Tag Archives: Tantra

Tantra  Forty One Devis Sixty Texts To Follow List

While there are four suggested ways to realize the Self/God, based on one’s disposition,there is yet another approach the goal of Life,Realization of Self.

This is based on the processes that evolved from following any of the four paths,Gnana,Karma,Raja and Bhakthi Yogas.

One must remember that the term Yoga means Union,that is the union of the individual self with the Universal Self.

Hence there is no question of debating which Yoga is superior.

One follows a Yoga that suits one’s disposition.

While following a Yoga, the processes might vary,though basics remain the same,the tools one develops as he goes along and the processes are as many as there are individual dispositions.

One such process that belongs to this categorization is Tantra.

Tantra finds a place in the Vedas,though they are not stated explicitly.

In Tantra one finds an amalgam of all four yogas.

And there are three processes to Realize self through Sound ,the fundamental principle of the Universe and Abstract Thought.


Yantra,Geometrical patterns to facilitate abstract thinking to still Chitta and

Tantra, an amalgam of all yoga and the above two.

The Tantra also uses physical senses to realize Self.

There are innumerable treatises on Tantra Shastra.

I have written on authentic texts to follow in Tantra.

Devi,Shanmugha,Lakshmi,Shiva,Bhairava are some of the Deities invoked.
I have written a few articles on Tantra ,detailing procedures,texts and Deities.

Lalitha Tripurasundari image.image

Lalitha Tripurasundari

As the subject is vast and complex , I keep updating.

Also, I do not write with a preset notion on what I write.

I write when I feel the urge,the topic presents itself and material pops up as it were.

I write, not that I know much, but I seem to get information at specific time.

It is since a year I wrote on Devised and Tantra.

A reader has been asking a specific intricate question on Tantra for the past year.

I hope I shall answer him through my articles in the present burst.

Hope he reads this article,though his specific query is yet to be answered here.

The Tantra Sastra,though deals with Deities with Form,in essence it is with Principles and Abstract Thought.

The symbolism is Jewel or Flame,Lustre.

These are expressions of experiences which can not be described.

The source for deatils is given below.

A scholarly site.


Now to the Central figures,

Central Figure

1. Jvalamukh! 2. Tripurasundarl 3. Kalika 4. Jat! 5. Jatinl 6. Jvalin! 7. 

Ten Petals - the ten flames or Jvalas 

8. Brahml 9. Ugratara 10. Bhadrakal! 11. Matang! 12. Kaumar! 13. 
Narasimh! 14. Kulakamin! 15. Varah! 16. Durga 17. Sambhavl 

Eight Petals - the Eight Maidens 

18. Maya 19. Baindavesvarl 20. Mrdan! 21. Bhlrunda 22. Bhagavasa 23. 
Bhagarupin! 24. Bala 25. Mohini 

Sixteen Petals - the sixteen flames or Jvalas 

26. Varum 27. Krt! 28. Karun! 29. Kucar! 30. Kunta 31. Kumbhesvarl 
32. Kunt! 33. Kuhu 34. Kutila 35. Kutsita 36. Kunth! 37. Kulika 38. 
Kuvar! 39. Kulasundar! 40. Varah! 41. Vatyal! 

Earth Square 

42. Vasuki 43. Narasimha 44. Ganesa 45. Dharmaraja 46. Dadhisamudra 47. 
Lavanasamudra 48. Sudhasamudra 49. Kslrasamudra 50. Plthatrayasana 51. 
Rudrabjaplthasana 52. Savasana 53. Padmasana 54. Dispelling fear 55. 
Granting boons 56. Arrow 57. Holding lotus 

DS Daksinamurti Samhita 

J Jnanarnava Tantra 

N Nityotsava 

YoH YoginI Hrdaya 

SN Srlnathanavaratnamalika 

Gu Guhyakallkakhanda 

KT Kalltantra 

KaT Kankalamalinltantra 

Nir Niruttaratantra 

GuS Guptasadhanatantra 

SSP Siddhasiddhantapaddhati 

Yo Yogavisaya 

AKu Akulavlratantra 

Kula Kulanandatantra 

JK Jnana Karika 

BT Brhannllatantra 

Ta Tararahasya 

BrT Brhat Tantrasara 

S Saktanandatarangini 

De Devlrahasyatantra 

Me Merutantra 

YoT Yoginltantra 

RuY Rudrayamala 

KDh Kamadhenutantra 

MV Malinlvijayottaratantra 

NT Netratantra 

UT Uddamaresvaratantra 

KC Kulacudamanltantra
   MaK Mahakalasamhita
KiY Kiss of the Yogini 
MT Matrkabhedatantra 
Ga Gandharvatantra 
Ta Tantrarajatantra 
NiS Nityasodasikarnava 
VT Vamakesvaratantra 
KJN Kaulajnananirnaya 
ORC Obscure Religious Cults 
YoV Yogavija 
Kar Karunamaya 

DeR Devlrahasyatantra 
MeT Merutantra 
YoT Yoginltantra 
RT Rudrayamalatantra 
HTS Hindu Tantric and Sakta Litera- 

SaS Sakti and Sakta 
PR Pancaratraraksa 
LT Laksmltantra 
TAB The Alchemical Body 
Sau Saundaryalahari 
KP Kalikapurana 
KV Kaulavalmirnaya 
PoT Principles of Tantra 
GaV GanesavimarsinI 
WGK Worship of the Goddess accord- 
ing to the Kalikapurana 
SS Siva Sutras 

SVA Shri Vilakshan Avadhoot 

ST Saradatilaka 

TT Todalatantra 

GoL The Garland of Letters 

MaN Mahanirvanatantra
Sri Chakra 3D .image.

