18 - Discourses on Tantra Volume Two

Chapter 3

Tantra and Sádhaná (4)

Stages

The practice of Tantra can be divided into several stages. Everyone has his or her own individual saḿskáras, and there is no denying that at the initial stage human beings are normally animals (and have hence been called “rational animals”). A human being who lacks viveka [discrimination] is actually worse than an animal. Animals are undeveloped creatures, and thus certain behaviour on their part may be condoned. But humans are developed, so improper conduct by them cannot be condoned. The initial stage of sádhaná is meant for people of animal nature and is thus called pashvácára or pashubháva [pashu = “animal”].

When sádhakas advance in the process of sádhaná, guided by the instructions of the preceptor, they develop an ideation proper for human beings. At this stage they are called viira [heroic]. Just as animals are controlled through external pressure, in the stage of pashvácára sádhaná disciples must be controlled by the external application of pressure of circumstances. This will help establish them in viirabháva. But those who are more elevated than animals do not depend on external pressure for spiritual progress. Their progress is determined by both external pressure and internal urge.

Sarve ca pashavah santi talavad bhútale naráh; Teśáḿ jiṋána prakásháya viirabhávah prakáshitah; Viirabhávaḿ sadá prápya krameńa devatá bhavet.

–Rudrayámala Tantra

“Under ordinary circumstances all are animal-like in the initial stage. When spiritual thirst awakens in animal-like people they become viira, and when they are fully established in viirabháva they become devatás [gods].” The science of Tantra is based on this truth. Hence there is no contradiction between Tantra and science. People are found at all different stages, according to their ideation – animal-like, heroic, or god-like – as they ascend on the scale of evolution. A competent preceptor imparts lessons to his disciples after considering the degree of their spiritual and psychic elevation.

Vaedikaḿ Vaeśńavaḿ Shaevaḿ Dákśińaḿ páshavaḿ smrtam; Siddhánte Váme ca viire divyaḿtu Kaolamucyate.

–Vishvasára Tantra

“Vaedikácára, Vaeśńavácára, Shaevácára and Dakśińácára are the different stages of pashubháva. Vámácára and Siddhántácára are the stages of viirabháva, and Kulácára belongs to [divya]bháva.”

The first stage of pashvácára sádhaná is Vaedikácára. It has no deep principles, but is merely a set of ritualistic and showy observances and practices. So in the eye of a Tantric practitioner, Vaedikácára is the lowest grade of sádhaná.

It is also the lowest because it does not inspire the practitioner to transcend discrimination and differentiation. In the subtler stages of Tantra the artificial distinctions of caste, colour, and social status are not recognized. In this stage all aspirants merely identify themselves as Bhaerava or Bhaeravii. In the Ajiṋánabodhinii Tantra it has been said,

Varńáshramábhimánena shrutidásye bhavennarah; Varńáshramabihiinashca vartate shrutimúrdhani.(6)

Elsewhere in Tantra it has been said,

Ye kurbanti naráh múrdá divyacakre pramádatah; Kulabhedaḿ varńabhedaḿ te gacchantyadhamám gatim.

[Even those who practise Tantra sádhaná and meditate in the Bhaeravii cakra will, if they retain belief in caste differences, degrade themselves to a crude state.]

“Those who accept differences of lineage and caste degrade themselves, and are ultimately converted into foxes, dogs, pigs, worms, or even trees and stones.” No one can prevent their degradation. The practice of Tantra is the practice of self-expansion, not self-contraction. Those who are blindly guided by the teachings of the Vedas and believe in the artificial distinctions of caste and class, etc., or beat drums proclaiming the Aryan supremacy, follow the path of self-contraction. Their sádhaná is the sádhaná of ignorance and annihilation.