Friday, August 20, 2010


“Tantra is a scandal to the Orthodox people. But it is an Indian Cult. It is widely recognised that Tantra is very valuable for people of the present, Westereners as well as Indians. Hindus,Buddhists and Jains share Tantrik ideas and Tantrik things from times (C.20,000 B.C.) which can be matched accuratly with methods, symbols still used today by Tantrikas.

Tantra today is with extraordinary purity, the most essential patterns of human symbolic expression which stands developed through hundreds of generations. Each generations of Tantrikas has incorporated the best scientific knowledge available to it. INDIA CONTRIBUTED TO THE MAXIMUM.”

Meaning Of the word “Tantra” :

The word “Tantra” means Tanutraya ie. Sthula, Sukshma and Karan.

Origin Of Tantra :

Veda and Tantra are both equally important from the early Rig-Vedic Age. The famous “Sree Shukta” of Rig-Veda is identical with Pancha Dashakshari Mantra of Sree Vidya proves that both are equal in philosophies though there are many differences in ritrualistic part or “Karma Kanda” but the concept of the faminine worship was equally accepted in both Vedas and Tantra.

According to “Mahamahopadhyay” Sri Gopinath Kabiraj oroginally Tantra was pre vedic but what we find about Tantra today is parallal to early “Rig-Vedic” Age and post Vedic Age. Veda is divided into three parts – Karma Kanda, Upasana Kanda and Gyan Kanda.

Karma kanda
Karma Kanda deals with Nitya Karma (spiritual practices that are performed daily like prata kritya, snanam, tri-sandhya, nitya pujan etc.), Naimittic Karma (spiritual practices which are occassionally performed like Navaratri, Durga Puja, Shiva Ratri, Dipawali etc.) and Kamya Karma (special spiritual rites for achievement of worldly fullfillment).
Upasana kanda

Upasana Kanda deals with MANTRA, YANTRA,TANTRA and different SIDDHIS and SADHANA.Besides this it deals with different types of Worships and Homa with Patra Sadan and avaran pujan (residing deities within the yantra) of various gods and goddesses.

Gyana Kanda
Gyana kaNda deals with Vedanta and Upanishada.It is the ultimate goal of Sadhaka or devoty to achieve “Moksha” (Salvation). So in short we can see that Tantra derives it’s root from Veda. So Veda and Tantra though not same but identical in concept and philosophy very closely.

Tantrachar and it’s different Schools:

There are diffferent schools of Tantra like Dakshinachar, Vamachar, and Samayachar. Those who follow the vedic principle very strictly usually follows Dakshinachar or Samayachar.

Dakshinachar” means worshipping the Deity by alternate means of “Panchamakar”. Generally those who have Sattwic Qualities and by cast Dwijati (Brahmin, Kshatriya, Baishya) follows this path.

"Samayachar” is totally mental worship (Antar Yaga or Manas Pujan). Generally practiced by Yogi’s, Sannyasi’s, Brahmacharies’ and Brahmins. “Samayachar” means Samya (union) of Maha Kameswar (Prokash) with Maha Kameswari (Bimarsha). Here the “Sri Yantra” Pujan, Tarpan and Homa is performed by Meditation and highest thinking of Yoga.

“Vamachar” or “Kaulachar”

both are same but there are some differences such as “Vamachar” is the initial stage where after “Purnabhisekh” , Sadhana is performed by using the “Pancha Makar” Directly (Pratyaksh Kalp), but in “Kaulachar” , “Pancha Mokar” though is used Directly but the importance of Yoga ie. “Kundalini Jagaran”(Awakening of the sleeping serpent inside the individual). So in short “Kaulachar” is the stage of “Siddha” or “Truth Seeker”.

Sri Kula and Kali Kula

Generally the Tantra discipline is governed by both “Sri Kula” and “Kali Kula”. Among the Dus Mahavidyas Kali, Tara, Bhuvoneswari and Chinnamasta comes under “Kali Kula”. Likewise Tripur Sundari, Bhairabi, Dhumavati, BagalaMukhi, Matangi and

Kamala are the “Sri Kula” Goddesses. There are very little differences in methods of worship and which can be understood only by a revealed GURU.

Meaning of the word Guru :
Gu” means darkness, “Ru” means enlightment. Characteristics of “Sat” (True) Guru (Master) are mentioned both in “Veda” and “Tantra”. The Guru should be “Shrotriya” which means learned in Veda, Purana, Sharodarshan, Tantra and other religious or spiritual philosophy. “Akamahato” who is free from all worldly wishes and lead a perfect chaste life and “Bhrahmanishtha” means achievement of the ultimate plane of realisation according to “Vedanta” ie. Salvation.

