“Tantra is not a unitary system like the Vedas or any of the Hindu philosophies. It is an accumulation of practices and ideas of the Hindus, since prehistoric times. Its birth is rooted in the Vedas; its development proceeded through the Upanishads, Itihasas, Puranas, and Smritis; and its luxuriant growth has been fostered by Buddhism, various minor Hindu sects, and also foreign influences.”
Swami Samarpanananda
Tantra (loom, weave, system) denotes the esoteric traditions of Hinduism that developed most likely about the middle of the first millennium AD. The Tantra in the Indian traditions means any systematic broadly applicable “text, theory, system, method, instrument, technique or practice”.
Beginning in the early centuries, newly revealed Tantras centring on Vishnu, Shiva or Shakti emerged. Specific modes of non-Vedic worship (Puja) are considered tantric in their apprehension and ceremonies. Hindu temple building generally adapts to the iconography of Tantra.
The Hindu text that describe these topics are called Tantras, Āgamas or Samhitās. The worship in the Hindu Tantric practice differs from the Vedic form. While the Vedic practice of yajñá, there are no icons and shrines, icons and symbolic icons with Puja are the means of worship. Temples, symbolism, icons that prompt the follower of attributes and values are an essential part of the Āgamic practice, while non-theistic paths are one of alternative in the Vedic practice.
However, it does not necessarily mean that Tantra-Āgamas and Vedas according to medieval era Hindu theologians. Tirumular explained their link as, “the Vedas are the path, and the Āgamas are the horse”. Each Tantra Āgama text consists of four parts:
1. Jñana pada or Vidya pada comprises of doctrine, the esoteric spiritual knowledge, and knowledge of reality and liberation.
2. Yoga pada is precepts on yoga, the physical and mental discipline.
3. Kriyā pada comprise of rules for rituals, the building of temples (Mandir), design principles for sculpting, carving, and consecration of icons of deities for worship in temples; for different forms of initiations or Diksha.
4. Charya pada is laying down rules of conduct, of worship (Puja), observances of religious rites, rituals, festivals and prayaschittas.
Tantra exist concerns Vaishnava, Shaiva, and Shakta forms, surrounded by others which eulogized as self-realization and spiritual enlightenment by some. Left-hand tantric ceremonies are often rejected as dangerous by most orthodox Hindus. The perception of Tantra among Hindus espoused in Indian journalism equates it with black magic.
This instant association between Tantra and all things ‘immoral’, depraved and wicked has become ingrained in the Hindu as well as the non-Hindu psyche, and Tantra has come to be associated with black-magic, animal sacrifices, and other objectionable practices. Most of these notions about Tantra are, of course, grossly incorrect and are demeaning to Hinduism.
However, tantra is much more than these restricted definitions and these are in fact rare and exceptional forms practiced by a few practitioners under special circumstances. In the words of the noted Tantra scholar P. C. Bagchi, “It cannot be denied that in some texts there is what may be called black magic, and there are also a few texts full of obscenities; but these do not form the main bulk of the Tantric literature”.
Often, the focus on these esoteric practices misses the substance for the shock-value. Relentless focus on self-purification and spiritual development are integral to Tantra Shastra, which includes subtle metaphysics, and advanced yogic practices. Some tantric aspirants feel the union is accomplished internally and with spiritual entities of various kinds.
The union means the actual act of copulation, ritual uniting of ideas through praying and sacrifice, or realization of one is the true self in the universe joining of the divine principles of Shiva and Shakti in Para Shiva. While Hinduism typically views as being Vedic, the Tantras consider part of the orthodox Hindu/Vedic scriptures.
They said to run alongside each other, the Vedas of orthodox Hinduism on one side and the Āgamas of Tantra on the other. Many Tantra texts cite the Atharva Veda as a source of excellent knowledge. It is remarkable throughout the Tantras as the Mahanirvana Tantra, and they arrange themselves being natural advancement of the Vedas.
Tantra existed for spiritual seekers in the period of Kaliyuga when Vedic practices no longer apply to the tendency state of morality, and Tantra is the most direct means to realization. Tantra takes the form of a conversation among the Hindu gods Shiva and Shakti/Parvati. Shiva is known in Hinduism as Yogiraj or Yogeshwara or The King of Yoga or God of Yoga while his consort considers his perfect feminine identical.
Each explanations are the other a particular group of techniques or philosophies for attaining moksha (liberation/enlightenment), or for attaining a particular practical result. (Āgamas are Shiva to Shakti, and Nigamas are Shakti to Shiva.) Because of the full range of groups covered by the term “tantra”, it is hard to describe tantric practices definitively.
The primary practice, the Hindu image-worship is known as “puja” may include any of the elements below. As in all of Hindu yogas, mantras play an essential part in Tantra for spotlighting the mind, through the channel of definite Hindu gods like Shiva, Maa Kali (mother Kali) and Ganesh (Ganesha Upanishad). Similarly, Puja will involve concentrating on a yantra or mandala.
