Archive for September, 2011

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Next in importance to the Sruti are the Smritis or secondary scriptures. These are the ancient sacred law-codes of the Hindus dealing with the Sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is founded on the Sruti. The Smritis are based on the teachings of the Vedas. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate Hindu national, social, family and individual obligations.
The works which are expressly called Smritis are the law books, Dharma Sastras. Smriti, in a broader sense, covers all Hindu Sastras save the Vedas.
The laws for regulating Hindu society from time to time are codified in the Smritis. The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. The Smritis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life.
The Hindu learns how he has to spend his whole life from these Smritis. The duties of Varnasrama and all ceremonies are clearly given in these books. The Smritis prescribe certain acts and prohibit some others for a Hindu, according to his birth and stage of life. The object of the Smritis is to purify the heart of man and take him gradually to the supreme abode of immortality and make him perfect and free.
These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.
The Celebrated Hindu Law-Givers
From time to time, a great law-giver would take his birth. He would codify the existing laws and remove those which had become obsolete. He would make some alterations, adaptations, readjustments, additions and subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda. Of such law-givers, Manu, Yajnavalkya and Parasara are the most celebrated persons. Hindu society is founded on, and governed by, the laws made by these three great sages. The Smritis are named after them. We have Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the greatest law-giver of the race. He is the oldest law-giver as well. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws. There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.
The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga. The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.
Need for a New Law-Code
It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter. Society is advancing. When it advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Many new things which were not thought out by the old law-givers have come into existence now. It is no use insisting people to follow now those old laws which have become obsolete. Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary. Another sage will place before the Hindus of our days a new suitable code of laws. Time is ripe for a new Smriti. Cordial greetings to this age.
The Inner Voice of Dharma
He who is endowed with a pure heart through protracted Tapas, Japa, Kirtana, meditation and service of Guru and who has a very clear conscience, can be guided by the inner voice in matters of Dharma or duty or moral action. The inner voice that proceeds from a clean heart filled with Sattva is, indeed, the voice of God or Soul or Antaryamin or Inner Ruler. This voice is more than Smriti. It is Smriti of Smritis. Purify your heart and train yourself to hear this inner voice. Keep your ear in tune with the ‘voice’.
The Sruti and the Smriti
The Sruti and the Smriti are the two authoritative sources of Hinduism. Sruti literally means what is heard, and Smriti means what is remembered. Sruti is revelation and Smriti is tradition. Upanishad is a Sruti. Bhagavad-Gita is a Smriti. Sruti is direct experience. Great Rishis heard the eternal truths of religion and left a record of them for the benefit of posterity. These records constitute the Vedas. Hence, Sruti is primary authority. Smriti is a recollection of that experience. Hence, it is secondary authority. The Smritis or Dharma Sastras also are books written by sages, but they are not the final authority. If there is anything in a Smriti which contradicts the Sruti, the Smriti is to be rejected.

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The Puranas are of the same class as the Itihasas. They have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of kings and of Manvantaras. All the Puranas belong to the class of Suhrit-Samhitas. Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishnadvaipayana, the son of Parasara.
The Puranas were written to popularise the religion of the Vedas. They contain the essence of the Vedas. The aim of the Puranas is to impress on the minds of the masses the teachings of the Vedas and to generate in them devotion to God, through concrete examples, myths, stories, legends, lives of saints, kings and great men, allegories and chronicles of great historical events. The sages made use of these things to illustrate the eternal principles of religion. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy and who could not study the Vedas.
The Darsanas are very stiff. They are meant only for the learned few. The Puranas are meant for the masses with inferior intellect. Religion is taught in a very easy and interesting way through these Puranas. Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds. Children hear the stories from their grandmothers. Pundits and Purohits hold Kathas in temples, on banks of rivers and in other important places. Agriculturists, labourers and bazaar people hear the stories.

The Eighteen Puranas
There are eighteen main Puranas and an equal number of subsidiary Puranas or Upa-Puranas.
The main Puranas are: Vishnu Purana, Naradiya Purana, Srimad Bhagavata Purana, Garuda (Suparna) Purana, Padma Purana, Varaha Purana, Brahma Purana, Brahmanda Purana, Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Matsya Purana, Kurma Purana, Linga Purana, Siva Purana, Skanda Purana and Agni Purana. Of these, six are Sattvic Puranas and glorify Vishnu; six are Rajasic and glorify Brahma; six are Tamasic and they glorify Siva.
Neophytes or beginners in the spiritual Path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, Lord Siva is highly eulogised and an inferior position is given to Lord Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, Lord Hari is highly eulogised and an inferior status is given to Lord Siva. Sometimes Lord Siva is belittled. This is only to increase the faith of the devotees in their particular Ishta-Devata. Lord Siva and Lord Vishnu are one.
The best among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana. A portion of the Markandeya Purana is well known to all Hindus as Chandi, or Devimahatmya. Worship of God as the Divine Mother is its theme. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days.

The Srimad Bhagavata Purana and the Ten Avataras

The Srimad Bhagavata Purana is a chronicle of the various Avataras of Lord Vishnu. There are ten Avataras of Vishnu. The aim of every Avatara is to save the world from some great danger, to destroy the wicked and protect the virtuous. The ten Avataras are: Matsya (The Fish), Kurma (The Tortoise), Varaha (The Boar), Narasimha (The Man-Lion), Vamana (The Dwarf), Parasurama (Rama with the axe, the destroyer of the Kshatriya race), Ramachandra (The hero of Ramayana—the son of Dasaratha), who destroyed Ravana, Sri Krishna, The teacher of the Gita, Buddha (The prince-ascetic, founder of Buddhism) and Kalki (The hero riding on a white horse, who is to come at the end of the Kali-Yuga).
The object of the Matsya Avatara was to save Vaivasvata Manu from destruction by a deluge. The object of Kurma Avatara was to enable the world to recover some precious things which were lost in the deluge. The Kurma gave its back for keeping the churning rod when the Gods and the Asuras churned the ocean of milk. The purpose of Varaha Avatara was to rescue, from the waters, the earth which had been dragged down by a demon named Hiranyaksha. The purpose of Narasimha Avatara, half-lion and half-man, was to free the world from the oppression of Hiranyakasipu, a demon, the father of Bhakta Prahlada. The object of Vamana Avatara was to restore the power of the gods which had been eclipsed by the penance and devotion of King Bali. The object of Parasurama Avatara was to deliver the country from the oppression of the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times. The object of Rama was to destroy the wicked Ravana. The object of Sri Krishna Avatara was to destroy Kamsa and other demons, to deliver His wonderful message of the Gita in the Mahabharata war, and to become the centre of the Bhakti schools of India. The object of Buddha Avatara was to prohibit animal sacrifices and teach piety. The object of the Kalki Avatara is the destruction of the wicked and the re-establishment of virtue.

