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2. THE TANTRA SHASTRA
Definitions of Tantrashastra
knowledge is spread.
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meaning of Tantra beco mes. The knowledge which is spread
patala says
Tantrashastra. ]
they are
1. Aga ma ( AÉaÉqÉ)
2. Nigama ( ÌlÉaÉqÉ)
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qÉiÉ¶É uÉÉxÉÑSåuÉxrÉ ÌlÉaÉqÉ: mÉËUMüjrÉiÉå ||
( ÌmÉÇaÉsÉÉqÉiÉqÉ) of the
Shastra s imple
Tantra, that is
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manners of all classes and castes and the nature and
-uÉÉUÉWûÏiÉl§É
The Varahi tantra further classifies Damara into six
grades
2. Shivadamara ( ÍvÉuÉQûÉqÉU)
3. Durgadamara ( SÒaÉÉïQûÉqÉU)
6. Gandharvadamara ( aÉÇkÉuÉïQûÉqÉU)
syste ms. Aga ma, Nigama and Damara are the three main
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ttva (Intellignece), Rajas (Action) and Tamas
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western countries , religion grew like a big plant. In Bharatiya
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xÉÇZrÉÉlÉÇ erÉÉåÌiÉwÉÉÇ cÉæuÉ mÉÑUÉhÉÉZrÉÉlÉqÉåuÉ cÉ |
CirÉÉÌSsɤÉhÉærÉÑï£üÇ iÉl§ÉÍqÉirÉÍpÉkÉÏrÉiÉå |
1) The general
2) The s pecial
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3) The common
the Guhya tantra, the Sa mayachara tantra, the Bhuta (Da mara)
tantra etc..
Brahmaya mala
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4. AÌiÉqÉÉaÉï The Atimarga (The super natural)
Atharvaveda)
´ÉÑÌiÉxqÉ×irÉÑmÉÌlÉwÉSÉå qÉl§ÉxÉÔ§ÉmÉëMüsmÉlÉqÉç |
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pÉæUuÉÇ uÉeÉërÉÉlÉÇ cÉ aÉѽÉSè rÉÑ£üÇ xÉqÉÉZrÉqÉç |
pÉÉæiÉiÉl§ÉÉÌSiÉl§ÉÇ cÉ ÌuÉvÉåwÉɨÉUqÉÑcrÉiÉå |
sÉÉæÌMüMüÇ uÉæÌSMüÉkrÉÉiqÉqÉÌiÉqÉÉaÉïqÉjÉuÉïhÉqÉç
caste.
and believe and let others a llow to believe that this universe o f
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In addition to sixty four princip al Tantras current in
practice, there are at least 343 Upa tantras also. According to
the Shaktisanga ma vÉÌ£üxÉÇaÉqÉ tantra of which following are
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7. rÉÉqÉsÉ iÉl§É The Yamala
magic and miracle has a lso its own six bra nches.
This branc h mainly deals with magic and science and has
60060 verses.
which does not come under purview of the Tantras hastra. The
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1. The Brahmanic Tantras
( SìÌuÉQûÉqlÉÉrÉ) tantra, the Kubjika tantra etc. may come under the
second group found in the aboriginal and backward tribes,
castes and sects all over the Bharat sub -continent.
sahitya see ms to be vast than the Vedic sahitya also. Many old
the Varahi tantra, Deva ( SåuÉ) Brahma ( oÉë¼) and Patal ( mÉOûsÉ) are
the three lokas and the total number of tantra s hlokas in these
century B.C.
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3. cÉrÉÉï mÉÉS Charya pada, and
Agamas. All of the bas ic Aga mas are not found yet , but the
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9. xÉÑmÉëpÉåS AÉaÉqÉ (Suprabheda Agama )
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14. qÉÑMÑüOû AÉaÉqÉ (M ukuta Agama)
