Wednesday, November 30, 2016

MODEL MOU FOR SIDDHA CLINICAL TRIALS

SIDDHA CLINICAL TRIALS THROUGH JIPMER
ALMOST READY MEMORANDUM OF UNDERSTANDING

[ First party absconded so  looking for Fresh Qualified Doctors to Pursue from where it got struck up ]             N.Nandhivarman

            This Memorandum of Understanding is executed on this day, ------ of ------2016 BY and BETWEEN……………………………….. (hereinafter referred to as the First Parry) on the one part,

            And the Jawaharlal Institute of Postgraduate Medical Education and Research (JIPMER), Puducherry represented by its Medical Superintendent (hereinafter referred to as the Second Party) on the other, witnesseth as under.

            WHEREAS, the ………………. research in Bio Nano Science, Nano drug design, Nano drug delivery for Cancer.

            WHEREAS, Jawaharlal Institute for Postgraduate Medical Education and Research (JIPMER), Puducherry (Second Party) is an Institution providing Medical Education and has Department of Pediatrics and Obstetrics & Gynecology along with maternity ward facilities,

            WHEREAS, the ……………………………….. undertaken to initiate Breast Cancer clinical trials at the premises of the Second Party to accomplish the objectives of the AYUSH Ministry national Program on Breast Cancer Cure and Control.

            WHEREAS, to ensure smooth clinical trial for breast cancer at Jawaharlal Institute of Postgraduate Medical Education and Research (JIPMER), Puducherry, both the First Party and the Second Party have at an understanding and have resolved to reduce in writing the broad outlines thereof, NOW THEREFORE, this Memorandum of Understanding witnesseth as here under.

1.      The Second Party may provide adequate patients and space to carry out the clinical trials and the minimum required facility in this regard shall be under.

a)     One Room measuring 15’ ×10’ feet for early diagnosis with sound treated facility based room near maternity ward

b)     One 10’ × 10’ feet electrically isolated room for Auditory Brainstem Response (ABR)
2.      The First Party  shall recruit two posts – Siddha Physician (1 No.) and Siddha Pharmacist (1 NO.) on contract basis to work at Jawaharlal Institute of Postgraduate Medical Education and Research (JIPMER), Puducherry.  Salary would be paid to those staff from (First Party) on submission of monthly attendance statement in the prescribed format duly signed by the NBS-Coordinator of the Second Party.

3.      First Party) shall procure the equipments like OAE Screener, AEP equipment, Immittance meter, Sound field audiometer (on each) and other tools / equipment required for the New Born Screening Programme and arrange to deliver the same to Jawaharlal Institute of Postgraduate Medical Education and Research (JIPMER), Puducherry.

4.      The First Party shall also make available funds for the Second Party for purchase of furniture, spare & accessories, stationary / consumable materials and to meet other expenditure of NBS programme by allocation and release of grant-in-aid required in a financial year,

5.      The Second Party may nominate / designate one of the regular staff members to supervise and monitor the screening activities by maintaining good rapport with the Coordinator designated by the First Party.

6.      The Second Party may maintain and open a separate bank account for accounting the receipt of grants released / and other funds received and payments made / expenditure incurred in connection with the screening activities and shall also make available the related account books, vouchers, files etc., for inspection either by the First Party or Ministry of AYUSH Govt. of India.  The bank account so opened shall be operated by any two among Dean & Director, NBS – Coordinator and any other, officer appointed or / nominated by the First Party / Second Party.

7.      The Second Party may maintain the stock registers in respect of equipments procured by the First Party and furniture, spare and accessories, stationery and other materials purchased by Second Party for carrying out the screening activities and produce for verification, as and when required.

8.      The Second Party may make a regular employee responsible / in-charge for maintenance of the stock registers by entering the details and conduct and annual physical stock verification of such equipments and send the report to ………………

9.       The Second Party may submit periodically statement of accounts along with Utilization Certificate in the prescribed format for the funds released by the First Party, as and when required.