The Tamil Puranas

Lord Siva incarnated himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar, Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas of Lord Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana.

The Upa-Puranas

The eighteen Upa-Puranas are: Sanatkumara, Narasimha, Brihannaradiya, Sivarahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesa and Hamsa.

Utility of the Puranas

Study of the Puranas, listening to sacred recitals of scriptures, describing and expounding of the transcendent Lilas of the Blessed Lord—these form an important part of Sadhana of the Lord’s devotees. It is most pleasing to the Lord. Sravana is a part of Navavidha-Bhakti. Kathas and Upanyasas open the springs of devotion in the hearts of hearers and develop Prema-Bhakti which confers immortality on the Jiva.

The language of the Vedas is archaic, and the subtle philosophy of Vedanta and the Upanishads is extremely difficult to grasp and assimilate. Hence, the Puranas are of special value as they present philosophical truths and precious teachings in an easier manner. They give ready access to the mysteries of life and the key to bliss. Imbibe their teachings. Start a new life of Dharma-Nishtha and Adhyatmic Sadhana from this very day.


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The Friendly Treatises and the Commanding Treatises
There are four books under this heading: The Valmiki-Ramayana, the Yogavasishtha, The Mahabharata and the Harivamsa. These embody all that is in the Vedas, but only in a simpler manner. These are called the Suhrit-Samhitas or the Friendly Treatises, while the Vedas are called the Prabhu-Samhitas or the Commanding Treatises with great authority. These works explain the great universal truths in the form of historical narratives, stories and dialogues. These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar.

The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Hinduism are indelibly impressed on one’s mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the Hindus through the noble and marvellous deeds of their great national heroes. We get a clear idea of Hinduism from these sublime stories.
The common man cannot comprehend the high abstract philosophy of the Upanishads and the Brahma Sutras. Hence, the compassionate sages Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind.
The two well-known Itihasas (histories) are the epics (Mahakavyas), Ramayana and Mahabharata. They are two very popular and useful Sastras of the Hindus. The Ramayana was written by the sage Valmiki, and the Mahabharata by Vyasa.
The Ramayana
The Ramayana, the Adi-Kavya or the first epic poem, relates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ikshvaku, in which was born Sri Ramachandra, the Avatara of Lord Vishnu, and his three brothers. The ideal characters like Rama, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Ramayana firmly establish Hindu Dharma in our minds. The story of the birth of Rama and his brothers, their education and marriages, the exile of Sri Rama, the carrying off and recovery of Sita, his wife, the destruction of Ravana, the Rakshasa King of Lanka, and the reign of Sri Rama, are described in detail in Ramayana. How a man should behave towards his superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how he can obtain his release, freedom and perfection, may be learnt from this excellent epic. The Ramayana gives a vivid picture of Indian life. Even today our domestic, social and national ideals are copied from the noble characters in the Ramayana and the Mahabharata. The great national heroes stand even today as beacon-lights to guide and inspire the people of the whole world. The lives of Rama, Bharata and Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an ideal unique Karma Yogin. The life of Sita is regarded as the most perfect example of womanly fidelity, chastity and sweetness. The Ramayana is written in twenty-four thousand verses by Sri Valmiki.
The Mahabharata
The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the great war, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. The Mahabharata is an encyclopaedia of Hindu Dharma. It is rightly called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sri Krishnadvaipayana Vyasa.
The Bhagavad-Gita
The most important part of the Mahabharata is the Bhagavad-Gita. It is a marvellous dialogue between Lord Krishna and Arjuna on the battle-field, before the commencement of the great war. Bhagavan Sri Krishna became the charioteer of Arjuna. Sri Krishna explained the essentials of Hindu religion to Arjuna. Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream of the Upanishads. The Upanishads are the cows. Lord Krishna is the cowherd. Arjuna is the calf. The Gita is the milk. The wise men are those who drink the milk of the Gita.
The Gita is the most precious jewel of Hindu literature. It is a universal gospel. The Gita teaches the Yoga of Synthesis. It ranks high in the religious literature of the world. Arjuna saw before him his dear relatives and teachers in the battle-field. He fainted and refused to fight against them. Then Lord Krishna imparted knowledge of the Self to Arjuna and convinced him that it was his duty to fight regardless of consequences. Afterwards Arjuna gave up his Moha, or delusion. All his doubts were cleared. He fought against the Kauravas and achieved victory.
Knowledge of Ancient Indian History and Culture
The Mahabharata contains also the immortal discourse of Bhishma on Dharma, which he gave to Yudhishthira, when he was lying on the bed of arrows. The whole Mahabharata forms an encyclopaedia of history, morals and religion unsurpassed by any other epic in the world. The Ramayana and the Mahabharata speak to us clearly about the ancient India, about her people, her customs, her ways of living, her arts, her civilisation and culture, her manufactures, etc. If you read these two books, you will come to know how great India once was, and you will be inspired to make her great once more. No other country has produced so many great men, great teachers, great Yogins, great Rishis, great prophets, great Acharyas, great kings, great heroes, great statesmen, great patriots and great benefactors, as India. The more you know of India and Hinduism, the more you will honour and love it and the more thankful to the Lord you will be that you were born in India as a Hindu. Glory to India! Glory to Hinduism! Glory to the seers of the Upanishads! Glory, glory to Lord Krishna, the author of the Song Divine!


