Lalan Prasad Singh - Tantra, Its Mystic and Scientific Basis 1976.pdf

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TANTR

I S MYS IC D SC E IF B SIS

LALAN PRASAD SINGH

M.A , D Lit

0 CONCEPT PUBLISH NG COMPA Y

DELH



First Publ shed 1976© La an P as d S ng 19 5a an P asad S ng 1936

Publ shed by:

Na a RaConcept P b sh n Compa y

5 , A and Na aDE HI- 003 (I d a)

Printed aP oneer F ne Art Press

6 I d a



To the Sweet Memory ofMy

Mothe and Fathe



OREWORD

P s p y i I dia has ne er been c ns dered a purely he re ica exerc se ery w d Dar a a i p ies see ng r expe iencing. Ul i a ely, all p s phy d a has b e dged by the yardst ck f sp rit al rea izati n ra her an in

ter f ea te ec al sy gis s r a ba ren rati nalis he en re hrus p s p ica a d yst ca i e a ure India has been wards pr iding he seeker

after t w th a d ect, tu t e a d de iti e c ac ith he Reali y ha perad s st ce s ra says n t a l e r les gra ar and pr s dywi e p e t c s he dark barr er f death n r a l he fa s and pilgri ages nthe w r d e s t at wh i g c ntac ith he ine fr ch as eg eda a it w rd fa back a g ith he ind u able c prehend

e I d a t aditi has a as reasure spir ua era ure based up nt p act ce a d r lizat f c ntless ge erati ns f sages a d seers s retc ingbac br e e a y i le a t the e y dawn f ur c il za i n I is

g t t g t a t a traditi eprese s a par icularly brillian and e ca es a d B ed s t s p psych physical endea ur ai ed a expanding he c c ss s t at i ca c prehend ibran real s hi her entirely

b y d ts b t t a t a ep ese ts a p werful a d pressi e c rpus k wdge t w t su c t attent has bee paid by s ude s Ind a ph l s

p D sp t t p eer g w rk d e by Sir J n W dr e h wh e scie cef t a e i s t s b ect f e e a i rance r a bes isc ncep i nd d th p ese t age w t e retic l phil s phy s rap dly sing such appe a

t a t had r t ds f e a t a rep se ts a i r us and irile appr ach

t s ra t a e pe c w c s u d e ke idespread in eres n I d a a db ad ased as it i up t e wi S a S akt c ncep , he n f hic a nec b g ab ut sp r t a a sf r ati t e a ra lays special e phasis up n asyste f c ef y d scip ned a d deep y a ing ul prac ice direc ed wardsa u g al ' t e ysteri s serpen p er c represen s andsy b zes the dy a ic aspec f c s ic bec ing W e her ne prac ices an rar t a w edge f its p i c ples a d applica i n s essen ial r a ull under

sta d g f t e r ch a d ied Ind sp itual radi i

h e ked r ugh a an Prasad Sing s rk an ra h in eres ,a d c d it as a usef add i n he era ure n h s fasc na in and anysple d ed sci nce.

N w Del i.

aran ngh



P R E ACE

antra, ti t a i regar e a a tem f a agi Per a t eref re it til remain a neg e te ran f tu hat ntra a a ri irituaherita e and a evel ed f rm f u tural h t r an i ri h in te ature an uime in p h ha rema ne a a t n t a n t re e ved t e attenti n ite erve e arge t k t iterature til in manu r pt f rm But t ank

t Sir J n W r e f r en rm u endeav ur t w t at the antr ult

an u ture are ne t er a n r an m ral pra t e he Sa ana f Pa a ak r a(Five M a reate an g v ng a ut antra w i i ful f mFurt er t e e ter and eeper meaning f the t m m f antraann t e un er t w t t e n tiat n nt t en e a la an antra a n en a a e an t e ve M are r i f rm a ex g pr e

But f r e in tiate mantra i l f m ti wer and t e F ve M are e term Sa ana f w r n i erati n r m t e fetter f t e w r a ntra

Sad ana ut a un er the tra e M a d g ve ult wer taking an tt e g er rea m ti exper en e

antra kn n a gama tra e iv va ta f antra phip i a unique ntri ut n f In a t t e e at ve matap n antraAdvaita mean t e eterna e ten e f va and akti w n titute t e Alute f antra il p va tran en ent and akt t e im anent a e tf t e A ute

e KuQ a n Mantra and antra are t e t ree m ti rin i e f antraSa ana ea t en n t m ti ex erien e e in m re en eerta t f the A u e ann t e ex aine an grammar f eta h i e

m ti ex erien e f antra Sa hana v v d re t an integra n the intuitiveex er en e t e gi ee t e mpa t ea t

e m ter t e A ute ann t e rat nal deter ined t e nd t e e f a n e t T e Veda give n t e negat ve a untf t e eal t A r ing t t em the u reme ea it i n t t i n t t Hei n n eing He i n t ing t at t e Ve a imp a r t at the ea itann t e rea ized thr ug t e vari u ateg rie f rea n But antra i an int iti na ien e f r t e ea izat n f G d e m ti and t e ient a e fantra are variati n t e entral t eme t at t e Divin t i t e rea ized witht e awakening f t e K Q a in hi awa ening f t e KuQ a in i a m ti re f d vinizati n t ead ne t t e pat f inner iritua tran f rmati ne r u ing f t e K Q a in ring a ut an nner tran f rmati n in t e p i a

vita an i f r e e nver n f me ani a energ nt i f r es ed a id an t e ra ti e f t i f r e r h i gai alled A id



(x)

Sa ana trans or at on o psy h n r y nto sp r tual or or bl ss s alV y antra

antra Sa ana l a s to h r an sp r tual l s o p r t on an thyo ont n s t a s t sup n o b o s on w t Para

a s s al Par -Sa tnt a S ana n a t s a t or th atta n nt o th o o obt o l z Art a ( alt ) a ( an poss ss ons) ar a ( t ) anMo a (sa at o ) It s ot as s o a y s n rstoo ot to sa at onon H an s t s onal An t Sa hana wh o s not l

th s o r ob t s o wh h o o on anoth n o s sp t a p o s san p r t on r a ns a ut p su t

h at r a s n o s ot a y ho st w o th R a ty Itst o s ana yt xpla s h p o na o l n ath at a or s a

ph s al on pts h s o s on pts r abstr t o s h app oa hto R a ty t ro h s r a ns only part al P ys s h h ploy haa o s o th n s to xp a n th a nt l p pl s o th Cos os hasnow an ts ours a t b us t o s ha a Of latp ys s s h t n sh lt n on pts an as a r w t N ton n th

w th t h n s rta n y ar not han a ' t t s o ant a Sa ha a bothp os p y n s n ar boun up w th yst s antra o b s s n asp r t a t a t an a Ph osophy n In a s ot r sp at on b t a ayo Myst s s a p osophy o on n ss It s bas on th ru o nt tyn l

yst s o ant a not s a stat o ons o sn ss h s art r z by a o pl t ss t on o s nsat on s o pts a subj t obj tr at ons p hrou h a t a Sa hana th n a h s t p r tat o Conso sn ss an ss h Sa ha a atta ns t stat o qual- n n ss h na ya s to s t on a t a a s to th nt rat at on an olut on o h an

p rson l ty ntra s yst s as t ta s an to th r al zat on o Para aw s b yon th ual s o subj t an obj t awa n n o t K Q a

l n n nt t on o Mant a an us o Yantra yst ra ) ar yst aln portantra an t V a ar t two str a s o In n u tur an l zat on

antra s an nt an n nous to In a I s a ult w r as t V a s a rt all th r appa nt ontra t ons an on ts a on b n r sol an bot

ass at nto t or an s o H n u ultur a tra s a a an t V aN a a antra als t tatt a an antra t or r a os pr n pl anth l tt r a yst soun

h a ount o antra p losophy a a nly b n rawn ro Siva utra,Tan raloka 1>achanda Tan ra M l n V oyo ara Tan ara Pra b j - da mK m ka Agam iva D an ot r works o Kas r a s My t rpr tat on o th antra lt s bas on S rad T / kam a akra N rup !a ( erpenPower) ah n rv Ja an ra K rJava Tan ra Tr ur Rahasya aund ryalahar



c hav a so ad us of Hev jr T ntr S dh n Mala a d Guhy m jntr as h bas books in d a ing wi h h Buddhis a a. hav d iv d con

sid ab h p f o h wo ks of an au ho s sp cia Si ohn Wood o , Gopina h Kavi aj, P.C Bagchi Swa i P a ag nanda and . B o osh

Bha acha a and a d p ind b d o a o h .his book has g own ou of h h sis sub i d o Ranchi Univ s foh awa d of Li d g . h p pa a io of h h si wou d no ind d hav

b n pos ib wi hou h b n vo n h p of an individua s and a han fu oh . a sp cia d p ind b d o . R. S. S ivas ava P of sso and H adof h pa n of Ph osoph Ranchi Univ si , who ook g a in s inh p s n wo k and o d p cious h p o i a poss b wa s.

acknow dg d p g a i ud o Ka a Singh Union Min s ofou is a nd Civi Avia ion nd a scho a of pu , fo w i ing a Fo wo d foh book

a so co d sinc hanks o . G. C. Pand ic -Cha c oRajas han Univ si , aipu and . F d ick Spi g b g, i c o , AsiaS udi s, S anfo d Univ si U S.A. fo co nding h h sis fo h awa dof i d g a a so g a fu o P of S C b , i c o , dianns u of Advanc d S ud , Si , fo wa ding Gu s F owsh p hich gav a a oppo u i o vis h p s n wo k h . us a so p ss hanks o f ds M s ndu ain S i K. C Sha a, Advoca , S i Ma i aGup a, S i B P. Sinha and S i Ha iKisho Si gh M P , fo h i ncou aga d k nd h p in h pub ica ion of his book a a so ind b d o P of H G Singhfo his kind h p a d nspi a ion Sinc hanks a a so du o b o h ,v d a, n ph w Bag shwa i bo h of who h p d in a wa s,

a d a S i Su aj a a a Si gh a c os a ion, whos h p and nspi a ionw qui i va uab i co p ing his s a ch p oj c Las , a hankfu o f nd, S i G R Hi go a i, of h S a s an, N w h , fo his d o ia

ass s anc and o va uab sugg s io s

Ras ap a i vaSi a

ja a a a iOc ob 25, 9

La a P asad Singh



ForewordPreface

Cha ter I

ha ter II

h te II

Ch ter IV

Ch ter V

Ch ter VI

Ch ter VII

Cha ter V I

C O N E N T S

Background of an ra :Or gi of T tra; Lord i a ou der of a tr ;N g a d ga a

an ra and Veda :The Vedas Vedic L ter t e The g eda; TheAth Veda

Budd s an ra and Hindu an raPr j d a; For s o B ddh st T traS dh ; Ma tr Y a; V Y ; ti att a B ddh st Ta tr d B ddh ; K ca ra a;S h ja Y a

Principles of an ra Philosophy:The Ab o te; i Tatt ; a ti Tatt a; E o tio

Kundalini-Yo a:K a ; S ber g Se e t Power; A Miscoce tio ; B e of I u i atio

Man ra

T tr O g ; he O r ; K ds of I ca tat oiksa and Yan ra Ki ds of I t t o ; S r D D a D ;Ma s D ; A sth a D ; V r a D ;K D ; M o D ; ri D d VedhaD ; Vid D ; T tric D d VedicS s ; Necess t of D ; Y tra

Pageiix

"

27-

4

7

99

Schools of an ra: 4Met h s Schoo s of T t : t T traVai a tra a Ta t ; Ps cho ogica Schoo sof T t D i ra Madh a c ra V c ;

Esoteric Schoo s of tr A id T t a U ad T tra Vid Ta tra



C ap e

C ap e X

C ap e X

Bibliography

x

T n r Sa na : 13 5

a c a Sad ana Ha a-Y ga R a Y ga c aSad ana K p l a Sad ana a a Sad ana

c a Sa ad Sa alpa Sa ad i i i a pa

Sa adT ra d S ience: 157l a e Cause Be nd Science n ui i na Sad anae Answe

Con lusi n

List of Illustra ons

180

93

Index 95



HAPTER y

BACKGROUND OF TA A

wo d Ta ra ha b u i ma y i Sa ri co o ay m d r f o om r . a ka c ya u h word Vai i ika Ta ra

for K a a ha gav a o h Buddhi y m 1 h philo ophical y m of Kapila au am ar a o k ow a api a Ta a o $a Ta ra and au am Tan ra

V ca pa i Mi a o of h gr a cholar of phi o ophy ha b honour d wi hh i Sa va a a va a ra (v r i a l h ra ) Th w ll ow Ta ricco a or Bh karar ya ha rm h M a chool of p i o ophy aaimi Ta ra 2 n h Ta r dhi ri ir aya of Bha oji h word P rva Ta ra

a ara Ta ra r f o h M m a a d V d a choo of phi o op yr p c iv ly a ara al o ca S khya a Ta ra a h loo upo i a an o icbra ch of piri ual owl dg S hya K rik i lf u h word Ta ra fori own y m 3

M M H P ri ay Th word Tan ra m a ho i g abbr via ioni r ducing i o om hi g lik alg braic fo m ma ra or formula ha ou

lo h rwi u o cor of syl bles. Ma ra i h oul of Ta ra ra Bu ia o do no co i u h whde y m. Tan ra ha many o h r a p c o ba a y a d u r ood K m gama par of h ca onical li ratur o hichoo d Tan ra a a y m of whic promulga profound ma rco c i g a va and man ra ( ano i vipul ar h n a vaman ra ama vi n) 5

Ta ra al wi h h probl m o a va i udy of b o u a hFi Pri cipl . Ta va m a p r ai i g o Tha ( o mic i y) H cTa a i ha b a ch of o ric cul which b i g h r aliza ion o a va ( b olu )

wi h h p of Man ra Sadhana Tan ra and or applica ion of h o icci c for h a ai m of piri ual a c nda cyVariou d riva iv m a ing of Ta ra hav b n u d o pr o

piri ual gh m n c o di g o h i rpr a io of K ik v i h wordTa ra ha b d iv d from h oo a m a i g o pa d' Tan ra Sadhanah r for m a a pi i ual p h which l ad o h pa ion of o m n al obj civi y a wi h h pan io of m n al ob c ivi y h ar a of m al proj c ion i

a o i cr a Wh n a Sa aka a ai h p o io of m al ar na of 360°,hb com o wi h h o mic Mi d Thi i cal d quali d Lib ra ion

1. B a ma a $ a, I 2 3Com en a n e Sap a i In od c ion

3 k k k K k 70.4 i N ic of S nsk i Man sc ip s. ac p. x vS Jo n Wood o S a d S k a ( nd d. pp 8- 9 G nesh & Co , M d



2 A A : S Y C A C F C S

So e sc ola s co ce ve t at t e wo Tant a as een e ve f m t e oott t ' o a t m an o g n of sp tua nowle ge. n an esot c sense a t amea s t e sp t al c lt y w c ne knowle e fol e (tanyate v st yate j am ane a t tant am) It s a sp t al sc pl ne n a w e sense an , w ense n a l m te sense, t s a mys c fo m of sp t al S a a.

T myst c n t on of T t a t at t s a sp tual c lt w c l e tesf om e n ges o c eness an g o ance. T e wo a o s t e ja mant a(aco st c oot) of c u eness Tant s a p ocess of Sa ana w c el eveso e f om t e fette s of c u en ss T us, T nt a s an ntu t onal sc ence w c st n s fo t e p og ess ve e l zat on of t e D v ne t l e ates o e f om t e c mme n a k e s an lea s nto t e v ne e ulge ce t s a p t of Salvat ont s a sc ence of t e soul T e ut o t t ve e n t on of Tan a s at w c

gs em n c p t on f om t e on ge of M y (t t a y yat t a t y stu sa tant a p k t ta )

OR G N F TA RA

A c ent c vement n t e el of sp tual Sa ana an p losop y s ve pe f ctly k own to e p ople gene ally F om t e excavat o s oMo a jo a o an H appa, we n t e sto c l ev ence of a evelop anl fe ate 00 e epoc m k ng scove es ma e y t e A eolog calSu vey of In a n t e twent es tt e c t s tes of Mo a jo a o an Ha appa ave pus t e ant qu t of n an c v l zat on fa ack to t e past Acco g toE nest M ck t e e we e ou e n aces, na ely, p oto Aust alo , Me tean an Mongol an n Alp n , alt o g t e l te sente y only one

sk ll of eac type .6F om t e skeletal mate al une t e t e e, t e w ole concepto t e o g an evelopment o In an cultu e s een evol t on ze . eA y ns we e not t e n geno s pop lat on of I a ut c me e e f o ent alAs t oug t e o t -West F ont e e conte ptuo sly pose t e ameA ya unc ltu ) on t e nat ve of t s lan Ana ya o not fe to an

et n c o c lt al g o p; t e e s to In s et ogeneo s com ty c s oft e Mongol an, A st c an Aust co Neg o (D av a ) o g .T e qu st on a ses w we e t e a c tects of e Ha app n cult e, an

w et e t e we e t e n genous pop lat on o mm g ants nto n s Valley,l ke t e A y ns T s quest on s most v tal f om o t e ant opolog cal n c lt l po nts of v ew But t opolo cal ev nce on t e s ject as p ov eyon ou t t at ete oge ous et n c g oups we e e t ves of In a anfoun e s of t e Ha app c v z t on T e nt opolog cal ese c on t e skeletale ns e ove e f om t e st eets of Mo njo o also eveals fo e ent c l

types, v z t e A st alo , t eM te nean, t e Mongol a c of Alp ne stock an t e Alp ne.7

E nest M ckay, h I d C l z o 2 . 19357. Sir John s Moh jo d o nd h I us Ci i o 07 A u P b n 4

Ru eU LQ d l93





4 A A S YS C A SC E F C BAS

an was c n i e t e pa t t e i i us sac am nt y t ancie t p p e n in t e ent ait Wit t e a vancem nt f civi izati n it was t ans

m int i i i u sym i m T is p act c was s unive a t at it cam an inte a pa t f t e ev uti n uman min an it s ms in i en

wit t e a Wa s ves A i i ns a a e n x me ke t e anci n E yptian, G eek an R man t m e n B a manic w ip iva m e c a e y s acc in t m e n c vi iz t u t t e s ike t e ist ane i i n m cu y s O i ina sex w s ip was n t v p t e

ac i v ment any m i xa tati n an ec ta y T e p imitiv p p e we em t y en a in wa an p e vati n f p ny wa t i atest p emSex w ip t e f a na y ea y stan s f p c ati n an n t f any sexua in u enc

F t e Tant a a p sitive scienc nev enc a e s x a in nce Rat eit ays wn v y t ict u s an a s ve e iscip ine w ic i in u en even a ami y man t u it es n t est ain im m a n a n ma ife T em e n man kn ws t c n q n es menta supp i n an ep e si n ButTant a e s an es t ic p ce s kn wn a a Sa ana t imati n ft s x in tinct

n t e Tant ic ym p va nt in t e p t c In ia i t Sva tika !It stan s spi it a vi t y v m n ane exi t n t a in I tan sf t e ausa B a man , t e iz nt in ( ) p nt t e ectB a man T e ka f Tant ic Va m is t a man a t emani est w O i ina y a was w itten a(+ In t B a mi c ipt ttea i w itten in t n sty e t e c T Sva tika ! m an e e t e

c nq e in t e manife t w It a a at y t i ni anc in Tant a.Ma S p Vats is t pini n t at t cu t t M t G ss an tSv stika ym w e c mm n t t t e anci nt w i y aa f m M a a pictin a at in a y c p t n a w t n

an pi y a snake it i im is a f at t c i ancT snak sy iz s Ku a u <a in f Tant c t ici m.

F m a i avai a e t ica evi nc it an sa w t c tainty t atTant a i t cu t an pi it a ait f an ient In a It i t t t n nA yan civi iz ti n

T e is a w n an ia vi w a ut n n A yans n an cu tu e an c vi zat n at y t e n n A yans i t t W n t t f t e wa n t ev n n t twi i t civ z ti n t n n A yans t e p i t cIn a n y a spi it a f m f c t a i T us it w e w n t i v t at a t t me ts Hin u i i n an cu t cam f m t A yans. It wi a w n t t ink t at w at v is w y e a n up stiti

m t p m t v uncu tu n n A yan On t nt a y t A y n c t eBrown, S wo h nd S bol o Pr v R 3 9 30

3 Wa S x nd S x Wor h p 2.. Cu ur l H r o Ind Vo 12 . Ramak ishna M o In t u e f C





6 ANTRA TS MY TIC AND SC NT IC B

ou b he slam c nvas on 9 Acco d ng o some Tan c e s h s fo m of wo sh ps o ans H mala an o g n. The cul of T s cla med o have been o g a ed he cou of Bho n T be 2 0 The h s o of a ha s go ng o Mah c na fo

less s n Tan a Sadhana s efe ed o n o e han o e B ahman c Tan a wo kke R dray a a and B ah a ala as uo ed n T r ta t a.2 Dev'bh a1·ata

(v . 8,13 ca ego cal y efe s o Ch na as he place of o g n of Tan c GoddessN lasa asva 2 Acco d ng oK / t nt a ?- V m c a and Kul c a ha e bee mpo ed f om Ch a o ah c a.

The e s no au he c ev de ce abou he o g of Tan a n an. I s pu e a d s ple gues wo k as he e s no men on of Ta a n an Islam c l e a u e Bu s, o a g ea e en ue ha Tan a Sadha a was e alen n Ch na Va ha,one of he g ea asce s of Ind a we o Ch na o lea n some aspec s of Ta aSadha a wh ch s know as C c a Howeve V ha was well ve sed n Ta a

s a befo e go ng o Ch na e used o pe fo m h s Tan a Sadhana a T p ha,now a a lwa s a on s m la l amed nea Rampu Ha , a a lwa s a o onERl S nce Va ha he e was alwa s a g ea Ta a Sadhaka a T -p ha The las g ea S adhaka was V m khep H s l fe and sp ual ach evemen s have been med

I s also ue ha some c ude p ocesses o Tan a Sadha a known as Av dyTan a we e w del p evalen n h na, and some aspec s of we e mpo ed oInd a The wo d V m c a has been men o ed n h s efe ence

eve heless, he o g nal home of Tan a can o be sa d o be Ch a om he ava lable ma e al can safel be sa d ha eas e n Ind a was he b h-place

Tan a Sadhana The e a e man schola s n favou of Bengal be ng he o g nahome of T n a f om whe e avelled o o he pa s of Ind a a d Nepal P ofW n e z sa s: he o g nal home of he Tan as seems o have been Be gal whe ce hey sp ead h oughou Assam a d Nepal and even be o d I d a o T and h na h ough he agenc f Buddh sm 2 Th s heo s fu he suppo ed b ave se h ch s a es ha a a V dy o g a ed engal was developed n M h la a d was found o some e en n Maha as a a d was e ngu shed n Gu a a 2 A s m la ve se h ega d o he sp ead of devo o s found nPad ;a 25

evo on s he sec e ofTa a Sadhana W hou self-su ende , he e s o

poss b l of success n Tan a Sadhana. I has been sa d ha he cul of devoBa a Sa a Paris at Pa rika V V 15

20 t C la;r ' • • '4 1H a da stri The O g n a /T , 1 1

2 Ap e dix t e Vare dra Research Socie R h ed i 12 " = ' " f<

Dev bh gav a v i 38 323 st y f n n L e a e (E is ra a V 5 2 a tta U ve s24 m f 5

' T R C a da I o-Aryan R e 53

2 r n l \ ( f m r (a t arakh J a, 1 V



G OU F

o g n ed in he D v di n nd it e s e n nd V s ) w s he e s e n bo de of v ome p of p esen e s e n P B h Beng Ass m nhe e s e n nd w s v d n coun The A ns cou d no con ue h s p ofndi he e s egend h if m n oo d p in he ive m n wh ch

d v des P nd B h h s s he e c ve momen ) wou d be w ped ouThe A ns we e w ned g ns c o sing he m nA co d ng o J h h cen u ) g e commen o of T n r of

Abhin v gup u T n s e s d o h ve issued f om K m p o Ass mThe e is efe ence of m h he f mous T n p h in Ass m in

r h Y whe e V h wen o pe fo m T n ndh n Acco ding oP B gch h s T n c e w s composed n he 8 h cen u 2 V i h cou dno n pe fec on m h nd w s o d h V u n he fo m of Buddh one new he sec e s of n c V h he efo e wen o M h c n s u edon he s opes of he Him s Wh e pe fo m ng· dh n he e V h w s ss i ed w h m n doub s when he s w H m V Q ) in he fo m of Buddh w e e ds d oop ng s f f om he e ec of w ne He ho gh wh V Qu s do n heseh ngs n h s Buddh -fo mThe c me hod) s opposed o he e ch ngofhe Ved do no g ee o When he hus spo e o himse f he he d n

v Q vo ce f om he un nown) ' hou who devo ed o good c s dono en e n such ide s Th s c me hod) s su e o g ve succe s in he wo sh pof T iQ he is no p e sed w h n h ng wh ch s con o is me hod If ouh ve ong ng o g in He g ce spee hen wo sh p He cco d ng o n c

h s of ecen o g n The e s c e emp A n onof he Buddh who h s been desc bed s he inc n on of V QuThe efe ence o Vi Qu who s no T n c e he e s ou of con e u he h s been s id h he Buddh w s in o c ed wi h w ne n T n he eso e c me n ng of

d s he peni nec Hence he Buddh w s no n he d unken s e bu w sn he s e of God n o c on We sh de w h he sub e nd m s c n e p eon nd sign c nce of he ve M s in_ he subse uen ch p e

I s ue h n he cou se of dh n dh he s v I comeson o he b essed ne nd he ds sp u um n onThe vo ce f om he unnown o e s so s of u emen s nd e p ons n he beginn ng Bu hedh who does no w ve o d f w b he c n cons de ion is showe ed

wi h b essings He ns sup eme un on w h P m vn he cou se of dh n he de ppe s befo e he dh The e e

m n T n c de ies The e e m n s ddhis so One who pe fo ms A v dT n dh n ge s s ddh s in Av d Bu he w se, he c cumspec do no ow

6 q ! O « f; ; ;

;r 1

K m Sa s i e a d S d es7 e o ly ava ab e S of a a Y a is da ed 1 2 (Nepa Sa a ), .e 0 2;

is w e Newa See S Ne al Ca alog e , p 60



TAN RA : I S MYS C A D SCIE IF C BAins

hemselves o dr f or dev a e from he pa h ofr gh eousness and devo e hemse ves whole hear edl o sp r ual l era on

Tan ra was no un n wn o h na Bu he Ch nese were prac s ng Av dTan ra The w chcraf has come from Ch na a ong w h o her b a ches o hAv d school

The h s or cal ev dence of cu ura e changes e ween Ind a and Ch na s es al shed b h sB a m Y a wh ch s be ng fur her documen ed b R ja arangof Kalhana

Ta n tra wa s the spir it ual f aith and w ay of l if e in th e Har app an an d Mohanjo- daro cult ure s. Ind ia can his torica y b e c a im ed to be th e orig in a home of T an traT e im pac t of the T an tra cultu re in e as ter n Ind ia is grea ter than in nor th ern an d western Indi a A the gr eat asce tics of ea stern n d a have at a ined savation th oughT ant ra Sad han a T he gr eat id dha-p ha s are a sso cia ted wi th gre at asce tic s. Ba krvara be ween Dumka d s r c head uar ers of San haParganas of B h r and Surd s r c head uar ers of B rbhum D s r c of es Benga was he S ddha p ha ofA! va ra Phullar w s he Tan ra p ha of Maha Prabhu Chae ane a T r p hahas a read been men oned as he place of worsh p o Va ha Ramakr shna a a so n a ed n o Tan ra Sadhana b Br hmaQ Bha rav . H s p ace of worsh p wDaksh neshvara ukadeva has performed Sad ana near he presen Co gongBhagalpur D s r c M h la s s ll ver famous for h ak cu Thus we can conude on he bas s of h s h s or cal ev dence ha he or g nal home of Tan ra w

e a s t e r n I n d i a .

HoweverTan r Sadhana was a rel g ous creed of T e , epal and some par sof C na There are s ll some renowned Maha S ddha p has n T e where man grea Tan r as o he Buddh s c M h na cul have performed he r Sadhana and a a ned salva on he eso er c un ca on of Praj w h Up a e nd n he each ngs of Confuc us a reference o he worsh p of hem s c d agram an ra ofTan ra and he prac ce of char s Confuc an sm s a cur ous fus onof he Buddha s

a and Tan r c m s c sm. The Tan r c m s c sm of Confuc us prov ded Ch na w h a s rong sp r ual anchor aga ns he nvas on and s orms of he al en cu ure preserved s soul and des n from d ca and d s us on Ch na s a ve due o s anc en ac ground of Tan r c m s c sm n a soc o moral orde of onfuc us

LORD IVA OU D R O TA TRA

Man op n ons have been o ered w h regard o he founder of he Tan r s s em I s howeve an n eres ng and v al prob em for he cul ura an hro polog s s o race he or g n and he founder of Tan ra he l era ure and he Sadh w ch cover vas and var ed ground There s a w ld bel ef among he naTan r kas ha Tan ra s of e ernal e s ence l k he Vedas. Abh navagup a he c ef e ponen of Tan r a a v gamas of Kashm r ha s g ven a ph osoph cal

28 R j n Q



ACKGROU O A

e pl o He o serves A ord g o Tr re o or fes o s of wods e refers o spee h d he o her o su s e Spee h s lso of wo ds,

d v e d hum The v g s re he d v e spee h d s su h re he grosses fes o of he Supr me V m r s d ere fro he d v d l

m r wh h s he use of ord ry hum spee h Spee h s we h ve lre d show he ourse of our re me of he P r r V v r Q h s e er l ex s e e s e of de w h heP r The g m s re u d v e spee h d s su h he lso h ve s l r e er ex s e e A ord g o Tr herefore he e

e o h g l e or g of he v g s There s o ly ppe r e or r pe r e of hem he d v e w . 2

B from o r po of v ew e her T r or he Ved s re d v e or gBo h em ody e u ve v s o f seers he godhe d of he Ved s d of T r s e, e r l ormless d r s e e l e s o perso l go

does o ve y v ord T ere s o r e de l v d y he rgme h T r or he e s e Vo e of Prov de e ( p V y )he fo der of r s ord v e s ow s d Gur He s gre

s e Yog ) d g r (M h ul ) He h s o e ess w h heSupreme God He ed o ul powers hrough T r S dh s e o dhum m d me s re he d p h d d e s o of h s sp r u power d perso l Peo revered, wors ppe d dored h m e mes He s o e ved o e u d rguQ Pur

v re s e er he s e of ss d e ude h s wh he s ed S d v (o who w ys rem i s l ss)

· d v h s l er o ee o e ved o e he Supreme God He es orem o ly he fou der of r e omes he S preme d v s de eidh s ow fe me

Th e wor s p of Sv s s o d T tr .3 0 Th e p t gs of v t Pd Bh b eshw r re of gre h st r l mp ort e. Th e gre S k r r (8 th

e tur y AD ) d L k m Q D e k ( Oth e ury A. h ve m de e fere e s oord v s he S pre e God

he worsh p of v s oev l w h he T r s d he v g m s ivo up es supreme pos o T r os ogo He s he h ghes d he29 Mal ni j y rtt k0 One o t e oldest T nt ka SS n G ta script d scovered s dated A D 9 . arap sad

st , 'Re ort o Sanskrit SS 895 19 ' p.3 Calc ta, 9 13 T e we -know ant ik scr pt re Pr p s r is ascrib d o Sa kar c ya blished

by Woo ro e ntr k Text ). Th s wo k was ommented u on by Padma d c ya who asc i es i to Sa ka a h gava p d c rya n co op on ( S co of Padma d c ya s om en a y show ng t e nal co o hon s in Varendra Research Socie y,R ash h ) As we know o only o e Sa ka r a ho as styl d l aga at da) and

also ad a disci le ame Padma d c y , the au o shi of r p r s o b asc ibed to h a oneak m a De ka has given the ames o his a cestors in r T k m Patal 2 , Slokas8 90 R jar je var P ess e aras 1953 A. A a o , T tr k Texts, Vo s a d IIPatal 25 Slokas 83-87



ANTRA ITS M S I AN E F BA S

Supreme God ead ke asudeva of e a Qav gamas and Para Bra man of eed n ns.

