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TANTRA YOGA AND KUNDALINI YOGA Mini KV 1 , H H Awasthi 2 1 PhD Scholar, 2 Prof & Head, Dept of Rachana Sharir, Faculty of Ayurveda, IMS BHU, Varanasi, Uttar Pradesh, India INTRODUCTION Veda and Tantra are part of the same greater Yoga tradition that has continued in India since the most ancient times. The names and forms have naturally changed over time but the basic principles and prac- tices have remained the same. Any differ- ences between Vedic and Tantric teachings are within this same greater tradition. All serious Yoga students can benefit by Vedic and Tantric practices and by the Vedanta philosophy that is the essence of both.[ 1] An uplifting blend of spiritual and physical practices, Kundalini Yoga incorporates movement, dynamic breathing tech- niques, meditation, and the chanting of man- tras, such as Sat Nam, meaning "truth is my identity." The goal is to build physical vitali- ty and increase consciousness. [2]Tantric yoga is the Vedic Yajna internalized; a wor- ship of the inner fire of the kundalini with Pranayama, Mantra and meditation. The worship of Shiva also maintains many Vedic forms, using the Vedic fire, Vedic Mantras and a Vedic communion with nature. Shaiva Yogis are famous for their sacred fires, with which they worship with Vedic Mantras, anointing their bodies with its ashes. The Rudram, the most famous chant to Shiva, which is found in the Yajur-Veda, makes Review Article International Ayurvedic Medical Journal ISSN:2320 5091 ABSTRACT Tantra Yoga teaches us to identify the various factors that influence our thoughts and feelings and to transcend the obstacles to our evolution arising from ignorance, intolerance, at- tachment to our animal nature, and selfishness. By refining our thoughts and feelings by means of these Tantra Yoga practices, we learn to create peace, harmony, and order within ourselves. Tantra Yoga thus promotes a one-pointedness and centeredness that help us to free the con- sciousness from limitations. Tantra Yoga offers practical tools for reprogramming the mind and our desires. By means of physical and ritual cleaning, breathing exercises (pranayama), contem- plation, visualization (of yantras and deities), repetition of a mantra (mantra japa), Tantra Yoga helps to unfold our divine nature. In Kundalini Yoga or Laya Yoga, a large set of techniques is used to concentrate all life force in the Sushumna Nadi and raise the coiled Kundalini energy through all six Chakras towards the seventh Chakra. In this way, the divine mother Shakti, in the form of Kundalini, can find union with her beloved, the supreme Shiva, who resides in eternal bliss at the top of the skull. Thus one can move beyond the elements and achieve the non-dual consciousness that brings liberation from the ever-changing world of illusion. Keywords: Agni,Dosha,Srotas,Grahini, IBS

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TANTRA YOGA AND KUNDALINI YOGAMini KV1, H H Awasthi2

1PhD Scholar, 2Prof & Head, Dept of Rachana Sharir, Faculty of Ayurveda, IMS BHU, Varanasi,Uttar Pradesh, India

INTRODUCTIONVeda and Tantra are part of the same

greater Yoga tradition that has continued inIndia since the most ancient times. Thenames and forms have naturally changedover time but the basic principles and prac-tices have remained the same. Any differ-ences between Vedic and Tantric teachingsare within this same greater tradition. Allserious Yoga students can benefit by Vedicand Tantric practices and by the Vedantaphilosophy that is the essence of both.[ 1]An uplifting blend of spiritual and physicalpractices, Kundalini Yoga incorporatesmovement, dynamic breathing tech-niques, meditation, and the chanting of man-

tras, such as Sat Nam, meaning "truth is myidentity." The goal is to build physical vitali-ty and increase consciousness. [2]Tantricyoga is the Vedic Yajna internalized; a wor-ship of the inner fire of the kundalini withPranayama, Mantra and meditation. Theworship of Shiva also maintains many Vedicforms, using the Vedic fire, Vedic Mantrasand a Vedic communion with nature. ShaivaYogis are famous for their sacred fires, withwhich they worship with Vedic Mantras,anointing their bodies with its ashes. TheRudram, the most famous chant to Shiva,which is found in the Yajur-Veda, makes

Review Article International Ayurvedic Medical Journal ISSN:2320 5091

ABSTRACTTantra Yoga teaches us to identify the various factors that influence our thoughts and

feelings and to transcend the obstacles to our evolution arising from ignorance, intolerance, at-tachment to our animal nature, and selfishness. By refining our thoughts and feelings by meansof these Tantra Yoga practices, we learn to create peace, harmony, and order within ourselves.Tantra Yoga thus promotes a one-pointedness and centeredness that help us to free the con-sciousness from limitations. Tantra Yoga offers practical tools for reprogramming the mind andour desires. By means of physical and ritual cleaning, breathing exercises (pranayama), contem-plation, visualization (of yantras and deities), repetition of a mantra (mantra japa), Tantra Yogahelps to unfold our divine nature. In Kundalini Yoga or Laya Yoga, a large set of techniques isused to concentrate all life force in the Sushumna Nadi and raise the coiled Kundalini energythrough all six Chakras towards the seventh Chakra. In this way, the divine mother Shakti, in theform of Kundalini, can find union with her beloved, the supreme Shiva, who resides in eternalbliss at the top of the skull. Thus one can move beyond the elements and achieve the non-dualconsciousness that brings liberation from the ever-changing world of illusion.Keywords: Agni,Dosha,Srotas,Grahini, IBS