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Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or Concentration, (iii) Kriya or Esoteric Ritual and (iv) Charya or Exoteric Worship. They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.
The Agamas are divided into three sections: The Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi.
The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.
The Vaishnava Agamas
The Vaishnava Agamas are of four kinds: the Vaikhanasa, Pancharatra, Pratishthasara and Vijnanalalita. The Brahma, Saiva Kaumara, Vasishtha, Kapila, Gautamiya and the Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi-Parva of the Mahabharata is the earliest source of information about the Pancharatras.
Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Lord Vishnu Himself. Narada-Pancharatra says: “Everything from Brahma to a blade of grass is Lord Krishna.” This corresponds to the Upanishadic declaration: “All this is, verily, Brahman—Sarvam Khalvidam Brahma.”
There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones.
The Saiva Agamas
The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism. The Southern Saivism, i.e., Saiva Siddhanta and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas. Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas. They are suitable to this age, Kali Yoga. They are open to all castes and both the sexes.
The Sakta Agamas
There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works. The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Saktism is really a supplement to Saivism.
Among the existing books on the Agamas, the most famous are the Isvara-Samhita, Ahirbudhnya-Samhita, Sanatkumara-Samhita, Narada-Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra.


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These are the intellectual section of the Hindu writings, while the first four are intuitional, and the fifth inspirational and emotional. Darsanas are schools of philosophy based on the Vedas. The Agamas are theological. The Darsana literature is philosophical. The Darsanas are meant for the erudite scholars who are endowed with acute acumen, good understanding, power of reasoning and subtle intellect. The Itihasas, Puranas and Agamas are meant for the masses. The Darsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart.
Philosophy has six divisions—Shad-darsana—the six Darsanas or ways of seeing things, usually called the six systems or six different schools of thought. The six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e., the one great Rishi who systematised the doctrines of the school and put them in short aphorisms or Sutras.
The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries.
The Shad-Darsanas (the six schools of philosophy) or the Shat-Sastras are: the NYAYA, founded by Gautama Rishi, the VAISESHIKA by Kanada Rishi, the SANKHYA by Kapila Muni, the YOGA by Patanjali Maharshi, the PURVA MIMAMSA by Jaimini, and the UTTARA MIMAMSA or VEDANTA by Badarayana or Vyasa. The Darsanas are divided into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: the Nyaya and the Vaiseshika, the Sankhya and the Yoga, and the Mimamsa and the Vedanta. Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani.

Astobham-anavadyam cha
Sutram sutravido viduh
A Sutra or an aphorism is a short formula with the least possible number of letters, without any ambiguity or doubtful assertion, containing the very essence, embracing all meanings, without any stop or obstruction and absolutely faultless in nature.
The Sutrakara or the composer of the aphorisms is said to be as happy as one would be while getting the first male child, if he is but able to reduce one letter in his abstruse Sutra of far-fetched words and ideas. The best example of the greatest, the tersest and the most perfect of Sutra literature is the series of aphorisms called the Ashtadhyayi composed by Panini. Panini is the father of all Sutrakaras from whom all others seem to have borrowed the method of composition. The Sutras are meant to explain a big volume of knowledge in short assertions suitable to be kept in memory at all times. The six Vedangas and the six systems of Hindu philosophy form the twelve sets of Sutra literature of the world. In addition to these, there are later compositions like the Narada-Bhakti Sutras, the Sandilya-Bhakti Sutras, etc., which also wish to assume an equal form with the famous Sutras mentioned above.
Sutrartho varnyate yatra
Padaih sutranusaribhih
Svapadani cha varnyante
Bhashyam bhashyavido viduh
A Bhashya is an elaborate exposition, a commentary on the Sutras, with word by word meaning of the aphoristic precepts, their running translation, together with the individual views of the commentator or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit literature is the one written by Patanjali on the Vyakarana Sutras of Panini. This Bhashya is so very famous and important that it is called the MAHABHASHYA and its celebrated author is specially called the BHASHYAKARA. Patanjali is the father of Bhashyakaras. The next important Bhashya is the one on the Mimamsa Sutras written by Sabara-Swamin who learnt the art from Patanjali’s commentary. The third important Bhashya was written by Sankara on the Brahma Sutras, in close following with the Sabara-Bhashya. The Bhashyas on the six sets of aphorisms dealing with Indian philosophy were written by Vatsyayana, Prasastapada, Vijnanabhikshu, Vyasa, Sabara and Sankara. On the Vedanta or Brahma Sutras, there are about sixteen Bhashyas, like those of Ramanuja, Madhva, Vallabha, Nimbarka, etc.
Sadvrittih sannibandhana
A Vritti is a short gloss explaining the aphorisms in a more elaborate way, but not as extensively as a Bhashya. An example is Bodhayana’s Vritti on the Brahma Sutras.
Chinta yatra pravartate
Tam grantham varttikam prahuh
A Varttika is a work where a critical study is made of that which is said and left unsaid or imperfectly said in a Bhashya, and the ways of making it perfect by supplying the omissions therein, are given. Examples are the Varttikas of Katyayana on Panini’s Sutras, of Suresvara on Sankara’s Upanishad-Bhashyas, and of Kumarila Bhatta on the Sabara-Bhashya on the Karma-Mimamsa.
Vyakhyana or Tika
A Vyakhyana is a running explanation in an easier language of what is said in the original, with little elucidations here and there. A Vyakhyana, particularly of a Kavya, deals with eight different modes of dissection of the Sloka, like Pada-Chheda, Vigraha, Sandhi, Alankara, Anuvada, etc. This forms an important aspect in the study of Sanskrit Sahitya Sastra. An Anu-Vyakhyana—like the one written by Sri Madhva—is a repetition of what is already written, but in greater detail. An Anuvada is merely a running translation or statement of an abstruse text of the original. Tika is only another name for Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the Darsanas, especially on Sankara’s Brahmasutra-Bhashya.
Tippani is just like a Vritti, but is less orthodox than the Vritti. It is an explanation of difficult words or phrases occurring in the original. Examples are Kaiyata’s gloss on the Mahabhashya of Patanjali, Nagojibhatta’s gloss on Kaiyata’s gloss, or Appayya’s gloss on Amalananda’s gloss on the Bhamati of Vachaspati Misra.