Sex Music Tantra Siddhas a Study.

Hinduism is a religion that flows from Nature and its principles.

It understands the limitations of human nature and suggests ways to realize the Self through and with the help of human senses,limited though they are.

The Universe is complex ,mysterious and billions of years old.

It is not obligated to reveal its secrets to a human being,whose life span,in the Universal scale of Time is not even the wink of eyelids.

Hindu Rishis,Seers, with the help of fundamental principles of Nature devised methods to realize Self.

Broadly speaking,the human psyche has two components,Reason and Emotion.

Ideally,discipling of either of these will lead to Self Realization.

However,in most of us a combination of Reason and Emotion rules the roost,though it is emotion that decides ultimately.

Lord Nataraja.image

Lord Nataraja,King of Dance.

Huma nature is a combination of three dispositions.


Rajas,active,dynamic and restless and

Tamas,inactive,dull and morose.

It is rare to find one disposition,Guna, in isolation.

The three gunas are present in all of us in varying degrees.

And this composition changes every minute.

For details please read my article on Gunas.

And there are as many dispositions,Gunas as there are individuals.

So there is no standard procedure for all.

However,Rishis have traveled this path and left their experiences for us to have an idea.

Once an individual starts this process through a, Guru,he shall find his unique path and the Guru will help him identify the path.

So it is left to the individual to choose a path,either from the paths shown by the Rishis ,modify it to suit his disposition with the help of the Guru or follow a path intuitively felt and follow it with guidance from the Guru.

At the broader level the Bhakthi yoga,Path of Surrender to God and emotionally connecting to Him.

At the intellectual level one follows Gnana Yoga and Karma yoga.

Raja Yoga suits those of Rajo Guna.

Apart from this,there paths which have sprung from these paths.

These are the results of the Rishis following any of the four Yogas,Gnana,Karma,Bhakthi and Raja.

These systems that have arisen can be classified under two heads.

Strictly speaking there is no differentiation in respect of the result obtained;we classify them thus to understand them better.

These two principles are based on,

Motion and

Reproductive Energy .

Saint Arunagirinathar addresses Lord Subrahmanya thus in Thiruppugazh.

‘Nadha Bindu Kalaathi Namo’

The origin or the One Beyond Motion and Creation’

Bindhu can be translated loosely as Semen.

For Yogis the Semen or the Nadis associated with Semen flows upwards.

When a Soul reverts to its original state,the Semen/nadi flows upwards,

‘Urdhvaredham Viroopaaksham Viswaroopayay Namaha’-Narayna Suktham.

At some point of time when Yoga is being practiced,when a practitioner is advancing,he shall have sexually stimulating visions,especially during Sakthi Upasna and he can advance only if he overcomes the stimulation and direct the flow upwards.

A section of Tantra sastra has practices thatcare associated with Sex.

For details on Tantra,please read my articles.

The other Principle is Motion.

Motion Creates Vibtation and Vibration creates Motion.

We can not determine whether Motion precedes Vibration or it is the other way around.

Vibration is Sound.

Regulated Sound is Music.

Sources of Sound in the Human body is from three sources.


Throat’U’ and

Pelvis ‘M’

These three letters form OM,the Pranava of Hinduism,the sacred Primordial Sound.

This is the Ultimate Sound and is used in every Mantra of Hinduism.

The Universe is perpetually in motion.

When movement takes place sound emanates.

The sound that emanates from the Sun is OM. (NASA Report)

Music is one source that elevates one to higher levels of Consciousness.

So much so,a Bhakthi Yoga marga based on Music developed in South India,with the Maestros,Thyagaraja,Muthuswamy Dikhitar and Syma Sastrigal in Tamil Nadu,Purandara dasa in Karnataka and Annamacharya in Andhra.

We also have Meera,Jayadeva and Abhang style of Music in Maharashtra.

Carnatic Music of India is basically a Yoga discipline,Nada Yoga.

One can realize Brahman,Reality through Music.

Thiugh iy may offend some sensibilities, Sex also leads to Realization.

But the experience of Reality through Sex is Transient and Tamil philosophy calls it ‘chitrinbam’,limited pleasure.

Realization of Brahman is ‘Perinbam’ Higher, Limitless pleasure,Bliss.

Reason is that though Sex is the only activity whenball the senses are focussed,this focus by all senses is the object of Yoga Darshana.

The drawback in the path of Sex is that one loses the objective and is engrossed in the process.

And emotional attacment before,after and during Sex clouds the mind and bonds one to desires.

Sex act with detachment to pleasure,though one might feel it,leads to Realization.

Hindu scriptures do not consider sex as a sin.

Sex is to be indulged in with the motive of begetting good children and this one of the basic duties of a Gtuhastha Asrama.

So when a Tantric engages in Sex for sex’s sake he falls.

The Siddhas as found in Tamil classics follow the path of Gnana and Bhakthi and have Shiva as the first Siddha.

The tradition of Siddhas from the south differs slighly from the Siddhas of North India.

More to followvin the next post on the differences and the schools of Siddhas,South and North.

