Svacchandatantra

The Svacchandatantra is a cornerstone of tantric wisdom and practice. Believed to have been revealed around the 7th century, it was later elucidated by the eminent commentator Kṣemarāja in the 11th century. His contributions have helped perpetuate the text’s influence. The tantra encapsulates a journey through subtle aspects of spiritual experience, offering teachings on the nature of the phenomenal world, the human body, and the natural state of consciousness.

A Dive into the Svacchandatantra

The first chapter of the Svacchandatantra serves as an intricate guide to the discernment of both the guru (teacher) and śiṣya (student). It offers a detailed analysis of what constitutes a true teacher and a worthy student, laying the foundation for siddhi or spiritual accomplishment.

One of its early practice instructions relates to the importance of finding the right bhūmi (ground or place). Upon this sacred space, the practitioner must invoke the divine energies, beginning with the mātṛkās—the sacred vowels and consonants ranging from ‘a’ to ‘kṣa’. This invocation symbolises the unity of subtle sound and the resonance in the practitioner’s body.

The tantric tradition places great emphasis on the mātṛkās. Each of the seven mātṛkās corresponds to a specific varga (group of consonants). The first varga is associated with Mahālakṣmī, highlighting the deep connection of the alphabet with the divine feminine energies. This interplay between sound and sacred symbolism is integral to the tantra’s teachings. It is an understanding that is continued in present-day Śrīvidyā.

Śiva, the ultimate deity in the Svacchanda system, is depicted with five faces, each corresponding to a specific kalā—aspects of śaktis or yoginīs. The five kalās are described in a mantra within the first chapter:

"tārā sutārā taraṇī tārayantī sutāriṇī | īśānasya kalāḥ pañca",

“The five kalās of the Lord are: Tārā, Sutārā, Taraṇī, Tārayantī, and Sutāriṇī.

Chapter 1 furthermore discusses the three śaktis: Kriyā-śakti (the power of action), Jñāna-śakti (the power of knowledge), and Icchā-śakti (the power of will). It emphasises the importance of balancing these capacities for spiritual advancement. The mantra ‘haṃsa’, mentioned here, is revered as the sacred word.

Inner Practices

Moving to Chapter 2, the Svacchandatantra delves into the Nyāsa of the 36 tattvas (elements of phenomenal reality). The 24 external tattvas are categorised as caitanyarahitāni (without consciousness), and they are seen as the outer, material aspects of the universe, while the remaining 12 are regarded as antaraṅga (internal) conscious principles. The spiritual and material dimensions are much like the corn encased in its husk (kañcuka).

The concept of āvaraṇa (covering) is explored similarly to its usage in the Śrīvidyā tradition. It is expressed through a five-fold pūjā (pañcāvaraṇa-pūjā), with the layers or coverings peeled away to reveal the inner light of primordial consciousness. In this context, the Svacchandatantra also introduces the weapons of Bhairava, a fierce manifestation of Śiva, symbolising the transcendence of ignorance. These weapons, such as the vajra (thunderbolt) and pāśa (noose), represent the tools necessary to cut through illusion.

In this chapter, the term antaryāga (inner sacrifice) is used to indicate the practices performed inwardly, linked to the subtle channels within the body, including the subtle piṅgalā-nāḍī and suṣumnā-nāḍī. The integration of the body’s energy systems into the practice of yoga and meditation is a key theme. The term antaryāga continues to be perpetuated in present-day Śrīvidyā.

The homa ritual in Chapter 2 also mirrors the Śrīvidyā tradition, beginning with the veneration of vāk-śakti (the power of speech) as the source for agni.

Kṣemarāja describes to the powerful Svacchandabhairava as Svātantryabhaṭṭāraka, the autonomous and self-manifesting nature of primordial consciousness.

The Path of the Practitioner

In Chapter 3, the Svacchandatantra introduces mantra-dīpana, the igniting or awakening of mantras via homa. The practitioner connects with the divine by invoking sacred sounds and energies. The text also explores the idea of the vīra, the spiritually accomplished hero, who is beyond caste or societal distinctions. For practitioners, facing east signifies the pursuit of mundane desires, while facing north reflects the quest for liberation.

A rich spectrum of yogic practices unfolds in Chapter 4, where auspicious and inauspicious dreams are interpreted, and guidance is given on how to respond to them. This chapter also introduces the power of dīkṣā (initiation), including both sabīja (with seed) and nirbīja (without seed) initiations.

The terminology of the tantra contains terms like unmanā (mental transcendence) and samanā. It describes precious yogic practices involving prāṇāyāma. The rite of kalaśābhīṣeka (the vessel or pot empowerment) is described as a crucial part of the initiation process, where the guru helps awaken the dormant spiritual potential in the disciple.

Kṣemarāja’s commentary provides invaluable insight, including the usage of the term ‘iti gītoktanītyā’, revealing that by the 11th century, the Bhagavad Gītā was already known by the title of “The Gītā”.

Rahasyadṛṣṭi: The Secret Gaze

Perhaps one of the most interesting aspects of the Svacchandatantra is the secret gaze described in Chapter 4, supported by a quote from the Vijñānabhairava:

"kaivalyaṃ jāyate sadyo netrayoḥ stabdhamātrayoḥ"

The secret gaze is said to immediately lead to kaivalya (liberation) for those who practise it, with the eyes becoming the gateway to spiritual realisation. This method is seen as a pivotal part of the nairvāṇikī dīkṣā (nirvāṇa initiation).

The process of awakening the student by means of the dvādaśānta, the uppermost part of the head where prāṇa ascends at its highest point, is elaborated in the tantra. The guru guides the disciple through each stage of practice. Through this initiation, the disciple comes to experience the realisation of their own ever-pure nature.