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Tantric Philosophy
- Dr. Sree Jahannatha Swami Ph.D.
India is a spiritual land of many cults and among them tantra is one of the important cult. The Hinduism
brings all the cults and cultures of its motherland under the one roof of Veda and the influence of Vedanta
while allowing them to maintain their individuality. With this basic idea the present paper aims to study the
tantra cult and its relationship to Vedanta with reference to the concept of the ultimate Reality. Tantra
generally accepts advaita Vedanta and suggests the ways and means of self-realization. However, the
tantric philosophy introduces some modifications into the theories of Vedanta concerned with the concept
of ultimate Reality and leads to an interesting study.
All philosophic doctrines of religions aim at identifying their own ideology of ultimate Reality. The
advaita Vedanta upholds nirguna Brahman as the ultimate Reality, with its maya theory. Its theoretical
aspect is the conception of moksha as the merging of jiva in the Brahman, whereas the practical method
for attainment leads karma-sanyasa or complete renunciation (jnana). It is true that this Reality is not the
mere unity underlying the diversity of the universe but unity and diversity are relative to each other and
for an advaitin the ultimate Reality is beyond the unity and diversity. It could be explained as the infinite
consciousness implied by empirical knowledge or as the infinite being presupposed in all finite existence.
Tantra is closely associated with sakti cult. The sakta philosophy confirms that the world is the lila (play)
of the sakti. Using this "unreal" world, as an instrument the jiva should attain emancipation, which is the
attainment of the ultimate Reality. The duality is the act of maya in Advaita but lila of sakti in tantra, which
is an equal and opposite form of energy to siva. The advaita affects its synthesis by its concepts of
different levels of Reality but the tantra does it by its doctrine of unity in duality and duality in unity.
The beginning of Sakti Cult as the worship of the divinity in the female form or mother goddess could
be studied from the pre - historic period. But unfortunately the philosophy of Tantra cult had been hidden
and commented as a dangerous ritual or magic. It is true that the there were crucial sacrifices and offering
of animals and other prohibited activities were conducted in those days without realizing the inner truth.
Later the influence of Vedanta has reformed the tantra cult from the level of offering the life sacrifices to
the mother deity to the stage of the realization of the ultimate reality. The tantra cult enters a new shape
only in the beginning of the 7th century A.D. and the emergence of the tantric literatures is noteworthy.
Such works are Lalitha Sahasranama, Soudaryalahari and some Sakta Upanisats. There is a strong
misconception towards tantra cult regarding the adoption of certain rituals related with the usage of
Mamasa (flesh), Matsya( fish), Madya (wine), Mudra (gestures), and Maiduna ( fornication). In the light of
vedantic realization the word mamsa has been explained as the sacrifice of earthly attachments, the
Matsaya denotes the unrest of mind and mastery over such senses, Madya means the nectar emerging
from the top of the head and coming down through the inner tongue, Mudra are the meaningful
communications and Myduna denotes the unification of the male and female concepts within oneself.
Originally the term tantra referred to many branches of the same cult of yogic mystical treatise. Here in
this paper it refers only to that has relationship with Sakta tradition, since the vast subject contains
innumerable texts. The worship of Sakti is seen in Rgveda where she is praised as 'The supporter of the
earth living in heaven'. Kena upanishad praises her as the great mother of Universe. Sakti is the power of
existence, knowledge and Bliss of brahaman and is insufferable. Sakti according to tantra exists in male,
female or neutral form. The Saundarya lahari says Siva when he is united with Sakti, is able to create;
otherwise he is unable even to move. Siva without Sakti is Corpse. Liberation in Tantrism is the knowledge
of Sakti which leads to the dissolution in the Blissful effulgence of the supreme.
Tantra Sastra recognizes the four Vedas. Vedas consist of knowledge, which is the ultimate spiritual
experience, and it is also called as 'Cit'. The realization of 'Cit' is nothing but Brahman, the pastern infinite.
In the early Vedic literatures we have no reference regarding a supreme Goddess any more than a
Supreme God. All the female forms like Ratri, Vak, Prithivi and Sarasvati were given only a subordinate
position. But before the end of the Vedic period Sakti as a supreme Goddess and God emerge. Taittiriya
Aranyaka refers three different names for Sakti, as Katyayani, Kanayakumari and Durga. In the Kena
Upanisat she is defined with Uma Haimavati, who symbolizes Brahma - Vidya. Sakti is worshiped as mother
of Vedas as well. Historical references confirm that the scholars brought all the tribal deities, beliefs and
faiths under aegis of the Veda and the spiritualizing influence of the Vedanta philosophy, without erasing
the inner core of their individuality. We find such notions form Devimahatmiya and Lalitha Sahasranama.
