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The Worlds (Lokas) in Tantra Sastra: A Comprehensive Understanding

The concept of Lokas (worlds or realms) is central to Indian cosmology and particularly significant in Tantra Sastra. It provides a structured framework for understanding the different planes of existence that range from the highest spiritual realms to the lowest material and nether worlds.

The Fourteen Worlds in Tantra Sastra

According to Tantra and other Hindu scriptures, the universe is divided into fourteen Lokas, which are placed above and below the Earth (Bhurloka). These realms are connected through the central spiritual channel (Sushumna Nadi), which runs through the Merudanda (spinal cord). Meditation upon this Nadi grants knowledge of these worlds.

These fourteen Lokas are classified as:

• Seven Upper Worlds (Urdhva Lokas)
• Seven Lower Worlds (Adho Lokas)

The Seven Upper Worlds (Urdhva Lokas)

1. Satya Loka (Brahma Loka) – The highest world, presided over by Brahma. It is the realm of ultimate truth and is accessible only to those who have attained supreme knowledge and spiritual liberation.
2. Tapoloka – The abode of great sages and ascetics engaged in deep meditation and austerities.
3. Janaloka – Inhabited by enlightened beings and divine rishis who have transcended worldly existence.
4. Maharloka – A transitional world between the lower and higher spiritual realms, where beings of immense knowledge reside.
5. Swarloka (Svarga Loka) – The celestial heaven of the Devas (gods), where virtuous souls enjoy the fruits of their good karma before reincarnation.
6. Bhuvarloka – The atmospheric realm between Earth and Swarloka, where celestial beings and Siddhas reside.
7. Bhurloka – The earthly realm, the world of humans and physical existence. This is the realm of karma and free will.

These upper worlds are temporary abodes for the soul, depending on its karma. Even after residing in these realms, a soul must return to the Earth (Bhurloka) for further evolution unless it attains Moksha (liberation).

The Seven Lower Worlds (Adho Lokas)

Below the Earth exist seven nether realms known as Patalas, which house beings with varying degrees of spiritual darkness and material opulence.

1. Atala – Ruled by Bala, a son of Maya. It is said to be filled with beings who indulge in pleasure and material desires.
2. Vitala – Dominated by fierce beings, including the followers of Shiva in his fierce aspect.
3. Sutala – The realm where the benevolent demon king Mahabali resides, having been granted dominion by Lord Vishnu.
4. Talatala – The domain of the powerful sorcerer Maya, the master of illusion.
5. Mahatala – The world of the great serpent beings (Nagas), ruled by Vasuki and other serpent kings.
6. Rasatala – Inhabited by Asuras and Danavas (demonic races) who are enemies of the Devas.
7. Patala – The lowest of the nether realms, ruled by the mighty serpent Ananta (Shesha), who supports the entire cosmic structure on his hoods.

These lower worlds are often mistaken for hellish realms, but they are not necessarily places of suffering. Many are said to be more opulent than the Earth, filled with wonders, jewels, and luxuries, but they remain bound by material ignorance.

The Hells (Narakas) and the Consequences of Karma

Apart from the fourteen Lokas, there exist multiple Narakas (Hells), where souls experience the results of their adharmic (unrighteous) actions. Some scriptures mention 34 hells, while others state that there are as many hells as there are offenses committed.

Hinduism, and particularly Tantra, does not support the idea of eternal hell. Instead, hell is viewed as a temporary purification process, after which the soul takes birth again to progress spiritually.

The Role of Tantra in Navigating the Lokas

Tantra Sastra emphasizes the spiritual ascent of the practitioner through the activation of chakras, which correspond to different Lokas:

• Muladhara Chakra – Linked to the lower worlds (Tamas and material bondage).
• Swadhisthana Chakra – Connected to the more refined aspects of Patalas.
• Manipura Chakra – Associated with transformation and Swarloka.
• Anahata Chakra – The bridge between the material and spiritual realms (Maharloka).
• Vishuddha Chakra – Opens access to higher wisdom and Janaloka.
• Ajna Chakra – Leads to Tapoloka, where higher meditative states exist.
• Sahasrara Chakra – The ultimate realization, linked with Satya Loka and liberation.

By following Tantric Sadhana, a practitioner learns to transcend the lower worlds and attain higher states of consciousness, ultimately reaching Moksha beyond even the highest Loka.

Conclusion

The Lokas in Tantra Sastra provide a structured vision of the cosmos, explaining the different planes of existence and their spiritual significance. The upper worlds symbolize spiritual evolution and enlightenment, while the lower worlds signify material bondage and illusion. Through Tantric practices, one can elevate oneself from the dense material realms to the highest spiritual reality, ultimately realizing the Supreme Brahman (Absolute Consciousness).

Thus, the concept of Lokas is not just cosmological but also deeply metaphysical and psychological, offering insights into the nature of existence and the soul’s journey through Karma, Bhakti, and Jnana towards liberation.

In every form of sādhana (spiritual practice), the most superior path is the one that is natural. Even through artificial means, the disciplines of karma, jñāna, and love—i.e., bhakti—can be practiced, but such practice remains only an illusion. For true love-sādhana (devotional practice), first, bhāva-sādhana (the cultivation of spiritual emotion) is essential. Bhāva-sādhana is the practice of one’s natural disposition. It is free from any scriptural injunctions or prohibitions.

As long as there remains an identification with this material body, not only is love-sādhana impossible, but even bhāva-sādhana cannot be truly undertaken. Bhāva (spiritual emotion) is nothing but svabhāva (one’s natural disposition). However, our natural disposition is covered by the veil of māyā (illusion). The first step, therefore, is to remove this covering. There are many methods for this, among which mantra-śakti (the power of sacred sounds) is primary.