T ere are d eren v ews e pressed nS T n and S v A g mrega d ng e pos on of va and s ve faces nS T n va s e

man fes a on of e Supreme Be ng He s Ard an r v ra Bu a cco d ng oS v A g m , e s e g es a d e Supreme Be ng He s e embod men ofe Abso u e He s form ess, ncompre ns b e, um nous and ub u ous 3T e

monograp ,J n m M f V ch a rea se on e Adva a a va p osop oKas m r s ows a Pa am va ranscends e space- me un verse He rema ns n s vefo d power and g or , name C , nanda na and Kr Bu e rema ns u a ec ed b 33

e d erence be ween eS and e v A g m regard ng e p aceofva n e r respec ve s s ems s apparen and no rea va occup ese supreme

pos on n a e an r ka s s emsAccord ng oS v m h n va S ra s e b s of a an r c a v gamas Lord va revea ed o asugup a n s dream w e e was res d ng n s erm age be ow e Ma deva p a 34 Lord va observed a e wor d was mmersed n ma er a darkness He was moved He erefore appeared before asugu and d sc osed o m e secre of n u ona sc ence w c e was o d e wou d ndnscr bedon a roc asugup a was a so nform d abou s e ac oca on and a wou d beurned downwards o keep ou s de e reac of e profane sou s. He

was a so o d b Lord va a b s ouc e roc wou d u over of s own accord and e wou d be ab e o read e ras and e r deep sp r a mean ng and s gn cance He was d rec ed o d ssem na e e sp r ua know edge of e S ras among s wor d sc p es

T s v ew s suppor ed b SpaQda of Ka a a He a so sa s a eS ras were d rec mpar ed o asug p n s dream 35 T s po n of v ew aseen f r er subs an a ed b Rajana Rama, au or oUt Accord ng o B s

kara e S ras were composed va mse f bu were aug o asugup a b aS dd a a rea zed sou w g sp r ua a a nmen B s ara as of en n roducede S ras w suc p rases as 3 or 37

Accord ngo s vers on asu up a d d no nd e S r s nscr bed on aroc as as en narra ed b K e r a ere s a d erence o op n on w

3 Gopi a Rao lemen s f in u c n g ap y Vol 3 1 733 Kash i Sa skri Tex a d S d e o . X X a d XX V pp -2 Ja a a Mara a

Vic a (ii) ara a Sas ra (i Ta ra a a D a ika3 I l s a o s o Shi a S ra Vi ar ha i a d Shi a ra-V r ika Varadara a

Ka i Se es o ex a d S d e o XCI The a is di a ed a a ow a

3 . l i fw: z : )

Kas mi aivism 273 B ska a iva a V ika pp 5, 7 id



AC O O A t A

re rd o heir u ho sh p Accor in o n r , pure soul so e i es e sni i ion n d e The eso eric secre s of T n r re of eni p r ed o s ic

bein s in dre h r i J n lso received ini i ion in dre Th s whhe s no known sp ri u uide ever he ess he c uired spiri u l knowled e nd

ined oneness wi h Br h n n our view V su up so received ini i ion b iv n dre iv i he di Guru ( he e ern spiri u l u de) V su up s es h s reve ions in S for J h e ee s s: , however, see s ce n h hou h he or in l vers on knewno hin of he S r s h vin beenfound n cr b on rock nd of Shiv hi self h vin iven V su up , in dre , he infor ion of heir e s ence in his for , i did know h ei her Sidhh orShiv hi self u h he S r s o V su up no in he ordin r w bu in dr , nd h he S r s so u h o V su up were he co posi ion o Shivh se f

The r o r T n s so s id o h ve been reve led b iv o P rv bu h s been brou h o e or world hrou h hu n bein , r Q h n he r k Q h n h v ri ) M h k ul n vinirQ is si il r s ed o h ve

be n brou h down b M endr n h 4 0 o vij s v r fro he Br hl is s id o h ve been brou h down fro he ven b Pipp l d uni, hou h

i w s ori n l reve led b v o P rv P ada g t a 4 like n o herT n r s, is in he for of di o ue be ween iv nd P rv Tan TexKa p d t t a one of he ver o d public ions of Ar hur Av on, is ribu ed o M h 4

The e is co on be ief h here re six fourT n r s Accordin o

a n a alaha iv brou h o his e r h s T n r he insis ence of Dev( i) 4 He h d been con ro in he cos os wi h he six four T n r s However, is c e r h he ch ef exponen of he T n r s r s iv , nd he is his oric lure

Ano her in eres in oin wh ch we propose o dwe l upon s he line e ofiv Sir John M rsh ll s s in he exc v ion repor of H r pp nd Moh n o d ro

h v is he le de of he non Ar n p n heon of pre Vedic I di Thel n Gud ll is nc en (c 00 s.c ) d i h s he ure of iv wi h heMon oli n

fe ures c rved on i The deih s pl i ed h ir nd no hol hre d 4\38 K shm r Sh v sm, 29 R s ar h Publicatio D art t, Go t of Ja u &

Kash i , Sri a ar 96239. H P h stri, Nep C t ogue 255

Ibid., 324 Ibid 23642 P b sh d b Mo ilal Ba arsida , Lahor. T nt k ext . Luzac Co. 6 at Ru l tr t, Lo do , 922. : M i h6

m s • : I•El f ' T

d ¥ < 11S und ry h r 6 Ca br d Ma achus tts Har a d U r t ss 9

4S T opi a h : o Ee s f ndu lco og aph) Vo . ,Pt n roduction 6



'A A I M S C A D C F C BAS !

P S s r says ha a s or g a y he go of he Vr yas, no Veeo e

T e re Ve c neage of a s be ng es ab s e bya aryalahar a socor Qg o De , o as bee an hro omor ca y or raye as e s ous

of a s a ocean of e m k of oes The Dra a 7 c of her becamurea e of m s er oe s a er s g h r m k o esy A ryan aren couno ha e a Dra <a o r ng a co e from he o Aryan s ock e s embo men of s r ua w s om an asce c s e s a ng symbo of TruDharma n he In an cu ure '

a s a grea ma e s he go of non Aryans I s beyon e oof a common man o fa hom he e h o s r ua w s om an occu o

a e s a m racle for he eo e any s erhuma ra s ha e been man fn or a W h a he egen ary s or es of su er a ura o ers an or g n

a s s amaa sys ema ze he ho e Ta ra s ra e ga e a sha e an ra sformhe mag cal fea s n oa erfec u ona sc ence e ro es by h so Sa ha aha a ma ca become one h Go , a a man s o T ere s oneore ca erence be weea ea man a Go he a sage of m ,he Tan r ka an Ve c cu ures came c oser o eac o er h s resucu ura me amor hos s as a er o Arya ze a acce e as a go hea of

e Ve c a heo A a em as bee ma e o u a u a a sacre hreao s ef s ou er o s o ha he as of Arya or g a creer M n raTantra of as m r a sm s a c ear e e ceof a cu ura b en ng of eTan r ka a Ve c ays of fe

r M n ra Tantra s of rece or I s o re Ve c Accor g oa husu a au S s r e or of he rese e o ofr M n ra Tantramhe a a s c cu an e e of fe e c e ere seem oa e bee k ow e ear y cen ur es of he r s a era8 ere e a e Ve c e y s

narra g he s ory of he sco ery of h s Ta ramI ra g es a escr o abou s com ng o co ac h e sacre a sub me k o

e ge of Ta ra There s a my o og ca s ory ha once I ra a o e er oba e aga ns V ra a emon o a o ea s a four arms s o e earec e Ve c ym s a e o er em e go e s of e I e ba e In rao er o ere a k e e emon Ia o eme for s s I r o ererayerso r yaQa P ease N r yaQa b esse m a armourorN ras aa ns ruc e h o me a e o he ne g ory of a for a er o ofousan

4 o n l of e c S c e of Be r cee 19 pp xx - xiv47. • v

f

us : • xau arya ahar p 78.

48 ra a ra K m e e f ex d S d e Sr n 19



B KG O D O 13

yea s co e e i h he a mou N y a assu e In a tha a he en of his pehe ou ha e i ec communion i h i a an i h his g ace he ou a ain objec i e of his ife cco ing y In a me itate o a fu housan yea s e e pi y of he pe io a assu e by N ya ahe ha a cummunion i h i a an

as me aphysica y en igh ene his anguish an pangs of su e ing a sO e an abo e, In a as b esse i h the kno e ge of he mika TanM r is an ab i gemen ofK m ka Ta ra. n his is ho this Tan am camein o e istence

F om a a iona ana ysis of he abo e ta ementsis c ea beyon any ouba i a is he foun e of Tan a an is accep e as the Sup eme ei yby Ve ic

e egesis In a is ma e on y an agency fo b inging he sac e kno e ge to he o af e i ec con act ith i a himse f This egen es ab ishessup emacy o Tant a o e he Ve a In a is a kno n Ve ic ei y T e con on of In a i h i a symbo izes he b en ing of the o cu u es non yyan TheMah bh ra a a so ea s i h he P upa a V ata an ec a es i o bsupe io to any ot e st a In he Sh n i Pa a of heMah bh ra a hi e e p ainingok a ha ma, aha e a says to Dak a hat he P upa a V ata hich has bp omu ga eby himis hequin essence of he Ve as an S khya YogaThe P upaa V ata is supe ieo a p actices o a ne in heVe as an o he st as I isigh eous, bene cia o a castes an c ee s a as), e e asting, pe fo me yea s an enays sec e high y sp ken of by men of is om, spoken iofby foo soppose o Va a ama ha ma p esc ibe by en ghtene pe sons an i is bep ac ise by men ho ha e isen abo e he pe ty consi e a ions of cas an cTo conc u e Tan a is the p ice ess t asu e of ancien In ia I s han e mos scien i c e igion of the o The st spi itua fai h ayieth ca no s o be s c y obse e fo he spi i ua en gh enmen an ine e opmen of socie y, Tan a is the e igion of hou eho e s It oes no e e na enuncia ion Sany sa), an accep s fo ini ia ion in o Tan a Sahoseho ha e inne enunciationHe e e n he st e p es ion of a hea thysocia o e

N G N G Man a ea ith bo h he theo e ica an the p ac ica aspec of spi i u

e fo me is kno n as iga a an he a e is ca e ga a Some scho a s t ie o p o e tha Tan a is the e e ope fo m of he S khya an Ve anta sytha the science of S khya an Ve an a phi osophy has been cu mina ean c cu t that thus Tant a is pa of the Ve as P Bagch says This ega e as a uti o gama e e a ion, as oppose o a Sm i o Nigama, tion I is us c asse i h the Ve as It is usua y e ne as " u i kh i e

a pa ticu a b anch of he Ve s 'This con en ion is un enab e By no og4 C CC CIV Ve 12 1 4

h C l l H ri a of ( nd e ) Vo V 211-12 R hn Mi onsti te of C l re Calc ta 19 6





B K O D OF 1

Pi ga T ric ma u cri da d 1 D a ai ab i h rbarLi a yof a ) d crib ga a a a r hich br g h r a iz io of h obj c arou d d i a d for a io d a io of h ou5

Niga d g m r o bra ch of a r r P r a quirfrom i a ou cr of Ta r adh r a h o ib douba d k c ar c o o m rob m hi co u igam a d fo hh or i a ba i for T r d a

Th occu ci c of T r i o i g bu a d ycho ogya d gama i b r a i o a y h l y P cho og b i g ci c i i hfor a g T T ra ic h mo d o d form of dycho og a o b fu y u d r$ ood r cia d Ta ra i fu of ym

bo i m T ub d o r c g ca c of Ta r c mbo i m fu y u d rood i c a a r o u o or d of yc o og b mak g i ro d o h

dark igh of ou gam occu r of Ta ra ra r iou d ri c of T ric cu a do c r r o bic y fo o rac i g T r d a um r d h my ico of k g r Po r for ai m of u r o

P r i

54 =

m · : , al



HA ER

T NTR ND VEhe e o u ion of s cho s ir ua hi oso hy in In ia s base argely on

ion an mys icism The irresis b e urge for he Beyon s e s ee anre igio hi oso hical cu ure n In ia The rob ems of inner life an ries of he wor of becom ng an he wor f s iri are hen of hi o

so hicare olu ion an s r ua rena ssance l In an h loso hi al schounanimous in he r bel ef ha he u ma e Rea i y is beyon he r acwor an conce s The e olu on of cu an cu ure in n a s ins re by n ui i e ision an subjec e rea iza i n an no b reason an argumerien a on o he goal of bera ion rom e me hes an ramme s whico a cessa ion of me em sychosis s bo h he b g nning an heen of he rel gohiloso h ca mo emen of In a

The origina sources of cu ura ife in In ia are Tan ra an he Vehe res of he worl was ass ng hrough he a k ages of a barbarian cIn ia was enjoy ng a mos e elo an sub ime form of cul ura fe 2 hher age o In a is o be foun rimari y in her in ui onal scien e of Tanre ig o hi oso hical schoo s of he V as Tan r an he V a are he wwoofof he cu an cul ure of In a Tan ra is a cu an he V a a rel gso hicaschoo For he e e o menof a rob s c il za ion bo h s i i ua humaism an sub me hi oso hy are equ re There is no oub ha he she h oso hica i ea , re ig ou bel efs, soc a co es ehe Ve a bu he s ri uahuman sman cu are he sco er es an ach e emen s of re V c In a

In an cu ure has ha an e re ely ong a com le e elo men Ia onger h s ory of con nuous grow h han any o her l ng cu ura raca ers ec e of cu ural ra on is immense y usefu in s ng an unin he sub erranian cul ura s r of In ia bu i s a ery cul ask o rchrono og ca seq ence of he c l u a e o u io of In a In broa oucu ura h s ory of In ia can be v e in o wo major er o s of e eloi Tan ric an i Ve c

The Tan r c er o is imme by obscur b i ma be lace a ro mabe ween5000 .C.an 000 .C This er o of In an cu ure anci i za on is

known as re his or c The ara a an ohanjo aro ci i za ions bear he ofTan ric cu ureThe e a a ionsa ara a ha e ro e beyon oub ha

< <Qa r ya Upa ha 1 4

h Wo Tha Wa ia p 9 c J c n 9 6



AN RA A D V DA

a o g the ale go s the ost e a a le g e s that of the eity a e hasth ee faces a is seate on a th one ith legs c osse in the fashion oThe e a e a n e of ani als s ch as t ge alo hinoce os an ee e thseat 3 Schola s ha e ega e hi as Lo a fo he is esc i e as T ha th

face ) Pa pati lo of an als) an ahayog the g eat ascetic) The eth ee face is of g eat signi cance It sta s fo T ila a no e o past p ese ta f t e) The hete ogeneo s cha acte of the he of an als signi es thsp t al po e h ch i a possesses a h ch e t al zes the fe oc ty of the an e e s hi ha less e en fo a e e in isp ta ly as a g eat yogS oh a shal opines that theh ge seals e y fo il ani als is p oto

a hich has ch in co on th a of late n is This ch c lt alhe itage of n a as esc e n the o of P of Piggot is the nchat a t o s o the te ple' an not the sec la i sta l ty of the co t' The

hi to ic In a ha a ost e elope fo of ni e sal elig on The non A ye e the st to sco e the sp t al c t h ch a es Tant a the ol est n e seligion of the o l

The isco e y of the In s Valley c l zat on has e ol onize o coof I an h sto y an c lt e he exca ation epo t has ly esta li he th t n s Valley ci lization is the ol est l ing ci il zatio of the o l Th

o s inha itant of In ia e e highly e elope oth in ellect ally an sp iA the e is no e i e ce to in cate any a nity et een the In s Valley c ilan the Mi le East A L Basha says h s g eat c ilizatio o e little M le Ea t a the e is no ea on to elie e that it as fo e y ecent g a ts the c ties e e lt y people ho ha p o a ly een in the In s Vafo se e al ce t ies he a appa people e e al ea y In ans hen they plathe c t es a they alte e ha ly at a l fo a tho an yea s ' The ost sigfeat e o the a appa c lt e s its inne co e atis 6 Fo the s al of ac lt e so e a o nt of conse at s is esse t al Mo eo e the onse atis anyg eat c lizat onsigni es the c lt al f l lness an chness of thet a it onO ly aea c l zat on s easily i ence y an alienc lt e

We o se e that the Tant ic t a itio of an ent In ia cont a y to the gel ef has g eatly in ence the A yan c l za o Th s n ence can e t athe Ve c c lt e F the t is gene ally elie e tha the In ian c lt e has itin the Ve as This s not co ect The Ve as a e late than Tant asesea ches an co e ies ha e p o e this a al o that iti o g to hin at t ep it e on A ya s e e paga an nci lize On the cont a y, any of ts l e fo s of el gio s o sh p an the concept of eit es e of D a io igi 7 heyth of A ya s pe io ity o e the on A yans has een explo eheexca ationsof the a appa ci ilizatio W en the A yans yaeans c lt e )

I d p 224. P - s o ic n i a , p 1 Ha m ndswo t 19 0 I d p 1

d7 A c e I a . 9





TAN RA ND VEDA

e f om o ry T The Ve s we e h e ow f om mo o moom o e ge e o o o her from k ow iq y o bec se ey wereg by Go or ere hemse ves reve e o he s ges b bec se he r s w

rofo y ig o bo he of w i i g T e Ve s were c e u i bec se

ey ere p sse o b o e m o o e o bec use hey were reve e so e k ow pe io of h s o e beg i g of e ch c e o . Howeve Ve s re co si e o be e e r es er r phi osoph c mo me of

o r ce is ve cu o sc w e ey c me i o ex s e ceM y g esses h ve bee m e M x e er es hem fro 00B c H gf om 00 B c G g r Ti k f om 000 Bc 1 T s is sp cu ve very mis e g. F r o e he Fo Ve s we e o compose o e i e oo e p ce Theg-Veda w s co pose i Ce si b s e s p of pu ey co posi o TheYaju a Vedaw s compose i r y vr j pre e

i so e of si ic ss . The i ue ce of T r o he Ve s sf om e Yaju a Veda T e r c r o c ure gre y i e ce eexo ericmi of }e r . T e e is m ke r s i r m i e op osop , i e composi o of he Ve c hym s T eg Veda spe ks bo\ se me g ge is mo e work of i e e ym se f mo s fo hei i er y gr ce poe ic ep h T e esc ip io of ws gh y s gges ive.

T e Yu a Veda represe s he ge of si io T e m e off c ess ofk v w s sfo me i o e phi osop c mo o eism of r v

soph ook e p ce of e e pec io subo i e p e ic w ei gs. T eYaju a Veda ys s ress o he p osoph c spec io exp or oof e i y by e e i g e eyo h is wi hb ce sio of i i io

TheA ha va-Vedaw s compose i he prese i . by h ime er s g e y bee i e ce by o ry T The r ci b e i g e c r me mo phosis e c se of me is pro ce ew

he hy ob s c vi z io , i re pe h ves of bo h c res ew civi iz io w s bo Th s i eA ha a Veda he imp c of T

is gre e h h of he Ve ic ismT e r s were so i e eby he i i io s e ce of T r h m y of e b o e heir ceremos cri ces go i i i e i o e T i c Those m s) who op eT r ere k ow s M r s rge mbe o hem s c rry e s meM sh . This is c e ev e ce o e c b e i g of Ve ic T ric

i io P rk r s ys T eA ha a Ved w s co i e mos y i i g his perio s res of heir comi g i c erco c wi he o -y s ,ere emerge me o soci b e i g mo gs e y s who we eh g

i e ce b o r T r Th s f c is c e e ec e i heA ha a V dawhicca o be eg r e s pic ure of y civi io . he ub e p i osophyof e A ha va-Veda p r ic y i he " hr i f Nis i gh T p ii oy T a is more promi e h he Ve ic i e of e y civi iz io2

tor o Ph o oph ol. I p 012 Co c oc et holog 1 . Ren ce n e P b c Ne De 1 7



A TRA TS M ST C A D SC T C S S

n view o he above we can sa e y concl e ha hep losophica weal h ohe Ve as s he pro c o he c ral blen ing o n o yan c v l a o na rea y sa was e o he n ence o n i iona sc ence o Tan a haeach ngs o he Ve ic hymns became he vehicles more o sp ri a i mi

o sys ema c re ec onThe iv vaya schoo o Tan a phi o ophy s more mp ehensivean coherenhan an n a way ar s perior o he Ve an c schoo o vai a. Ve an c v a a nega ve phi osophy canno give any ogica exp ana ioexis ence an na re o M y an he wo o appearance ec a es he wbe an ll sion. This s no exp a a ion The whole worl s re ceo sionWho is e pe ce ver o his l s on? Whose p ojec ion s h l s on? s ne her he projec ion o j va or vara nor o Brahman B when rshe s bs ra m o a l who excep Brahman an be he ca se o his orD op a h Kaviraj says: ccor ing o am a a B ahman s Tr h a M yi expl cable ( nirvacaniya) ence he en eavo r o show he s pe iovai a phi osophy s rne agains s very sys em arnishes he pic

ph osoph caper ec ion an p o n i y e cannoaccep M y a reali anhere o e his vai a becomes exc sive an he who e sys em s base on ion an e imina ion an is no a l-emb acing. M y is he power omane in Brahman b Brahman s Tr h a rom he philosoph cal

v ew M y is Sa a-Sa i akshani n by accep ng M y as Brahmay NanSa yar p Brahman an M y (o Tan ra)beco e o e an coex en 13 Theiv vaya o Tan ra ph osophy means he e erna coexis ence o he an ak i).

an ra an he Ve aa e he wo asp c s o ian c l e. B he impac an ra on he e an c l re in eas e n a is more han n wes ern-nn a The ryans cal e he eas e n pa as Maga halte which means hean habi e by Maga . Thewor Maga'means non ryans or hose who o nbel even he Ve a The imalayan region washere o e always he choices aboo Tan c Sa hakas This is why he mos evelope or o hea r c schoo oKashm r Saiv sm origina e n Ja m an ashmi The impac o he Vesoc o rel g o s i e is remen o s There canno be a y ceremonyn he socie y w ho he rec a i n o a Ve c man a

Tan ra an he Ve a a e he grea es achievemen s o n an c re. have en iche o r soc o sp ri a i e he Ve a s an ea Tana is an eologyhe Ve a s re ig on Tan ra s a c l . The Ve a is ph osophy Tan ra is

VED L E TUThe wor Ve a means j na or spi i a know e ge The Ve as are cal

no beca se hey are eveale scr p res b beca se hey we e han e own genera ion o ano her by n el ec als who ha a pho ograph c memoryapa r eya i e o ine or g nThe grea S yan has e ne as a book wh

13 B r t k ti u Vol p 5



eveals the k owledge of supe na u a me ods (alaukika u ya)fo t e a hiv ment ofthe desi e o ect and avoida ce o the u desi a le1 cco i g to Hind mythol gthe eal eda, st evealed y od to the see s o sisted o one h nd ed thve ses,and had f u divisions Acco di g to the$!U P a, i the egi ning o theDvapa aYuga a Dvaip yana evived the edic stud a d classi ed the ental wo k into fou a cient divisions g Yaju Saman and Atha v

su citate the ed c lite atu e a d give it ap ope fo m he impa ted the teachino the eda to his fou p incipal disciples. He taught theg e a to aila theaju · e a to ai amp yana, theS ma a to Jai i and theA ha va e a toSuma a And thus a Dvaip yana ecame k own y the name of edathe c assi e of the edas.

h e ic lite t e is divided i to fou g eat wo ks i eg eda, ju ada S ma e a and A ha va e a Each of these again has fou divisio s

Sa hitas, B ahma as a yakas a d pa i ad he g eat edic comme taska divides the eda i to two i e Samhitas a d B a ma as. he a akat e pa i ad fo m pa t of the latte Ac o ding to hi the pa i ads a e pa t ot e a yakas. he e a e so e edic schola s who i clude alpa sut as also iod of the edic lite atu ehe Samhi as a d the B a ma as a e loosel cala a a and the a yaka p a a a d the Upani ad J na a.

THE DA

he - eda comp ises o e thousa d and seve teen hymns. t is div dten ooks a als) a d ep esents the ea liest phase of the evolution oand eligio cons ious ess of the human mind atu alism and anth opoconstitute the egi ni g of edic cultu e. n the st phase of the edicwe d o t ace of eligio philosophical consci us ess. he A yans wehey had no eligion hey wo shipped atu e out of fea , thefo ce domi ati gthei pe sonalities hey thought that th ough sac i cesthey cou d in uenceatu e th ough gods, of thei ow c eation a d ep ese ting the di e e t ell ke d a, Ma utas yu Ag i u ya , etc.hey co ceived that these godswould e pleased y thei ce emo ial ites and in etu showe lessi gh s eve y yan chieftain hi ed the se vices of p iests to please those gJ Fa uha commenti g on g edic p o le says Me elieved that the swe e mighty to in uence t e gods and i g downi s f o t em The efo e eve ychieftain an no le amo g the A yans was eage to sec e the help op iestand was glad to pay hi ha dsomely fo se vices which ought viwealth f om the gods ' 5 Almost all the hymns we co posed in tdi e e t ods who p esided o e the di e ent element s of a u elike theeek gods o the ythical gods of the Pu as the g edic gods ep es

di i e powe s of atu e he g edic deities a e neithe pe sonal no impgod We think that the A ya s of the g edic age had no concept o

14 B ck Y r VeO e o Re go L ter t re of (2nd e p 7



A A ! S M S A C C Bsuch. They we e simply wonde st uck y the cosmic a angements the g- edic age was the age of g eat cultu al tu oi when the nomads wamed and domesticated y atu e he self. t has ightly een said tha

the fo ce of natu e and he manifestation on ea th he e the atmosph

and a o e us o in the Hea en eyond the ault of the sky that e cited theand imagination of the edic poets.Thus with the e ception ofa few a st actgodsof whom we shal p esently speak and somed al divinities the gods may eoughlyclassi ed as the te est ial atmosphe ic and celestial 6 The g eo e ed p aye s to natu e god with awe and e e ence. The hymns of th]g e aa e p ime al wo ship.

nd a is the most p omine t of gods in the]g- a He i p ima ilya deityof the thunde sto mHe is p aised fo his powe and he oism and as thewa . The anth opomo phism of the g edic hymns is evident. nd a e tolled aa he oic pe son who could cut asunde the ea th and sky He identi ed with Su ya the Sun god He is a deli e e f om the da kness1

nd a has een gi en the mo t p om nent place in the g edic panthe deli e s man f om the lack hued da kness The night was the most wasconside ed to e the nightma e n thata e of twilight of civil zation eopwe e e posed to p ey of animals at night Life was most mise a le a e s

s dawn is the goddess of theg a. t is e ident f om the hymnsthat it is the sense of secu ity and su i al which is the moti e fo ce native p aye s the ce e onial and the allego ical e p essions of g edic

s has een desc i ed as the daughte o sky lady ofthe ight and gi e ofwealthand joy 9Su yathe Sun god is anothe g edicdeity He has een desc i ed as th

shelte of all c eatu esSu ya thwa ts the da kne s and ence he li e ates maf om t e wail of mise es gni the Fi e god) is anothe deity who olace of d stinction in the edic pantheon He e a so we nd the samefo wealth and joy The]g a says that one can o tain wealth and happth oug the wo shi of Agni.21

tor o Ph o oph ol I p. 77. I w l xtol most ro Ind a w o is m g t for d ar and s y asu d '

T H th ( rd d p x 89 E J Lazarus & Co 920 28 u y is t roug out t wid xpans s s al dra turn im sw ft as ar w ls

r l k a str am r s i g ot but r a i : at d stroy d wit ig t tb a k u dark ss ' Ib d

9 aw o u wit pro p rity 0 U s daug r of s y Daw wi g a glorygodd s la y of ig dawn t o w t r s bou t ous on bid 1 . 8.

20 Alof is b ams ow b ng god w o knows a atu r s t a ar born T at a lay look upon u ' A A Ma do ll H /ro th g , p 150. Oxford

i s y Pr ss Lo do 192221 ( } A n wor y o b magni d by t an i is a d by t pr s t o s may o du t t gods t r'.

( ay on obta n t oug Ag i w a t and w lfar day by day w may bri gglory a d g b ss of alian o spring ' H ma O d nb r cre Book o hst d c H m s Par I 2 Clare do s O ford 1



TA TRA ANtVEDA

THE ATHA VA VEDA

TheAtharva-Veda is a monumental work of Hin u Tantra Composed ndia it s quite di erent from theg -Veda both i n contet a d form. The in uence

of Tantra i felt on e ery mantra of theAthana Veda. t gi es the whole picture olife t is not an isolated work of philosophy or religion but deals with talof man s ultimate be titude the intuitional science ( idy Tantra) whicAvidy Tantra) statesmanship warfare etc But due t he in uence of Tantra

orthodoxAryan does not recognize theAtharva Veda a p rt of the re ealed scriptureruti) Day nanda Saraswati the founder of rya Sam j also condemns it as a

heret cal literature.The word 'tra yi w ich is commonly used to signi y the escriptures· denotes that the orthodox section of the H ndus does not recognA harva eda as the fourth Veda P QiQi the greatestrammarian of India alsoupports the orthodo iew and descri es the Veda as 'tra i .

TheAth rva Veda is a landmark in the history of intuitiona science. It asacred t xt. Many of its hymns are bene olent and pregnant with deep philThe cont nt of many of its mantras is borrowed from the and theY jura Veda,yet i be a e the ictim of the strong wa e of a ersion only because it was oAryan origin.t could not escape the blight of contempt because it was a texof Tantrism An Athar an has been contemptuously described as a leanman, sha p irascible and amorous22

TheAtharva-Vedamainly deals with the Tantric cult and co ers all the br n

of Tantrism Tantra is a science of psychic power It lays down ce tain prand techni ues for exploiting the unfat omable potentialitie of human mind it is double edged It can be utilized for the betterment of human society bit fa ls in the hands of antisocia elements it ecomes dreadfu The class esoteric ormulas designed to establish harmony in family il lage ife ictory inwar, de lopment of intellect reconciliation of enemies and th royal dutyKarma) re obviouslyauspicious and sublime in their form and content. E en class o charms which are meant to cure takman (fever) are scienti c lly deain it On the basis of Athar anic literature we ha e de loped mesmerism

ticsuggestion self-hypnotism mental healing etc whi h are employed inmany diseases - ·

The A th a n a - V e d a is a compendium of idy Tantra, Upa-Vidy Tantra and Avidy Ta ntra . As a work of Vid y Ta ntr a,' it propagate s th e ph ilo-sophy of Brahma-V da. I t is sa id Vaidarbhi, the son· of Bh gu, approached sage Pippal da and asked: 'What is Brah Vidya ? Wh i th relation between Brahman and the world ? Do kindly enlighte me on this ubject. ' In reply, the sage said that the nucleus of the cosmologica l ord er is Brahman.24 Just as the spokes

22 Rajendralal Mitra Gopat a- Bra man Introduct on, p 423 Hymns of t A tha a-Veda, p. I.

24 - i i'f l\ l q; sc l qr I :

t arva-Veda



4 S MY TiC SCIEN F CB

r tt d to t of w l, sim y ry obj t of t o mo i Brtr k, ju d S r ll d p d t o Br m i pp l d l t ro i g lig t on t my t i m of t tha a· a

t ll Suk t o of B r d , t t s t of l o trols t pok ,s l rlyBr m o trols ll t s t b si f tor k l s) of t u i rs . org s s sory d motor , it pri ipl s or pr r , Ap ,

, Ud d y d t go o titut t i t k l t b i f torsf t u i r d r ompl t ly d p d t o H T y r t u of l fd d t . T Supr m b _ k ow o ly t roug i tu tio or r j

By k o i o byp s s d tT ti i m of t a va a i lik B rgso opr li o . It is

piritu lstr i o ol s t Ary d Ary mi ds us d t t kd p tor fr d r stor t ir di i b i gs T sot ri p ri s r ot tb o fu d wi t i ti ti p ri . t is not dri i to u r o oro b urity T y t i of t tha va e a l ys tr s o t i tuit r l t oof Br , t supr u t o of S lf it Br m , i t olobj t f T tr S d .

S it r l o s ys t t b o g on wit t I it is pur t of tsp r t ot g to do wit t s .2 Som of t At r s m g t b d i llu o d by t stou d g i m t of m t oy g T sAt r s s mp y l d do t sot ri pro s for t u foldi g of

t t lo d t l mb r. But it is up to t S d k to util t m t lprop ti w i w util d for som i t l tu l or t ri l g i wit outdoi g y rm to ot rsr k o n s Up idy T tr ost of t rms dor r of t ha va e a b lo g to Up - idy

T p ll blows ot d old from t m mout It i t r mor l ommor l i is u d g i t i im d d mo for s, it is mor lpr t t s m is mploy d i i i ti g i juri on obl ouls, it is od d T th va• e a t k s t is i w. Hym . 6 stops t bitt r t

y o tri s to t w rt oly r m t But t t m tim it do s ot

pr t ybody from fru tr t g t l d sig s of n my I 0. Hym .romi sprot tio g t ur nd si t r plotti gsY tu idy ( e ot eric pra ctice ) o f t he A ha r va- V ed a was very popu la am o g

th e on-Arya ns. M y Ary l o wr n m our d of t s Vidy d uld o tre is t gett n g them el ve in t iate d n th c ult . But t y w r r d d o d m dThe orthod x ry ans, in fact, conde n ed evryth ng non-Aryan Yt u i dy wasal o conde ned. The g -Ved a (V , l04, 5,16) say: 'May I die toda if I am a

rcerer.; Here Ta tra i declared a devili yet i e p onse to their co s cie c e,th e Arya s, at o e time had to recog ize the grea tne s of Y tu Vidy . I S at B r.

