Philosophy of Tantrik Yoga Sadhna

Author(s): Vaishishtha Narain Tripathi
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250245/1

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300 aar 210 zrI puSkara muni abhinandana grantha : navama khaNDa PHILOSOPHY OF TANTRIK-YOGA SADHANA 0 Dr. BASHISHTHA NARAIN TRIPATHI, M. A. (Double) D. Phil. The essence of religion lies in the immediate experience of the divine. This experience presupposes, as its essential condition, various forms of discipline. The term 'Sadhana' is a current Bengali expression for the forms of discipline. This Sanskrit form which is more commonly used in this sense, is 'Sadhana'. Its literal meaning is 'that by which something is performed, or more precisely 'means to an end'. In the sphere of religion, it is always used to indicate the essential preliminary discipline that leads to the attainment of the spiritual experience which is regarded as the summum bonum (the highest good or siddhi, i.e., completion and perfection) of existence, and thus, though used in a technical sense, it retains still largely its literal meaning. Sadhana includes all the religious practices and ceremonies that are helpful to the realisation of the spiritual experiences, and therefore may be regarded as the practical side of religion. As in the light of Indian thought it has been said, all true philosopby culminates in the religious experience.1 The moral life is the indispensible preliminary discipline to the religious, and this is the central teaching of all forms of Hindu Sadhana. Hindu Sadhana has for its goal a spiritual experience which is not partial and one-sided realisation of the entire individual through the whole dimensions of his existence. Such an experience can be had only if one can dive into the serene and transparent lake of Infinite Consciousness of Cit underlying the stream of surface-consciousness. Perfect synthesis or harmony that is absolutely changeless and the same everywhere, and with the perception and attainment of this Highest Harmony, and with the steadiness of this attainment, ends the course of Sadhana. The spiritual experience that apprehends or realises this in its naked splendour can happen only when the divergent elements of surface-consciousness harmoniously blend into a synthetic whole and re-unite into the original bond out of which they seemed to emanate. As Tuckwell beautifully puts it, "It is a sublime rational immediacy, in which the elements of thought and feeling after having diverged and been distinguished in a reflective self-conscious mind, meet and harmoniously blend once more." Tantrik Sadhana aims at the attainment of a stage where the 'aham-idam' division-the subject-object division, disappears. Ritual ceremonies, religious penances, recitation of mantras are perennial inspiration for supreme realisations and ecstasy, but they cannot be regarded as end in themselves. As we see in the following utterance: "O Goddess" the Lord says, "there is neither meditation nor concentration after having attained all knowledge and experience, after having realised the 'Essence of Bliss', the knowledge in the hearts of all, all the ritualistic observances are useless when Brahman is attained; of what use is the palm leaf when the blissful southern wind blows ?" Also, "At this stage cessation from action is the highest form of worship, and silence is the best kind of Japa." Tantrik school has developed a different spiritual principle based on impersonal movement of will in the place of the personal movement, as depicted in Vaisnavism. Will is the

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Philosophy of Tantrik-Yoga Sadhana PP? * dominating factor in the philosophy of the Tantras. The whole world is the play of will. The creative will evolves truth, beauty and goodness, but these are humanistic and relative ends. Tantrik thinkers even concede spiritual powers consequent on the identification of wills, human and divine and emergence of fine being, subtle creative power and divine fellowship. Since immemorial past, it has been the object of search to be spiritual and divine in wisdom and power in human beings, because dynamic identification can elevate him from human agency to divine fellowship. But, in Tantrik tradition, we witness a somewhat more developed spiritual outlook. Here dynamic identification directs the insight into