Introduction to Tantra Sastra - Aghori
Introduction to Tantra Sastra - Aghori
Introduction to Tantra Sastra - Aghori
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THE THREE TEMPERAMENTS<br />
THE <strong>Tantra</strong>s speak of three temperaments, dispositions,<br />
characters (bhāva), or classes of men—namely, the<br />
paśu-bhāva (animal), vīra-bhāva (heroic), and divyabhāva<br />
(deva-like or divine). These divisions are based<br />
on various modifications of the guṇ as (v. ante) as they<br />
manifest in man (jīva). It has been pointed out 1 that the<br />
analogous Gnostic classification of men as material,<br />
psychical and spiritual, correspond <strong>to</strong> the three guṇ as of<br />
the Sāṃkhya-darśana. In the paśu the rajo-guna operates<br />
chiefly on tamas, producing such dark characteristics<br />
as error (bhrānti), drowsiness (tandrā), and sloth<br />
(ālasya). It is however, an error <strong>to</strong> suppose that the<br />
paśu is as such a bad man; on the contrary, a jīva of this<br />
class may prove superior <strong>to</strong> a jiva of the next. If the<br />
former, who is greatly bound by matter, lacks enlightenment,<br />
the latter may abuse the greater freedom he has<br />
won. There are also numerous kinds of paśu, some more,<br />
some less tamasik than others. Some there are at the<br />
lowest end of the scale, which marks the first advance<br />
upon the higher forms of animal life. Others approach<br />
and gradually merge in<strong>to</strong> the vīra class. The term paśu<br />
comes from the root paś, “<strong>to</strong> bind.” The paśu is in fact<br />
the man who is bound by the bonds (paśa), of which the<br />
Kulārṇ ava-<strong>Tantra</strong> enumerates eight—namely, pity<br />
(dayā), ignorance and delusion (mohā), fear (bhaya),<br />
shame (lajja), disgust (ghṛ ṇ a), family (kula), cus<strong>to</strong>m<br />
1 Richard Garbe, “Philosophy of Ancient India,” p. 48, as also before him,<br />
Baur.