10.  The Second Party may abide by any other guidelines / directions / instructions that may be given by the First Party from time to time for efficient and smooth implementation of Breast Cancer Clinical Trials.

11.  All the disputes arising out of the said agreement will be settled in accordance with the Conciliation and Arbitration Act, 1996 and failing which the matter shall be taken up to the appropriate courts within the jurisdiction of Pondicherry.

12.  The Contract can be terminated by either party by giving one month notice.

13.  The agreement once entered is subject to approval of the GB/IB of the Institute.

14.  The Second Party (JIPMER) may intimate any time that is inability to comply the directions of providing manpower, resource support.  The first party has to abide by the information and provide the alternative.



IN WITNESS WHEREOF, both the parties have set their hands to this Memorandum of Understanding at Puducherry onthis  2015 in the presence of under mentioned witnesses..

Tuesday, November 29, 2016

INDIAN SIDDHA SCIENTISTS URGE THAILAND TO PROMOTE SIDDHA CURE



Thailand was said to be  ruled by a Divine blessed RAMA IX  who was urged when he was alive to come forward for a collaboration for Clinical Trials in Cure of Breast Cancer d Colon Cancer, through the nano-compound medicines prepared by Tamil Siddha Scientists and Doctorates from  India.
Tamil the oldest classical language had been enriched by grammarians, poets, saints, singers and scholars at various periods of Tamil literary history. Special classification of some of the epoch making times in Literature such as Sangam Literature, Bhakthi Literature, Siddhar Literature, Modern Literature and even Post-Modern Literature illuminates this living classical language. But of these Siddhar Literature is the least discussed in scholarly world. But its glory is hidden in poems written in twilight language.
The grievance that all Siddhar poems were yet to be compiled in complete collections echoed in sixties of last century remains alive even in 21st century. Collection of Palm leaf texts made by Thanjai Tamil University or Saraswathy Mahal library in India are yet to be deciphered and the hidden meaning of preparation of medicines that can cure incurable diseases have to be highlighted before the scholarly world globally.
Apart from that all these palm leaf texts needs to be digitized. Even books that had been published have yet to see re-print or lost in the ravages of times in many homes and those publications that brought out such rare books have downed their shutters. During colonial period many palm leaf texts fortunately have been taken to foreign countries, where it has been preserved in various archives. Western world had invented and patented many medicines made by using the intellectual property of Tamil Siddhars. Even a History of such Cross Cultural Travel on Indigenous Knowledge had yet to be written.

TAMIL SIDDHAR’s PHILOSOPHY

In this century there is keen awareness to debate discuss and deliberate on Siddhar Literature.

 Former President of India Dr.Sarvapalli Radhakrishnan wrote two volumes on Indian Philosophy. In terms of philosophical world view the world [matteror nature] is everything that exists outside the world of and independently from man, while man is part of the world. But man is a very special part of it, one that thinks and cognizes the whole of which it is a part and transforms it in accordance with its own social nature and the level of knowledge acquired. The relation between this part and whole determines, in the finalanalysis, the entire specificity of philosophical problems, the relations between being and thinking, between object and subject, matter and consciousness, nature and spirit, nature and society, society and man etc. Tamil Siddhar’s philosophy and its thought stream derived from our One World i.e Vasudeva Kudumbam in Sanskrit and One Creed One God , the quotable quote of Tamil Saint Thirumoolar.