finer channels and exhibits the impersonal expression of the transcendent will. Will as personal is shadowed in this transcedent will and elevates our outlook from the world of relative values to the world of abstract Truth. Tantrik Sadhana opens a new door for the uplift of the ordinary Sadhana. The Sadhana goes beyond the ordinary conception of spiritual of Siva-Sakti. To be more frank on this point it can be expressed that in the Tantrik approach, metaphysics consists of a higher status than religion as ordinarily understood. Thus, we face a clear demarcation line between Tantrik sadhana and modern outlook in science, value is reasserting its claims as finer and higher category than Truth. Science involves space, time and energy as the true Absolute. But Tantra crosses such limitation, because, behind the transcendent will and in the association with it, there are the Transcedent being and luminous superpersonal-consciousness. Hence Sadhakas remain aloof from delusion and ignorance. This value may not be overlooked. It is pragmatic but in a high sense. Such pragmatism is, in reality, spiritual pragmatism, for it supplies us with the sublime sense of freedom from the relative outlook on life. Ths Tantrik Sadhana gives impetus to acquire impersonal nature through impersonal will which ends in the silent luminous consciousness which is Siva. The Sadhakas are directed to merge will into will-less bliss by the help of will. Will is the principle of spiritual progress and values, and eventually will is the Vidya. Tantrik form of Sadhana is suited to men of all equipments. It contains within it the elements of all the important forms of Sadhana. It promises to award to the Sadhaka not merely liberation (mukti) but also enjoyment (bhukti), not merely final beatitude (ninsreysa) but also progress (abhyudaya). The individual has in the element of infinitude and absoluteness, otherwise, all Sadhana would have been a myth : but this infinitude has to be realised and actually attained. The Tantra recognises three distinct stages of Sadhana and marks out five sub-divisions of the entire course of discipline. The three stages are Purification (suddhi), Illumination (Sthiti) and Unification (arpana),corresponding roughly to Karma, Bhakti and Jnana. The five sub-divisions are a ablution (snana) gratification (tarpana), meditation (sandhya) worship (puja) and complete self-abnegation (homa). The process of Bbuta-buddhi also implies the process of purification or purgation. The gross body, the subtle body and the casual body, all have their respective taints, and these have to be got rid of before there can be union of the absolute and the finite. This purification of Tantra seeks to attain through both bhavana (meditation) and kriya, through the harmonious working of both the mind and the body. The Sadhaka meditates on his identity with the Parama-Siva (The Absolute) and, through this meditation on the state of absolute purity, becomes able to make some amount of progress towards attaining purification.? The learned scholar of Sakta Philosophy, named M. M. Pt. Gopinath Kaviraj, has thrown sincere light on the functions of malas in Sakta-Philosophy in the following manner. He observes-"The divine attribute of the self are all diminished in its atomic condition, when the cit appears as citta. Of the three well-known impurities or malas this is the first, called anava. It is the state of a pasu in which the sense of limitation is first manifested. This limitation makes possible the rise of vasanas, as a result of which the assumption of physical body for a certain length of time becomes necessary to work off these vasanas through experience. These Vasanas constitute karma-mala. The mayiya-mala is the name given to the source