Shiva Linga As Penis Misinformation Story Vedic Rebuttal

On April 14,2014,I wrote an article Shiva Linga,Penis Phallus of Shiva,Rubbish

In that article I explained how there is no basis for this outrageous interpretation of Hinduism in general and Shaivites in particular.

I also explained the basic concept of Shiva.

While there have been general acceptance of what I have expressed ,there were a few who hold the view that Lingam is Phallus and their refrain is that the practice is followed by the Tantra Shastra.

Those who say this need to understand Tantra Shastra in detail.

1.Though there are practices in Tantra where Yoni (females genital organ) and Male organ is worshipped and copulation is also practiced,one should know these practices do not have the sanction of the Vedas.

2.These practices are called Vaamachaara,the left handed path and are set aside by Acharyas like Adi Shankaracharya.

3. In practices indulged by  one, he is beyond sensual pleasure and performs these acts with total detachment,fixing mind on Reality.This is a rare case.

Many,deluding themselves that they are practicing Tantra for Realization follow this path only to pleasure themselves. I have seen cases like this,where the practitioner ends up a lunatic.

Though there are specific practices like Kaula Marga,the discipline needed to practice vairaagya,determination and mental strength is way beyond most of us.

It is akin to saying that if you ask yourself ‘Who Am I?’,you become a Ramana Maharishi!

So if you want to follow Hinduism,better read original texts and understand Hinduism in all aspects.

Now as to how this ridiculous calling of Shiva “Linga as Phallus.

One is not sure where or how this started.

I am providing information on this here.

First,the misinformation.

Wikipedia write up consists of  this;

“British missionary William Ward criticized the worship of the lingam (along with virtually all other Indian religious rituals) in his influential 1815 book A View of the History, Literature, and Mythology of the Hindoos, calling it “the last state of degradation to which human nature can be driven”, and stating that its symbolism was “too gross, even when refined as much as possible, to meet the public eye.” According to Brian Pennington, Ward’s book “became a centerpiece in the British construction of Hinduism and in the political and economic domination of the subcontinet.’

In 1825 Horace Hayman Wilson’s work on the lingayat sect of South India attempted to refute British notions that the lingam graphically represented a human organ and that it aroused erotic emotions in its devotees.

Monier-Williams wrote in Brahmanism and Hinduism that the symbol of linga is “never in the mind of a Shaiva (or Shiva-worshipper) connected with indecent ideas, nor with sexual love”.In contrast, Jeaneane Fowler believes the linga is “a phallic symbol which represents the potent energy which is manifest in the cosmos”.Some scholars, including David James Smith, believe that throughout its history the lingam has represented the phallus; others, including N. Ramachandra Bhatt, believe the phallic interpretation to be a later addition.M.K.V. Narayan distinguishes the Siva-linga from anthropomorphic representations of Shiva, and notes its absence from Vedic literature, and its interpretation as a phallus in Tantric sources...

Atharva Veda on Linga.

‘There is a hymn in the Atharvaveda that praises a pillar (Sanskrit: stambha), and this is one possible origin of linga worship.  Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post. In the hymn, a description is found of the beginning-less and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. The sacrificial fire of the Yajna, its smoke, ashes and flames, the soma plant, and the ox that used to carry the wood for the Vedic sacrifice, gave rise to the conceptions of the brightness of Shiva’s body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga.[11][12] In the Linga Purana the same hymn is expanded in the shape of stories meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva (the Great God, Shiva).

Swami Vivekanada’s views.

At the Paris Congress of the History of Religions in 1900, Ramakrishna’s follower Swami Vivekananda argued that the Shiva-Linga had its origin in the idea of the Yupa-Stambha or Skambha, the sacrificial post, idealized in Vedic ritual as the symbol of the Eternal Brahman. This interpretation was in response to a paper read by Gustav Oppert, a German Orientalist, who traced the origin of the Shalagrama-Shila and the Shiva-Linga to phallicism.According to Vivekananda, the explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention. Vivekananda argued that this explanation of the Shiva-Linga as a phallic emblem was brought forward by the most thoughtless, and was forthcoming in India in her most degraded times, those of the downfall of Buddhism.’

Shiva Upasna Mantra.

Om Shambhave Namah.
Namaste astu bhagavan vishveshvaraya mahadevaya tryambakaya tripurantakaya trikagni kalaya kalagnirudraya nilakanthaya mrutyunjayaya sarveshvaraya Sadashivaya shriman mahadevaya namah.
Om Nidhanapataye Namah Nidhanapatantikaya Namah
Urdhvaya Namah Urdhvalingaya Namah
Hiranyaya Namah Hiranyalingaya Namah
Suvarnaya Namah Suvarnalingaya Namah
Divyaya Namah Divyalingaya Namah
Bhavaya Namah Bhavalingaya Namah
Sarvaya Namah Sarvalingaya Namah
Shivaya Namah Shivalingaya Namah
Jwalaya Namah Jwalalingaya Namah
Atmaya Namah Atmalingaya Namah
Paramaya Namah Paramalingaya Namah
Etath Somasya Suryasya Sarvalingaga
Sthapayati Panimantram Pavitram
Sadyo jatam prapadyami sadyojatayavai namo namah
Bhave bave naati bhave bhavasmamam bhavodbhavaya namah
Vama devaya namo jyesthaya nama shresthaya namo
Rudraya nama kalaya nama kalavikaranaya namo
Balavikaranaya namo balaya namo balapramathanaya namah
Sarva bhoota damanaya namo manonmanaya namah
Aghorebhyo thagorebhyo ghora ghora tharebhyah

Sarvebhya sarva sarvebhya namaste astu rudra rupebhya
Tat purshaya vidmahe mahadevaya dheemahi
Tanno rudra prachodayaat
Eeshana sarva vidyanaam eeshwara sarva bhootanam

Brahmadhipati brahmanodhipati
Brahma shivome astu sada shivoham
Namo hiranya bahave hiranya varnyaya
Hiranya roopaya hiranya pataye
Vikapataya umapataye pashupataye namo namah
Om hara hara namah parvati pataye hara hara mahadev.