(X 5 2, 20) Ta tra was accepted i pri ciple a ne f the holiest forms o l tera ure

2 S R d ha kri sh na n, E a ter Rel ion and Wes ter Thoug ht (2 d ed ) p . 95. Ox fo rdU n iver ity P e s , 194 .

26 ha va V a



R VE

"Those ski led n sorcery' were g ven an honou ab e p ace. But the hatred of heA yans was so deep -sea ed ha t they were no ready o accep t even bheshaja m (th e

ence of medi c ne) as i belon ged o he altru is ic p rovin ce o he A tharv an Itu d n sc p th bl ght f sn r Th Ta t . 4,9 3 (cf Ma itr S , I ,5,2; at B r

, l 5 14) s ys, Br hm n sh l n t pr is m d cin ' 7 Th n n·Ary nsw r dv nc d n h d f hys c l nd intu n l sc nc sTh Ath rv ns h valways kept con ac w h he depths. They w re nev er sa sf ed with he super c ial e hey were aware of Tan ra Sadhana (Y tu Vdy ) and knew that the fountain o li e ro m wh ch h e crea ve in s nc s spran g for h, wa s not p syche bu Se f. Manis s iritu l b ing H b c m s truly hum n nly wh n his intui v s lf is

k n d So long as h s ife is con ne d to Ved c r tes a nd sacredo ta cerem on es ,his l fe is incomple e an inspid. The Vedic ri uals might have some socia value,but t hey a re h e s n o f sp r ual hom e essness. On y ascension o c onsc iousn ess

cou ld br ing t e r ea izat on o o tal being. Acco rding to Tant ra t here is no sa vati onby pr oxy . But Ved c r tual s can be perfo rme d by hired pr es s (who gradu ally became pro ess o nals and soc a l par asite s) But there was no scope f or p r est hood inTan t c c ul ure Th e Brahmani cal l eratu re na tura y her e ore s ar e d a t rad e

nst T n ric tr di i nNa a a a Ta t a s ys th t h d s h v b n r n d r m h m s

uth rit iv w rks T ntr c i r tur . Acc rdin t t hSima h s b nr in t d fr mB a ma Yima a nd h g e a fr m R a Yima/a. Th Yaa r cts IU Yima a nd th ha va a akt Yima/a Th v rs s r f rr d by h r t Siddh S rv n nd n h s c m nd um c l dSa va /i a Ta t a r c r vid nc h t T ntr r c d d th d s

T ur vi w n ith r h d s h v b n ri n t d r m n r n r h l tt rf rms rt f d c x s s r u d h s writ n n h r T ntr c xtn m d i Rat a S a t r t th mys icism f h r idy cultP ap a i a is ls scr d r mk r c r R h v h n h s c mm n ry n Sa a a T aka h s ls su rt d this vi w

ava 9 v s d d cc unt f h h r rchy f G ru nd d sci l sf r mk r c ry t s T ntric l t r tur b n in th kt m sch l .Acc rdin his b k m r c ry w s n r nd d sc f G u d . Intw n G u d nd mk r th r w r v c ry s h n m s f th s v nc ry s r v n in th f l w n d r G u d P v k P r c ry S ty nidhiR m c ndr G v nd nd mk r c ry

On th b s s f v bl r s rchm t i l i c n b s f y c nclud d h tmk r c ry w s r t dm r r nd f l w r fTa t a i t a Th mystic w r

h t h h d c nn b ch v d hr u h h d n ic m th dmk r c ry h sd s y d ccult w r d f t his dv rs r s n m ny cc si ns This w r

27 qth r - e

28 r pur h .2 The nu ip o thi boo i y ng he f mou t m le of un h J mm

See Ste c t logue of R hu th Tem e L b y.



tA TRA : TS M S A D S E F lAS S

c n b chi v d n y thr kti S d n r w s r f nd d v t fth r - idy c t r C kr is sti b in w rshi d in isS ri MDr G !n th vir i f th ini n th t k r c ry wi h v t b r c n ds n f th t st x n nt f th ri r m br nch f th kt sch

h d is r i i hi s h c syst m ntr is sci nc f r nnd h s hy f sc nc ntr d s n t b i v in th if ss d c r t sr th c nn t b tt in d thr h th x rc s f int ct ntr is S dh nItis r d c d t s t ric m nd s dd i r i ti n tt in d s n x rim nt yv ri d f ct r s f m s st ry b t M h r i ndi y wh st di d twh f d c it r t r b t c d n t tt n v t n t r t s h w nt thrth it r t r f th P c r tr sc Q v ntr nd rf rm d S dh ncc rd n t th P c r tr sys em nd tt n d n i t n nt

0 hdratiya Sansk u d h n , l. 1 pp 1



CH P ER

B DDHIST T TR D H ND T NTRuddhist T nt is mystic S h n which b in s th li ti n f th Sup m

G d wh P j (Pu Wisd m) nd Up y ( nc mp h nsibl Activity) nundivid d nd indivisibl wh l Th Abs lut is d sc ib d in Hindu TP m iv nd in uddhist T nt s dhi S ttv j S ttv which f f m ll c t i s f xist nc nd n n xist nc . In th w d f D . pin thK vi j: This id l is d sc ib d in n w d s S m sy wh ch impli d bliti n f ll t c s f ll kinds f xistin di nc s n t by p c ss f t nsc nd ncs in S mkhy f subl ti n s in d tic y v d but byp sitiv p c ss fwh t m y b d sc ib d s mutu l int p n t ti n'1

j S ttv is th Sup m in Acc din t uddhist T nt ic p ctic slut ti n is d t this L d Sup m in th s m w y s Hindu T nt sbl ti n t P m iv Th is n di nc b tw n j S ttv nd P miv

Th j y n sch l f uddhist T nt c nc iv s th S lf s t nsc nd nt l b in . Th Abs lut is b th t nsc nd nt nd imm n nt Th nmf Ni v Q m ns th mystic uni c ti n f P j nd p y . Acc din tj y n th li ti n f j -S ttv m ns th li ti n f ny t in its

pu n tu which is th c us f ll xist nc nd b in ny t f ny v dinis th s m s th hm n f hm v din Th m m nt S dh k tt ins thisst t f dhi S ttv h is c ll d A h t. Acc din t J n-Siddhi udhiintuiti n which is f th n tu f j is its lf th uddh h d;h nc uddhh d c n b li d by n wh c nc iv s l l thin s s th S lf. n such t tf spi itu l nli t nm nt m n b c m s n with th C sm nd li s himsin ll thin s v ywh in ll sp cts Et n l Omnisci nt nd niv l S lf.3

Lik hm n j -S ttv is th n um n l c us f th ph n m lxist ncnd th Ultim t P incip s th unity f th univ s j m ns ny t ndS ttv st nds f pu kn wl d nd th id ntity f th tw f ll ws f m thn tu f j -S ttv ny t is nd ll m nif st ti n in f m is S ttvnd j S ttv impli s th unity nd id ntity f th tw j S ttv is th

Abhut p ik lp f ij n v dins wh n b th ny t nd th m nif st w ldm in uni d nd id ntic l

1 Ph o oph o/ Gor kh th P e ato y Note p x v2 bo h c ttam am va am s va bu ha vam t anah, a a v a a va bu a va

punute h Ch XV Sa vat a Sa vat Sa va S vat Sa va Svaya Sa va-bu a aya S ha

va m nam p apa yat b



2 A RA S M STIC A D SC C BAS

A c s stu y f udd st nt r m v s m ny d ubt b ut udd istp s p y udd sm is w y f t w s n v c n n d t t ics n y t isp m y cu t w ic w s mp y d f r swimm ng c ss tst rmys xist nc S d n is r t wit t p f w ic n c n c ss t c n f

x st nc w ic s fu f sn r s f s subj ctivityj -y n is r g t y c ct d s t D vin p t t is un ty f g ns cu t f j y is m st s c t t is r g n fn n subst n

t ity nd purity t is w t ut s c dj -y n rm ni s m n sm nd du ts c nt bj ctiv is t gr nt

s v ti n t j v w is wr pp d in subj ct v i us n n sci nc n t brib ut t i ti n f m nist c tru t p s t d f div n u g n byc g ng du ity int unit And t us S d k f s nd nj ys t divi p Pr j w is t sp us f Up y Pr j d Up y nt p m rp ic y

p rt y d s n d i d c up y r v t g t r in t c smic u n sk m n Hindu ntr u nis k m is c d s sr r

S r r t p ni g nd is s id t b t b d iv nd t w stu d r C kr is s id t b t s t f kt g n y kn wn s Ku k ins w r r gi n w r t S p nt P w r is s p ng s kn wn t b t r g n f

p v tt w i t ig r r i n f pur ntuiti n is d t r g n f niv ttntr S d n c nsists in w k n ng t d nt d vin ty r siding n t r gf pr v tti t unit s t s f wit v siding in t r g n f niv tti w ic r su

in t tt inm nt t Sup m ssGa a ami ka s ys S sr r is tb utifu nd usp ci us p c f S d v t is f fr m s rr w nd div nb ut fu wit t s w c w ys b r nd d n d by w s nd fru ts K p t dds t ts b uty s t c n ins t m nts nd is p ss ssd f t t u s F u d s r its u b nc s t is d n witb ut fu un ding w rs w ic y w w it b ck r d gr nnd fv i g t d c u H vi g m d t t d n t K p tr in t s m nn r nm dit t up n t j w d t r b w it ut us On n it is b ut ub d d rn d wit v r us kinds c t nd nd w rs nd sc nt d wit m nykinds f sc nts t is t t t d v c nst nt st ys d t t up n S div w is k t pu st c yst d rn d w t kinds g ms ng rm d ndf nc nt ng b uty H is v r gr ci us nd sm ngn H s rs r ringsnd c in f g ms g s r und H s n ckAg nd f t us nd tus s r st ngn His n ck d ns His b dy H s ig t rms d t r y s ik t p t s ft tus On H s tw f t H w rs tw nk ing t rn m nts nd H s b dyS bd- r m tus y d n m dit t t us n Him H is t qui sc ntc ps ik D v wit in t tus w is v d f ct n '

Va a-y am a a aSa a dha ma Same a am Ya a bh s a p abhh guhy ig hyasya a a ya asya de ahs a h asya S ddhasya Vidya e Yasya o pam hhe e pe Powu 6 d ) Ga esh & Madras 1 58







B DD S A A A D D A A

h s s urth r su rte by th c ce t hi aQ<a a r th yst c circr th a us tre b eath h ch th u ha ractis e tati a attaib his be i a cu t hi aQ<a a sa c ssary ract c t circ s ther yst c agra s a ace s ect r tat a a ha a he aQ<a a

u h st Ta tra thi g but Ya tra H u a tra Ev th r u as r uge a rsh h ch r curr t at a ti s a a th c u tri s herv a Bu h s ss ss a a tric char cter h r r ct ara e s s urhyth a a, th r c ce trat th h gh st y b s ike u ha Dha aSa gha a th r u r yi g ev ti a ttitu e i hich a ( ev ti ) aMetta( ve ccu y the rst ac ak th ir a tras ithe best s se hatthe rr a r si is as rta t as their a s h s ze by their thre

r etiti a by th act that s these r u as are re e te t ice thr ti sith a s ight y i re t r u ciati ithi a th a cer m y (bet j

a tta u asa a ati k ha rec ta r t s ar cca i s) r r t b sur the r er r , th r r re r ucti the s u sy b hich s sa cti eby tra it a ther r charge th sychic r 4

Ma tra M r a MaQ a a a tra) ar the basis u hist a tra Sa ha ar ts very c ti a thus a tr ucti as a t r vi a resuscitatethe st sci ce a tra by the u ha

FORMSOF DDHIS I TA RA SAD HAA

Th reis a c tr v sy regar g th u r u st a tra Acc r i gt tr iti a b Asa ga the a v cate the Y g c ra sch , s the e t Ta tr s i u h s Mah y a a / k a A a ga ther is a c arev c a r r c t a tr ut t re is great c usi v r th ra av tt Acc r i g t s sch ars i th arav tti s ua u su r

g eat ess s bta e Sy v a L vi suggests that arav tt s ua act a systic c u i g u has a h Sattvas h ch ha uch ta ce ia tris Dr C agch s th i that th a tric s -y gic acticeea s th e j y t b is s i ar t t at ar s g r he se ua act h ch s

v t tra la k a

tse 5 H se s t b c rr cta that t er t a ra i s r us y use t c v y t i te sity j y t hich eeri c s at the ti the u cat it i th h I it Se . h

u ha r v te agai st th tra t a ritua s a r igi s ty the rah a icasch He e u c th V ic ritua as us ess a a ti i g r c ss a thcha ti g V ic vers s ith ut u rst i g as a ruit ess b ur

Dr S Ra hakrish a ays: u has t k th i a bas g th r a ty rah a Ve c auth rity r h c a t the v e c r v ati

ther is t it S th vijja Sutta, u ha c ar s th s h b iev

i rah a th auth r ty th V as a se k u ith Hi t th s h14 a a A ga i a G d i a a t e a t a he Stepp g S e V I

1 p b shed Ka p g P C Ba chi S udie n Jh Ta tras.



3 R MY C D C E C

bui st irc s t th juncti n ur r s t m unt u t high nsi n s thich th y c n n ith r s n r kn h th r it ist t 16 ut it is c rt in y n tth thic bs ssi n th u h hich is r s n ib r his in nit n ss n thysic r b ms Th u h h rm ith in m it ti n His c nvicti n

b rr nn ss int ctu ing ings in th v cuum r v nt hi r m bc ming m t ysici nTh rm nt ivinity h n k n ith th i ti n n inc nt ti n

m ntr ns th g t bh mi c nsci usn ss) This ivin r is kn n inu hist T ntr s H ruk V jr -T r V jr y gin V jr c ik H ruk iskn n in Hin u T ntr Ku ku in

Th r r t r chi rm u hist T ntr i V r y n c kry n n S h j -y n Acc r ing t T ttv r tn v i c ct in t A v yV jr S gr h ) M h -y n h s b n ivi int P r mit -n y n ntr -n yW n th t u hi m s ivi int M h -y n n Hin y n n th cc t nc T ntrism Th s h r s tis ith th th r tic s ct n ck c ur gn t rmin ti n r c r Hin -y n hich m ns s ct n ri r i gyh y n is ci y th su ri r n sub i r u hism

M A-Y & A

ntr y n is sci nc sychic r Its rinci s r cc ssib n yt rs ns hi r int ctu c ibr n s iritu b nt min h c nun rst n n r ci t th s t ric ctrin ntr str ric ss tr sur T ntricism. Acc r ing tGiy Ta a, th t is c ntr by th it ti nm n n ) n hich th j v c uir s r r m in n y nt h v nnib r ti n n by th i hich h tt ins in u th ur ruit rturv rg )'.18ntr S h n is n ss nti rt th thic n s iritu isci in ik

Hin u T ntr M ntr y n is th c rn r-st n u hist T ntrt is th m str u y t cr t n i ti n c i t n k n th rm nt Divinity.

Th r i s thing m ss rc s t is t t th hum n ing nuity tisc v r th s cr t t chni u r th ir r gr ssiv uti iz ti n Wh n th surg

cur nts mighty riv r r c tur in th r s hy r - ctric nts v r m g - tts ctricity is r c In t r s nt sci nti c g c ntch n tr nsmit vibr ti n r m n n th s r syst m t its th r n iur instrum nt is s histic t Simi r y thr ugh S h n min is sh r n

m subt r ith th h i ti n n m it ti n m ntr It m k s nin ivi u c nsci usn ss igib r st ing int th King m Divinity Acc rt u hist T ntr th nit min ith th h M ntr y n inks u ith

I Ph o ph even h p s on Vo , 4 7 London 19 .. A o d ng o·so e e pe ts on B d s e e a e fo s ools o B d s Tan a

o fo d e en ypes of d s p es n ely ( Ca ya Tan a (2 K iy an a o a Tan a and (4 A a ay a Tan a See he Cu tur Her e of I

Vo V p 218 ohn W od e he G rl of etter ( e ) p 7 Ganes & Co Ma a 19 3



UDDH A RA A D H DU A A

t t Vajra Sattva Ma tra y a t y awak s a Sa haka t h s rs r tua w a th h -Sattva wh ch r ar y r a s u p rc v st a b g caught a har ss b t t sh rs a t th D v

'Th c c t b ja a tra s a s u u h st a tra It s a

sy ab c a tra a sta s r r t a stat s c y k w as D vatas th b ja a tra cr at wh ch s r r s t u h s by Va r ca aBa( ) s th b ja a tra D ar a wh ch r r s ts h r A t bha g th rsttt r a t b ja a tra cr at A ( )s sa t b th r r s tat v yat r Praj Th tt r A s a t r at tt r I th Mah sukha

rak a th A vaya Vajra Sa gra a t as b sa that th b ja pr c sry at k w g a r th b ja s r uc th r ct r t r

part cu ar g s g ss s. 9Dr ayat sh hattacharya has g v th h st ry b ja a tra I th Ma tra a a a H vajra Tan ra w th t th b jaa tra ath gata s a hu pha sv h that th g ss kru a jkha hu a that H r ka ta a a ta ba va p cuvajr h hu

hu ha sv h 21Acc r g t Vasuba hu th r a s g ca c a a tra s tsb

m a g ss22th c sta t tat wh ch br gs th a zat th abs tv r yat H r m a g ss m a s u rsta g th s t r c s gca c th a tra r th c mm ma ut r a a haka a tras wh ch star th p r a r ch r s g ca c a tr s ar h gh y m a g u M r

r t t a a tra a t br g a y ru t u r su t Wh r t t r tat (ja a a a tra s c u w th at t giv s th s r r su t htat a r a a tra s rhyth c a at a It starts w th a s gt a v s t ch r a sy h y Wh th us ca v brat cr at

by th a ra ap b c s w th th r c s c v brat a h ars thh th rt u h ar s u Pra ava a s s th u s g c Vajra S ttvaH s st t th utt r stat t ss ss th tra qu v wh ch s thr g a wav s a v brat s h pr c ss r t a a tra s t

m cha ca Wh a a tra s r h ars v r a v r aga w th th at t pr c s th sp r tua c t ss tia r t asc t c sc us ss.

A r a g pract c a v t th m tat a a tra ca b p r ct aast r h a tra s t t b r a a r r a r t r c t w h ut a ys t r c a th sc p but t s t b w rk ut a v ry vat ust ba a v g vat h p t t a p w r a ma tra s ma k t c wh t sv v a r ch w th c sc us ss a ca tat W th th ca tat a ma tra b c m s pur a sub a th Sa haka p trat s t thyst c a r ch r r a m c sc s ss a s t w th th h c tta J h Va

Ma has r g t y s rv : I t k w a y t rat r wh ch ts atur s

19 n a -bodd i o b jam b j d bimba V jr gr h 50 G eO e a e es Ba o a 8 909B

20 ro uct o o Bu h t E oter c1 . M Ro a sia ic ocie o Be al No 317 , . 5(2 Bo h tt Bh



A IT M ST C A C E T F C B

o absolutely symphon cso directly ak n to music as this as thi sam l T b t n meditational x rc s 3

W nd an laborat and sc ent c arrangement and m thod laid downworship o deit es, m dr ( o ) and maQ ala (myst c d agram) inMa m la

a p a stupendous ork of Ma tra y na T eulakalpa sa d to b t basisof uhyasa a T ntra cc di g to s h lars o Buddhism, this Tantra sproduct of t st century.

Buddhist Tantra has also adopt d t e Hindu el ment o m dr whichto• r ss d rent soteric and subtl r ideas and ideologi s. Th word msometimes used in t e sens of Mah m dr wh c is raj or th gr at womb ado t d n t yog c ractic , not for libid nous all c necromancy busu limation and conquest of t e se inst nct

S ir tual wav s or div n vibrat ons ar se t forth for t e bene t of d scpeople in g neral by thos o av atta ned liberation T s waves, whichrom th S ddhas, Seers and Arhatas, are of untold help for th beg nn rskas The Budd a im el has m loy d d eren m dr s to show r bl ssingsand b n

ction on is disci lesHis Varab aya dr , D arma c kra aribarttana dr ,Bh m sarsa M dr , tc , ar not only very po ula but ar of imm ns importa ce. n both Hindu and Buddhist Tantra, Var bhaya dr is mportanc ; with its h l di Buddha and d va show r bles ngs od sci le

VAJ Y AL ke H nd Tantra, Buddh st Tantra has been wron ly st g at z

s xo yog c ract cer nwed l, r t ng about Tib tan Tantra , says: o wor these things will be, nd ed, asac c m ellect s but th y ar , a r all, no morstup dthan t Bra anas on which so much labour has b n s ent2 Wadd llrit s n th t nt entury , t Tantrika has d v lop d in orth rn India,Kas m r and epal nto t e monstrous and poly-demon c doctr n , th Kw th ts d moniacal Buddha, hich ncor orated t e a tra-y na practiccall dits lf t e Vajra y na or t Thund rbolt V icle, and its follow rs w r as Vajr c rya or follo rs of th Thunderbolt25

Vajr y na, which is t most sc enti c and ositiv app oac to sawak ning and nl g t nm nt, was m sunderstood du to th x ibi i anof occult powers by some deg nerate d sc pl s lik Avidy_ adhakas of HinduTantra Th is why th Buddha ut so muc mphasis on th strict obs

la ( thical norms) la is not thmm m bon m of lif , but a st ppi gstonto th reali ation of udd ahood, with th h lp of Va ra y na. It is th bof Tantra d rence to this supreme moralism s fundamental its nresult in catastrophic rep rcussions on th Bodhi sattva

2 i eta a t a he heo phy' y 191 9.4 tholog p. 105 Lama s , p 15



B S A A A H A A 5

Ma u r u a a pa a d Guh asa }a ar th ar st ca o ca l t ratur oa tr c Buddh s Apart fro th thod of worsh p of dr s (fac al a d pr ss o , a <a as ( yst c d a ra s a d a tras ( yst c sp ls ,Ma u r

u aka pa ays dow th th ca d sc pl s, to b str ctly pract s d, l k la s , Cary s d s of th d sc p , Kr y r t s , Vrata ( ows , Sau c ra cl a acts ya a (r u at o of d , Japa ca tat o a d Dhy a ( d tat o

Gu asa a d a s w th yo a (ord ary s t r c pract c a d a uttarayo a Tafor s of Sadha a

k Ma r { a ra u yasa a Ta tra 6 a so b s th appyb d of sp r tual a d p ys cal st c A a ca ot ach th stat oSupr B ss d s or Buddhahood by star s s s s a d d s r s rc ot b ach d by sub ct th d a d body to su r or by k paloof f a l world y oy ts t ws t at a c pat o ca b obta d by

at sfy th u fu d w s s a d th r by haust th a d ot hrou h proc ss s wh c ar pa u a d d cult It cho s th o c of Tath ata Th Budsa a st p a c a d phys c su r

Va ra y a s how r ot th Thu d rbolt V h cl Va ra ta ds for awh ch a s that wh ch s d struct b wh ch u d r o s o c a , wht r al Th R a ty s cal d yat b caus t s b yo d h dual s ofsub ct

a d ob ct It s b yo d th r ach f h s s s a d d Y a a s patow r, yat of Vara y a s u t d r t fro th u ya of th ad yakas h st or t V a d s (d a ct c a s wh ch s bas d o at s a d

s oppos d to a y pos t ph osophy Th ph losophy of both th hV a V d s s d al of all st c a d o st c a d f w app y th sat ts to th , th th y sta d as ph losoph s d d by th s s Wh r as t

yat of Va ra-y a c ud s thr pr c p s, R al ty ( yat Co sc ouss (V a a d B ss ah sukha

G hyasa a Ta tra w ch s r co d by so scholars as th B bl oBuddh st Ta tra, lays do a fourfold thod ( p ya for th r a zat o of VS tt a a d d t s a ly, S , Upas dha , S dha a d ah -s dha Thutta a s yo a clud s praty h ra, dhy a pr Q y a, dh ra , a u rta d Samadh Th s ar th sa that ha b prof ss d·by H du Ta tra hr a zat o of yat or Va ra-Satt a s th supr d al of Va ra y aA l thd t s ar a pr ss o of yat Th d r t a f stat o s ar o ly th ufoldm t or t r a z t o of yat E ryth fro b a, d ty o th crudm f st world ssu s fro yat Th proc ss of o ut o s that o d p dor at o

Sadha a s a proc ss of psyc c tra sfor at o of a d ty o t sp r tua Th co c pt o of d r t odh ads s th sp r t a r a za o of d r t asp cts Va ra Sat a Sadha a should b pract s d sol tud W a Sadhaka

2 G hya am ja a ra Gae wad Or e a er e , Bar da N 53 p 727 p rt a devat n vabh v vab vata ;

Yath a h bhavet phurt a h at .A vaya a ra-Sa graha Gae ad O e a e e Bar da 9 7 p 5



3 A T : TS M S C A D SCIE IF C BAS S

h high r sph r s o onscio s in his d p m di a ion h org ts bo th pica xi t nc b t r mains awak n d and a i abo t h inn r wor do Va ra Sa t a.In h li o a d o d and d t r in d so a tag com d r ng th co r om ditationa practic wh n h s bodhicitta achi s ni cation w thh n nit onscio n s and h is amaz d o i a z th s p ndo b a t o th park ibi kshara .G h a a a Ta t a 28 has g n a d tai d d criptiono th nn r i ionthat Sadhaka ha had in h ir d p m ditatio How r, w ik o r mo do bt and mi nd r tanding r garding th dr ad i ion a d h t c xp r nassocia wi h d iti s Th r i no s ch d t ik d moniac B ddha or How rth q stion aris wh om Sadhaka ha wo isions o d iti s, on band h o h r rocio s Th s ar b c i xp ri nc s and th pro ct on o onown inn r ps ch . En ironm nt p a s an important ro in th making On gath r impr ions or b i ,both good and bad, accord ng to th imandc im ,and m nta s p rimpos s th m Th p r mpo i ion ar th imporactors in th ormation o th m nta h a th and imag o a man.Sa ha a h phimc an his mind o a h dirt o his pastactions not n a trac is Thisionso b nign and dr ad d i i d appar sinc h ar nothing b tth hoghpro c ions o on own mind At this stag , th Sa haka b com r rbondag o pa t ac ion , Karma and a z B ddhahood

T indi id a o is ca d Bodhi citta and th Tran c nd nta S kno nas n at or Va ra Sat a. Und r th i o ignoranc a odhi-c tta i a b ing k J tman o Hind i m Th Bodhi cit a is n nit in his ran c na p c . Th r a ization o th ran c nd nta nat r o h Bodhi cit a is ir Qa

D to h appar nt na r o nit d worship o di r n d iti i pr cribWh n a Bodhi citta go s in o d p m di a ion hisxp ri nc ar according o hiownindi id a na r and m nta dis o i ion, according o h r action o hpchicpow r which man in th di r nt d iti s This is th p cho og ca ca arg n mb r o d iti in h pan h ons o bo h B ddhi and Hind antra

Mantras m tic ab s) ar h basis o Va a na. h ar pr nan wigr at ps chic pow rs nd can con r Mok ha or B ddhahood on h m d tatoh

m stic ab s r man as ar mad li ing with th co tant r p t tion whio h m s ic xp r nc o h d Wh n man ra ar d nam z d th cr aco stic ibration hich comming with Ab o n at I g n ra pir wa s which ar rc i d b h m ditators a d r n d it s according o t irm n a dispositi n Th d iti ha no ob ct xi nc , nor ar h th imna i ight o s p rs itio s minds Th ar th cr a ion o aco tic ibration

AKT TATTVA I BUDDHIST A T Aa and ak i ar i s pa ab in Tantra akti is th im n n princ

Wi ho ak i on canno a tain h ta o B ddhahoodTh ndam nta po iti no Hind and B ddhist Tantric pan h ons is th am According o B ddm nd wom n rUpaya d Pr jna th ir imat na r

2 G hyasam ja Tan ra G ek d O e er e r d 1931 XV - 5.



B H S A T A A H A TRA 7

In a ra Tan ra praj is a resse as y a i yo g woman) jananimo er) bhagan s s er) rajaki washer woman) nar aki dancing girda gh er) omb oma-gir ) Praj s cal ed janani beca se she is he c

cr a ion. he is ca e nar aki beca se he manifes ni ers i b a cosmic

praj an e ery objec is in a ancepo re n ara ) is omb beca se shes eyon he o ch of h man min an senses In er a a Brahman iscalled Vr ya n o chab e) I is so ca e beca se i cannobe graspe by hesenses

I Guhyasa i a Tan a ak i has been in ro ce B one sho no be iske ha before h s here was no e emen of ak ism n B his Tan ra. a

bee e i e i ab e pr nciple of prac ce for ob ainin ibera ion since e T ra. Gu y sami a ant as o y in ro ced he new i ea of e y niBudd s pr i i g o er he e skan has or fa ors of w ich he ni erse is comalo g w ak These e skandhas are R pa form) Vedan fee i g a jame)Sam k ra impressio ) an Vij na conscio sness)' i hana i i 29 escribese names c o rs and symbo s of he eren y i B h The nam arocana a ambha a, Am b Amoghasi hi and Ak ob ya he r co o rs

are whi e yel ow red gree an b e; an ey are epic e i di eren mamely Bo hya i eac ing) Varada grace) hy na medi a ion) Ab ayec i e an h misparsa ear h o ching).

The fema e ak i) co n erpar s of he e y i B d as re Loca aVajradh isvar P r mak and T r These e consor s of hy ni B hasbelong o h e fami ies of d e a moha, r ga ci mani an samaya The he e Bodhi sa as of he hy ni B as are Vajrap i a a abhadra Padp Q Ra nap a Vi ap Qi3

ccord g oE a a v a Can a ahi o a a tant a Lor andarosana says ohisLady a al men are of e na re of p ya a a women are of e naPra an he who e wor is of he na re of Praj an p ya Accor i gB his ic e ief he B dha was he incarna ion of p ya a his wife GopPraj or Pr j p rami an he a aine Parinir a w ich is a s a e of premB iss ah s kha) in n on wi h Praj Gop

In Caryi-p i das of the Siddh c ry as t e ivine love o gi an yo gin ha s been ymb ol cal y expressed in the for m of a meta phor of o r in ry cou r ship a nd sex nion of ov r an be ove . Here he n iv a se f is e or or a he n ya

(Cosmc Self) is fema e or a y . K kk r p a says3 j his ivine in oxica ion,esire ess am I an he oid min is my husbanTi lqp a says, 'Th e mind is the

lord, a vacu ty ( nyat ) is the la y; they should lways be kept unite i

29 ino a roca o to a asa b a a e a ai b a o asidd i sob o ca a i ti a

a na a isa sita i o a o a ta eca and ya a ado d y • d ab aya-b us sani

0 Fo de ails s e B B a a a ya, B h o ogr ph o d Uni e si P ss92 .

m i ha-maQa bh . on o. 20



38 A fRA S M S C A D C E C A

h saha a '32 i Sri Rama r shna a hup da33 says that wh n th ord mm rg shi s lf in hiswif acuity h b com s on with h r as salt aft r dissol inwat r

antrais fu of symbolis h conc pt of Dhy ni Buddha has g atsot ric

s gn canc l l Dhy ni Buddhas ar consorting a orously at ry paca a i H ndu antra th s Dhy n Buddhas ha b n d scr b d with coform and b hanahos who ar ad pt n p ac cal Sadhana can alon undth d p rm an ng of th mys c symbols wh ch ha b n mploy d in bothnduand Buddhist antra

h l m nts of a t sm ar d st nct and mportantOnly d r nt nam hab n g n o th pr ncipl of akt n Buddhism

D B DDHA

ant ic Buddh sm s w dd d to th philosophy of non duality h Buddhas ha som t m s b n w ongly r p s nt d by p imordial godsc ta nly smac o po y h sm th monoth st c ph losophy of H ndu antr c Buddh sm b longs to th d a a school In acco danc w th th mospir t and tradition of antr sm th conc pt of di Buddha tSupr m d ty ld n ha or Sad i a of H ndu antra c m to b ing Accord ng to DBh tacharya34 his ory of d Buddha r Va ra dha a th p imord l monBu dha)as ori inat d in th land monast ry in about th th c ntu y Acngto A and r soma d oros3 also th th ory of di Buddhwas introduc dt

nd in h b g nn ngof th th c nturySvayamb P r a says that dBuddharst xp ss d h ms lf in pal n th form of a am of r and Mar ct d a t mpl o r it in ord r to pr s r h s glo y and grach t mpl s nownas S ayambh aitya

h r is som onf sion r g rd ng th plac f rm and conc pt o di Budh id n i cationof Va a dharawith d Buddha is not acc ptabl to aAcco dg to s scho ars on among th Dhy ni Budd as is d Buddha accord

o h rs Bodh Sat as such as Samantabhadra and Va rap i a d Buddhth s who a itiat d in o antrism can und rs and th non dualistic si ni caprof un impor nc of t sot ric symbolism of d Buddha and·Dhy n Bud awhich r o in ss c

h r ar wo forms S ng and Y b yum of d Budd a n Va ra nh n h s conc i d singl h s w ll ornam n d b d c d w th w ls a d sc ossl gg d in d p m d tat on H holds a ra n h s ght and an ghal ft Va a s th symbol of nya and ghaQ stands fo pra t sound spr ads far and wid

2 C a a a Jah a a a pala a d a aa a a a) a d a D a N 5 D a c hEd

. anaha b aa ) ha a a bh a d a a a ja ah a ) D a . 7 bh C t ral tor o V l p. 5

35 u l e a e e a 1833) p 5 f



DD A A ND HI DU TA

d Buddha n h s Yab yum pos r ma ns th sam c p tha h s ko w th h s akt wh ch s known as praj p ram t . akt s r ch y dr ssanprofus y j w d. Sh carr s hK tJ kn f ) wh ch symbo z cu t n ofth of n sc nc and th Kap sku wh ch stand for h abso u

Th Yab yum r pr s nts both dua sm andnon dua mK LACAKRAY A

K acakray na s t d opm nt of Vajra y na T s schoo of Tadd sm wa m sund rstood by manys w ha a r ady d scuss d wh n r a

Sadhaka ha an us on b caus of th mant c fo cr at d du o th o aa s bou d to fa and tak r cours o dy Tan ra T s dy Tant

Sadhakas d s ay th r occu t pow r for f rat cat on and mat a a n as tru Sad kas p rform th r Sadhana n so tud and car fu y pr s rsp r tua a and mp oy th m for h at a nm nt o t u r m T y n rmak any pu c ty of th r sp r tua w a th and n th wor d w t thatt ud of s f-n at on T s s w y t dy Tantr kas w r wron y acc ao b th on custod ans of Tantr c V dy A dy Tantra cab for th pub caz w th a t d mon ac ods and odd ss s T us t s no wondWadd d d n t und rst nd t tru sp r t and th rand syst m of K acakwh chs o o h n st forms of Buddh st Tran r sm.

Dr B. Bhattac arya says: 'T e K la-cakray na seem to be a later development

of theVajra

-y na.Th s concerns tse f w t the

Yo a Ta tr a and nuttar ayo aTantra and nc rporates doctr ne of the Sahaja na a so '30 Accord n to K acakraT ntra and t comm n aryp bh K acakra s a d tyIt b sp aks of tmonot eistic at tud e and bel ef It is t e union of S n yat and KarU T e deitys embraced by Goddess Praj or akt . The ma a a (myst c c rc e) o t e de ty

cons sts of a l the p lane an d stars. The ex tbook of K lacak ra de als wit subjectsk stronomy and astro o y Th troduct on of K acakra Tan a 7 s a

to u a d th comm ntary/ p b w s wr tt n n n t ousand andwohundr d r nthas by on Pundar ka 38

Dr S. B. Das upta m nt ons K c T nt 3 as th on y t xt a a abh s form of Buddh t Tantra. Accord n to h m th s s th on y way on h Ka A t puts mor mphas s on th contro of ta w n s pr

ap a T r a d ta d d scu s o on h con ro of th s a w nds wh cc r many d s as s ow r Pr y ma s a s dhan a nd s no Sadh na.

a proc ss for k p n th m nd n a stat of paus n wh ch t com s ntw th h s r am of Con c ous ss h ps n d p m d a on and conc ntra

3 h C l r l H r ag of I i l p 2 03 . b p 238. ee e a u K laca a a a- a a a ve by M M a ap a a a

De c p ve Ca al ue e G v me C l ec ' A a c e y Be a , pp. 3

39 e e ve e Camb e U ve y L b y Camb 13 )0 b . p ( )



: IC A D C E C B

Th ma ala o a y co h whol mply co y hd aof h om c b a d h all p a a of h d y F h hab a d ha h o ly m hod h Ka A

bh a a p a ha d al w h h h o y of K lacak a h c l b a d woTa t a loka Th po o of bo h kila-cak a-ta t a a d Ta t a loka a dh co c p a d o c mpo a of K lacak a h amTh al y K

a ( m l ) R al z o of h R al y h alm of l y mpo blTh o , o al z h Ab ol wh ch acco d o B ddh m Vaj a- ya oVaj a Sa a a d ac o d o Ka hm Sa m a ama a o w ll ha o b yo d T m . To ach h bo h y m mpha z co ol of al dh o h p y ma wh ch abl o o p d o m d a d o abo h c of T m a d b com o w h h m l y

A co d o ko d a-t ki a comm a y oKila-ca a ta t a s S odd a h d y K lacak a h am a Vaj a-Sa a h odh d of h Vaj ayK la h d d a mm abl d cha a d lf h al za o o a c d al p c pl Th h K lacak a4 h mbl m of h y ofaj a d Up ya.