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. 212 zrI puSkaramuni abhinandana grantha : navama khaNDa of the triple body, namely-(i) the casual or the Kala-sarira. (ii) the subtle or puryasthaka, i. e., tattva-Sarira. In fact, everything which reveals itself in our experience as knowable and objective comes under mayiya-mala. The function of this impurity is to show an object as different from the subject (svarupa). All the principles from kala down to prithivi represent the fetters of maya or pasas. These give shape to body, senses, bhuvanas, bhavas etc. for fulfilling the experience of the soul. Hence what is popularly known as samsara extends from Prithivi upto Kala, and not beyond the latter. These impurities persist always in the worldly soul." The worldly soul being endowed with body, senses etc., is technically known as sa-kala, corresponding to the tattva or bhuvana to which it belongs. The worldly soul have to suffer from migration. They make ascent from lower plane to the plane of kala. They make flight in accordance with their Karmans. The soul has to go through another state where mayiya-mala is invisible or inactive while the other two go on functioning. This state is technically known as pralaya or dissolution in which the soul is deprived of all the creative principles. Here the soul remains in a dissembled condition absorbed in maya. Such souls are called pralayakalas or pralayakevalins. M. M. Pt. Gopinath Kaviraj observes. "These are bodiless and senseless atoms with Karmasamskaras and the root ignorance clinging to them. When, however, the karmans are got rid of through discriminative knowledge, renunciation or such other means, the soul is exalted above maya, though still retaining its atomic state, it is then above maya no doubt, but remains within the limits of mahamaya, which it cannot escape unless the supreme grace of the Divine Mother acts upon it and removes the basic ignorance which caused its atomicity and the limitation of its infinite powers. This state of the soul represents the highest condition of the pasu known as Vijnanakala or Vijnana-kevalin. This is Kaivalya. Among these souls those which are thoroughly mature in respect of their impurity are to receive divine grace (anugraha) acting upon the soul is the origin of the so-called suddha-Vidya." os Tantrik Sadhana as a way to release : Tantrik Sadhana holds that the individual (jiva) becomes identical with the Absolute (Siva) when liberation is attained, and there is no difference, in essence, between them in the long run. This distinguishes it from the philosophy of the Bhakti schools, which agree in maintaining a difference of some sort or other even after liberation. Again, by maintaining that the Jiva-bhava is real and not unreal or illusory, and that the many actually come out of the one, it distinguishes itself from the Maya-vada of Sankara.10 'The Kundalini Sakti' (Serpent Power) brings about the union of the individual and the absolute, and makes the realisation of the absoluteness and infinitude of the individual possible. The absoluteness is not anything foreign to the individual to be acquired from outside, but is inherent and latent in him to be gradually unfolded and realised. It is through the effect of the Sadhaka and the grace of the spiritual Guide (Guru) that the Serpent Power which ordinarily lies dormant at the foot of the spinal column becomes awakened and joins itself to the absolute that resides in the thousand petalled lotus in the highest centre of the cerebrum.11 The Serpent Power' or Kundalini Sakti' is the expression used by the Tantras to indicate the Spiritual Power that sleeps ; it is awakened or becomes active through sadhana or regulated effort to arouse and intensify the spiritual energy that is latent in every man. The individual becomes the Absolute, the Jiva becomes Siva 2, when the lower self of man realises its higher being and becomes identified with the Highest Self. This is nothing other than the Upanisad's view i.e., the highest is one's own self (atman). But whereas the Vedanta thinks that this realisation can be had through meditation (bhavana) alone, the Tantra recommends the joining Kriya with bhavana, the supplementing of the intellectual process by physical and physiological exercises. According to the Vedanta, the Jiva as Siva is an eternally accomplished fact; according to the Tantras, the absoluteness, (Sivatva) is to be attained through some process. 13 As sacrifices occupy the foremost place in the vedic method and hymns in the Pauranic.