Reference and Citation.



Why No Tantra Sastra In Sri Vaishnavam

We are aware of Tantras in Saivism but there seems to be no Tantras associated with Sri Vaishnavam.

We have Tantras of Ganesha, Subrahmanya, Devi,Shiva to cite a few.

There seems to be a Narayana Tantra and I am researching on this.

And there is
Vaishnava-Sahajiya is a form of tantric Vaishnavism that centred in Bengal, India. It had precursors from the 14th century, but originated in its definitive form in the 16th century. Vaishnava-Sahajiya is generally considered as a ‘left-hand path‘ (Sanskrit:vāmācāra) and apostate (Sanskrit: apasampradaya; see Sampradaya) from the “orthodox” or vedic standpoint, though followers claim that this view stems from a superficial understanding. There are both right-handed and left-handed Vaishnava-Sahajiyas Dakshinachara may be rendered into English as “right (Dakshina) (path to) attainment (chara)”, while Vamachara may be rendered into English as “left (vama) (path to) attainment (chara)”. The Dakshinacharyas (“Right Attainers”) are the ones that practice the Panchamakara (‘Five Ms’) symbolically or through substitutions, whilst the Vamacharyas (“Left Attainers”) are the ones that practice it literally'( wiki)

Lord Krishna with Calf. Image

Krishna with Calf

There is Narayana  Tantra which deals with Tantra.

Even in this only basic aspect is referred.

There is no elaborate description of Tantra  Sri Vaishnavam.

One finds elaborate description of Tantra  aspects of Hinduism in Saivite texts, Shiva, Shakti,Ganapati,Subrahmanya.

But this aspect is noticeably absent in Sri Vaishnavam.

When one checks with the Vedas the Tantric aspect is found, though not in greater details.

They are hidden in the Mantras which ,later have been explained by the Bhasyas,the elaborate commentaries.

One also finds detailed texts in Tamil, including that that of Siddhas about Tantras.

There is a school of thought which believes the Tantras might have been in vogue even before the Vedas!

Such being  the case, why no Tantra system is found in Sri Vaishnavam?

Vedas, unlike other Religions, is born out of Experience, Anubhuthi and Intutuion.

The experiences are were recorded by the experienced/Realized Souls.

As Hinduism is fundamentally a personal one and not an Institutionalized one, the experiences are vast.

Individuals realized Brahman through Many ways.

As Lord Krishna states that One chooses the method according to one’s Swabhava, Disposition.

All different forms of worship, the attempt to realize Brahman, The Reality were categorised braodly into four.

Gnana Yoga, Path of Knowledge, where one realizes through wisdom and discrimination,

Karma Yoga, Path of Action, by performing dispassionate action,

Raja Yoga, by discipling the Mind, through Physical and mental discipline and 

Bhakti Yoga, path of surrendering oneself to Reality or God.

While Gnana Yoga is an Intellectual approach, Karma Yoga is an active approach which has more to do with co ordination of intellect and mind,Raja Yoga , co ordination of Body with Mind/Intellect, The Bhakti Yoga is to tally emotional, which probabaly is by far the most removed from Reasoning or Intellectual approach.

Despite our assertion and belief, it is emotion that really rules us.

It takes a conscious and deliberate, though a difficult one, step to follow the three Yopgas, Gnana,Karma and Raja.

But Bhakti Yoga is natural and easy to follow iof one is truly a believer.

Emotions , if one were to analyse, do not stand to reason.

If one were to analyse, emotions have no meaning.

But practiacl life teaches us otherwise.

We are ruled by emotions as they are instinctive and they are there for one’s welfare.

So Bhakti Yoga is very effective and it calls for total surrender to God/Reality.

The worhip of Vishnu leans more on Bhakti Yoga as the system of Visishtadwaita determines it.

To put it simply, with out going into philosophical differnces beteween Advaita and Visistatdwaita, Visistadwaita never really asubcribes to the view that one becomes the Reality or one, by getting rid of Ignorance, Avidya, one returns to the orginal state of Brahman.

So the emphasis on worship of the Supreme Power, Narayana, Visnhu or Krishna.

But, when one takes the stand of Advaita, one being a part of the ONE Reality. one starts practices taking on this premise that He is the Reality and engages himself in different systems of pratcie, Gnana, Karma ,Raja and Bhakti Yoga, depending on one’s dispostion,Swabhava.

As an extension of this thought, the Tamtra ,Yantar worship is more pronounced in Shaivism and not in Sri Vaishnavism.

