Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
tual knowledge (ātmājñāna) alone, though it is obvious
that such knowledge must be preceded by, and accompanied
with, and, indeed, can only be attained in the
sense of actual realization, by freedom from sin and right
action through adherence to dharma. The idealistic
system of Hinduism, which posits the ultimate reality
as being in the nature of mind, rightly, in such cases,
insists on what, for default of a better term, may be
described as the intellectual, as opposed to the ethical,
nature. Not that it fails to recognize the importance of
the latter, but regards it as subsidiary and powerless of
itself to achieve that extinction of the modifications of
the energy of consciousness which constitutes the
supreme mukti known as Kaivalya. Such extinction
cannot be effected by conduct alone, for such conduct,
whether good or evil, produces karma, which is the
source of the modifications which it is man’s final aim to
suppress. Mokṣa belongs to the nivṛ tti mārga, as the
trivarga appertain to the pravṛ tti-mārga.
There are various degrees of mukti, some more
perfect than the others, and it is not, as is generally
supposed one state.
There are four future states of Bliss, or pada, being
in the nature of abodes—viz., sālokya, sāmīpya, sārūpya,
and sāyujya—that is, living in the same loka, or region,
with the Deva worshipped; being near the Deva; receiving
the same form or possessing the same aiśarya (Divine
qualities) as the Deva, and becoming one with the Deva
worshipped. The abode to which the jīva attains depends
upon the worshipper and the nature of his worship,
which may be with, or without images, or of the Deva
regarded as distinct from the worshipper and with