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Sarvesham Svasti Bhavatu
Sarvesham Santir Bhavatu
Sarvesham Purnam Bhavatu
Sarvesham Mangalam Bhavatu

May auspiciousness be unto all;
May peace be unto all;
May fullness be unto all;
May prosperity be unto all.

Sarve Bhavantu Sukhinah
Sarve Santu Niramayah
Sarve Bhadrani Pasyantu
Ma Kaschid-Duhkha-Bhag-Bhavet

May all be happy;
May all be free from disabilities;
May all behold what is auspicious;
May none suffer from sorrow.

Asato Ma Sadgamaya
Tamaso Ma Jyotir-Gamaya
Mrityor-Ma Amritam Gamaya
Om Santi Santi Santih!

Lead me from the unreal to the Real;
Lead me from darkness to the Light;
Lead me from mortality to Immortality.
Om Peace! Peace! Peace!

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By Swami Nikhilananda, Sri Ramakrishna Math
Tantra – A Way of Realisation
Modern research demonstrates the close affinity of the Tantra system of religious philosophy to the Vedas; Tantra itself speaks of its Vedic origin. In its subsequent development it shows the influence of the upanishads, Yoga, and Puranas. The ritualistic worship of modern Hinduism has been greatly coloured by it, and this fact is particularly noticeable in Bengal, Kashmir, Gujarat, and Malabar.
Reality, according to Tantra, is Chit, or pure consciousness which is identical with Sat, or Being, and Ananda, or Bliss. Thus both Vedanta and Tantra show a general agreement about the nature of Reality, with, however, an important difference which will be presently stated. This Being- Consciousness- Bliss, or Satchidananda, becomes restricted through Maya, and its transcendental nature is then expressed in terms of forms and categories.
According to the Vedas, as already stated, Satchidananda, or Brahman (the Supreme Reality), is in its true nature pure spirit; and maya, which is inherent in it, functions only on the relative plane at the time of creation, preservation and destruction; neither is the creation ultimately real, nor are created beings, for true knowledge reveals only an undifferentiated consciousness. According to Tantra, on the other hand, Satchidananda is called Siva-Sakti, the hyphenated word suggesting that Siva or the Absolute, and Sakti, or its creative power, are eternally conjoined like a word and its meaning; the one cannot be thought of without the other. A conception of pure consciousness or being which denies Sakti, or the power to become, is, according to Tantra, only half of the truth. Satchidananda is essentially endowed with the power of self-evolution and self-involution. Therefore perfect experience is the experience of the whole- that is to say, of consciousness as being and consciousness as power to become.
It is only in the relative world that Siva and Sakti are thought of as separate entities. Furthermore, Tantra affirms that both the world process and the Jiva, or the soul, are real and not merely illusory superimpositions upon Brahman. In declaring that the jiva finally becomes one with the reality, Tantra differs from qualified non-dualism.
Maya, according to Tantra, veils Reality and polarises it into what is conscious and what is unconscious, what is existent and what is non-existent, what is pleasant and what is unpleasant. Through polarisation, the infinite becomes finite, the undifferentiated differentiated, the immeasurable measured. For the same reason, non-dual reality becomes evolved – and this becoming is real and not merely apparent as in Vedanta- into a multiplicity of correlated ‘centres’ or entities of diverse nature, acting and reacting upon one another in various ways. Some of the centres, such as human beings, evolve the power of feeling, cognition, and will, while others lack such power, there being various degrees of power or lack of power. Some centres, again, are knowers, and some, objects of knowledge; some, enjoyers, and some, objects of enjoyment. The various determining conditions which constitute and maintain a centre, for instance, a jiva, also limit or restrict it, accounting for its actions and reactions. These determinants are the ‘fetters’ (pasa) which weave the whole fabric of the jiva’s phenomenal life. By them it is bound and made to act like an animal, (pasu).
Though reality evolves, by its own inscrutable power, into a multiplicity of centres animate and inanimate, yet in its true nature it always remains pure consciousness, being, and bliss. In the state of evolution, reality does not cease to be itself, though neither the act nor the fact of evolution is denied by Tantra.
Two Currents
Thus a finite centre in any position in the ‘curve’ of evolution never ceases to be a ‘point’ of pure reality through which the infinite opens itself and through which it can be reached. When a jiva faces this point it is none other than reality, and when it turns away from the point and faces the veil of Maya it is finite, conditioned and bound by fetters. Thus in every jiva-centre there are elements of both individuality and infinitude, phenomenality and reality. One direction of the functioning of Maya, called the ‘outgoing current’, creates the jiva-centre with its fetters; a reversal of this direction, called the ‘return current’, reveals the infinite. Tantra, (especially its disciplines prescribed in the ‘left-hand’ path, to be explained later) shows the way to change the outgoing current into the return current, transforming what operates as a bond for the jiva into a ‘releaser’ or ‘liberator’. As Tantra says: ‘One must rise by that by which one falls’; ‘the very poison that kills becomes the elixir of life when used by the wise.’ The various impulses and desires associated with the outgoing current form, as it were, the net of the phenomenal world in which the jiva has been caught. Some of these impulses appear to be cardinal or primary knots in this net. The only question is how to transform these cardinal impulses for material enjoyment (bhoga) into spiritual experiences (Yoga): how to bring about the sublimation of desires. If this can be done, what now binds will be reversed in its working, and the finite jiva will realise its identity with infinite reality.
The jiva, caught in the outgoing current, perceives duality and cherishes the notions of pleasure and pain, acceptance and rejection, body and soul, spirit and matter, and so on. But if the non-duality of Siva-Sakti alone exists, as asserted by Tantra, all these distinctions must be relative. Thus the distinction between man and woman, the desire for each other which is one of the cardinal desires, and the physical union between them all belong to the relative plane, where a perennial conflict between the flesh and the spirit is assumed, and where a jiva acts like an animal bound by the fetters of common convention. The distinction is a valid one and may even be valuable as long as the jiva remains on the relative plane. The observance of moral and social conventions, however desirable on that plane, does not make the jiva other than an animal. In order that the jiva may know that it is really Siva (the Absolute), it must resolve every kind of duality and realise the fact that whatever exists and functions on the physical or moral level is Siva-Sakti, the ever inseparable reality and its power. When one realises that the whole process of creation, preservation, and destruction is but the manifestation of the lila, or sportive pleasure, of Siva-Sakti, one does not see anything carnal or gross in the universe; for such a one everything becomes an expression of Siva-Sakti. The special technique of the Tantric discipline is to transform the outgoing current of diversification into the return current of gradual integration, to gather separation, polarity, and even opposition into identification, harmony and peace.
The two currents, however, do not operate singly, one excluding the other; they are concurrent, though the emphasis, which oscillates, is now laid on one and now on the other. Thus in all affirmations of duality and difference, the affirmation of duality and difference, the affirmation of non-duality and identity is immanent, and one sees unities, equalities, and similarities, and not a mere chaos of colliding particles, even when outgoing current functions in the creation and preservation of the universe. Our ordinary experience, too, shows system, though this system reveals to us limited and conditioned identities. In brief, though differentiation is the prevailing feature of the outgoing current, identity is either implicit in it, or conditionally visible.
Let us take the example of a man and woman. Subject to certain limits and conditions, the two in a way can be equated; the difference between them is patent but can be eliminated. Emphasis on the difference, however, constitutes the fetters of man and woman, as is seen in common experience. These fetters will disappear when their real identity and not their pragmatic equality is realised. Hence the question is how to affirm or rather reaffirm an identity which is veiled.