Later Bhakti Yoga developed by Seerrs like Chiatanya in the north of Vindhyas and by the Azhwars in Tamil Nadu dveloped the system of Bhakti yoga in elaboration to such an extent that the worhsip has been more or less restrcicfted to this emotional approach to Reality.

So much the Krishna Cult, especially ISKCON, quote Caitanya and excerpts form srimand Bhagavtham to  recoomend only Bhakti to Krishna, Vishnu though the Vedas do not support this exclusively.

‘ Tantra in Vaishnavism implies that Krishna Radha is an additional form of Shiva and Shakti. According to the Vaishnavas Krishna and Radha are two manifestations of a single absolute reality. The concept of Siva-Sakti in Tantra is supposes to have inspired the moulding of Krishna-Radha. A close relation with Shakta is revealed in the Panchratra works of the Vaishnavas. In both the traditions Lakshmi is considered as the Supreme Energy who resides in Muladhara. Similarly the Panchratra works provide for Nyasas as a means of Sadhana. 

The body is regarded as the abode of God in Tantra. In the different chakras supposed to be within the body Saktidhama and Sivadhama are considered. In some Vaishnava Samhitas, MathuraVrindavan are regarded as the abode of God. Gokula has been described as God’s abode which is in the shape of a thousand-petalled lotus in some Puranas. In Tantra this lotus is called Sahasra- Padma which is believed to be within the head. The description of Vishnu and his Sakti, Lakshmi and their abode in the Brahma samhita is Tantric in spirit. 

No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a pāṣaṇḍī, or atheist. In the Vaiṣṇava Tantra it is said:

yas tu nārāyaṇaṁ devaṁ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
Although it is forbidden, there are many pāṣaṇḍīs who coin terms like daridra-nārāyaṇa and svāmi-nārāyaṇa, although not even such demigods as Brahmā and Śiva can be equal to Nārāyaṇa.
(Srimad Bhagavatam—–4:19:23—–purport).

Sometimes in revealed scriptures Lord Śiva is described as being nondifferent from the Supreme Personality of Godhead. The point is that Lord Śiva and Lord Viṣṇu are so intimately connected that there is no difference in opinion. The actual fact is, ekale īśvara kṛṣṇa, āra saba bhṛtya: “The only supreme master is Kṛṣṇa, and all others are His devotees or servants.” (CC.1:5:142) This is the real fact, and there is no difference of opinion between Lord Śiva and Lord Viṣṇu in this connection. Nowhere in revealed scripture does Lord Śiva claim to be equal to Lord Viṣṇu. This is simply the creation of the so-called devotees of Lord Śiva, who claim that Lord Śiva and Lord Viṣṇu are one. This is strictly forbidden in the Vaiṣṇava-tantra: yas tu nārāyaṇaṁ devam (CC.2:18:116). Lord Viṣṇu, Lord Śiva and Lord Brahmā are intimately connected as master and servants. Śiva-viriñci-nutam (S.B.11:5:33). Viṣṇu is honored and offered obeisances by Lord Śiva and Lord Brahmā. To consider that they are all equal is a great offense. They are all equal in the sense that Lord Viṣṇu is the Supreme Personality of Godhead and all others are His eternal servants.
(Srimad Bhagavatam—–4:30:38—–purport).

There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship).
(Sri Caitanya Caritamrta—–1:7:45—–purport).

References and citations.




Twenty Three Tantra Technics

What is Tantra?

It is a very complicated subject and a dangerous one too for the uninitiated.

I have refrained from writing on this lest some may start practicing it with out understanding the implications.

I seem to have referred to the Tantra in some of my articles.

I have been receiving mails on this and some of them are disturbing in the sense that it might affect some who venture to practice it.

Sri Vidya Diagram with Ten Mahavidyas

Sri Vidya Diagram with Ten Mahavidyas  Triangles represent Shiva and Shakti, Snake , Spanda and Kundalini.


( Image By toyin adepoju – the_birth_of_ten_mahavidyas_with_shiva_parvati_dk47.jpg, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=16543786)

And there is this accusation that Tantra is basically sex oriented and many indulge in it for Orgies.

I have been meaning to write on Tantra as Password protected , paid articles to restrict access.

I shall do so some time in future.

In the mean while I was worried about some youngsters(Male and Female)  asking me whether  they can perform Yoni/Linga Pooja.

I have decided to out line what Tantra is.

Do not practice Tantra unless initiated by a Guru .

As I have indicated in many of my articles a real Guru will find you if you are ardent enough.

There are various ways to realize Self/God.

There are,

Gnana Yoga, Path of Knowledge,at the mental level,

Bhakti Yoga,Surrendering to God, emotional Level,

Karma Yoga,path of action, Physical and mental level and

Raja Yoga, reaching the mental discipline through Physical control/regulation.

These were developed by Rishis by personal experience.

It is not mandatory that that all of them suit an individual.

As there are as many dispositions among people there are many paths.

So they differ and what suits one may not suit another.

There is no blanket solution.

One’s mental capacity and wisdom level is to be understood and dispositions analysed before any of the procedures are recommended.

Hence a Guru is needed.

Who is a Guru?

A realized soul who dispassionately analyses you and offer solutions and he does not advertise himself nor does he seek any thing in return.

For more on this read my post who is a Guru.

Self realization is a personal goal and can be attained only by personal experience.

So when one practices any of the methods of Yoga mentioned above, one comes across some practices which have been productive and they are handed down to us.