In spite of all these qualities the “Guru” should have the “Purnabhisekh” and different stages of “Tantric Diksha” such as Kramo Diksha, Samrajyo Diksha, Maha Medha, Maha Samrajya Diksha, Amnaye Diksha and Purna Diksha.

Guru Gita

In Guru Gita, Shiva says to Parvati :
Just as the ocean is the king of waters, the Param Guru (Saat Guru) is the king of Gurus. (179)'
'A Param Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and one who considers the status of Brahma and Vishnu like a blade of grass. (180)'

By whose mere Darshan, one attains calmness, cheerfulness, and peace and steadfastness, and peace of mind, such a one is Param Guru(Saat Guru) (183)

Family traditions, wealth, strength, shastras, relatives, brothers, - none of these are useful to you at the time of death. Saatguru is the only saviour. (188)'

The Kularnava Tantra (XIV/65) states,
'It is very rare to find a Saatguru who can give Shaktipat and rare to find a disciple worthy of receiving it. One gets such a Guru only as a result of past meritorious actions.'

In the Upanishads, five signs of Saatguru (True Guru) are mentioned.

'In the presence of the Saatguru; Knowledge flourishes (Gyana raksha); Sorrow diminishes (Dukha kshaya); Joy wells up without any reason (Sukha aavirbhava); Abundance dawns (Samriddhi); All talents manifest (Sarva samvardhan).

Sapto Achars In Tantra:

According to Kularnava Tantra there are seven achars in Tantra. These achars actually identifies different stages of Sadhaka and by completing each stages the Sadhaka should ascend towards ultimate salvation. Though the detailed knowledge can only be achieved under a revered Saad Guru, still we are trying to give a short brief.

1. Vedachar – In short in this particular discipline the sadhaka use to worship by engaging himself in strict vedic, smarta and puranic rituals. This is the beginning to start a regulated life.

2. Vaishnavachar -- In short in this particular discipline the sadhaka starts the Baishnav Sadhana mainly by following vedic principles. He should strictly abide all rules and regulations as per sashtras and should worship wholeheartedly Lord Bishnu and should surrender all karma to Bishnu. At this stage he is not allowed to perform Japa at night.

3. Shaivachar -- In short in this particular discipline the sadhaka starts worshiping Lord Shiva by abiding Vedic discipline and should surrender his everything at the feet of the Lord Shiva. Simultaneously he should practice the Ashtang Yoga discipline which is important and supportive for the higher achars.

4. Dakshinachar – As per Kularnava “ Dakshinamurti Rishi practiced this Achar” hence it is termed as Dakshinachar. In this particular discipline also the sadhaka has to strictly abide by vedic rules and can perform Japa at night by taking “Vijaya” (Siddhi). In all the previuous Achars the Sadhaka has practiced about purification of physical body and internal Soul and at the same time his “Nistha” ie. Self Commitment was uplifted from finer to superior form but now to add with it he starts exploring the Kingdom of knowledge. Regular “Shastra Adhyan”, ie. Study of Shastras becomes an important part of his Sadhana.

5. Vamachar – It is a very sacred discipline which can only be mastered under the guidance of a revered Guru, as because this “Vidya” is “GURUMUKHI”. At Daytime worshipping Devi, abiding Brahmacharya discipline and night worshipping Devi in a reverse Achar ie. with “Pancha Mokar” is the significance of this sacred Achaar.

6. Sidhantachar – After mastering both paths of Sadhana, ie. Dakshinachar & Vamachar, ie the Reverse achaar, the sadhaka attains this stage. He has practiced, felt, observed both Dakshin & Vaam and finally arrived at the Self reconciliation point. He has mastered the art of true “Bhogascha Mokshacha”. He has enjoyed both “worldly pleasures” and “spiritual pleasures” upto the peak. From here his Sadhana towrds Divya path or path of enlightment begins.

7. Divyachar or Kaulachar –

“Anto Shakta Bohii Saibaa Sabhayang Baishnabaa Motaa

NanaBeshadharaa Kaula Bicharanti Mohitole.”

Shyama Rahasya

In the inner heart he is Shakta (worshipper of Shakti), outwardly he resembles as Shaiva (worshipper of Shiva), Society recognises as Param Baishnav, and like this in various forms and outlook a Kaula (Sadhaka) roams around the world freely.

