Uncategorized
P.R. Sarkar’s contribution to Tantra
The word Tantra means liberation from crudeness or dullness. Tantra as an integrated way of life developed ten to twelve thousand years ago in India. About 7000 years ago Lord Shiva, who was born in a Dravidian-Mongolian family, laid the foundation of classical Tantra. Five thousand years later it was divided into Shakta, Vaesnava, Shaeva, Ganapatya, and Saura Tantra. Later, when Jainism and Buddhism flourished in India, we also find Buddhist Tantra and Jaina Tantra. By this time the Tantric system had synthesized with the Vedic system, and Tantra lost its original form.
P.R. Sarkar, known as Shrii Shrii Anandamurtijii and also as Sarkar to his disciples, revived Tantra and simultaneously changed certain traditional forms and notions. He also interpreted Tantric symbols and symbolic terms in their real sense.
The differences between classical Tantra (today known as Hindu Tantra), Buddhist Tantra and Vaesnav Tantra are very few except for those names and symbols.
Tantra is divided into two branches – Kapalika and Yoga Marga. The Kapalika system is an esoteric process to be done in a secluded place like a graveyard or forest. This is subdivided into three further branches – Pasvachara, Viirachara and Diivyachara. Sarkar introduced Viirachara and some aspects of Diivyachara. Yoga Marga is a simpler form and is divided into several branches – Hatha Yoga, Raja Yoga and Rajadhiiraj Yoga.
Sarkar was critical of both Hatha Yoga and Raja Yoga as introduced by Patanjali. He made a critical analysis of yoga philosophy in his book, Namami Krsna Sundaram, and called his system Rajadhiiraj Yoga. In Ananda Marga it is known also as Sadharan Yoga, Sahaj Yoga and Vishesa Yoga. Sarkar also revived the Avadhuta system, which is different from its traditional connotations. Avadhutas are those who renounce family and adopt the life of a monk or nun. Traditionally they were not supposed to remain in normal society. But Sarkar changed the tradition and asked them to remain in society. He defined Avadhuta as follows:
Svashane va’ grhe, hiranye va’ trine tawuje va’ ripu, huta’she va’ jale Svakiye va’ pare samatvena Buddhya viraje avadhutam dvitiya mahesa.
Either in the cremation ground or at home, Either in a bed of gold or grass, Either with friends or enemies, Either in fire or in water, Either amidst relatives or with unrelated persons – Who can remain unaffected. S/he is avadhuta, second embodiment of Shiva.
Sarkar’s main mission as a Tantric Guru was to bring change in the world’s collective psychology. As a first step, he introduced a systematic process of meditation and a specific way of life, known as Ananda Marga. He also introduced a system of collective meditation once a week known as Dharmacakra. This system is similar to that introduced by Buddha. Buddha said that the Dharmacakra (wheel of Dharma) must not stop. It must move on. Apart from its spiritual significance, Dharmacakra creates a sense of unity and collective spirit. Besides Buddhism this system of weekly gathering is also followed by Christianity and Islam.
Sarkar also introduced Ananda Marga philosophy, which is the synthesis of the above three. Buddha preached a philosophy of negation towards the relative world and created ideal monks and nuns. But he was not so much concerned with the creation of ideal householders. Islam on the other hand stressed the need for ideal householders but did not introduce the concept of monkhood. Sarkar, in turn, stressed the need for both and introduced proper social codes for both. Christianity has a similar tradition.
We find Krsna’s concept of action adopted by both Buddhist and Christian monks. Sarkar also stressed a similar doctrine of action, with a spirit of service, for all spiritualists.
In the Vedic system women were neither entitled to get Ista Mantra nor allowed to become acharyas (spiritual teachers). Catholicism and Islam also refused to recognize women priests. Sarkar revived the Tantric tradition and introduced Ista Mantra for all and created women acharyas.
Sarkar’s system is a reflection of Tantric spirituality and fighting spirit, the doctrine of action of Krsna, the intuitional science of the Vedas, the humanistic essence of Buddhism, the missionary spirit of Christianity, the devotion of the Vaesnava, the social unity of Islam, the spirit of harmony of Taoism, the scientific aptitude of the ancient Greeks and the socio-economic awareness of socialist thinkers of Europe.
Sarkar’s concept of Neo-Humanism is a spiritually aware collective psychology, in which the entire living world should be viewed in harmony with the spirit of unity in diversity.
By Vinay (Steve Gunther)