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Philosophy of Tantrik-Yoga Sadhana so do mantra form the most important item in the Tantras. The Mantra is not a mere word or symbol of expression, but is a concentrated thought of great power revealed to the Rsi or the adept sadhaka in the hour of his profound illumination. Mantra literally signifies something which saves (trayate) through reflection (mana) on it. The Tantrik Sadhaka is, therefore warned against that ignorance, which takes Mantras to be mere words or letters of the alphabets.15 "Prediction is the lot of him, who thinks that Guru is a mere man, that Mantra are mere letters of the Alphabet, and that Pratima (the image of the Deity), is mere stone." The Kularnava Tantra says: "A mantra should be repeated with faith, devotion, attention, submission and perception of the Divine image in the mind." The Siva Samhita says:16 "When by the grace of the Guru, the slumbering Kundalini wakes up, it is then that the lotuses are penetrated, and the knots (of Karma) united. Hence, to awaken the Iswari, sleeping on the cleft of Brahman, practise Mudras by all means." 213 Thus being awakened, Kundalini enters the great road to liberation (mukti)-that is the Susumna nerve and penetrating the centre one by one, ascends to the Sahasrara, and there coming in blissful communion with the Lord of Lords, again descends down through the same passage to the Muladhara-cakra. Nector is said to flow from such communion. The sadhaka drinks it and becomes supremely happy and satisfied. This is the wine called Mulamrta, which is drunk by the Sadhaka of the spiritual plane. There are three planes of the Sadhaka, according to the three planes of the consciousness in which the manifested Divinity is realised. - viz., the Adhibhautika (subtle physical) plane, the Adhidaivika (psychic) plane, and the Adhyatmika (spiritual) plane. In reference to the latter the Tantra says:17 "Drinking, drinking, again drinking, drinking all down upon earth, and getting up and again drinking, there is no re-birth." In Rudrayamala, quoted by the author of Pranatosini Kulakundalini, is called18 "of aerial form, located in the Muladhara cakra." The knowledge of the Sakti as Prana is of vital importance of self-culture. The Prasnopanisada thus summarises the result of such knowledge,19 "He who knows in detail the birth, the arrival (in human body), the place (in the body), the pervasiveness, the external (as sun etc.) and the internal (as eyes, etc.) manifestation of Prana become immortal". The importance of possession of a thorough knowledge of Sakti is thus stated in Niruttara Tantra :20 "After many births the knowledge of Sakti-nirvana is unattainable." Tantra aims at not only self-immolation nor self-extinction but at the self-fulfilment of the existence of man and woman in the delight of psychic unity. Tantra is a union of Yoga and Bhoga and it seeks the divine bliss and freedom in the universe of existence. Tantra is wrongly stigmatised as "a libidinous phallic necromancy". This is due to the instances of the excesses of some misguided Vamamargins. The real Tantrik is neither a cynic nor a cyronic hedonist. He is rather an endacmonist than a slave to passions. The much rediculed five 'M's are only esoteric symbologies. 'Wine' is the lunar ambrosia flowing from the Soma Cakra. 'Woman' is the Kundalini Sakti sleeping in the lower Plexus, Muladhara. 'Matsya' is the annihilation of "I" and "Mine". Mamsa' is the surrender of the limited human to the unlimited Divine. 'Mudra' is the cessation from evils. Maithuna' is the union of the 'Sakti' with Siva in man. In Tantra, woman is not considered as an object of animal passion. Tantrikas consider woman as Parasakti. She is deitified and adored. If there is any method that enables man to rise Phoenixlike from the dead ashes of the animal passion it is the irreproachable Tantra. Its Sadhana is very complex, indeed. It analyses and scrutinises every atom of the human synthesis. It awakens the latent dynamism in all the planes of consciousness. It divinises every Tattva in man and woman. Its method is intrinsically inner, practical and sure of results. The concept of five M's has been made and expressed in somewhat other manner in the following lines. The 'Divya Pancatattva' for those of a truely sattvika or spiritual temperament (Divyabhava) have been described as follows: 'Wine' (madya) according to Kaula Tantra is not only liquid, but that intoxicating knowledge acquired by Yoga of Parabrahma which renders the worshippers senseless as regards the external world. 'Meat' 23 &