It need not be conducive to our disposition.

One such practice is Tantra.

There are various practices, Sadhanas in following  in any of the four Yogas.

They are,

Mantra, mystically locked Sounds,

Yantra. Geometric images to concentrate with the aid of the Mantras, and Tantras.

Apart from these, which come under Raja yoga and Karma yoga, there are slokas and Stuthis.

Slokas and Stuthis may be followed by any one.

Not Mantra, Yantra and Tantra.

A severe discipline is needed.

These need Guru Upadesa.

However there are some  Mantras that can be used without a Guru but by taking Subrahmanya, Dakshinamurthy or Krishna as Guru.

I have posted such Mantras.

Tantra does not find a place in Vedas.

They are found in Agamas and even this is not confirmed.

As stated earlier, these are individual tools obtained while performing any of the four yogas.

Second-hand knowledge of the self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realisation will do that. Realise yourself, turning the mind inward.Tripura Rahasya, 18: 89



Tantra (Sanskrit: तन्त्र), also called Tantrism and Tantric religion, is an ancient Indian tradition of beliefs and meditation and ritual practices that seeks to channel the divine energy of the macrocosm or godhead into the human microcosm, to attain siddhis and moksha. It arose no later than the 5th century CE, and it had a strong influence on both Hinduism and Buddhism.

According to David N. Lorenzen, two different kind of definitions of Tantra exist, a “narrow definition” and a “broad definition.” According to the narrow definition, Tantrism, or “Tantric religion,” refers only to the traditions which are based on the Tantras, Samhitas and Agamas. This definition refers primarily to a tradition which is primarily based in the higher social classes, which were literate, and lived in or close by urban centers.

According to the broad definition, Tantra refers to a broad range of religious traditions with a “magical” orientation. This includes the upper class texts and traditions, but also practices and rituals from lower social classes, which were less educated, and lived more in the rural areas.

According to David Gordon White,

Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways


Characteristics of Tantra.

  1. Centrality of ritual, especially the worship of deities
  2. Centrality of mantras
  3. Visualisation of and identification with a deity
  4. Need for initiation, esotericism and secrecy
  5. Importance of a teacher (guru, acharya)
  6. Ritual use of mandalas (maṇḍala)
  7. Transgressive or antinomian acts
  8. Revaluation of the body
  9. Revaluation of the status and role of women
  10. Analogical thinking (including microcosmic or macrocosmic correlation)
  11. Revaluation of negative mental states

Purpose of Tantra.

Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm.The Tantric aim is to sublimate (rather than negate) reality.The Tantric practitioner seeks to use prana (energy flowing through the universe, including one’s body) to attain goals which may be spiritual, material or both

Tantric teachings are passed on orally in a teacher-student relationship Initiation by a teacher is necessary for the practice to be successful.

Tantra Technics.

  • Dakshina: Donation or gift to one’s teacher
  • Diksha: Initiation ritual which may include shaktipat
  • Yoga, including breathing techniques (pranayama) and postures (asana), is employed to balance the energies in the body/mind.
  • Mudras, or hand gestures
  • Mantras: reciting syllables, words, and phrases
  • Singing of hymns of praise (stava)
  • Mandalas
  • Yantras: symbolic diagrams of forces at work in the universe
  • Visualization of deities and Identification with deities, Dhyana, Dharna
  • Puja (worship ritual)
  • Animal sacrifice
  • Use of taboo substances such as alcohol, cannabis, meat and other entheogens.
  • Prayashcitta – an expiation ritual performed if a puja has been performed wrongly
  • Nyasa
  • Ritual purification (of idols, of one’s body, etc.)
  • Guru bhakti (devotion) and puja
  • Yatra: pilgrimage, processions
  • Vrata: vows, sometimes to do ascetic practices like fasting
  • The acquisition and use of siddhis or supernormal powers. Associated with the left hand path tantra.
  • Ganachakra: A ritual feast during which a sacramental meal is offered.
  • Ritual Music and Dance.
  • Maithuna: ritual sexual union (visualized or with an actual physical consort).
  • Dream yoga.
  • It is evident these are the offshoots of Yoga.

Reference and Citation.


Tantra Tamils Sanatana Dharma Judaism

When I research into the relationship or influence one over another Sanatana Dharma and

Tamils, Shiva and Tamils,Shiva and Sanatana Dharma, I recall the description of Russia by Winston Churchill,

Churchill describes Russia.

Churchill on Russia

Russia is a riddle wrapped in a mystery inside an enigma.’
One may replace the term Russia with Tamil and Sanatana Dharma.
Consider the following facts.
SAT Chakra Nirupana. Description

SAT Chakra Nirupana

  1. Thiruvannamalai ,Tamil Nadu is 3.94 Million Years old.
  2. .Thirupati 2100 Millon years old.
  3. Jwalapuram, Cudaapah 74,000 old.
  4. Poompuhar,Tamil Nadu is 20,00 years old, at least!
  5. Million year old Kannada Brahmi script is found in Karnataka.
  6. A million year old advanced Tamil civilization site is found in Chennai.

The riddle is all these quote the Vedas, the scripture of the Hindus!

The Vedas refer to Tamils and others in the south as Dravidas!!

Which precedes the other is a mystery!.

Bathing Shiva Linga with Milk.jpg.

