Introduction to Tantra Sastra - Aghori
Introduction to Tantra Sastra - Aghori
Introduction to Tantra Sastra - Aghori
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THE THREE TEMPERAMENTS 59<br />
(śila), and caste (varṇ a). Other enumerations are given<br />
of the afflictions which, according <strong>to</strong> some, are sixty-two,<br />
but all such larger divisions are merely elaborations of<br />
the simpler enumerations. The paśu is also the worldly<br />
man, in ignorance and bondage, as opposed <strong>to</strong> the yogī,<br />
and the tattva-jnāni. Three divisions of paśu are also<br />
spoken of—namely, sakala, who are bound by the three<br />
pāśas, called aṇ u (want of knowledge or erroneous knowledge<br />
of the self), bheda (the division also induced by<br />
māyā of the one self in<strong>to</strong> many), and karma (action and<br />
its product). These are the three impurities (mala)<br />
called āṇ ava-mala, māyā-mala, and Karma-mala. Pratayakalā<br />
are those bound by the first and last, and<br />
Vijnāna-kevala are those bound by āṇ ava-mala only.<br />
He who frees himself of the remaining impurity of aṇ u<br />
becomes Śiva Himself. The Devī bears the pāśa, and is<br />
the cause of them, but She <strong>to</strong>o, is paśupāśa-vimocinī, 1<br />
Liberatrix of the paśu from his bondage.<br />
What has been stated gives the root notion of the<br />
term paśu. Men of this class are also described in <strong>Tantra</strong><br />
by exterior traits, which are manifestations of the interior<br />
disposition. So the Kubjika-<strong>Tantra</strong> 2 says: “Those<br />
who belong <strong>to</strong> paśu-bhāva are simply paśus. A paśu<br />
does not <strong>to</strong>uch a yantra, nor make japa of mantra at<br />
night. He entertains doubt about sacrifices and <strong>Tantra</strong>;<br />
regards a mantra as being merely letters only. 3 He<br />
lacks faith in the guru, and thinks that the image is but<br />
a block of s<strong>to</strong>ne. He distinguishes one deva from ano-<br />
1 Lalitā-sahasra-nāma (verse 78).<br />
2 Chapter VII.<br />
3 Instead of being Devatā. Similarly the Nityā-Tantrā (see Prāna-<strong>to</strong>ṣiṇi,<br />
547 et seq.).