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214 zrI puSkaramuni abhinandana grantha : nabama khaNDa 692 (Mamsa) is not any fleshing thing, but the act whereby the sadhaka consigns all his acts to Me (Mam), that is the Lord. 'Fish' is the sense of 'Mineness' (a play upon the word Matsya) the worshipper sympathizes with the pleasure and pain of all being. Mudra' is the act of relinquishing all association with evil which results in bondage. Coition (Maithuna) is the union of the Sakti Kundalini, the inner woman' and world-force in the lowest centre (Muladhara) of the Sadhaka's body with the supreme Siva in the highest-centre (Sahasrara) in the upper Brain. This, the Yogini Tantra says, is the best of all union for those who are Yati, that is, who have controlled their passions.22 According to the Agamasastra, Wine' is the Somadhara or lunar ambrosia which drops from the sahasrara. "Meat' (Mamsa) is the tongue (Ma) of which its parts (amsa) is speech. The Sadhaka in eating it, controls his speech. 'Fish' (Matsya) are those two (Vayu or currents) which are constantly moving in the two "rivers" that is, (Yoga "nerves" or Nadis) called Ida and Pingala, that is, the sympathetics on each side of the spinal column. He who controls his breath by Pranayama, eats them by Kumbhaka or retention of breath. Mudra is the awakening of knowledge in the paricarp of the great Sahasrara Lotus (the upper brain) where the Atma resplenent as ten million suns and deliciously cool as ten million moons is united with the Devi-Kundalini, the world-forces and consciousness in individual bodies, after her ascent thereto from the Muladhara in Yoga. The esoteric of coition or Maithuna is thus stated in the Agama. The ruddy hued "Ra" is in the Kunda (ordinarily the seed-mantra Ram is in Manipura but perhaps here the Kunda in the Muladhara is meant). The letter Ma 3 is in the Mahayoni (not I may observe the genitals but in the lightening-like triangle or Yoni in the Sahasrara or condensed form of Sakti and transformation of Nada-Sakti). When M (Makara) seated on the Hamsa (the bird which is pair Siva-Sakti as Jiva) in the form of A (A-kara) united with R(R-kara) then the knowledge of Brahman (Brahmajnana) which is the source of spreme bliss is gained by the Sadhaka who is then called Atmarama (enjoyer with the self), for his enjoyment is in the Atman i.e., in the Sahasrara. (For this reason two, the word Rama, which also means sexual enjoyment, is equivalent to the liberator-Brahman, Ra+a+ma). The union of Siva and Sakti is described 24 as true Yoga "Sivasaktisamayoga yoga eva na samsayah, "from which as the Yamala says, arises that Joy which is known as the Supreme Bliss.25 Diksa (Initiation) The significance of Guru is paramount in Tantrik literature. It is the Guru, who initiates and helps, and the relationship between him and the disciple (sisya) continues till the attainment of spiritual Siddhi. It is only from that Sadhana and Yoga are learnt and not (as it is commonly said) from a thousand Sastras. As the Sackarmadipika says, mere book-knowledge is useless 26 "O Beauteous one ! he who does Japa of a Vidya (Mantra) learnt from a book can never attain Siddhi even if he persists for countless millions of years." Diksa is defined in the following lines thus26 : "That is, by which knowledge is imparted, and the removal of animal-passions are destroyed, and such gifts and dark-removing activities are called the process by Diksa. Now, it is clear that the baddha (the person in bondage) is surrounded by three kinds of Malas and the process by which the removal of ignorance or bondage is destroyed, is called Diksa (initiation). Diksa which is imparted to the aspirant, has been placed into three heads : viz., Sabija, Nirbija and Sadyonirvandayini. Hassocara : Varnocara The Bodharupa-Sakti of Paramesvara, emboxing the universe in its lap, passing through Parakundalini and being Vimarsatmika in nature, bibrates ultimately in Varna Kundalinirupa. Again, suppressing this type of Varnkundalinirupa, within inside, vibrates and appears in PranaKundalini. This Prana is Hamsa who goes upwards and downward naturally. Its movement is called "Hakara and "Sa" Sakara i.e. appears in Vimarsarupa. In this movement ("Hakara"). OC

