.jpg)
Introduction To Tantra
Click to open
Click to open
.jpg)
Click to open
.jpg)
Click to open
.jpg)
Click to open
.jpg)
Click to open
.jpg)
Click to open
.jpg)
Click to open
Tantrism has a long-illustrated history in India, Tibet and Nepal. Once widely celebrated, during the British Raj it acquired a notoriety that led to its suppression and almost complete disappearance in India.
Tantra still remains one of the least understood of the yogic traditions. The spiritual and meditational side of Tantra has not been explained in detail or in depth, particularly from the standpoint of Hindu tradition. Tantra can perhaps best be defined as an energetic approach to the spiritual path, using various techniques including mantra, ritual, pranayama and meditation. It contains a way of knowledge, directing us to self-realization and the realization of the absolute.
Tantra contains teachings dealing with the whole spectrum of human concerns; for the stages of life from youth to old age, for the different classes of society, rituals for public welfare, rules for temple worship, sacraments of various kinds and, most importantly Yogic practices. Tantra has a universal approach that uses all available methods and rejects nothing.
The various meaning of ‘Tantra’ can be found in the lexicons like, Siddhanta, Srutisiksha, Itikaratavyata, Prabandha, Sastravisesa. In the Rgveda and Atharvaveda, Tantra is used to denote weaving cloths or threads spread out of weaving cloths and in Tattiriya Brahmana, same meaning is found for the word Tantra. In the Satapatha Brahmana and Tandya Brahmana, Tantra is denoted as the highest level of consciousness or the essence of a matter.
The emergence of ‘Tantra’ as a term for the applied or practical tool for psycho-physical-yogic sciences (abyasavigyana), has been ascertained within the period of 2nd Century BC to 2nd Century AD According to theories emerged from extensive research on Tantra, the term and the tradition was present with the clans of non-Vedic and even pre-Vedic sages like the asuras, nagas, yakshas, kinnaras, as well as other nature-worshipping communities and interestingly the tradition has continued as a complex mixture spiritual practice dominated by non-Vedic elements with the inclusion of some Vedic elements till today.
The transformation in the tradition was initiated from the time of Adishankaracharya, when the same started getting trespassed by the Brahminical system which was confined within the non-Brahminical society. Adishankaracharya himself included Tantra in his philosophical quest and his yogic explanation of Tantra in Soundaryalahari clearly shows that the five elemental sections he located in the body is very much following the gross physical systems of Tantra. On the other hand, his intellectually persuaded practice and understanding of Tantra has initiated the process of transformation to the original aspects of Tantras resulting in emergence of mixed Vedic-Tantric self-contradictory schools of tantric tradition.
Though the text on Tantra emerged during 4th–5th Century AD, its roots can be clearly traced in the Vedic period (1500–900 BCE.), specifically in the Atharvaveda. Based on research, the Golden Age of the Tantra tradition is during 5th to 14th Century AD. Most of the primary, secondary and supplementary text covering concept & philosophy (Gyana Kanda), practice (Karma Kanda), application (Kriya Kanda) on Tantra were compiled during this period. During this period, the Tantra traditions became dominant in Assam, Bengal, Kashmir, Mithila, Kerela, Rajasthan, Orrisa, Nepal, Tibet and even spread its roots to outside the Indian subcontinent.
As the tradition evolved during its Goden period, Five distinct schools of philosophy of Tantra also emerged with its concept & philosophy (Gyana Kanda), practice (Karma Kanda), application (Kriya Kanda). These Five schools of Tantra tradition and philosophy are- Vaishnava Tantra; Shaiva Tantra; Shakta Tantra; Ganapatya Tantra; and Saura Tantra.
During this period, according to the geographical conditions and the structure of anthropological races, Tantric schools (or Kula) got divided into three distinct zones for practices under suitable geographical contexts. These schools and zones are as follows:
Sri Kula refers to the school of Aesthetics. The suitable zone for this school has been assigned as Rathakranta. In the geographical context this zone refers to plain land from southern slope of the Niligiri Hills touching the sea in the peninsula.