Tantra is a development of early Hindu-Vedic thought held the Hindu gods and goddesses, especially Shiva and Shakti, along with the Advaita (nondualist Vedic) philosophy that each symbolizes an appearance of the ultimate Para Shiva or Brahman. These deities may be worshipped externally with flowers, incense and others.
However, more importantly, used objects of meditation, where the practitioner imagines himself or herself to be experiencing the darshan or vision of the deity. The ancient devadasi tradition of sacred temple-dance, visualized in the contemporary Bharata Natyam is a meditation in movement. The divine love expresses in Sringara and Bhakti.
Tantrikas explain the body as the microcosm is in the Kaulajñana-nirnaya which the practitioner meditates on the head is the moon, the heart is the sun, and the genitals are fire. Many groups hold the body which contains a series of energy centres (chakra – “wheel”). The chakra may connect with elements, planets or occult powers (siddhi).
The phenomenon of kundalini flow the energy through the chakras, while others regard it as unimportant or as abreaction. However, the flow of the central Sushumna Nadi, a spiritual current when moving, opening chakras and is fundamental to the siddhi concept that forms a part of all Tantra, including hatha yoga.
Finally, rituals are the main focus of the Tantras rather than one coherent system, and Tantra is an accumulation of practices and ideas. Because of the full range of communities covered by the term, it is problematic to describe tantric practices definitively.
As far as Buddhist tantra is concerned, it developed independently of Hindu for many centuries, however, and they are barely related now in spite of a surface resemblance. Even if we limit our study to Buddhist tantra, we are still looking at a vast range of practices and multiple definitions. Very broadly, most Buddhist tantra is a means to enlightenment through identity with tantric deities.
It is sometimes also called "deity-yoga." It's important to understand that these deities are not "believed in" as external spirits to be worshiped. Rather, they are archetypes representing the tantric practitioner's own deepest nature. As with many other aspects of Buddhism, myth, and history don't always find their way to the same source.
Some sources say tantric practices were expounded by the historical Buddha. A king approached the Buddha and explained that his responsibilities did not allow him to abandon his people and become a monk. Yet, in his privileged position, he was surrounded by temptations and pleasures.
How could he realize enlightenment? The Buddha responded by teaching the king tantric practices that would transform pleasures into transcendent realization. Historians speculate that tantra was developed by Mahayana teachers in India very early in the first millennia CE.
It is possible that this was a way to reach those who weren't responding to teachings from the sutras. Wherever it came from, by the 7th century CE tantric Buddhism was fully systemized in northern India. This was significant to the development of Tibetan Buddhism.
The first Buddhist teachers in Tibet, beginning in the 8th century with the arrival of Padmasambhava, were tantric teachers from northern India. By contrast, Buddhism reached China about the year Mahayana Buddhist sects that emerged in China, such as Pure Land and Zen, also incorporate tantric practices, but these are not nearly as elaborate as in Tibetan tantra.
Vajrayana teachers compare what they call the gradual, causal, or sutra path of Buddhism to the speedier tantra path. By "sutra" path, they mean following the Precepts, developing meditative concentration, and studying sutras to develop seeds, or causes, of enlightenment. In this way, enlightenment will be realized in the future.
Tantra, on the other hand, is a means to bring this future result into the present moment by realizing oneself as an enlightened being. Hence, It is a fascinating science of maintaining material bodies at the peak of health and well being and the achievement of liberation through it.
If you look at the material modes, the triguna, that all entities in the universe derive from matter, prakriti, tantra is the texts of practices for the tamoguna. Unfortunately, most understand tamas only from the perspective of the motivation to acquire brahma vidya and so it is often characterized as “darkness or inertia”, or even “lazy stupor”.
In reality, it is merely an indifference or a lack of interest for intellectual pursuits (sattva) or the symbols of power and success (rajas). Those with tamoguna can achieve moksha through their own intrinsic facility or skills. They have a high degree of achievement orientation through their skills.
So, musicians, painters, artists, sportsmen and so on are good examples of the dharma for those imbued with tamoguna. And tantra is the compilation of the body of knowledge associated with design and development of “bodies”.
The word Tantra when uttered, brings with itself a mystical, dark, and occult imagery of wrathful deities and the otherworldly appearance of the devotees. One begins imagining the atmosphere of Tantrik worship, surrounded by flames, sacrificial offerings, and chants. Most of the popular imagination of Tantra is based on the exoticization and misappropriation of the term.
In Indian culture, Tantra is not a negative and dark practice, but it is a system based on practiced rituals meant to expand the mind and wisdom of the practitioner, cut through the ties of worldly bondage, and take the devotee closer to the divine truth.
The mesmerizing and secretive practice of Tantra is so that the potent practices are not misused. The practices are to be learned not just from anyone, but from a learned master. The angry looking deities are powerful and active divine beings, who answer the call of the devotee swiftly and effectively.
Tantra thus is a practice of achieving oneness with the powers of the Universe and a realization of the supreme knowledge. As one begins to look beyond the misconceptions and false beliefs and goes on to explore the authoritative texts of Tantra, one understands the true powers of Tantra.
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