Introduction to Tantra Sastra - Aghori

More documents

Recommendations

Info

88 INTRODUCTION TO TANTRA ŚĀSTRA unsteady vibrations of the sheaths of the worshipper, thus transforming him, but from it arises the form of the Devatā which it is. 1 Mantra-siddhi is the ability to make a mantra efficacious and to gather its fruit 2 in which case the mantra is called mantrasiddha. Mantras are classified as siddha, sādhya, susiddha, and ari, according as they are friends, servers, supporters, or destroyers—a matter which is determined for each sādhaka by means of cakra calculations. THE GĀYATRĪ-MANTRA The Gāyatrī is the most sacred of all Vaidik mantras. In it the Veda lies embodied as in its seed. It runs: Oṃ bhūr-bhuvah-svah: tat savitur vareṇ yāṃ bhargo devasya dhimahi dhiyo yo nah pracodayāt. O ṃ. “Let us contemplate the wondrous spirit of the Divine Creator (Savitṛ ) of the earthly, atmospheric, and celestial spheres. May He direct our minds, that is ‘towards’ the attainment of dharma, artha, kāma, and mokṣa, Oṃ.” The Gāyatrī-Vyākaraṇ a of Yogi Yajnavālkya thus explains the following words: Tat, that. 3 The word yat (which) is understood. 4 Savituh is the possessive case of 1 Śṛ ṇu devī pravakṣyāmi bījānām deva-rūpatāṃ . Mantroccāra ṇamātreṇa, deva-rūpaṃ prajayate. —(Bṛ had-gandharva-Tantra, chap. v.) 2 Ya ṃ Ya ṃ prāthayate kāma ṃ Taṃ tamāpnoti niścitam. (Whatever the sādhaka desires that he surely obtains) —Prāṇa-toṣinī, 619. 3 Tat is apparently here treated as in the objective case agreeing, with varenyaṃ , etc., but others holding that the vyāhṛ ti (Bhūr-bhuvah-svah) form part of and should be linked with, the rest of the Gāyatrī treat tat as part of a genitive compound connected with the previous vyahṛ ti, in which case it is teṣām. 4 It may, however, be said that yat is there in Yo nah.
WORSHIP 89 Savitṛ derived from the root sū, “to bring forth.” Savitṛ is, therefore, the Bringer-forth of all that exists. The Sun (Sūrya) is the cause of all that exists, and of the state in which they exist. Bringing forth and creating all things, it is called Savitṛ . The Bhaviṣya-Purāṇ a says Sūrya is the visible Devatā. He is the Eye of the world and the Maker of the day. There is no other Devatā eternal like unto Him. This universe has emanated from and will be again absorbed into, Him. Time is of and in Him. The planets, the Vasus, Rudras, Vāyu, Agni, and the rest are but parts of Him. By Bhargah is meant the Āditya-devatā, dwelling in the region of the Sun (sūryamaṇ ḍ ala) in all His might and glory. He is to the Sun what our spirit (ātmā) is to our body. Though He is in the region of the sun in the outer or material sphere He also dwells in our inner selves. He is the light of the light in the solar circle, and is the light of the lives of all beings. As He is in the outer ether, so also is He in the ethereal region of the heart. In the outer ether He is Sūrya, and in the inner ether He is the wonderful Light which is the Smokeless Fire. In short, that Being whom the sādhaka realizes in the region of his heart is the Āditya in the heavenly firmament. The two are one. The word is derived in two ways: (1) from the root bhrij, “ripen, mature, destroy, reveal, shine.” In this derivation Sūrya is He who matures and transforms all things. He Himself shines and reveals all things by His light. And it is He who at the final Dissolution (pralaya) will in His image of destructive Fire (kālāgni), destroy all things. (2) From bha = dividing all things into different classes; ro = colour; for He produces the colour of all created objects; ga, constantly going and returning. The sun divides all things, produces the different
Page 1:
Introduction to - Tantra-Sastra Sir
Page 4 and 5:
Originally published as the Introdu
Page 7 and 8:
MOUNT KAILĀSA THE scene of the rev
Page 9 and 10:
MOUNT KAILĀSA 3 Śiva promulgates
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
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 and 74: GURU AND ŚIṢ YA 67 dualism, atta
Page 75 and 76: INTIATION: DĪKṢ Ā 69 according
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: WORSHIP 87 forming of mental image
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
Page 125 and 126: WORSHIP 119 Poison is the antidote
Page 127 and 128: WORSHIP 121 only be accomplished wi
Page 129 and 130: WORSHIP 123 is the somadhara, or lu
Page 131 and 132: YOGA THIS word, derived from the ro
Page 133 and 134: YOGA 127 sadhaka and his śakti in
Page 135 and 136: YOGA 129 sthiratā, dhairya, lāgha
Page 137 and 138: YOGA 131 these are muktapadmasana 1
Page 139 and 140: YOGA 133 LĀGHAVA : PRĀṆ ĀYĀMA
Page 141 and 142: YOGA 135 in six measures (mātrā).
Page 143 and 144: YOGA 137 Nāda-yoga, attained by kh
Page 145 and 146:
YOGA 139 on the awakening of Kuṇ
Page 147 and 148:
YOGA 141 closes the nostrils, makin
Page 149 and 150:
SIN AND VIRTUE 143 what makes for p
Page 151 and 152:
SIN AND VIRTUE 145 becometh,” 1 T
Page 153 and 154:
FOUR AIMS OF BEING THERE is but one
Page 155 and 156:
FOUR AIMS OF BEING 149 mistaken not
Page 157 and 158:
FOUR AIMS OF BEING 151 mārga. Unle
Page 159 and 160:
FOUR AIMS OF BEING 153 attributes,
Page 161 and 162:
EDITORIAL NOTE TO THE CELEPHAÏS PR
show all

Introduction to Tantra Sastra - Aghori

Create successful ePaper yourself

Delete template?

Save as template?