While there are four suggested ways to realize the Self/God, based on one’s disposition,there is yet another approach the goal of Life,Realization of Self.
This is based on the processes that evolved from following any of the four paths,Gnana,Karma,Raja and Bhakthi Yogas.
One must remember that the term Yoga means Union,that is the union of the individual self with the Universal Self.
Hence there is no question of debating which Yoga is superior.
One follows a Yoga that suits one’s disposition.
While following a Yoga, the processes might vary,though basics remain the same,the tools one develops as he goes along and the processes are as many as there are individual dispositions.
One such process that belongs to this categorization is Tantra.
Tantra finds a place in the Vedas,though they are not stated explicitly.
In Tantra one finds an amalgam of all four yogas.
And there are three processes to Realize self through Sound ,the fundamental principle of the Universe and Abstract Thought.
Mantras,Sounds,
Yantra,Geometrical patterns to facilitate abstract thinking to still Chitta and
Tantra, an amalgam of all yoga and the above two.
The Tantra also uses physical senses to realize Self.
There are innumerable treatises on Tantra Shastra.
I have written on authentic texts to follow in Tantra.
Devi,Shanmugha,Lakshmi,Shiva,Bhairava are some of the Deities invoked.
I have written a few articles on Tantra ,detailing procedures,texts and Deities.
Lalitha Tripurasundari
As the subject is vast and complex , I keep updating.
Also, I do not write with a preset notion on what I write.
I write when I feel the urge,the topic presents itself and material pops up as it were.
I write, not that I know much, but I seem to get information at specific time.
It is since a year I wrote on Devised and Tantra.
A reader has been asking a specific intricate question on Tantra for the past year.
I hope I shall answer him through my articles in the present burst.
Hope he reads this article,though his specific query is yet to be answered here.
The Tantra Sastra,though deals with Deities with Form,in essence it is with Principles and Abstract Thought.
The symbolism is Jewel or Flame,Lustre.
These are expressions of experiences which can not be described.
1. Jvalamukh! 2. Tripurasundarl 3. Kalika 4. Jat! 5. Jatinl 6. Jvalin! 7.
Jalandhar!
Ten Petals - the ten flames or Jvalas
8. Brahml 9. Ugratara 10. Bhadrakal! 11. Matang! 12. Kaumar! 13.
Narasimh! 14. Kulakamin! 15. Varah! 16. Durga 17. Sambhavl
Eight Petals - the Eight Maidens
18. Maya 19. Baindavesvarl 20. Mrdan! 21. Bhlrunda 22. Bhagavasa 23.
Bhagarupin! 24. Bala 25. Mohini
Sixteen Petals - the sixteen flames or Jvalas
26. Varum 27. Krt! 28. Karun! 29. Kucar! 30. Kunta 31. Kumbhesvarl
32. Kunt! 33. Kuhu 34. Kutila 35. Kutsita 36. Kunth! 37. Kulika 38.
Kuvar! 39. Kulasundar! 40. Varah! 41. Vatyal!
Earth Square
42. Vasuki 43. Narasimha 44. Ganesa 45. Dharmaraja 46. Dadhisamudra 47.
Lavanasamudra 48. Sudhasamudra 49. Kslrasamudra 50. Plthatrayasana 51.
Rudrabjaplthasana 52. Savasana 53. Padmasana 54. Dispelling fear 55.