The method of non-dualistic Vedanta is to negate all limiting adjuncts, which it calls unreal, until one sees nothing, but Brahman, or pure and undifferentiated consciousness, in the man and woman. In order to reach the affirmation of oneness, every vestige of duality must be rigorously discarded; in other words, Vedanta asks the aspirants to renounce the world of names and forms. But this is more easily said than done, for such renunciation can be practised only by a few.
Tantra, whose technique is different, prescribes the discipline of sublimation. Physical man and woman, floating along the outgoing current of the cosmic process, are, no doubt, different from each other, but by means of the return current they can be sublimated into cosmic principles and realised as the one whole, that is, Siva-Sakti. In reversing the outgoing current, the aspirant has to ‘bring together’ the complements or poles so as to realise their identity; thus the physical union of man and woman is sublimated into the creative union of Siva-Sakti. The left hand path of Tantra under certain very stringent conditions, prescribes to the aspirant, or sadhaka, belonging to the ‘heroic’ type to be described later, spiritual disciplines or ritualistic readjustment with woman, and shows how to sublimate the so-called ‘carnal’ act gradually until the experience of the supreme non-dual Siva-Sakti with its perfect bliss is attained. The technique is to make the very same carnal desire which constitutes the strongest fetter of the animal man an ‘opening’ or channel for the experience of Satchidananda. If the right track is followed and all the conditions are fulfilled, the aspirant succeeds in his endeavour.
The Tantric method of sublimation consists of three steps: purification, elevation, and reaffirmation of identity on the plane of pure consciousness.
First, the aspirant must rid himself of the dross of grossness by reversing the outgoing current into the return current. According to Tantra, in the process of evolution, the pure cosmic principles (tattvas) at a certain stage cross the line and pass into impure principles, the latter constituting the realm of nature, which is like a ‘coiled’ curve, in which the jiva (embodied soul) is held a prisoner and where it wanders caught in a net of natural determinism from which there is no escape unless the coiled curve can be made to uncoil itself and open a channel for its release and ascent into the realm of the pure cosmic principles. Until this is done the jiva remains afloat on the outgoing current, moves with it, and cherishes desires, which are gross or carnal. Whether yielding pleasure or pain, these desires fasten the chain upon the jiva with additional links. Its hope lies in uncoiling the coil of nature that has closed upon it. This is called in the technical language of Tantra the ‘awakening’ of the Kundalini, or coiled-up serpent power, by which one moves from the plane of impure principles to that of pure principles. The head of this coiled serpent is turned downward; it must be turned upward. This change of the direction of the serpent power, which after evolving the jiva remains involved in it, is called purification.
The next step is called elevation: the order in which the cosmic principles move along the outgoing current must be reversed with the starting of the return current. Ascent is to be made in the reverse order to that in which the descent was made. The aspirant must raise himself from the grosser and more limited elements to the subtler and more general ones until he attains to the realisation of Siva-Sakti. The last step is the reaffirmation in consciousness of his identity with Siva-Sakti. This is the general framework of the method of sublimation into which can be fitted all the methods of sublimation followed by the dualistic, non-dualistic, and other systems of thought.
What is Kundalini?
The spiritual awakening of a sadhak is described in Tantra by means of the symbol of the awakening and rising of the Kundalini power. What is this Kundalini? Properly understood, it is not something mystical or esoteric, peculiar to Tantra, but the basis of the spiritual experiences described by all religious faiths. Every genuine spiritual experience, such as the seeing of light or a vision, or communion with the Deity, is only a manifestation of the ascent of the Kundalini. Let us try to understand the Kundalini with the help of an illustration from classical physics. There are two kinds of energy associated with a piece of matter: potential and kinetic, the sum total of which is a constant. The kinetic energy, which may be only a fraction of the total energy, is involved in the movement or action of a body. According to Tantra, the Kundalini, in the form of cosmic energy, is present, in everything, even in a particle of matter. Only a fraction of it, like the kinetic energy, is operative, while an unmeasured residuum is left, like the potential energy, ‘coiled up’ and untapped at the ‘base root’. It is a vast magazine of power, of which the operative energy, like the kinetic energy of the particle, is only a fraction. In the jiva-centre, also, are both this potential energy of the Kundalini, which is storehouse of the energy of the body (physical, subtle, and causal), and also the active energy of the Kundalini, which accounts for the action and movement of the jiva. The coiled-up Kundalini is the central pivot upon which the whole complex apparatus of the body and mind moves and turns. A specific ratio between the active and the total energies of the kundalini determines the present condition and behaviour of the bodily apparatus. A change in the ratio is necessary to effect a change in its present working efficiency by transforming the grosser bodily elements into finer. A transformation, dynamisation, and sublimination of the physical, mental, and vital apparatus is only possible through what is called the rousing of the Kundalini and its reorientation from ‘downward facing’ to ‘upward facing.’
By the former the physical body has been made a ‘coiled-curve’, limited in character, restricted in functions and possibilities. By the force of the latter it breaks its fetters and transcends its limitations. This is the general principle. But there are various forms of spiritual discipline by which this magazine of latent power can be acted upon. Faith and love act as a most powerful lever to raise the coiled-up Kundalini; also the disciplines of Raj-Yoga and Jnana-Yoga. The repetition of the Lord’s name or a holy mantra, and even music, help in this process. Tantra recognises all this. The student of Tantra should bear in mind the psychological aspect of the process of the ascent of the Kundalini, which is more of an unfoldment, expansion, an elevation of consciousness than a mechanical accession to an increased and higher power. The aim of waking the Kundalini is not the acquisition of greater power for the purpose of performing miraculous feats or the enjoyment of material pleasures; it is the realisation of Satchidananda.
The passage of the awakened Kundalini lies through the Sushumna, which is described as the central nerve in the nervous system. A kind of hollow canal, the Sushumna passes through the spinal column connecting the base centre (Chakra) at the bottom of the spine with the centre at the cerebrum. Tantra speaks of six centres (Chakras) through which Sushumna passes; these centres (Chakras) are so many spheres or planes, described in Tantra as different-coloured lotuses with varying numbers of petals. In the ordinary worldly person these centres (Chakras) are closed, and the lotuses droop down like buds. As the Kundalini rises through the Sushumna Canal and touches the centres, these buds turn upward as fully opened flowers and the aspirant obtains spiritual experiences. The goal in spiritual practice is to make the Kundalini ascend from the centres, which are lower and more veiled to those which are higher and more conscious. During this upward journey of the Kindalini, the jiva is not quite released from the relative state till it reaches the sixth centre or plane, which is the ‘opening’ for pure and perfect experience. At this sixth centre (the two-petalled white lotus located at the junction of the eyebrows) the jiva sheds its ego and burns the seed of duality, and its higher self rises from the ashes of its lower self. It now dies physically, as it were, in order to be able to live in pure consciousness. The sixth centre is the key by which the power in the thousand-petalled lotus in the cerebrum, which is like the limitless ocean, is switched on to the little reservoir which is the individual self, filling the latter and making it overflow and cease to be the little reservoir. Finally the Kundalini rises to the lotus at the cerebrum and becomes united with Siva, or the Absolute, and the aspirant realises, in the transcendental experience, his union with Siva-Sakti. The opening of the petals of the thousand-petalled lotus, which endows the illumined person with omniscience, is equivalent to the functioning of all the brain cells of a yogi in samadhi.