F h a d ha al l h l a d yllabl of K lacak a mply cmy c m a ka h b a ma a of c B ahma k ya B ahma) TK acak a a d fo h m of co c o o h o al ca -po cwh ch ya . h Co c o S p m S bj hVaj a y a lacak ay a a m a h a a m of p al al a o , fo h

d d al a w ll a h m k d Th a c l of coll c w lfa lH d Ta a w h ca b mma z d o c : tma Moks i tamagat tiyaca

Ac d o D . B Bha acha ya43 h K lacak ay a mbod aa d p ac c all h b of Vaj a y a h m a d Sahaja y a D op

a h Ka aj 4 of h op o ha h K lacak ay a wh ch mpl h y aj a d Up ya, ch cally k ow a Vaj a o a, p fac h a of

S p m O .

Th K lacak a p h m aphy cal co c p of R al y wh h o al a d a c d al ko a-t ki45 a al a o o o hd y K lacak a h ha b add d a ama k a a ya ka bh ambodh c am yad ak a am W d h a o c o h d al of oof ya a d Ka wh ch co K la ak a o Vaj a Sa a Th wo d

4 a wad O n a a da d d by Ma i E a i4 Ka nya m la am i- pin

ya ca am i y am la-ca aya a a p 4 ral r a o a, V l. V p 244 Ph o oph o Gorakh a h P a p x i4 a a la ca ya a a- a a ay

p ama a a a p a j n ya am ( c)n a - a a b nnam b d i ci am ad a amena se e a me t a da kuru samprata -



S A A A HI A A

k a46 mea s a w ic u dergoes o c a ge I c ve s e se se o Rea iw ic is i des ruc i e Never e ess we mus o serve a e mo o eis i coo god ead o a kra a is a a ogous o w a we d i e a ric sc oo oo -dualis ic oug o o Hi du a d Budd is gamic s s ems

SA AJA Y NAAccordi g o Dr B B a ac ar a ak m kar Devi 29 A ) sis er o I dra

u i, e i g o ddi a is e e po e o Sa a a- aWedo su scri e o is view I dra u i is o e o e eig ouridd as4

o Budd ism accordi g o e Var ara aka a o J o iri vara Sa a a a is osepar ea d dis i c sc oo o a r c Budd ism is o a o er ame o Va r

a Sa a a mea s s raig Here i sig i es e s aig pao He uk u ai ) w ic ri gs e I i e Bliss (Ma suk a) T e per ec io is po si e e e p o Va a T r (a o er Budd is a e o e Ku a i ) w ose pa is

Avad u ik e pa o Avad u ik is s raig a d ig- ag ike a o a aa d Rasa I Hi du a ra Ku a i Sad a a is so w as u M gas r g pa ) A d o e w o a ai per ec o wi e e p o Heruk are k o

Sidd asLa ta Sa a anama me io s ree o ms o piri ua i div a m avaa sidd a

T e di ere cakras (w ee s or erve p e uses) ave ee co ceived to a odes o di ere m s ica gods a d goddesse w o gra di ere pes o m

power (sidd i) a d are k ow as di ere places o p rimageT e op mos cakrais k ow as a suk a Cakra e so e o ec ive o a ra Sad a is o crosese di ere cakras a d reac e a suk a C a e ou ai ead o I i e

B iss a d Bea i udeA ps c o ogica a a sis wi s ow a ese ca as or erve p e uses c

cer ai uma e de cies W e a Sad aka c oss a cer ai cakra e ac u46 K h n k h

K n te e ek h.T sy bl y n y j n t tt bh

bh y nte y n tt h b47 1 , , V , 4 D b , 5 b b 6. R hul bh , 7 K k l , 8. n k 10 u , 1 1 V n , 1 nt ,1 T nt , 14 . m 15 Kh , 1 N jun 17. K u 18 K

y e , 1 Th n , 0. N , 1 l l TT l k , Ch 4. Bh 5 D kh n 6 j , 7 K8 Dh \, . K k Q , 0 K b Tenk , Bh e 4 Kukk , 5 u b Kus , 6. Dh m , 7 M h , 8. c n y , B bh0. N n , 41 husuku 4 . b ut , 4 Me h 44 Kut 45 46 l n h , 47 h l , 48 G b 4 Dh k 50 Me , 5 1 j5 h Q! 5 Yo , 54. C luk , 55. V u u 56 Lu k 57 N58. J n C t , C k 61 V n 6 Bh l Tel e6 Ku 64. C t , 65 M n bh , 66 Mekh l , 67 M , 68 K k6 K n h , 70 Q 7 1 U h , 7 . K , 7 K l , 4 u k 75 bh ks , 76 N b h 77 D k 78 utt 7 . h 80 K k 8 1 n8 L m k ri 83 Simudr 8 h pi



42 TA TRA : TS MYST C AND,SC ENTIF C BAS i

ma tery over t e human tendencies controlled by t is rticular cakraT is givest e Sad aka tremendous mental strengt w ic in common arlance is koccult power This 'is w y t ese di erent stations are known as sacrepilgrimage like Uddiy na, J lan ara Pur agiri and maru a.

T e word Uddiy na ere stand f r t e mystic kingdom of pilgrimage for t e istorical lace of w ic Indrab uti styled imself as king Uddiyeans t e Ma suk a Cakra w ic In rabhuti conquered wit t e elp of Heand t us became Sidd a (t e er ect Being)

T e main aim of Sahaja y na, Vajra y na and K acakra y nais t e realizatiofsalvati n T e state of spiritua sub mit ich re ains ever un o lutebye umming of t e longings and desires is n n asSahaja. t is a state of desire-

lessness and moti nlessness T is state o Sa aja is created only w ena Sa akburieshis individual·eg consciousness and merges int t e Cosmic ConsW en t is state is attained t e objective ultiplicities are merged into t e ultiple and everyt ing else dwindles i o non existence T e Sad aka ct e rea izat n of Bud a ood w ic is totality of a l beings and existe ce



P ER V

PR NC LES OF A RA PH LOSO HYThe hiloso hical s stem of Ta tra is k ow as the Si aita school B

the t eocratic ultu e of Ta tra is a evol e a co siste t school of hilost ought Acco i g to the Siv vaita school the u re e Reality is of theof ure co scious ess self lumi ous a all er a i g The u reme ealitycalle Pa am Si a.1 Pa a Siva is e owe wit Sakti which is hel to be with imsel b virt e of which He is esc ibe as the Pu a Pa am Si aboth t a sce e t a i a e t. Siva is the J a Sakti a De i is the Kriy -Sa ti. Sakti is the o material ri ci le he is k o as Cit Sakti

The theor of Ta t ic e olutio is k ow as bh sa a Accor i g to ththe worl is real i the se se that it is a as ect of the u reme eality Drath a iraj says: he ec liar meta hysical ositio of the Ta t a co sists i theory of bh sa which is co siste t with this osit o t rejects the i arof eo e a ta because the wo l is t o igi ally a false a eara ce ue to ErIt is real i the ame waas a image is real but it has o existe ce a art fromme ium i which it is ma ifeste To the e a tist the worl a ea s as to t e ig ora t owi g to his ig ora ce a i the last a al sis it is resolve M wh ch is ot i e tical with Brahma a is mater al; but to a Ta triworl is real is the ex ressio of the Chit Sakti r Free Will of the Lorea ly s iritual i esse ce li e the Lor Himself. Fr Ta tric oi t of iew thee tire creatio is a bh sa. he a eara ce of limitatio is the ma ifestatioo elf The u reme e lit is s lit s o ta eously i to sub ect a ob ect Hoe er Par m Siva su ers o cha ge He alwa s remai Pure U ivi e a Ab olute The u i e se of a eara ces is the u ma if st ature of the Absolutw ch the ocess of i olutio ema ates wh ch is rcei e by the sub ect as rom itself.

Thequi tesse ce of tra hiloso y is he attai me t of the su re e utio of el with Param Si a his state of elf realizatio is both e oy

liberatio T tra ejects the hiloso hy of ih lis a essi ism To T tra a haka worl is othi g but the a ifestatio of eality Wit e r u sce t to Go ath o e ex erie ces Him both i a imate a i a imate ob e

is realizatio of i i e rese ce uts a e to a ysi e t l s i tu v 1Tc l ! 1 : f

e i j ; l cTantraloka, V I Ch I Ve 08,

2. Tr ur Rahasyam - 2 Sa asva t B ava n G a ham l V Va a a l



M C D C E C

su erings nd ns ires one to l ve u to t e de l nd glor of m n. AccordT ntr t e wo d is ne t er n lusio nor re lit T ntr uts em is on ts r tu re liz tion w t out gnor ng t eter l s ect of fe 3

T ntr loso makes fund ment l de rture from l t e exist ng ilso ic l s stems, n ts nove t , or g n lit nd ver bilit .

T A O TE

P r m S v s t e Abso ute of Tt iloso He s unsub ect v t dr nscendent l t He s t e P r nt se m nous nd P re Consc ou neJust s lig t nd e t coexist n re, n t e s me w S v , t e un vers l / nA nt , nd S kti coexist n Pure Con c ousne T e P r n is t eessenc e of r m S v

T e Absolute of T ntr s of t e ture of Pure Consc ousness t e <d b t e l m t t ons of T me, ce ndC usal t t s solute freedomt s unrestricted b ts Vim r Kri Vim r Kri s denti l w t P r m it rem ins invo ved n Him T e Abso ute is endowed wit Power w c t tself nd b v rtue of w c t s descr bed s t e ree Agent Freedom

esse ce of Consc ousness.S v nd S kt re t e two s ects of e Absolute 5It s unc nging, etern l,

n te, o e nd unc used. It s t e u reme Re tt s be ond t e c tegor esof ex stence nd non existence be ng nd non being P r m S v does _w t n t e sco e of t e rt s x t ttv s of S v sm

Param S va s t e u preme Real ty. He s of the nature of Bliss and comp et ms lf H e ol s in Him self the unm anife sted u niv erse a s a n ide a . A t th e sa m e

: ime He tr scend s the id e l un iverse . He is t e tr nsc ende t a Re lity, P ure In tel i-ence s w l as the one all-in c uding Supreme Experien ce J. C. C atterje e says:

· • e s log c l rst r nc le but not n t . 6P r S v s ure ntell gence, re l lim less d n n te from t e tr nsc

den l o nt of v e But em r c ll cons dered, He s omn sc ent nd omnre tor sus ner nd des ro er of e un verse He t s s ect s k ow s He s ossesse of n n te d vine qu l t es nd s t e ob ec of wors

P r mS v is bot tr nscendent nd mm nent S v t ttv s t e t nscen l s ect nd S kt ta tv s t e nent r nc le of P r m S v . S v ndS kt e ern ll oe s n H T e cons tute t e Absolute o T tr osoT e collec ve me of S v nd S kt s P r m S v T tr m t s t e s r tmo is of Siv d Sakt T e du l , nvolved t e dm s o of S v nd S

3 ' Ml ivija o ara a ram, Ch Ver 7 Srinaga Kshmi an kr t e es 9 24 Tr pur ahas am 7-8

' < Eg qfu . 9Yogi i H daya 0 a asva Bhavan G a ham l Vo 7 Va anasi 9J ha e jee Kashmir Sai ism Research Publicatio Depa ment na ar9 2



C E O H LO O H

s due to t e ana t ca approac of ndSakt s dent ca t S va as sa t w tt e sea water 7

Para S va n H s transcendence s be ond T e pace and or and anence s an fested n t e un verse n t e tat ons of t e s xty four tat

In s anence He s t ansfor ed nto t e an est wor andn H s transcen-denta aspect He s beyond t.S va s consc ousness as stas s C t Sakt s consness as dyna s (C drup n )

Para S va s t e upre e Co n t ve Pr nc p e. He s t e upre e ubjects ). He s t e terna and t e Abso uteq e under oes no c an e

He s One and uncausedHe s beyond T e pace and erson T ere s notouts de and beyond H

Para S va s consc ousness force( fi<) He s t e u t ate base of

e tence T e abso ute c t s t e cause w en t e un ver e s n t e procen perfected ' 8 Para S va s not a pass ve pr nc p e H s t e nou eauseof t s p eno ena wor d. He s t e u t ate cause of t e an feun verse

Para S va s t e fun a enta stu out of w c t e w o e an festand unan festun verse as been create By t e po er of consc ousness, Hecreates t e cos osMah n •a a ant a says: I bow to e t e p re consc ous-ness w o rt n t e for of un verse'

Pa a S va s ca ed Ma B ndu. He s w t out co ourand for essB nduas pos t on butno a n tude It eansPara S va e sts butHe cannot be conce ved e s beyond t e quest on of ex stence and no

He s o ca y nde onstrab e. He s beyond t e reac of specu at ve t ou t He s t e co pos te for of S va " Consc ousness) and Sakt OP nc p e).S va and Sakt are an na enab e conco tance. T ey are duat eorybut on st c n sp r t To separate t e s as poss b e as to sepov n w nd fro steadfast et er n w c t b ows T e bso ute of antrAr an r vara Para S vaY a ar pa T e Tantr c concept of t e Abso utreso ves t e p osop ca d e a of Mon s and Dua s It reso ves t e s en'sen a of nd and atter and t e Vedant n's prob e of Bra andy .

T e na enab e conco tance of S va and Sakt s ca ed Ab n b vwordAb n b v eans nseparab e. It eans t e ex stence f one cannot be p

7 l! 1T TT OTa oka 1 , 9 ; c« 4 :

P at abh h da am 0 Ady L b y M d s, 9 39 Mah n a Tant a Ch II e 910 \ fo Q t ,

c RTh S nt Pow

11 Ananda Su am p 1 A anda Naga Pu ul a W n gal



S M S C D SCI C B Si

n t e absence o t e ot e . is no Siva wit out Sa ti and no Sa ti wit ouSiva.1

Pa am S va s ed Pa a it In t e t ansc nd nta state o Pa a it,t e d a sm o s bj ct and object is indistinguis ab y m g d in t unitiv co

ness o Pa am Siva s divin sub imity mains unpo ut d and spi ituu t ndistu bed Sa ti t e imman nt asp ct o Pa am Siva do s not scopeo e mani station. Sa ti is nown as u a P a ti. Be o t eman station o t univ se, t was one In nite B ing t mbodim nt o a d Consciousness 3

Pa am Siva is ut , Consciousn ss and B iss. is T t b caus e isu c anging unsubj ctivat d and t ansc ndenta ntity s on . v is s t e a ity and T ut e is t up eme unity wit out a s cond. is umnous and s maniest. e nd d is a on . Sa ti is t cause o t t ans o mao Siva om a to ativity ow v , t e c ang is not p ysica butspi itua .S ta ant a ca s t bso t Pa D v Pa D v o t e S ta sc oo ist composition o P a a and ima a T bso te is P a a ima a ma-asya pin

T a so ut o Tant a is T ut Consciousn ss an B iss 1 is witc ang , s xiste t and ev t sam se en abov a att ibut s b o ds ant witness o t at s, omnip s nt, t e o ev yt ing t at is , t e Et naand mn p es nt, is idd n and p vades a t in s. T oug d void o s nses t e I um nato o a t s ns s and t i powe s 1 Pa am Siva is itnessingent ty. ind i an eve c anging unctiona o ganismIt as twoc ambe ssub ct ve and obj ctive Fo t common man it is ty w ic pe c iv s Butt e stud nt o medica sci nc and p ysic wi say t at it is t ic c iv s t co o vib ations om objects and t ansmits t em to

b ain T m tap ysician wi say t at t e b ain t ansmits t s vib ations objectivmind w ic ta es t e o m o t e vib ations and t e subjective mint e act o pe ception Fu t e int osp ction p oves t at t e subj ctive p ce v s on becaus o sup eme subjectivity Pa am Siva is t subj ctivepa t o o mind ind p c iv s on y becaus Pa am Siva is t e witn ssingb ind ou a m ta activiti sPa am Siva is sup m and pa amount e a on is t e sove i n e

2 ' :

' Ta t a oka, Ahn a 3

3 s Th u acudama i N gama ol 6 Ch I

1 . ft f'Q T:I + < : " ..

Yog i H da a, 10Mah i a Ta t a Ch r 3

6 Ibid r 36



R C LES O R H LOSO H

Th o gh fe of Him the wi d blows the s gives he t the clo d showd the t es i t e fo est blossom'17 e whole ive se live moves d h s

its bei g i Him The whole ive se h s co e i to bei g f om Him d Him it will et He is the ill mi to o se ses d mi d he e the

does ot shi e eithe do the moo d the st s; o do these shes of ligshi e How c this e? He shi i g ll these shi e; th o gh his e lge cthese e v io sly ill mi ed'1 8

The tho ship of t e e ti e m ifest d m ifest wo ld lies with Piv He is the cle s of this cosmic cycle The m te i lc se of the e ti eo mic ycle is iv He is the p eme o t olle of the wo ld p ocess K

Lei ecke s ys: The di e e e of the v dv y system f om the B hm vco ists he e i th t the Cit like Ex lted O e lw ys et i s the tho ship ove o d wo ld p ocess'20

·P m iv s the f d me l e lity He is the i dete mi ble d t s ede t l existe ce He is beyo d ll divisibility d sep bility He isll omp ehe sive

He is Adv it m ( p eme U ity) I Adv it p eme U ity) m s theete l coexiste ce of iv d kti 21 o ke y e l disti ctio betweet emwill be logic l bst tio A th Av lo s ys All th is m ifest is Po( kti) s Mi d Life d M tte Powe implie Powe Holde ( ktim )The eis o Powe Holde w tho t Powe o Powe witho t Powe Holde The Holde is iv he Powe is kti the G e t Mothe of the U ive se Theiv witho t kti o o kti witho t iv The two s they e i thems lvs

e o e t ccept M y B hm y Nity (Ete l) d ty p ( th philosophy B hm d M y be ome o e d oexi te t 23 Bycepti g

the p i ciple of y s e lity the Absol te of t philosop y becomes llmb ci g U li e k 's B hm whi is b sed o t ep i ple ofe ci tio d elimi tio P m iv ofA i thepe fect dp ofo d p i iple he pl lity d dive sity ep ese t the spi it l d e se tio e ess of the Absol te

All thi gs of the ive se e m de of the s me osmic o scio s ess ( iThe t sce de t l spect ( iv ) of P m iv i the f d me t l st of the

17 Ibid V 48 ·

c r

" <a(ha Upa ada lf. i 15

t : r A a da Su am

20 P at abh h da am, 02 f

Ta aloka h XX 422 Th S p t Pow 2823 Bh ati a Sa sk t u S dha Vo



48 R : S M S D SC E B S S

co mo S ti, t e c e tive m t ix i t e c u e of mu ti icitie . e i imm nent (Vim ) ect of P SivT e b o ute of T nt i t e com o iteof Siv nd S ti ey e two fo t e e of gument b t t ey c n unde ci cum t nce be ep ted f om one no e in t e Co mic Entity Sivi wit

ne ing con ciou ne S ti i t e binding inci e.Siv i Cosmic Con ciou nend S ti i Co m c P incip eT e m te i c use! ; nd t e e cient u e f fJ e t e c din

p inci e of c e tive ide tion Eve y ob ect t e e two c u e . Ove nd t e e, t e e i con u ctive p inci e w ic ct c t ytic gent between t em te i nd t e e cient c u e. Siv i t e m te ic u e S ti i t e in ingo ce t e e cient c u e Siv i t e p im y nd S ti t e econd y f ctoSiv i t e con ciou ne fo ce nd e v ding entity one e e t n Sivbe t e m te i c u e of t e unive eS ti i w y me ged in Siv e ctiv tet e p oce of c e tion on y en Siv o e n o o tunitynd g nt divinepe miion Hence t eo s p ie wit Siv n e cient c u e Siv i t ep im yinci e nd S ti e econd y 24 P m Siv of T nt is t e fund men nd t e u eme Doe He i t e nuc eu of t e nuc ii He i t e ou o

sou nd t e ife of t e ife. He i t e u tim te, ete n nd in nite e ityP m Siv i beyond t e t i e bond ge of Tim , p ce nd Pe on

p ce nd Pe on e imbedded in e tivity T ey con ti ute t e e tive mwo d Time i ment me u ement of ny ction. ime ent i t e exiof p ce nd Pe on P m Siv i out ide d beyond t e cope of e tYet t e e i not ing beyond nd out ide Hime e i no di e ence nd di tinctionbetween one t nd not e e i ete n He doe not ed t e c c e ete nity in e ent, p t nd futu e e e is no p nd f tu e fo Him w y i He i n ete n exi tence He doe no dmit ny inte n di e en

He i f ee f om ny em i ic di tinctionP m Siv i beyond e que tion of i' nd i not nd exi tence nd

non exi tence< . e ide s of xi tence n non exi tence e po itive nneg tive p c ic conce t w e e P m Siv i inconceiv b e to um n e

Re on i n n yti oce t invo ve du i m of ub ectnd ob ect '

P m Siv i t e u eme ognitive P inci e He is ing nd unit y in c cOne nd two e itive ment conce tion o s y P m iv i one

not me nt t He i wit in e c o t e pecu tive in He i desc ibed obec u eHe n be e ized by m ing mind one ointed Wit e con t n mtion on P m Bindu mind i pexed n exed mind e ize P m Siv t te of deep medit tionMind i di o ved into t e Divine Con ciou ne Mce e to be mind t become con ciou ne t i c ed t e my tic onenSiv nd S ti, u i nd P Bindu P m Siv i t in b e wit t e

e of intuition ntuition i divine powe nd my tic f cu ty T e wof t e Ku in o en t e g tew y to intuitionIt b ing t e e iz t on of mSiv w ic i t e su u bonu of nt i o op y nd d n

2 Ananda Su am 3





50 R S M S C D SCJ[ C S S

A rding Va u a an am, Siva has hree s b ah anya vaad S va and Mahe a A rding hers S va has ve r s Da shi

na r i na alyanas ndra a 4 gni and (5)V adeva A a nSiva an be s died in en ways: a va bheda 2 VarQa bheda a ra b eda

4Varga-bheda

(5)M n ra bheda P aQava

7B ah a bheda

8A ga bheda

Man ra a and 0 i is said ha Siva a va e Sak a va and r he a er ss es

ad khy a va is r her sa d ha ad khy a va ev lves vara a vaS vais des ibed as a id nanda 8

n R dra-sa hi a a u a29 Siva says ha here is nd eren a i nbe ween he e and he Brah an.he h ghes rea i y is P e ns sness herea iza i n whi h brings ab ibera i n. Siva iden i es bhak i (dev n) h na (kn w edge). is hr gh bhak i ( he l nging Siva) ha he e knedge and inner ren n ia i n are p ssib e a va i n is gran ed by S va al ne be a se is g Q a (bey nd a he g Qas M y )

Siva is des ribed as he E ernal Be ng (nirvik in). he n n q a ed ibera n(ka va ya k i) an be a ained n y by he kn edg S va and h s l ena re. Wi h he disappearan e gn ran e (avidya) ne is eed he ve l g( vara a) and pr e ing (vikshepa) in en e M y and be es p e hr hhe gra e rd Siva ne be es wha ne rea y is ha is S va

Siva is i h any q al y and ndi i n. e is i pers nal and up e ed he s s. W ds ann des ibe h ind ann ea h hi . e ishe Para-Brah an. he wh e niverse es h e ns h and s

pervaded by hi . e kn ws a b n ne kn ws h h gh Siva is he w le he w r d ye he d es n en er in his w r d hange. All he s b le and he

gr ss ani es a n is Siva Siva al ne re ains he n hangeab e ans enden area y e is said be q a i ed nly when ne ns ders hi as being he p ssess r

Sak ihe he ry he Siv dvai a s h has been p p nded in a l a-sa h

va a u ;a A rd ng his view he Origina a se he w ld s behe ni y a e and e a e prin ip es as a beings a e ns i ed he and shepar s; he Siv dvai a sys e r s he basis he khya n ep n P aandP ak i

Pa a Siva wi h he e i ina i n he ee ing he dea niverse is kn wn asSiva-a va J C Cha er ee wri es: 'B n rder ha he e ay be a niverse eb ingsin pera i n ha aspe is hak i whi h ani es s i se as he prin le ega i n and e s he Idea Universe disappea r s view and a l ws sel

as i were ee he an a niverse b r wh h eeling here ld be as said

28. ra ilakam Ch I2 parattvam v v j am ra vari

dvitiya marana atran a b ahm ti S dd adh h 2 23 13.30 tpatya aj n -samb tam Sa a akhyam vi a-dr mam

$ v dv t a - a -u s b r h b av I 6 - 2



C L S O H LOSO H 5ab e n need f a a fe ed un e e n he a f ne wh a c e e n

e f '31n u n n S a n a g ca en y L g c a ych c u ey

c e ed be ng he y e f h ugh f ych c u ey can dea and

d cu n y ha wh ch c e w n he c f e ec ua u u Bu S aa t a be ng A a eya 3 acc d g S he a a a ne he ex ne fh S d e n c e w h n he u ew f g ca h n ng ec nd y

t ay ha Pa a S a e y he nc e f Nega n fee he wan fu e e w e g a c n ency he e y wh ch ab u e and ace de a can e e u e f any fee g f 'wan wh ch a cha ac e c fea u ef e a h d y ay ha Pa a S a d e f he un a fe

ed un e e a an dea a he a an ex e e c f h w w a un qua fy nge Unqua ed Rea y (Pa a S a) w h he ac f ub ec a n f ex e ence

Un ke he d y-a -du d c ne Sa ka a n he an he c ch fa a ha y b e d ng f ua y and a e a . he w d e nca n f S a he un e e b h an dea a d ea whe ea n he edan a heea y ah an and e e y h ng e e bu an n n he ea y f a aney a e u t a e y un ea and he un ea y ex ed when he e n a aa at n. he e w be a en when e hen ena w d w c e e ycea e ex be e he be a ed e n H we e n an a he un e e a chn a a u f f he an a e a d nan a e ega ded a d e en eaf f S a he e a e h ugh ec n f S a and a e c ea ed f he bene

f he un Pr a os 33 S a ha been de c bed a b h N gu aun ub ec aed)and gu a ubjec a ed) a d ha u ubject a ed S a he g n f eh ee du na e y B ah a-B ndu u B ndu and Rud B ndu

S a ccu e a nen ace n an c c g ny S a w h c e aw h he an a

Acc d g he Sa a Aga a ad a he ghe and he u e e Be ge bey nd e c ehen n any ne ub e u n u and a - e ad

ng 34 he e a e h we e e d e ence a ng he S k a an a uddha Sa aga a and e Pu a ega d ng he n ccu ed by S a and he d nf he F e Face f S a Bu he e gene a ag ee en ha S a the u e e

g dhead and na ( ad -S a) e e en he k a a a ( ace) He e ywh e n c u h n y y b ca ce wh te n a c bu y hee ec f he c b a a he c u f he a nb w n a ce a n n and

1 ash Sha a m p 642 !

c Sva handa Ta t a Vol V (Part B) p 81 19Ni guQa Sag as c t vo j eyah sa tanahN Qa a va samja a b ndavas aya eva aB ahmab nd ra v Q b d d ab nd a ma sva -p

Gop nath Ra E m nts of H ndu conog aph Vo I t I pp 6 2



52 T T TS M S C D SC C S S

der certai c diti e i aid t be p tlessly w ite beca e e i t e g all t e c l r a d rm

Si a Tatt a i P re C ci es e is t e i er al pri c ple c mm tall t p re a d limited cit e i i er al m a a d ld wit im el all

t e Vi e as part c lars w ereas Param Si a i tra sce de t a d ab e t yer al a d Vi e a partic lar e ce Si a-T t a may be m re pr perly described a P re cita ya i it ge eral b t c diti ed rm ree r m all alpa a d t be di ti i ed r m t e b l te p pe

S T -T TV

Si a i C mic C ci e a d Sa ti a C mic Pr c ple Si a a wit ei g rce w g e tity b t wit t t e acti a Sa i e re a b ectlessma i ested Si a i a J a-Tatt a a d Sa ti is a riy Sa ti B t Sa ti i e t er

ab l te r a i depe de t e tity e i a imma e t pri c ple S aWit t Sa ti Si a i i acti e. Sa ti s a e a d Ma M Si abei a preme b ecti ity remai a a wit e i g rce. Sa ti i t e prim rd alrce Reality is e d Eter al b t e t t e act ati Sa ti t e b l te

Reality appears t a e ta e di ere t rms a d c l s. t mea t t w e Sa tiget t e sc pe er ma i e ati Si a C mic C sc e derg e a meta

rp i e si g lar el Si a i tra rmed i t i erable ite e t t eb t remai t e e e ce a d t e ame tal t all p y cal a d metap ysic le titie we er d e t t e perati Sa ti Si a d es t l se tra cede tality.

W ere Sa ti d es t get t e sc pe expressi d e t t e de ity Cci e e remai merged i Si a B t it d e t mea t at i t tate Parai a t ere i t tal ab e ce m i acti e Sa ti. Sa ti ex t at all le el ma es

t ti a d ma i es ati simply t ere i cla wit r t t Para S ae tra ce de tality Si a remai c tami ated e is a ected b i

imper al ex ibitiS rad Ti/akam La ma c rya exp d t e p il p y m sm S a

Tatt a a d Sa ti-Tatt a are i separable a ata ama y t e latter be g lt e imma e t aspect t e rmer J W dr e 8 a d J C C atter ee9 a ewr ly c cei ed a ti a Negati w ic i a l g cal pri ciple w erea Sa tTatt a Ta tra is a s irit al pr c ple T e Pri c ple Negat as expla ed bypi za a d egel is al gical dic t m ere bei g a d bei g li e t get er

i a ly allia ce Bei g a d ' bei g are p yc ic c cept a d a e ti g t d wit t e my tic a d metap y ical pri c ple l g cal pr c ple c cept al a d depe de t rigi ati w erea a spirit al pri ciple isreal a d e ex te t. As Vimar a-Sa ti e d e t egate Si a C m cC ci e i t e

35 Tr pu a R h sy m, 15 63 6 Wf ; T

n nd Su r m Ve 3.37 m -k V s (3 d ed ) 6 , V r G n sh & Co , M d 138 h G rl nd o L rs 97,39. h r S



l ES R H LOSO H 3We ern ense ra er s e ful e de ire S va by crean e r d e is a d be edha vy p ra r p Sa ere N ed a eans e vei ng and pr ec ing

(v s epa) riy f Sa i w ic i qui e di eren fr e Princ p e f Nega i nIn e cau al s age s e is ca ed Icc -Sa i ever a cia ed wi Siva e i

e eed f e anifes and e un an fes ng and beings. e vi g anda na y g re ain ab rbed in er.a i is u ca ed e w b (y n r seed (b vas and e ear f e

upre e L rd daya para i a In Yog n T n , Sa is descr bedas Y g n because s e is a rela i na p incip e be ween cause a d e ec Sa i eea e un ver e and Siva e L rd

W en Sa e causal a ri ge s e sc pe f e p essi n e v s ble and einv b e w r d wi all s f r and c urs c es in bei g

a i a d M y are a s ne and e a e T e e is n y a c ncep uad e ence be ween e w en Sa i is erged in Siva and d es n e ec pe f er anife a i n due e ens y f c nsci u ness s e i ed Mu aP a . a i r Pra s e c bina i n f ree a r bu es r gu as i e a va( e e aja ( u a ve and Ta a (s a c In e s a e f Mu a P a iae ree gu a re ain in equ l briu andence a a ere pera ve p nc p ee i un an fes ed Bu e en e equip e is d s u bed due e

be l geren na ure f e ee gu as Sa i e p i rd a rce is ransf r ed iny e c ea ive princ p e. nd us eralded e e a f c ea n

M y s e er f al being and e ence. a i as been addre edas ja a 1 and a b • In e ab ence f a crea ive princ p r ivi y

ere ca n be any crea i n If Sa i e p i d a f rce ad n been ranf ed n e crea ve pr c ple e c s w u d ave re a ned in C s cC c u e s in a p en a f r Sa i i p y p c. T is is w y s e iddres ed n Tan ra as C f Ma y . T e p n ena w rld i ean fes a i n f er e e gene u f r s. I i n ing bu er p ayfu va i n

If Sa i ad re ained inexp ici p d a and mged n S va e dive sefes a o f d eren be gs and e i e ce w uld n av a e place C ea n

ea a e c p nen f Sa i are n in equi ib e e i a dispary E er e en en r e s a ic f rce i d nan If e en en f rce sp ed an a n wn as dy y and if e a ic f ce is p n unceden e is wn a v dy y e dy a w en e revea i e

Pa u a e f a w e rue na ure i L rd p bu w e e vei s en e ical ed M y .

