Tantra, mantra, yantra : the tantra psychology by Prof. S.K. Ramachandra Rao

By Prof. S.K. Ramachandra Rao

The writer has attempted to reconstruct the Tantrik procedure when it comes to yantra and mantra. He has emphasised the worth of Tantra for contemplative luck and for character reintegration.

The publication is an authoritative and explanatory. The illustrations are frequently exact and unique.

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Some contain the view-points of particular sages or schools (like Pippaladamata, Pinga/a-mata, Kaulesakoti-prabheda, Goraksha-maharthamanjari, Dattatreya-samhita, Pheru-tantra, Vaisampayana-samhita. Soma-sambhu-siddhanta, Gaudapada-Sakti-sutra and Vidyanandanibhandha). Some deal with magical rites (like Abhicara-kavaca, Yoni-tantra, Shat-karma-dipika and Sautramani-tantra), and some are simple worship manuals (like Lingarcana, Puja-sara, Krshnarcana-candrika, Kadi-mata, Kali-kalpa, Sri-cakra-krama and Syamasaparya-krama).

Inside this is another aitery, exceedingly fine like the thread of a spider's web, or as thin as the thousandth part of the hair; this is called 'the marvellous' (citrini). And this latter in its turn encloses the artery known as brahmanadi, the essential but highly abstract life-current. The cakras are composed of networks of arteries, arranged along the sushumna. 23 Each of these has a characteristic colour, a number of petals (when pictured as a lotus), an elemental association, a particular sense-organ, an organ of action, a variety of the vital current (prana), a seedsyllable, a symbol, a male deity and his consort, and a represen­ tative animal.

The union of ida and pingala at the lowest centre (where most of us mostly function) is described as the darkest phase of the moon (amavasya). , the susumna), the triple-streams are here 'freed' (muktatriveni), that is to say, they flow separately. But when the individual takes up the Tantrik career, or practises Yoga, the openings of ida and pingala at the 'root-basic' center are blocked, and the currents are forced to move along the central sushumna. The three streams are now commingled into a unitary flow ( yukta-triveni), which reaches its culmination in the center between the eye-brows.

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