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Philosophy of Tantrik-Yoga Sadhana 215 Hakara means taking off or abandoning and ("Sakara") Sakara means taking up or accepting. This word Hamsa symbolises a bird of this name, which serves the purposes of uttering words. Even by remembering or uttering this word "Hamsa" Hamsa represents the most highly elevated word in speech. This Varnocara (uttering words) is realised by the Yogis in the form of Bindurupa in the most secret place in the body which has a technical name "Bhrumadhya-sthana". This Bindu is undifferentiated cognitive fact. All the different states of the world, i.e.; Jagrata, Svapna, and Susupti represent three famous mantras 'Om' (A), (U), (M). When these three are mixed together, it creates undifferentiated luminous knowledge (Avibhakte jyotirmaya jnana) and this brilliance is called 'Bindu'. This achievement can be made in the 'Bhrumadhya.' Then it turns upward towards forehead which in the place of crescent moon, taking a very subtle form of Bindu. In the state of Bindu, when the aspirant could realise only the undifferentiated knowledge, yet still the aspirant could focus his attention merely upon the object of knowledge, i.e., the dominating thing is object itself. But in the state of crescent moon (Ardha-candra) the knowledge itself dominates in its discriminative form. Hence, it reaches to the state of Nirodhikavastha. Then it serves as a disturbance to those, who are not absolutely prepared in their attempts. It checks the unripe aspirant from entering into the realm of Nadamarga. The aspirant crosses this state and then enters the Nada and Nadanta-Bhumi. It is the place of God. Here the sense of difference merges into harmony. It should be remembered that Abheda of Vachya lies in Bindu, while Abheda-Nada of Vacakas are found in the Nadanta. After this, the Prana, remaining in Brahmarandhra, i.e. ; Saktisthana (the place of energy) enjoys a kind of divine bliss. He crosses Urdhva-Pradesa and culminates in Vyapini (it is a considerably expen sive energy). Again residing in Samana-pada, enjoys the bliss of "Visuddha-manarupa". But Pranatmaka-Hamsa appears in "Suddha-Atma-rupa" after crossing "Visuddha-mana." The nature of Pranatmaka Hamsa is to cross the limit of "Mana". In this way, the aspirant has to prepare all the prescribed functions and rules systematically, till and until the realisation of samana-pada. When the suddha-Atma realises its "Svabhava (nature) above the stage of Samana, he losses his step there. Just after the realisation of its purest form, the unity of entire universe appears bright. This "Abheda-Prakasa" (The light produced out of unity), is the result of Unmana-Sakti and by dint of this brilliance, the Suddha-Atma obtains the Parameswaravastha. Thus there arises a "Abheda" (unity) which is Cidanandamaya-Parama-Siva. Hence after the Pranatmaka-Hamsa becomes motionless after reaching the stage of sivatva. Then, he gets freedom from the act of narrow expansion (Sankucita-Prasarana), but he becomes highly expansive (Vyapaka) i.e. ; it begins to function throughout the whole world made of thirty six elements. He becomes expansive in Visvarupa as well as Visvatita-rupa. Ajapa-Rahasya It has been admitted by the Yogis that there are nine types of main distractions in the way of Yoga-Sadhana. They lie deep-rooted in the mind of Sadhaka. They are nine, viz.; Vyadhi, styana or inactivity of the mind, Samsaya (suspicion), Pramada (pride), or the things which prevent the aspirant from Samadhi, inactivity (Alasya) in the body and mind, produced out of attachment towards mundane world, Bhranti-jnana, or Mithyajnana, perverted knowledge, ignorance of the knowledge of detachment, Samadhi-or fluctuation even at the acquisition of the process of Samadhi, grief at the non-attainment of pleasure, pulpitation in the body--the process of taking breath, and throwing off, these are the main and sub-clauses of the above scheme. Ajapa is known as the Pranadharini-prana-Vidya, produced by Kundalini-Sakti. Just as the syena (Baja, a kind of bird) flies in the sky, yet still, he is attached to the earth, because he is bound to the string. Similarly, the jiva bound by the activities of Prana and Apana, goes on running upward and downward. Some learned scholars observe that Paramatma, who is described by the word "Tat" (that) stands for the Paramesvara of of Hamsavidya, and God who is described the "Tram" (thou) has been used for Khechari-bija, and describes the second letter