So in this background the Mystical Aspects of Alphabets be it in Sanskrit and Tamil needs deepest research and comparison. Etymological study and Comparative Linguistics must unravel the mystery of the mystical aspects in Tamil language or in classical languages of humanity.
 Mystical Aspects of Tamil Alphabets, the Hidden Truths expressed in Twilight Language or Sandyabasha as said in Sanskrit holds key to cure of many incurable diseases that confront humanity today.The debate over numbers of Siddhars ,whether it should be limited to 18 or include all Siddhars in Tamil Language and trace at the roots of their source in all India perspective whether Bengal influences or North Indian influences enriched Siddhar traditions be undertaken.
The interaction between Tamil and Chinese medicines be comparatively analysed by various Universities since two of Tamil Siddhars Bhogar and Pulipaani are by some scholars claimed to be of Chinese origins.
Since as Visiting Researcher atPondicherry University in India I am doing research on the  Hindu–Buddhist-Jain connections to Siddhar Literature, the cultural exchange between India and China and South East Asia where the Martial arts, Medicines, Yoga systems show striking similarity and cross cultural connectivity titled Siddhar Literature in the Historical Perspective with Scientific Outlook.Tamil Chinese- Buddhist connectivity and Tamil-Jain contributions to Tamil Literature should be focussed and quest to place history on the basis of truth is need of the hour.
Humanity had craved for disease free world and various medical systems evolved in various cultures be it Arabic or Chinese or Sanskrit or Tamil cultures. And there are hidden truths about inventions in every culture. From Thirumoolar’s Yoga to Chinese Falun Dafa yoga similarities have to be studied. We intend to generate awareness on Universal Man and Universal Vision of Tamil Siddhars to redeem humanity from illness of body and mind and inculcate in minds aspirations beyond galaxies.
Based on Karuwoorar's table of 18 Pathinen Sidhars
[mentioned in his work AttamaaSiddhi]
 1.Kumbamuni, 2.Nandimuni, 3.Gorakkar, 4.Pulipani, 5.Pusundarishi, 6.Thirumoolar,7.Theyraiyar, 8.Yugimuni, 9.Machamuni, 10.Pon_nakeesar, 11.Idaikaadar, 12.Poonaikannar, 13.Sivavakkiyar, 14.Chandikesar, 15.Romarishi, 16.Sattanathar, 17.Kaalangi, 18.Bohar
Nijaa_Nantha Botham's List of Pathinen Sidhars ....
1.Agathiyar, 2.Bohar, 3.Nandeesar, 4.Punnakeesar, 5.Karuwoorar, 6.Sundaranandar, 7.Anandar, 8.Konkanar, 9.Bramma muni, 10.Romamuni, 11.Vaasamuni, 12.Amalamuni, 13.Kamalamuni, 14.Gorakkar, 15.sattaimuni, 16.Machamuni, 17.Idaikaadar, 18.Brammamuni
Periya Gnaana Kovai's List of Sidhars ....