Granting boons 56. Arrow 57. Holding lotus
DS Daksinamurti Samhita
J Jnanarnava Tantra
N Nityotsava
YoH YoginI Hrdaya
SN Srlnathanavaratnamalika
Gu Guhyakallkakhanda
KT Kalltantra
KaT Kankalamalinltantra
Nir Niruttaratantra
GuS Guptasadhanatantra
SSP Siddhasiddhantapaddhati
Yo Yogavisaya
AKu Akulavlratantra
Kula Kulanandatantra
JK Jnana Karika
BT Brhannllatantra
Ta Tararahasya
BrT Brhat Tantrasara
S Saktanandatarangini
De Devlrahasyatantra
Me Merutantra
YoT Yoginltantra
RuY Rudrayamala
KDh Kamadhenutantra
MV Malinlvijayottaratantra
NT Netratantra
UT Uddamaresvaratantra
KC Kulacudamanltantra
MaK Mahakalasamhita
KiY Kiss of the Yogini
MT Matrkabhedatantra
Ga Gandharvatantra
Ta Tantrarajatantra
NiS Nityasodasikarnava
VT Vamakesvaratantra
KJN Kaulajnananirnaya
ORC Obscure Religious Cults
YoV Yogavija
Kar Karunamaya
DeR Devlrahasyatantra
MeT Merutantra
YoT Yoginltantra
RT Rudrayamalatantra
HTS Hindu Tantric and Sakta Litera-
ture
SaS Sakti and Sakta
PR Pancaratraraksa
LT Laksmltantra
TAB The Alchemical Body
Sau Saundaryalahari
KP Kalikapurana
KV Kaulavalmirnaya
PoT Principles of Tantra
GaV GanesavimarsinI
WGK Worship of the Goddess accord-
ing to the Kalikapurana
SS Siva Sutras
SVA Shri Vilakshan Avadhoot
ST Saradatilaka
TT Todalatantra
GoL The Garland of Letters
MaN Mahanirvanatantra
Hinduism is a religion that flows from Nature and its principles.
Hear the article below.
It understands the limitations of human nature and suggests ways to realize the Self through and with the help of human senses,limited though they are.
The Universe is complex ,mysterious and billions of years old.
It is not obligated to reveal its secrets to a human being,whose life span,in the Universal scale of Time is not even the wink of eyelids.
Hindu Rishis,Seers, with the help of fundamental principles of Nature devised methods to realize Self.
Broadly speaking,the human psyche has two components,Reason and Emotion.
Ideally,discipling of either of these will lead to Self Realization.
However,in most of us a combination of Reason and Emotion rules the roost,though it is emotion that decides ultimately.
Lord Nataraja,King of Dance.
Huma nature is a combination of three dispositions.
Sattva,calm,contented,knowlegeable,
Rajas,active,dynamic and restless and
Tamas,inactive,dull and morose.
It is rare to find one disposition,Guna, in isolation.
The three gunas are present in all of us in varying degrees.
And this composition changes every minute.
For details please read my article on Gunas.
And there are as many dispositions,Gunas as there are individuals.
So there is no standard procedure for all.
However,Rishis have traveled this path and left their experiences for us to have an idea.
Once an individual starts this process through a, Guru,he shall find his unique path and the Guru will help him identify the path.
So it is left to the individual to choose a path,either from the paths shown by the Rishis ,modify it to suit his disposition with the help of the Guru or follow a path intuitively felt and follow it with guidance from the Guru.
At some point of time when Yoga is being practiced,when a practitioner is advancing,he shall have sexually stimulating visions,especially during Sakthi Upasna and he can advance only if he overcomes the stimulation and direct the flow upwards.
A section of Tantra sastra has practices thatcare associated with Sex.
For details on Tantra,please read my articles.
The other Principle is Motion.
Motion Creates Vibtation and Vibration creates Motion.
We can not determine whether Motion precedes Vibration or it is the other way around.
Vibration is Sound.
Regulated Sound is Music.
Sources of Sound in the Human body is from three sources.
Mouth,'A',
Throat'U' and
Pelvis 'M'
These three letters form OM,the Pranava of Hinduism,the sacred Primordial Sound.
This is the Ultimate Sound and is used in every Mantra of Hinduism.
The Universe is perpetually in motion.
When movement takes place sound emanates.
The sound that emanates from the Sun is OM. (NASA Report)
Music is one source that elevates one to higher levels of Consciousness.
So much so,a Bhakthi Yoga marga based on Music developed in South India,with the Maestros,Thyagaraja,Muthuswamy Dikhitar and Syma Sastrigal in Tamil Nadu,Purandara dasa in Karnataka and Annamacharya in Andhra.