By Swami Nikhilananda, Sri Ramakrishna Math

Tantra discusses the qualifications of the teacher and the student, and also mantras or sacred words, diagrams, deities, rituals, and mental dispositions, all of which are important in the practice of its disciplines.

A qualified teacher, or guru, must be a man of good birth and unsullied character. Compassionate and serene, he should be versed in the Tantric and other scriptures, repeat regularly God’s holy name, and offer oblations in the sacrificial fire. Furthermore, he should possess a pleasing disposition and the power to fulfil his disciples’ wishes. The help of a guru is indispensable for a student of Tantra. Vital changes take place in him as the Kundalini ascends and the impure elements of his body and mind become pure. In the practice of spiritual disciplines, the aspirant passes through a series of crises and needs outside help. It is true that the Divine Mother, who is none other than the Kundalini itself, bestows this help in the form of grace whenever a real crisis comes, but a human medium is necessary. The guru is an adept in the Tantric practices, has experimented with its disciplines, and has verified their result for himself. The disciple does not look upon his guru as a physical being, but as the embodiment of God. As the physician of the soul, the guru occupies a position of extreme responsibility, guides the disciple in difficult practices, and looks after his welfare in every respect.

Like the teacher, the disciple should come of a good family and possess a blameless character and guileless nature. Keen-minded, versed in the scriptures, and kind-hearted, he should have faith in the life after death, perform his duties toward his parents, and be free from pride of lineage, scholarship, or wealth. Furthermore, he should shun the company of non-believers and be ready to serve the teacher in all humility. The three types of aspirants will be described later.

A responsible teacher should not be in a hurry to give initiation nor should an aspirant accept as his teacher a person to whom he is not attracted. The mode of initiation varies, depending upon the competence of the teacher and the qualifications of the student. An ordinary initiation is given by means of elaborate rituals. But these become secondary in the higher type of initiation through which the disciple very soon becomes blessed with deep spiritual experiences.


