Panchatantra Sadhana

Tantra sadhana involves development of all the aspects of human exiestence. Tantra sadhana is multi-faceted there are different nemely ( a) Shaeva Tantra (b) Shakta Tantra  (c) Vaesnava Tantra  (d) Ganapatya Tantra (e) Saura Tantra . Each tantras putting exclusive emphasis one one particular faculty or aspect. There are three distinct faculties in man , namely , the cognitive , conative and the affective. 

( a) Shaeva Tantra : Shaeva tantra gives prime importance to Knowledge, in attaining the highest state. The nature of the ultimate reality is of the nature of pure-consciousness and the ultimate goal is the unification of the Jiva with Shiva. Every Jiva is essentially Shiva. On account of the influence of Pasas , Ripus  and Vrittis the real nature of the ultimate is blurred and the illusion of multiplicity is created. This elemental ignorance leads to the bondage of individuation, whereby the individual develops the sense of I and Mine, the illusion of I and the other . The ego-sense generates the bondage of karma. As a result of sadhana , the illusion disappears. The sense of multiplicity is sublimate in the awareness of cosmic unity. Sadhaka realises that he is essentially Shiva. In Shaeva tantra there is no room for priestly meditation or ritualism. In spiritual progress  Shiva is addressed as Pasupati, Viresvara and Mahadeva. According to Shaeva tantra the purpose of sadhana is to help one distinguish between the eternal and non-eternal. In the social sphere Shaeva tantra propagates unity of all created beings and is opposed to artificial distinctions based on caste, colour, and creed. The practices in Shaeva tantra aim at enriching the cognitive faculty so that one has the capacity to discriminate ( nitya nitya viveka). This culminates in the cognition of the Shiva in every Jiva. 

(b) Shakta Tantra : In Shakta tantra , Shiva is considered to be passive and Shakti ( the operative principle) is the focal point of the intutional practice sadhana. Shakti is the creative matrix. Maya is the innate ability of Shakti to appear as many. The overpowering influence of Maya create different levels of consciousness. The purpose of Shakta is one of pause less fight against any thing that stands on the way of attaining the highest goal. In Shakta tantra , utmost emphasis is laid on the arousal of kundalinii. Shakta sadhana, essentially aims at perfecting the actional faculty of the individual. It takes the help of vidya in its struggle against avidya. On this path, the aspirant is sure to acquare occult powers and may be temped to misuse them. In fact the degenerated form of Shakta tantra is equated with the worship of female goddess such as Kali, Chandii, Durga, Chinnamasta and the crude practices of Panchamakara. The sole objective is the acquisition of occult power which is used for attaining worldly ends. Here the Shakta sadhaka seeks to wrest powers from Prakriti by force. 

(c) Vaesnava Tantra : Vaesnava tantra  lays emphasis on enrichng the affective faculty. The sentiment and emotion expressed towards a finite being is called passion. But when the affective propensities are collectively directed towards the cosmic Purusa, it becomes devotion. A follower of this cult is not attracted to the way of knowledge and introspection , nor does one like to launch vigorous fight against the powers of avidya like shakta but follows the way of surrender and sublimation. Vaesnava tantra does not favour suppression or annihilation of propensities, which is neither possible nor desirable, but instead seeks to sublimate them. Sadhaka remains absorbed in Parama Purusa i.e. the cosmic flow of bliss and beatitude. Vaesnava bhava may take the form of Lilla bhava and Nitya bhava.  

        (i) Lilla Bhava - In Lilla Bhava the aspirant sees the Lord in every expression of Him. One remians in Bhava samadhi. 

        (ii) Nitya bhava -  When engulfed in a flow of cosmic Bliss, one may singh, dance , cry or laugh. This may lead one to the state of Nitya Bhava where the aspirant enjoys the feeling of oneness with Him. In this state one remains relatively calm and composed. The experiences are beyond intellect and reasoning and fall within the domain of Mysticism. 

(d) Ganapatya Tantra : The Ganapatya cult of tantra emphasises the necessity of developing potentiality of leadership or initiative in the individual by accepting the Ganpati ( leader of the collective body) as the ideal. 

(e) Saura Tantra : In Sauro tantra , the sun is the focal point of sadhana. Su is the nucleus of the solar system and is the ultimate sourse of energy and sustenance.

 

  The Great philosopher Shri Ananda Maurti developed the science of tantra developed into Rajadhiraja Yoga,  by incorporating the essence of Panchatantra Sadhana. As in Shaeva tantra , the ultimate reality is construed to be of the nature of pure-consciousness. The ultimate goal of intuitional science is to realise that , every jiva is essentially the Shiva. This knowledge dawns, only when the Jiva ( unit-self) becomes Shiva ( cosmic-self ). Like a shakta , a sadhaka also has to wage non-compromising war against the forces of avidya until the goal is attained. Like a vaesnava, one must realise the limitations of intellect and the necessity of surrender. The sense of finite existence is transmuted into a sense of divinity by the practice of Madhu vidya and one remanins absorbed in Supra-aesthetic joy. The spirit of Saura tantra is retained as Parama Purusa is seen as the nucleus of the cosmic order, with finite beings revolving around Him, according to their own rhythm ( svarasa). The purpose of intuitional science is to shorten the distance between the macrocosmic and microcosmic nucleus. This is possible only when one tries to merge one's entitative rhythm ( svarasa) in the cosmic rhythm ( parama rasa). But the practice of intuitional science remains incomplete unless it benefits the collective body. Hence as suggested by Ganapatya tantra, a sadhaka is to harness the sadhana begotten powers to  pioneer the social movement as a Sadvipra. Such leaders are the one, who are physically strong, mentally developed and spiritually elevated. Thus the spiritual goal of Liberation of self ( Atma moksa) must go hand in hand with Service to humanity ( Jagat hita).

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