Shrávańii Púrńimá 1959 RU, Bhagalpur, INDIA


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 Kula Kuńd́alinii.

So we find that actually the spirit of Tantra Sádhaná lies in infusing a sensation in the kulakund́alinii and push 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 his self is the Tantra Sádhaná.

So, there cannot be any spiritual practice without Tantra.

Tantra is the 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”.


In the Tantric cult though there is cent per cent scope for person’s all-round development, nevertheless, yet as human beings, all have equal status.

That is why there cannot be any compromise between Tantra and the caste system.

Varńáshramábhimánena shrutidásye bhavennarah;

Varńáshramabihiinashca varttate shrutimúrdhani.

Ajiṋánabodhinii Tantra

That is – Tantra has expressed in clear language that those who boast of the caste system are slaves of the Vedas while those who have risen above or kicked it of attain a place at the head of the Vedas or above the Vedas.”

The present caste system of the Indian society is the creation of those opportunist Vaedic Aryans who entered into the Tantrika cult but because of their lacking in sincerity could not attain the desired status.

The deficiencies of the Vaedic society have in this way inflicted great harm on the Tantra.

The true Tantrikas will certainly admit special honour and recognition to the individual potentialities and vigour but as human beings all will be equal to them in the Buddhist Age too, Tantrikas followed this principle.

In ancient times, Bengal and Mithila were great seats of Tantra.

All that time those who had advanced in the Tantra Sádhaná, those Brahmans, Kayasthas, Vaidyas, etc., who remained engaged in the Sádhaná of raising up the coiled serpentine – the Kulakuńd́alinii – were identified as Kuliinas.

Those who were supporters of the Vedas (also known as shruti) were recognized as Shrotriyas.


The establishment of equality is possible only by the Tantrikas and not by non-Tantrikas.

Of course not only in the mental and spiritual arena, but in the material sphere too complete or cent per cent equality is an impossibility.

And so Tantrikas have to continue their fight indefinitely.

For them where is the opportunity to have a rest?