TANTRA YOGA Vol. 2

ॐ स्वस्ति अस्तु

Have complete devotion and faith in the Mantra. Repose your complete faith in the deity being worshipped. Keep a peaceful mind. While chanting of Mantras never let your mind is distracted. Concentrate deeply. Put your complete will power in the chanting of Mantra. Never be afraid while the chanting of Mantra. Never change your place before your Mantra Chanting is complete. After bathing and with complete purity perform the chanting of Mantra. While chanting of Mantra all these things should be taken special care of. At the same time, always undertake “Saṁkalpa” (resolve) at the starting of the chanting of Mantra and receive its results at the end of the chanting of Mantra 

PRACTICES

Vaikharī Japa: When an aspirant uses a Mantra, it is first repeated (Japa) aloud (Vaikharī). Here he or she focuses on the sound of the Mantra produced by the vocal cords. Upānśu Japa: When the aspirant has warmed up with this practice, or when he or she has attained a deeper and clearer awareness of the sound of the Mantra, then the aspirant intensifies the experience of the Mantra by whispering it or by saying it with the lips without producing an audible sound. The aspirant aims at becoming one with the whispered Mantra. When this is achieved, and the aspirant realizes that the mantra has become mental, the movements of the lips will stop.

Mānasika Japa: The same mantra is now chanted in the head or rather in the heart. And the mind begins to merge with the rhythm and vibration of the mantra. The aspirant experiences it as if the mind actually sings it so that everyone can hear it. But it happens only within.

Ajapā Japa: Then it occurs to the aspirant, that he or she is not producing the mantra, but hearing the mental and fine tones, as if they are thereby themselves (Ajapā Japa).

There are two kinds of Mantras:
1. Tāntric mantras like HAUM, DUM, KREEM, HREEM, SHREEM, AIM, KLEEM, HOOM, GAM, GLAUM, KSHRAUM, etc.
2. Vedic Mantras like Om, Hariḥ Om, S’oham –‘hamso, Raram, NamoNamaḥ , Hare Rām, Namaḥ Śivāya, Tat sat,
Tat TvaṁAsi, AhaṁBrahmāsmi, etc.
Tāntrik mantras are the ones we call ‘Bīja mantras’ whereas Vedic Mantras are the ones that are followed under the Vedic system. Vedic mantra has concentrated meaning and resembles the absolute and ultimate being. Whereas the tāntrika mantra has special vibrations in their syllable, it may be meaningful or without meaning.

Yantra: The Sanskrit word ‘yantra’ derives from the root ‘yam’ meaning to sustain, or hold. Hence in metaphysical terms, a yantra is visualized as receptacle of the highest spiritual essence. A yantra is a pure geometric configuration, composed of basic primal shapes. These shapes are psychological symbols corresponding to the inner states of human consciousness. A yantra is a pure geometric configuration, composed of basic primal shapes. These shapes are psychological symbols corresponding to the inner states of human consciousness. This innate simplicity of composition is identified with a spiritual presence.


The use of such elementary shapes is not simplistic but represents the highest conception in visual terms, because the projection of the symbol is then direct and bold so that even a small miniature can create a sense of expansiveness. The dynamism of tantric imagery is generated by a quest for geometric order. A yantra represents a particular configuration whose power increases in proportion to the abstraction and precision of the diagram. A
yantra gradually grows away from its center, in stages, until its expansion is complete. Around the center are several concentric figures which take part in this expansion. This concentric architecture defines the volume of the yantra and creates a rhythmic unity. The predominant elementary forms of which yantras are constituted are the point, line, circle, triangle, square, and the lotus symbol. All of these forms are juxtaposed, combined, intersected
, and repeated in various ways to produce the desired objective.

