Introduction to Tantra Sastra - Aghori

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122 INTRODUCTION TO TANTRA ŚĀSTRA Prakṛ ti productive of that great pleasure 1 which accompanies the process of creation. 2 To the Mother is thus offered the restless life of Her universe. The object of all sādhana is the stimulation of the sattvaguṇ a. When by such sādhana this guṇ a largely preponderates, the sāttvika sādhana suitable for men of a high type of divyabhāva is adopted. In this latter sādhana the names of the pañcatattva are used symbolically for operations of a purely mental and spiritual character. Thus, the Kaivalya 3 says that “wine” is that intoxicating knowledge acquired by yoga of the Parabrahman, which renders the worshipper senseless as regards the external world. Meat (mamsa) is not any fleshy thing, but the act whereby the sādhaka consigns all his acts to Me (Mām). Matsya (fish) is that sāttvika knowledge by which through the sense of “mineness” 4 the worshipper sympathizes with the pleasure and pain of all beings. Mudrā is the act of relinquishing all association with evil which results in bondage, and maithuna is the union of the Śakti Kuṇ ḍ alinī with Śiva in the body of the worshipper. This, the Yoginī-Tantra says, 5 is the best of all unions for those who have already controlled their passions (yati). According to the Āgama-sāra, wine 1 Śiva in the Matṛ kābheda-Tantra (chap. ii) says: (Yadrūpam paramānandam tannāsti bhuvanatraye). 2 Nigama-Tattvasāra (chap. iv). See chap. xv of the Hara-Tattvadīdhiti; Mahānirvāṇa-Tantra, chap. v, verses 23, 24, and Kāmākhyā-Tantra. The Kailāsa-Tantra Pūrva-Khanda (chap. xc) identifies the pentad (pañcatattva) with the vital airs (prānādi) and the five mahāpretas (vide post and ante). 3 See p. 85 of Pañcatattvavicāra, by Nilamani Mukhyopadhyāya. 4 A play upon the word matsya (fish). 5 Yogini-Tantra (chap. v) : Sahasrāropari biṇḍau kundalyā melana ṃ śive, Maithunaṃ paramaṃ yatīnāṃ parikīrtitam.
WORSHIP 123 is the somadhara, or lunar ambrosia, which drops from the brahmarandhra; Māṃsa (meat) is the tongue (ma), of which its part (aṃsa) is speech. The sādhaka, in “eating” it controls his speech. Matsya (fish) are those two which are constantly moving in the two rivers Iḍ a and Piṇgala. 1 He who controls his breath by prāṇ āyāma (q.v.), “eats” them by kumbhaka. 2 Mudra is the awakening of knowledge in the pericarp of the great Sahasrāra Lotus, where the Ātmā, like mercury, resplendent as ten million suns, and deliciously cool as ten million moons, is united with the Devī Kuṇ ḍ alinī. The esoteric meaning of maithuna is thus stated by the Āgama: The ruddyhued letter Ra is in the kuṇ ḍ a, 3 and the letter Ma, 4 in the shape of bindu, is in the mahāyoni. 5 When Makara (m), seated on the Hamsa in the form of Akara (a), unites with rakara (r), then the Brahmajñāna, which is the source of supreme Bliss, is gained by the sādhaka, who is then called ātmārāma, for his enjoyment is in the Ātmā in the Sahasrāra. 6 This is the union on the purely sāttvika plane, which corresponds on the rājasika plane to the union of Śiva and Śakti in the persons of their worshippers. 1 The nādi, so called (vide ante). 2 Retention of breath in prāṇāyāma. 3 The Maṇipūra-Cakra (vide ante). 4 This letter, according to the Kāmadhenu-Tantra (chap. ii), has five corners, is of the colour of the autumnal moon, is sattva guṇa, and is kaivalyarūpa and prakṛ tirūpī. The coloration of the letters is variously given in the Tantras. See also Bhāskararāya’s Commentary on the Lalitā citing the Sanatkumāra-Saṃ hitā and Mātṛ kāviveka. 5 That is (here) the lightning-like triangular lines in the Sahasrāra. Bindu is literally the dot which represents the nasal sound. As to its Tāntrik sense (vide ante). 6 For this reason, too, the name of Ramā, which word also means sexual enjoyment, is equivalent to the liberator Brahman (Ra-a-ma).