This is the background for the tribal deity who is fond of flesh and wine with sacrificial victims then hailed
as the mother of the Vedas and the presiding deity of Brahma - Vidya with the identification of brahman,
and leads to direct realization produced by the famous sayings, Tattvamasi. (That thou art), so'ham (He I
am) Aham Brahmasmi (I am Brahman).
Tantra contains a remarkable philosophic presentment of religious teaching, profoundly applies in ritual
of psychological experience, which leads to emancipation. 'Tantra' is a word, which has been
misunderstood and misinterpreted always. The word tantra is derived from the root 'tan', which means 'to
spread', and the suffix 'tra' from the root 'to save'. The real meaning is ' the knowledge is spread which
saves.' Tantra is a great boon to humanity and it is the message of real peace and happiness. It is a
practical philosophy built upon the edifice of scientific reasoning, which is being affirmed by the modern
scientists. It teaches the best yoga, proclaims the unity of all existence, and promotes the happiness and
welfare of all beings, free from chaos and contradiction.
Tantrism consists of Jnana, the philosophical doctrines, Yoga, the methods of meditation, Kriya
instructions regarding rituals and Carya, the value teachings for morality and social duties. The Jnana is
the union with brahman, the yoga is the meditation on brahman, the Kriya is praise of the brahman and
Carya is the external worship. We have sixty-four tantra texts those strictly observe this regulation. The
tantras are essentially Sadana Sastra or practical philosophies.
According to tantric philosophy, the ultimate Reality is both part less whole and with parts (niskala and
sakala) .Tantra also considers the world as a lesser reality in a sense for it owes its existence to the
association of Brahman with maya, in tantric terms Siva and Sakti. The concept of maya in the Advaita
philosophy remains unexplained as true or false (anirvacaniya). But the concept of Sakti in tantra
possesses as much reality and importance as Siva. There is no real change as per Advaita but only an
appearance. Tantra confirms that the ultimate Reality is immutable in one aspect and undergoes a real
evolution. The ultimate Reality in tantra is neither wholly static nor wholly dynamic. It is both. The doctrine
of unity in duality is the unique feature of tantric philosophy which explains the ultimate reality. In order to
explain this Lalita Sahasranama a tantric literature of seventh century A.D., expresses in its hymns
through the names of the mother Goddess Lalithambika - Siva-Sakti aikya rupini (unity of Siva and Sakti),
Cideka rasa rupini (She includes everything in Herself), Siva murtin (She is the form of Siva), Siva (the
consort of Siva, whose power she is), Svaprakasa (She is self - illumined) and Vimarsa rupa (She is of
the nature of Vimarsa, the mirror of objectivity which makes Siva self - aware as Prakasa, the pure
luminosity who is the subject). Thus there is no Siva without Sakti and no Sakti without Siva, without
supreme Sakti; there is no all-pervasive knowledge for Brahman. That He is Omnipotent, the cause of all
becoming, the leader of everything, to be adored by all, the best over of grace to all and the cause of all
purusharthas, can not happen without this supreme Sakti.
All Sruti and Smiriti, epic, puranic and other texts, testify that Paramaskati is the form of (Swarupa) and
quality (guna) of Siva. She is the form of entire sentient and non - sentient beings of this world. She is the
knower of everything and the embodiment of bliss, unbounded by time, space etc., and is the inherent
power of Lord. According to the tantric expression of the Tamil Siddha cult, the ultimate reality is the fact
beyond three thresholds of man. One is the world, another is time and the third one is his limiting
consciousness. In the tantra cult of saktism the ultimate Reality beyond the world, time and consciousness
is explained clearly, Nishprapanja (beyond the sphere of multiplicity), Kala hantryai (an end to time)
Pratyak – chit rupa (the form of consciousness turned inward when the Reality is “ unmanifest ” in
dissolution).
