Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
enjoyment (bhoga) arises. All jīvas on their way to humanity,
1 and the bulk of humanity itself, are on the
forward path, and rightly seek the enjoyment which is
appropriate to their stage of evolution.
The thirst for life will continue to manifest itself until
the point of return is reached and the outgoing energy is
exhausted. Man must, until such time, remain on the
path of desire. In the hands of Devī is the noose of desire.
Devi hereself is both desire 2 and that light of knowledge
which in the wise who have known enjoyment lays bare
its futilities. But one cannot renounce until one has
enjoyed, and so of the world-process itself it is said; that
the unborn ones, the Puruṣas, are both subservient to
her (prakṛ ti), and leave Her by reason of viveka. 3
Provision is made for the wordly life which is the
“outgoing” of the Supreme. And so it is said that the
Tāntrika has both enjoyment (bhukti) and liberation
tion (mukti). 4 But enjoyment itself is not without its
law. Desire is not to be let loose without bridle. 5 The
mental self is, as is commonly said, the charioteer of the
body, of which the senses are the horses. Contrary to
1 Including, according to a caustic observer, the large number of men who
may be more properly described as candidates for humanity.
2 See Candī. Devī is manifested in desire, etc.
3 And so Śruti (Taittiriya-Āraṇyaka) says:
Ajāmekām lohita śukla kṛ ṣṇām,
Bahvīṃ
prajām janayantim śarūpām,
Ajo hyeko jūṣamāno’ nuśete
Jahātyenām bhukta-bhogāmajonyah:
and see Saṃ
khya Tattva-Kaumudi.
4 See Mahānirvāṇa Tantra chapter IV, verse 39 and Chapter I, verse 51,
where the Tantras are described as the givers of both bhukti and mukti. See
notes to same as to bhoga.
5 As to sveccha, see notes to Chapter III, verse 96, ibid.