We also have Meera,Jayadeva and Abhang style of Music in Maharashtra.
Carnatic Music of India is basically a Yoga discipline,Nada Yoga.
One can realize Brahman,Reality through Music.
Thiugh iy may offend some sensibilities, Sex also leads to Realization.
But the experience of Reality through Sex is Transient and Tamil philosophy calls it 'chitrinbam',limited pleasure.
Realization of Brahman is 'Perinbam' Higher, Limitless pleasure,Bliss.
Reason is that though Sex is the only activity whenball the senses are focussed,this focus by all senses is the object of Yoga Darshana.
The drawback in the path of Sex is that one loses the objective and is engrossed in the process.
And emotional attacment before,after and during Sex clouds the mind and bonds one to desires.
Sex act with detachment to pleasure,though one might feel it,leads to Realization.
Hindu scriptures do not consider sex as a sin.
Sex is to be indulged in with the motive of begetting good children and this one of the basic duties of a Gtuhastha Asrama.
So when a Tantric engages in Sex for sex's sake he falls.
The Siddhas as found in Tamil classics follow the path of Gnana and Bhakthi and have Shiva as the first Siddha.
The tradition of Siddhas from the south differs slighly from the Siddhas of North India.
More to follow in the next post on the differences and the schools of Siddhas,South and North.
In that article I explained how there is no basis for this outrageous interpretation of Hinduism in general and Shaivites in particular.
I also explained the basic concept of Shiva.
While there have been general acceptance of what I have expressed ,there were a few who hold the view that Lingam is Phallus and their refrain is that the practice is followed by the Tantra Shastra.
Those who say this need to understand Tantra Shastra in detail.
1.Though there are practices in Tantra where Yoni (females genital organ) and Male organ is worshipped and copulation is also practiced,one should know these practices do not have the sanction of the Vedas.
2.These practices are called Vaamachaara,the left handed path and are set aside by Acharyas like Adi Shankaracharya.
3. In practices indulged by one, he is beyond sensual pleasure and performs these acts with total detachment,fixing mind on Reality.This is a rare case.
Many,deluding themselves that they are practicing Tantra for Realization follow this path only to pleasure themselves. I have seen cases like this,where the practitioner ends up a lunatic.
Though there are specific practices like Kaula Marga,the discipline needed to practice vairaagya,determination and mental strength is way beyond most of us.
It is akin to saying that if you ask yourself ‘Who Am I?’,you become a Ramana Maharishi!
So if you want to follow Hinduism,better read original texts and understand Hinduism in all aspects.
Now as to how this ridiculous calling of Shiva “Linga as Phallus.
One is not sure where or how this started.
I am providing information on this here.
First,the misinformation.
Wikipedia write up consists of this;
“British missionary William Ward criticized the worship of the lingam (along with virtually all other Indian religious rituals) in his influential 1815 book A View of the History, Literature, and Mythology of the Hindoos, calling it “the last state of degradation to which human nature can be driven”, and stating that its symbolism was “too gross, even when refined as much as possible, to meet the public eye.” According to Brian Pennington, Ward’s book “became a centerpiece in the British construction of Hinduism and in the political and economic domination of the subcontinet.’
‘
In 1825 Horace Hayman Wilson’s work on the lingayat sect of South India attempted to refute British notions that the lingam graphically represented a human organ and that it aroused erotic emotions in its devotees.
Monier-Williams wrote in Brahmanism and Hinduism that the symbol of linga is “never in the mind of a Shaiva (or Shiva-worshipper) connected with indecent ideas, nor with sexual love”.In contrast, Jeaneane Fowler believes the linga is “a phallic symbol which represents the potent energy which is manifest in the cosmos”.Some scholars, including David James Smith, believe that throughout its history the lingam has represented the phallus; others, including N.Ramachandra Bhatt, believe the phallic interpretation to be a later addition.M.K.V.Narayan distinguishes the Siva-linga from anthropomorphic representations of Shiva, and notes its absence from Vedic literature, and its interpretation as a phallus in Tantric sources...
