Maharshi VedVyas International
Virtual Vedic University
TANTRA COURSES / PROGRAMS
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MVIVVU aims to propagate Tantra knowledge by adopting modern digital method of education. Large number of innovative and unique Tantra centered courses has been designed to restore the aims and objective of ancient Tantra universities. MVIVVU was pioneer in implementing digital mode of Vedic education with huge quantity of innovative courses. MVIVVU is accredited with International Association of Vedic Hindu Universities bearing the universal university affiliation code – IAVHU1008001UUAC and Association of Vedic Virtual Universities.
According to Katyayana: "Tantra is the co-occurrence of actions''. That is to say, it is an organisation of behavioural acts, a synthesis—exactly what Yoga means. Ayurveda makes use of the word 'tantra' in the sense of 'body', and another word 'yantra in the sense of its machinery. Body is a collection of organs (angas), an organization of forces (dhatus, doshas and ma!as), and a pattern of becoming. Even in its extended sense, 'yantra' means a geometrical pattern, a synthesis of lines and 'seed-letters', a total representation. And 'mantra' likewise is an organization of sound-systems such as letters and words with some uncommon potency, namely a magic formula. Tantra technically is a process of relating the unusual patterns (yantra) with uncommon formulae (mantra). Basic to both these patterns and formulae is the belief that the human body is the ground where they operate. Yantras are merely extensions or externalizations of the forces imagined as working within the individual; and Mantras are in the nature of concretizations or formalizations of the vibrations occurring within. Tantra refers to the common field wherein these forces and vibrations operate, viz., the body, not the gross physical body alone, but the 'dummy' body unseen though elaborate, and effective though invisible.That the body we can see and touch contains within it a dummy body we can neither see nor touch is a very ancient thought, common to most people in the world. The Tantra ideology developed this thought into an internal dynamics, a sort of psychical energetics within the individual. Thus the individual context became significant in the Tantrik tradition: instincts, impulses, aspirations and inhibitions of the individual were sought to be so organized that they functioned effectively, purposefully and unitarily. By such reorganization of the internal forces one not only overcomes the natural limitations but heightens the natural efficiency. The actions involved in this organization or reintegration are the 'rituals', symbolic and suggestive. This pattern of actions corresponding to the pattern of the inner field-forces is what is meant by Tantra: and the yoking of actions to the field-force within is Yoga. The two expressions, Tantra and Yoga, emerged from the same source, and are meaningful in the same context.
देहस्थाः सर्वविद्याश्च देहस्थाः सर्वदेवताः । देहस्थाः सर्वतीर्थानि गुरुवाक्येन लभ्यते ॥
"All kinds of knowledge (para & apara) is within this (human) body. All Goddesses –Gods resides within this same (human) body. (Obviously) All pilgrims are located inside this body. These secrets are exposed on believing & implementing the instructions of Guru."
The Tantrik tradition thus focused its attention on the individual; his physical structure, mental mechanism, modes of consciousness, and organismic motivations. The Vedic tradition, on the other hand, concerned itself mainly with the cosmos, subject to the capricious forces which are however amendble to coercion. The early Tantrik tradition did not stretch its imagination beyond the immediate surroundings of the individual. And at a later date when, under Vedic influence, it came to develop an interest in the world beyond, it comforted itself with the conviction that microcosm was essentially homologous with macrocosm. The cosmos was merely an extension, if not a projection, of the individual; the universe was in fact contained within the individual.
Originally referring to individual manuals, it came in course of time to stand for a whole literature of religio-magical treatises. More significantly, 'tantra' suggested the act of spreading out or the process of extension: techniques, methods, practices, tricks. The expression thus came to mean skill or competence in combining the methods and techniques. The classical Tantrik concepts such as bija, bindu, samvit, kala, mandala, prakasa, vimarsa, ahamta, idamta, and Kancuka are clearly concessions to the growing cosmic involvement as a result of" interaction with the Vedic thought system. Tantra is not to be construed as a collection of mystic cults holding unusual ideas; it is a simple, serious, sober and realistic philosophy of life, which takes into consideration our normal impulses and aspirations.
