Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
(ahaṃkāra). As to learn the Śāstra one must learn the
alphabet, so yoga is necessary for the acquirement of
tattvajñāna (truth).” 1 The animal body is the result of
action, and from the body flows action, the process being
compared to the see-saw movement of a ghatiyantra, or
water-lifter. 2 Through their actions beings continually
go from birth to death. The complete attainment of the
fruit of yoga is lasting and unchanging life in the noumenal
world of the Absolute.
Yoga is variously named according to the methods
employed, but the two main divisions are those of the
haṭ hayoga (or ghaṭ asthayoga) and samādhi yoga, of
which rājayoga is one of the forms. Haṭ hayoga is commonly
misunderstood, both in its definition and aim
being frequently identified with exaggerated forms of
self-mortification.
The Gheraṇ ḍ a-Saṃhitā well defines it to be “the
means whereby the excellent rājayoga is attained.”
Actual union is not the result of Haṭ hayoga alone, which
is concerned with certain physical processes preparatory
or auxiliary to the control of the mind, by which alone
union may be directly attained. It is, however, not meant
that all the processes of Haṭ hayoga here or in the books
described are necessary for the attainment of rājayoga.
What is necessary must be determined according to the
circumstances of each particular case. What is suited or
necessary in one case may not be so for another. A
peculiar feature of Tantrika viracara is the union of the
1 Gheraṇḍa-Saṃ
hitā (chap. v. et seq.)
2 In drawing water, bullocks are employed to lower and raise the vessel.
Human action is compared to the bullocks who now raise, now lower, the
vessel into the waters (of the Saṃ
sāra).