Introduction to Tantra Sastra - Aghori

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INITIATION: DĪKṢ Ā INITIATION 1 is the giving of mantra by the guru. At the time of initiation the guru must first establish the life of the Guru in his own body; that is the vital force (prānaśakti) of the Supreme Guru whose abode is in the thousand-petalled lotus. As an image is the instrument (yantra) in which divinity (devatva) inheres, so also is the body of guru. The day prior thereto the guru should, according to Tantra, seat the intending candidate on a mat of kuśa grass. He then makes japa of a “sleep mantra” (suptamantra) in his ear, and ties his crown lock. The disciple, who should have fasted and observed sexual continence repeats the mantra thrice, prostrates himself at the feet of the guru, and then retires to rest. Initiation, which follows, gives spiritual knowledge and destroys sin. As one lamp is lit at the flame of another, so the divine śakti, consisting of mantra, is communicated from the guru’s body to that of the Śiṣya. Without dikṣa, japa of the mantra, pūjā, and other ritual acts, are said to be useless. Certain mantras are also said to be forbidden to śūdras and women. A note, nowever, in the first Chalākṣara-Sūtrā to the Lalita 2 would, however, show that even the śūdras are not debarred the use of even the Praṇ ava, as is generally asserted. For 1 As to who may initiate, see Tantrasāra, chap. i. 2 First Chalāksara-Sūtra. This is an index to the Sahasra-nāmā, like the Sarvānukramaṇikā to the Veda. There are three svaras in laukikavyākarana—viz, udātta, the high accent, anudātta, its opposite or the low accent and, svaritā, which Pānini says is the combination (samāhrta) of both. Pracaya is Vaidik (chāndasa).
INTIATION: DĪKṢ Ā 69 according to the Kālikā-Purana (when dealing with svara or tone), whilst the udātta, anudātta, and pracaya are appropriate to the first of these castes, the svara, called aukāra, with anusvara and nāda, is appropriate to śudra, who may use the Praṇ ava, either at the beginning or end of mantra, but not, as the dvija may, at both places. The mantra chosen for initiation should be suitable (anukūla). Whether a mantra is sva-kūla or a-kūla to the person about to be initiated is ascertained by the kūla-cakra, the zodiacal circle called rāśicakra and other cakra which may be found described in the Tantrasāra. Initiation by a woman is efficacious; that by a mother is eightfold so. 1 Certain special forms of initiation, called abhiṣeka, are described in the next note. 1 Tantrasāra, loc. cit.
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Introduction to - Tantra-Sastra Sir
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Originally published as the Introdu
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MOUNT KAILĀSA THE scene of the rev
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MOUNT KAILĀSA 3 Śiva promulgates
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ŚIVA AND ŚAKTI 5 and Śakti is et
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ŚIVA AND ŚAKTI 7 Tha” and which
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ŚIVA AND ŚAKTI 9 of which they ar
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ŚIVA AND ŚAKTI 11 Śiva is variou
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ŚIVA AND ŚAKTI 13 pure transparen
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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 and 38: INHABITANTS OF THE WORLDS 31 are de
Page 39 and 40: ĀŚRAMA 33 ascetic, he is also a h
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: GURU AND ŚIṢ YA 67 dualism, atta
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
Page 89 and 90: WORSHIP 83 be a mantra. Only that m
Page 91 and 92: WORSHIP 85 far more powerful, and t
Page 93 and 94: WORSHIP 87 forming of mental image
Page 95 and 96: WORSHIP 89 Savitṛ derived from th
Page 97 and 98: WORSHIP 91 Gayatri-Mantra of its ow
Page 99 and 100: WORSHIP 93 GĀYATRĪ YANTRA.
Page 101 and 102: ̣ WORSHIP 95 the yoni being consid
Page 103 and 104: WORSHIP 97 PŪJĀ This word is the
Page 105 and 106: WORSHIP 99 deva offering, 1 bhataya
Page 107 and 108: WORSHIP 101 eating of particular fo
Page 109 and 110: WORSHIP 103 meaning of the mantra.
Page 111 and 112: WORSHIP 105 Then follows the nāma-
Page 113 and 114: WORSHIP 107 There is meditation, as
Page 115 and 116: WORSHIP 109 “Āiṃ, etc., here a
Page 117 and 118: WORSHIP 111 heart, salutation to th
Page 119 and 120: WORSHIP 113 of the body. The bīja
Page 121 and 122: WORSHIP 115 nityānuṣṭ hānatat
Page 123 and 124: 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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