1.Agathiyar, 2.Agapeyi, 3.Alhukannar, 4.Idaikkadar 5.Kamalamuni, 6.Karuwoorar, 7.Kaalanginaathar, 8.Konkanar, 9.Gorakkar, 10.Sattanaathar, 11.Sundaranandar, 12.Danvanthiri, 13.Thirumoolar, 14.Theyraiyar, 15.Nandi, 16.Pathanjali, 17.Paambatti, 18.Punnakeesar, 19.Pulathiyaar, 20.PoonaiKananaar, 21.Bohar, 22.Machamuni, 23.Vaamadevar, 24.Vanmeekar
Abithana Chintamani's List of Pathinen Sidhars ....
1.Agathiyar, 2.Bohar, 3.Gorakkar, 4.Kailasanaathar, 5.Sattaimuni, 6.Thirumoolar, 7.Nandi, 8.Koonkannar, 9.Konganar, 10.Machamuni, 11.Vaasamuni, 12.Koormamuni, 13.Kamalamuni, 14.Idaikaadar, 15.Sundaranandar, 16.Pon_Naakeesar, 17.Romarishi, 18.Brammamuni
Navanaatha sidhargal, from north india
Sathya naathar, Sathoga naathar, Aathi Naathar, Veyguli Naathar, MathangaNaathar, Machendra Naathar, Katenthra Naathar, Anaathi Naathar, Gorakka naathar.
Other Sidhars ( listed & nonlisted...)
1 Thirumoolar 2 Kalanginathar 3 Agathiyar 4 Machamuni 5 Sattaimuni 6 Aluguni_sidhar  7 Idaikkadar 8 Pattinathaar 9 Kamalamuni 10 Pampatti_sidhar 11 Sattainathar 12 Pon_Naakeesar 13 Nandidevar 14 Pulippani 15 Bhogar 16 Karuwoorar 17 Kudambai_sidhar 18 Agappeysidhar 19 Konganavar 20 Kaduveli_sidhar 21 Gorakkar 22 Ramadevar 23 Kaudambar 24 Theyraiyar 25 Kaakaiyar 26 Pulattiyar 27 kaagapusundar 28 Sivavakkiyar 29 Kumbamuni 30 Brammadevar 31 Danvantiri 32 Kannisidhar 33 Kasyapar 34 Pujandar 35 Naradanar 36 Vyasar 37 Sundarar 38 Markkandar 39 Pulattiyar 40 Datchanamurthi 41 Kaubalasidhar 42 Sothimamuni 43 Damaraganar 44 Sundaranandar 45 Urvasiyal (woman) 46 Arivanandar 47 Subramaniar 48 Yogimuni 49 Diranakkiyamuni 50 Chandeesu_varar 51 Kakakandar 52 Mulatisar 53Valmeegar/ Valmeegi 54 Nandeesar 55 Jothimunivar 56 Damarakar 57 Viswamithrar 58 Kalakandarisi 59 Jamadakkini 60 Diranakkiya_munivar 61 kondeesar 62 Tirumoolavarkkam 63 Idaikaadar 64. Mular 65. Vara_Risi 66 Muth_theesar 67 Naaval_Marathadiyar 68 Moongil_adiyar 69 Vasistar
The Siddha tradition believes that there are more than 210 divine masters ,who, along with their disciples keep taking birth as divine incarnations in different times and different places around the world constantly to keep up with the changing humanity needs and effecting change.
For instance, Jesus Christ is said to have been Siddhar Pullipani having reincarnated. Jesus Christ have been to india, and have been with many Sidhars, especially with Sidhar Amaravathy Atrangarai Karuwoorar
Lao Tzu was claimed by Siddhar Bhogar to have been one of his incarnations. ::
Jainism, Buddhism, Christianity, Islam... were all given by different divine masters/ Sidhars. All the Literature given by Sidhars, as paadal (songs),manuscripts& Holy Inscriptions which render solutions to the unsolved miseries of mankind.
Thus Hinduism is a 'way of life' designed by 18 Pathinen Sidhars.
Tamil Siddhar Scientists  Palm Leaf Texts-Rare books had read the hidden meaning in the twilight language used my Siddhars, whom the westerners call as mystics and men of medicine.