Atharva Veda on Linga.
‘There is a hymn in the Atharvaveda that praises a pillar (Sanskrit: stambha), and this is one possible origin of linga worship. Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In the hymn, a description is found of the beginning-less and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. The sacrificial fire of the Yajna, its smoke, ashes and flames, the soma plant, and the ox that used to carry the wood for the Vedic sacrifice, gave rise to the conceptions of the brightness of Shiva’s body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga.[11][12] In the Linga Purana the same hymn is expanded in the shape of stories meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva (the Great God, Shiva).
Swami Vivekanada’s views.
At the Paris Congress of the History of Religions in 1900, Ramakrishna’s follower Swami Vivekananda argued that the Shiva-Linga had its origin in the idea of the Yupa-Stambha or Skambha, the sacrificial post, idealized in Vedic ritual as the symbol of the Eternal Brahman. This interpretation was in response to a paper read by Gustav Oppert, a German Orientalist, who traced the origin of the Shalagrama-Shila and the Shiva-Linga to phallicism.According to Vivekananda, the explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention. Vivekananda argued that this explanation of the Shiva-Linga as a phallic emblem was brought forward by the most thoughtless, and was forthcoming in India in her most degraded times, those of the downfall of Buddhism.’
Shiva Upasna Mantra.
Om Shambhave Namah.
Namaste astu bhagavan vishveshvaraya mahadevaya tryambakaya tripurantakaya trikagni kalaya kalagnirudraya nilakanthaya mrutyunjayaya sarveshvaraya Sadashivaya shriman mahadevaya namah.
Om Nidhanapataye Namah Nidhanapatantikaya Namah
Urdhvaya Namah Urdhvalingaya Namah
Hiranyaya Namah Hiranyalingaya Namah
Suvarnaya Namah Suvarnalingaya Namah
Divyaya Namah Divyalingaya Namah
Bhavaya Namah Bhavalingaya Namah
Sarvaya Namah Sarvalingaya Namah
Shivaya Namah Shivalingaya Namah
Jwalaya Namah Jwalalingaya Namah
Atmaya Namah Atmalingaya Namah
Paramaya Namah Paramalingaya Namah
Etath Somasya Suryasya Sarvalingaga
Sthapayati Panimantram Pavitram
Sadyo jatam prapadyami sadyojatayavai namo namah
Bhave bave naati bhave bhavasmamam bhavodbhavaya namah
Vama devaya namo jyesthaya nama shresthaya namo
Rudraya nama kalaya nama kalavikaranaya namo
Balavikaranaya namo balaya namo balapramathanaya namah
Sarva bhoota damanaya namo manonmanaya namah
Aghorebhyo thagorebhyo ghora ghora tharebhyah
We are aware of Tantras in Saivism but there seems to be no Tantras associated with Sri Vaishnavam.
We have Tantras of Ganesha, Subrahmanya, Devi,Shiva to cite a few.
There seems to be a Narayana Tantra and I am researching on this.
And there is Vaishnava-Sahajiya is a form of tantricVaishnavism that centred in Bengal, India. It had precursors from the 14th century, but originated in its definitive form in the 16th century. Vaishnava-Sahajiya is generally considered as a ‘left-hand path‘ (Sanskrit:vāmācāra) and apostate (Sanskrit: apasampradaya; see Sampradaya) from the “orthodox” or vedic standpoint, though followers claim that this view stems from a superficial understanding. There are both right-handed and left-handed Vaishnava-Sahajiyas Dakshinachara may be rendered into English as “right (Dakshina) (path to) attainment (chara)”, while Vamachara may be rendered into English as “left (vama) (path to) attainment (chara)”. The Dakshinacharyas (“Right Attainers”) are the ones that practice the Panchamakara (‘Five Ms’) symbolically or through substitutions, whilst the Vamacharyas (“Left Attainers”) are the ones that practice it literally'( wiki)
Krishna with Calf
There is Narayana Tantra which deals with Tantra.
