Why Yoga, VedAnta and Tantra?

In the article Invitation to sAdhanA it was noted that all four types of Yoga--RAja Yoga, Bhakti Yoga, jnAna Yoga and Karma Yoga--are necessary for spiritual advancement. All four of these paths work together to support the sAdhaka on the internal journey to the Self. Each path forms a necessary pillar that supports the aspirant's practice of uncovering the true Self.

Each of these paths leads the sAdhaka to a specific goal. For instance, Bhakti Yoga leads to SaguNa Brahman, or Brahman with attributes. These are the personifications of God as any one of the vast array of different forms that are dear to devotees. Karma Yoga leads to any of the heavenly planes that are collectively known as Svarga, with Satyaloka (the abode of Brahma) being the highest of these planes. These states or planes are still within the compass of the mind and are different levels of the Manifest Reality that is limited by time, space and causation. While attaining either of these goals is a significant milestone in spiritual growth, the Upanishads inform us that spiritual growth does not end at these milestones. 

Similarly, RAja Yoga leads to Ishvara or pure Consciousness. This is a state that is beyond the mind but is still short of the ultimate identification with NirguNa Brahman (Brahman without attributes). It is only through JnAna Yoga as expounded in the Advaita VedAnta of Shri Adi ShankarAcArya is the final veil of ignorance removed, and the identity 'Tat tvam asi' of the Upanishads established. This is why JnAna Yoga has a special place, but reaching the goal of any of the four paths entails considerable effort and requires continuous spiritual growth. It is not useful for beginner aspirant who is just starting meditation to debate the relative merit of these paths. Those debates are best entered into at the appropriate stage of spiritual growth.

Now the relationship between these four paths--rAja Yoga, Bhakti Yoga, JnAna Yoga and Karma Yoga--and the three systems of Yoga, VedAnta and Tantra is described. One can see that each system has some component of the four paths in it, but the emphasis is different. One reason to adopt the practices of all three systems is to balance one's spiritual growth along all four paths.

Now the inter-relationships between Yoga, VedAnta and Tantra in sAdhanA are discussed. This relationship can be illustrated through analogy with a peak assault in mountaineering. HaTha Yoga provides the preparation at the base camp and leads to kundalini awakening. The goal of HaTha Yoga is samAdhi, but one needs a framework to use kundalini awakening safely and attain samAdhi. Tantra provides the necessary framework to harness this spiritual 

energy that kundalini awakens and helps convey it safely up to the sahasrAra cakra. The goal of Tantra is the union of Shiva and Shakti. Along the voyage through the internal realms of the mind, one needs a sound knowledge of mental states and their control. This is where the Yoga SUtra of Patanjali is most useful. Without the practices of the Yoga SUtras, traversing the conscious mind, the subtle realms of the unconscious, and the causal realm of the sub-conscious or latent unconscious mind is very difficult. The goal of the Yoga SUtra is the attainment of Self as Purusha. Finally, it is jnAna yoga in the form of Advaita VedAnta that gives the route map and goal-setting needed for the peak assault. The entire process is made much easier if the aspirant can successfully leverage each approach to its maximum advantage. When the three approaches of Yoga, VedAnta and Tantra work together harmoniously, success is imminent.

The purpose of sAdhanA is to gain direct Gnosis of the Self. In order to gain the power of Gnosis (as opposed to sensorial and mental knowledge), we need to train the body, breath and mind. The order is important because the direction is towards increasing subtlety. Only then can one gain access to the state of prajnA where Gnosis is possible. For this we need to be able to separate consciousness from the mind. But we are not immediately aware of our individuated consciousness because it is enclosed in five sheaths: the pancha koshAs. In increasing order of subtlety, these are: annamayakosha (the sheath of food), prAnamayakosha (the sheath of energy), manomayakosha (the sheath of the lower mind including manas, chitta and ahamkAra), vijnAnamayakosha (the sheath of the discriminating part of the mind called buddhi), and Anandamayakosha (the sheath of bliss). The goal of sAdhanA is to first penetrate these sheaths through yoga meditation and thus gain awareness of our individuated consciousness. 

Often aspirants are tempted to just go straight for Advaita VedAnta. One may think: After all, it is the essence of the VedAs and after all how hard can it be for a great intellectual such as myself to simply learn this Truth! This is a big mistake. One can certainly read the VedAs and Upanishads, but it is a mistaken notion that reading will bring about enlightenment or liberation. In doing so the aspirant ignores two points. The first is that even in VedAnta there is preparation. Every text on VedAnta gives the pre-requisites that a sincere seeker must meet. These are Shama, Dama, Uparati, TitIkshA, shraddhA, samAdhAnam. But the problem is that no one tells us how to cultivate these in daily life. The authors of these texts like Shri Adi ShankarAcArya were writing for a different time when aspirants knew where to get the preparation for this study. Therefore, they did not mention these details. It is Yoga that provides this preparation. Although some masters may de-emphasize Yoga, this is not to imply that it is not important: what they were cautioning against is getting stuck in Yoga. Shri Adi ShankarAcArya has in fact written about the principal Yogic practices in his AparokshanubhUti by describing the VedAntic equivalents that an aspirant must perform in order to attain liberation. So Yoga is very important and comes first. 

One may then ask why study Tantra? Tantra has got a bad connotation both in India and the West because of the preoccupation with the Kaula school of Tantra and the vAmacAra (left-hand) path. These paths emphasize more ritualized practice and the vAmacAra school practises the pancha makAras: including mAmsa (meat), madirA (liquor), and maithuna (coitus). The promise of more pleasurable sex has attracted some to this school of Tantra. If you want to pursue these paths then this website cannot help you. Many orthodox Hindus regard Tantra as the 'dark side' but that fear is also unwarranted.

The Tantra I am talking about is the essential part of the Samaya Sri Vidya school of Tantra that concentrates on the highest psycho-energetic centers in order to attain the union of Shiva and Shakti. This is the same Tantra that Sri ShankarAcArya has commented on in his Saundaryalahari. Orthodox Hindus may be surprised to learn how much of Tantra is already there in the pUja practices. 

Tantra is important because it provides the framework for the safe integration of kundalini once she is awakened. While the Hatha Yoga PradIpika talks about the awakening of kundalini, it does not give the details of how to convey her safely up the cakrAs to the sahasrAra cakra and beyond. For this one absolutely needs to have an understanding of Tantra.

Contemplation on the mahAvAkyas of VedAnta can begin once the student starts to practice the internal rungs (concentration and meditation) of Yoga. These are absolutely essential to give the map to the peak. Then begins the true study of the nature of the Self through VedAnta. Without this conceptual framework the aspirant can be lost forever in the physical or subtle realms.

In summary, the three systems Yoga, VedAnta and Tantra work together to help the balanced spiritual growth of the aspirant. To pursue one without the others will result in imbalance, and can lead to failure and frustration. This point is better appreciated in the advanced stages of practice.