18. The name of the 18 t h Aga ma has not yet been found.
I. Bhairavashtaka ( pÉæUuÉɹMü )
1. xuÉcNûlS AÉaÉqÉ ( Swacchanda Agama)
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8. Not known
1. oÉë¼rÉÉqÉsÉ (Brahmayamala )
4. ÂÂrÉÉqÉsÉ (Ruruyamala)
6. ÂSìrÉÉqÉsÉ (R udrayamala)
7. uÉåiÉÉsÉrÉÉqÉsÉ (Vetalayamala)
8. Not known
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6. EiTÑüssÉMü (Utphullaka Aga ma)
7. ÌoÉÇoÉɱ (Bimbadya Agama)
8. Not known
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3. vÉÌ£ü cÉ¢ü (Shaktichakra Aga ma)
8. Not known
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VII. Vagishashtaka ( uÉÉaÉÏvÉɹMü)
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4. xÉÇqÉÉåWûÍvÉZÉÉ (Sammohas hikha Aga ma)
A) xɱÉåeÉÉiÉ qÉÑZÉ
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2. xÉÔ¤qÉ AÉaÉqÉ (Sukshma Aga ma)
C) AbÉÉåU qÉÑZÉ
D) iÉimÉÑÂwÉ qÉÑZÉ
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5. uÉÉiÉÑsÉ AÉaÉqÉ (Vatula Aga ma)
E) DvÉÉlÉ qÉÑZÉ
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5. xÉlÉiMÑüqÉÉU xÉÇÌWûiÉÉ (Sanatkumar samhita)
under Sa mayachar. All these five Aga mas with the names o f
Vedic sears follow the Vedic culture. The great Acharya Shri
The Matis idha nta tantra class ifies the Earth into three
Bharat (India).
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5. uÉÏU iÉl§É (Ve era Tantra)
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22. oÉ×WûiÉç aÉÉæiÉqÉÏrÉ iÉl§É (Bruhat gautamiya Tantra)
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39. uÉÉrÉuÉÏrÉ iÉl§É (Va yaviya Tantra)
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56. ÌuÉ¥ÉÉlÉsÉÌiÉMüÉ iÉl§É (Vijnanalatika Tantra)
the Agamas
Vedas. 7
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According to this sɤÉhÉvsÉÉåMü, Yamala is that where
bodies.
Classification of Varnas.
Classification of Dharma.
The Ya ma ( rÉqÉ)
The Va yu ( uÉÉrÉÑ) ,
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The Indra ( ClSì)
are the eight important Yamalas. It has been cons idered that
all these Ya malas are told by Swachanda xuÉcNûlS and some
other Bhairavas.
Pingala mata yamala and Jayadratha yamala are the two
other Ya malas. The Jayadratha yamala has 24 thousand
shlokas and is said to be writte n in the period of
Brahmaya mala. The yamalas were s pecially written for Castes
( eÉÉÌiÉ) other than Brahmanas. The practices or sadhanas in
the origin of the world to the laws which govern kings and the
Mantra tatva.
Time of Tantras
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According to Bharatiya conception, knowledge as such is
eternal. W
. That is though
Upasana
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, while narrating the story
of destruction s
ut to perfor m
this vrata are difficult even to Raks hasa and Devas. 9 This
this vrata is much good than many other Upasanas told in the
Puranas.
Tantric Janardana.
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oÉsÉÉ AÌiÉoÉsÉÉ na med vidyas were given
Pada System
It has been observed that the Jnana pada has its effect on
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Jnanapada ¥ÉÉlÉmÉÉS
agrees with the person who has the most power. The Tantrics
Veda . As
move ments of petty desires, greed, passion, sex etc. The words
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low or lowest, are used not in the pejorative sense but in the
possession of all kinds of things , the need for fa me, the drive
for the domination etc. The next h igher sub sheath of the vital,
the higher vital, is the center of our nobler move ments like
the mind. The lowest is the physical mind, the mind which is
mind. Next is the sense mind, the part of the mind which
of s ight, sound, touch, smell and taste. Our organs like eyes,
ears, skin, nose and tongue are only instruments which carry
the message to the sense mind. Then there is the part of the
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Then there is the intellectual mind. The mind which properly
still higher regions of mind like the intuition, they are not
special individuals.
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The Tantric seers, following the seers of the Vedas,
are called Raks hasas, de mons. Some other worlds are the place
of life), have personalities of their own and they are not mere
with these forces of good and evil causing all the confusion in
the world. Vedic and Tantric seers point out, that it is possible
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to conscious ly interac t with the fo rces of light and
Yogapada rÉÉåaÉmÉÉS
Yoga pada the second step, deals with the utilization and
that, the entire being comes under the direct control of the
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teach any student. But in Bharat of the Vedic and the Tantric
periods, the student (Shis hya), the Teacher (Guru) and the
different planes in man, na mely the physical, the vital and the
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education is that each one of us has a hidde n teacher inside of
mother bearing the child in her womb; and to see him whe n
One may say that all of this re flects only the ideal
query in
words coming out of the mouth of the Guru have the power to
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In the initiation of the student to the portals of the higher
Devata (The personal Deity fro m the higher worlds guiding the
student).