Mantras play a most important part in the Tantric discipline, just as sacrifices and hymns in the disciplines of the Vedas, and the Puranas respectively. The word MANTRA means, literally, ‘that which, when reflected upon, gives liberation.’ The Mantra is the sound equivalent of the Deity, that is to say, chit or Consciousness; the external image is the material form of the Mantra. The sound-vibration is the first manifestation of chit and nearest to it. It is really intermediate between pure consciousness and the physical object, being neither absolutely immaterial like the former nor dense like the latter. Tantra regards vibration as a manifestation of the cosmic energy, or Sakti, and teaches that as such it can lead to the realisation of chit, which otherwise eludes the grasp of even an intelligent person. Thus Mantras are not mere words, but are forms of concentrated thought of exceeding potency; they are revealed to the seers in the hour of their illumination. The aspirant finds that a Mantra and the deity with which it is associated are identical. The deity being the illumination embodied in the Mantra. To the ignorant, the vibration created by the Mantra is only a physical phenomenon and the Mantra itself nothing but a sound, but to the adept it is both illuminative and creative. Illumination is hidden in the Mantra, like a tree in a seed. As soon this illumination is expressed, the Mantra becomes endowed with a wonderful power and reveals the cosmic energy latent in it. Tantra believes that some of the basic Mantras have not been created by human brains, but are eternally existent, and that through their repetition the aspirant attains to perfection.

Yantras (mystical diagrams)

Mystical diagrams called ‘Yantras’ are used in the Tantric rituals. A Yantra is a diagrammatic equivalent of the deity, just a Mantra is its sound-equivalent. It is not like the schematic sketch of a molecule, used by the chemist, but is a full representation, as revealed to the adept, of the basic power, which evolves and maintains an object of worship. When the Yantra is given real potency, the Deity is there. In the Tantric ritual the Yantra is the object of worship, the image being its tangible representation. There is a fundamental relationship between the Mantra and the Yantra.

The image of the Deity through which one communes with ultimate reality is also an embodiment of consciousness and not just a figure of wood or stone. If the worship is properly performed, then the image, the mantra, the yantra, and the various other accessories of worship all become changed into forms and expressions of consciousness, as in the Christian communion the wine and the bread into the blood and flesh of Christ.

To the uninitiated, the mantras and the yantras employed in Tantric worship may appear as meaningless jargon and magical diagrams. The same is true, as far as the uninformed are concerned, of all the cumbrous formulas, equations, and notations used by the chemist and the physicist. For example, E= mc2 makes no more sense to the ignorant than a mantra. For instance, Om or Hring. The same is true of the mystical formulas used in Tantra; they are really shorthand statements of certain basic experiences. The same faithful exactitude in the ritual is demanded of the student of Tantra, and the same degree of proficiency in the understanding of mantras and yantras, as is required of the student in the physical sciences. A popular version of the Kundalini or the other principles of Tantra may be given, just as one may also be given of the Relativity Theory or quantum mechanics; but the actual proofs lie, in the one case as in the other, in delicate experiments which are unfortunately beyond the reach and comprehension of the average individual. Tantra insists that mantras are efficacious, that the diagrams used in the worship are potent, that the deities, or devatas, are conscious entities, that supernatural powers are attained, and that the earnest aspirant experiences the rise of the Kundalini through the different spinal centres (Chakras) and finally realises his identity with Satchidananda.

Tantric Ritual

Let us briefly consider a Tantric ritual as observed in the worship. The aim of Tantra is to guide aspirants to realise both the supreme end of liberation and the secondary ends of wealth, sense-pleasure, and righteousness, according to their inner evolution and desires. It therefore lays down an endless variety of rituals suited to different times, places, and individual competencies. Usually a Tantric ritual consists in the assigning of the different parts of the body to different deities, the purifying of the elements of the body, breath-control, meditation, imparting of life to the image, and mental and physical worship. These are all calculated to transform the worshipper, the worshipped, the accessories, and the act of worship into consciousness, which they all are in essence. As the culmination of the ritual, the aspirant realises his oneness with all. Harmony on the physical and mental planes are necessary for success in worship; this is created in the gross physical elements by means of prescribed postures, in the vital breaths by means of breath-control, in the cerebrum by the correct utterance of mantras, and in the mental states of meditation. Ablution (snana) purifies the physical body, and this purification is followed by an inner satisfaction (tarpana). By means of appropriate meditative rituals the gross, subtle, and the causal bodies are freed of their respective taints (bhutasuddhi). The purpose of meditation (dhyana) is to enable the worshipper to feel his oneness with the Deity. This meditation on oneness, the central feature of the Tantric worship, is quite different from that of dualistic religions, which maintain a distinction between the Deity and the devotee. ‘Only by becoming divine can one worship the divine.’ The last part of the ritual consists of a sacrifice (homa) in which the devotee completely surrenders himself to the Deity, merges in him, and loses his identity in him. At this stage there is no more distinction between the worshipper and the worshipped, the finite and the infinite, the individual and the Absolute.

Motto of Tantra

It is claimed that Tantra is a kind of experimental science and that the realisation promised by it is an experimentally verified fact. Theories and speculations are tentative only; the motto of Tantra is ‘Live by what you can actually prove and verify.’ Nothing need be accepted on the basis of such a statement as ‘Thus saith the Lord.’ But initially it is required of the sadhak (aspirant), as in all the sciences, to follow the guidance of a teacher who has tried the experiment before him and seen the result for himself.

Left Hand Path (Vamachara)

