There is a shloka in the Vedas that begins, Uttis’t’hata ja’grata pra’pya bara’nnibodhata – that is, “Arise, awake. Seek a competent teacher and start moving along the path of spirituality.” This is similar to the spirit of Tantra. But the Veda further says,
Ks’urasya dha’ra’ nishita’ duratyaya’.
Durgam’ pathastat kavayo vadanti.
That is, “The path is as sharp as a razor’s edge, so move along it carefully.”
Here Tantra begins to differ from Veda. The process of Tantra progressively develops the qualities latent in human beings and at the same time eliminates the defects. In Tantra, therefore, there is no question of the path being as sharp as a razor’s edge. Because of this spirit, a practitioner of Tantra becomes elevated and attains mastery over a hostile environment. Tantra does not accept the teachings of the Vedas that human beings should move internally, and carefully avoid any association with their environment. Rather, Tantra suggests that spiritual aspirants should rid their minds of fear from the very beginning. The Vedas maintain, however, that fear will be automatically removed from the mind some day in the process of sa’dhana’; but who knows when that auspicious moment will come? It is not desirable to wait indefinitely for that. Moreover, while moving in this way, something unexpected might happen which might be detrimental to individual and collective growth.
So Tantra advises, “Jump into your environment without the least hesitation. Don’t be afraid. Fear will leave you step by step. Tomorrow you will not be as fearful as you are today, the day after you will be even less fearful, and ten days from now you’ll notice that you are completely fearless.” The process of Tantra sa’dhana’ is formulated along these lines. The very first night that a Tantric goes to the burial ground he is stricken with fear; there is horripilation all over the body. But when he returns home after finishing sa’dhana’, the mind is much lighter than before. When he goes out for sa’dhana’ the next night, he is much less fearful. And thus the Tantric steadily and slowly overcomes fear. This is the applied process of Tantra which will help the practitioner overcome all mental propensities. In Tantra, there is a nice blending between the internal sa’dhana’, an ongoing psychic process, and physico-psychic sa’dhana’. In the Vedas, however, physico-psychic sa’dhana’ is totally absent – only psychic sa’dhana’ is practised, which may lead to trouble.
Tantra is of the opinion that the Vedas cannot fulfil the hopes of beginners on the spiritual path – the hopes of making some discernible spiritual progress at the outset. In fact there is often retardation. That is why the Vedic system of sa’dhana’ has been almost totally rejected by society. Even in the past it was not widely popular, and today it is practised by only a few people. And the little Vedic sa’dhana’ which is practised today is merely a few prayers to Parama Purus’a. For example, they pray, “O Lord, show me the way. Please help me get Tantric initiation.”
So Vedic initiation today is just the first step towards Tantric initiation. The sa’dhaka says, “O Lord, I want to follow the path of spirituality and wish to practise the Tantric process of sa’dhana’. Please give me the opportunity to learn it.”
Sarve ca pashavah santi talavad bhu’tale nara’h:
Tes’a’m’ jina’napraka’sha’ya viirabha’vah praka’shitah;
Viirabha’vam’ sada’ pra’pya kramena devata’ bhavet.
–Rudraya’mala Tantra
“At the first stage all human beings are as good as animals.” Unable to find the light of knowledge, they fail to understand what is to be done and what is not to be done. When one is unaware of the dos and don’ts of life, one is no better than an animal. One will have to rise higher step by step.
“When one masters the first stage of Tantra sa’dhana’, and acquires some knowledge and intellect and learns about the dos and don’ts of life, one is no longer like an animal but is a veritable hero.” In Tantra that system of sa’dhana’ is called viira’ca’ra. Viirabha’vam’ sada’ pra’pya kramena devata’ bha’vet – “while doing sa’dhana’ in viirabha’va [the ideation of viira’ca’ra], the sa’dhaka merges in that viirabha’va.”
And just as one who fights against the fear instinct is called a viira’ca’rii, one who has overcome fear, who has gone beyond fear, is called a divya’ca’rii. And the divya’ca’rii
who successfully defeats the ripus and the pa’shas* and, rising above petty selfishness, identifies himself or herself with the collective interest, becomes one with Parama Purus’a. This gradual movement towards the supreme goal is the path of Tantra. It is a safe path where there is no scope for fear. And the naturalness of human life is not impaired under any circumstances.
The Tantric sa’dhana’ introduced by Sada’shiva was the first sa’dhana’ to be given in this world. Tantra sa’dhana’ is the only sa’dhana’. Without sa’dhana’ there is no Tantra and without Tantra there is no sa’dhana’.
Tantra has yet another speciality. According to the Vedas, practical life is guided by theory. But the efficacy of a theory should first be tested in the practical sphere. Movement on the basis of an untested theory may or may not be fruitful. The theory of Tantra has been evolved on the basis of practical experience on the path. And as the theory is formulated on the basis of efficacy in the field of application, it always leads to success. It is infallible in applied life.