LITERARY EVIDENCES FOR MEDICINES PROPOSED IN THIS PROJECT 
Tamilmaamani Awardee of Pondicherry Government 2009 : N.Nandhivarman

Much before the scholars of the western world, in India we have scaled greater heights in many fields of Science but all knowledge is being mostly confined to our mother tongues and remain buried in the sands of history. One such achievement of Tamil language is the compilation of THESAURUS millennium before the word Thesaurus was coined in English Language.And Tamil Siddhar Bhoganathar alias Bogar is a great scientist who wrote Bogar Nigandu 1200 [ Bogar Thesaurus 1200] . Our project aims to produce drugs for clinical trials to cure breast cancer based on this thesaurus.

The writings of Boganathar, the greatest scientist of Siddha tradition have been translated into English and a useful commentary on these profound and difficult texts has been rendered. The translation of Poems of Bogar with commentary [ book page 194 ] reads like follows : “ I wrote with pride the seven cantos to disseminate, I wrote a glossary to attain vettaveli, apart from writing the topmost seven hundred and odd aphorisms. I gathered together a glossary of six tens and seven hundred, I wrote mantras of Yoga. I wrote the pattern for the diction and signification of words. I wrote the formula for performing the mantras, to maintain and stabilize the Yoga called Vaci “ Glossary of six tens and 7 hundred terms , is a reference to 60 X 700= 42000 terms of glossary called NIGANDU in Tamil.
We have relied upon the Tamil version of Bogar Nigandu 1200 pages 212 verses 780 to 783 for the preparation of Rasa parpam to be used in our clinical trials.
In general usage, a thesaurus is a reference work that lists words grouped together according to similarity of meaning (containing synonyms and sometimes antonyms), in contrast to a dictionary, which provides definitions for words, and generally lists them in alphabetical order. The main purpose of such reference works is to help the user "to find the word, or words, by which [an] idea may be most fitly and aptly expressed" – to quote Peter Mark Roget, architect of the best known thesaurus in the English language.
Although including synonyms, a thesaurus should not be taken as a complete list of all the synonyms for a particular word. The entries are also designed for drawing distinctions between similar words and assisting in choosing exactly the right word. Unlike a dictionary, a thesaurus entry does not give the definition of words.
In library science and information science thesauri have been widely used to specify domain models. Recently, thesauri have been implemented with Simple Knowledge Organization System (SKOS)
Etymology The word "thesaurus" is derived from 16th-century New Latin, in turn from Latin thēsaurus, which is the Latinisation of the Greek θησαυρός (thēsauros), "treasure, treasury, storehouse".[2] The word thēsauros is of uncertain etymology. Douglas Harper derives it from the root of the Greek verb τιθέναι tithenai, "to put, to place."[2] Robert Beekes rejected an Indo-European derivation and suggested a Pre-Greek suffix *-arwo-.
From the 16th to the 19th centuries, the term "thesaurus" was applied to any dictionary or encylopedia, as in the Thesaurus linguae latinae (1532), and the Thesaurus linguae graecae (1572). The meaning "collection of words arranged according to sense" is first attested in 1852 in Roget's title and thesaurer is attested in Middle English for "treasurer"
History
Peter Mark Roget, author of the first thesaurus.
In antiquity, Philo of Byblos authored the first text that could now be called a thesaurus. In Sanskrit, the Amarakosha is a thesaurus in verse form, written in the 4th century.
The first modern thesaurus was Roget's Thesaurus, first compiled in 1805 by Peter Mark Roget, and published in 1852. Since its publication it has never been out of print and is still a widely used work across the English-speaking world Entries in Roget's Thesaurus are listed conceptually rather than alphabetically. Roget described his thesaurus in the foreword to the first edition:
It is now nearly fifty years since I first projected a system of verbal classification similar to that on which the present work is founded. Conceiving that such a compilation might help to supply my own deficiencies, I had, in the year 1805, completed a classed catalogue of words on a small scale, but on the same principle, and nearly in the same form, as the Thesaurus now published.

Scientists Have Developed a Map of Where the Brain Processes Different Words
The new discovery may eventually give voice to people who have lost the ability to speak.By Rachel Dicker | Associate Editor, Social Media April 29, 2016.

The brain is incredibly complex and mysterious.Just one layer of understanding unveils hundreds of new questions.Such is the case in a study published in Nature that revealed a "semantic atlas" of the human brain. An interactive version of the atlas is available online.

Researchers at the University of California - Berkeley studied the brains of seven native English speakers as they listened to a podcast of the Moth Radio Hour. Then, they mapped out which areas of the brain lit up in response to hearing different words in different contexts.
  
This is What Your Brain Looks Like on LSD

They found that words are grouped in certain areas of the brain based on their relative meanings, and they also discovered where these groups are housed.

For example, in the right temporal parietal junction, in an area a few millimetres in width, words like "wife," "pregnant," and "mother" were processed, and an area just adjacent to it processed some of the same social words, as well as some related ones having to do with people and places, such as "house" and "owner."

“The similarity in semantic topography across different subjects is really surprising,” said study lead author Alex Huth, a postdoctoral researcher in neuroscience at UC Berkeley, in a press release.