The 667th epithet of Sri Lalitha Sahasranama praises Devi as "Nir Dvaitayai (Non-dual)" and 668th,
"Dvaitavarjitayai ( remover of the duality)". The dual aspect is seeing the Jiva as a different existence from
the Brahman due to maya, the illusion. If that maya disappears the dual aspect ends and the realization or
Brahma Gnana is achieved. The same sahasranama calls Devi as Ekagini, to express the non- dual
ultimate Reality. The advaita effect its synthesis by is doctrine of different levels of reality, but the Tantra
does it by its doctrine of unity in duality and duality in unity. This is the concept of Advaita philosophy
seen as the influence in tantric cult.
According to Samkya philosophy the tatva is twenty-four in numbers as prakriti emerges from purusha
as follows:
Purusha Prakruti
Mahat
Manas
Ahamkara
Tanmatra Gnanendriya Karmendriya Panca buta
form eye vision fire
fragrance nose smell air
taste tongue taste water
sound ear hearing sky
touch skin feeling earth
But according to tantra cult the above concepts are thirty-six in numbers as follows:
Sivatatva (5): Agora, Sadasiva, Eswara, Maheswara and Rudra
Vidyatatva (7): Purusa, Kala , Avidya, Raga, Kaala, Maya and Ananda
The above said 12 concepts along with the 24 of samkya make 36 tatva. There is no controversy
between advaita and tantra about the end, but it rises regarding the beginning. The argument of Advaita
is vivartavada and that of tantra cult is parinamavada. The meaning of vivarta is illusion, which shows the
delusive appearance, which is referred by the example of rope and snake. The parinamavada argues to
prove the evolution. The tantra cult defines that the reflection of the sun seen in a water pot is not the real
sun and this illusion can be removed by the consciousness attained through tantric practices. This is
some thing like the milk becomes curd. Of course, there are some criticisms towards this idea as the milk
becomes curd but not the curd turns milk. It is true but the philosophy of tantric cult explains that the
realization is something like the curd becomes butter, butter makes ghee and finally the ghee burns into a
fire ritual and spreads in the atmosphere. The tantric cult strongly advocates sadhana the spiritual
practice for the realization of the ultimate reality. The realization is that of the unity of Jiva and Brahman
with the help of a true guru. Man must transform himself through sadhana and accomplishing his
responsibilities. Gandarva Tantra says: 'Having saluted the Guru as directed and thought so' ham the
wise Sadhaka, the performer of the rite should ponder the unity of Jiva and Brahman". Kali Tantra says: “
Having meditated in this way, a sadhaka should worship Devi as his own Atma, thinking I am Brahman".
Kubjika Tantra Says: 'A Sadhaka should meditate on his own self as one and the same with Her and so
on'.
The doctrine of the tantra cult postulates that our body consists of the same elements as those of the
Universe. What is in the Universe is there in the body as well; and what is in the body is there in the
Universe. In other words, by correlating the chakra found in our body to the countless stars and planets in
the Universe, it may be understood that the Universe and the body are one and the same.
Before trying to understand the tantric sadhana or meditative techniques, it is necessary to understand
the mighty Kundalini Chakras found in our own body. There are six basic chakras namely: Mooladhara
Chakra, Swadhisthana Chakra, Manipura Chakra, Anahata Chakra, Vishuddhi Chakra and Ajna Chakra.
The large expanse over the head is known as Sahasrara Mandala. Let us now see in detail the abodes
and characteristics of all the above chakras.
Mooladhara Chakra (Root Chakra or Base Chakra) :
This chakra is at the lowest of our ribs. This may be considered to be in the shape of a lotus with four
petals. What is referred here, as petals is only the Vedic chanting. The Goddess rests here in the form of
a serpent of three and half spirals at a spot known as Kulagundam.
In the doctrines of the Panchaboodha (Five elements) the Root Chakra is the discipline of the earth. In
the Navagraha (Nine Planets) this is the Mercury. In the Universe the root is the earth. This is the Chakra,
which forms the basis of self- consciousness, memory, nervous system, intellect and learning. The
Goddess is elevated and fixed at the root chakra and worshipped meditatively.
Swadistana Chakra (Hara, Sacral or Sexual Chakra)
Above the root chakra and slightly below the navel is the Hara chakra with six petals in the spinal. Its
element is water. Conforming to the theory that all lives originated from water, the Mother Goddess reigns
here in the form of the Brahma and carries out creation.