Several paths have been prescribed by Tantra for the awakening of the Kundalini; one of these is called the Vamachara or ‘left-hand’ path, which, partly on account of ignorance of the principles involved and partly on account of its abuse by irresponsible persons, has made the whole science of Tantra suspect. The ritual of this path is, like other genuine spiritual practices, based upon the principle of the ‘return current’, which seeks to reverse the process that creates the bonds of the animal man. The five ingredients used by followers of this path are cereals, fish, meat, wine, and sexual union. These, however, have different connotations for different classes of aspirants. The underlying principle of Vamachara is to emphasize the fact that a man makes progress in spiritual life not by cowardly and falsely shunning that which makes him fall, but by seizing upon it and sublimating it so as to make it a means of liberation. For a certain type of aspirant, called ‘heroic’, the actual drinking of wine and practice of sexual union are prescribed, and the teacher carefully points out that the joy and stimulation arising from these are to be utilised for the uplift of the mind from the physical plane. For instance, the aspirant is asked first to offer wine to the Deity and then to partake of it as a sacramental offering. The same is the case with cereals, fish, and meat. The pleasure resulting from their enjoyment is gradually sublimated. Sexual union, the disciple is taught, is something sacred, whose purpose is the creation of new life, and it should therefore not be resorted to in an irresponsible manner. Tantra never countenances sexual excess or irregularity for the purpose of the gratification of carnal desire. To break chastity, it says, is to lose or shorten life. Furthermore, sexual union has a deeper spiritual significance in that it reveals behind duality a unity, which is present in all phenomenal experiences. Even on the physical plane, a couple becomes united in the sexual act, but the unity of Siva-Sakti and the bliss derived from it are experienced only by liberated souls. Woman, associated with the Tantric practices in order to help man in his path of renunciation, is an object of veneration to all schools of Tantra. She is regarded as the embodiment of Sakti, or the power that projects and pervades the universe. To insult a woman is a grievous sin. The aspirant learns from the teacher how to use the aforesaid five ingredients for his spiritual awakening. By the power of the mantra, the rituals, meditation, prayer, sincerity, and the grace of the guru and of the Divine mother, the disciple gradually develops an understanding by which everything he does in his ordinary life becomes an act of worship and which makes him realise what Sankaracharya meant when he wrote in one his hymns to the primordial Sakti: “O Lady Supreme, may all the functions of my mind be Thy remembrance; may all my words be Thy praise; may all my acts be an obeisance to Thee!’

Animal, Heroic and Divine

Tantra divides sadhakas, or spiritual aspirants, into three groups according to their mental disposition: animal, heroic, and divine. The man with animal disposition (pasu) moves along the outgoing current and earns merit and demerit from his worldly activities. He has not yet raised himself above the common round of convention, nor has he cut the three knots of ‘hate, fear and shame.’ Swayed by his passions, he is a slave of six hostile impulses: lust, greed, pride, anger, delusion, and envy. He is not allowed even to touch the five ingredients of the left-hand ritual.

The student competent for the hazardous ritual with the five ingredients already described is called a hero (vira). He has the inner strength to ‘play with fire’ and to burn his worldly bonds with it. Established in complete self-control, he does not forget himself even in the most trying and tempting circumstances. He is a man of fearless disposition, inspiring terror in those who cherish animal propensities. Pure in motive, gentle in speech, strong in body, resourceful, courageous, intelligent, adventurous, and humble, he cherishes only what is good.

The sadhaka of divine (divya) disposition has risen above all the bonds of desire and has nothing to sublimate. One of the Tantric scriptures describes such an aspirant as sparing in speech, beloved of all, introspective, steady, sagacious, and solicitous about others’ welfare. He never swerves from the path of truth and can do no evil. Good in every way, he is regarded as the embodiment of Siva. In his worship he does not need physical aids for rousing his spiritual emotions; the meditative mood is spontaneous with him. He is always in ecstasy, enjoying ‘inner woman and wine.’ For the five ingredients used by a hero he substitutes consciousness (chit), bliss (ananda), and exaltation (bhava).

Tantra claims that its disciples have a universal application; it admits the validity of the rituals of the Vedas, the discrimination and renunciation of the upanishads, the purifying disciplines of Raja-Yoga, and the passionate love for the Deity described in the Puranas, It exhorts the sadhaka to exercise will and self-effort, practise self-surrender, and supplicate for divine grace. Tantra promises its devotees not only enjoyment of worldly happiness but also liberation, and acknowledges that the power of the Kundalini can be aroused by the sincere pursuit of the spiritual disciplines recommended by all the great religions of the world.
Sri Ramakrishna followed the disciplines of Tantra
Sri Ramakrishna, in modern times, followed the disciplines of Tantra and demonstrated them to be a valid way of realisation. Under the guidance of a woman teacher he practised the rituals of all various Tantric schools, achieving in three days the result promised by each of them. The goddess Kali, one of the forms of the Divine Sakti, was his chosen ideal. Born with a spiritual disposition, he had no need of the five ingredients of the Tantric worship in their physical form. As he uttered the name of Kali, he would be filled with the joy of divine inebriation, and people actually saw him in that state reeling or talking incoherently like a drunkard. After the observance of a few preliminary rites, he often entered into deep samadhi and was overwhelmed by a spiritual fervour. Evil ceased to exist for him, and the word ‘carnal’ lost all meaning. He went into ecstasy at the sight of a prostitute, of drunkards revelling in a tavern, and of the sexual union of a dog and a bitch.

The whole world was revealed to him as the play of Siva-Sakti, and he beheld everywhere the power and beauty of the Divine Mother. He did not, like a Vedantic scholar, repudiate the world as Maya, but gave it a spiritual status, seeing in it the manifestation of chit and ananda. Sri Ramakrishna’s biography narrates many of his experiences derived from the Tantric practices. The barrier between matter and energy broke down for him, and he actually saw even a grain of sand and a blade of grass vibrating with energy. The universe appeared to him as a lake of mercury or of silver, and he had a vision of the ultimate cause of the universe as huge luminous triangle giving birth every moment to an infinite number of universes. He acquired the various supernatural powers of Yoga, which make a man almost omnipotent, and he spurned them all as of no spiritual value. In a vision of Maya he saw a pregnant woman of exquisite beauty emerging from the waters of the Ganges River. Presently she came to the land and gave birth to a child, whom she began to nurse tenderly. A moment later she assumed a terrible aspect, seized the child between her grim jaws and crushed it; as she swallowed the child, she re-entered the waters of the Ganges.

Sri Ramakrishna directly perceived the ascent of the Kundalini, and later described to his disciples it’s various movements: fishlike, monkeylike, and so on. One of the results of his practice of Tantra was the deepening of his respect for womanhood. To him every woman was the embodiment of the Divine Sakti, and he could not, even in a dream, regard a woman in any other way. His relationship with his own wife was entirely on the spiritual plane. He taught that the most effective way for a man to overcome carnal desire was to regard woman as the manifestation of the Divine Mother. He forbade his disciples, however, to practise the rituals prescribed for a sadhaka of heroic disposition.

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