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Shiva’s identity with the Vedic sacrificevery clear.Tantra Yoga: Tantra Yoga is a holistic ap-proach to the study of the universal from thepoint of view of the individual: the study ofthe macrocosm through the study of the mi-crocosm. Tantra Yoga draws on all the sci-ences - astronomy, astrology, numerology,physiognomy, physics, chemistry, alchemy,Ayurveda (the traditional medicine of India),psychology, mathematics, geometry, and soon - to provide a practical means of realizingthe highest ideals of philosophy in daily life.Instead of separating and categorizing thedifferent areas of human knowledge, TantraYoga draws them together. Tantra Yogastudies the tree of life itself instead of limit-ing itself to any single branch of the tree.This tree is a microcosm, a great organiza-tion of diverse elements linked together by aunifying law (dharma) that is inherent intheir very nature. Tantra Yoga seeks to un-derstand this law.Aims of Tantra Yoga: The aim of TantraYoga is to expand awareness in all states ofconsciousness, whether waking state, dreamstate or sleep state. To accomplish this weneed a kind of "deprogramming" and "re-programming" of our human computer. Ourbirth in a particular place and time gives usour primary programming, influenced byheredity and environment. If we are contentwith the results and live our lives withouttoo many problems, then we will see noneed for change. But when we experiencegreat difficulties in life or begin to seeksomething beyond our limited "program"then we need a way to alter it. Tantra Yogaprovides the methodology and the tools forthis work. Tantra Yoga teaches us to identifythe various factors that influence ourthoughts and feelings and to transcend the

obstacles to our evolution arising from igno-rance, intolerance, attachment to our animalnature, and selfishness. By refining ourthoughts and feelings by means of theseTantra Yoga practices, we learn to createpeace, harmony, and order within ourselves.Tantra Yoga thus promotes a one-pointedness and centeredness that help us tofree the consciousness from limita-tions.Tantra Yoga asserts that desires arenatural and that as long as we are embodied,we will have them. Our sense organs serveas windows through which desires enter.The constant presence of desire arouses ayearning and love for the desired object.Most desires center on the physical bodyand its comforts. People become slaves totheir instincts, which constitute the lowerpart of the personality and fall prey to agita-tion, loneliness, anxiety, dissatisfaction, self-ishness and misery. Tantra Yoga offers prac-tical tools for reprogramming the mind andour desires. By means of physical and ritualcleaning, breathing exercises (pranayama),contemplation, visualization (of yantras anddeities), repetition of a mantra (mantra japa),Tantra Yoga helps to unfold our divine na-ture [3]THE CHAKRAS AND THE SPIRITUALHEART: Most Tantric Yoga approachesemphasize the 7 chakras, with the highestself-realization occurring with the openingof the crown Chakra or 1000 petal lotus ofthe head. However, the Yoga of knowledgeand many ancient teachings like Upanishadsand the Bhagavad Gita emphasizes the heartinstead, as in this Upanishad statement.

“As far as space extends, so far isthis space within the heart. Placed in it areboth Heaven and Earth, in it are both Fireand Wind (Agni and Vayu) both sun andmoon (Surya and Chandra), both lightning

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and the stars, whatever is here and whateveris not here, all of that is placed within theheart.”[4 The Yoga Sutras III.33 similarlyregards the origin of the mind or Chitta to bein the heart. “Through meditation on theheart, comes knowledge of the Chitta.”The spiritual heart is not the same as theheart Chakra, which is called Anahata inSanskrit, though it does have a close connec-tion with it. The spiritual heart is not simplya place on the spine or an energy center inthe subtle body. It is the core of awarenessthat is both the basis of the casual body andthe supreme self beyond all manifestation. Itcontains all the Chakras and yet is beyondthem. We can identify the spiritual heartwith the Sushumna or Spinal Nadi itself.Ascending the Sushumna is also a process ofopening the spiritual heart. The KundaliniShakti is not just a movement up the Su-shumna but an expansion of the spiritualheart. Sushumna in itself, an expansion ofthe spiritual heart. The Sushuman in itself isexperienced as space or the void. One neednot actually move out of the Sushumna intothe different Chakras but can remain in it,going directly to the crown Chakra and thespiritual heart. The movement of Kundalinifire up the spine is complemented by a de-scending flow of nectar, Amrit, Soma orgrace, while an expansion occurs at the levelof the heart as the enfoldment of a solarforce. The different ways how these forcesmove is important for particular Yoga prac-tices, even though ultimately, as part of thesame process of self- realization, they dis-solve into the one and their details are for-gotten.[5]BUDDHISM AND TANTRA: Buddhismhas its own tradition of Tantra which hasbeen preserved mainly in Tibet, but can befound to some extent in all the lands where