Kriyapada Ì¢ürÉÉmÉÉS
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community. Each community has a te mple of its own whic h
eve n the cells of the phys ical body throb in response to the
worship and ritual, the Shastra takes note of the fact that
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In addition, they understand the need for co mmunication
people
pada.
individual. The outward rituals are only the outer s hell of the
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children may try to practice spiritual discipline, they cannot
the spirit will not mix; these preliminary exercises help the
inco mpatibility between the sp irit and soc iety because the
eve ryday life and methods for divinizing the perfor mance o f
call upon the great god Varuna, the purifier to purify us of all
of course the ritual worship of the deity both at the home and
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Bhavas
one can not be like other, the way of pooja or the way of
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1. Deva (Spiritual man) SåuÉ
and impulses of the phys ical nature and sees only the outs ide
of thing and not their inner reality. The Vira type is vigorous
freedom he had won. There are also numerous kinds of Pas hu,
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some more or some less ta masika than others. So me there are
at the lowest end of the sca le, which marks the first advance
gradually merge into the Vira class . The term Pas hu, co mes
mÉÉvÉ
1. Pity ( SrÉÉ)
3. Fear ( pÉrÉ )
4. Shame ( sÉeeÉÉ)
5. Disgust ( bÉ×hÉÉ)
6. Fa mily ( MÑüsÉ)
7. Custom ( vÉÏsÉ )
8. Caste ( uÉhÉï )
according to so me, are s ixty two, but all such larger divis ions
pas u are also spoken of namely, Sakal who are bound by the
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three pas has, called anu (want of knowledge or erroneous
maya of the one self into many), and Karma (action and its
The Devi bears the pasha and is the cause of them, but
she too is newnme mÉvÉÑmÉÉvÉÌuÉqÉÉåÍcÉlÉÏ Pashupas havimochini, 13
Liberator of the pas ha fro m his bondage.
does not touc h a yanta, not make japa or Anushthana and does
sadhana the person who has pashu bhava will ent ertain doubt
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distinguishes one devata from another, and worships without
who does not do worship at nigh t nor in the evening, nor in the
the fifth day after the appearance of the courses , who does not
eat meat even on the five auspicious days in short th ose who
Divya bhava is the best, the Vira bhava takes the second bes t
place and the Pashu bhava is the lowest. The D ivya bhava
tantra ÌmÉÎcNûsÉÉ iÉl§É says that, the only difference between the
Virabhava man and the man with Divya bhava is that the
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former are very Uddhata by which is probably meant excitable
s mall.
Shastra, Guru and Devatas. He wors hips the pita raha ×ÌmÉiÉU: and
Mantra. He avoids all food except that which his guru offers
him and all cruelty and other bad actions, regarding both
friends and foe as one and the same. He himself ever speaks
the truth and avoids the company of those who decry the
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daily and as a Bhairava, wors hips Para mes hwari with divya -
the feet of women regarding them as his Guru x§ÉÏhÉÉÇ mÉÉSiÉsÉÇ SØwOèuÉÉ
aÉÑÂuÉSè pÉÉurÉiÉå xÉSÉ . He worships the devi at night and makes japa
at night with his mouth full of pan and makes obeis ance to the
picture, the details of which are not applica ble to all men of
above all the ritual acts, though he would also share the
beliefs of divya men of all classes, that he and all else are but
to the Pashu.
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It is said in this Tantra and e lsewhere that in the Kali
jivana after his fiftieth yea r. Those whom the Veda does not
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Having all these things still there prevail differences in
ACHARAS
they have mentioned seven type s and given the m in the order
1. AbÉÉåUÉcÉÉU 2. rÉÉåaÉÉcÉÉU
The seven acharas as in Kularnava are
1. uÉåSÉcÉÉU
2. uÉæwhÉuÉÉcÉÉU
3. vÉæuÉÉcÉÉU
4. SͤÉhÉÉcÉÉU
5. uÉÉqÉÉcÉÉU
6. ÍxÉ®ÉliÉÉcÉÉU
7. MüÉæsÉÉcÉÉU
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According to Kularnava the Vedachara is the lowes t form
1. Vedachara uÉåSÉcÉÉU :
this achara. It is not the final stage but the firs t stage. In this
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objective of this achara is to strengthen the Dharma. This is
2. Vaishnavachara uÉæwhÉuÉÉcÉÉU :
3. Shaivachara vÉæuÉÉcÉÉU :
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of faith, devotion and in ward determination. In this stage
This stage comme nces when the worshipper can make Dhyana
shakta, and qualified for the wors hip of the threefold s hakti o f
does the entry upon the path of the return that is Nivrutti.
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Because of this major change some Tantric seers or sadhakas
i) Dakshinachara
ii) Va machara
that men are born into Daks hinachara but are received by
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the path of nivrutti or return to the source, from where the
world has came from. In the Daks hinachara that is in the first
going path which leads away fro m the source, the path of
total satisfaction.
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standing on the path of Asatya AxÉirÉ, where there are all
said
slips away the guru beholds him and takes him to proper way.
