Introduction to Tantra Sastra - Aghori

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136 INTRODUCTION TO TANTRA ŚĀSTRA within it a beautiful bed, on which let him picture to himself his Iṣṭ adevatā. The Guru will direct him as to the form, raiment, vāhana, and the title of the Devatā. Jyotirdhyāna is the infusion of fire and life (tejas) into the form so imagined. In the mūlādhāra lies the snakelike Kuṇ ḍ alinī. There the jivatma, as it were the tapering flame of a candle, dwells. The Sādhaka then meditates upon the tejomaya Brahman, or, alternatively, between the eyebrows on praṇ avātmaka, the flame emitting its lustre. Sūkṣma-dhyāna is meditation on Kuṇ ḍ alinī with śāmbhavī-mudrā after She has been roused. By this yoga (vide post) the ātmā is revealed (ātmā-sākṣātkāra). NIRLIPTATVA: SAMĀDHI Lastly, through samadhi the quality of nirliptatva, or detachment, and thereafter mukti (liberation) is attained. Samādhi considered as a process is intense mental concentration, with freedom from all saṃkalpa, and attachment to the world, and all sense of “mineness,” or self-interest (mamata). Considered as the result of such process it is the union of Jīva with the Paramātmā. 1 FORMS OF SAMĀDHI-YOGA This samādhi yoga is, according to the Gheraṇ ḍ a- Saṃhitā, 2 of six kinds: (1) Dhyāna-yoga-sāmadhi, attained by śāmbhavi-mudrā 3 in which after meditation on the Bindu-Brahman and realization of the Ātmā (ātmapratyakṣa), the latter is resolved into the Mahākaśa. (2) 1 See Commentary on verse 51 of the Ṣ aṭ cakranirūpaṇa. 2 Seventh Upadeśa. 3 Ibid, Third Upadeśa (verses 65 et seq.).
YOGA 137 Nāda-yoga, attained by khecarīmudrā, 1 in which the fraenum of the tongue is cut, and the latter is lengthened until it reaches the space betwee the eyebrows, and is then introduced in a reversed position into the mouth. (3) Rasānandayoga, attained by kumbhaka, 2 in which the sādhaka in a silent place closes both ears and does pūraka and kumbhaka until he hears the word nāda in sounds varying in strength from that of the cricket’s chirp to that of the large kettle-drum. By daily practice the anāhata sound is heard, and the jyoti with the manas therein is seen, which is ultimately dissolved in the supreme Viṣṇ u. (4) Laya-siddhi-yoga, accomplished by the celebrated yonimudrā already described. 3 The Sādhaka, thinking of himself as Śakti and the Paramātmā as Puruṣa, feels himself in union (saṃgama) with Śiva, and enjoys with him the bliss which is śṛ ngārarasa, 4 and becomes Bliss itself, or the Brahman. (5) Bhakti-Yoga, in which meditation is made on the Iṣṭ a- devatā with devotion (bhakti) until, with tears flowing from the excess of bliss, the ecstatic condition is attained. (6) Rājayoga, accomplished by the aid of the manomurcchā kumbhaka. 5 Here the manas detached from all worldly objects is fixed between the eyebrows in the ājñācakra, and kumbhaka is done. By the union of 1 Ibid., verses 25 et seq. 2 Ibid., Fifth Upadeśa (verses 77 et seq.). 3 In the Lalitā (verse 142) the Devī is addressed as Layakarī—the cause of laya or mental absorption. 4 Śṛ ngāra is the love sentiment or sexual passion and sexual union, the first of the eight or nine rasa (sentiments)—viz., śṛ ngāra, vīra (heroism), karuṇa (compassion), adbhutā (wondering), hāsya (humour), bhayānaka (fear), bibhatsa (disgust), raudra (wrath) to which Manmathabhatta, author of the Kāvyaprakāśa adds śānti (peace). 5 Ibid., Fifth Upadeśa, verse 82.
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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
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ABHI Ṣ EKA 71 guru (with whom he
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WORSHIP THERE are four difference f
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WORSHIP 75 is for all castes and fo
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WORSHIP 77 is Śākta, and qualifie
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WORSHIP 79 according to some, Aghor
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WORSHIP 81 Kaula in its fullest sen
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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 and 128: WORSHIP 121 only be accomplished wi
Page 129 and 130: WORSHIP 123 is the somadhara, or lu
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: YOGA 135 in six measures (mātrā).
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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