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* 216 zrI puSkaramuni abhinandana grantha : navama khaNDa TLT "Asi" Akasa, which is present in all the living beings is accompanied with Linga-Sarira. Hamsa takes the inspiration to make flight from the same element. The Sastra says :28 "Jiva, after taking off mundane world or Jivahood (here it means physical attachment or ignorance) feels itself absolutely indentical to Parmatma. It is the state of 'Soham" "That, I am.' Those Sadhakas, who worship their souls in the form of Hamsa, attain the highest state of Godhood easily. Secondly the Hamsa is used for "Pratyaka-atma" or Vyasti-turiya" i.e., for the sake of Atma (self) and the word "Paramhamsa" denotes Godhood. It represents "Samasti-turiya (for the whole). Hamsa-Yoga is possible only when Vyasti turiya" and "Samasti-turiya" (the self in its individual and cosmic form) make compromise. This is the secret of AjapaTattva in brief. Mysticism in Tantrik Sadhana The Tantrik process of devotion is generally more absorbing than any other devotion, as it tries to turn even all instincts and appetites of a devotee for the attainment of spiritual bliss. Dr. N. K. Brahma observes that Tantrik mysticism may be condensed in what is designated as the very purificatory mantra to be uttered at the very commencement of the spiritual exercise, viz, "Atm Tattvaya Swaha" "Siva Tattvaya Swaha" and sakti Tattvaya Swahu." This mantra is no less significant that the Brahma Gayatri of Brahmanism. The first stage in the Tantrik Mysticism is to have acquaintance with the knowledge of the self within the subject. This is called Sukhasana of the Tantriks and the Sunya of the Buddhists. The second stage is to realise that all these selves which now appear as separate, are not really so but form a part and parcel of a Bigger-self of which the individual selves are like ripples. It is really the self that is actual seer, hearer etc. Our senses being classified under five categories, namely, seeing, hearing, touching, tasting and smelling, the siva of the Tantra is portrayed as one possessed of five" heads. His faces are also five in number, of which four are presented towards the four cardinal points and the fifth one is turned upwards, i.e., turned inwards. Siva is thus the God of detachment and being the self-effulgent principle from which the individual selves produced, which are enjoyer of sorrow and happiness, birth and death, growth and decay, is himself, "Mstunjaya", the conqueror of Death. The third stage is to utter "Sakti Tattvaya swaha", which is meant to acknowledge the existence of a Sakti or power which sets Siva, the undifferentiated-self into commotion and breaks the massive self to tiny individual selves always in motion and assuming new formations. Siva, as we have already seen, is Yogesvara, is serene in his attitude and solemny abstracted in his self. The Tantric calls it the Adya Kali or Mahamaya. The Sadhaka is to worship this Sakti as Mother. The Sadhaka is to remain in this stage as a Mukta Purusa till the Great Mother in her infinite mercy takes him up, as She is the ultimate governor of the universe and it is at Her will that the Universe is created and will be withdrawn into herself. She is "Kamaksya" the Goddess from where arise all desires and Her counterpart Siva is Kamesvara in whom all desires are fulfilled. The Sadhaka has to make spiritual progress. After going through the different stages, as described above, he makes a flight to the most exalted state of bliss and brilliance, named Anandamayi, i.e., the Goddess rolling in bliss, the chief Goddess of the Tantras.29 Concept of Liberation Dr. Radhakrishnan has drawn a graphic survey of the concept of liberation in Tantrik Sadhana in the following lines. He observes, "The Jiva, under the influence of Maya looks upon itself as an independent agent and enjoyer until release is gained. Knowledge of Sakti is the road to salvation, which is dissolution in the blis effulgence of the Supreme. It is said that for him who realises that all things are Brahman, there is neither Yoga nor worship." Jivamukti, or liberation in this life, is admitted. Liberation depends on self-culture, which leads to spiritual insight. It does not come from the recitation of hymns, sacrifices or a hundred fasts. Man is liberated by the knowledge that he is himself Brahman. The state of mind in