This is the stage of a true Avdhoot or a Yogi. He is free from all goods and all odds, friends and enemies, sorrows and happiness, nothing in the earth can bother him nor he will depend on anything.

Kaulachar is not only a mere stage but it is a superior stage wherein one cannot enter just only by doing some sadhanas. It requires the punya samskaars from previous births, Grace of Kaul Guru and permission from the Almighty. Sri Bamakhyapa , Sadhak Ramprasad, Swami Nigomananda Saraswati, Sri Ramkrishna Paramhansa, Krishnanda Agombagish etc. are the true Kaula’s .

The discipline of Tantra actually teaches us the art of practicing both worldly pleasures and spirituality at the same time. It is only in this Tantric practices (Shakti Sadhanas) it is possible. No other disciplines can boldly utter “Bhogascha Mokshacha” , the two opposite characters, can be truly controlled simultaneously by the Original KAULA.

Thus it is rightly laid down in Kularnav Tantra :

“ Kaulachara Muram Kathita Yoginamapyagamya”

Kaul Marg is very difficult. To attain perfection in it is very difficult.

Characteristics of a True Disciple or Shisya :

According to the Tantras like Mahanirvaan, Kularnava etc. a disciple should belong to a noble family, he should be educated academically and spiritually. He should be generous and should possess good moral character. He should have complete faith and devotion towards the master and Shastra. Regulated life according to the Vedic and Tantric discipline is very essential for a disciple to achieve the spiritual achievement.

Different Kinds of Tantric Diksha’s:

The meaning of the word Diksha is “Dwiate Dibyagyanam” which means rendering the True Divine knowledge and power, “Khyiate Paparashi” which means destroying the sins of the disciple. Without tantric initiation or Diksha no one can take part in tantric puja and rituals.

There are different kinds of Diksha in Tantras which are detailed below:

01. Mantra Diksha – In this particular rituals the Sadguru gives the Ishtaa Mantra ie. Mantra of disciples’s choosen Deity, for example goddess Kali, Taara, Tripura etc. He should perform tantric tri-sandhya of the Ishtaa devi and perform the general worship during day time.

02. Shaktabhisekh Diksha – In this particular rituals the Sadguru gives the Avisekh ie. sprinkling of the wholy water on the disciple reciting mantras of Avisinchan from Uttara Tantra and giving the Guru Mantra, Shiva mantra and Ishtaa mantra along with Ishta Gayatri. He should perform Pratahakritya, Tantric tri-sandhya, Nitya-Pujan during day time and special worship on special occasions during night following with Patraa Sadan, Balidaan and Homam.

03. Purnabhisekh – It is the most important and essential initiation in tantric discipline. Here the rituals continues for 3 days, 5 days, 7 days & upto 9 days period. There are different rules and complicated rituals and kriyaas that are performed by Sadguru, Acharya and authorised tantric priests.

The Guru gives the Purnabhisekh from the Maha Kumbha (Kalash) by chanting different tantric mantras from Mahanirvaan Tantra, Uttara tantra and Nigamlata tantra according to his school and Guru parampara. The disciple gets the Guru Paduka Mantra, Dusharna Mantra, Ajapa Mantra, Brahma Mantra and Ishta Mantra. Beside this he also gets panchayatan mantra etc.

Through Purnabhisekh the disciple enters into the holy tradition of an “Avadhoot Parampara” and hence from then he gets recognised as a Sacred Avadhoot.

As an identity of an Avadhoot he gets the Holy “Gotra” and “Name” which is secret and followed by the sacred Avadhoot names of his Guru, Parama Guru, Parapar Guru, Parameshthi Guru which is also termed as Guru Pankti.

This Guru Pankti gives the disciple his recognition as a truly Purnabhisikt Avadhoot. This Abhisekh entitles the disciples not only to perform Brihat (Detailed) Pratakritya, Tri- Sandhya, Nitya Puja, but also special worship during night with “Pancha Makar” formally known as “Chakra Pujan, Rahasya Pujan or Nisha Pujan.”

By the power of Purnabhisekh initiation the non brahmin disciple or female disciple gets the equivalent status with a brahmin disciple. Here the division of caste and sex dissolves and all becomes a part of the same “Avadhoot Parampara”.