40 c S v SvaccSan a a a av yan Sah SaktSaca cara ya j g to

a n kh la ya n an l na ya T /4 aun aryalahar , VV 17, 2 , 64 76 742 , VV 6 84 904 b d. V 74

7



' S M S I S E I I B SI

Genera y ak e is den ed w h Vidy y Wi h he he p V dy y , a p ceeds wards pir a s b y Sak i r De he ps a inac g wards Para Si a Wi h he he p Sa ( idy y is np ss b e r a a a n he s pre e neness wi h Para S a Ma a s red ced

n h ng B when a a ains he s a e spiri a s b i y, he has sayd bye Sak (V dy y a s Vidy y disappea s d e d e exa a nO e e grea es d c es in exp aining Sak i a a s d e he h gh y

p e c a d ph ase g ca exp ess s her d e he ani d charac e s ics Sak , s rea y ery di@c d e en ia e be ween he sy b c, es e c andera ea i gs Sak

n M n ! n r Sak has been addressed as , r ni, D rg ,as , Bh aneshwar , Dh a , Ba a , Bha ra , Ch n a as aka, An a ,

V de , a a a S 45

n un ry r 46 Sak has been ca ed Ar , Apa , P r a , Ca i,, ha n , a , Pa ac a ay bes des Ja an , M ri De a d A b InH n o ,4 Sak i has been desc ibed as Mah dy a c p s e r S aa d Sak i The s a dy are d ided n w g ps, na e y, ka d S k a K , T r , Rak aka , Bha an , Mardin , T ipu , T ar a, D rgand V dy Pra yang r be ng he k a nda i, Bha ra , B , Baga ,

a , Dh a i, a angi, V dya, apn a , Mah dy and Madhu ab ng he Sr k a

InL sr n Sak i has been na ed K , Ka a y n , a a ,Ka a , a idarp ghn , Kapardd sh k pan Sak s he rigin he w r dhe he se is ncaused 4 De has s e es been s d n hese se A an De is c ed Tr p rs ndar 'T ip ra era y eans hree ci es He eT p ra sy b ca y rep esen s hree b dies he c c s c de, s b e andc usa The cr de b dy r he a aya k a dea w h he physica aspec s h a des res Tha pa he ind wh ch c n r he sens ry and ganss kn wn as Man aya k a I s e a ed w h he psych c ec ec n and c np a n gher he su i a nd s a kn wi g kn wn as he

causa nd I s he c na n pra en a (A sa , aV na aya and H ra ya aya spheres ( a Bey nd he spheres he cr de,sub e and ca sa ind s he k ngd an A an s righ y ca edr puraundari S k r K has been add essed as he sp se he Des yer heTh ee C ies 49 S a a ne can g an bera n a by des r ying he e nesc e ce

w sh p s pa Sak s s ca ed Mah de 0 T e de y45 h L r on .4 044 8 . n s r d t d by Rasi ohan Cha e j p 949. pu s o r , V r 49, Gan s Co. adrasso q 1

f " iM h h M j 0 9 9



C O H LOSO H ss

symbo ca y e ese ts t e ca sa mat x e s sad to be ea te s t t ebea ty of a da ai c o d e as bee compa ed t a b ac o d be a ses e s fo m es a d co o ess B ac is o o o Wa t co is b a es said to be ado ed t a ga a d of beads is o as s a M

T e d e e t bead of t e ga a d ep ese d e e t exp ess o s f c eatio T eseexp ess o s fty i mbe a e aga ep ese ted by fty ette s f om Q) to ksha ( ). K o Ma dev be g t e c eat ve p i cip e s t e gi f c eat o s He ce e s ado ed t t e s a e is it o t a y c ot g

be a se s e is ca ed ot g e o d ave co veyed t e se se ofim ta o e as bee f t e des bed as da ci g o t e c pse of Siva 2 S vas sa d to be i act vei T e co pse of S va co veys t e se se of i act v tyS a o t e Cosm c Co sc o s ess as i g y go e i to t e bo dage of Sa t o t atH ca e oy t e cosm c da ce of Sa t T e cosm c da ce o Sa ti is ot i g b t t e

yt m c exp ess o of d e e t f ms co o s a d v b at o s of t e CosmosSa t s t e ca sa ma t x Ca se a d e ect a e ea y o e W at is ca se e st p ase becomes e ect t e seco d p ase a d t s e ect aga becomes ca se t e t d p ase

J N a q a as o g y te p eted Sa t as fa m e mpo ta t t a Si acco d g to m e ge etic dea is t is t at s ce t e ete a i co ce vab ep me S va a ma is a toget e act ve e spo se s p e ct v ty

Sa t t e c eat o a d e c eati of t e o d a d a t e o f d v e g ace a dibe at o a e e f ct o s 3 He f gets t at t e e ca ot be t o p eme o

bso te e t ties S va is ce ta y p eme a d Pa amo t Sa ts symbo ica yp ese ted s t e spo se a d e ce is t e imma e t p i c p e f Siva edoes t e act of c eat o a d e c eatio b t o y to t e exte t f Siva co c e cea d i d app ova

EVOL T ON

B d N da a d a a e t e t ee p ases of Ta t c evo tio vo t ois t e p ocess of c di catio of Cosm c C scio s ess ic de goes metap os s o c o s ess is t a sfo med i to c de matte c d g to t e va atioi t e deg ee of bo dage of Sa tSiva t eCo sc o s es as ta e di e e t fo msb t t e f dame ta st i o e a d t e same

W e Si a de goes a metamo p s s e s a ag Q a ag Qa mea st e q a ed fo m of Siva rad say t at t e ete a S va s o d b botas g a e P a ti Sa ti emai s o ma t S va a d ag a e P a tit e ope tive p c p e is t a sfo ed i to t e c eative p c p e T is ag aSi a is a ot e ame fo a a B a ma

T e c eati is ot i g b t t e t o g t p o ec i of ag a Siva Sa ti t e agna mat eis Ma dev o co ceives bea s a d o is es t e e t e o d Siva51 b d52 b d., 6753 Ou lin ofthe Rel gious L r tu e of Ind (2n d ed ),p 24 N gU h S g ce v h jf h S n n h

N guQ P e n h S g h S l h Sm h







A A M snc A D c c oA

wi ou Gu a Sa i) bu i mea e G i a a e o S va T u Sak ·Ta vai ue om S va Ta va I i u e a a o Sak i evo ve N aa oN a ue Bi u F om e cau B u p ocee e e ec (k a) B u N aa B ja 63

e ! e c exp a a o o e ic e p e a o o c ea io wi be ikei A e e o ma o o e i g e O o ce e ee u a e a p c p ecou o a ai e a e o equ b um e o ei be ige e a u e A a e uo a co a c a amo g e ee p c p e i i u ogica e ba a cewou be u be a e a g e o o ce ou bu om o e o e v ceT e po om w c e a g e o o ce bu ou i ja I ca e k mav jaI i e ee o c e o e ee o c e o exp e e a me ap ca

a g e i ca e N a i om a e by e e e p c p e B ueo e ac va io o om a io o e a ic p i c p e e exp e io ake e o m

o a cu va u e k ow i Ta a a a i e c ea o o e cu va u e oKa e p e ome a wo come i o be g I e cie c a gu ge eu ive e i o g bu a co ec o o i e e wave o cu va u e

Woo o e w i e u e Ta a pe k o e eve opme o e a gi e (R ju e om e po w ic w e a go e e g a a po i u e(Vak a ek amku k a) by e o ce o e pi a i g ack o M y i c iwo k o a o o m a gu e o o ime io w c ag i u e po ea ce i g a a a g i e i o e p a e o e i me io o m g eia gu a o py am a gu e ca e ga aka 6

av c ya w e e ume a g e p o op y o PaQi ay ' e e e awo i ca e p o a 6 p o a o i g bu e bu i g o e K mav jaI e ou w y ai a e beg g e e wa o gbu wo a e wo wa Go

Pa -Bi u i e y o o Pa a vi a I i e u ivi e au i e e a e a e o S va Sak i Bu w e Siva a Sak i a e i e e ia e ueo e bu i g o K av ja Pa Bi u a o me i o ee o o B u

B ja a N a B u i S a B ja i Sak a N a Siva Sak i om e poi oview o cau e S ra aka ay a w c up e e Sak i agai ivi e e

i o ee Bi u N a a B ja 66Bi u i o e a u e o S va a B ja o Sak a N a ep e e e mu uae a io o e wo e by a o e w o a e ve e e gama 7

e N a o Sab a i e exp e io o c ea o T e Sab a B a ie cau e o e ma e a i e e ia e wo a ea i g o e ub e a

c u e objec Wi ou u e a i g e ea i g a g i ca ce o p o a o ee e a wo o e ca o become o e wi B a ma T e up eme B i iaccomp i e o y a e e e ova o N a- i u ig o a ce Ta a p e c be

63. Asmac a a abi doh S k a K am a K yab nd o a o das ato b am i i t ayapanna adida pa su mas hulapadam apy u yat e .- S r k V 13264 he S rpen Po er pp 35 3665 The S rv D rs n -S gr h p 266 97 S r d i Ch 9



PRINC LES OF TA HtL O Y 9N da Bind Y ga f r the attain en f p e e nene wth ara Si a N daBind Y ga i a n iti na prac ice f ea ing the eil f ign a c a d e a li hi ge elf in the real of Di inity M dha c ya in ariz g the phil ophy f

P i ay And th we e a li h he fac ha the exp i ion of wo d " i the

ean t nal liN da i called ad hy Ta t a and Bi d i wn a ara Ta t Bindand N da a e he age f c ea i e ideati n he o a t ge o c ea i n get hec pe of i expre i n d e the a i a i of d h an ara Ta a ind haeen de cri ed a he i e Gha a h ) ate f Sa i

Bi d i th id S ya ) a d G a 9 the id a pect i i d ip e e B ah an an in i G a a pec it i Sa i Acco di g o JC Cha erjee

the experie ce ofI am i t e ad hya-Tatt a wh ch ha i e r Si a Sa ia t a 0 ad hy -Tat a ha een na ed a ad Si a Tat a al r her in thepr ce f i pe nal exhi iti n Si a c a e the ideal ni e e The C ic Mi dr he Di i e E perience in he p ce f e erge ce a r I in o T Thi ic lled ara- a t a 1he dhya-Vi y Ta a i he eq a iza ion jec and o jectI a d T Thi expe ience of eq alizi g the ealization ay J C Chatte jee f htw i e of he relati n f iden ity na ely I a Thi " a d al f wha ay ecalled po e i n f ne f he tw ide a el nging t he the i ca led thead-Vi r h dha Vidy the ate of Expe ience nowledge) in which he tr e

relati n f thi g rea ize .t i aid tha Si a Sa i ad h ara n h ha Vid a e the piri a

mani ati n f Para Si a Acc rding t a h ir Sai i the e a e the ewe f Para Si a. The e are the p re ta e expre i n . h dha Vidy illed Mah y . t i pre inant with entien principle .

When Sa ti which i an pe a i e principle ec e the c eati eprincip ei i n wn a M y M y i a ca al at ix It i the ca e f phy ical

anife tati n M y i the Sa ti f Para Si a which ring a eta rph ir tra for ati n n C ic C n ci e Si a i i di id al zed in any Ac or ingt a h ir Sai Para Si a ha tw f r o Sa i Cit-Sa ti a d ya-Sa ihey ay e called Vid M y and A i y -M y The nat re f Vidy M y i the in the attai ent f Pa a Si a with her p wer f hl d n T a da i a mloIt accelera es he pr ce f e l i n Wherea A idy -M y ringa t the cr di c t n f e f. It crea e he phe e al w r d. With the p we of heeiling ara a a d re ili g i hepa it c e li it and ind he e f Bthe etw p wer r f nction f Si a are n independent and epara le Wo r eexplain Si a ha w f nct n na e y Tir hana tha y which He yiel Hiw r hipper and A g aha where y He hr gh Hi grace re ea Hi elf y thede cen f Sa ti" r grace S tip da) Sa i a een de cri e a th

68 The S r D rs S gr h 2 069. To l T tr Ch V0 K shm r Sh i m 6771. Ib d., 73-742 TheG rl d t r (4th ed ), 13 -3 G e Co Madras 9 3



6 R M C D C E C

Madh ati ho ey) a d M y 7 he i the libe ato fro the ta el of pri evalig ora ce. he i the beaco of ight with who e he p o e ca wi acro the oceaof wor d i e A d at the a e ti e he i the ba i of f e iver e ithyJagadadi h a) 74

M y i a l pe va ive beca ii e ca l atri It i bt e bec e it ii co prehe ible to the i tellect t i ete al beca e it i the i a e t a pect ofthe Ab o te. M l n v a ' e i o e pe va iv divided the origiof the wor d witho t begi i g a d e a d it i a o cal ed the of Siva 7

M y i the c eati e pri c ple of Para va It i a pri c ple of ob c ratioa d i itatio t i it the tr e at re of bot b ect a d ob ect the e f a dthe iver e P r S va i the Ab ol te. H i T th Co cio e a d .o li itatio o ob c ratio i ad ible i hi ra ce de tality With theactivatio of a ti Pa a Siva doe ot o e hi ra ce de ta it Dr K C

Pa dey re ar : ' he ppo itio of M y a a p i ciple of ob c ratio i b thece ary a d ogical. For if the lti te Reality p e e all the ve pow rCit a d cch a a d Kriy a d o i per ect i very way a d thei er ei ide tic l with it it h to be explai ed where doe thepl rality a d elvewithallthei i itatio co e f o a d what i the c e of the li itedcre tio whichforthe object of e perie ce of the i ited bei g .To acc t fo t e e f ct or atherto a we the e e tio it i that the M y i ppo ed to be the fo c of ob c rtio A ch M y Tattva hide t e tr e at re of t e elf o that ot o ly all itve power are ob c red b t the iv e al o which w i relatio of ide tity with

it di appe r h the e ari the occ io fo the other a pec of M y viz. athe ca e of the i ited iver e to c e i to play a d p od ce i ited iver e i allit p t a o t i ta eo y ch a e b ic yroba a a ala i) bei g fo cef lyt c with a t let fa it f it 6

M y i the e cie t c e of the ive e he i a force of ob c ratio a ditatio a d i e po ible fo the tra fo atio of I ite e f i to i erab e

ite bei g The U ive al elf i eta o phozed i to i erab e e piricae ve D e to the i e ce of M y the Rea e f e o eo y ide ti e it e f withthe owe elf D e to ig o a ce e f beco e the victi of v pa hy ti M ycreate e p i ciple o power ow a a c a heath ) which i it the K owedge a d Power of the U iver a e fThe e ve evo te a e K la Vidy R gaiyati a d Ka They ob c re i te e t ow edge powe pace a d ti e

The ve a c a o heath e ve ope th U iver a e f al i t theo ipote t powe of the p e e a d ed ce the powe of P a to t e doi g ofo ly few thi g T n o e p ai a th 'That which wa i power ofa doi g e the a e bei g co tracted a d capable of acco p i hi g b t a fewth g a d ed ci g i to the tate of a itt doe i ca ed Ka . 77

7 L lit h s m Ve 13974 I i Ve 475 m o er ) fu:1

T Ch I Ver 676 A h v up H to i n hi osophi l t dy pp 35 36 Chowkh S n k

Se ie Ben e 97 . C e 8.



RI CI L O TA TRA LO O 6a p oduces i itatio of ti e a d a es a i di idua o ta Niyati

s atc es e f eedo t e wi to do e e yt i g a d a yt i g eg ates a d est ictst e o e e t a d actio . R a c eates a se se of attac e t wit t e da eobjects T e i di id a pi es fo t e a e p ssessio s. T e t a sce de ta ity

o iscie ce a d o i pote ce of e f a e ci c sc ibed by t e a c as a du a is ed ced to a itt e doe a d owe

iew of t e e o u es of M a ti *

tt c

as

M y

a_

I__

.ya ta a ) Vidy

I

D i Ma at) R gaa a Niya i

1 aT a ic

I5 e so y 5 Mo o 5 Ta at as

O ga s O ga s5Ma b tas

Ta e f o M / n v yo r

B o V gao

ub ect e ies

t is wit t ese a cu as t at M y e w aps u a T e ic ocos goes i tode p s u be a d fo gets is Di i e atu e a d o ig cco di g to Ta t a e e y

c o os s a ybe ated ac ocos Ta t a ays dow t e p i cip e of i tu tio ap ac ice ad a a) to a o se t e do a t di i ty i a d to a e i ea zet at e s i a t e bso te

a ti is t e c eatio of M y a i t is t e o i of t e e e ge ce ofwe y fou ob ec i e ta t s a ost i t e sa e a e as we a e i t e a ya

S)ste U e ya a ti a i of as ai s s o a i de e d tea i yb t is o e of t e owe powe s of a a i a

o op o i a a ti t a fo s t e i e sa uc eus E e y st c u e<s a uc eus e a o ic st c u e we ow t at e ect o s p oto s etc o eou d e c e s w ic ai tai s e st uct a so i a ity case of ou o asyste s fo s t e uc e s o d w c ot e p a e s a d sate es e o e i ee ect o s T is is ot e o y so a sy te i o cos os T e e a e i e ab eso a ste s He ce t e e ust e so e cos ic c eus T at cos c c eus is

a· a ti at a T at a o e s t e t ate so ce of ife of t e e ti e i e se t e p ocess of o utio t e Cos c Co sc o s ess u de goes t a sfo a

t o fo of st s bjec i ity B d i Tatt a) seco d s bjecti ity a Tatt ad objecti ated Citta) T s ob ecti atedo Cos ic Cit a is e p ysica wo dco stit ted of t e e fu da e a facto s Et e i L i ous Liquid a d o idt as bee said t at 'Co scio s ess ceta ) w ic is q a i ed by t e co t actio oCiti as bee fo ed of t e co t acted i e se 8

78 P ty bh h d y m Su 4, 30



62 S S ND S N

he s id ( ithvi ttv ) t s is the udest m ni est ti n the e s nu t e s pe ud ti n But t e pus nd pul the M y (Avidy M y ) ist e e D e t t e nte n l s nd e te n l p essu e t e e s h nge in ntm le u sp e

C u t n C ns usness ( v ) me ns in e se in the he i l n tynd de e se n t e nt m u sp e. But bey nd t e s lid t the e s nu t e pe udi ti n s esult m tte gets p wde ed d wn Due t t ss nd h s n t e m te s t ns ed nt t e we m mind nd t us

ushe s in new p se C sm Ev luti nEv n s p ess ent l d l t n It s m vement m impe e t n

t pe e n m nim l ty t d v nity It is e b t -pl e mi sm t is st e m ns usness Inv luti n s d min tedby Avidy-M y nd Ev uti n

is g ded by d M y e w e p ess Inv luti n nd Ev ut n i kn wns B m k

e i s p y nd the y ev ut n nt h s s e s m ty w th theS mk y system Ev luti n. B t nt nd S mkhy systems h d t e v et t

t e e t n t e w d t ve p t ip t n b th iv ( u u ) nd ktik i equi e nlike the ed nt b t systems p ess t t the w d s

ne t e e n un e It is n t un e l l ke n s h n n e s n e it p ssesw y n t nt t e unive se is n the e l n n i us n It is e t ve t u h

weve t e nt the y Ev luti n is ne e t t e S mkhy th n the

ed nt t t nds in between the S mk y nd t e ed nt A d ng t T ntunive se t e th g t p je ti n (S sti-k lp n ) S gu B m n It s e t e m m but un e S gu B m n In the p ess Inv uti n v(C smi C ns i usness) is met m p zed nt ude phys ty n t e p ess Ev lut n t e C de phys lity is t ns med int psy h being e e T ntg ees wit t e m te i sts t t m d is the by-p du t m tte but nt y t thebje tive t ke s nt ds th t m tte itse is n th ng but the t ns med s ge C ns usness

T us t e T n t e y Ev ut n s m st l nd s ient It s ves

the nt es b th s en e nd p i s ph . nt is in w y t e meetingg und b th s en nd p i s pm iv s n e te n lity The ppe n e unive se n C smi C ns

i usness s t e n Av dy Due t t e t v t n Av dy m ivsu e s n nge. e em ins lw ys pu e nd undiv ded. weve the phenmen w d i n t se ppe n e due t g n E The w d is neitheM y n Re ty

A d ng t T nt the ent e e t n s b s T e p en men w ds e l in the s nse t t it s the ni est t n iv Ev luti n s the esult

se m vement Sp n ) n the p t v kti he w ld w ves ndv b t ns t ngs nd be ngs s the se m ni est t n t e n n -du C smi C nsusness Su em Re ty spl ts tse sp nt ne usly nt tw se ti ns sub e t

79 nd n Ph p y V . 274



P S H S H 6

nd obje t M y is e enti lly identi l wit Cosm Cons iou ne s. S e e tesin nite o ms but ne e s e ves om e essen e Gopin t K i j st te W ent e uni e se omes into being it does so s on y n im ge wit in t e unique See uni e se s su is ied but unde ying it is t e pu e nd simple unity o

C it ny e e ing itsel to t e ey o di igent se ( ) T e m ni esttion o t e uni e e, due to t e F ee Wi( ) o t e Absolute, is t us p o es o bh s nd o t e initi tion o t is p o ess not ing beyond t e pl y ot e wil is needed T e wo d o ppe n e is e l in t e s me w y s nim ge is e l but it s no existen e p t om t e ons iousness in w i it ism ni ested ts existen eis only t e existen e o t eAbsolute

T u R sy





N LIN A 65

s k own s P r c r n T e K lin Yog is n ggre sive orm ospir tu lity Itpre-em nently n esoter c sc en eT e tt inment o t e o r objects o l e

vi D rm Art K m nd Moks is t e in purpo e be i• d t e uQ l iog

T e K lin c n be m de consc ous by con t nt inc nt tion o t e s tM W t t e wakeningo t e K lin t e S d k st rts losing t e ee i g o/ ess It t e con um ng e ect T e i div du l lose s own ind vidu lity Are tent n wood nd o t e rubbing o w od is de kinet c nd burns it ve ysou ce, s m l rly w en t e K lin be om con c ou , it b rns t e very seed oi div du l ty. It cuts sunder t e bond ge o ne cience nd j v becomes ivTo c eve onene s wit iv t e centr l objective king e K Q linconscio s

K AK A I

M n is wr ppe n nescience He e roneo y ident ed m el wit t eower se . nle s e neutr li e t e pos t ve e ect o nesc ence, e c ot ret ce w y g nst t e si gu r nd po itive current o m crocosmic c e ti id tion.

O e c n et ce one s w y g inst t e po itive orce o ne c ence only w t t e po so e neg t ve o ce Ku kuQ l n t e sp ritu l orce wit t u d me t

g tiv ty o er t s elp T e Ku l n i t e neg tive orc o every indiv du lbei g. It s not vers l in c r cter e KuQ in i neg tive orce oi d v du t on It di ers rom one ind vidu l to ot er

e KuQ ni is P r - kti 3 It i t e spir tu orce b nd ll ment ndp y l c ivities D Gop n t v r j s ys: ' e n me o t e K li is dkt It s t e sub t tum o all e l t es em in t e p imordi l b o ll

b g W en it w ken it become one wit co c o ne s by beco ing un ub ectiv ed nir d r nd t e moment t e Ku lin become ob ectless t e w o euniversebecome objectle s W en t e Ku becomes consc ous t e w o e wo dt ke t e orm o con c ou nes T e w ke g o t e Ku n nd t e re l tiono "S rv m K v d m Br m (A r m o rut nd t e S d n osp r tu l e pe ence o ll-perv s vene o con c ous e re one. 4

e Ku lin em ins in leepi g t te W en it is w kened t e S d ktt i s t e in uit ve power to v u i e t e Abolute Accord ng to T ntr t e

Absolute i bot Tr nscendent nd Imm ne t T e tr nscendent l spect o t eAbso te v nd t e imm nent p t o t is kti However, it will be wrong tot k t t t e tr n cende t l pect v s re nd t e imm nent p rt ( kt )n e l ot v d kt con titute t e Re ty T etern coe istence orS m r s t o t e two s known s P r m P d or M Bindu e d v on o t et o is t e or g n o cre tion T e tr n cendent l pect o t e Absolute rem in s

f • lT <"tT R' T cA d S p 4

3. eIT uk p 77

4 Bh y S nsk S dh n 3 34



6 N R S S ND S EN F S S

witnessing entity and the im a ent pa t f it be m s the mani est unive se Thet ns endental aspe t ( i a) s ne and un hanging Realit iva emains a w ysasthe nu eus f b th manifest andu manifest unive seThis Pa Bindu a ts a d t s, b th withi and with ut the pe iphe y f the smi de

The Pa Bindu has sub ent es in all eatedbei gs These sub ent es a els t e P -Bindu In Tant a, the smi sub ent e is a ed the S h s C k aIt is the seat f Pa am iva. The Pa Bindu is the sta ting p int f smi e ti n.The sta i g p int f the smi being is kn w as K m v ja his is the p int f iginf the fundamental p s tivity In Tant i es te i ism it is s id that P m ivaesides n the b k f Sambhu Linga The Ku lin kti ives n the ba k fSv yambhu Li g . The Ku alin being the f e f fundament l neg tivity itsta ting p int is neg tive K mav ja f eated beingMu dh C k , being thent ing stati n f the udest matte s id fa t ), is the st ting p int f neg tive

K m v j Mul dh a is the west ne ve p e us e ei esides the Ku a in theSe pent P we Tant a S dhana is m in y dev ted t the aw kening f theKu alin . Its wh e p p e is t b ing ab ut the uni ti n f Ku a in ktiwith Pa am iva, wh se ab de is S has a Only with the my ti u i ati n f ivand akti, the n n quali ed ibe ti n (M k ) n be tt i ed

e e is, h weve g eat misunde standi g ab ut he n ept f the Ku in .S me m de n s ientists have t ied t ate the Ku alin in the physi b dy Theyh ve t ied t identify the Ku in with t e agus ne ve asant G Re e w itesT u mind the Ku ali , inte p eted s the se pent p we , is the agus ne ve fm de times whi h suppl es and nt s a the imp t nt vital gans th ughdi e ent ple uses f the symp theti p ti f the aut n mi (ne v us) system5We di e f m Rele s views. he Ku ali has been w ng y identi ed with thegus ne e by him. This ne ve has aphysi e isten e and be l ated inu b dy whe e s t e Ku a in is spi itual n ept It h sn: physi f mhe e a e tw kinds f the gus, i ht nd eft. But the Ku lin issingup in ip e Rese h has been d ne n the l ti f the Ku a in at the gaRese h Cent e f the All India In titute f Medi a S ien es, ew De hi A dingt D B K. An nd and D Balbi Singh Chinn , the Ku in nn t be

denti ed with the agus ne ve. It is in a s eeping nditi n at the Mu dh a C k aIt is i ed, anti kwise (Dakshin v ata), th ee d a h lf times a und theSv yambhu Linga. In b th the T nt i manual,Satcak a Ni upa a,a d Ha h Y gaP a ipi it s said t t the pe i p f the dh a L tus is a t i ng e K a TheKu ku alin is s id t be s eeping, sing the m uth f the B a madv a

When the K alin is awakened and m de ns i u , it f es its p ss geth ugh the di e ent ak as nd ex ites them t a ti nd, pie ing them, i es upWiththe ising f he Ku alin , the ind pens up and al mysti isi ns ndes te i p we s me t the Y gi. hen it e hes the p ne g and the gi g esbey nd b dy mind ns i usness a d the s u be mes f ee in espe ts.Ga a a -Mali a s : 'Meditate up the Devi Ku in wh en i es the

T e M s s nd n d 43, D B Tara poreval S ! & Co P ivat Ld.,Bombay , 1960,



NDAL NI A 67

Sv y mbh L ng . Le the Dev w th the d the ns -M nt t the S s ,whe e me v , s the g e t D v S d v And then p e the e t e b uu n , wh s ex ted by e des e. K n , B ved, hen w kes pnd k sses the t s m th v , wh s g ddened by t e s ent e t ke

m ut nd Deve , s e then enj ys S d v b t ve y tt e wh e when mmed te y Dev me v , t en s s n t s ssu ng m the un n s t e u W th th s ne t D ve sh u d the dev t be s t dv ng th s s t s d t e Dev t s n t e S C k s w th th t mb s st e m, th

w ne sh d by the s m w y b ng b k t Mu dh m nd sh d nt s p ss g ng nd m ng be d ss ved. v t wh p t ses t s gd y by d y s e d m de y nd de t , nd s b ted m the b nd ge th sw d

h KuQ n g s phys psy s tu p ss nde st nd ng t e

t n ndent Se wh h s b y nd t e d s s bj t v ty nd bj t v ty hs t p ess w k n ng t e KuQ n nd ts g d p ng d ntk s b ngs b ut t e nge nd ev ut n n the met p ys st t m thev ngbe ng. W th the s ng th Ku n t e bje t v t d / e. i s t nsm d nt s nd subje t v ty . .E , nd g n E g s t ns m d nt F

ivi e Budh h s e s t m t n d es n t st p tg s ne step u th nd the ve y st subje t v ty s t ns m d nt t e ns ndent Se h s, the neness t e n d v s essen e zt n t e Ab ute wh h s n t p ss b e t ugh nte t p su ts b use

nt tu unde st nd ng s p s k w ng t e s e t n t e g venp b m R s n nte e t embedd d n du sm t nn t g bey nd tb unds e t v ty. It s n e s t t e m ns endent ex sten e

L MBER G SER E OWER

e w ken ng t e u n s t e g e t event n t e e m W ene uQ n s m de t w k, the t mme s M y e ut sunde , nd the S u

b mes e m t e b nd ge nd v d t n. We ve e dy s d t t t en s used w t t e e p M nt g t M nt d p n nd M nt

6 o f " f ' CT co1 fc f<u

I f q f!s ; mf o ) fcwo. f f ,+ fo f U f r o iH l o f

a a f O o Q c l( k N u 86



ANTRA TS M TI AND SCI NTI C AS

t ny By the in nta on o b j m nt , p t o the M nt gh t p o ess, nousti vib tion is p o u e n the psy h bo y wh h s hipping e e t on t

KuQ lin , the slumbe ing se pent powe The KuQ lin isesin he m ness B tM nt gh t lone nnot p o u e the es e esult unle s the ogi ul ls the othetwo on tions, i e M nt pin n M n it ny

M nt p n st n s o t e inne n oute u i tion o m n This pt on known s mo lity n be h eve by th obse v t on o m n y m

S h n A he en e to the mo l no ms o li e is essenti l o sp tu l p ntsAn though o lity is not the go l o spi it l l e, yet it is stepp ng stone to

h the ulm n t ng po nt o t e sp tu m h t b ings ment l h mony whp ov e the ongen l psy h l m te ne ess y o sp tu l S h n The Kul n h s been lle iv tm 7 A o ing to a Ti/ak the uQ l n h s beenent e w th An tm She s the soul o the soul She s in n tely g o sn e uteous She s he T ns en ent l Powe ( v S m sy )

Mul h s been unive s lly s to be th bo e o the K Q l n alaka es bes the u l n the Se pent Powe She s the een o sp tu l

k ng om o wh h v is the Sup eme Lo She le ves he bo e ngoes pth ough the p th o Su umn n nks the v ne ne t ont nuously se et byt e thous n pet lle Lotus lle the p ne l gl n e K l n , w h s l ke

se pent n wh h is the ueen o the Divine k ng om, le vesMul hen s eis w kene . She ises up th ough the p th o Su umn S e sl ke l tn ngSh goes up te p e ng the e ent k s o the myst knots.A te nthe estin tion he sp itu l go l she emb es v who s the Lo o S h s

k pine l gl n ) hi h em ns subme ge in v ne ne t A te tt n n thesp tu l uni tion with iv , s e etu ns to he n tive home n st ts o S h sg in n g in 8

T e u lin s neithe biologi l no psy hi p n ple t is sp t lon ept. The e is no obje tive p oo o he existen e But she n beseenintt vely. Sh h s t e b ll n e o m llions o suns 0 he sole ob e t ve o t euQ lin og is to m e pilg im g to the king om o Lo iv i e. S h swh h s e pl e o In nite Bliss She is the e tive m t i She s the bewit h

ng powe o the wo l She is ete n l, n nite, non us l n the e t ve p nple o the wo le s ove y o he KuQ lin n the esote i p o ess o w ken ng it is

p eh sto h evemen o hum n ngenu ty It is one o the p eless t e u es on ultu e Ku i S h n w s popul ze n p t se in p e h sto7 wr It

f c a 1 \d l k p. 547

8 01f lm "' fi ;C · f Ja m r

O a n o4d k , p. 48

9



UNDAL NI-YO 69

India when it ci ilization was in full bloom an dians we e i th hey day fsp it al ultu e he a spi itual seeke is initiated intKuQ alin Sadhana hebecomes Bhai a a

The pie cing of the KuQ ali uts asun e the p y hi knot d ya-g anth )that i ets all in ol ements an attachme ts i the ny st an s of a u e Withthe awakening of the Q a all the metaphy i aldou a e sho o and allk as dwind e away

Ta t i Sadhana is di ected to awaken the do nt KuQ alin c o ding tont bel ef the e is a thousan -petal Lotus at the pineal gland he a Bindu

wh h is well co ealed is the ai fo e of libe at on It is concealed by a and i na Ka Kal is fu l o di ne ne ta . he d nk ng of this

d ne ecta by the K al n b ings od intoxi atio andsp itual ecst syWell con ealed an attainable only by g eat e o is that subtle Bi du

ny ) hich is the hief oot of ibe ation and wh ch nifests the p e Qaal th al e e is De a who is known to all as a a i a e is theB ah and the t of a beings In i a e un ted both Rasa and asa nde is the S n which dest oys the da knessof nes ien e anddelusion

hus a -Bindu is a am i a he who e u e se h s e anate f o th st a endental point ll the penc ls of wa es ha e o iginated f o it It sas p e e cont o le It has sub ent s i all beingsIt is said e is the soul of theso he m nd is the doe . Ji t is the k owe a Bindu is the itnessingo nte pa t of Ji t hu Ji t s a e ma y but nta tm is a singula ent tya Bi du s cal ed nta tm b cause H is both thes a d the w r of al heJ t s he ealization of a -Bindu is ca led the atta n e t of a am ada