Bathing of Shiiva Linga,Thanjavur

And consider that though the worship of Shiva is prominent is North now, Vedas make only a passing reference to Shiva in the Sri Rudram .

However Tamil Literature abounds in Shiva history.

Shiva is believed be the founder of Tamil, an ancient language of India.

It is  a rich language with totally a different linguistic structure from the other languages of India which have their roots in Sanskrit!

Surbrahmanya, son of Shiva is not mentioned in the Vedas as such but by the name Skanda.

The history of Shiva stops with His marriage to Devi in North Indian Traditions.

Nothing more is heard of Him there.

In the south His activities are detailed and they are listed only in the Linga Purana and shiva Purana though not as detailed as in Tamil

Sage Agastya seems to have been the bridge between the North and South.

Lord Ram’s ancestor Vaivastha Manu meditated in the South near Madagascar.

Shiva seems to  migrated westwards from the south because of a Tsunami recorded in world literature and  with more graphic description in Classical Tamil Sangam Literature.

The finding of artifacts in the west, from Saudi Arabia onward to Arctic through Africa, Europe, Russia and again in the Urals( which date  later to the findings of those found in the west)along with Ganesha confirm that Shiva traveled from the middle east towards the Arctic only to come back to India.

And this has been misinterpreted as Aryan Invasion!

Add to this,

1.Lord Rama waged a war with Atlantean people in support of Lemurians to which area he belonged to.

2.Manu tribe and later Yadava tribe migrated to middle east.

3.Sumerian kings list mentions Rama, Dasaratha and Bharatha as Kings.

4.Tamil practices like Makara Sankaranthis is celebrated in Central Ameirca.

5.Hanuman temple is found in Hinduras

6.Manu is Noah.

‘Twenty two tribes left India after the Mahabharata War.

Of the 22 tribes that left the region in quick succession, the tem that preceded North met with disaster and perished.

Out of the remaining 12 a few families dropped off and settled down in regions currently known as Iraq, Syria, Palestine, Egypt Greece and Russia.
That great exodus took place 5,743 years ago. The Passover year which the Jews commemorate provides a tally of the period elapsed from the time they left India. … One of their monarchs was Solomon’

Judaism has its roots in Sanatana Dharma.

There is a research paper, probably with no access to to Bharat Varsha’s Sanatna Dharma history has made an interesting observation on the Dravidas, tantras, and Sanatana dharma, though presenting the case in reverse.

That is Abraham sent his children to India and they met with Dravidians!

Archeological finds of Sanatana dharma predate Judaism History.

Hebrew Qabalah and the North Indian Tantra

Some Qabalists believe that the Semitic mystical tradition reached well beyond the geographical boundaries of the Tigris-Euphrates Valley. Archeological evidence has shown that the trade routes between the Tigris-Euphrates and the Indus Valleys were actively traversed as early as 10,000 BCE.35 When the Indian Buddhists went to China, they were made privy by its rulers to old Chinese texts that described voyages of large junks from the South China Seas to India (at a time when the Saraswati River still ran all the way to the sea), to the Sinai Peninsula, down the western African coast, and beyond. In ancient times, traders were largely the principal conduits for transmitting a variety of information among diverse cultures, including mystical information. It is highly likely that such information traveled to and from the Indus Valley and the Sinai Peninsula along such ancient merchant routes. The arm of historical certainty as yet does not reach very far back in human history, but more and more information is coming to light that confirms worldwide sea travel by ancient Chinese, Mediterranean, and Indonesian cultures long before the relatively recent “discoveries” made by Western Europeans.

In the Lech Lecha section of Torah B’reshith (the Book of Genesis, named “B’reshith” after its first word), several generations of Abraham’s children by Keturah and a number of his concubines are listed. Abraham divided up the branches of his family, “giving them gifts” and sending those children by his concubines “east to the east country.”36 One interpretation of this passage holds that “east country” refers to an area in Syria or Jordan. Another theory postulates that these children of Abraham emigrated east to India over long established sea or overland trade routes, where they established the monotheistic religion of Shiva/Shakti long before the invasion of the Aryans down from the Persian steppes. The sea route could have gone through the Gulf of Aqaba, down the Red Sea, through the Gulf of Aden along the coast of Yemen and Oman, across the Arabian Sea to the mouth of the Indus River, and up into the Indus Valley. In India, this religion is called Tantra, and is often referred to in the West as “the Tantras.” When the Aryans invaded Northern India in the fourteenth century BCE, they encountered a dark-skinned people inhabiting the Sandya Hills above the Indus Valley, for whom the Tantric traditions and rituals of Shiva/Shakti were centuries old.

The Tantric tradition is one of the most poorly understood and misrepresented of the world’s mystical traditions. The written books of the Tantras (called Tantra Shastra), such as the Mahanirvana Tantra and the Satchakracidrupini, are distinct from the Vedic/Upanishadic literature of the Sanatana Dharma. Many of the primary names of the Divine in the Tantras, such as Shiva and Kali, are also found in the Hebrew Torah. The map of the Sefiroth (lit. Spheres) in the Tree of Life (etz ha-chayyim) and the map of the Chakras (lit. Wheels) of the Tantras have much in common. The Kundalini spoken of in the Tantras and the Shekhinah of the Qabalah appear to have the same function. The Kundalini is described as a coiled snake asleep at the base of the Chakric Tree. On page 12 of the Introduction to Tantra Shastra, Sir John Woodroffe says:

Kundalini means ‘coiled.’ Hence, Kundalini, whose form is that of a coiled serpent, means ‘that which is coiled.’ She is the luminous vital energy (Jivashakti) which manifests as prana [ed. same as qi in Chinese, and ruach in Hebrew]. She sleeps in the Muladhara Chakra (Sefirah Kingdom on the Hebrew Tree of Life), and has three and a half coils corresponding in number with the three and half bindus (knots). When, after closing the ears, the sound of Her hissing is not heard, then death approaches.”