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this stage commence to cut off all the eight bonds or nmem:
1. Pity ( SrÉÉ)
2. Ignorance ( qÉÉåWû)
3. Fear ( pÉrÉ)
4. Shame ( sÉeeÉÉ)
5. Disgust ( bÉ×hÉÉ)
6. Fa mily ( MÑüsÉ)
7. Custom ( vÉÏsÉ)
8. Caste ( uÉhÉï)
Vamachara to libe rate from the bonds which bind men to the
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6. Sidhantachara ÍxÉ®ÉliÉÉcÉÉU :
Kaulachara.
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7. Kaulachara MüÉæsÉÉcÉÉU :
explained as
But many people who rea lly do not know the meaning
sadhaka who has passed through all other achara stages whic h
the sadhaka of other achara may know it o r may not know it,
but the core of all acharas is the same that of Kaulachara. The
in the sense, the sect has no power to follow their own inner
24)
the moon or the position of the stars. The kaula roa ms the
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( Ívɹ) , he to others appears, according to their standard, to be
mud and sandal paste, his son and an enem y, home and the
cremation ground.
which is now the cre mation ground wherein all pass ions have
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born into Kaulachara and so in a kaula in its fullest sense, it is
kaulachara.
MANTRAS
shabda or kuÉÌlÉ exists in the subtle form in the Bra hmanda there
exa mple of radio waves and the song we hear through radio.
Unless the song in subtle form (radio waves) exists in the air
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we can not hear the song. All Ma ntra s are produce of Brahma n
Shastra and all other Shastras also s ay that the s habda is Guna
evident in our day today life also that the s habda is produced
the head. This form is less subtle then Para s habda and is
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not be understood or co mprehended by an ordinary man, but a
certain varnas, but perfect shakti does not a ppear in any s ingle
Devata.
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representative signs. To produce the corresponding designed
swara. The swaras (Rhythm) are three types they are Udatta,
philosophy) are the senses. Puranas are the body and the
s mruties are the limbs. If all Shas tras are taken for a huma n
body the Tantra takes the part of the para matman, that is the
pure and ultimate goal of each and every human being. The
total gist is said to be para mat man, the Vedas is jivat man.
conveyed in what words the wors hipper chooses and bears its
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language without recourse to t he eternal and determined
sounds of the Shastra. In this case all Mantras and the swara
great job and we should thank them for such easy s ystem s.
are, and that they are the Dhwani which makes all the letters
alphabets will go to the Hell. qÉlÉlÉÉiÉç §ÉÉrÉiÉå CÌiÉ qÉl§É: From manana
has two parts, the first syllable is man that is manana qÉlÉlÉ, that
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from the bondage of the samsara or pheno menal world. Mere
purpose of
a) Wors hip
b) Reading
c) Appreciating
d) Sacrifice
e) Dhyan
f) Dharana and
g) Sa madhi
and that of the Diks ha Mantra are the same yet the letter
the Bijakshara is far more powerful than all other forms . This
Mantra
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forms like Sandhya, Nyasa, Puja are the stem and branches
upon which hymns of praise (Stuti), prayer and homage are the
tree.
neuter Mantras and are said to lack the force and vitality of
the others. The Ma ntras ending with (Hum) WÒûqÉç, (Phat) TüOè are
bija (seed) are called because they fetch the fruit of s iddhi.
They are short un-etymological vocables s uch as ¾ûÏÇ, ´ÉÏÇ, ¢üÏÇ, LåÇ,
Tantrashastra.
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Each Devata has his bija. The pr imary Mantra of a
said that the word mula denotes the subtle body of the Devata
meaning and the method of the Ma ntra and says pÉÉUWûÉU: ÌMüsÉÉpÉÔiÉç
AkÉÏirÉ uÉåSÇ rÉÉå lÉ eÉÉlÉÉÌiÉ AjÉï: . A person who only utters Ma ntra
or the object of the Mantra is atta ined. The Mantra lives by the
mother in her Nirguna or Saguna form is the same but the jiva
by laws of his nature and his three gunas must a t first meditate
on the gross ( xjÉÔsÉ) form before he can realize the s ubtle ( xÉÔ¤qÉ)
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Constant repetition of Mantra with faith, devotion and
cha itanya which is latent in the Mantra and bes tows Mantra-
oÉ×WûSèaÉlkÉuÉïiÉl§É says
releasing the cos mic and the super -cos mic conscious ness.
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PRESENT CONDITION OF
TANTRA SHASTRA
The sadhaka with all his patience and ÌuÉlÉrÉ, should learn
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tantras and a great knowledge due to the ÌuÉÎcNûꬃ o f
aÉÑÂÍvÉwrÉmÉUÇmÉUÉ .
practice.
***
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