Tantronu Taran

This document is the third installment in a series called "Jain Shikshavali," specifically the tenth chapter, titled "Tantronu Taran" (The Essence of Tantra). Authored by Pandit Shri Dhirajlal Tokarshi Shah and published by Jain Sahitya Prakashan Mandir in Mumbai, it was first published in 1961. The book aims to provide clarity and correct misconceptions surrounding the concept of Tantra.

Key points covered in the text:

• Introduction (Prastavika): The author states that Tantra is a highly useful subject but is currently misunderstood and neglected. This essay is written to address this issue and provide a true understanding of Tantra. It mentions that the previous two parts of the series dealt with Mantras and Yantras, respectively, and readers should refer to them for a complete understanding.
• Definition of Tantra (Tantra kene kahvay?): The text explains that "Tantra" has multiple meanings, including the main part of an object, a loom, the main point of a discussion, a process, a system, a principle, a rule, a scripture, or any scientific work. In this context, "Tantra" refers to a "scientific work" that clarifies the essence of religious scriptures or complements the science of mantras. A definition from the Shaakta scripture Kamika Tantra is quoted, stating that Tantra is that which elaborates on extensive meanings, is combined with principles and mantras, and provides protection. This definition is considered universal, applicable to Hindu, Buddhist, and Jain Tantra.
  • Jain Context: The text uses the example of the Jain Namaskar Sutra to illustrate how a general scriptural statement requires further explanation. Questions about the proper way to perform Namaskar, its method, timing, frequency, and associated conduct arise. These are answered through commentaries like Nirukti, Bhashya, Churni, and Tika, but the deeper essence and mantra principles are found in specific Tantric texts, often called "Kalpa" in Jain literature. Thus, Tantra is presented as a supplementary scripture that illuminates religious principles and complements mantra science.
  • Other Subjects in Tantra: The text addresses the presence of subjects like the properties of plants, alchemy, and creation of miraculous objects within Tantra. It clarifies that these are considered extensions of mantra science, often linked to mantra Siddhi.
  • Shaakta Definition of Agama: A definition of "Agama" from the Shaakta scripture Varahi Tantra is presented, outlining seven characteristics: creation and dissolution, worship of deities, their practice, purashcharana (repeated recitation), the six types of rituals (pacification, attraction, stambhana, vidveshana, uccatana, marana), and four types of meditation.
  • Agama in Jain and Shaakta Traditions: The text distinguishes between Jain Agamas (teachings of Jineshwara Deva) and Shaakta Agamas (teachings of Shiva). It highlights that while Jain Tantra (Kalpa texts) adheres to the established principles of Jain Agamas, Shaakta Tantra arose as a rebellion against Vedic rituals and describes principles from its own perspective.
  • Tantra in Kali Yuga: The text quotes from scriptures emphasizing the necessity of Tantra in the Kali Yuga (the current age) for achieving desired results, stating that Vedic mantras have lost their efficacy, while Tantric mantras are potent and provide quick results.
• Significance of Tantra Shastra (Tantrashastra ni mahatta): The text highlights the importance of Tantra by quoting a verse stating that other scriptures are mere intellectual amusement, but medical, astrological, and Tantra sciences offer tangible proof at every step. It asserts that Tantra once held significant sway in India due to the extraordinary feats it enabled.
  • Historical Examples: Several historical examples are provided to illustrate the power of Tantra. These include its use to quell epidemics, cure incurable diseases (like the king's headache cured by Shri Padalipta Suri), and even to counter unjust rulers. A story of Upadhyay Mahendra Muni using his Tantric knowledge to subdue arrogant Brahmins is recounted to demonstrate the protective power of Tantra for the Jain faith. The text also mentions the miraculous creation of horses by Shri Siddhasena Divakara for a king engaged in battle. Furthermore, it highlights Tantra's role in protecting people from supernatural entities like ghosts and demons.
  • Misconceptions and Decline: The text attributes the decline in the reputation of Tantra to its misuse by selfish and greedy individuals, leading to widespread disbelief. It also criticizes the impact of British colonial education, which instilled a sense of inferiority about Indian traditions, leading educated Indians to dismiss Tantra as mere superstition. The author urges serious seekers to study Tantra scriptures directly and extract the valuable essence.
  • Global Interest: The author notes that foreign scholars are actively collecting and studying Indian Tantric texts for their scientific and practical applications, while India neglects them.
