Hindu Tantra Yoga

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Rajesh Kumar Shukla is the author of three books 'Kala Ka Swaran Mahurat' 'Concerning The Spiritual In Art' 'Ishavasyopnishad', and 'Contemporizing Buddha' a monograph on Arpana Caur's Art. Deeply interest in art, philosophy and culture he has extensively written on art and culture. He was columnist in Rashtriya Sahara Hindi news paper and edited some issues of art magazine 'Ka'. He has been awarded with Lalit Kala Akademi scholarship for art criticism. He is a modern artist with distinguished approach to abstract landscapes. He lives and works in Delhi.

Present book is an outline to Hindu Tantra philosophy and Sadhana. Purpose of this monograph is to reach out the masses therefore it has been written in a simple language and produced with some paintings and photographs so far it could be easily understood. Book is written for the benefit of those who are interested in Tantra Sadhana and philosophy. Book covers various aspects of Hindu Tantra Sadhana and philosophy, in a separate chapter 'Tantra and Sex' book casts light on meditation on sexual energy and emanation of Devatas which makes the book more interesting to the sakta sadhakas.

Introduction:

In the few pages of the monograph I myself could not found satisfaction in writing on Sakti and Sakti Sadhana for its aspects are vast and full of mysteries. While writing I found myself in a miserable positions because if the great sages of (Aryavrata) the mother India described Her as 'Neti Neti' then who am I who dares to describe who is Sakti? Whose realization is the end of everything "unembodiedness is called liberation, where the idea of the three periods of time does not exist and virtuous and vicious cease along with their effects (Sankar Brahma Sutra Bhasya)". Then who remains their to say any thing about her and by what means? She who is indescribable 'anirvachya', whose one feet is all this universe, She who is Bhuma, She who in liberation becomes internal, how could be described?. She in whom the entire world originates, ends, and exists about whom Upanishadic instruction is this that - 'tajjalaniti' sant upasit', how can be interpreted? From where speech together with the mind turns away unable to reach is She. No one knows Her, no one has ever known Her, only She knows Herself' saivatvam vetti parma tsya nanyosti vedita-Prapanchasara Tantra'. Goddess as Kundalini coiled in the muladhara is said to be Maheswar's Maya Sakti which can not be known as He is eternal and unknowable so as She. Therefore this book does not focus on 'knowing' aspect of Her nature rather throws light on 'how to realize Her; arouse Her in this very body that She could unite with Siva residing in Sahasrara Chakra. There is no question of knowing Her for the triad of knower-knowledge-and known is She Herself. In Devi Bhagawat Purana Brahma praised Her thus - "O Thou who art all things, how canst Thy greatness by hymned when Thou art the Sakti in everything, asat or sat which is everywhere in the world? Who can hymn Thee by whom even Bhagavan the creator, preserver, and destroyer of the world has been overcome through sleep? From Thee Visnu, Myself and Isana have derived our bodies who is therefore capable of making hymn to Thee who art origin of even Brahma and others? Devi of unspeakable power, Thy own vast powers to be praised: and do Thou charm these two indomitable Asuras Madhu and Kaitabha". Again in the same text Visnu says "Devi, I know not any form in which Thou appeareth, be it with attributes or attributeless. How then, can I know the innumerable aspects of Her of whose form even I am ignorant?".

The great Sakta of Bengal sage Ramakrishna Paramhansa too could not tell the secret of Mother Kali to his most beloved disciples though he tried his best to tell al that he had realized in his deep meditation. Only with welling eyes he could say "Alas! Mahamaya Herself is preventing me to do so as soon as I intended to say She forcefully closed my mouth 'visuddha chakra'. One can realize Her from afar, see Her from afar but can not know Her for She is the Knower. In scriptures it has been mentioned that seven realized sages i.e, Jamadajni, Bharadwaja, Kasyapa, Gotama, Viswamitra, Vasista, and Atri who are first in the tradition of Risis reside in the stars of Great Bear and still meditating (Ramakrishna too came from one of them as he confessed). Why they are still meditating? Even in Buddhism also we find that in Tushita heaven Buddhas are still meditating, why? After realization what is the need of meditation? They are still trying to unveil the various aspects of Her Maya. She who is said to be consciousness (self) of Siva, how one can dare to know? She who is Bhaga of Lord Sambhu which is secret than secret how one dare to see and possess? She is the body of Sambhu the most secret and sacred completely one with Him to be worshipped with great faith.

"Let us meditate on the body of Sambhu
the Great Mahavidya
In the form of Mahavidya Mantras,
Let us sing a hymn in Her great glory,
Let us do what is pleasing to Her,
Let us worship Her with all kind of things
Which is pleasing to Her,
Let us take shelter in Her holy feet
The granter of wisdom and joy." - Rajesh Kumar Shukla