The ea iz t o of a indu is possible only afte the awakeni g of theuQ a n Whe the uQ ali ea hes Sahas a it d inks the di ne ne ta onta n d in m Ka a Bin u be eal zed whe in a mysti state n t sstate of spi itual ealiz tio ind is dissol d he mystic ea izat o of fo essnd colo ess a -Bi du is the g eatest esote ic expe ie e h s eal zat on o es

on y a e the co ing ing of a a i a a d a akt a B ndu he e s a am

i a and the KuQ a in a aktiSat a ra Nir pa a fu the gi a myst desc iptio of i Qa akt Theon ept on of i a akti is ot possible fo a o di a y hu anbe ng bo ethe Qa Kal is the pla e of a Bindu $at a ra rupa!a says: ith n itsddle space e midd e of thei Qa Kal ) shi es th Sup emeand the i o

dial Qa akti she is l stous like te ll on suns and is theothe of theth ee wo ds She is ex emely subtle like unto the te millio th pa t f the end ofa hai he co tains withi e theonstantly owi g st ea ofgladness and is

10. C G G t : e e

sW; 11 1 N u 2 p 2



AN RAITS M AN I I I I

t i f b ings S g ci usly c i s t kn wl dg f t t t t mindf t s g s 1

T s ws t t K lin S d n is v y subt nd sub im T v tc nc pti n f Am K l i v K l nd i v n kti w s n s t

t n mi li nt p t f t nd i S d k wi l v t t m ly k nlys p n s mind T us Ku lin S d n s n t c ud p c ss f s u l c nt cts is w ng y b li v d t is psyc spi itu p c ss f sub im ting mind Wi

t us l f t K < in t d k c mb s f mind ig t d up. S d k m k s w in ds int t d p lm f C nsci usn ss T int t vvi l t n f i v kti nd P Bindu m ns t i ti n f t t nsc nd nt l n tu f B ing nd S f

M t p ys c lly p k ng t i t n f P Bindu b in s b ut t d ss ut n mind Mind c nn t vis li t t n mil i nt p t i din y

t wit t w k ning t Ku < n mind b c m s subt nd t cqu s tspi itu l p w f vi u l ti n T us t p c ss f Ku < lin S d n is p c ssf spi tu li ti n f m nd in t w ds it is t c n qu f t nsf m ng m ndint S f. t is p c ss f l v ti n f um n c nsci usn ss

w k n ng f t Ku in is g t v nt in t f f S dd nc t t p incipl s f m d iy m is p c ndit n T nt S d n

i n t m c nic l p c ss t is t ig st f m spi itu ity T s t icp c s w k ning t Ku in s b n l id d wn in T nt l n Sa cak aNi u a a s ys 'T S d k w s mind i pu i d by t p ct c f m nd

iy m nd t f ms f intuiti n l S d n l ns f m s Gu u t w y t tdisc v y f t t lib ti n us s t Ku < in by u k pi c s tc nt f Sv y mb u ing t m ut f w ic is c s d nd is t f inv sib nd by m ns f t i nd p c wit in t B m dv 1 2

t st t s t m t d f sing t Ku < in f m its d m nt st g TKu < l n c n b w k n d by utt ing its b j m nt um T utt nc f uc t s n c ustic vib ti n in t psyc ic b dy w ic st ik s t s ping Ku < innd w k ns c ti n f t is c ustic vib ti n wit t utt nc f uk is f d t in t v s s ' nd ' G aks a-Vaca a· a a a d s

wit t s t c sci nc f t w k ning f t u < lin T t cu t isn us t nt ic S d n f t n n du istic id l gy f b t indu ndBudd ist g mic spi i u l cu tu t ism p s nts n s t ic sp ct f t

!r qT < :il fGOs Tf ; ; t

& ! & «c r 1f" f« c• ¥< 1V . 4 p. 7

) r "

& « ' r tf-m c o

O p 79



N AL N - A

Hindu ul u e I emph s z s te w ening e K <l in f r est nsumm i n spir u l nene s The Ku < l n s n d rm nt s e ly ng b ve t eK nd She is e g ver libe ti n t y gi n s t use b nd ge theign n . One w kn ws e Ku < lin l ne is y gi 3

e K lin is he use b b nd ge nd liber t n. T e w kening e K < l n b ings the e l z i n ul p we T e S d k w se mind isn rendered quie nd s n t ree r m lust nd men be mes b ed thesudden p ssess n ul p we T is b ings de ener t n in in er m nds Il ds e spi i u l vis n nd m n eng ges n bl k m g h s s w nm suse ul p we r e s t s i n senses nd eg is kn wn s vidyT n

G aksha Va a a a raha spe ks b ut the m de r us ng he Ku < lin s ys e Ku < lin s uld be r used by r e by ing he by he t il The

m men she w kes she s s m ing upw d1Here i gives mys i unt e e e i pr ess r us ng t e Ku lin .s s he s se re p r T n r S d n d es n g ve he wh le pr ess he m de w kening he < l n I us gives n de he T n i mys ism I s true t he Ku < lin m ves w her t il upw rd. s s b se hl s sub ler h n t e u h nd t widens e Su umn n l nd m kes p ss bler her pie e t e d erent ak as A er e ing S h sr r she s r s d inking

he ivine ne Am K l A S sr r s e s nds n er il l ke br

A MISCO CE TIOhis p ess r us ng the Ku lin by r e by ing he by t e l s

s me mes m s ken s p ess H g I s n t. Be e ng hel n m ve upw rd S d k re i es e D y n m n r e Ku < l n

i h u this the Ku lin n never be w kened T e in n n Dhym n e es n us ib n h l iv es n es e lim e h

u l he < lin . And er Dhy n m n r e S dh k re ites u nd es he Ku < l n m ve upw d One s ld n pr se h s p ssm e th n i e t me I n be pr ised m imum ur mes n he ev ur S n y s

T is m de r using t e Ku l n sh uld be per med nly by h se whh ve been i i ed by Guru T s erse re erred t ve ls spe ks emp n e m nd iy m S h n T e p i e y m nd niy m b ingsb ut m r l nge nd rev lu i n n S d k le nses t e mind Buy m nd niy m e n t su ien t destr y su b se n l i ns like lus ng rsex nd e like w dis urb t e ment l equilibr um S . Adh ren e e p in ples m r l y s ne ess ry r le rn ng he r r using e Ku <

13 'l : t 1 G ksh V S h f ll'' l



tA T A IT ST C AND SCIE T IC A

But Ya a an Niya a Sad ana is not su cient to cult ate t at sp r tual cl matec is necessary for t e a akening of the uQ alin Along t the pract ce of

y a and n ya a, the other aspe ts of ntu_ tional Sad ana are also to e str ctlyfollo ed A a ering n cannot perfor sp ritual Sadhana To arrest the c uder

propens t es of nd and to el nate the aser pass ons of eing o ality plusKuQ<alin Sad ana is requ reT e esoteric process of utter ng Hu k ra is a sc enti c process of a o s n the

Ku al n T e utteranc of Hu k ra opens t e gate ay to a. It o ens thedoor of S aya hu Lin a; an t e uQ<alin r ses t roug t e citr n

T ere s so e confu on a out the p ocess of arous n the uQ al n Thereare some schools of yoga l ke Ha ha- o a h c elie e n the p ys cal culture ofyo a and put ore e p as s on the p ys cal echnique l ke the contr ct n of theanus and the pract ce of K ec ari-M drHa ha a -Prad pi eals ostly tht e p s cal culture of yo a

A a a Ka pa Dr a speaks a out the ode of arous ng the u <al n n thefollo in or s: 'Ha ng seate oneself in t e Pad asana posture t e t o handssho ld e place i the lap Thereafter, a in entally rec te the Ha a Mant at e anus shoul e gently contracted One should then repeatedly ra se the a r t e sa e ay, an a i g raise t let p erce the cak a no speak of tsprocess n the M ra lotus is a e y eaut ful triangle ns de it is k a p halike ten illion young suns a o e it (k a-p ha an recoil n S aya hu Lin a su <alin - akt 1 But as t e KuQ<alin is not a phys cal organ or principlecannot e a a ened y the physical process of contract ng t e anus o the pract ce hechar -M dr The process of a aken ng the KuQ alin isa yst c one Researches1 ha e con r ed t at there is no p oof for the phys cal ex stenc of t eu al n Ho e er t e ot er desc pt on a out t e u <al n s correct henc ntat on of Ha a Mantra is al ays fru tful But the rec tation of the antrathout proper n tiat on oes not r n t e esire result Moreo er, Ha a s not

the only tha-Mantra T ere are ot er S dd a- t a Mantras t s necessary that as eker should le n t e fro a proper uru

a a Ka pa D u a further sa s 'As t e result of exc at n y them ni and t e act on oftheKurca- antra on the uQ al n , s e s seize th thedes e for Para Ha sa Herea a-Ka pa D u a extols t e Kurc antra as the

n c sary eans to a aken t e KU al n Kurca antra eans t e a antra of

q f c T aa: r ur& « a 1z "i< <J 1

) 1 a l Q ;T J \ t

o m 1 1up p

1 Yoga Res rch C nt A I dia ns tu of M d c l Sc nc s N w D7 $ (c k N p



k NDA N -YO A 73

De s u . U a n s a used y -k a and n t y nt a t ngt e anus s n e t s a ude p es e eas t e u a n s a sp tua p n p ee e ann t e any a e at n et een t e t us t e utte a e f u

k a s an es te p ess f ant a ad ana t a use t e U a n and ta ke e t

S as a t e a de f d a He e n d es n t ean ust f se ndu gen e t eans ng ngf t e sp tua un at n f t e U a n t Pa a a De t a de a R d t s na e d R d as een de ed f R d d tu eans t e f e ( kt t at pe f s t e a t p e u \a n akt

s na e e t nds f t e Pa a-B ndu s t e sup e e nt e f a e ngsand e sten e e st n des e f t e un at n f t e a n t Pa a

a s eated y t e utte an e f Hu k a ke a a den se ea t eeds fun n t e t e u \a n e e e t ess t e a e Pa a a. s

yst e tat n f t u a n as een des ed e e as ne yst un n t e u a n t Pa a a p du es t e d ne ss fsa at n e n n qua ed e at n an e atta ned n y y t e u \a n - ga

e u a n as t p t e t ee ant s yst kn ts f Rud a B a anV U ese g ant s a e a ed ngasSa ak a rup ;a says ' e De sa Sud a·Satt a p e s t e t ee n as and a n ea ed a t e tuses s net e e n n t e fu ness f e ust e e eafte n e t e state ust us ke

tn ng and ne ke tus e s e es t t e g ea ng a e ke a t eS p e e B s and a sudden p du es t e ss f e at n 8

e uQ a n p e es a t e s x ak as and t en ea es Sa as aOf t et ee aQ pu An ata and a e t e eatest stu ng ks f t euQ\a n ese t e a e a s kn n as ud a B a a and V u g ant s eya e des ed as n as A t u A a n des es u d a An ata and asS a u B na and ta a a ke t e t ee ng s efe ed t n t e a e e seBut t e d a e e t e U a n es des s a n sta e f an nd dua ssp tua a aken n As t e u d a s t e est and t e st akra t e u an as n d u ty n p e n t u d a S d st na and V ud a Cak ase t e east es stan e

A t u A a n as e e us y dent ed B a a N d t C t n Su u n t e C t n and t e B a n a e t ee ndependent N \ s Ne t e t eSu u n n t e C t n s t e yst pat f t e uQ a n t s t e B a n

s t e sp tua passage f t e a n e B a n s ns de t e C t nand t e C t n s ns de t e Su u n s yst Su u s s de t e e te a

u n e B a n s t e st su t e and s nin N \ W en t e uQ a nea es d e ent ak as a e n t e f f a tu , s e s a s up a t ed e ent nst n s tt f t e espe t e ak as us e s e p e es Cak a

18 f'tf" a f! lm r <T f< IT I

f :HM& '•< · f m II '

5



4 ANTRA S M ST C A D SC EN C AS S

s e ea s up a e f y u an ns n an e Sa aka o e o p e y v nze He as e rea za on of Sagu a va He a a ns Sav ka pa Sa a h . W ne Ku a n app oa es va, o s n e fo of Pa B n u n e p r a p of

Sa asr ra Cakra, s e r ngs o he Sa aka he e na s o sa va on e

Sa haka a a ns N rv ka pa Sa a hT e Ku a n ak , h e an e of gh n ng an s o pos free unas, a er p er ng un n s , s ous a o e of va, s n he

for of B n u an s s ua n e s of e e na ss an v ne n a ,av g e r an of a on oons an sun , re u ns o e r s ng p a eMu h a. On s ou e a e s fo o h Ku a n 19

here s a un ve sa e ef a n n ar s e ng eve se re from hep n a g an . W en e Ku a n e a s h S u L nga, he Sa hakae pe en es e sp ua e s asy an goes n o a ys an e. e n ens y of oyan happ n ss a ssu s fro h s eso e un on of he Ku a n an h PB n u eggars es r p on. On s os n a on an e o s one h Pa ava T e rea za on of Pa a va s e h ef o e ve of Tan ra Sa hana. Tan a

pres es h eso er s p ne for e rea za on of Para va, ho s eA so u e of an ra ph osop y. e A so u e of Tan ra s Par ·B n u Par B n us s ua e n e N v a ak , h s p egnan h h v ne n ar rea za on of Par -B n u s e qu n essen e of Ku a n Yoga.

' e eau fu Ku a n r nks e e en e ne a ssu ng f o Parava, an re urns f o ere e sh nes E erna an ans en en a B ss n a s

g ory a ong e pa o Ku a an aga n en e s e Mu h a.The Yog o hasga ne ea ness of n akes o ngs o e a D va an o e eva as nhe s en es. e Dak an o s, a s a of e e es a ne a hs n e vesse of Bra a, kno ge reof as ga n roug hea on of e u us 20

T e p n a g an s kno n as he ys ry g an n o ern psy o ogy. Tho ona e re on of s g an as so e ys n uen e on o n an o yT s s he os pr ous of a e or ones T e en g an s a e enen a su s a ons he g e g an on ro s e o e e p n a g an on o sa e su s a y g an s of e u an s ru ure

e ojasof S a V vekanan a as no ng u e e of e p n a n aT e p nea g an nor a y se re es e rops of or ones n en y fourours

1 a ; T I< q " e C n ·

i c v S 1< '

11 V r 7 p 4

20. Ta T < ' r d " l dfTW R d

)t W Ik N u 53



K NDA NI- OG

h s pin a ho on s co to th pitu ta y and o t j Cak a hic is thcont o of th con cious ind. hus if t ind is d it thy t ou ts andid as, th pin a ho on s a u nt u But n th ind is pu and n oss din cos ic id ation, it d nc s in t pin a o on s hic in s a out spi itua

cstasy to an t is th fo o a and psychic n c ssity to k p th ind ff o t th and di t of undan thou hts. d y i t ctua a on and thost nsi d si fo c ud n oy nt in a out d n ation of th ind his ishy adh nc to Ya a and Niya a Sadhana i h p condition fo th vat on

and vo ution of hu an consciousn sW n t ind tak th id ation of Pa a iva it co s pu and diviniz d

h ho ona s c tion of th pin a and in s a out nta di ation S a iViv kanandaca s it th ct ofojas c is not in s t an th o kin o tpin a n cta it s h Yo is c ai that of a th n i s t at a in h

u an ody th i h st is hat th y ca "o a No t is o as is sto d up in thain and th o o as is in a an s h ad th o po fu is, th o intctua t o spi tua y st on andu a syst p ays an i po tant o

in t akin of anA od nu of v ttis a cont o d y th di nt ands h nu

of v ttis va i s acco din to th co p iti s of th physica st uctu d vop d on poss ss s o v ttis than th und v op d in h a on t ousandp ssions of int and int a ctop as ic ccupations of th ind s ds o

a th thousand v ttis o p ss d s nti nts a p s t in th ain pin

otus is ca d Sahas a Cak a caus it cont o s a t t ousand p ss d s ntints of th u an nd si cak as a associat d ith c tain v ttis Mu d a ak a is assoc at d it fou v ttis i A tha Dha a K a andMoksha h o t pituita y and co t o P (kno d of B a an andApa (kno d of th p ysica o d h pin a cont o s a t thousav ttis tak n int na y o t na y y a th t n i driyas. hus if o k outth s v ttis th y co to on thousand, i 0 x 2 0= 000

pi c n o th di nt cak as y th Ku a n ans cont o of t indov t v ttis associat d i h thos cak as pi cin of th Sahas a y t

Ku a in s ni s th i ation of ind f o a t v ttis t su ts in on suni cation ith iva n oth o ds th cont o ov th in a and y a Sadha aans th haustion of a th Sa s a as s th di nt v tti a th posito i s

of ood and ad dispositionsa ousa of th Ku a in l ads to spi itua i u ination t i u in s t

di nt sp s of nd a aya Ko a is conv t d into ano aya Ko a (su tind ano aya is t ansfo d into Ati nasa Ko a (sup a nta sph anda ai Ati nasa is t ans ut d into Vi na aya Ko a Vi na aya Ko a is t a sfo d into Hi a y a aya Ko a is ast v sti of ind is u ti at y t ansfo dinto S ru i says 'B yo d t ph of Hi a ya aya Ko a is th t an c nd nta B ah an

Raj -Yog , pp 7 72 ubhas g aha



T N R I S M STI ND S I N I S S

T e pu pose of ant a a ana is t e real zation of Pa a i a is can eac ie e only y t e t ansfor ation of C Min into u tle Min an of tleMin nto Causal Min an lastly of Caus l Min nto Pa a i a

B AZ O M NAT ONW t the pie cin of the di e ent ! e ple uses t e p ocess of t ansfo at on

of i e ent sp e es of in e ins he e cannot e any othe eans to ac ie et is spi it al oal. K alin ad an is t e o l p ocess of sp ituali ation heealizat on of Pa a a is ac ie y K i Yo a wa i V ekanan a saysNow, if this coi e p ene y e ouse an e acti e an t en consc o s y a e

to t a el up t e u n canal, as t act n !nt e a e c ntre, a t e endous eaction w ll set in. W en a inute po tion of ene y t a el alon a ne e e nca sesreaction f o cent es, t e pe cept on s eit e ea o ma ination. Butw en y t e powe of lon inte nal ditation t e ast ass of ene y sto ed pt a els alon t e s u na, an st ikes t e cent es, e eact on is t e endo s,i ensely super or to t e eact on of a o i a inatio , i ensely o e intensean t e reaction of sense e ception t issupe sensuous pe ception An

w en it re c es t e a n etropol s of all sensat ons t e ain as it we e eactsant e esult is f ll laze of illu ination pe ception of t e elf. A t is K Q inforce t a els f o cent e to cent e laye after laye of t e in as it e e op nsup,an t i uni e se s pe cei e y the Yo sin its ne o caus l fo 3

e a ousal of t e KuQ alin is t e u nte sence of t e antric c lt. It needsa constant p actice a aka w ll a e to re a n entally i lant an p ysica yale t it t e a ousal of t e KuQ alin t e p ocess of sp ritual t ansfo atione ins ose w o sta t a ana wit ete ination, t e K Q al n i a o sed nt e w ole nat re of t e a aka e ins to c an e e awaken n of t e KuQ a nopens t e di ine wis o an t e a aka ets ent ance nto t e Di ne Re l Heoes not nee to o t ou e ooks fo knowled e, as e eco es all know n .

He eco es conscious a out t e in nite knowled e of elf. s rea izat on ofpe fect on an pu ty can e attaine only y K UQ alin a ana t e ys c p ocessof o n eyon t e senses an in

u d y l , a poe in ansk it s t e c nonical lite atu e of e Tant icr y cult a eals wit t e esote ic science of Ku alin Yo a ant a sc ipt esstate t e use an i po tance of se sylla le k a a , Mystic a a antraan Ku alin a ana W No n B own ays Ce tain practices of r -Vi yassoc ate w t t e aun a yala ar all o er n a to y n no o e t s ppo t n theteac i of t e te t itself T ese a e t e assi n ents to eac stanza of a see sylla e

k ara as ts essence an t e use connection wit eac sta za of a special ystici a yant a 4 n o er to aintain t e secret natu e of antra, t ey a e always

u e a lan ua e of y ol s w ic only t e nitiates can un erstan o un e stant e eeper an esoter c s ca ce of t e antr c sy olis one w ll ha e to un e

23. Raj -Yog ( 12th mp ssio ) p {4 A va a A am E ta y Roa a c a-14196 .

24 a )a aha , 8





7 T TR I S S D S I TI I SIS

s s n r el e es n e eo of S m r s of n e co cep oS m r s me ns omo e e y A n or e c ppe s eren f om o er n o e u e y s e s e s o e c lle m s e rs sco cep of S m r s forms e s of e me p ys cs f e B e e e ry ofre l y ppe ce A op of er s n pp r nce e en f om s ee of

er u e f c rem ns op n re l y s no eren from e ul ofer , c s e fun men l p ple, m n fes msel m ny formsou los s r sce en l ex s ence s e ul m e e l y e

foun n e of ll po er. He oes no ex mself exc p rou s e enm n fes ons. Su e n D s up r es So e ll po e ful , ou

s e sou ce of ll po er, e es s f ere ou y po e s po ererefore rem s n e o y s e e er e KuQ l n or e serpen ne

fo ce lso s m n fes eren ys e cons er o of o y sn es ruc le s c ll y s 7

e co cep of e KuQ l s l n m r n e s o y of n cul uren r on cre e mys c s r n e m n s of sp u l sp r n s p ee p for c mys c sm su o n es re so o u o . Re son oe ul m e c e ory of un v se e en n of e KuQ l opens e es

of Super Co sc o s ess, n en e S s e s on of P m cn ol es purer llum o n r comp s . fe c n o e compre en e s fullness y me e p losop c l specul o He ce ses e nee for n uo l sc e ce o sp r u l un c on of elps n re c e

er le el of consc o sness, rou e p ocess of r sfo m o of psyc e, cen les sp u l sp o o eyo e l m s of e e l um exper ence

W e e KuQ l n s ene m , s lo fo e Sup eme eco ese se n s psyc c po e ecomes e c s es o se o e ou e

S umn C l. e psyc c mpulses n ser prope s es c re orm llyer e o r s ou o r m n fes o s come u e e sup me

con ol of e er m e l co c s n co fus o s re o l e e x ern l o s cles e e s y co ue e se s ou fo e mys c p l m e of o

A K. B er ee le expl e losop y eso e c p c ce ofsm es s s of e es e s e s c e ourney o e e

K Q l n fo e mos l ssful u on e e e l Belo e , , n ees re on of sp u l expe e ce, S s r e course of s r l

scen of e psyc o l ener y lo e p of Sus umn Yo s mee n m er of su le c r s p r cul r s es p r cul cen res, n c ey ere u e o perform p r cul r forms of me on for p r cul yo c c e eme sn c ey e o p erce ou or er o re c e es pl ne of r nsce en l sp u l expe e ce 8

27 Hst f I Ph l sphy V V p 2B Ph l phy G r khn h, p 172 Maha D gvija Na h T u akh a h mpl

O akhpu





0 N R ND N

I s n only f c bu l n e l y unde s nd e ull si ni c nce ndpsyc c mp f m n , d cuss n nd kn led e f s und d s mpe i e

S und is e s m n es n f P m . s s y e ec B m n skno n s bd B m n S und abd in i s p m y s e is psych c e.e e y e s ence f sound bd en ls he p esence f sp o m emene e c nn be s nd u ny m n emen sp s e p pe y f

qu l ed B n S u B m n . is hy N u a B m n, he e kema ns d m n , is c lled bd hou s und and ni p u m i n

he e y s ap s f e plains e s n c nce nd ddenme n n f bd B hm n 2 e h le uni e se s a mess f d e en es ndb i ns W e e he e s ac n, e e is ib a n he el i e ns si n f

any b ec s c lled c i n e n u e f ny c i n is ud ed by e es ic e es hese es e kno n s b ns Ac i n s f m ny ie es s isib i n Vib ns of c i ns a e n he s me N ib i ns e likee y ib n h s sound and c l u he o ld e h u p o e i n fS u a e c e e de i n h s ib i n. E e y b i n is ss ci ed i hs und n c nn c ch he sup m n l b a i n due l ck f sp i u l de el pmen . e s nd sub les ib n is b a sound Sound bein es e p essi n f he Sup eme, e ec B a m n y -B man s kno n sbd B hm n 3

Pa s i s bey nd e e c f bd B ahm n Pa s Pa m

e i ness n coun e p of abd B hm n, em ns unde ned He s ls c lledPa k e sup eme d He s nscenden l « Bu en he In n e Selfs ansf med n n e bein s e s e p ess n is of s und Bu e c udesound, de id f di ne e ul enc f B ndu, s n bd -B m n bd B ma nis he c mp si e f m f B m d d c u ics. he c us c spec f bdB hm n s s und nd e sp u l p f is B hm n d.

e unm nifes s und s c e ed due he di si n of e Sup eme Bindu5s c us l s und is unm n fes ed, un e en i ed bda B h n s e cause fe m n fes s und m nin nd m n I s e c mp si e fo m f Bindu nd

N d He s de d f l p cul es

T V J f ;a • aJ

S b d

4 l iTf a (« l < m a lfa

& ca)sq! cra ' : IP c s r tr .f I S

p 11





8 T N R TS M S N S NT S S

k r of th co our of ghtn ngf Th s s th of S n t u r sm h . 0 u so oth rs ho r nt s S ubh gy bh sk r s s: 'Att rs r of r nt co ours Dr Sh Sh nk r A sth h s g n tscr pt on of th fty tt rs Hi s metaph ysical exposi t ion of di eren t lette rs

th r nt co ours for s n t s c nnot b cc pt to b t u A thtt rs o no h th s co our Th of S n u r s m t s n r rto th truth Thos ho r pt n T ntr S h n kno th r nt co ours ofth group of tt rs n th r pr ng t s t t on of r nt tt rs nth r pr s ng t s s of gr t yst c s gn c nc As h r y s th

r nt tt rs r th coust c roots b ntr s of psych c n f st t ons ofn u n cos c n s n s cos c b ng but u to th bon g ofy or , h h s nt h s f th o r n st t on Th bon g

of M y s n th for of r nt prop ns t s of n oth th b s r n th

b n gn prop ns t r th c us s of bon g on ch n of ron n th oth rof go but oth r ch ns h ch k p n n bo g ntr h n fr s fro nthr nt On h s to con u r on s s r s ntr S h n sub t sour s r s ¥ t t n of r nt tt rs n th r t s br ngs sub t onE ch c kr h s r nt nu b r of p t s E ch p t r pr s nts on tt r non psych c con t on As for , pur C kr contro s t n n t ncts Onof h nst ncts t contro s s p shn ss A n ho su rs fro sto ch s s ops th psycho o y of p shn ss u to th bnor hor on s r t on fro pur C kr or th p ncr t c g n W th th phys c

pr ssur y og c rc s s s n s n psych c t t on of r nt c kr s thth r p t s n pr s ng t s S h k ch s b o ut contro o r h s s ns sn s r s. Th S h n of M tr k ( tt rs s of profoun port nc 'Th rs not ng b yon th sc nc of tr k tt rs .

tr k V r ns oth r of co ours Th r r nnu r b s nbr t ons ntr c s rs h th nto fty c t g r s Th on s

b s on ntu t r t on Th s r fty contro ng soun s h fty tt rsof th S nskr ph b t fro to k r th r su t nt sounds Th yr th contro ng soun s b ntr s of th y c t gor s s th bntr of cr t on of S nskr t of L t n ph of r k n l ph of P s nr th rst tt rs of th r r sp ct ph b ts b us th y r pr s nt th cr tn f st t on Th y tt rs r th bo nts of fty gross soun s tr k

V r s c us trT ntr c ty h r ns cr t tr Sh s th s pr cr t ty

ns th t ss pr nc p n th g r n of th r rfty b ds of hu n sku s Th y r pr nt th fty tt rs s th SuprContro r of th s of cr t on

Ib d ppubh y bh k p 5.

M u M k yo k R h sy pp 5 33· ; m J 1

v a ;l V 99



ND N · A 8

he Mute o Interna Sound o au al Brahman s vowel lett s Man fest Sound of e e t Brahman s onsonant letters a o d ng to Tan

All the lette s are d v ded nto two g oups vowels and onsonanare alled b a onsonants are lled yon Vowel are alled b a be aus

pound a be made out of them Consonants are alled yon be ausp odu t ve letters Consonant have the potent al y of mak ng omaddt on ( The o m rea on a on o antalexpre s on of e e tBrahman Vowels are kn w a va form a d onso ants as akt form " the r t l tter of the vowels be ause t s the a oust root of eat on

whywhen B ah aV s w th, e Brah He sa dto be the reatoofthe un ve s k the rst l tter of the onso a ts The myst dea beh nthat when ausal Brahman s overpowered by the des re of eat on t sto e e t Brahman Causal B ahmans yst ally epresented by avert l l ne( )

ande e t Brahman s symbol ally epresented by a hor ontal l ne ) hre omb ned they take the form of a os(+ n the an ent B ah s ptki) wa wr ttenas a ros= and sub equently fo the onven en e of w t ngkw th utbreak t took the p esent form of Bengaland N gari)

P Qy a da n h s ommenta yonK m ·K V has efer ed toS T ntdb a ord ng to wh h all antras o st of lette sS T n - db

says All mant s on st of lette s Va tmaka) They aga nbelov d are atbase akt akt aga s t k and she s v tm k he the m t k whothe wo ld appea pos e sed of the ene gy and br n e of t Sup e pe vah s u verse beg n ng f om Brahm and end ng w th Bhu na '6

A d ng toM/ n Voyo Tn m the d e ent pa ts of hu anbodya e repre ented by d e ent letter However the a ngement of the a ord g to M l n s d ent He e the alphabet beg ns w thn ; and e dsw thp ) 8 The a rangeme t of letters a ord n to M l n s as fo lows; u v v " ! g " i 0 " _

The above arra gement s not a ord ng to the orde of m t phys al ta ons of d erent vowels and onsonants Probably t s a o d ng to som

4 T 1 1

v ;

M n V r n r m Ch I VV 1 1 p 115 Q4 ;

T T T T I I

K m K V ( d e ) p 3 a esh & Co Mad as 6 No 37/6 M n V y r n r m VV 37- p 8

Kashm sk e e ga No 37 1





k NOA I A

h rya sa s n Tatpa ryadp ik ha e p r mor ia f r o k is o Bindu and N da characte r which is beyond Par and Pa y ant i.21

n he nd v dual l f Mul dh ra Cakra s he or g n of Par Par s po n of or g n. s n he for of a po n may be alled he ausal form o

sound Mul dh ra s h low s akra s h res d ng pla e of ulakh u al n s he or g n of ak N da ndu and Sound. Th s s whyra has b n alled h b r hpla e of all sounds 22

a yan s h n al v s on of h sound For ns an e Mr Ram wouo u r he soundam go ng o N w D lh He w l v sual New Delh psy h pla befor u er ng he a ual nd Th s psy h v sual a oh oundNew De hi s lled a yan Sv dh s h na Cakra s he b r hplaofa yan

Madhyam s he menl sound n h s s a e of Mad yam h psy h s ons ransform d n o he psy h oundMadhyam s he un on of v s on and orB g h men al v s on s sa d o be h sub le form o sound and Pa ya are as ral and sub m nal forms of sound 23The Madhyam sound) omesfrom Anaha Cakra

Ba khar s no h phys a form of soud a s a of mu langua eThep y h form s ransformed n o na ural languag or mo h r on u s a of Ba khar h sound ak s he form of na ural langua bu mxpr ss dn s na ural for For example Mr Sh a s alk n o Mr Jo

Mr. Shyam appens o be he res den of Delh and h s mo her on u f h wan s o say W ll Mr John f yo wan o know nd an ph low ll hav o earn Sanskr a n h as Well Mr John f ou an

d a ph losophy you w ll have o learn Sanskr a should no b ll dn h s a e of Ba khar he r al form of h sound w ll b s H nd verEng sh ransla on of he mo her ongue s alled ru o har Thelan uage or \nd s alled ru o hara and no Ba k ar The souBa har s V udhya Cakra and h pla of u go har s be e n he hrhe l ps

There s no d eren e of any lan uage ll h s a e o Madh am All lana es are a h same levelA a low r s a of Ba khar he ps h v s on s rformed n o d eren mo h r ongu s

Y gy b bho

;

ubh y bh sk+ t 1

U < T <wfiT

u 1a par ad ka nanda h a a S4



T ANT A TS STIC AND SCIENT IC AS S

The other sal ent feature o Ba khar s ts un versal character. Throots o d erent v brat ons of a khar and rut gochara are s m a o oneThe acous c roo o he v brat ons of I go and· q s he sameTh s swhya man o sp r tua a ta ment knows a d reads the m nds o oth rs hmay t be know g the language they spoke.person o h gher sp tual ach eve s reads the thoughts o others the r t al state. He can d ve dee

h ma co sc usness and scan he process o a dea eve at the stage o PaBhaskara Ra sa s The seed o m of Sa a-Br hman s Par , he

sta e s Pa yan , he unman est b oom g state s Madhyam and he exps Ba khar'24

The e s a grea d erence betwe n he metaphys al oncep on osound and he sc ent c concept of sou d S und of phys cs s eally of he eal sound A l emp r cal knowledge s n e ent al Wha s Ac ording o mpiricists . o objec ive thinkers , knowledge is nothing but subject viza-ion f external o e ivities. Wha we subjec vizeis no the real objec bu he

d e re waves and v bra ons hat the objec s emanate. There are v k ds ofv br ons The a e known as Tanmatras or ns b e or U rasens ble Inference o Essences These ve Tanatra s are: s und, ouch, form aste and smell Wesubjectivize hem with the help o our se s ry organs. I is all vibraionalplay.hese v ra ons emanate rom th gs and be ngs, a d actsThey are he characterst c essence of an ac o thing . Among the vibratio na l man i es ta ions of Pa rami va, sound is he r s and th sub lest. Sonic Tanma ra is the rst stage of crudi-

c t on The musica l no e s of Beeth oven ar e a sup erb and sublime o m of mu sic.They are preserv d n he mu e l nes of a gra ophone record The swhe e but one ears only when the mu e v bra onal l es are ra s osound wavese hear d erent sou ds only when the so c Tanmatra or wcarr ed t the ga es o our ears by ethereal or ae al v bra ons T en aghet c v brat ons are created n the ud ory nerves They transmu e heo he object ve m nd hat takes the form o son c v bra ons and the sub

goesthroug the ac hear g What we hear s not sound as t s but tshadow

of he same. hys cs deals w thth s shadow o sound' and no the or g nal sou

Sw m a y g m nanda says: The real sound or the sou d as s beheardonly by an absolute ea . "The sound as s s heor g nal sound.The soundwh ch you, I, sc en sts a d yog s hear s he d s or on of the o g nal fever,he has sed he ord Tanma a' n he S mkhy an sense Accord ng oTanma ra s beyond he each o an ord nary person Only a Yog percep on of Tanma ra ut we d e from h S y an concep of TanmTanmatra means the m nu es fo m of ha (objec ve ' We ece ve an