It's a potential breakthrough for people who have lost the ability to speak. If scientists are able to map out where the brain processes words – and that map is relatively uniform – they may be able to help people suffering from ALS or victims of stroke be understood through technology.

“Although the maps are broadly consistent across individuals, there are also substantial individual differences,” said study senior author Jack Gallant, a UC Berkeley neuroscientist, in the release. “We will need to conduct further studies across a larger, more diverse sample of people before we will be able to map these individual differences in detail.”

II. THE SECOND MEDICINE WE PROPOSE FOR CLINICAL TRIAL

The second medicine we propose to clinical test is based on the formulations of Ramadevar alias Yacob. In his book VAITHIYA SINTHAMANI 700 first published in 1996 and second edition by Thamarai Publications in 2008, in page 238 the preparations of Vagara Vanga Senthuram is mentioned. Verse 475 is of relevance to our research.


III. THIRD MEDICINE FOR CLINICAL TRIAL

The book preserved at Archives of Tamilnadu published in 1903 titled : Pulasthiar Vaatha Soothiram, Gnana Karpan, Thiruvalluvar Parimuppu Soothiram published first in 1995, and third edition is out by Thamarai Publications page 73 speaks on Valai Rasa Pathangam in verses 257 to 267. This medicine we propose for clinical trial.

Same book page 10 : Another medicine Sandarasa parpam is being mentioned in verse 5 to 22. Same book page 14 : Another medicine Vaalai rasa mezhugu is mentioned from verse 23 to 34.

Siddha medicine is closely associated with Alchemy since it has a chemical process. Hence one of our Co-Investigator is a Doctorate in Chemistry.

Alchemy is called vagara markam in Tamil. There is a treatise Agasthiar Karma Kandam which tells diseases to be direct consequences of past misdeeds of a man or woman. There is an ancient Tamil text called Sura-nool, a treatise on fevers. Based on the position of planets and stars one gets fevers, this astronomical view point is stressed in this book.
  
“ The Siddhas used the following four methods for obtaining perfect knowledge in respect of health and disease. They are 1. Scriptural Testimony 2. Perception or Direct Observation 3. Inference 4. Reasoning or experimental confirmation . By applying these 4 yardsticks they were able to give appropriate description of 500 diseases. Botanical and pharmacological knowledge of more than 2000 drugs of herbal origins. Detailed description of the method of purification and oxidation of 150 drugs of mineral and metallic origins for internal use. Preventive and promotive aspects of health care in different seasons and at different places writes T.N.Ganapathy of Yofa Siddha Research Center.


THE LITERARY EVIDENCES FOR BREAST CANCER CURE IS GIVEN HERE. IN THE METHODOLOGY AND PROTOCAL IN SEPARATE CHAPTER
WE HAVE GIVEN THE MEDICINE AND METHODOLOGY OF CURE.


I.                  EFFICACY OF RASA SUNNAM, VAGARA VANGA SENDURAM AND KOSIGAR KUZHAMBU THE SIDDHA MEDICINES IN CARCINOMA OF BREAST


II.               WE HAVE PRESCRIBED THE MEDICINES FOR COLON CANCER 


EFFICACY OF POORA MEZHUGU, RASA PARPAM AND POORNACHANDROTHAYAM THE SIDDHA MEDICINES IN CARCINOMA OF COLON

Literary evidences will be provided shortly. We want Thailand to promote Medical Tourism in its soil, and to collaborate with us in clinical trials for both Breast Cancer and Colon Cancer to begin with.

We hope for a longstanding relationship to prove to the West that East has answers to many anxieties of the West .


