Introduction to Tantra Sastra - Aghori

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ĀŚRAMA THE four stages, conditions, or periods in the life of a Brāhmaṇ a are: first, that of the chaste student, or brahmacāri; second, the period of secular life as a married house-holder or gṛ hastha; third, that of the recluse, or vānaprastha, when there is retirement from the world; and lastly, that of the beggar, or bhikṣu, who begs his single daily meal, and meditates upon the Supreme Spirit to which he is about to return. For the Kṣattriya there are the first three Aśramas; for the Vaiśya, the first two; and for the Śūdra, the gṛ hastha Āśrama only. 1 This Tantra 2 states that in the Kali age there are only two Āśramas. The second gṛ hasthya and the last bhik- ṣuka or avadhūta. Neither the conditions of life, nor the character, capacity, and powers of the people of this age allow of the first and third. The two āśramas prescribed for Kali age are open to all castes indicriminately. 3 There are, it is now commonly said, two main divisions of avadhūta—namely, Śaivāvadhūta and Brahmāvadhūta—of each of which there are, again, three divisions. 4 Of the first class the divisions are firstly, Śaivāvadhūta, who is apūrṇ a (imperfect). Though an 1 Yoga Yājnavalkya (chap. i). 2 Chapter VIII, verse 8. 3 Ibid., verse 12. 4Mahānirvāṇa Tantra deals with the avadhūta (those who have relinquished the world) in Chapter XIV, verse 142, et. seq. The Bhairavadāmara classes the avadhūtā into (1) Kulāvadūta, (2) Śaivāvadūta, (3) Brahmāvadhūta, and (4) Haṃ sādvadhūta, following in the main, distinctions made in this Tantra.
ĀŚRAMA 33 ascetic, he is also a householder and like Śiva. Hence his name. The second is the wandering stage of the Śaiva (or the parivrājaka), who has now left the world, and passes his time doing pūjā, japa, etc., visiting the tīrtha and pīṭ ha, or places of pilgrimage. In this stage, which though higher, is still imperfect, the avadhūta is competent for ordinary sādhana with a śakti. The third is the perfect stage of a Śaiva. Wearing only the kaupīna, 1 he renounces all things and all rites, though within certain limits he may practise some yoga, and is permitted to meet the request of a woman who makes it of him. 2 Of the second class the three divisions are, firstly, the Brahmāvadhūta, who, like the Śaivāvadhūta, is imperfect (apūrṇ a) and householder. He is not permitted, however, to have a Śaiva Śakti, and is restricted to svīyaśakti. The second class Brahmaparivrājaka is similar to the Śaiva of the same class except that ordinarily he is not permitted to have anything to do with any woman, though he may, under the guidance of his Guru, practise yoga accompanied by Śakti. The third or highest class—Haṃsāvadhata—is similar to the third Śaiva degree, except that he must under no circumstances touch a woman or metals, nor may he practise any rites or keep any observances. 1 The exiguous loin cloth of ascetics covering only the genitals. See the kaupīnapañcakam of Śaṃ karācāryā, where the Kaupīnarān is described as the fortunate one living on the handful of rice got by begging; ever pondering upon the words of the Vedānta, whose senses are in repose, who ever enjoys the Brahman in the thought Ahambrahmāsmi. 2 This is not, however, as some may suppose, a peculiarly “Tāntrik” precept, for it is said in Śruti “talpāgatāṃ na pariharet” (she who comes to your bed is not to be refused), for the rule of chastity which is binding on him yields to such an advance on the part of woman. Śaṃ karācāryā says that talpāgatāṃ is samāgamarthinim, adding that this is the doctrine of Ṛ ṣi Vāmadeva.
