Tantrik Yoga Swarup Evam Mimansa - Book Summary

Here's a comprehensive summary of the provided Jain text, "Tantrik Yoga Swarup evam Mimansa" by Rudradev Tripathi, focusing on the key concepts discussed:

The text explores the nature and analysis of "Tantric Yoga," delving into the meanings of "Tantra" and "Yoga" and how they converge within this practice.

1. The Meaning of Tantra:

The word "Tantra" has multiple meanings accepted by scholars, including: doctrine, administrative management, conduct, rules, branches of the Vedas, scriptures that prescribe the worship of deities like Shiva-Shakti, Agamas, rituals, methods, and supplementary measures for various purposes.
Etymologically, "Tantra" is derived from roots like "tanu" (to expand), "tan" (to stretch), and "tan-trai" (to expand and protect). This implies that Tantra expands and protects people from fear.
The core idea is that Tantra provides detailed knowledge of all rituals and their application, leading to protection and preservation.

2. Types of Tantra and Yoga:

Tantra, in the context of worshiping a chosen deity, is the prescribed method for all rituals to be performed by practitioners. This leads to two types of Tantra:
- Jnana (Knowledge): Primarily theoretical understanding.
- Vijnana (Science/Application): Practical application and methodology.
The term "Yoga" also encompasses various meanings. However, the text emphasizes Patanjali's definition: "Yogash chittavritti nirodhah" (Yoga is the cessation of the modifications of the mind). Thus, Yoga is understood as the cessation of mental fluctuations and the means to achieve it.
Yoga involves practices like union, meditation, concentration, and various techniques. The text mentions different forms of Yoga such as Rajayoga, Hathayoga, Mantrayoga, and Layayoga, as well as Karmayoga, Bhaktiyoga, and Jnanayoga.
From a grammatical perspective, the root "Yuj" means "to join" or "to attain concentration/stability of mind." Yoga aims at uniting the soul with liberation through practices that promote spiritual feeling, equanimity, destruction of mental afflictions, and control of mind, speech, and actions.
Jain and Buddhist traditions also refer to specific practices as Yoga, using their own terminologies that reflect their respective doctrines.

3. The Integration of Knowledge and Action in Yoga:

Yoga tradition emphasizes a strong coordination between knowledge and action. When practiced externally, this combination leads to excellent health, inner joy, physical strength, disease eradication, and tolerance for dualities, which are essential for internal practice.
When practiced internally, Yoga involves both knowledge and actions, including the awakening of the eight limbs of Yoga and their various sub-components.
Through these practices, the practitioner not only progresses towards absorption by understanding the functioning of the body's subtle centers, major nerve systems, and their interconnectedness through Yoga, but also achieves mastery with seed mantras, name mantras, and chosen mantras.

4. Knowledge of the Organs and Sub-Organs of Tantric Yoga:

A superficial understanding of the body's physical structure is insufficient for spiritual practice. A profound understanding of the body's internal components is crucial.
The text highlights the importance of comprehending various aspects of the body for Tantric Yoga, including:
- Nine bodies: Located in the brain, eyes, ears, hands, and feet.
- Nerve network: Referred to by names of Shakti, with knowledge of their seed mantras and name mantras.
- Chakras: The six main chakras (Muladhara, Swadhisthana, Manipura, Anahata, Vishuddha, Ajna) and Sahasrara.
- Location, color, and function of vital energies (Vayu) and nerve centers.
- Goddesses presiding over the chakras.
- The process of chakra formation through nerves.
- The location of sixteen major nerves.
- The movement and grouping of nerves.
- The process of piercing through the energy knots (Granthi bhedana).
- The specific chanting and its results in different chakras.
The text suggests that the body's entire nerve network can be awakened through Tantric Yoga to perform desired actions.
The text posits that Tantric Yoga is the path to achieving Yogic siddhis (supernatural powers) more easily and enduringly than traditional Yoga.

