tantra shastra bhartiya chintan paranpra ka apurva aur svatantra vishay hai. iski manyataen aur sthapnaen atyant vilakshan hain. in sthapnaon ki satyata siddh karne ke lie tantra shastra ki apni svatantra yuktiyan aur tark hain. yahan tak ki tantra shastra men prayukt shabdavli, bhasha aur pratikon ke arth bhi samanya arth se bhinn hain.
tantra shastra ke anusar is samast srishti ya brahmand ka alanban mahakash hai. bhautik vigyan ki manyata ke anusar yah vishva triayami hai. tantra shastra ayam ke bhitar ayam rup se is srishti ko bahuayami manta hai. isi prakar tantra shastra ke anusar prani ka bahriya sharir keval khol hai. uska asli sharir manokash ya chittakash rup hai. yah manodeh asankhya avyakt urjaon ka punj aur sankhyatit ayamon vala hai.
in urjaon ka satat pravah hi pran hai. is prandhara rup deh ka nam tantra ki bhasha men mandal hai. yah mandal manodarshanatmak hai islie indriya grahya nahin hai fir bhi mandal ke bahya rup ko mrittika, mantra ko jal, mudraon ko dhup aur mantra ko khad ki upmaon se samjhaya gaya hai. mandal ko devbhumi kaha gaya hai.
mandal pravesh ya mandal bhedan ki prakriya bari kathin hai. chetna ke vistar aur sadhna ki gahrai ke anusar hi pratikon ki yah duniya sadhak ke bhitar spasht hoti hai aur sadhna anushthanon ki parismapti ke sath-sath sadhak men hi lin ho jati hai. tantra ki shastriya bhasha men ise ‘punarav shoshn’ kahte hain. tantra kora shastra gyan hin hai.
vah sadhna ka marg hai. shastron ki jankari uhapoh se mil sakti hai lekin siddhi ke lie to sadhna hi karni parti hai. tantra sadhna bari durbodhi, dushkar aur jatil hai. kabhi-kabhi to sadhak ko aise anushthanon se gujrna parta hai ki use tantra ke nam tak se vitrishna aur bhay ho jata hai. tantra ke sachche guru is tathya ko bhalibhanti jante hain. islie tantra sadhna ko gopniya rakhne ka vidhan hai. tantra shastra ka dusra nam ‘gupt vidya’ bhi hai. shishya ki patrata ki puri tarah pariksha lie bina tantra diksha varjit hai aur diksha ke bina tantra ki sadhna varjit hai. tantra diksha ka tatparya keval updesh aur niyam vidhan ki jankari dena nahin hai balki yah to vyakti ka sanpurn rupantaran hai.
tantra diksha men gurupad ki apar mahima hai. diksha arthat sadhak ka naya janm. diksha ke samay uska vartaman nam badal diya jata hai aur use anushthan purvak apne sabhi purane sanbandhon ko tor dena hota hai. uski n koi jati rah jati hai aur n koi dharm. yahan tak ki uska apne man-bap se bhi koi sarokar nahin rah jata. us par kisi prakar ka vidhi nishedh ya samajik bandhan nahin rah jate hain. bhairvi chakra pravesh ki ye sab anivarya sharten hain.
prasiddh tantra shastri pan. govind shastri ne apni charchit kriti ‘tantra darshana’ men likha hai: ‘‘bhairvi chakra ki vikat sadhna men asafal aur bhrasht hue sadhak bahudha kumargagami ho jate hain. uchchrinkhal kamvasna ki tripti ke lie bane anek guhya samaj is prakar ki tantra sadhna ke nam par prakat hote rahte hain aur tantra ke nam ko badnam karte hain.’’
tantra sadhna ke prakar tantra men do prakar ki sadhnaen shastra sammat hain- kulachar aur samyachar. kulachar sadhna men bahya anushthan pradhan hai. iska abhyas samhu baddh hake r kiya jata h.ai ismane yagyahuti, mantra-jap aur kai prakar ki puja-vidhiyon ka prachalan hai. samyachar antrik sadhna hai.
yah rudra kamal par dhyan lagakar ki jati hai. bauddhon ki mahayan shakha men vajrayan sadhna-paddhati isi se viksit hui hai. ismen anivarya guru diksha ke bad sadhak guru agya se ekant men rahakar dhyanavasthit hota hai. is sadhna men mans-darshan mukhya hai. kiske lie kaun si sadhna upyukt hai iska nirnay guru karta hai.