Page 1: Introduction to - Tantra-Sastra Sir
Page 4 and 5: Originally published as the Introdu
Page 7 and 8: MOUNT KAILĀSA THE scene of the rev
Page 9 and 10: MOUNT KAILĀSA 3 Śiva promulgates
Page 11 and 12: ŚIVA AND ŚAKTI 5 and Śakti is et
Page 13 and 14: ŚIVA AND ŚAKTI 7 Tha” and which
Page 15 and 16: ŚIVA AND ŚAKTI 9 of which they ar
Page 17 and 18: ŚIVA AND ŚAKTI 11 Śiva is variou
Page 19 and 20: ŚIVA AND ŚAKTI 13 pure transparen
Page 21 and 22: ŚIVA AND ŚAKTI 15 both male and f
Page 23 and 24: ŚIVA AND ŚAKTI 17 all animals and
Page 25 and 26: GU Ṇ A 19 tamas, which appears or
Page 27 and 28: GU Ṇ A 21 from matter to spirit t
Page 29 and 30: GU Ṇ A 23 development of these co
Page 31 and 32: THE WORLDS (LOKAS) 25 with the thre
Page 33 and 34: INHABITANTS OF THE WORLDS 27 mediat
Page 35 and 36: INHABITANTS OF THE WORLDS 29 their
Page 37: INHABITANTS OF THE WORLDS 31 are de
Page 41 and 42: MACROCOSM AND MICROCOSM 35 (dhatu)
Page 43 and 44: THE AGES 37 The Satya Yuga is, acco
Page 45 and 46: THE AGES 39 rain-charged cloud, who
Page 47 and 48: THE SCRIPTURES OF THE AGES 41 have
Page 49 and 50: THE HUMAN BODY 43 and fire, which a
Page 51 and 52: THE HUMAN BODY 45 sense raises for
Page 53 and 54: THE HUMAN BODY 47 yoga. Jīva in tu
Page 55 and 56: THE HUMAN BODY 49 CAKRAS There are
Page 57 and 58: THE HUMAN BODY 51 say, disinclinati
Page 59 and 60: THE HUMAN BODY 53 and drinking-cup,
Page 61 and 62: THE HUMAN BODY 55 Tattva mind 1 is
Page 63 and 64: THE HUMAN BODY 57 Sahasrāra-padma
Page 65 and 66: THE THREE TEMPERAMENTS 59 (śila),
Page 67 and 68: THE THREE TEMPERAMENTS 61 but a sta
Page 69 and 70: THE THREE TEMPERAMENTS 63 would als
Page 71 and 72: GURU AND ŚIṢ YA THE Guru is the
Page 73 and 74: GURU AND ŚIṢ YA 67 dualism, atta
Page 75 and 76: 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
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WORSHIP 83 be a mantra. Only that m
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WORSHIP 85 far more powerful, and t
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WORSHIP 87 forming of mental image
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WORSHIP 89 Savitṛ derived from th
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WORSHIP 91 Gayatri-Mantra of its ow
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WORSHIP 93 GĀYATRĪ YANTRA.
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̣ WORSHIP 95 the yoni being consid
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WORSHIP 97 PŪJĀ This word is the
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WORSHIP 99 deva offering, 1 bhataya
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WORSHIP 101 eating of particular fo
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WORSHIP 103 meaning of the mantra.
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WORSHIP 105 Then follows the nāma-
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WORSHIP 107 There is meditation, as
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WORSHIP 109 “Āiṃ, etc., here a
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WORSHIP 111 heart, salutation to th
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WORSHIP 113 of the body. The bīja
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WORSHIP 115 nityānuṣṭ hānatat
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WORSHIP 117 that the householder sh
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WORSHIP 119 Poison is the antidote
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WORSHIP 121 only be accomplished wi
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WORSHIP 123 is the somadhara, or lu
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YOGA THIS word, derived from the ro
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YOGA 127 sadhaka and his śakti in
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YOGA 129 sthiratā, dhairya, lāgha
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YOGA 131 these are muktapadmasana 1
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YOGA 133 LĀGHAVA : PRĀṆ ĀYĀMA
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YOGA 135 in six measures (mātrā).
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YOGA 137 Nāda-yoga, attained by kh
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YOGA 139 on the awakening of Kuṇ
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YOGA 141 closes the nostrils, makin
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SIN AND VIRTUE 143 what makes for p
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SIN AND VIRTUE 145 becometh,” 1 T
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FOUR AIMS OF BEING THERE is but one
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FOUR AIMS OF BEING 149 mistaken not
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FOUR AIMS OF BEING 151 mārga. Unle
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FOUR AIMS OF BEING 153 attributes,
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EDITORIAL NOTE TO THE CELEPHAÏS PR
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Introduction to Tantra Sastra - Aghori

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