Introduction to Tantra Sastra - Aghori

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2 INTRODUCTION TO TANTRA ŚĀSTRA sacred Manasarowar Lake (Mapham Yum-tso) from amidst the purple ranges of the lower Kangri Mountains. The paradise of Śiva is a summerland of both lasting sunshine and cool shade, musical with the song of birds and bright with undying flowers. The air, scented with the sweet fragrance of Mandhāra chaplets, resounds with the music and song of celestial singers and players. The Mount is Gaṇ a-parvata, thronged with trains of Spirits (devayoni), of which the opening chapter of Mahānirvāṇ a-Tantra speaks. And in the regions beyond rises Mount Meru, centre of the world-lotus. Its heights, peopled with spirits, are hung with clusters of stars as with wreaths of Mālati flowers. In short, it is written: 1 “He who thinks of Himācala, though he should not behold him, is greater than he who performs all worship in Kāśi (Benares). In a hundred ages of the Devas I could not tell thee of the glories of Himācala. As the dew is dried up by the morning sun, so are the sins of mankind by the sight of Himācala.” It is not, however, necessary to go to the Himālayan Kailāśa to find Śiva. He dwells wheresoever his worshippers, versed in Kula-tattva, abide, 2 and His mystic mount is to be sought in the thousand-petalled lotus 3 (sahasrarapadma) in the body of every human jīva, hence called Śiva-sthana, to which all, wheresoever situate, may repair when they have learned how to achieve the way thither. 1 Skanda-Purāṇa. 2 Kulārṇava-Tantra (chap. IX). 3 See Tripurāsāra, cited in Bhāskarāyas Commentary on Lalitā-sahasranāma, verse 17. Goroh sthanam hi Kaliāsaṃ as the Yoginī-Tantra (chap. i) says.
MOUNT KAILĀSA 3 Śiva promulgates His teaching in the world below in the works known as Yāmala, Dāmara, Śiva-Sūtra, 1 and in the Tantras which exist in the form of dialogues between the Devatā and his Śakti, the Devī in Her form as Pārvatī. According to the Gāyatri-Tantra, 2 the Deva Gaṇ eśa first preached the Tantra to the Devayoni on Mount Kailāsa, after he had himself received them from the mouth of Śiva. After a description of the mountain, the dialogue opens with a question from Parvati 3 in answer to which and those which succeed it, S’iva unfolds His doctrine on the subjects with which Mahā-nirvāṇ a-Tantra deals. 1 Of which the Śiva-Sūtra-Vimarśini is a Commentary. 2 Chapter X. 3 As the Devī is here the śiṣya, this Tantra is in the form called Āgama.
Page 1: Introduction to - Tantra-Sastra Sir
Page 4 and 5: Originally published as the Introdu
Page 7: MOUNT KAILĀSA THE scene of the rev
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 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
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THE HUMAN BODY 53 and drinking-cup,
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THE HUMAN BODY 55 Tattva mind 1 is
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THE HUMAN BODY 57 Sahasrāra-padma
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THE THREE TEMPERAMENTS 59 (śila),
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THE THREE TEMPERAMENTS 61 but a sta
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THE THREE TEMPERAMENTS 63 would als
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GURU AND ŚIṢ YA THE Guru is the
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GURU AND ŚIṢ YA 67 dualism, atta
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INTIATION: DĪKṢ Ā 69 according
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ABHI Ṣ EKA 71 guru (with whom he
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WORSHIP THERE are four difference f
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WORSHIP 75 is for all castes and fo
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WORSHIP 77 is Śākta, and qualifie
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WORSHIP 79 according to some, Aghor
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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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