4 n ' l J I f

Sauh abh skara.ap s ( st cd.) 7 Bharatlya Vidya P a an ar as 196,



NDAUNl YOGA

Tanmatra according to our capabilit es he d erence between our concept Tanmatra and t at of Samk a s conceptual. The son c Tanmatra can be hearb an absolute ear subtle sound can be heard b a Yogic ear and the p ys cal soca be heard by t e physical ear 28 Here by son c Tanmatra SwamPrat a

g tm nanda means the Son c Consc ousness or abdarahman and not t e son cvibrationTHE O K RA

abdarahman is O k ra O k ra s t e rst superson c manifestat o of Paramiva Th s is it is ca1Jed abda ra ma O k ra s t e seed ofa sounds It is

t e collective form of all s ic express ons tmy be calJed th sum to al of alcosmic vibr t ons It s t e primordia sound (Par k) r Gopina h Kavirsa s: According to t e Scr ures thou h ra m one and et rnal t is kno

as Supreme Consciousnes (Para ra an) and Son c Consciousness ( abdara man) T e proper knowledge a dunderst nding of Son Cons ousne s adsto t e atta nment of Supre e Consc ous ess• @f tv q ' f ;Wf )

'To kno t e real na ure of abda rahman and hav ng nown it to go be ondit is ver ly the sole purpose of a Sad aka W t out transcendi g abda rahmathe Pure and Supreme Consc ousness is una a nab e. 27

PraQavas t e syno of O k ra It s the life of all lives It is the sutratum of a l existence and beings 2 PraQava has been derived from Pra ns- + <. It means the proper form of devo ion 'O ra controls andregulates all the t elve Kal s e Ak ra Uk ra, Mak a indu Art a C andraRod n N da Nad nta, akti V pin Saman a d Unamn I lumin s everyt ing from t e crudest matter to iva. 9

Accord ngto Kas mir a vism nman s the supreme state of onscio sn s.It s Parama Pada The a tainment of t is state of Unman orSupreme Conscio sness s thesummum bonum of lif One ill ave to tread t path of ma a toatta n e supreme s at f Bliss and Cons io sness The tramme s of mala cret e snares of subject ve lu on

Om is comp sed of t ee letters A U M q s the acousti root (bmantra of Creat onU the a o stic root of Preservatio andM (1 is t eaco stic root of D struction Creation ma ntenance and destr tionare e t ree

26. Ibid., p. 1827. Bharatiya Samsk ti and Sadhan , Vol. I , p 414

28 SV: 5;S fi v m I

Netra Tantra, Ver 29

29 ' lG T ; " rnxu

O : •T ds ' 1vac anda t o Patala 4



TA TRA I STIC A D SCI NTIFIC ASI

f nct nal act vit f vaBrah a i and R dra r pr n th thr f ncti nal f rm f Param vaG d f th r n t f H nd m th l g ar n t dr nt h ar th imman n a p ctf h Ab t

ant a i a m ni ic ph ph b v n n G d. mak m r

c ar t th nk ab a p r n nam d M Ram H a n v r i pr f Ha n n. N w Mr Ram p f r n lat n t t d nt H i fath r nt f hi n H h b nd f r r Ram Pr r Ram Fath r R m andH band Ram ar n and th am p r n S m lar th H nd r nit d r pr nt thr di r nt nt t . W d a h thr p ar U M

t D vata Brahm R dra h ar n "G d h r l nd Sc n cal th tand f r th hr f ncti n f v al b tanc i

nc rr ct t pp tha G d n Hi a p ct a Brahm cr at d th w r d mm n f ar ag a da nc d n n th ng hat H n Hi f rm a R dra

ha a had n pp r nit f d p a ing Hi p w r f d l i n Bra m alwa cr ating and r cr ating t l m n f man f t d b tanc wh ch R dv r br aking d wn. hr gh Na r t_h ar th w n f rc pb d ng and r ing f rm nt grat ng and di int g ating anab i m and catab li m t c ng and c n rv t and n. h th a p c A,U M f h

Pr m rdial P w r (N da bind ar alwa p rat ng 30 -

O r pr va · h ir niv r ght pr c n f ivaH h Cr a r Main a r and D r r f h niv r ;· A l hing and bl v v a d h c c d a i f va. Ov r wr t n hign f Ca d a b d h w a a cr c n w h a d r p v r h ndr d r pr t Pa a va h cr c n ig th n d marca b nva and Param va

h Mund kop n a O h S c C c n h b w S lf h a r w and h Brah a h arg h ld h ha mark w h an ndit act d m nd and l k h arr w b c h 31

O n nal g al p r t al p r h a ta nm n f Param va h b c v b h Sp r alSad ana A O h b w i wi l f b h nd n

t l rn ward h S pr On h ld d av r r ach ha d v nv nc h c O ra ha m rg d ·

h h r g a conf n r gard ng O ab t r ci a n A larg c nf th d ca da ach gr a g canct h ha ing f O . O k ra n t br ci d b l d n d pm d a i n Wh n h ak al n awak n annd v d ald vin lf, h la t r di r n nd Wh h al av

M dh ra h ar h nd f cr ck : wh h cr Sv d h na hnd f an a kl W h ard, n h Ma p ra h ar h nd f a b l, a h An ha a h ar th m ical mpho an l wh n th30 The Garland of L e p1 m

m •-Ch Ve 4

' -



KUNOA iNl-Y GA 9

u <ali r e i u ha the Sa haka he r a ey j t e e i u dO k ra i the b a ma tra al M t k Va a O k ra i the u i ed rm

a l u There i u d wherever there i vibrati very a ti i vib aa C mi th ught r ti i a a a ti t ha vib ati a d u d

We a t hear thi up amu da e u d with ur phy i a ear But i we aur mi d with the help the i t iti al ie t pr e we a apprehe d teter a u d O k ra Th ka i the um t tal a l mi vibrati Ather u d are di ere t a i e tati thi C mi S u d It may appear

gibberi h t the ig r but it ha great my ti ig i a e T make it m re let u t ke the e amp e the vi age market pla e r a di ta e e ee pe p e there are g i eri g i i y di a i e But a e g e earalake e e a d th e i al u d be e mea i gul w d ike ive me eki pea hat i the p i e au i wer et et the e very uttera e l

le tive were mea i g e y ab e r m a di tau a all h d thearket p a e have bee u i ed i e h wl arryi g u d wave u tas ' havee ed their re pe tive th ught wave i t e h wl imilarly a l the u

u iver eare imp a ted i e O k ra O k ra i the u i ed rm a u dThe Y gi pr eed r m the path O k ra t aram ivHe awake hi

d rma t divi ity by Ma traSadha a ad be me e with the Supreme SelSadha a O k ra r abd Brahma rid him a u t ld ueri g It lea ea d a l r m the tra it ry w r d Time a d Space t the ter al i gd m Ghe ruti ay : Al Veda i g the g O It i a epted by al Apiritual pur uit are d e it attai me t he great Sadhaka ideatemeditate a d b e ve Brahma arya i the h pe attai i g that ada whk w a O 33

Ma tra i a e teri rmu a t awake the d rma t uQ ali It i a u ti ie e whi h bri g the realiza i e i er p y hi p te tialitie ma

a tati the ma tri r u a reate a a u ti vibrati whi h awake theeepi g u <a i Thi i the m t e ret ie e Ta tra. The le bje t a i t at ai libe ati r m the mu da e, upramu da e a d piritu

b dage Tha al e i ma tra whi h bri g liberati . 4 I a tati ma tri g ab ut the attai me t the ur l bje tive li e viz Dharma righte, Ar a wealth ma mu da e happi e a d M k h iberat .

32 Subhastia Samgraha,P r I (En .)pp 59-633. w

L.

Yajura Vea34. ; q

N ra Tan ra, p. 7.35. " { R g l

> TW i 11

.

qKuU!ava Tantra, U as,5 VV2·3, 20. G e Ma as 9



9 TANTRA : ITS M ST C AND SC EN F C BAS S

K f v Tan deals wi h Man ra Sadha a Acc rdin i Siddha Malone can brin he desired resul One who has a ained mas er verpowe or p enc one man ra can achieve as er ver o her man ras because he inner p wer o c nsci usness all man ras is ne and he sam

Man ras are innumerab e B n Siddha Man ras are be meSiddha Man ra when received r m a uru is sure bear he spiri ual ruWha is Siddha Man ra? All m ras are ac us ic The ac us ic v

o an ras are owin wi h u an eelin b h in he C smos and in he uniWhen hrou h he eso eric process man ric i can a i n one es ablishes be ween his uni ec oplas ic vibra i n and c smic vibra ion i is calleSiddhi he Siddha Man ra is pre n wi h divine consciousness andco es rom a per ec bein or he uru is a per ec ma ra Tan ra a ains he prac ice an ra heard b chance seen b decei and aken rs mep n ed bo ks hese brin inevi able disas er 37

Man ra works when i is dul received rom a Guru wh has a ainedin Man ra S dhana Suc ess in Man ra adhana depend upon he puri ion o he Sadha a he inner p enc he Siddha-Man ra and he raGuru an o he hree is wan in i ill be sheer was e ime. Bu wised correc l and ru h u l i is sure brin es eric resul s

iva is he ori ina or Man ra s ra here are hree kinds mahe c me ro iva 3 Ever an ra is ass cia ed wi h a dei eva 3iva is

associa ed wi h ever an ra Acc rdin some he objec ive behindMan raSad ana is he realiza i n he eva T M P Mahadevan wri es:Man raSadhana is an essen ial par o spiri al discipline The m s p en wain a deva is wi h he elp bja-ma ra. 4 Ever an ra has a presidindeian ra Siddhi is a ained when he Sadhaka becomes ne wi h he dei . he Sadhaka is rewarded wi h he weal o es eric p wer o he dei Tand he scien i c basis o e realiza i n he dei is he emana ion vibra i ns appr pria e o he dei invoked ncan a ion man ra crespiri ual envir n en and acous ic vibra i ns which awaken he presidin

ake hi visible in in ui ion and s ic e pe ience s dei a superna uraNo He is n . He is he ps chi proj c i n he Sadhakaver j va is a d ran iva T waken he d rman d vini is he purp se behind Man ra SPs c olo i all mind can be divided n o hree Crude Mind Sub le CausalMind TheCrude Mind c n r ls he ph sical hun er o an deals he e ernal ph sicali is know as a a a o a T e Sub le Mind deals

6 lbid.7 Ib d , p 158 i r r

Mlni Vjoyo ara Tanra h I V 41 p S9 i• @ : :

Ibi Ver 21 pThe Garland of Letters p v





N M S S lN S .

_bri anc of t e Su e e (Parateja -Sama v ta) ervades I this universe be i qingfro Brah a a e < n with huvana 44 ·

N etr a Tn t r m ex un ds t e h lo so hy - and the nature o a nt a. Th djalog es of D and Par v ra th ow li t on the s ic and eta ysical ro le

o antra Acco d n toNe a Ta

antra s com ose of t e ctors ri;ttv t aka) and creat es bliss throug the edium o vibrat ion of c0ps_ « u s ess( t a 45 Th s the two Bind _s, whi e and red are i and SaktiThey t eauses of Wor(V k) and Me nin (Art ).Siva is Pu e Cons i us ess; He requirhe association of some active rinci e fo c e t on. $iva nnot re te Sakti He is devoid of fo ce ower and creat v y eta sicall s ea inis he er ect mir or in w ich Siva e eriences H sel

Siva ndk ay to ether n utual njoyment out of whic Word k)a ning ( rt a) have b en c eat . Wo d ( k) stands for Par Pa yaMad ya and Vaikhar sounds rtha e esents the thirty si T ttvas of meta hysics.K Ka/ V / s says: B Vac h is eant a the ounds Para, Paa t fort an b rtha is ant the th rty si T ttvas e nni g w t ivand en i with K iti. The creation o these s the cre tion of th o l Jsi v s. '4

T e two B n us w te and red, re nse arab e a disting ish leY eye resent Siva d Sakti who are eternally nse arable i arly i and Dare lso nse arable. Lor Mah deva says Mantras are Tr tattvaj Ta tv s stan for Siva Sakti a t an. Mantrashave ree ch cteristantras are bestowers of all es res sarvad ) are all- ervasive ( arvag ) ll or s arvar in ) Ma tras are a owerful '48

f ant a s for ess t cannot bestow a y ower. f it as form t conl l ite ower f a tra is Siv aka t s a - ervasive a d ulti tely beco es vo d Mantra bere t o ateria an e cient ca ses ass ve and non creative f t is less s m utable stat c and evo of creat ve force warrants ndividuat onO the other hand f a tra is reco n ed as a r ci lend vidat p t hen t becomes the sub ject ofbondage. He ce one w os imself

nder the s ell of bondage cannot grant l be at on to ot ers Mantrliberat ng rinci e t an ot be without any force\ - M d"l <

Ne ra Ta m l. 48 Kash r s f x and ud s N X r nagar19 9.

45. I d46 dma d V a ( d d ) p 15. Ga sh & . Madras 9614 I d . 1 1 p. 26.4

q wf ' < i o :

a : Netr T r m



K'N N -YOG

On h o h r han f Sak b r cogn as h f fo c of an ra h n u s on ar s s whos Sak s? 9 Th a of Sak w hou h o ho ossS k n s n oss b or S va ays o D v ha h r s no ng n wowh c s no co os of h hr ac ors of S v , Sak an av n v al

Ma has of h s hr r nc l s a ra s ss n ally P ak n n ur 1Th confus on ar s s on y u o h ual s c o lur l s c a roach orobl o s w ov r o h fac ha S va anSak r o n sTh y ar onl wo fac s o h R al y Wh x r h on sSan Sak h gnor nc of ua y a rs As S va s also h a r al c s h un v rs , H s h or g na or of an a-S raSak s h a ncof S va an as such h s hfo c of an ra Bu S va b ng h Lor , H s hor g na or an x on n of an ra S s ra

M g n a n a ak s a ass ng r f r nc o an raI ha hy of an ra s fu l of consc ousn ss 52·a T a a a s n a l w h h r k n of an a Accor n

to it there are three kinds of mantras, i.e Masculine Femini e d N eut r 5 8Mas ul nMan ras ar hos whos r s n s ar a go sh s anar c ll J ya Thos an ras wh ch ar r s ov r y f al s a knas F al Man ras Th s ar cal V y

Accor ng o acous c cons ra ons h s an ras wh chn w h u aP t ar Mascu n Man ras an hos wh ch n w h ouba ar n nan ras N u r Man ras ar hos wh ch n w hN ma 5

a a a fur h rs ys Th r ar n k n s of an r c a skarasTh arJanan,van, Tara , Bo han Abh ka, V a karana A y ha , Tar ana, an Gu '

an ra a hana o rs h ys c an sc n c c ss or h r l za ooh non- ual s a of S va an Sak Th r a a on of h n y o h

b 20 fc;r C

b , 7

52 l Q f' i t : . .

Sri M gend a T n tr m, p. 3 2. Kash m r s of T exts d S tu d es , No L , ina g 1 9· j

3 ' T: T I l

C , .4 r

i <( ' i l sa r l O i 1 f ! 1 Y E I I

mHI T f f J I ' If I q

OT f II ' IId



94 N S MYS C ND SCIE I C B SIS

e e e ce o e's co t o o lvat o T e u ose o a t a a a a s toeut al ze t e os t ve e ect o y by a ous g t e o c o u ame ta egat vo Kula uQ al a b g abo t t e eal z t o o el s T a sce e tal Be gT s o al e l be at o ca be atta e o l by a t a a a

T e e cacy o ma t a a bee acce te by all Ta t c systems a ta a a s ecte o t e atta me t o S va oo S va oo s t su eme u cat o o el w t a am S vava S a em as zes t e act ce o ma t a o t eatta me t o l be at o T e e c cy a ote cy o ma t a ca be e e e ceo ly by ts ca tat o By t e co sta t tu t o al esea c o a a a o e caave t e eal zat o o t e s tual owe o ma t a '56 a a a mea s a aS a

T e seco c a te o va S a eals w t t e m o ta ce a g eat s gca ceo a t a a a a va S a V a e ou s t e atu e a ote cy oma t a o t e atta me t o S va oo . 7 a t a s em loye o t e l be at o oul om y Ama ca atta t e s ate o e ect o a u ty o ly byee g mse om t e eel g o v uat o ava mala) a t a a a a s t e

most e cac ous wea o to cut asu e t e t ammels o ava mala. a t a o ce o co sc ous essva S a says: a t a s C tta 58 C tta mea s e e osmo sc ous ess. C tta e e sta s o u eme ub ect v ty am tma ) C tt as bee use e e t e se se o obj ct vate co sc ous ess as esc b yab j

a a 69 C tta mea s S va Bhas a a t e g eat comme tato ova S a aaut o o va S V i a says: a t a s t at w c s o t e atu e o b g gtu t ve eal zat o o el ' T e atu e o ma t a s co sc ous ess 61 T e mowe s ot a mec a cal o ce but a s tual c le w c awa e s t e o mv ty Ta t a e o s u o eve y ma a woma to awa e ma t aa t co sc ous ess s t e su eme state o evolut o t s a myst c tec ue o a

at g t e ocess o evolut oT e co sc ous ess s t e sole e os to y o ma t a t out t e o ce

co sc ous essma t a s ea a useless a t a ca ta ya s t ea v a o a t aa a a t s a esote c c le o u y g t e te al ecto lasm c v b a o

w t t e cosmolog cal v b at o a lea o to t e ealm o s tual subl m tya justme t betwee t e v ual ecto lasm c v b at o a t e cosm c v b att e sc e ce a me a ys c o a t a S st a

6 I Iva S a V a h Ver 2 p 26 Ka h r Serie f Tex s a d St dies Sri gar9 6

. b d p 91

Ib d Ch Ver p 9

9 < f 11 11P a a h h a am

va S ra V a 6 bid 3



KUN IN -YO 9xistence s a mass of wav e . Destiny is nai ed w th multilateral mi

umm m bo m of uman life is t e attainment of Param iva the one s nun yt m ent ty. T e moment an in iv dual unites his own Par - akti witiva is mantra beg ns to vibrate with if and consciousness Mantra

ca ta ya Mantra without conscious-force s o no consequence Ma tr a ive ith their life force ive all success.8 Breft of thisconsc o s po er mantrasare comb nations of mere letters They do not fruct fy Mantras whoseasleep do not give any result In the absence of the consciousness fobecome mere letters; even millions of incantations of such lifeless antgiveany fruit 8

an tra-C aitan ya a nd S d ha M antr as are the giver o f t he four ld obj ect of l ife ,v iz . D harm a , Art ha, K ma and M ok a

Withthe ncantation of mantra mind bec mes etached from the orlatta n he cond tion of P re Consciou ness This s called the a akening of mantraiva a V a says: 'T e sec t of mantra lies n Vi y arirapsychicbo y) 8T e acoust c v brat on ch is created in the psychic bo y lu ines Seld ne state of Pure Consciousness is Vi y It s the psyc ic body of man{w ). The mant ric n canta tion v ibra tes the psych c body and awakens divinity.It detaches m nd from mundane enjoyments

an tra incantat on should be associated w th the ideation of Param va Theideation al par t of Mantr a Sadha n should n ot be igno red. It a neces ry part

Man tra Sadhana. Gopinath Kaviraj says: 'According to the directi e of ahars

Pata ali, n man tra ncanta tion the ideation of man tra is essentia l. I nca n tati on a d ideation are inseparable68

The i eation of mantra s a psych c process of superimpos tion oConsciousness It is of t o k nds e . auto suggest on and outer-s ggesare psychic parts of Mantra Sa hana It is of g eat mportance and onature i h the constant i eation or super mpos tion of Cosmic Conspsyc e (mind) is transforme into Self ( tman).This transformation, ofc e intoSelf, is th e cent ra l obj ect ive of Tant a Sadhan a.

Theprocess of transformat on of mind into spirit is scient c and logor Cosmic Consciousness is pure and transcendental. In the scienti c lan guagewecansa that t e ave of Cosm c Consciousness travels in a straight line the wavelength of Consciousness is in nite or zero Mind being an e

2 u {ava a a Ch 5 V r 0 3

3 f r < l r fqb d , V

b d , 35 ;

bid p 3(6 T Va maya a a §t ;a





KUN N YO 7

s tee Nity s he proper a d mystic ractice o Ma tra Sadha a removord y a tachme a d bri gs the rea i a o o t e Eter a a d Pu e Co scious( iva) 70

he g ea ess o ma tra has bee accept d by a s hoo s o a tra Ma tr

a i evitab e par o a tra Sadha a Di ere t t as are e p oyed or d i ere tdeit es a d o va ous ob ectives

70 Ta rar ja Sec d mp e e & M d 6



IV k ( ord

M tr(determ t o

Ir cod y t Pr bodh y t

do k o- ,-

be(or re lize

rth v d(persu sive

M tr c Requireme ts( p keK r

IM h (mi d

-V b khy ( ) og tive(fee i g

ttitude( r dh(Bh kt

Dh rdhy

p5(meditation

d in eru fold g)

Pr y h

p6V er gy

(thoughtelim tio

or elimi tioof u helpful

i er vib tio

IP (life forceI

IVeg r p 9dhy v s yY t K tiMr u ydhim tr

K rmr pLever

Ud mPr pVy p r

(7)S mVy par

X

10

>zE>t

>z

(z'

=>



C P

DIKSA NDY NT tr c cript e re writte i S dhy h M y ym ol re u ed They

h ve re t e oteric ig i c ce B t l ym lw y mi u der t d d mi i terp et them He t ke them d the cr pt re t their fce v lue d t u rmi der t d g ri e o t the ph o ophy d pr ctice of the T tric chool

T e l gu ge of T tr i i ere t from the l gu ge of liter ture l o likeveryr c of cie ce T tr h it ow ym oli m whic c e correctly u dertoo o ly i the light of i tuitive e perie ce The e i tuitive e perie ce ch d o ly y tho ew o h ve ee i iti ted i to the i er cie ce of T tr hopr cti T tr S dh d k (i iti tio ) i the e oteric proce of mp rt gthe ecret of T tr S dh

The o di ry l gu ge c ot e pre the full ig i c ce d depth of thmy tic e perie ce The e perie ce of the tr ce de t l S dh k h i imp

i e pl c le t m y e de cri ed i i ile d met phor Neverthelewordpicturec ot correctly d deq tely co vey t e hi her piritu l e perie ceTh ti why T tr dopt v ried y oli m to e pre the deep d e oteric e perieof the i t it o l cie ce. t protect it from the mi e of the T tric occ ltg r k Govi d write order to pre erve it ec et ture, t ey l o h d to l gu ge of ym oli w ich o ly the "i iti te could u der t d To th

commo people t e wor c rried ltogether di ere t me i g U fortu tely l gu ge of do le i terpret tio w u ed y the wr ter of th Sc ool " of hock ther py The pp e t me i g of t e e word g ve ock to commopeople ut to the "i iti te they c rried ltogether di ere t me i gThe i ti t o i my tic p port to get e tr ce i to the ki gdom of Te ote icm Wit out properi iti tio the i c t tio of ma tr d medit tio ofGod ecome i tellectu l e erci e of o e e yll l t ri g o pirit ldv ceme t ' t i l id dow y Lord iv th t there cb o li er tio (mok )w t o t i iti t o (d k ) T ere c ot e y i iti tio without Guru d e ce tcome dow to the li e of Gur p r mp r

The i iti tio i cie ti c proce of u der t di g the my tic d p ych

1 00 a s of B h sm Second Rep p 3 3 Pub c t o D vi ove men ond , New el 19

2 < ;

u ava Ta a p. 308





K N Y N 1

eapthe ha est of his past actio s eithe less o mo Whate e the ha eso go d it is by atu e bi di g Samsk a by atu e is sika.Good Samsk as like a chai of gold whe eas bad Samsk a is like a ha of steel, but bocauses of bo dage he efo e without the a ihilatio of Samsk a lib atio

possiblea T a explai s the p ocess of i itiatio as the gi e of spi itual kledge a d a mea s to a ihilatio of Samsk a he i itiatio s a esote ic pof u foldi g themyste ies of Ma t a st a It di ects the Sadhaka to make pse of ma t a fo awake i g the u ali Abhi a aguptathe chief expo e t ofashmi ai ism speaks e y highly of i itiatio He sa s he i itiatio is acess of pu i catio of att as a d a mea s to attai i ahood 5 Acco i g to the e a e thi ty six tatt as Attai me t of lib atio is possible o ly afte thec tio of these tatt as. Pa am i aisabo e the catego ies of these tatt as. Hebsolute Due to the e thi ty six tatt as the soul which s Pa am i a i its eatu ecomes withi the bo dage of i di iduatio It is k ow as a Malahisa a Mala ca ot be a ihilated by i tellectual k owl dge. It s the p im

ca se of the bo dage of Atma aa a Ma a is ot the i lusio bu the c use ofthe illusio he efo e it ca ot be co que ed by k owle ge but by the su i c tio of j a with Pa am i a his state of spi itual u i cat o s possiblafte the pu i tio of a l t tt as I it atio is thus the o ss of pu i c tioibe atio f om the bo dage of Mala whe achie ed oblite ates the last tllusio which is the by p duct of Mala.

he pu pose of i itiatio is to b i g elimi atio of the p i ciple of obscu(P a)a d to expose w at it eils a d thus e able the Sadh ka to attai se ftio (p atyabhij ) he bo dage of P a c eates th ee i ds o impu ities

a a Mala a Mala a d M y ka Mala. It co ceals he eal tu e of Selfc eates the bo dage of i iduatio which is he cause of a a Mala. Due feeli g of i di iduatio ma fo gets the eal atu e of Self. He becomes cothe supposedimpe fectio a d lim tatio a d as a e ult becomes theoe a dfo gets that he is theKnowe (S k cet ) his feeli g of oeis the ca s o

ma Mala His actio is ot God depe de t (B hm ay ) He becomeictimof the i ate illusio of M y He mo es with th wheel of ebi thgets i itiatio a d achie es pe fec io

Abhi a agupta de es D k as a p ocess of i pa ti g Re l owled e (ja d a p ecepto al i st uctio which emo es the bo d ge of Pa · S ch k d ofbe edictio a d be e ole t act is k ow as D ks. 8 .

Ele atio to di i ity a d elim atio of imality is t e ai of Sa ha i I

, p 3 K m e of Text d St d e S n · o "1 86 i «

• <mk Vol p 8 K m Se of e t d Stud e S



ANT A ITS YSTIC A SCI N IFIC AS S

D ssol t o of P a a e t cat o of the d v d al w th the versal Self s tso e p rpose of t at oK ava Ta a ad ts the porta ce of t at o wh ch,t olds, tra sfor s va to va t says As the to c of the p r ed a d prosed erc ry cha ges ro o gold o does the so l str ck by D k be o e va

ra sfor at o of va to va the goal of a tra Sadha a J va s v aHe s the state of bo dage s bo dage s d e to Sa sk ra Exha st o ofpast Sa sk ra a d total stoppage of f rt er crease of Sa sk ra s esse t a foratta e t of vahood Whe a Sadhaka takes t at o he co es to k ow theof stopp g f rther crease of Sa sk ra h s art s k ow as adh V dy ta sp r t al process of s per pos g cos c deat o before do g a y act oHetake t e world ot as a co lect o of d ere t phys cal ato s a d o ec les, b t the a festat o of Para va he pract ce of adh V dy e ables o e to p t atotal ha t to f rther dd t o of Sa sk ra t b r s t e ve y seed of Sa sk ra a

paves t e path for l berat o D k b r s o t al Kar a t severs the boy a d br g the tta e t of sp r t a k owledge (Par - a) he Sad akabeco es seedless (Dagd ab a) a d atta s vahood

t at o ha bee co s dered to be the secret part of a tra Sadha a tr c yster es are revealed o ly to t ea es Ma a va a Ta a o the

behestof Dev Lord va wh le de cr b g t at o says the hree Ages twas a great secret e the sed to perfor t all secrecy a d th s aL berat o•o

t at o erodesa al s a d wears o t Sa sk ra t sa esoter c processro g t at o the G r parts the pract cal lesso to ake se of a tra a dya tra a tra i pa ted d r g t at o a tra w c has ot bee

rece ved fro a G bears o fr t h s s why a tra forb ds the se of a tw tho t proper i t a o

K NDS OF N A OND k s co related w th t e ad k ra of the Sadhaka he G r co ferso ly

t at t at o (d k ) o a Sad aka wh ch e deserves e spec c e t tle e tthe conferee dec des the type of t at o he rece ves here are d ere t kSadhakas, so are k s Abh avag pta says e Sadhakas ve d ere t ob ecthere s predo a ce of so e Ad vas a d t e rest rema s bd ed the D e these d ere ces Sadhakas, there are te for s of t at o0

7 v

u a a a a p 7i ,.a :

fa b dThe Great Liber ion, 3

0 '1M

T n /(k



K N Y N 103K / ava an a prese ts a detai ed a a ysis of d ere t categor es of i tiat

t t e outset it says t at t ere are t ree ki ds of d k T ey are: Spar a (i itiat o by touc ) D ka D k (i itiat o by s g t) a d Ma as D k (i itiatby t oug t) O y a rea ized sou w t a outsta di g sp ritua power ca i

i to t e i tuit o a sc e ce of Ta tra Sad a a Param iva a o e i t e Guru. form of i tiatio He s owers b essi gs o t e parc ed up sou of uma bei gHeremoves t e dust of Ma a from t e Se f a d paves t e pat for Se f-recog itHebestows b edict o by touc , by sig t or by t oug t a d c ea ses t e dirt of M

SP R D KT e Guru divi izes t e Sad aka y s mystic toucHe causes t e uQ a i

to awake a d forces er to pierce t e di ere t cakrasT e Sad aka vibrates a dstartss iveri g a d s eddi g copious tears T e bur g examp e of suc i itiis V veka a da Ramakr s a Parama a sa o e e mor i g put is feet o c est of Nare dra a d as a resu t of t at myst c touc e ost b dy mi d co sess T e myst c touc of t e Guru tra sformed t e sceptic are dra to i tox ed Viveka a da

T e re atio betwee Guru a d discip e ( i ya) is ke t at betwee fatso T e Guru g ves t e a ectio of mot er to is discip eBy spiritua touc t eGuru destroys t e sous attac m t T e mystic touc of t e Guru s a spir tua ois me t for t e disc p e T e discip e ear s to use t e spir tua force of ma tafter getti g i itiatioK av an a describes Spar a D k as a orm of ouris i g of t e you g by t e bird wit t e wa mt of its w gs

D K D KD ka D k is a su t e orm of i itiat t is a p ocess of tra smissi

akti by sig t T e Gu u ra smits pir tua pow r to is disc p e by mere ordi ary Guru ca ot perform t is form of it t o med atio t e d sc p

i str cted to gaze co sta t y o t e GuruT e spir tua seei g of t e Guru awake st e dorma t d v ty. Rama Ma ars i used to impart i it at o b s g t d sc pes t ru ac a am Sout d a. D ka D k providesspir tua L g fort e psyc c rowt of ma t st e gt e s t e suprame ta a d e a o e tove up o t e idea s of Ta tra.! Supreme Goddess! ka D k is ike ou is i g

of t e you g by t e s t roug its seei g a o e.M N S D K

is is t e subt er form of i itiatio O y t e i y deve o ed sou is e ti1 1 q& m' 1e J

ifo S I lp 3 112. ; " ,

11 \1Ku dr v T



4 M E B

for su a on ara i a irec y par s s n a on o e b esse one.is sai a Ma ars Ja aka recei e suc ini ia io by Bra an H se f. is

mpar e in rea a so Lor a par s Manas D k o ose e e a e souw o a e one Sa ana n e r pre ous es an a a aine sp r ua sub y

f a g egree. K r a a an ra e nes Manas k as nour s ng of e youngy e or o se by on y ink ng of e i es Lor i a re ea s e secre ofT n r Sa ana by ak ng u an f r a so an a er n ia ng e isc p e Hei appears Swa Yoganan a as g en a e a acc un of e ys er ous B bw o appeare before La r Ma a aya a Ran k e (U ) an crea e a Goa ace n w c Baba ee ga e ni a ion o La r Ma asaya.4 T e sai Baba ee s noo er an or a i s f T is is a so a case of Manas D k

Ku r a a an r speaks abou ar ous k n s of k c o ng o one consi era ion re are se e na e y nus na D k VarQa a k Ka kSpar a D k V k k D ka k an Manas k . 5

USTH N D Ks s a owes fo of ini ia io . T s sor of in a on s par e o

a y T e obser a o of ri ua is ecessary for a an of a u Sa sk ra Tn a ionas be o e an ins ru en of exp o a ion . n a cie n ia i wacu o ar o a e nus na k before en er ng in o e eeper an ore s bi e for of sp r ua Sa a a. was ike a prepara ry c ass T is sor

in a ion was k o as Vae ki D k Before aking Tan r c D k i as ca y o go roug e Ve r es r ua s n e absence of a co pe e Guruw o cou in a e a gu e a pe s i e eeper sc ence of Sa na e Ve

k beca e ery popu ar a ongs e or nary run of en an e Tan ric Das con ne o y o a for u a e few Gra ua y e co o n was co p e e y

cu o fro an ic ra i ion an nus na D k beca e e gui e ne of re igiousife n n ia

D e f y ns inc s n a u an be ng T ey are rep esen e by y e

ese y e ers are represen e by eren pe a s of eren o uses T e oare known as c kras ac pe a represe sone ins nc i) T e erene ers are p ace in e i eren cakras of e scip e. T e i ere e ers

owe by e Q a in as i asce s freeing e Sa aka fro ose sW en a e e ers are s a owe up e Sa a a a ns e s a e of ernaB esse ness. T s is ca e Sa a . ea s a e is are ex ingu s eccor ng o a a a Yoga eans ex nc ion of a e is

bid p Aut b g phy Y g .Ku v e p 3 2

6 P t j Y g S .



D KSA AND A T A

The ma who t ated t k d f D k atta the tate of go ooVar amay D k remove all bo d a d br g the real zat o of upreme goa d a tate of eter al bl t l ber te ma from t e b age of a a becomefree a d atta l berat o