5. Tantric Yoga and Chakra Science:

While Yoga texts describe the six primary chakras, Tantric practitioners have explored further. They identify additional subtle centers below Muladhara, such as Akula Sahasrara and Vishuvat Chakra.
Some chakras like Swadhisthana, Manipura, Anahata, and Vishuddha are described as being downward-facing. Tantras also mention contemplating four chakras associated with fire, air, Ishana, and Nairutya, formed by the combination of directions.
A "Swastika Chakra" is mentioned in the Dakshinamurti tradition of Sri Vidya, located between Manipura and Anahata, behind the sternum. It is white, has eight petals inscribed with specific letters, and is associated with the contemplation of Harihara.
The text also describes the "Lalana Chakra" (sixty-four petals) in the palate, the "Lambika Chakra" between Vishuddha and Ajna, and the "Guruchakra" (hundred petals) in the Brahmarandhra. Other chakras like Soma, Manasa, and Lallata are also mentioned.
The "Kali Kalpa" describes a system of "Dvadasa Chakra" (twelve chakras). The "Kalpa" also mentions "Manaschakra" and "Bindu" through "Mahabindu" as components of the subtle mental realm.
The "Yati Danda Ishwarya Vidhana" describes a chakra system extending up to 108.

6. Tantric Yoga and Siddhis:

While Patanjali warned against the distractions of Siddhis in Yoga, this text suggests that when obtained through Tantric practices, they are beneficial.
Two types of Siddhis are identified:
- Akulpita Siddhi (Unfabricated Siddhi): Obtained through mantra chanting, Yoga, Dharana, Dhyana, Nyasa, and worship. These are long-lasting, beneficial, and aid in reaching the ultimate state (Brahmapada).
- Kalpita Siddhi (Fabricated Siddhi): Obtained through practices involving elixirs and other techniques. These are temporary and offer fleeting pleasure.
The text argues that Tantric Yoga is essential for uncovering spiritual and spiritual-practice-related secrets, which cannot be achieved solely through conventional Yoga.

7. Chanting, Mantras, and Tantra in Yoga:

Mantras and their chanting hold a special place in Tantric Yoga. The text emphasizes the importance of not just remembering mantra syllables but also understanding their quantity, duration, color, placement in the body's chakras, their origin (throat, palate, etc.), internal and external efforts, and the feeling of individual and collective aspects.
The contemplation of "Puta," "Dhama," "Anvaya," "Linga," and "Matrika" is also considered essential.
The text describes the process of mantra chanting as involving contemplation of the creation, sustenance, and dissolution aspects of mantra syllables, their presiding deities, and the nature of each syllable. This is done in conjunction with visualizing five states, six voids, seven "Vishuva," and nine chakras.
This form of chanting is termed "Japayoga" or "Mantrayoga," adding a layer of mystery to the process. Siddhis are said to be very close at this stage.
The specialty of Mantrayoga lies in awakening the body's chakras through Yogic practices and the chanting of mantras specific to each chakra. Seed mantras are primarily used. The text also notes the importance of considering the desired outcome and the specific "gramnaya" (lineage/tradition) and chakra location.
The text explains the formation of "Pindakshara" and "Kutakshara" mantras by combining basic mantras and their worship through Yantra. Understanding the origin of elemental seeds is crucial for deriving these mantras.
The text provides examples of how elemental seeds like 'la' (earth) are used and how adding the nasal sound ('anuswara') makes them meaningful. It also discusses the significance of vowel seeds like 'ee' and 'oo'.
The formation of Kutakshara mantras involves the initial syllable of the deity's name, followed by 'ma' (representing meaning), the un-manifested forms of earth and other elements, and finally 'Om' (representing Akash Tattva).
The seed letters of the presiding deities of the chakras are derived similarly. The primary seed letters for the six chakras are 'da', 'ra', 'la', 'ka', 'sa', 'ha'.
The text concludes by stating that the principle of seed mantras is highly mechanical. The pronunciation of any letter, regardless of its form (Vaishakhari, Madhyama, Pashyanti) or method of recitation (audible, whispered, mental), creates a specific vibration that affects the corresponding petal of the conceptual chakra associated with that nerve, leading to the visualization of that letter. Understanding which letters are associated with which chakra petals is essential, and this knowledge is found within the domain of Tantric Yoga, necessitating its meticulous study.

In essence, the text positions Tantric Yoga as a profound and integrated practice that utilizes the knowledge of the body's subtle anatomy (chakras, nerves) and the power of mantras to achieve spiritual realization and various attainments more effectively and directly than conventional Yoga.