Even in this only basic aspect is referred.
There is no elaborate description of Tantra Sri Vaishnavam.
One finds elaborate description of Tantra aspects of Hinduism in Saivite texts, Shiva, Shakti,Ganapati,Subrahmanya.
But this aspect is noticeably absent in Sri Vaishnavam.
When one checks with the Vedas the Tantric aspect is found, though not in greater details.
They are hidden in the Mantras which ,later have been explained by the Bhasyas,the elaborate commentaries.
One also finds detailed texts in Tamil, including that that of Siddhas about Tantras.
There is a school of thought which believes the Tantras might have been in vogue even before the Vedas!
Such being the case, why no Tantra system is found in Sri Vaishnavam?
Vedas, unlike other Religions, is born out of Experience, Anubhuthi and Intutuion.
The experiences are were recorded by the experienced/Realized Souls.
As Hinduism is fundamentally a personal one and not an Institutionalized one, the experiences are vast.
Individuals realized Brahman through Many ways.
As Lord Krishna states that One chooses the method according to one’s Swabhava, Disposition.
All different forms of worship, the attempt to realize Brahman, The Reality were categorised braodly into four.
Gnana Yoga, Path of Knowledge, where one realizes through wisdom and discrimination,
Karma Yoga, Path of Action, by performing dispassionate action,
Raja Yoga, by discipling the Mind, through Physical and mental discipline and
Bhakti Yoga, path of surrendering oneself to Reality or God.
While Gnana Yoga is an Intellectual approach, Karma Yoga is an active approach which has more to do with co ordination of intellect and mind,Raja Yoga , co ordination of Body with Mind/Intellect, The Bhakti Yoga is to tally emotional, which probabaly is by far the most removed from Reasoning or Intellectual approach.
Despite our assertion and belief, it is emotion that really rules us.
It takes a conscious and deliberate, though a difficult one, step to follow the three Yopgas, Gnana,Karma and Raja.
But Bhakti Yoga is natural and easy to follow iof one is truly a believer.
Emotions , if one were to analyse, do not stand to reason.
If one were to analyse, emotions have no meaning.
But practiacl life teaches us otherwise.
We are ruled by emotions as they are instinctive and they are there for one’s welfare.
So Bhakti Yoga is very effective and it calls for total surrender to God/Reality.
The worhip of Vishnu leans more on Bhakti Yoga as the system of Visishtadwaita determines it.
To put it simply, with out going into philosophical differnces beteween Advaita and Visistatdwaita, Visistadwaita never really asubcribes to the view that one becomes the Reality or one, by getting rid of Ignorance, Avidya, one returns to the orginal state of Brahman.
So the emphasis on worship of the Supreme Power, Narayana, Visnhu or Krishna.
But, when one takes the stand of Advaita, one being a part of the ONE Reality. one starts practices taking on this premise that He is the Reality and engages himself in different systems of pratcie, Gnana, Karma ,Raja and Bhakti Yoga, depending on one’s dispostion,Swabhava.
As an extension of this thought, the Tamtra ,Yantar worship is more pronounced in Shaivism and not in Sri Vaishnavism.
Later Bhakti Yoga developed by Seerrs like Chiatanya in the north of Vindhyas and by the Azhwars in Tamil Nadu dveloped the system of Bhakti yoga in elaboration to such an extent that the worhsip has been more or less restrcicfted to this emotional approach to Reality.
So much the Krishna Cult, especially ISKCON, quote Caitanya and excerpts form srimand Bhagavtham to recoomend only Bhakti to Krishna, Vishnu though the Vedas do not support this exclusively.