  • Swami Madhavananda's Initiative: An anecdote about Swami Madhavananda, a Tantric renunciate, collecting and planning to publish all Indian Tantric texts for a considerable sum, underscores the perceived value and lost heritage. The Swami's appreciation for Jain Tantra and the author's sharing of Jain Tantric texts with him is also mentioned.
• Dispelling Misconceptions (Bhram Nivaran):
  • Tantra in Religion: The text refutes the argument that Tantra has no place in religion due to its perceived ability to mislead. It questions why scriptures and acharyas would engage with Tantra if it were inherently bad.
  • Historical Presence in Jainism: The text asserts that Tantra was not an later addition but an integral part of Jain scriptures from the beginning. It refers to the lost twelfth Anga, Drishtivada, and its contents, which included Vidya Prāvad, a collection of Vidya and Mantra (Tantra). Texts like Siddhaprābhṛta and Nispraṇīta are also identified as Tantric in nature.
  • Jaina Acharyas and Tantra: It is stated that Jaina acharyas were knowledgeable in Vidya and Mantras, and were counted among the eight great influencers. They studied, mastered, and utilized Tantra for the protection of the faith and to aid the virtuous.
  • Tantra's Role in Moksha Marg (Path to Liberation): The text argues that Mantra, Yantra, and Tantra support the three pillars of Jainism: Samyak Darshan (right faith), Samyak Gyan (right knowledge), and Samyak Charitra (right conduct). Namaskar is a mantra, Siddhachakra is a yantra, and Snanapuja is a form of Tantra. The contemplation of mantra meaning leads to right knowledge, meditating on the object of yantra worship enhances knowledge, and immersion in Tantric rituals also fosters knowledge. This also supports right conduct, as Tantric practices cultivate pure emotions.
  • Worldly vs. Spiritual Goals: The objection that Tantra focuses on worldly pleasures is addressed by explaining that presenting worldly benefits is a way to attract those who are averse to religion. By first catering to their interests, they can gradually develop an interest in spiritual matters. The story of Kamal Sheth's son is used as an example of this approach.
  • Story of Kamal Sheth's Son: This lengthy anecdote illustrates how different acharyas approached a young man, Kamal, who was intelligent but irreligious. The first two acharyas failed because they focused on abstract religious principles, which Kamal did not understand. The third acharya, by demonstrating his predictive abilities through palmistry and then posing riddles that required intellectual engagement (like the "one from one" riddle, illustrating the value of 1 with 0), gradually drew Kamal's interest. This eventually led Kamal to understand the deeper meaning of life and embrace Dharma.
  • Shri Chaitanya Mahaprabhu's Hari Nam Prachar: This section describes how Shri Chaitanya Mahaprabhu, after his disciple Haridas failed to widely propagate the chanting of Hari's name, personally engaged the public. He allowed people to continue enjoying worldly pleasures while also chanting Hari's name. He explained to Haridas that this approach was necessary because ordinary people are engrossed in worldly desires, and a gradual approach is needed to attract them towards spiritual devotion.
  • Mantra-Tantra in Buddhism: The text discusses the presence of Mantra and Tantra in Buddhism, particularly in the Mahayana and Vajrayana schools. It states that Gautam Buddha himself taught these to those who were not seeking Nirvana but worldly pleasures. The evolution of Mahayana from a more austere Hīnayāna, with the incorporation of Tantric practices, deities, and symbolic representations, is explained. The introduction of Tantra by Asanga is also mentioned.
• Tantra and Philosophy (Tantra nu tattvajnana): The text delves into the philosophical aspects of Tantra, quoting texts that emphasize the uniqueness of human birth for attaining knowledge of reality and the importance of the body for spiritual pursuit. It highlights that ultimate truth is revealed to those with a pure heart, peaceful nature, devotion, and adherence to guru's teachings.
• Tantra Shastra and Mantra Science (Tantrashastra ane Mantravigyan): This section details the intricate knowledge of mantras within Tantra.
  • Definition of Mantra: A mantra is defined as that which leads from ignorance to worldly knowledge and provides protection from worldly bondage.