N.NANDHIVARMAN 

Tantra and Tantric Rituals of Saivism and Buddhism


Master Thesis Proposal         
Author:
Ravi Devaraj
guide:
Mr.N.Nandhivarman
E-mail:
ravivararo@gmail.com
E-mail:
nandhivarman@gmail.com
Phone:
+919884942966
Phone:
+919244445508
Specialization:
Linguistic, Mythology, History
Period:
Aug  2021
(Transformations and Transfer of Tantra in India and Beyond)
Topic Characteristics:
My thesis will focus on Tantra and Tantric rituals and its role in Saivism and Buddhism. Tantra is a esoteric principle that holds an important place in both Hinduism as well as Buddhism. The spread of Buddhism to East Asia and Southeast Asia gave rise to the introduction and evolvement of tantra in these regions of the world as well. Tantra is a esoteric principle that holds an important place in both Hinduism as well as Buddhism. The spread of Buddhism to East Asia and Southeast Asia gave rise to the introduction and devolvement of tantra in these regions of the world as well.
The aim of Tantra is to guide aspirants to realise both the supreme end of liberation and the secondary ends of wealth, sense-pleasure, and righteousness, according to their inner evolution and desires. It therefore lays down an endless variety of rituals suited to different times, places, and individual competencies. Usually a Tantric ritual consists in the assigning of the different parts of the body to different deities, the purifying of the elements of the body, breath-control, meditation, imparting of life to the image, and mental and physical worship.

The regular rituals in Tantrism include poojas or prayers being offered, making use of Mantras, Yantras and Mandalas. Both Hindu and Buddhist yoga traditions make use of these tools for prayers. Tantric Buddhism, also known as Vajrayana Buddhism, is an ancient and a highly complicated system of Buddhist philosophy. Because of usage of language, structure and rules, Vajrayana is complicated one. Vajrayana branched mainly from Hinduism and hence, the rituals need to be analyzed more before embarking on a research on the subject. Pooja is an ancient and powerful Tantric system of worship consisting of mantra, mudra, visualization, ritual action, meditation and offerings. There are layers of symbolic, philosophical, mystic and devotional meanings in each practice. What follows is a simple introduction to some of the technical aspect of puja based on the Tantric scriptures and oral tradition.
Tantric texts employ twilight language, which is purposely coded in order to keep it complex and sacred. This script relies on the use of symbolisms, metaphors, synonyms and associated words, thereby making it very difficult to decode its many niceties.
The Tamil Siddhas are a religious order of mystics. They form a distinctive part of a larger movement which spread throughout South Asia, from Sri Lanka in the South to Tibet in the north. Siddhas everywhere share common practices, cosmology, and symbols in Tantrism whether the practitioner is Hindu, Buddhist, or Jain. All are part of a "pan-Indian tantric institution.
Tirumandiram (or Thirumandiram) written by the Yoga Siddhar Tirumular (or Thirumoolar) in Tamil, in more than three thousand verses, probably between the 4th and 6th centuries A.D., is the oldest and most important text of Yoga from south India, It is a work of Yoga, tantra, mysticism, mantra, kundalini and monistic theism. The 12th century philosophical school of Saiva Siddhantha traces its origins to it.
 Four major components of (broadly-defined) Tantrism:
1.    sources relating to shamanic and yogic beliefs/practices
2.    Sakta worship - particularly worship of the matrikas and fierce goddesses
3.    sources relating to the particular schools of tantra
4.    'Tantric' texts themselves

Tirumular - Saivaite - was aware of the SriVidya system, and incorporated elements of it into the Tirumantiram (a text comprising of three thousand verses. Brooks sees this as evidence for a 'pan-Indian' Sakta Tantrism in early medieval India, and also suggests that elements of Sakta Tantrism may have been transmitted orally at least two centuries prior to them appearing as Sanskrit texts.
Tantra, which in its earliest written form was a distinctly iconoclastic, private, and esoteric practice, evolved into a number of respected, exoteric orders (sampradaya). It is convenient, although somewhat false, to group the orders into two categories: left-handed and right-handed. Left-handed tantras (vaama marg) incorporate five sacraments (pancamakarapuja) of fish, meat, parched grain, wine and sexual intercourse into ritual practice. Right-handed tantras, on the other hand, advocate the visualization of these antinomian practices.
Tantra exists in Vaisnava, Shaiva, and Shakta forms, among others. Extolled as a short-cut to self-realization and spiritual enlightenment by some, left-hand tantric rites are often rejected as dangerous by most orthodox Hindus
A 'union' could mean the actual act of sexual intercourse, ritual uniting of concepts through chanting and sacrifice, or realisation of one's true self in the cosmic joining of the divine principles of Shiva and Shakti in Para Shiva.