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Introduction to - Tantra-Sastra Sir
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Originally published as the Introdu
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MOUNT KAILĀSA THE scene of the rev
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MOUNT KAILĀSA 3 Śiva promulgates
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ŚIVA AND ŚAKTI 5 and Śakti is et
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ŚIVA AND ŚAKTI 7 Tha” and which
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ŚIVA AND ŚAKTI 9 of which they ar
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ŚIVA AND ŚAKTI 11 Śiva is variou
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ŚIVA AND ŚAKTI 13 pure transparen
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ŚIVA AND ŚAKTI 15 both male and f
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ŚIVA AND ŚAKTI 17 all animals and
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GU Ṇ A 19 tamas, which appears or
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GU Ṇ A 21 from matter to spirit t
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GU Ṇ A 23 development of these co
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THE WORLDS (LOKAS) 25 with the thre
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INHABITANTS OF THE WORLDS 27 mediat
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INHABITANTS OF THE WORLDS 29 their
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INHABITANTS OF THE WORLDS 31 are de
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ĀŚRAMA 33 ascetic, he is also a h
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MACROCOSM AND MICROCOSM 35 (dhatu)
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THE AGES 37 The Satya Yuga is, acco
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THE AGES 39 rain-charged cloud, who
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THE SCRIPTURES OF THE AGES 41 have
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THE HUMAN BODY 43 and fire, which a
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THE HUMAN BODY 45 sense raises for
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THE HUMAN BODY 47 yoga. Jīva in tu
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THE HUMAN BODY 49 CAKRAS There are
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THE HUMAN BODY 51 say, disinclinati
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THE HUMAN BODY 53 and drinking-cup,
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THE HUMAN BODY 55 Tattva mind 1 is
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THE HUMAN BODY 57 Sahasrāra-padma
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THE THREE TEMPERAMENTS 59 (śila),
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THE THREE TEMPERAMENTS 61 but a sta
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THE THREE TEMPERAMENTS 63 would als
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GURU AND ŚIṢ YA THE Guru is the
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GURU AND ŚIṢ YA 67 dualism, atta
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INTIATION: DĪKṢ Ā 69 according
Page 77 and 78: ABHI Ṣ EKA 71 guru (with whom he
Page 79 and 80: WORSHIP THERE are four difference f
Page 81 and 82: WORSHIP 75 is for all castes and fo
Page 83 and 84: WORSHIP 77 is Śākta, and qualifie
Page 85 and 86: WORSHIP 79 according to some, Aghor
Page 87 and 88: WORSHIP 81 Kaula in its fullest sen
Page 89 and 90: WORSHIP 83 be a mantra. Only that m
Page 91 and 92: WORSHIP 85 far more powerful, and t
Page 93 and 94: WORSHIP 87 forming of mental image
Page 95 and 96: WORSHIP 89 Savitṛ derived from th
Page 97 and 98: WORSHIP 91 Gayatri-Mantra of its ow
Page 99 and 100: WORSHIP 93 GĀYATRĪ YANTRA.
Page 101 and 102: ̣ WORSHIP 95 the yoni being consid
Page 103 and 104: WORSHIP 97 PŪJĀ This word is the
Page 105 and 106: WORSHIP 99 deva offering, 1 bhataya
Page 107 and 108: WORSHIP 101 eating of particular fo
Page 109 and 110: WORSHIP 103 meaning of the mantra.
Page 111 and 112: WORSHIP 105 Then follows the nāma-
Page 113 and 114: WORSHIP 107 There is meditation, as
Page 115 and 116: WORSHIP 109 “Āiṃ, etc., here a
Page 117 and 118: WORSHIP 111 heart, salutation to th
Page 119 and 120: WORSHIP 113 of the body. The bīja
Page 121 and 122: WORSHIP 115 nityānuṣṭ hānatat
Page 123 and 124: WORSHIP 117 that the householder sh
Page 125 and 126: WORSHIP 119 Poison is the antidote
Page 127: WORSHIP 121 only be accomplished wi
Page 131 and 132: YOGA THIS word, derived from the ro
Page 133 and 134: YOGA 127 sadhaka and his śakti in
Page 135 and 136: YOGA 129 sthiratā, dhairya, lāgha
Page 137 and 138: YOGA 131 these are muktapadmasana 1
Page 139 and 140: YOGA 133 LĀGHAVA : PRĀṆ ĀYĀMA
Page 141 and 142: YOGA 135 in six measures (mātrā).
Page 143 and 144: YOGA 137 Nāda-yoga, attained by kh
Page 145 and 146: YOGA 139 on the awakening of Kuṇ
Page 147 and 148: YOGA 141 closes the nostrils, makin
Page 149 and 150: SIN AND VIRTUE 143 what makes for p
Page 151 and 152: SIN AND VIRTUE 145 becometh,” 1 T
Page 153 and 154: FOUR AIMS OF BEING THERE is but one
Page 155 and 156: FOUR AIMS OF BEING 149 mistaken not
Page 157 and 158: FOUR AIMS OF BEING 151 mārga. Unle
Page 159 and 160: FOUR AIMS OF BEING 153 attributes,
Page 161 and 162: EDITORIAL NOTE TO THE CELEPHAÏS PR
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