Both the Chakric Tree Chakric Tree and the qabalistic Tree of Life have three structural channels. The central channel on the Chakric Tree is called the “Shushumna.” The central channel on the qabalistic Tree is denoted as the “Central Column.” The side channels on the Chakric Tree are called the “Ida” and the “Pingala;” and on the qabalistic Tree, the “Columns of the Right and the Left.” The side channels play a much more prominent role in the Qabalah than they do in the Tantras.

The Kundalini, as Chitshakti (the energy of consciousness), awakens and ascends the Chakric Tree, opening the Chakric lotuses along the Shushumna on Her way to unite with Her Husband Shiva in the Ajna Chakra at the forehead. The ascent by the Kundalini is also called the Satchakrabheda, the “Piercing of the Six Centers.” In the Chintamanistava, attributed to the incarnate sage Sri Shankaracharya, it says:

“This family woman (Kundalini), entering the royal road (Shushumna, Central Column of the Tree), taking rest at intervals in the secret places (Chakras, Sefiroth), embraces the Supreme Spouse (in the Ajna Chakra, forehead center) and makes the nectar to flow (in the Sahasrara Chakra, Sefirah Crown/Above).”

The ascent of the Tree of Life by the Shekhinah is called Shabat (tbs, Sabbath). The Shekhinah is said to be in exile in the Lower Worlds. On the Sabbath, She ascends via the Sefiroth (Spheres) of the Central Column of the Tree of Life and unites with Her Husband Lord YHVH in the Upper Worlds. This is echoed in the song of Rabbi Yitza’aq Luria, commonly found in Hebrew prayer books:

Lekah Dodee Likraht Calah Penay Shabat neQabalah.”
(“Come my Beloved to meet the Bride, Face of Sabbath to receive.”)

The meditation practices employed by both Mystical Qabalists and Tantrikas involve a coordinated use of mantra and yantra.’

Let me add that the Tantra and yogic practices of South India are slightly different from the one practiced in the north as the system of Siddhar’s Yoga is different from Patankali’s Yoga.

The Vaasi Yoga is close to the techniques in Judaism

*Please read my articles on each of the points I have made in this article.

Reference and citation in Block quote



Vishnu Tantra Yantra Mantra Remove Obstacles

One finds the Tantra Shastras relate primarily to Shiva and Shakti, though there are Ganapathi, Subrahmanya Tantras are also known.

What is not known is that there is Vishnu Tantra.

Lord Vishnu.gif

Lord Vishnu.
Image Credit.vishnu108.deviantart.com

Tantra associated with Vishnu is not known primarily because of the concept of Saranagathi, total surrender to Vishnu.

This surrender is explained in the Pancharatra Agama and is also dealt with in Vaikhanasa Agama.

Of these two, the Pancharatra is closer to Tantra.

Information on this subject is scarce and readers may contribute.

The Vishnu Tantra.

Shri Vishnu can also be worshipped in all three forms : Satvik, Rajsik, Tamsik.

In Satwa, his Narayan form is most important

In Raja, his Narsimha form is very important. He is the protector.

in Tama, his Varah form is most important.
Vishnu Yantra.jpg

Mantra for Maha Vishnu Yantra
Narayanaya Vidhmahe
Vasudevaya Dhimahi
Tanno Vishnu Prachodayat
Alternatively, this mantra can be used instead:
Om Namo Narayanaya  or

Om Namo Bhagavathe Vasudevaaya.

Yantras are usually made of copper.

Place the Yantra facing the East or the North in a clean and sacred altar.
Do not let other people touch the Yantra.
Periodically wash the Yantra with rose-water or milk. Then, rinse it with water and wipe it to dry. The Yantra’s color may change over a period of time; however this does not dilute the power of the Yantra.
Place rounded dots of sandalwood paste on the 4 corners and in the center of the Yantra.
Light a candle or ghee lamp and an incense stick in front of the Yantra. You can offer fresh or dry fruits as Prasad, as well.
Chant the Mantra above in front of the Yantra, preferably after showering.

Naivedya.Sakkarai Pongal.

For general rules for Pooja please refer my post.

Vishnu Yantra.ishnu is the presever aspect of God, once in his shelter, he oversees preservation and optimization of every aspect of your life.

2) Shri Vishnu is the husband of Shri lakshmi (goddess of weatlh), in reality it is only upon inheritance of his nature in a person through his worship, that Shri Lakshmi can be made stable in anyones life or home. It is only through Vishnu that Lakshmi can be made stable.

3) Shri Vishnu is the Upholder of Satwa Guna (purity qualities) in universe, hence he provides fastest liberation to Satvik devotees.

The six aspects of Surrrender to Vishnu.

i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.

ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).

iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.

iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.

v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.

vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).

Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:

AnukUlyasya samkalpah prAtikUlyasya varjanam |
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)




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