The great temple of Kanchi; to which Adi Shankaracharya was associated for many years, was dedicated originally to Tara. Adi Shankaracharya’s follower Padamapada figured in both Vedic and Tantric traditions. The mere fact that the practical significance of the doctrine of Advaita Vedanta that Shankaracharya adopted and expanded on can never be understood and appreciated unless one take into account his tantric leanings.        

The importance of individual

Tantra technically is a process of relating the unusual pattern, yantra; diagram with uncommon formula, mantra; sound – the basis of this is that human body; both that we can see and touch, and the dummy body that we cannot see or touch, is the ground where they operate. The tantric ideology developed this thought into an internal dynamics within the individual. By such reorganization of the internal forces one not only overcomes the natural limitation but heighten the natural efficiency. The tantric tradition thus focuses its attention on the individual, his/her physical structure, mental mechanics, modes of consciousness and organismic motivations. The cosmos was merely an extension, if not a projection, of the individual, the universe was in fact contained within the individual. In other words it can be said that - tantric culture was bound with the ideal of ‘quiet contemplation’ rather than with the goal of a ‘joyful life here or hereafter.’ In the individual two aspect of life attracted the attention of tantra: breathing and sex. Tantra feared that exhalation of the bodily air and ejaculation of the seminal fluid was tantamount to expenditure of life energy and hastening of death. So it was considered necessary to restrain breath and arrest the seminal discharge. Pranayama technique of breath control and procedures like yoni mudra and vajroli mudra to prevent the bindu reaching fire ejaculation were advocated in some tantric text. Employment of sex imagery is no doubt frequent in tantra, but it worked both ways – making it adorable and also making it repulsive. Sex in itself is neutral; just like breath, it is natural. Its expression depends upon individual’s maturity, motivation and mental habits.

Role of Sakti

Siva in himself is not acting; He only acts through His power or powers. And all the great acts of Siva: creation, sustenance, re-absorption, obscuration and grace – all are actually performed by His Sakti. These five acts of Suva may be understood in a mythological way, but in the non dualist interpretation they are seen as five phases that are going on in each individual being. There are many forms of goddess which are a manifestation of the principle of Sakti, and corresponding to its importance in the esoteric hierarchy of tantric schools the more powerful will be the respective goddess. And in some cases, She is the presiding deity not subordinated or associated with one male form of Siva/Bhairava. And when Sakti is in Sakta context, the goddess stands alone, and She is invoked and praised in 1000 names. Sakti is the classical example for a reality which reaches from the lower levels to the ever ascending higher level of spiritual experience: from gross to subtle to transcendent. The theme of Sakti is also related to the ancient tradition of yoginis; they have their own tantra, and represent both feminine divinities and divinized human yoginis; women accomplished in yoga.  So a question arises: are Siva and Sakti separate? The apparent duality of Siva-Sakti, the fundamental pair which finds expression in different forms, according to tantra concerned, such as Bhairava Bhairavi, Svacchandabhairave Aghores etc, is explained by the tantras as an actual non duality. Philosophically they compare the pair to the relation of dharma and dharmin, the property or quality and its possessor – which is inseparable. The metaphors used are: of fire and its power to burn, of the sun and its rays, of the ocean and its waves – all implying non duality in spite of distinction. 

Significance of lotus

According to tantra the human body is taken as a mandal. And the individual has three bodies: physical, mental and casual bodies. The physical and mental bodies are related to each other and the points of contact are described as cakras and pictured as lotus. It is important to note that these cakras and lotus do not belong to the physical body nor do they belong to the mental structure. According to tantra texts, these cakras and lotus are located along the brahmadanda or merudanda, by which we usually understand the spinal columns. The description of the column as encasing a subtle channel extending from the spinal base to the cranium is obviously abstract. Each centre is looked upon as a network of very subtle arteries. Human body is said to consist of seven hundred million of these arteries, some gross or other subtle, along which the vital current flows continually in order to keep the body alive and active. The principal of these arteries is the sushumna. Inside the merudanda, is a fine but hallow, canal extending from the region of the penis to the head called diamond. Inside there is another artery, exceedingly fine like the thread of a spider web or as thin as the thousandth part of the hair, called ‘the marvelous.’ And this encloses the artery known as brahmandi; the essential but highly abstract life current. The cakras are composed of network of arteries, arranged along the sushumna, each cakra has a characteristic colour, a number of petals; when pictured as a lotus, an elemental association, a particular sense organ, an organ of action, a variably of the vital current, a seed syllable, a symbol, a male deity and his consort and a representative animal. Of all there cakras, six are inside the body and one outside it. The seventh cakra is called sahasrara, named after the picture of an inverted thousand petalled lotus, is outside the body. Although outside the physical body, it is a part of the existential structure, but at its topmost level, it is supposed to be the source of the liquid of immortality, the liquid that drips on the cranium continuously, thus making one alive and active.          

Important reminder

Tantric literature essentially represents a very important part of Indian spiritual lore and a failure to appreciate its real significance renders our understating of the ancient spiritual knowledge shallow or superficial.

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