‘ Tantra in Vaishnavism implies that Krishna Radha is an additional form of Shiva and Shakti. According to the Vaishnavas Krishna and Radha are two manifestations of a single absolute reality. The concept of Siva-Sakti in Tantra is supposes to have inspired the moulding of Krishna-Radha. A close relation with Shakta is revealed in the Panchratra works of the Vaishnavas. In both the traditions Lakshmi is considered as the Supreme Energy who resides in Muladhara. Similarly the Panchratra works provide for Nyasas as a means of Sadhana.
The body is regarded as the abode of God in Tantra. In the different chakras supposed to be within the body Saktidhama and Sivadhama are considered. In some Vaishnava Samhitas, Mathura, Vrindavan are regarded as the abode of God. Gokula has been described as God’s abode which is in the shape of a thousand-petalled lotus in some Puranas. In Tantra this lotus is called Sahasra- Padma which is believed to be within the head. The description of Vishnu and his Sakti, Lakshmi and their abode in the Brahma samhita is Tantric in spirit.
‘No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a pāṣaṇḍī, or atheist. In the Vaiṣṇava Tantra it is said:
yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam (CC.2:18:116) Although it is forbidden, there are many pāṣaṇḍīs who coin terms like daridra-nārāyaṇa and svāmi-nārāyaṇa, although not even such demigods as Brahmā and Śiva can be equal to Nārāyaṇa. (Srimad Bhagavatam—–4:19:23—–purport).
Sometimes in revealed scriptures Lord Śiva is described as being nondifferent from the Supreme Personality of Godhead. The point is that Lord Śiva and Lord Viṣṇu are so intimately connected that there is no difference in opinion. The actual fact is, ekale īśvara kṛṣṇa, āra saba bhṛtya: “The only supreme master is Kṛṣṇa, and all others are His devotees or servants.” (CC.1:5:142) This is the real fact, and there is no difference of opinion between Lord Śiva and Lord Viṣṇu in this connection. Nowhere in revealed scripture does Lord Śiva claim to be equal to Lord Viṣṇu. This is simply the creation of the so-called devotees of Lord Śiva, who claim that Lord Śiva and Lord Viṣṇu are one. This is strictly forbidden in the Vaiṣṇava-tantra: yas tu nārāyaṇaṁ devam (CC.2:18:116). Lord Viṣṇu, Lord Śiva and Lord Brahmā are intimately connected as master and servants. Śiva-viriñci-nutam (S.B.11:5:33). Viṣṇu is honored and offered obeisances by Lord Śiva and Lord Brahmā. To consider that they are all equal is a great offense. They are all equal in the sense that Lord Viṣṇu is the Supreme Personality of Godhead and all others are His eternal servants. (Srimad Bhagavatam—–4:30:38—–purport).
There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship). (Sri Caitanya Caritamrta—–1:7:45—–purport).
And there is this accusation that Tantra is basically sex oriented and many indulge in it for Orgies.
I have been meaning to write on Tantra as Password protected , paid articles to restrict access.
I shall do so some time in future.
In the mean while I was worried about some youngsters(Male and Female) asking me whether they can perform Yoni/Linga Pooja.
I have decided to out line what Tantra is.
Do not practice Tantra unless initiated by a Guru .
As I have indicated in many of my articles a real Guru will find you if you are ardent enough.
There are various ways to realize Self/God.
There are,
Gnana Yoga, Path of Knowledge,at the mental level,
Bhakti Yoga,Surrendering to God, emotional Level,
Karma Yoga,path of action, Physical and mental level and
Raja Yoga, reaching the mental discipline through Physical control/regulation.
These were developed by Rishis by personal experience.
It is not mandatory that that all of them suit an individual.
As there are as many dispositions among people there are many paths.
So they differ and what suits one may not suit another.
There is no blanket solution.
One’s mental capacity and wisdom level is to be understood and dispositions analysed before any of the procedures are recommended.
Hence a Guru is needed.
Who is a Guru?
A realized soul who dispassionately analyses you and offer solutions and he does not advertise himself nor does he seek any thing in return.
For more on this read my post who is a Guru.
Self realization is a personal goal and can be attained only by personal experience.