sanpraday bhed se tantra jagat ke sanbandh men anek prakar ke mat prachlit hain. inmen vedmargi, bauddh margi, dakshin aachari mantramargi bhaktimargi aur gyanmargi pramukh hain. shaivon ki 28 aur shakton men 102 paranpraen hain. vaishnavon ke bhi anek tantra granth aur tantra sanpraday milte hain. jainon ka tantra shastra samriddh hai par prakash men bahut kam hi aya hai. uske prakash men ane se jain dharm ke vartaman svarup par pratikul prabhav parne ka bhi dar hai.
shayad isilie jain samaj men is or prayah udasinta barti gai hai. shakton ke kaul aur samyachari do mukhya sanpraday hain. kaul kali ke upasak hote hai. unke anushthan gupt hote hai. in anushthanon men madya, mans, min, mudra evan maithun varjit nahin hain.
uttar kaul, kapalik aur diganbar svayan ko bhairav mante hain. ve nagn hokar devi puja karte hain. kahin kahin kanyaon ki yoni ke pujan ki bhi paranpra hai. in sanpradayon ka adhik prabhav bangal evan avijit asam ke adhikansh kshetron men raha hai.
shakton men hi purva kaul sanpraday ke anuyayi panchmkar ko pratikatmak mante hain. inki sadhna vidhiyan bhi adhikatar samai y h.nai shakta ne ke samyachari sanpraday men shrichakra ka pujan hota hai. unki astha shatchakron men hai. dakshin bharat men samyachari sadhna ka prachalan raha hai.
adi shankracharya jaise yogiyon ne isi prakar ki sadhna ko apnaya hai aur use ashray pradan kiya hai. is desh men 8vin se 11vin sadi madhya tak siddh aur nath nam ke mukhya tantrik sanpradayon ka bahut prabhav raha hai. aj bhi in donon sanpradayon ke anek sthanon par bare-bare siddh pith hain. bharat ke gramya samaj men siddh evan nath sanpraday ke anuyayiyon ki khasi bari sankhya hai.
lokbhashaon men likhe aur bikhre hue in sanpradayon ke vipul sahitya ke vistrit adhyayan ke yojnabaddh karya ki apeksha hai. in donon sanpradayon men anek prakar ki sadhnaon ka prachalan hai. siddhon men panchmkar varjit nahin hai lekin nath sanpraday men varjit hai. bhartiya sahitya shilp aur sthapatya par in sanpradayon ka gahra prabhav para hai.
udaharan ke lie konark evan puri ke mandiron men bhitti chitra ne ka ullakhe a kiya ja sakta h.ai katipay jvalant prashn varishth patrakar evan prasiddh lekhak pan. durga prasad shukla ne apni vishisht kriti ‘tantra vidya ka yathartha’ m ne anke jvaltan prashna ne ka e uthaya hai. unke anusar tantra sadhna ka vishay n to nirvivad hai aur n antrik virodhon aur virodhabhason se mukt hai.
kuch sadhna paddhatiyan to manushya ki adikalin nrishansta ka avshesh jaisi lagti hain. islie tantra ka sarvajnik paksh kamjor hai. kundlini jagaran ki prakriya aur parinamon par bhi gahra matbhed hai.
kundlini jagaran ke nam par avaigyanik kriyakand karne vale anek vyaktiyon ko sharirik evan mansik vyadhiyon se grast hote hue dekha gaya hai. man len ki kundlini nam ki koi shakti hai aur kuch vyaktiyon ki kundlini jagrit hone par unhen kuch vishesh siddhi mil jati hai. tab bhi uske upyog dvara kisi anya vyakti ya vyakti samuh ke kisi prakar ke kalyan ka koi ashvasan sandigdh ho jata hai.
purakal men tantra ke nam par ashikshit aur agyani samaj men anek prakar ke andhvishvason ka janm hua hai. aj bhi anek dhurt vyakti tantra ke nam par bhole-bhale logon ko gumrah karne se nahin chukte hain. yahan tak ki aj bhi tantra siddhi ke lie pashubli, narbli aur nrishans hatyaon tak ke samachar milte rahte hain.
samaj men uchchrinkhal kamachar aur gurukripa prapti ke nam par bhrashtachar ko falte fulte dekha ja sakta hai. vastutah tantra shastra ki avdharan aaen prayah buddhigrahya nahin hanai. is agamya vibha ka jagat ke lie anttah kya upyog hai?
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