Maṇḍala: The word “mandala” is from the classical Indian language of Sanskrit. Loosely translated to mean “circle,” a mandala is far more than a simple shape. It represents wholeness, and can be seen as a model for the organizational structure of life itself; a cosmic diagram that reminds us of our relation to the infinite, the world that extends both beyond and within our bodies and minds. Describing both material and non-material realities, the mandala appears in all aspects of life: the celestial circles we call earth, sun, and moon, as well as conceptual circles of friends, family, and community.
The creation of purely geometrical designs are called yantra, the more complicated colorful and elaborated designs, which included concentric circles frequently within a large square are called Mandalas. Mandala means ‘circle’ in Hindu language and is viewed as a sacred symbol representing wholeness. Mandalas can be created with this benefit in mind, and have been integrated into treatment and therapy. The mandala can also be created for the love of drawing, coloring, painting, and the freedom of the creative process (although equally beneficial). The mandala can be also be used to focus the mind in meditation, concentration allowing us to go within. Focusing on the mandala and holding the image in the mind’s eye cannot only increase the benefits, but it can also act as a tool to bring the mind to a calm, still point leading to concentration and meditation.

SthulaTantra

This is for the normal aspirants whose mind is not entered into a deep concentration or the stage of dhāraṇā or the antaraṅga yoga. Sthula means gross, here the subject of sādhanā is statue or pictures of deities and related rituals called puja. These external subjects are worshiped in such a manner that their attributes and characters could be dissolved within and our consciousness can develop into a higher state. In Hinduism, deities are the divine character of humanity and these deities designed as human postures in a very scientific way. If you research in any of the deity explained in tantra traditions have a surprisingly psychological connection to higher consciousness within. The worship of deities includes gazing, emotional relation, chanting of their name, role, function, attributes, and characteristics, resolve for inner development, social and spiritual commitments and many interesting rituals that develop not only the inner being but indirectly corresponding to the development of whole society.
SukṣmaTantra: This sādhanā is for little higher aspirants who got somewhat concentration and harmonization with the nature, attributes, and characteristics of the self by Murti Pūjā as described in sthulasādhanā. Aspirants for sukṣamasādhanā prepare themselves with the regular and sincere practice of ritualistic worship with love, respect, and pure devotion. When they prepared they start special worships called vrata, anuṣṭhāna, puraścharaṇa, etc., with the help of mantra, yantra, and mandala. This requires many rules, regulations, and discipline. Aspirants follow strict discipline in daily life routine. It may be some restriction in food, sleep, entertainment, sex or any behavior which distract the concentration of special worship. Here the meditation on mantra, yantra, and mandala is very important. Mantra is chanted in a special tantric method with a particular number of repetition and concentration.
Yantra is a geometrical diagram of mantra vibrations. Every tantric mantra has a specific yantra which is very scientifically designed according to the vibration of the respective mantra. By continuous chanting of mantra, our consciousness creates a psi field of cosmos called a mandala. The mandala is a multidimensional aura which is made up of energy circuits of the yantra. So first we chant the mantra which creates the yantra within and prāṇic flow in circuits of yantra creates mandala. This mystic mandala has specific powers that can fulfill the desires or resolves of aspirants. A mandala can give the siddhis (supernatural powers) to aspirants. These supernatural powers should be used only for parāsādhanā.

Para Tantra: This is done by the ‘Siddha’ (aspirants having divine powers). Aspirants use their concentration power to get liberated from attraction, attachment, and ignorance of mundane and immortal cosmos which we perceive as the world.

Parāsādhanā is done for the realization of ultimate and absolute consciousness. The same deity whom we started to worship in beginning slowly revealed in subtler form and in the subtlest form it cognized as Supreme God. So whatever deity you start with you will reach to same Supreme Being. We start with the deity
outside and slowly in sukṣma sādhanā we reveal the deity inside in the form of mandala that is also known as the Loka (space) of that particular deity. Our inside journey is accomplished in Para Sādhanā which is very secret between Guru and disciple. Guru, the experienced teacher of the same sādhanā, guides the aspirants in difficult situations and obstacles in sādhanā.