04. Krama Diksha – Krama means gradual upliftment of the disciple through definite process. Here the mantra of Bhagabati Taara and Tripur Sundari is given along with other Mahavidyas. The disciple or the Sadhaka has to perform various Shamsan Sadhanas (sadhana over the crematorium ground) like Bilwa Mool (sadhana beneath a Bilwa/Bel Tree), Panchamundi Sadhanam, Shaba Sadhanam, Chita Sadhanam.
He has to also perform different Purashcharans like Tithi, Khanda, Maha Purashcharans etc at nisha ie. Night to energise Mantras of Ishtaa and various other Mahavidyas followed with Pujan, Homam, Tarpanam, Abhisinchanam, Kaula Bhojanam, Kumari Pujanam, Suhasini Pujanam. There is a separate rule for the Tripur Sundari Krama Diksha where Bala Trayakshari, Pancha Dashakshari and Maha Shoroshi mantras are given respectively by the SadGuru to the disciple.

05. Samrajya Diksha – Here the disciples get the Saptadoshi Mantra of Tripur Sundari in the Tripur Sundari Krama.

06. Maha Medha Maha Samrajya Diksha – Here the disciple is given the ultimate Vidyaraggni mantra of Bhagavati Kalika along with other forms of Kalika like Addya Kali, Sidhaa Kali, Gujya Kali, Hansa Kali, Kama Kala Kali, Samsan Kali, Raksha Kali, Shyama Kali,Bhagavati Tara along with Ashta Tara and Neel Saraswati Vidya Raggni Mantra.
Also Maha Ashtodasakshari Mantra along with different mantras of Tripur Sundari, Paraprasad mantra, Ardhanariswar mantra, Panchasinghasan, Pancha Panchika, Shara Darshan, Shorosh Nitya and twelve mantras of Tripur Sundari of Twelve famous upasaks such as Agasta, Lopa mudra, Kuber, Manu, Manmatha, Chandra, Durbasha etc. Krama diksha of Chinnamasta is very essential for the upliftment of the true-seeker.
07. Amnaya Diksha – Here the Guru gives the mantras of six schools or six amnaya ie. Purba (East), Dakshin (South), Paschim(West), Uttara(North), Urdhaa,(Above) Anuttara (infinite).

08. Purnodiksha – The ultimate of the Tantra is Salvation and here the Guru gives the Nirvaan Vidya of Goddess Kali in Kali Kuaml and Goddess Tripur Sundari in Sri Kulam

Misconceptions On Tantra:

Now a days many of us thinks that tantra is a mal practice in the name of Spirituality. By it people gets addicted to wine. It involves women in a nasty manner and all tantrics are all corrupted and are full addicted to wine and women. In western countries also by the term “Tantra” people use to think about sex. People tries to drag harmony in sex with the help of Tantra.

Misconceptioins of Tantra gave birth to many Gurus/Acharyas who are taking harmony classes in different schedules throughout the year in different locations in the world.

Although many works of Sir John Woodroff, a disciple of Kaula Sadhaka Shiv Chandra Bidyarnava, has truly enlightened the Tantric mechanism but still, it seems that power of misconceptions is becoming much more powerful than the true knowledge.

By analysing the Sapto Achaars it can be well understood the original aim of Tantra and how it transforms one into a superior being, superior both in terms of physical and mental. It can be termed as stages of transformation by which the sadahaka aims towards the path of ultimate salvation.

Nowadays Tantra also became most popular for black magic. That’s why some people maintains safe distance from Tantrics. Also in many web sites the process of “Diksha” is narrated in many forms to give it a commercial outlook measuring Loss and Gains of individuals. That is why we narrated the Diksha processes in brief for the general people.

All this is happening as because some are taking advantages from the ignorance of general people over this particular subject. As this is only a Blog, I cannot give every details. But still we are trying to narrate and put only some hints and indications.

Unfortunately some unscrupulous and corrupt individuals have brought a bad name to this pure science. They know nothing about Tantra but just to satisfy their beastly cravings they have propagated that eating flesh, drinking wine, eating fish, sex and wealth are basis of Tantra. Tantra has nothing to do with these base practices. Such individuals make fools out of simple people.

When people approached such pseudo Tantriks with their problems they demanded money and put forward strange demands. And when their problems were not solved even though they gave what was demanded the people started to doubt Tantra. Actually these individuals had no knowledge of Tantra and their actions brought a bad name to Tantra. And the few actual scholars of Tantra finding this social condition intolerable left for the Himalayas for their own spiritual development and because of fear of calumny.

Mostly evil practices have been prevalent under the name of Tantra. Tantra actually has nothing to do with these evil rituals. If suppose some doctor instead of saving the life of the patient removes vital organs like kidneys, eyes etc. to make a fast buck, then it would be wrong to blame medical science for their selfish behaviour.