Kali Kula refers to the school of Transcendence. The suitable zone for this school has been assigned as Vishnukranta. In the geographical context this zone refers to the Gangetic plains to the Nepal valley.
Tara Kula refers to the school of Wisdom-Compassion. The suitable zone for this school has been assigned as Ashwakranta. In the geographical context this zone refers to Kailasha region or the Tibetan Himalayas from Nepal hills to Tibet covering parts of Mongolia and China.
Furthermore, the system of Tantra Sadhna was also suitably divided into ways- "Probritti" and "Nibritti" marga. Probritti marg performs the sadhna for Rog Arogya, Graha Shanti and Chatkarma and Nibritti marg performs the sadhana for Sukha, Shanti, Suswasthya and Dirghayu.
Again, Tantra sadhana indicates three "Bhavas"- Pashu, Vira and Divya; and seven "Acharas"- Vedachara, Shoibachara, Vaishnavachra, Dakshinachara, Vamachara, Siddhantachara and Kaulachara.
[Specific elements of the Kulachara Tantra Marga practiced at the Kamakhya are not disclosed to public, thus only a general overview is given below. Initiation (Diksha) under the Guru of the lineage is the primary criteria for becoming a Kaul (member) of the Kulachara Tantra Marga of Kamakhya]
The Kulacara Tantra Marga of Kamakhya has evolved under the Vamachara Tantra as a unique tantra tradition and taken shape as a unique Shakta tradition and is the only surviving Tantra Magra in the world in its purest form. The Kulacara Tantra Marga of Kamakhya which is also called as Yogini Kaula is a complex mixture of Hindu, Buddhists and contribution of practitioners of various streams of Tantrism influenced by indigenous Tibeto-Mongoloid, Austro-Asiatic, Tibeto-Burman, Chino-Tibetian, Dravidian elements for thousands of years. The Kulachara Tantra Marga and the lineage (Kula) is confined only to Kamakhya.
The teachings, rituals and techniques of the Kulacara Tantra Marga of Kamakhya have been very carefully kept as guarded secret by the Sadhakas (male initiates) / Sadhikas (female initiates) till date. The tradition runs through the system of Guru-Shishya Parampara (teacher-student tradition) and most of the knowledge and technique is passed down orally to an initiate by the Guru (teacher).
The women are an inseparable part of the Kulacara Tantra Marga and holds higher position than their male counterparts and respected as the form of Shakti (Devi). The women play the most significant part and take leading role in the rituals performed according to the teaching and techniques of Kulacara Tantra Marga. The puja / rituals of the Kulacara Tantra Marga are performed very secretly and non-initiates (also from Kamakhya) are not allowed to participate.
The Raja-Rajeswari Puja performed during Chaitra Navaratra (Spring Navaratra) for 15 days is the principal puja & ritual of the initiates of Kulacara Tantra Marga of Kamakhya. In the rituals performed during Chaitra Navaratra (Spring Navaratra) initiates of Kamakhya participate. The puja / rituals of Raja-Rajeswari Puja are performed behind closed doors and non-initiates (also from Kamakhya) are not allowed to participate in these rituals.
More interestingly, in the Kulacara Tantra Marga there is no discrimination of caste or gender. Any person belonging to any caste can receive initiation from his/her Guru and after going through the process of initiation all caste gets merged into a single stream called Sadhaka (male initiate) / Sadhika (female initiate) and no discrimination between Brahmana, Kayastha, Baishya, Shudra, etc. are made. Every initiate irrespective of their caste gets the right to participate in the rituals taught by the Guru.
Moreover, in all the temples of the Kamakhya Temples’ Complex, the puja / rituals / festivals are performed or observed according to the systems and guidelines prescribed by the Kulacara Tantra Marga.
The Kulacara Tantra Marga has made significant contribution towards compilation of some very important text on Tantra. The most important contributions are the following compilations-
The teachings, rituals, process, techniques of Guru-Shishya Parampara of the Kulacara Tantra Marga are the most closely guarded secrets of the Kamakhya system and at any cost or circumstances the same will not be exposed to non-initiates and at the same time no information whatsoever will be disclosed to non-initiates.
Coming Soon....
Coming Soon....
Coming Soon....