Mantra and Yantra: As in all of Hindu and Buddhist yogas, mantras play an important part in Tantra for focusing the mind, often through the conduit of specific Hindu gods like Shiva,  Kali (mother Kali, another form of Shakti) and even Ganesh , the elephant-headed god of wisdom (refer to the Ganesha Upanishad). Similarly, puja will often involve concentrating on a yantra or mandala.
Tantra, being a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along the Advaita (nondualist Vedic) philosophy that each represents an aspect of the ultimate Para Shiva, or Brahman. These deities may be worshipped externally (with flowers, incense etc.) but, more importantly, are used as objects of meditation, where the practitioner imagines him- or herself to be experiencing the darshan or 'vision' of the deity in question.
Tantras prescribe a strict regimen of penance, meditation, sensory control, cleansing the self of negative thoughts and seeking truth and justice before an individual can hope to transcend from her or his natural state. However Tantra is used now as a general term which relates to sexual practice as a spiritual evolutionary scheme.
In traditional pockets of Tantric practice in India, such as in Assam near the venerated Hindu temple of Kali, Kammakha, in parts of West Bengal, in Siddhanta temples of South India, and in Kasmiri Shiva temples up north, Tantra has retained its true form.
Tibetan Tantrics emphasize the true Mahayana ideal of rapidly gaining the enlightenment that characterizes a Buddha entirely dedicated to the purpose of relieving the suffering of others.
Tantra may be divided into practices based on Hinduism and Buddhism and needs to be studied in depth.
Hypothesis:
1.    TANTRA is an encyclopedic literature.
2.    TANTRA has contributed much towards Ayurveda,  Alchemy , Symbolic Science , Yoga, History , Literature, Philosophy , Religion.
3.    Where Theravada urges us to reflect on the repulsiveness of the body, Tantric Buddhism tells us to revere it as a temple and to indulge its most sensual impulses. Theravada preaches the renunciation of all desires: Tantric Buddhism their over-fulfillment.
4.    Tantra is not a technique, but love; a prayer.
5.    Tantra is neither philosophy, nor religion in the rigid sense, and yet it doesn’t oppose either of them.
Methodology:
Concerning the Tantric literature in the first part of the thesis, I am going to employ the qualitative literature review methodology, using research tools like interviews, surveys, and Observations.   I am going to use especially the classical models of Structural Anthropology, by Claude Lévi-Strauss.
Outline:
1.    Introduction
2.    Theoretical background and the review of Tantra
3.    An Analysis of Tantra
a.       Philosophical Significance
b.      Tantra in Saivism, Indo-Tibet and Thai Buddhism-Religious Significance
c.       Literary Analysis
d.      Historical Cultural analysis
4.    The Ritualistic Tradition of Tantra
a.       Erotic Rituals
b.      Non erotic rituals
5.    The Sacred Secrets of Tantra
6.    Tamil Siddhas and Tantra
7.    Conclusions
8.    References / Bibliography
References / Bibliography:
·         Thirumandiram, Thirumoolar.

·         Tantra Sastra

·         Secret of the Vajra World: The Tantric Buddhism of Tibet; Reginald A. Ray

·         Uttaratantra Shastra,

·         Tantric Temples: Eros and Magic in Java, Peter Levenda – 2011

·         Tantra and Dharma Teachers from Kashmir in Nepal, by Michael Witzel


 Author            D.RAVI DEVARAJ                                                 Guide N.NANDHIVARMAN

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