A Tantrik too is like a doctor of the spiritual world. Tantra is a powerful instrument. It depends on the person how he uses it - for good of others or for selfish interests. A knife can be used to cut fruit or perform an operation and the same knife can also be used to kill or rob someone. The knife is not at fault rather the person who is using it for evil purposes is to be blamed.

No power is good or bad. Every person has good as well as bad traits. Tantra is a process through which the good points can be highlighted and a new human being can be created.

Symbolic representation of Mother Kali

Graveyard is a symbolic representation of ultimate reality. Whatever life you may lead, a king or pauper, ultimately he has to come to graveyard for final rest. So, kali being the destructive power of lord, bestows final rest in the graveyard.
She is the great time, which is the cosort of Maha kaal. And time spares nobody!!! Hence, she is depicted as awesome and fierce lady. She is of the form of primordial sound from which entire speech has originated. Hence, she is depicted with garland of 50 skulls.

These 50 skulls represent the garland of 50 letters in the form of vowels and consonants. She infuses life in the letters and creates the cosmos in the form of speech. Cosmos, as per Shakta Philosophy, is the emanation of Sound.

Science also conforms to it (Big bang theory). Hence the symbolically skull is taken. There are two modes of worship for mother. One is dakshinachara and other is vamachara. Kali is worshipped in the method of vamachara. Hence, graveyard is the form convenient place of worship of kali to appease her.

For any worship, whether in vamachara or dakshinachara, purity of mind is essential. Success in shakti worship is assured when one perceives woman as form of the shakti. When these two aspects are taken care of, rest is assured by mother.

There are certain devis that need to be worshipped in vamachara mode. But that does not mean that they would not accept the dakshinachara mode. It all depends upon your mental tendencies and your taste. Mother is above all these dualities.
But yes, certain modes of worship have been deviced to suit both expert and advanced sadhaka and a novice or a layman.

Suppose you are a Non-vegetarian, you offer Non-Veg to Mother. Nothing wrong in that.

A vegetarian would and should only offer veg dishes to mother as per their tastes. I repeat the earlier sentence that a vegetarian should only offer veg. dishes.

Dakshina Kali, Bagala, Chinnamasta, Tara, Ugra Pratyangira, Tripura Bhairavi are worshipped with Vira Bhava. Whereas, Lalitha, Gayatri, Lakshmi, Saraswathi are worshipped with Dakshinachara mode with sattvika bhava.

The great Shaktha Sri Bhaskararaya has approved this.

Kamaakhya devi would not accept Rice porridge nor the Lalitha of Kanchipuram would accept mutton or chicken.

So, every diety has its own importance and depending upon these modes of upasana have been designed.

Tantra's message

The Kaulavali Tantra says that all women should be looked upon as manifestations of Mahadevi (the Great Goddess).

The 'Kaulavali Tantra' says, 'One should bow to any female, be she a girl flushed with youth, or be sheold; be she beautiful or ugly; good or wicked.

One should never deceive, speak ill of, or do ill to a woman and one should never strike her. All such acts prevent [spiritual] attainment.'"

[And for women practitioners,]
Tantra believes that first and foremost the Feminine must emerge from the woman herself. She must become aware of what she*really* is, and she must integrate that awareness into the way she views herself and the world, as it becomes part and parcel of her life."

Actually, Tantra's message concerns both women and men. Every Tantric Shakti [woman practioner] is, or seeks to become, a *true* woman, one who dares to delve into her own being to discover her inner and ultimate wellsprings.

She *is* the goddess - a living, present-day incarnation of the ultimate cosmic energy, although she may be unaware of it. Her true mystery is the mystery of life, that fantastic creative dynamism --which gives rise to atoms and galaxies, makes wheat sprout, makes bacteria proliferate -- is present and active at all times in all women."

The Nila-tantra says that one should desert one's parents, guru, and even the deities before insulting a woman. ..
says the Shaktisangama Tantra:

Woman is the creator of the universe,

the universe is her form;

woman is the foundation of the world,

she is the true form of the body.

In woman is the form of all things,

of all that lives and moves in the world.

There is no jewel rarer than woman,

no condition superior to that of a woman.

No wonder even the most powerful of gods, like Shiva above, crave to enter the feminine form, hoping to acquire at least some of her glorious power.

According to the Devi-Mahatmya:
By you this universe is borne,

By you this world is created,

O Devi, by you it is protect

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