Until one attains the guidance of a sadguru (true spiritual teacher), it is appropriate to engage in preliminary practices such as nāma-sādhana (chanting the divine name) or other spiritual disciplines. However, these initial efforts are not true sādhana in the real sense. Without the grace of the sadguru, one cannot enter into the depth of the inner self. Continuous repetition of the divine name or other forms of devotion eventually lead to the bestowal of the guru’s grace. When the guru is attained, initiation (dīkṣā) into a systematic spiritual practice involving mantras and other disciplines is given.

Upon receiving dīkṣā, the sādhaka (practitioner) begins upāsanā (devotional worship). This process purifies the physical body as well as the mind (citta). The effect of this purification is the gradual removal of the veil of māyā. Within this veil, the inherent spiritual essence or svabhāva (natural state) of every soul remains concealed. When this covering is removed, the nijabhāva (one’s intrinsic spiritual nature) is revealed. This realization is known as attaining svabhāva.

The role of the Guru, Śāstra (scriptures), teachings, and examples is solely to facilitate the removal of this veil. However, what happens after this veil is lifted cannot be directly explained by either the Guru or the scriptures. This is because it is a state beyond negation (abhāva) and beyond intellectual comprehension. Nijabhāva (one’s intrinsic nature) is an experience unique to each soul.

Bhāva has two essential aspects:

1. Bhāva-āśraya (the subject, i.e., the devotee).
2. Bhāva-viṣaya (the object, i.e., the divine entity towards which devotion is directed).

The spiritual emotion (bhāva) arises when the bhāva-āśraya takes refuge in the bhāva-viṣaya. The devotee (bhakta) is the āśraya of bhāva, but this devotee is not merely a material being. The devotee is not limited to the sthūla-deha (gross body), sūkṣma-deha (subtle body), or even the kāraṇa-deha (causal body). Therefore, it is said that the bhāva-deha (spiritual body) is beyond māyā.

As long as the soul resides in a physical body, it naturally identifies with it. Similarly, when bhāva awakens, the sādhaka begins to identify with their bhāva-deha. In this state, the gross physical body ceases to cause distractions. If distractions persist, it indicates that the worldly emotions (jāgātika-bhāva) have not yet been purified.

For instance, an eighty-year-old devotee may experience bhāva-deha as a ten-year-old child. This occurs because, in the practice of worshipping the Divine Mother, the sādhaka enters a state where they experience themselves as a child before the Divine Mother. The bhāva-deha is not abstract—it has a specific form. This form carries an inherent ahaṁ-bhāva (sense of identity).

Without the realization of bhāva-deha, true bhāva-sādhana cannot take place, as it is not merely an intellectual exercise but an experiential reality. When the bhāva-āśraya (devotee) fully manifests within their bhāva-deha, then the divine abode (dhāma) begins to reveal itself. However, until bhāva reaches maturity, the corresponding divine subject (bhāva-viṣaya) does not manifest.

The maturity of bhāva is the essence of bhāva-sādhana. When bhāva ripens completely, it transforms into prema (divine love). This transformation is similar to the process of a flower developing fragrance. Eventually, this fragrance condenses into nectar (madhu), which symbolizes prema in its highest form.

When a flower is filled with nectar, it does not need to attract bees—they come automatically. Similarly, when bhāva matures into prema, the divine (bhagavat-svarūpa) spontaneously manifests. There is no need to invoke or summon the divine; it appears on its own. Until devotion (bhakti) attains the state of bhāva, and bhāva matures into prema, the direct experience of the Divine remains unattainable.

The Stages of Devotional Maturity

• Bhāva matures into Prema (Divine Love)
• Prema matures into Rasa (Transcendental Bliss)

Even within bhāva, a sense of duality remains, similar to the relationship between a mother and child. Although there is affection, complete unity has not yet been achieved. When love deepens, the state of total surrender (galanāt-huti) occurs. Eventually, this dissolves into rasa, where both the devotee and the Divine become one in transcendental bliss.

This is the highest state of devotional practice—a state where the soul attains eternal participation in the Divine’s transcendental pastimes. This cannot be achieved through mere ritualistic devotion (kriyātmikā-bhakti). Only when bhāva-bhakti matures into rasa can the devotee become part of the Divine’s eternal līlā (divine play).

Two Paths in Bhakti-Sādhana: Mādhurya & Aiśvarya

There are two main currents of devotional development:

1. Mādhurya Bhakti (Sweet Devotion) – Where divine love deepens into rasa.
2. Aiśvarya Bhakti (Majestic Devotion) – Where the devotee remains in awe of God’s supreme majesty.

In aiśvarya-bhakti, the devotee remains overwhelmed by the infinite power of the Divine, maintaining a distinction between themselves and the Divine. However, in mādhurya-bhakti, this distinction is dissolved, allowing for intimate union.

To fully experience this state, one must develop the sixty-four divine qualities (guṇas). When the soul perfects these qualities, it attains the highest expression of human potential (narottama—the supreme human). However, even at this stage, the soul remains distinct from the Supreme.

As the soul progresses from 51 to 56 divine qualities, it reaches a state close to the Divine’s essence. From 56 to 60, it begins to transcend māyā and enters bhagavad-bhāva (the divine consciousness). When the soul evolves further, from 61 to 64, it enters the innermost divine realm, attaining a state beyond even aiśvarya.

In this highest state, the devotee merges into the eternal, blissful play of the Divine. This is the pinnacle of love-sādhana—where love transforms into rasa, and the soul attains perfect union with the Divine. Without the maturity of love, especially without the influence of rāgamayī-bhakti (spontaneous devotion), the Divine cannot be realized in its fullest essence.