haga, which means both female organ and divine power, she is often referred to in the ritual. Sadhaka then begins worshipping his own ishta-devata, or chosen deity (here, the goddess Kali), with the following mantra: Om krim padyam samarpayami namah (feet) orn krim arghyam samarpayami namah (offering the water) om krim acamaniyam samarpayami namah (sipping) orn krim snaniyam samarpayami namah (bath) orn krim gandham samarpayami namah (perfume) om krim puspam bilvanca samarpayami namah (flowers and bilva leaves) om krim naivedyam samarpayami namah (food) om krim panayam samarpayami namah (water) om krim tambulam samarpayami namah (betel leaves) om krim dakshinam samarpayami namah (sacrificial fee) Sakti as goddess Touching the feet of his Sakti, now a goddess, the sadhaka recites the hymns to the Devi as if she has now become the goddess Kali: and he recites: Om ya devi sarvabhutesu saktirupena samsthita namastasyai namastasyai namastasyai namo namah That power who is defined as Consciousness in all beings, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. Adya-Sakti, the Ultimate Ground, genetrix of All Things. Alampur Museum, Andhra Pradesh, c. nth century. Stone. 181
Kali. Kalighat, Calcutta, c. 19th century. Gouache on paper. 182 That Power who is known as Reason in all beings, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings in the form of Sleep, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Hunger, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Shadow, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Energy, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings in the form of Thirst, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Forgiveness, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings in the form of Species, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Bashfulness, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Peace, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings in the form of Faith, reverence to Her, reverence to Her, reverence to Her, reverence, reverence That Power who exists in all beings as Loveliness, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Fortune, reverence to Her, reverence to Her, reverence to Her, reverence, reverence. That Power who exists in all beings as Vocation, reverence to Her, reverence to Her, reverence to Her, reverence, reverence.
- Page 2:
$9.95 Printed in England The life-a
- Page 5 and 6:
Frontispiece: Manuscript leaf illus
- Page 7 and 8:
ACKNOWLEDGMENTS Archaeological Surv
- Page 10 and 11:
Introduction Tantra is a creative m
- Page 12 and 13:
number of tantric texts were assemb
- Page 14 and 15:
Saktas (worshippers of Sakti, or fe
- Page 16 and 17:
The basic tenets of tantra can be e
- Page 18 and 19:
the union of opposites, the male an
- Page 20:
notions concerning time and space,
- Page 23 and 24:
Cosmic energy symbolized as the ser
- Page 25:
Tantric asana, or sexo-yogic postur
- Page 28 and 29:
The washer-maid represents the prim
- Page 30 and 31:
the five ingredients beginning with
- Page 33 and 34:
32 but at the same time maintains p
- Page 35 and 36:
Om, the cosmic sound, is a combinat
- Page 37 and 38:
Brahmanda, cosmic spheroid, a symbo
- Page 39 and 40:
Hari-Hara. Painting illustrating Vi
- Page 42 and 43:
ART The art which has evolved out o
- Page 44 and 45:
spective, tantric imagery is not an
- Page 46 and 47:
Symbolism and Imagery Tantric forms
- Page 48 and 49:
visible and eventually apprehended.
- Page 50 and 51:
figurative representation. The Sukr
- Page 52 and 53:
uilt up in stages during the entire
- Page 54 and 55:
The Universe and the terrestrial sp
- Page 56 and 57:
Point, and signifies the starting-p
- Page 58 and 59:
The Sri Yantra is a configuration o
- Page 60 and 61:
The Sri Yantra is called 'Nava Chak
- Page 62 and 63:
The seventh chakra, consisting of e
- Page 65 and 66:
64 The mandala indicates a focaliza
- Page 67 and 68:
The Kundalini Sakti, symbol of coil
- Page 69 and 70:
The creative spiral, Kundalini. 68
- Page 71 and 72:
A cosmographical schema showing Jam
- Page 73 and 74:
Cosmogram: an astronomical computat
- Page 75 and 76:
Cosmographical scheme showing Jambu
- Page 78 and 79:
so they signify the action of karma
- Page 80 and 81:
The terrifying aspects of these ima
- Page 86 and 87:
Modern research into the compositio
- Page 88 and 89:
'Krim', the bijamantra, almost an e
- Page 90 and 91:
consciousness, came spontaneously i
- Page 92:
tantric art and their own. Like the
- Page 95 and 96:
94 ancient Hindus. Some inferences
- Page 97 and 98:
Bindu. The universe in its unmanife
- Page 99 and 100:
98 units of energy called tanmatras
- Page 101:
V Astronomical equations, based on
- Page 106 and 107:
Samkhya's view that it is possible
- Page 108 and 109:
Atoms The atomic hypothesis of the
- Page 110 and 111:
matter or the remaining sediment of
- Page 112 and 113:
The Siddhayoga of Vrinda is an Ayur
- Page 114 and 115:
The science of mathematics was clos
- Page 116 and 117:
Solar orb. An astronomical chart us
- Page 118 and 119:
Extant astronomical charts were use
- Page 120 and 121:
(beginning with the new and full mo
- Page 122 and 123:
ecorded in 1954. Though science has
- Page 124:
Being residing in heaven. The real
- Page 127 and 128:
126 Moscow Institute of Oriental St
- Page 129 and 130:
128 of realization. Harmony is the
- Page 131 and 132: Symbolic marks painted on wooden ma
- Page 133 and 134: Yantra with mantra. 132 guru select
- Page 135 and 136: Chakras in the etheric body. Rajast
- Page 137: IX A practising Tantrika from north
- Page 143 and 144: 142 Both mudras and nyasas are exte
- Page 145: Schematic representation of how a y
- Page 148 and 149: absorbed within the system and a gr
- Page 150 and 151: object of concentration. Meditation
- Page 152 and 153: After such a survey of various tech
- Page 154 and 155: (from the root nad meaning motion,
- Page 156 and 157: a red triangle 'radiant like the ri
- Page 161 and 162: XVI
- Page 164 and 165: to balance the dialectical process
- Page 166 and 167: that involves the sperm's odyssey t
- Page 168 and 169: inner spiritual urges to flow natur
- Page 170 and 171: chaksuratatam'. He then salutes his
- Page 172 and 173: Only when she is seen through divin
- Page 174 and 175: IV Ram vanhyatmakam dipam sasaktika
- Page 176 and 177: Sakti worship It is not physiologic
- Page 178 and 179: om anaisvaryaya namah om avairagyay
- Page 180 and 181: om Im madanaye namah om Im utpadiny
- Page 184 and 185: That Power who exists in all beings
- Page 186 and 187: either position, both the adepts en
- Page 188 and 189: the Ida and Pingala subtle channels
- Page 190 and 191: outgrow the merry-go-round of self-
- Page 192 and 193: of beings and forms; (6) Chinnamast
- Page 194 and 195: of the discipline may even abandon
- Page 196 and 197: chants mantras, nor performs mudras
- Page 198 and 199: BHUTA, any of the five elemental co
- Page 200 and 201: PARA, last stage of consciousness.
- Page 202 and 203: Bibliography Abhinavagupta, Tantras
- Page 204 and 205: Panday, K. C, Abhinavagupta, Varana
- Page 206 and 207: Index Abhinavagupta, 80 Absolute, 1
- Page 208 and 209: Mercury, 19, 73 Mevlevi Dervishes,