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Philosophy of Tantrik-Yoga Sadhana 217 O-- - 4 which it is realised that Brahman alone is (Brahmasadbhava), is the highest ; that in which there is meditation on Brahman (dhyanabhava), is the middle, praise (stuti) and recitation (japa) of hymns is the next, and external worship is the lowest of all. There is protest against ritualistic religion. Kularnava Tantra says: "If the mere rubbing of the body with mud and ashes gains liberation, then the village dogs who roll in them have attained it. The distinction of castes is sub-ordinated ; and the discipline of the Tantras is open to all."36 Bhakti is regarded as helpful to salvation. Freedom of worship is allowed. As all streams flow into the ocean, so the worship offered to any God is received by Brahman. The subordinate deities are however, subject to the force of karma and time.37 M.M. Pt. Gopinath Kaviraj observes that the Tantrik method of sublimation consists of three steps : purification, elevation, and reaffirmation of identity on the plain and pure consciousness. Tantrik literature along with its mysticism, symbolism, and occulticism fulfil all the requisite demands of human life, i.e., empirical and transcendental. References : 1 Anubhavasantvat -Bhamati. 1.1.2. 2 Navirato duscaritannasanto nasamahitah, NaoantmanasO Vapi prajnanenainam1pnuyat. -Kathopanisad, i, ii, 24. 3 Tuckwell : Religion and Reality, p. 311. Samprapte jnanvijnane jneye ca hrdi samsthite, Labdhe santipade devi na yoga naiva dharana, Pare brahmani vijnate samatairniyamairalam, TalavTntena kim karyam labdhe malemarute. -Kularnva Tantra : IX.27-28. Also, "Akriyaiva para puja mananameva paro japah". 5 Japa bhuktisca muktisca labhate natra samsayah. -Kularnava Tantra III, 96. 6 Yathadhyanasya samarthyat kits' pi bhramarayate, Tatha samadhisamarthyat brahmabhuto bhavennarah. -Kularnava Tantra IX.16. 7. The above extract has been taken in fragments from the book entitled "The Philosophy of Hindu Sadhana" by N. K. Brahma. 8 M. M. Pt. Gopinath Kaviraj : Aspects of Indian Thought, pp. 204-205. 9 M. M. Pt. Gopinath Kaviraj : Aspects of Indian Thought, pp. 205-206. 10 Advaitam mecidicchanti dvaitamicchanti capare Mama tattvam no jananti dvaitadvaitavivarjitam !! -Kularnava Tantra IX-16. Supta guruprasadena yada jagasti kundalini, Tada sarvani padmani bhidyante granthyo pi ca, Tasmat sarvaprayatnena prabodhyitumisvaram, Brahmarandhranmukhe suptam mudrabhyasam samacaret. --Siva Samhita. 12 Jivah sivah sivo jivah kevalah sivah. - Kularnava Tantra. IX 42, 13 "Karanbandhah smrto jivah karmamuktah sadasivah. Ibid 43. 14 Mananam visvavijanam tranasam samsarabandhanat, Ytah karoti samsiddha mantra ityucyate tatah. -Pingala Tantra quoted in Saradatilaka,

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. 218 zrI puSkaramuni abhinandana grantha : navama khaNDa 15 Garo manusa budhi ca mantre caksarbhavanam, Pratimayam shilajnah kurvano narkano brajeta. 16 Suptaguruprasadena yada jagsti kundalini, Tadasarvani padmani bhidyante granthyo pi ca, Tasmat sarve prayatnen prabodhitumiswaram, Brahmarandhranmukhe suptam mudrabhyasam samacaret. -Siva samhita. 17 Peetva Peetva Punah peetva, Peetva patati Bhootate. Utthaya ca punah peetva punarjanma na vidyate, 18 Vayuroopamoolambujsthitam. 19 Utpattimayatim asthanam vibhutvam caiva Panchddha, Adhyatma chaiva Pranasya vijnayamotamsnute. ---sloka, 41. 20 Bahuna janmanamante saktijnanam prajnayate. Saktijnana vina devi pirwanam naiva jayate. See p. 85 of Pancatattva-vicara by Nilamani Mukhopadhyaya. Sahsraropari bindu kundalya melanam sive, Maithunam parmas dravyam yatinam parikirtitam, - Chapter VI. 23 White like the autumal moon, Sattva guna Kaivalyarupaprakstirupi. -Ch. 2. Kamadhenu Tantra. 24 Tantrasara, 702. 25 "Samyogaj Jayate saukhyam paramanandalaksanam". Ibid. 703. 26 Pustake likhitavidya yena sundara japyate, Siddhirjayate tasya kalpakoti-satairapi. Deeyati jnana sadabhavah kseeyate pasuvasana, Danaksayanasamyukta Diksha tepeh kirtita. 28 Sah karo dhyayate janturhakaro jayate dhurvam. 29 This extract has been borrowed from the book entitled "Philosophy of Hindu Sadhana" by N. K. Brahma. 30 Saktijnana Vina devi nirvanam naiva jayate. -Niruttara Tantra, 31 Mahanirvana Tantra, XIV, 123 see 124-127. 32 Ibid XIV, 135. 33 Ibid XIV, 113, 116. 34 Mahanirvana Tantra, XIV. 122. 35 Antyaja api bhakta namajnanadhikarinah, Strisudrabrahmadhunam tantrajnanedhikarita. _Vyomasamhita. 36 Mahanirvana Tantra--XI, 50. 37 Ye Samasta jagatsratisthitisamharakarinah. Te pi ka lesu liyante kalo hi balabattarah. Quoted in Indian Philosophy by S. Radhakrishnan, Vol. II, page 737. ** *