Manipura Chakra (Solar Plexus Chakra)
This Chakra with ten petals is located in the spinal chord just directly above the navel. Its element is Fire.
The Goddess rules here in the exalted form of Vishnu and performs the merciful act of protection.
Anahata Chakra (Heart Chakra)
It is located in the chest, above the heart. It is a lotus with twelve petals. Its element is Air. The mother
rules here as the Goddess of Fury and accomplishes the act of destruction. In the exalted state of the
Guru, the Mother destroys ego; destroys unrighteousness and upholds justice.
Vishudi Chakra (Throat Chakra)
Its location is the hollow of the throat. This is a ckakra with sixteen petals and is ruled by the Mother
with the doctrine of concealment with infinite love, sympathy, mercy, attachment and motherliness as the
parts of her manifestation.
Ajna Chakra (Brow or Third Eye Chakra)
It is the chakra located between the eyebrows. It is the lotus with two petals. The Mother reigns here as
the Goddess of Compassion. It is here that the role of the five elements ends and the domination of the
mind emerges. Above this, just outside the head the Mother manifests Her-self as Siva-Sakti in
inseparable unity with the Lord Siva who dwells in the thousand petals Sahasrara plane. Just like the lamp
and the light, like the word and the meaning, Siva and Sakti are one. This is the tenet of Sahasrara.
Worldly life is interpreted only through the eyes of the world. So, the mind is always being attracted
towards the world outside; and consequently gets corrupted. The tantric way of meditation may be treated
as the Master's level in spirituality. Next to that, we can reach the self-realization stage, the ultimate
Reality.
Tantrics affirm that the Kundalini energy lies in the shape of a spiraled serpent. Tantric practice of
meditation is the arousing through the chakras, the Kundalini energy dwelling at the base chakra, raising
it to the confluence at the centre between the eyebrows and to allow it to pervade its own expanse with
the unification of Siva. "'The characteristic features of Sakta - dharma are thus its Monism; its concept of
the Motherhood of God; its in sectarian spirit and provisions for 'Sudras' and women, to the latter of whom
it renders high honour, recognizing they may be even Gurus; and lastly its Sadana skillfully designed to
realize its teachings".
Conclusion:
Tantra is the practical way to attain the ultimate Reality mentioned by Vedanta. To quote John
Woodroffe, " A subject of great of greater interest and value is the remarkable presentation of Vedantic
knowledge which the Sakta Tantra in particular gives (I never properly understood the Vedanta until after I
had studied the Tantras) as also the ritual by which it is sought to gain realization (aparoksa jnana)."The
tantra cult is an important part of Hinduism and Indian culture and therefore new researches should be
conducted to remove the false generalizations, misunderstandings and hidden facts of the cult by the
qualified. To conclude, sakta darsana or tantric cult is not a new one but as the development and
amalgamations of various cults and especially that of Vedanta doctrines lead to a monistic realization
through practicality.
References:
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Motilal Banarsidass Publishers Private Limited, Delhi, 1960.
A Bird’s Eye View of Hinduism & Indian Philosophy,
T.N.Ganapathy, Ravi Publications, Chenani, 2004.
Brahma Sutras, Swami Vireswarananda, Advaita Ashrama, Calcutta, 1996.
Message of the Vedas, K.N. Krishnan Namboodiri, Vivekananda Kendra
Vedic Vision Foundation, Kodungallur, 2002.
Outlines of Indian Philosophy, M.Hiriyanna, Motilal Banarsidass
Publishers Private Limited, Delhi, 1993.
Sri Lalitha Sahasranama, Swami Tapsyananda, Sri Ramakrishna Mutt,
Chennai, 1996.
Sri Vidya, Anna, Sri Ramakrishna Mutt, Chennai, 1998.
Sri Lalita Upakyana, N.V. Subramanian, Vaidhika Dharma Vardhini,
Madras, 1943.
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Vardhini, Madras, 1943.
Sakthi and Sakta, Sir John Woodroffe, Ganesh & co. (Madras)
Private Ltd., Reprint 2001.
The Lalita Cult, V.R. Ramachandra Dikshidar, Motilal Banarsidass
Publishers Private Limited, Delhi, 1999.
The Tantra Cult of South India, Nagaswami, Ahamkala Prakashan,
New Delhi.
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e.mail: sreejahannathan@yahoo.com TOP