1959, Shrávańii Púrńimá – RU, Bhagalpur

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TANTRA – THE CULT TO AWAKEN LATENT DIVINITY[purely Original Discourse which is in bolded black - corrected from different source]

SHRII PRABHAT RANJAN SARKAR

Shrávańii Púrńimá 1959 RU, Bhagalpur, INDIA

Tantra and Its Effect on Society[electronic edition 6/7 - edited by publication people]

Shrávańii Púrńimá 1959 RU, Bhagalpur

What is Tantra? The process of transforming the animality or the latent divinity into the Supreme Divinity is known as Tantra sádhaná. The sleeping divinity in animality, in the language of spiritual aspirants, is termed as kulakuńd́alinii. So we find that actually the spirit of Tantra sádhaná lies in infusing a sensation in the kulakuńd́alinii and push her up towards the spiritual goal.

What is Tantra? The process of transforming [latent divinity] into the Supreme Divinity is known as Tantra sádhaná. The sleeping divinity in animality is termed, in the language of spiritual aspirants, the kulakuńd́alinii. So we find that actually the spirit of Tantra sádhaná lies in infusing a [vibration] in the kulakuńd́alinii and pushing her up towards the spiritual goal.

The significance of the term Tantra is in Liberation from bondage. The letter “Ta” is the seed word of dullness. The root verb “Trae” suffixed by “Da” becomes “Tra” which means “That which liberates” i.e., the spiritual practice which liberates the aspirant from dullness or animality of the static force and expands the self is the Tantra sádhaná. So, there cannot be any spiritual practice without Tantra. Tantra is the sádhaná.

The significance of the term tantra is “liberation from bondage [the bondage of dullness, or staticity]”. The letter ta is the seed [sound] of dullness. And the root verb trae suffixed by d́a becomes tra, which means “that which liberates” – so the spiritual practice which liberates the aspirant from the dullness or animality of the static force and expands the aspirant’s [spiritual] self is Tantra sádhaná. So there cannot be any spiritual practice without Tantra. Tantra is sádhaná.

Spiritual practice means a practice for expansion, and this expansion is nothing but liberation from the bondage of all sorts of dullness. Irrespective of caste, creed or religion, he who aspires for spiritual expansion or does something concrete, is a Tantrika. Tantra in itself is neither a religion nor an “ism”. Tantra is a fundamental spiritual science. So, wherever there is any spiritual practice, it should be taken as granted that it stands on the Tantrika cult. Where there is no spiritual practice, where they pray to God for the fulfillment of narrow worldly interests, where their only slogan is “Give us this and give us that”, only there we find that Tantra is being discouraged. So, only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra.

Spiritual practice means practice for expansion, and this expansion is nothing but a liberation from the bondage of all sorts of dullness [or staticity]. A person who, irrespective of caste, creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an ism. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult. Where there is no spiritual practice, where people pray to God for the fulfilment of narrow worldly desires, where people’s only slogan is “Give us this and give us that” – only there do we find that Tantra is discouraged. So only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra.

The factors behind their repulsion from Sádhaná are two in number. The first one what is known as the psychology of spiritual inertness and the second one is a sort of phobia. The spiritual phobia is the greatest enemy of the human society. This phobia is the main discouraging factor.

Seed Words

Yes, I was speaking of the root word “Ta”. It represents dullness and the endeavour to liberate one’s self from this dullness is known as the Tantra Sádhaná.

The factors behind their repulsion from sádhaná are two in number. The first is what is known as the psychology of spiritual inertness, and the second is a sort of phobia. The spiritual phobia is the greatest enemy of human society. This phobia is the main discouraging factor.

As I was saying, the [acoustic root] ta represents dullness, and the endeavour to liberate one’s self from this dullness is known as Tantra sádhaná.

Here in this opportune moment I want to speak a few sentences regarding the seed words of Tantra.

In this universal arena each and every action has got a certain acoustic implication. The fundamental sound that works behind an action is known as the seed of that action. If the different expressions of the Cosmic Self or of Macrocosm are termed as Devatás then at the root of every Devatá there remains a particular seed or sound. That particular seed or sound is known as the seed word or Biija Mantra of the concerning Devatá. The will power ( Biija Bindu or Káma Biija) of the Cosmic Self, after its first expression, takes the form of the Náda (first expression, moving in a straight line), after that the Náda is converted into Kalá [curvature created as a result of friction], and the sensible or perceptible manifestations of this Kalá is known as Jagat or world. The spirit of the term Jagat is the “Passing show”.

At this point I would like to say a few words about the biija mantras [seed sounds, acoustic roots] of Tantra. In this universal arena each and every action has a certain acoustic implication. The fundamental sound that works behind an action is known as the seed of that action. If the different expressions of the Cosmic Self or of the Macrocosm are termed devatás, then at the root of every devatá there lies a particular seed or sound. That particular seed or sound is known as the biija mantra of the devatá concerned. The will power (biija bindu or kámabiija) of the Cosmic Self, [in] its first expression, takes the form of the náda (first expression moving in a straight line). After that the náda is converted into kalá [curvature created under the influence of mutative Prakrti], and the sensible or perceptible manifestations of this kalá are known as the jagat or “world”. The spirit of the term jagat is “passing show”.

So, we find that the world which is an expression of Kalá comes from Náda, and Náda comes from the Káma Biija, or the will force (Shambhúliuṋga), of the Great. The mundane expression of Nada i.e., Kala has got the acoustic form of AUM. This AUM is the collective form of there seed letters, A, U, and Ma, representing creation, preservation and destruction, respectively. So the word AUM can properly represent this manifested universe. As a result of proper analysis we got fifty fundamental sounds (Root words or seed words) from AUM i.e., AUM is a collective form of those fifty sounds.

So we find that the world, which is an expression of kalá, comes from the náda, and the náda comes from the kámabiija, or will force (Shambhúliuṋga), of the Great. [Náda has the acoustic form of oṋm.] This oṋm is the collective form of three seed letters, a, u, and ma, representing creation, preservation and destruction, respectively. So the word oṋm can properly represent this manifested universe. Through proper analysis we get fifty fundamental sounds, or acoustic roots, from oṋm – that is, oṋm is a collective form of those fifty sounds.

Each and every worldly action is expressed by the activating waves having the potentialities of these fundamental sounds as their nuclei. The potentiality of a particular or more than one sound may act as nucleus according to the nature of the concerning action. These fundamental sounds are the creative forces of the universe, and so they are known as Mátrká varńa or Sound Mother. Whatever there is in the universe it is supported by a sound of this type.

Every worldly action is expressed through activating waves having the potentialities of those fundamental sounds as their nuclei. The potentiality of a particular sound or the potentialities of more than one sound may act as nucleus or nuclei, according to the nature of the action concerned. These fundamental sounds are the creative forces of the universe, so they are known as mátrká varńas [causal matrices]. Whatever exists in the universe is [supported] by a sound of this type.

Also there is contraction or dullness in the universe. The contraction or dullness is also something worldly. When it is in existence certainly it has got some Biija Mantra. The Biija Mantra of this dullness is “Ta”, and the Sádhaná that liberates the spiritual aspirants from the influence of this “Ta” is the Tantra.

One of the things existing in the universe is contraction or dullness. Contraction or dullness is also something worldly. Since it exists, it will certainly have some biija mantra. The biija mantra of this dullness is ta, and the sádhaná that liberates spiritual aspirants from the influence of this ta is Tantra.

[to be continued .....]