Triple Aspects of Tantra


Tantra in its essence is not a science of voodoo or black magic. The science of tantra involves awakening and channelizing the various forces of nature for the purpose of evolution. If we examine the word tantra it consists of two parts. The first being tanoti and second treyati both implying states of expansion and liberation.

In the shastras, tantra is termed as the Agam Shastras and the Vedas as the Nigam Shastras. The Agam Shastras and yog were prescribed sciences for the evolution of the beings of kaliyug; such is the importance of tantra in the present level of creation.


The ancient masters while conceiving this wonderful science knew very well that kaliyug would be witnessing the reversal of all Vedic teachings, the primary being the philosophy of the woman being the Adi-Shakti or the first creator. The rishis visualised that time would come when women would be looked down upon and burned at stake as in the dark ages of Europe or burned in the funeral pyre per force (the concocted practice of sati). So the Mahanirvana Tantra forbade this and proclaimed that a woman maybe a Guru and went on to say that if a mother instructs her son then the power is eight fold. Agam does not mean that tantra is more powerful than the Vedas or it is better. It simply means that it is relevant to the present. 

The science of tantra is not a science of the intellect, it is the science of experience, it is your own journey, no one can embark on this for you. It is you who have to travel so stop getting awed with someone else’s experiences and stop feeding the ego with the food of intellect. Begin your own sadhna and the naad of the damru of Lord Shiv shall become a mantra for you, and you will begin your journey, for only sadhna can lead to sidddhi. Mahanirvana Tantra chapter I, verse 50-51 says that tantra gives both worldly enjoyment and salvation. In yog there is no enjoyment (bhog) and in enjoyment no yog (union), if the purpose of yog is ultimate salvation. Same applies in tantra as well.

Naad is the primordial sound. Every aspect of creation has a corresponding colour to it and every colour has a corresponding naad to it and every naad arises from and moves back into the brahma naad which is the chant of the eternal OM.

The devta of mantra is the Vachak Shakti and the subject of the mantra is Vachya. Take for instance, Vishnuji’s mantra; the devta presiding over it is goddess Durga and Mahamaya, the Shakti. Like a seed lies in the fruit, Vachya lies inside the Vachak. One cannot perceive the true nature of Vachya Shakti without first worshipping Vachak Shakti. So for awakening a mantra both the devta and the subject of the mantra are necessary. Unless the mantra is awakened in and by the consciousness of the sadhak (the mantra thus becomes the parcel of the consciousness of the sadhak himself), it is near dead sound and letter without bearing fruit. Vachya Shakti is without attribute, Vachak is with attribute for Vachak is the object of worship and Vachya the object which is to be attained. Vachak Shakti must be used as a means and support in order to attain the Vachya.

Matrika means the letters of alphabet that form a mantra. So the form or blessings of any divine force can be realised when the three basic aspects of tantra (naad, matrika, and mantra) become a part of the sadhna

Please NOTE: Do NOT attempt without a GURU

Download the Dhyan Foundation – Sanatan Kriya App for Android here and for iOS here.

TIW Bureau

TIW Bureau

Leave a Reply

Your email address will not be published. Required fields are marked *