So when one practices any of the methods of Yoga mentioned above, one comes across some practices which have been productive and they are handed down to us.
It need not be conducive to our disposition.
One such practice is Tantra.
There are various practices, Sadhanas in following in any of the four Yogas.
They are,
Mantra, mystically locked Sounds,
Yantra. Geometric images to concentrate with the aid of the Mantras, and Tantras.
Apart from these, which come under Raja yoga and Karma yoga, there are slokas and Stuthis.
Slokas and Stuthis may be followed by any one.
Not Mantra, Yantra and Tantra.
A severe discipline is needed.
These need Guru Upadesa.
However there are some Mantras that can be used without a Guru but by taking Subrahmanya, Dakshinamurthy or Krishna as Guru.
I have posted such Mantras.
Tantra does not find a place in Vedas.
They are found in Agamas and even this is not confirmed.
As stated earlier, these are individual tools obtained while performing any of the four yogas.
Second-hand knowledge of the self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realisation will do that. Realise yourself, turning the mind inward. – Tripura Rahasya, 18: 89
Tantra (Sanskrit: तन्त्र), also called Tantrism and Tantric religion, is an ancient Indian tradition of beliefs and meditation and ritual practices that seeks to channel the divine energy of the macrocosm or godhead into the human microcosm, to attain siddhis and moksha. It arose no later than the 5th century CE, and it had a strong influence on both Hinduism and Buddhism.
According to David N. Lorenzen, two different kind of definitions of Tantra exist, a “narrow definition” and a “broad definition.” According to the narrow definition, Tantrism, or “Tantric religion,” refers only to the traditions which are based on the Tantras, Samhitas and Agamas. This definition refers primarily to a tradition which is primarily based in the higher social classes, which were literate, and lived in or close by urban centers.
According to the broad definition, Tantra refers to a broad range of religious traditions with a “magical” orientation. This includes the upper class texts and traditions, but also practices and rituals from lower social classes, which were less educated, and lived more in the rural areas.
According to David Gordon White,
Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways
Characteristics of Tantra.
Centrality of ritual, especially the worship of deities
Centrality of mantras
Visualisation of and identification with a deity
Need for initiation, esotericism and secrecy
Importance of a teacher (guru, acharya)
Ritual use of mandalas (maṇḍala)
Transgressive or antinomian acts
Revaluation of the body
Revaluation of the status and role of women
Analogical thinking (including microcosmic or macrocosmic correlation)
Revaluation of negative mental states
Purpose of Tantra.
Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm.The Tantric aim is to sublimate (rather than negate) reality.The Tantric practitioner seeks to use prana (energy flowing through the universe, including one’s body) to attain goals which may be spiritual, material or both
Tantric teachings are passed on orally in a teacher-student relationship Initiation by a teacher is necessary for the practice to be successful.
Tantra Technics.
Dakshina: Donation or gift to one’s teacher
Diksha: Initiation ritual which may include shaktipat
Yoga, including breathing techniques (pranayama) and postures (asana), is employed to balance the energies in the body/mind.
Mudras, or hand gestures
Mantras: reciting syllables, words, and phrases
Singing of hymns of praise (stava)
Mandalas
Yantras: symbolic diagrams of forces at work in the universe
Visualization of deities and Identification with deities, Dhyana, Dharna
Puja (worship ritual)
Animal sacrifice
Use of taboo substances such as alcohol, cannabis, meat and other entheogens.
Prayashcitta – an expiation ritual performed if a puja has been performed wrongly
Nyasa
Ritual purification (of idols, of one’s body, etc.)
Guru bhakti (devotion) and puja
Yatra: pilgrimage, processions
Vrata: vows, sometimes to do ascetic practices like fasting
The acquisition and use of siddhis or supernormal powers. Associated with the left hand path tantra.
Ganachakra: A ritual feast during which a sacramental meal is offered.
Ritual Music and Dance.
Maithuna: ritual sexual union (visualized or with an actual physical consort).
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