Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
different sects, but stages through which the worshipper
in this or other births has to pass before he reaches the
supreme stage of the Kaula. Vedācāra, which consists
in the daily practice of the Vaidik rites, is the gross body
(sthūladeha), which comprises within it all other ācāras,
which are, as it were, its subtle bodies (sūkṣma-deha) of
various degrees. The worship is largely of an external
and ritual character, the object of which is to strengthen
dharma. This is the path of action (kriyā-mārga). In the
second stage the worshipper passes from blind faith to
an understanding of the supreme protecting energy of
the Brahman, towards which he has the feelings of devotion.
This is the path of devotion (bhakti-mārga), and the
aim at this stage is the union of it and faith previously
acquired. With an increasing determination to protect
dharma and destroy adharma, the sadhaka passes into
Śaivācāra, the warrior (kṣatriya) stage, wherein to love
and mercy are added strenuous striving and the cultivation
of power. There is union of faith, devotion (bhakti),
and inward determination (antar-lakṣa). Entrance is
made upon the path of knowledge (jñāna-mārga). Following
this is Dakṣinācāra, which in Tantra does not
mean “right-hand worship,” but “favourable”—that is, that
ācāra which is favourable to the accomplishment of the
higher sādhana, and whereof the Devī is the Dakṣiṇ a-
Kālikā. This stage commences when the worshipper can
make dhyāna and dhāraṇ ā of the threefold śakti of the
Brahman (kriyā, icchā, jñāna), and understands the mutual
connection (samanvaya) of the three guṇ as until he
receives pūrṇ ābhiṣekā (q.v.). At this stage the sādhaka
1 See as to this and following the Sanātana-sādhana-tattva, or Tantrarahasya
of Sacchidānanda Svāmi. [No citation for this note in my copy-text.
— ED.]