  • Mantra Initiation (Diksha): The text stresses the importance of receiving mantra initiation from a qualified guru, stating that uninitiated repetitions are fruitless. It outlines the qualities of a suitable disciple (peaceful, humble, pure-hearted, faithful, capable, cultured, wise) and those who are unfit (sinful, cruel, deceitful, miserly, destitute, lacking discipline, hostile to mantras). It also describes the qualifications of a guru (pure, self-controlled, knowledgeable in all Agamas and scriptures, benevolent, devoted to worship, seeking the yoga path, and having a connection with the deity).
  • Comparison with Modern Education: The strict requirements for mantra initiation are compared to the admission processes in modern educational institutions, emphasizing the principle of imparting knowledge only to the deserving.
  • Importance of Guru and Practice: The text laments the modern tendency to seek results without proper guidance or qualification, leading to disappointment and dismissal of the efficacy of mantras. It also notes that even with sincere effort, a lack of proper Tantric methods, as outlined in scriptures, prevents full realization.
  • Mantra Chaitanya (Consciousness of Mantra): The concept of "Chaitanya" (consciousness or life force) within a mantra is explained as crucial for its efficacy. This involves mental concentration, understanding the mantra's meaning and intention, and the visualization of the deity. The text mentions the role of the six chakras in the body and Kundalini energy in awakening mantra consciousness.
  • Unity of Mind, Shiva, Shakti, and Vayu: A key principle of Tantra is highlighted: achieving spiritual success requires the unified effort of mind, Shiva (the divine essence), Shakti (power), and Vayu (life force).
  • Methods of Sadhana: The text discusses various aspects of mantra recitation, including the use of malas, specific directions, purity, and various purification rituals. It also enumerates thirteen types of mantra japa and other practices like purification of the body, nyasas (placement of mantras), protective rituals, mandalas, mudras, and worship.
  • The Concept of "Becoming the Deity": A central Tantric principle is presented: "To worship the deity, one must become the deity." This is explained as the process of immersing the mind in the deity's remembrance, japa, and meditation to such an extent that the mind becomes one with the divine. True worship, it is argued, can only happen when one achieves this state of divinity.
• Prohibition of Panchamakar Sadhana (Nishedh): The text explicitly prohibits the "Panchamakar" (five M's: madya - wine, mansa - meat, matsya - fish, mudra - parched grain/gestures, maithuna - sexual intercourse) in Jain Tantra. It cites scriptures that refute the efficacy of these practices for spiritual attainment and points out that those who follow them literally are misguided. The strict adherence to Brahmacharya in Jain Tantra, as evident from its initiation teachings, is emphasized as a stark contrast to these practices.
• Jain Tantric Deities (Jain Tantra na Devi-Devatao): The text mentions that ancient Jain mantra sadhakas worshipped goddesses like Shri, Hri, Dhriti, Kirti, Buddhi, and Lakshmi. It also notes the worship of Tirthankara mothers. Primarily, Jain Tantra sadhakas focus on the sixteen Vidyadevis and the Yakshas and Yakshinis associated with the Tirthankaras (Shasanadevas and Shasanadevis).
  • List of Sixteen Vidyadevis: The names of the sixteen Vidyadevis are provided.
  • Yakshas and Yakshinis of the 24 Tirthankaras: A comprehensive list of the Yaksha and Yakshini associated with each of the 24 Tirthankaras is given, along with their vehicles, complexions, and number of arms, referencing texts like Nirvanakalika. The special worship of Chakreshwari, Jwalamalini, Kushmandika (Ambika), and Padmavati is highlighted.
  • Other Deities: The worship of other deities like Mruta Devata, Saraswati, and certain Vantaras, as well as the worship of Shri Manibhadra and Ghantakarna, is mentioned. However, it is clarified that Ghantakarna is not considered a deity within Jain Tantra but is likely a Buddhist deity whose worship persists due to tradition.
• List of Tantric Texts Found in Jain Bhandars (Jin Bhandar ma maltatantrgranthoni yadi): A substantial list of Tantric texts found in Jain libraries is provided, covering various mantras, yantras, kalpas, and rituals related to Tirthankaras, Vidyadevis, and other deities. The list includes many works on Padmavati, Parshvanath, and various other vidyas and rituals. The author notes that this list also includes practices related to deities not traditionally accepted in Jainism, but their literature is found in Jain collections due to historical reasons.

In essence, "Tantronu Taran" is a scholarly work that aims to reintroduce and clarify the misunderstood concept of Tantra within the Jain tradition, emphasizing its historical significance, philosophical depth, and practical applications, while also addressing and refuting misconceptions and the misuse of these powerful practices.