Mahayana Buddhism (great vehicle) hasprevailed, including China and Japan. Tan-tric Buddhism has much in common withHinduism as a whole. In fact, it appears tohave more in common with Hinduism than itdoes with the Theravada Buddhist traditionsof south East Asia. Tantric Buddhism ischaracterized by ritual worship, devotion toforms of the Gods and Goddesses, MantraYoga, and an emphasis on Yoga techniques,which are seldom found in the southernBuddhism of Sri lanka, Burma and Thailand,but which are fundamental to Hinduism.Ayurvedic medicine and Vedic astrology arepart of the Buddhist tradition, particularlythe Tibetan.[6]Every one of the centers thatare called Chakras corresponds to an area ofthe body, certain behavioral characteristicsand a stage of spiritual growth. Chakras rep-resent specific psychophysical energies thatare activated one by one through the breathalong with the flow of the elementsthroughout daily life. Aroused by the prac-tices of Tantra Yoga, the dormant spiritualKundalini energy can be made to leave thefirst Chakra and pierce the Chakras above,causing various spiritual experiences to oc-cur. Each of the seven Chakras represents adefinite set of desires that correspond to aparticular element (up to the fifth Chakra).While desires should not be cultivated, theyshould be fulfilled if they are found to bereally present instead of artificial. Otherwiseone will be inevitably drawn back to them.The understanding of the seven Chakras of-fers a way to balance ones desires and lead amore happy and spiritual life along personaldestiny.In Kundalini Yoga or Laya Yoga, alarge set of techniques is used to concentrateall life force in the Sushumna Nadi and raisethe coiled Kundalini energy through all sixChakras towards the seventh Chakra. In this

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way, the divine mother Shakti, in the formof Kundalini, can find union with her be-loved, the supreme Shiva, who resides ineternal bliss at the top of the skull. Thus onecan move beyond the elements and achievethe non-dual consciousness that brings liber-ation from the ever-changing world of illu-sion (Maya). [7]PIERCING OF KUNDALINI OR SER-PENT POWER: According to Yoga sci-ence, Kundalini (Serpent Power) is lying ina dormant condition in the first MuladharaChakra which is situated in the base of thespinal column at the lower end of the Spinalcord (Sushumna).If this Latent BioenergyKundalini is activated by Yogic practices; itleaves Muladhara and pierces upwards to the2nd Swadhisthana Chakra. Kundalini furthertravels upwards through the spinal cord (su-shumna) by piercing the remaining 4 Chak-ras one by one and ultimately enters the lastSahasrara Chakra. [8]CONCLUSION

Tantric practices are timed according tothe rules of Hindu astrology symbolismbased on Hindu astrology occurs in manyTantric teachings, Tantric methods- includ-ing Rituals, Mantars and Gems- are alsoused for balancing planetary influences aspart of astrology, Hindu astrology includespalmistry and other forms of divination,many of which came to Europe along withthe Gypsies, who originated in India. Theseare also part of Tantric science which seeksto unlock the underlying laws of life Tantraaims at a personal relationship between oneselves & cosmic reality which is to directlyexperience truth in our daily lives. Tantrateaches that consciousness is the sole reality

in the universe. Hence all things can be ap-proached and communed with as if theywere conscious, because in truth they are.As part of consciousness each thing in theuniverse, including ideas, can be communedwith and spoken to as if to another person.Thus we should address all aspects of life-including not only plants and animals butinanimate nature and even our own emo-tions- as forms of the Gods and Goddessesor as divine powers and presences. Ultimate-ly we must discover that all aspects of theuniverse are parts of our own nature- whichis not merely human, but the nature of trans-cendent awareness. The Tantra is the teach-ing, which represents the reality we areseeking to realize. [9]

REFERENCES1. Inner Tantric oga, Working with the

Universal Shakti-secrets of man-tras,deities and meditation, By- DavidFrawley

2. www.yogajournel.com3. www.santansociety.org4. Chandogya Upanishad VIII.35. Tantric Yoga & the Wisdom Goddesses,

By- Dr. David Frawley6. Inner Tantric Yoga, Working with the

Universal Shakti-secrets of Mantras, dei-ties and meditation, By- David Frawley

7. www.santansociety.org8. Kundalini Yoga, A Brief Study of Sir

John Woodroff’s “The Serpent Power”,By- M.P. Pandit

9. Tantric Yoga & the Wisdom Goddesses,By- Dr. David Frawley .

CORRESPONDING AUTHORDr. Mini K VEmail: [email protected]