DT e d ere t e pre o of va are k ow a a T e crude ma fe tat o

of v a the form of wave a dv brat o B du, N da a d alare he t reetage of co m c evolut o the tate of B du a d N d the bo age f t eoret l aram va u dergoetra format o due to th act vat o of a t

but t e tate of B u a d N da there o object ve m e tat o of arava Graduallydue to thepredom a ce of the tat c r c ple (Tamo GuQa

aram va tra formed tothe phe ome al worl T the tate of alal ot g but the phy cal wave a d v brat o of t e o m log cal ordal co t tute the co mo mo g t the i a hva , al the pr mord al our m d the ot er ve adhva amely, bhuva a, tattva, v a, pada a d ma trt e d ere t a pect of aladhva Dr Gop at av raj al o hol the ame v ew

c ord g to Ta tra the w ole u ver e va yEvery be g trace de tal But ue to the e a va , he world be ome va- a t y Duto y , t e be , who real ty tra ce de tal ature, oe ot ave theeal zatio of h perfect o The be g th k he a mperfect creature, wh ot To the g ora t wor d a- y a d for the erat d oul he 'who

u ver e va yt at o there are two eleme t F r tly, t br g the e t ct o of

( a- apa a) Seco dly, t a my t c arra geme t of va ( va-Yoja a)alD k de troy the c mmer a dark e of the oul a atta d v ty He come va Th al D k wh chde troy the bo d of p a 9

T ere are t ree k d of al D k , amel , av , akt a d mbhavWhe , w th the help of a tra Sadha a, a ma b come free from he bo day , t called Qav

The Guru tra m t akti to h d c ple to co quer y Th or t at o called akti ta t ot a epar te dev ce to cut a u der the trmel o y T e very object ve of t at o to ra m t p r tual power ( ato t e t ate

The mbhav t at o the h ghe tform of Ta tr c trad t o By eretouch of th Guru, a d c ple goe to te porary Sa adh T called S m

T T : fs ¥!

ava a a V 45 p.8 Bh a a Sa s aur Sa ha a, 849

m < Rvava a a,



N S MYS N S N F S

D k 'Whe by the mere look or peech or to ch of the u a d c p e tanta eou yK o ledge of the Sup eme th t mbhav k •2

To our m d Qavi akt a d mbhav D k a e ot d e ent f om eaothe They are the d ere t method h ch the u emp oy to a ake tKu al of h d c p e a t p ta (the ace of va the ve y e e ce ot at o Tho gh eve y va v he ha no real z t o of the vahood becau e he u der t e bond ge of the co m ca al t x y h ch b h

vahood the cau e of eparat o or a embod ed o t mpo ble topo er the ue ce of y a d atta l be at o o h o Here come both thmetaphy ical a de oteric ece ty o the part of va to voke va va a

the uru Theuru ( pir tual teache tra m t akt th ough ma tra o th o gtouch a d div ze va va become co c ou of h h the to o t t ea re llum ated Self a d ca t o the ve l of y He b come va akt p ta

mo t ecret part of Ta t a Sadha a Utpa adeva o e of the ch ef expoa v m ay 'Oh od Thou ever maketh a y d c m at o bet ee P tra p tra at the t me of akt -p ta Wh t have I done that there de ay bi g that ble i g of elf llum at o o me1

O e rece ve the grace of va accord g to o e capac ty I t at oo yhelp the tra m o of t to the Sadhaka O e ca not atta a vat o thout akt -p ta The d c ple rece ve the race accord ng to the mpact of p ta here there o mpact of kt there o S ddh22W tho t akt p ta oo e ca atta alvat o D k t elf the race of od D k a e ea y o ym of akti-p ta

NO D KWe have d cu ed about a a Di It the mo t ub me fo m of

tio . There are t o type of a a D k ame y T vra a d T v atar 23 ortof tiat o pro de a e oter c art of p erc g the d e entcak a The p ec g of the d e e t cakra k o a Vedha-k y W th the appl cat o of Vkr y the Sadhaka become free from bo dage One atta Perfect ocalled T vra D k h ch br g l be at o

ed tat o of the uru o the part ofthed c ple ho i pro c e Vedhakr y ev all hi i He become pure a d d v zed. It cal ed T v atarHe atta elf l m at o He beco e od tox cated he god y tate om c e cear e him He atta o e e th Param v The mpa

Ib d.! u w m

B d a a Sa s i a Sa ha a T>q w K d Qav a a p

3 d p 14



i

of kt -p ta s so te se that the Sadhaka fa s o the gro d. He j st cbe r the p ct of d v e e ge ce The stra h s descr ed y ch racter st cof s ch p ct ccord g toK / n 24 there are s x, e y joy,tr or ew b r h, ree g, s eep d swoo These s ch racter st cs re see t e of the p ct of kt p d r g D k Whe ever a S dhaka fee s s ch p c he s ber ted He tta s the v hood a d freedo fro reb rth Str

by s ch p ct o e ver y beco es v He h s o ore b rth vratar Ds th wh ch berates o e fro the bo d ge of b rth, a d y e ds t e very sv

O y hak c t ate perso T vrat r D k It s very d c t tog s ch r d ab e d sc e. T tr says that th s sort of t t o sho dot be g ve to ybody d everybody h r - dh s the pre co d t o fos ch it t o d r dh e s the p r t o ofthe psycho phys bodyIf the d s ot p r ed a dthe body s ot t for s ch t at o , the strasays th t o c rc st ces sho d T vrat r D k be p rted6 The pact of

t p t s so gre t T vr t r D k t at a y wa t of proper dh r ddh ayc se s ty d eve de th to the d sc p e.

vrat r D k s the s es wh t s k ow as Ek t ttva D k ccord g ton o t t o s a process of p c t o of th rty s tattv s There a

d ere t k ds of Tattv D k a e y h tt sa-t ttv D k Nava-tattva D kP ca-t ttva D k Tr t ttva D k a d Eka t t v D k The st s ost bt e

KR Y D K ND VEDH DKr y D s exter process of p r cat o of bod a d d. t s

r t a st c c ar cter ccord gto Gop ath Kav raj Kr y D k des aD k T ttv D k , P da D k ,Va Qa D , tra D k d Bh v D kHoweverKr y a d Vedha are two aspects of D k They are ot two seethods of sp r t tta e t Th y re co p e e t ry to e ch other

Ther tu s wh ch re observed Kr y D k e ot ke the de d r tes oVeda Thee er se of y t etc are ot r t a st c character It hasso e esoter cport ce The worsh p of a tra a dthe se of ar ds toke Vedh -Kr y(the p erc g of the cakr s) of the K Q a s ooth a d certaThe p rpose of T tr c t at o s to prov de to t e S dhaka the yst c tec qaro s g the K Q a The Q a ca o be ade to v wa d w tho tt e p r t o f body d d r y a d Vedha ar t o tego es f D

4 l . f T

p 15s

w

K a a a a, p 1

6 bid e 66, p7 Bh i a a a h 8



T ANTRA : T S MYS IC AND IENTIFI BA SIS

h!re are t o:fo of k , B hy e terna ) and A tara (in ernal); he external isiy - k nd the in n l is Vedha D k here a e two kind of puri c tion

inner and outer The inn r i p ri ed by t e appropriate ri ual a d the ou er isncti ed by D k '28

P an t Ramadatta Shu la 29 dea s wi _ e pr b le of D k . Bu he a sm ixeq u p th e w o le issu . Je as t ried t ring so e sort o f r c nc iat o n b e w eent e Vedic an d Tan tric Sad a n as whichare poles apart. He men t n ar cl( s l ke ghe ·,pu p a, aks ata kus gre, la, etc. used i V edic Yaj a as the nec ssa ry re quire m n tfo r D k . Tant c Sad hana has no Qing o o wi t ese ar icle s Tantra is againc lifeless i u ls a d ead og as w ic bli the vision of the soul

M ntra Mahi ava me tions over two hundred orms of ini iati . TantricD k is giv r of spirit al owledge and des royer of sin As one lamp is lit from

the ame of anot er so is the divine a ti consisting of mantra transferred from t·Gur to his disciple Without D k mantra- apa, p j and other r tuals are entire1 eless 3 k is a pre conditi n for he ad aka w o wants to perform intuitionalpractice.

There are di ere t inds of D k according to the objectives ofSad anaantra is an ntuitional science t brings the realizati of bo inner spiritual eal h

and ccult ower h w o want o erf m S a a only to attain some occultp wer for t e grati cat onof ego and have no hig er objec ive get Av dy D k Bu

Avidy D k becomes the cause of degeneration of he Sad aka w o aving acquirsomeoccult power uses·i t fo t e gra i cat on of s lower self T is brings aboue Sa haka s nervo s breakdow But tis a ct t at vidy D k rovides aec nique to ac u re some s ern atural power

D D K

T is is t e real T tric initiat on which stands for self realizat on The sob jec iv e o Vi y D k is to provide the Sad aka w th the esoteric knowle ge of

s in t e u Qalin from Mu d ra Cakra and t take it to Sa asr ra whic is e abodeo Param iva hen ak i is u ited with iva i thespir tual wedlockJv a

b cmes Siva He attains supre e blissand immortality.

' • I , _

T e e are tw k of idy k namely Yoga D k and p l ka D koga D C be p r e o a y man who hasa stron l n ing for salvationThere is no danger in imparting Yoga D k It is performed in t e house or in solonely place But Mantra Sadhana is an essential part of i . ( here is no k ithou Mantra Sadhana ) The second and rathe risky and perilous ki d is p likD k t is t e most di cult part of Ta tra Sad ana Here is a questio of

Adhik ri of bot Guru a d disciple Any Guru ca not initiate one into p li a28 Kuldr )ava Tan ra, p 31629. Hin Tantrasdra. K ly n Mand r, P ayag30. Ibid.



KS N YN 1 9'

S dhana On those o have attain d sa vat on and are e versed in thest a a e ent t ed to i part p ka D The c p ent of p i a D k ust

b a devout so . He mu t be physica y st ong, menta pure nd spd ve p p ika D k is u me bu dange ous fo m of initia ion

T N RI S ND EDI S S R- •

edic Sa sk a and Tantric D k a e not on ean d t e same th VedSa sk a stands for e observance of the ed c tua s as aid do n in theB amana Observance of the ed c itua s i estricted to Brahmans and shOn y they are entit ed to edic ab i ekha. udras and aesyas are not aed toecite edic ym s he rthodox section of the Hindu commun ty d es o ay a injunction the omenfo k a so Women r not a o ed to go t ro g VSa sk a B t Tantra s un ersa It has no suc n bit o sI does not be ieven any istinct on on the bas s o sex caste cre co ou and e g onIt despi esa och a and e ig ousc a v ism It be ieves n o e humani y and one hums c ety Eve ybody i s entit ed to Tant ic D k If a so ca ed udra i vnhe gama stra e is superio to one o s a Brahman on y by rth. c

versed in the kno e ge of t e au ka doctrine ( antra stra) exc s a Braand a Brahman o s anting n this is be o even a caQ a 3

On y merit counts in a tra Sad ana If a so ca ed udra ente s ntTant aSadhana p o to a Brahman he ( ud a) isenio to the B ahman in eve yespect f a Brahman is initiated ate an a o bo n s in ate ear ier, t ther a man s unio and t e o bo n s senio th s is the mandate of the st a

ed c Sa sk ra is tua ist c Tantra D k is sp ritua stic e ic Sa skis done by re ig ous paras tes; Tantric D k is imparted on y by the G

ve sed in the gama straedic Sa sk ra can be pe fo ed on beha f others but the e is no p ace fo ro y T ntr c initiation In edic Sa k ms not essentia but in Tantra D k a pe son is in t ated into the use(maQal a) an a ong ith t a mantra is invariab y confe red

ESSI Y OF DT ere is a st on con emnation of k today section of the inte igent

against any sp tua scip ne hey decry n tiat on as a dog atic app oaatta n ng of sa vation They say D k is a use ess sp itua t a ition th ust present en g tened gen ration by t e b ind e igious pas hey a e napat etic to it but ave deve oped some obsession fo it. In thei scathinga gue that D k s a cunning dev ce t keep a ive the dogmatic t a tion of It is an evi caba to pe petua e e igious exp oitation In an age of cienceystic approach to any p b em has no ogic usti cation

3 M h i JO T n r , p 7332 z f : c 1

5 Kul v r 3 8



0 N R MY C C N F C B

Vie ed dispassio ately all the charges agai st D k ill be see to haveo ly fro spiritual ig ora ce a d lack of proper u dersta di ga d apprecia io ofa tric esotericis Ta tra is a i tuitio a scie ce D k is a spiritual e rolmo carry o scie ti c research ith the Self t is a re igio s a oi tme buesoteric discipli e. t is ot a faith but a i er co vic io . t is ot a recere o y but a spiritua begi i g t is ot ritualis c oste tatio buta mys icecessit

YANTRA

Ya tra is a mystic diagra Ya tra orship is a marked fea ure of TSadha a t sy bolizes the higher mystic po er Whe a Sadhaka attai s a degreef spiritua progress he is i itia ed i to ya tra orship Ya tra mea

apparatus by hich a y hi g is accomplishedYa ra Sadha a is a higher form of spiritual life t is a esoteric m th d o the Supreme Reality. t subd es thefe e Ya tra is i variably

used higher V r c ra Sadha aYa tra is of various ki ds depe di g o the mode of orship Di

deities (Devat s) have di ere t ya tras D ere t ma tras are u ed for dideities O ly a appropriate ma tra a d ya tra ca bri g siddhi (success) i SThe selectio of ma ra a d ya tra is a very di cul problem The Guru ahelp a d guide i this i tri te prob em of mysticism he ymbolism of preg a t i th mysticism r Cak a symbolizes the Cosmos a d its diviThere are i it t o sets of tria gles o e composed of four male or i a tad the other of ve f ma es or akti Accordi g toK m gama, the ak i ria glesde ote the ve dhatus amely ski (tvac) blood (as ) sh (mamsa) faa d bo e (asthi) a d the iva tria gles sta d for bo e marro (ma ) vital( ukra) life force (pr Qa) a d va This divisio has bee made from the micosmic poi t of vi Fro the macrocosmic poi t of vie the akti trista d for the ve vi al fu ctio s the ve se se of k o edge the ve seactio the ve subtle a d ve gross forms of mat er

a d the m d The iva tria g esreprese tthe four higher tattvas vizM y udhavidy Mahe vara a d Sad iva. the ce tre of r Cakra hich is represe ted by a poi t ( i du) reside

(Ka esvara) a d akti ( alit ) i a u di ere tiated abhe a)u io c osi g thedu is a i verted tria gle hich symbolizes i l (icch ) actio (kriy ) a d

edge( a) aspects of akti The three guQas a d the deit espreside over thehe other cakras are the A akoQa (eight tria gles) Da ra-yugma (t o cakras each

ofte tria gles) Ma vasra (fourtee tria gles) A adala (eight lo us petals)dala(sixtee lotus petals) V ttatraya (three circles a d three squares) Tcakras are ruled over by Yogi is (divi ities) presidi g over for s of i ds smatter Yogi is are called varaQa Devatas (veili g dei ie ) because thePure Co scious ess (Cit) a d create the appeara ce of the orld of i d seatter The e a d u di ere tiated e tity (purQa a ears i ted a d di ere







S h t 4 n the etymo og sense y nt s t s es the ong ng o n sub ue n e tesm n m he g u ngs a sing out of se nge etcY nt o ship s m st c p oce s of awaken ng the v ne powe The mnc nt t on i so te h Y nt S h n . Ho ve Yant S h s ot

c mp et p o e n t e f It w y c te w th oth es te c scip nes

6 C i T (T " 'l m:. c Qf

b d



CH P R V

SCHOOLS OFNT ntr s w y of fe It s not mere y ph osop c sys em engge n

system t zt on of d ernt concepts n theor es It s sc en e of re g onerent from n oppose to the re g on of octr neT e sc oo s of T n r re

e t ermonothe st c or mon st c Therent forms of T n r S n o not e

ny erence o m n soong s e s tru y devo e to e re z on of he vn ncomprehe s e v -A so ute The myst c sm of T ntr com nes sc ens ecu on know e ge n re z t o f ct n de phys co psyc c exper encn u t ve v s on he ntu t eexper ence of A so u ennot e c e ethrough repress on nd scet c smut thro gh un t vecon c ousness h un t econsc ousness nd oneness of v nd kt j v e omes th e re z on oone s ent ty w h he A so ute

T n r covers the who e g mut of fe It s v s n r e for spr S h n It s questfor o myst c exper en e n m er en ss

of soc o-sp r tu v ngT ntr c n e d v ed nto erent schoo s ccord ng o he rent eorsh ppe esoter c procedures fo owe nd the r en sa sa ga a an a1 referso the sects of V v s p t s s S y m hu C n r s P sC n s J n s mu s nd V k s A c ose n sc en c s u y of T n re ers us from the erroneous know e ge of the erent sec s n s sec s s n n egr sc encew th erent r nc e comp em nt ng one no er

t V v n v re the me phys c choo s of T r Up V y nd V y re the eso er c s ons of T n rD sh n r

y m c r e the Psyc o og c Schoo s of T n r T e e p ysSc oo s of ntr form t e entr co e of t e erent sec s of T n r h nWno propose o dwe upon the erent sc oo s of T ntr n e r f rtsu s ons

ET A PHYS CAL SCHOO S O TA RAKTA TA TRA

T e gene e of t T ntr s t t t s he force of e os o ogor er r v he etern nconce eSupreme A soe pss e fo ee e s t e m nent pr nc p e s ct ty v nS e een ropomorp c y escr ed s u n n w fe t s he on nre eon of e un erseShe s t e he m re m ort nt th

J V



L F N R

p e w th u S kti W N r n Br n writ hee ininep ip e, Sak (powe ), pe soni ed as he Goddess Dev s the rst and sup eme p i c ple of t e un er e Iti lude b th e pirit d teri l prin iplen n e beun er t d t pri e th ul Puru nd ture Pr k t t k

e A h i i equi lent t e neuter Br n e Ad it t '3S k is the creat ve aspect of the R ality. The Abso lu e in Tan t a is re p e sente d by du (the personi ed form of Dev and Siva). The feminine princ ple u n w t t e l ne p in i ple te t e . H we e r, t e u ne

p c:ple S v t t v i w ec n r i t e cre ti ve menife t ti n f t e un e e The mate ia iverse as ev .o ved from g eat feminine princ ple,t e pouse of S va, which is cal ed Mah m y .4 However, Sakti cam ot be identife dwi h Nir guQa B ahman of th e Adva a Vedanta. In our opinion Param Siva is the

e ir uQ n t e Ad i l But e di er in e piritu land me a physical import .

N d Bindund K l t e t re ti n e w d. tbelie e i t e i nd t e e ph i l p wer und w E e t in ibr n e let er t e M k Q i i b ed with t e d ine pr

S kt M ntr , e t l ble r ed the e le te rd n t e ter ul e, be e p tent we p n t ut nde he t el M . u in

S k d n , ntr p er i p rt nt p rt n libe tin e dh k rt e b d e ne ien e

In S k n r we nd i nti pp t p ritu lit rre ndin ti du N d nd K l the e re Bindu d nd l neutr li e theu d ent l p ti t he re ti e pr e d n pl n i p rt n p rt inS kt n r . e n e ter un i n S nd S k .

S k i i KuQ lin . Si indui i per i ed De Mul dh rt e dwe li p e S kti nd r i t e b de Si A rdin t e

S kt e been n e ed t e b d De 5 w i h been e en x e e x t e h e been de ibe ix kr e the e,

C kr i t e p ne l d Here, in h r C kr r t e t u ndp ed l tu , b th t e e nine nd uline p n ple exi be e t ee t n the S kt dwell with n er n i n de ib d C kr e h e t l S kt d n i t et er ed in De , t t , tbe e ne with t e Ab lute he e eri ident ti n wi De n btt ned t r u h t e e De nd e u e M ntr d n

here i n ne d te inT p Ra asy a w i h e t bl e t e upe it De e ll t e d In n e bl d nd int p i ph l que n

2 bj r h ; r ex s Vo L ac Co 6 Gre t R sse treeo on 22

ry h r , p 64 I . p 855 ., Ver 356 VV 9 34



11 N R MY C N C N C B

w s r se s to t e ture of t e tr sce e t l reality ic coul ot be a swe eeve by s ts go s l ke B gu A gira Pr cetN r V ev Vi v itr

B m T ey pp o c e eva t e go of ll go s. Ma eve it te upo t e go essofk o le ge V y D v alo g it ot er s i ts

go s T e go ess a s ere all t e qu stio s S e s ys: 'My tr sce e t fo sev e t to all it be g t at ic kes t e orl ppear re ecte s mirror

t t ic sustai s issolves t e worl T ose o o ot k ow t e Self e i t e for of t e worl My t ue form s t at w c t e Yogis re lize

t ei pu e a re ess s abso ute pe ce ra quillity a f t omless ess f t e oce'7T u R asya is a kt l t r ture of t e post Ve cper o t est blis es t esuper ority of kti o s ip ver e Ve ic ritu l T e tr sce e t l form oe lity c ot be re l ze t roug Ve c rituals It c be tt i e o ly t rougkti S a . Dev says 'K o le ge of o u l reality is rea ly k o le ge

p ope How c o e tt i Myself s Gre t K owle ge M vi y wit outp op ti ti g me s t e Go ess r Vi y ? T e g est orm of o u l k ow e gec be tt i e o y t roug t e esote ic pr ctice of kt isc pl e kti est oyt e r ess of ig or ce S e is Tripur -Su r S e l berates m from toce of u e iste ce S e is t e fou t i of b ssT ipu s P r Vi y .A e vi g k o Her a becomes t e m ster of ll t eS dd s

Accor i g to kt Ta tr si i be att i e o ly t oug t e ivi eg ce of Dev Dev s bee e ri e ere s t e t sce e t lSe f T ipue s t ee cities i e. Cru e Mi (Co scious) Subtle i (Sub o c ous)

us l Mi (U co scious)Dev is c lle Tri ur Su or o ly T pu s s elivesi t ese t ree cit es S e is t e supreme sub ectiv ty (Sel t e subcou te p t of t e co sc ous t e s b co scious t e u co scious i t t eel of Ku li Yog a a acqui es bsolute co t ol ove ll t e t ee e t l

sp e es All t e occult po ers lie wit i t e m . It is si ply esote c iof e t l pote ti lities kta Ta t s l i ow cert i mystic iscipl es tocqu e t ose occult powers T t i y kti s bee e t e s P V y( v eScie ce) 0akt s Vi v m y S e is M la V yt e root of ow ge.

T e w ole u ve se as b e cre te by akti kti is t e c e ti e t x(S t p ) All t e i e c kras ve e cre te byti e Bi u

7 T u -Rahasya 5 howkha San Se Va ana 658 i p

.e m;« T< l i l lS a T a a p 22

F•fdl f q f !€

.

" T l a "cYogin hr aya ( 2 d ed .) , p . 115 Sa a s ati B\ avj n O ran hm , Vol 7 a a a i 9 6 .I d



C OOL O N R 17K l , Jye h , Ra r V , Vi agh , Dutar a Sar a akti re i e i ali e cakra .1

ery j a ( el ) i a tra ce e tal ei gBut ue to M y he orget hireal ature a e g Co m c Co c ou e ( aram i a)i ot i ere t rom

u l e or j , ut the i e ti catio o pu e i tellige ce with ego or pure/ e lea o e to erro O e orget o ei e tity with Co ic Co cio e or threa Se Thi i p it withi , which create the other Co ciou e i o ewho eco ic a u i er l But it ecome i i e a plit i to ite a l m teco ciou e Thi take pl ce ec u e o e i e ti e o e el with theoweo ject ,i ea or i eal The i i io o the I ite Co ciou e i to the it a

mite o e i projecte a o t i e. To achie e the u i catio othe i tegrateCo c ou e i to the o e whole i the aim o Ta tra Sa ha a P ychic u caca ot e attai e y a y o jecti e metho O e ha to look w thi Throu

the u jecti e approach alo e ca o e gai t lo t u ity The i ere t me tte e c e ( tt ) a e the plitti g orce O e will ha e to o ercome the weako i ere t te e cie . O ewill ha e to limate ( iro ha) all the me tal te e ciea temperame t kta Sa ha a i the p rit al proce or tra ormi gthite co ciou e i to the te Co ciou e The Supre e Go e r ou lya re e a Tr pur Su ar , Lalit o a r Vi y a K me ar .

She ca le Tripur ec u e he co t o three akti , i e Br hm Vai QaRau r .1 She i the ter al a Supreme T uth eyo all the relati e actortime a p ce She i lle L lit ue to her tra ce e tal at re Lalit takethe orm o K Qa or Pur a She i lle S ar . Su ar i o the teah i y 16 The collecti e ame o all the te Vi y i Mai y t o a Mah i y y er el Mah Trip ra Su ar ille y the ame o a cham

w th e ace i a a Her Bhaira a 17 he akti Sa gama ript re i er amake alite ara a Her Bhaira a1

I our iew kta Ta t a i al o mo othei tic. Thi y tem i a e a tae au e o it i e ti catio w th Ku ali akti,Jheu ali i the ar akti.The e oteric awake i g o the K ali throu h Ma tra a Ya tra Sa ha a i t

ce tral theme o hi choolMost o o ult p wer are acquire i thetate o e oteric ua m o the ta Sa ha a It i the mo t i cu t tage oSahaka ta S ha a i l ke walki g o a ra or e ge. It i l l o e oterial ureme t to which there i e ery po i ility o the Sa h ka alli g a i ime e erati g The Sa haka there ore take re uge i akti wor ip, to gai ere th to o r ome the all reme t , a egoi m B t, o the other ha , ak

3 I d p 4 . P r fc ryo , S ndar S ava p. 5.

t •Sk gm T r .6 M Q m T a a a 17. T T r a ala. P r r rQ v pp - 4



8 N R MY N C N C B

orsh p s the urest an mos sc en c ay o ach ev ng mon s c oneness S preme Rea y t s a e n te process though angerous

Thema n a m o k a Sa hana s o ena e one to overcome the natuth he or y o c s an sho m h t ere s a h gher or grea er an n en

en oymen an ss n one s sp r tua r a zat onk a Sa hana stan s r the cease e s strugg e to res ore equ r um En nct o ten ency has h he ar a d the r gh s e t c n ork on o h sa t as a erat ng orce represents e ght s e o he Rea y k as a np nc p e (v y y ) s he ause o su er ng Tantr c Sa ha a strug esaga nst v y y th he he p o V y y e o ec v e ng to oosenthe o n age o y an ecome one th the Su reme onsc ousne s ( va a )k a Sa hana s strugg e aga nst E h B n ages ( a P as) an S x Enem es(S

R pu)·

kta Tantra ea s h the myst c process an me ho s o orsh p or pat ng o ess a T ipu -Rahasya says that akt s one eterna an pe ecent ty 0 She s the queen o the hree t eshe s omn act ve o n sc ence anomn po ent

V V T TR

The P car tra or Bh gavata schoo e ongs to Tantr c Va Qav sm Pr gama s the as o Va Qav e Tantr sm The system s no n as Pecause e}poun s ve n s o no e ge1 The P car tra sy tem s assoc a e

h va, ev , aQe a Brahman an ah k a 2 Th s system s a evos hoo o Tantr c ra t on c or ng to R Bha ar r e P car tr systemh s sho n no orga connect on tthe monothe st c re g onpromu gate yt eBhagava a though evot on s co mon to oth the systemsHe says that t ssys em must have eve ope n e r century 4 Whatever may e thts eve opment, Va Qav Tantra a e y anc ent evot ona cu t t s as

9 Ghma ( tred) Ljj sh e), Qh y (fe ) Kul sense o n ces y),S

sup i yplex D b (p ide) Man sense o p stige) nd Jugup a ( kb t nga (se ) K dh nge , Lobh g eed) M h ent), M d eg is ) ndM s • y lo sy).f · f

fo: <o f mcp r sy m p 6. sv i 8h v n G nth ala, V V n s , 9< -

U c f V; IIN c r 1 . 4

f li, , v a a y L t w d O ient Se i ) , 3 h r A. V 4 99A)ini g t S t

Va( ! a m Sa vism and M or Rel g ous yst s, p 38-39. 4 I , 39:



HOOL O TA R

T t tsel W t out e t o o e ot be ab e to tre the p r tu l p tW t t e gr ce o the uru lo e o e re ch the dest at o S a R

tt e l t o throug the pr t ce tra e rk le tr s ort h l e w e ecte y tr S ha to h ch e s t te y

B r B He ys e Br put e t rough ll the e erc se et e t e s ty our pr c p l tra oks ost o these ere e tre elyt o e o t e so gerou th t they cause the e tee to lo e

o t g to or l egr t o But the te gr ce o the otherr e e t roug u c t e 2

w R r s o e o t gre te t e ot o l gures a tr c o I t t e tur o the t c tury I our e he t c

Q te t ll e ece e t t o to Dhy Yoga r ot pur i bu yah o t e a g ma escr es the c use o the e u c t o oa ah t s c o c l l ter ture o T tr a s he o ograph e lsw t t e tr tr It ys th t t el s o a y p losop es ere t

c oo o y (e oter c c e ce 26a Sa tte a s er tot e r tu l e qu r e o N r 2

or g to a gama t t e e t pr c ple o 2 S t e eter l coe l o r y Q She s k o s N r ya 2 he e ( y c o le ge by a l the chools kt ree ete al She s the e

co ort o u 0

Q t lso ccepts kt the· e t pr c ple S e s thecre t e tr he two e t t es re s p r e hey are l ke D r a (subst e) r ttr tes) Q T tr s ho e er ere t the or

co te t ro t e ot a $Q s o R u c rya ot erU e Q o R u c y a gama e r be the a tr oc ults W t t e ors p o H r c or g t t e p pl s o a tr a l ot o ly tt l er t o ro the s es l e, u l e trolo r the cele t e gs l ke Y sha Ga h r , Ap r , GaQ , h ta retetc T e e e est be g e o t e ool o s ha We al ea y sc s

2 D ar a Hi is g e Ages ( t ed.) p 3 Bh iy Vidya B avB m a 956

6. U II'CII · I: o ' lfE t fqr 1

Ahirbudhn ya-S h lt of the P c ar t r a m (2nd ed . ) Vol ,-p 10 Ady r Library dR e e arch C ent e, Ma d s · t 9 6 .

7 I dI d . Ve 2 , p 22 d30 I d V 26 p. 2

i ya- a i e ar r a a V p 59





S OOLS O 2

e my c e z o I o eo e c cu o o c um u co c oumy ce pe e ce e e m emp c fee g of I m X .

e S j y cu of Be g o c e e ce of e e e opme g o of c m c cu e S j y cec w o g e e e ope Be g efo e C y e e eme ofc m e fou u ce e fe e c g of Co e e ce u y. e my c ec of B u o o g c

m e e eme of my c m e o e c m e ee n ls of B u o ge my c m of B ul ec pe of c c c e

I ou e Saun a ya a a e ca o c e u e of c m o of e S m y c oo of m ec u e e o o ym of p e

( o ) C e o g o c m S un a ya a a ce I e upo y S e u c o of eo e o jec e of S e o e of o e e C o g i O e e e e pe e ce of i C e e p of B S De o o m co u e e ycu of c m

R m uj comme y o eB a ma Su ra o e e B y ccep e e of c He efu e e gume of

e y o o e e c e c ee p opou ey y e u e fo e elf e of m e eAcco g o R uj e c y em e e e y N y a m e f 3He y e ( e e e ) oe o p o e e p cip e

ume y e S y u me e y e e of e g B m fo eSe m y c c m o e Yog up y em me e y efu e

e e of e o g me e ume c u e e e o eou ump o o e e e po o of g e o e e e ce p c ce o

e y e e u oe o ejec e Yog e f o g e oup 3 He equ e c up oc e S y Yoge a .38 R m uj o cep c e o g o e c oo

a e o ' c 3 o o S a .26R j ec e oc o p

a k a a a a a , e a e y , co c e e a ha a k a s o e um ku a a i k g o

s ea im f of a a o y, e e of uc o y c e qu c heu e a p fo fo k g o go

S Yo , up a a a oo f S ha e u e3 e Ved S s (wi h o e ry y R n j ) r s ed y Geo ge Th

re B / he E Vo XLV I p 5 Mo i l rsid s De hi 6 .4 I d p

3 I d p 531.36 I id7 b d , 5



2 ANT A TS MYST C A! C AS S

d e en om T y o e el gion 8 t s qu te le th he ult spe os i itu ty s he gi o ant nd he ed s s e gio ph losoph l syst m.

k ai nd T nt s e s i it l u ts nd no denom na onale igions hey e the path ys o s ion

n o o n on m n j no gainst T nt but g ns he deg ne eoms o T nt a t es seems he h d g ea eg d nd dm t on o T ni ism bu he s ag ins b o tis i T nt i ism nd idy T nt hi he e ob b y e y o n the then ind so ety

O o h de has gi en n l min t ng ount o T nt a sm h smonog h /ntro uc ; n to he P ca an t e Ah budhnya Sa h t 39

T NT

a T nt s n deo e list mon sm bel e es n th ee tego es( d h God So l nd he ette s nd h ty six p n i les(t tt s e ogn ono mo e n p es s ega ded s ne d o e y hi h othe systems il to h e e

o ding o his sys em o ho gh he ho e uni e se h s been e o ed om onsingul e ity i eis omn poten omnis ient g io nd t ans enden aexis en e e es on he e old un on o e on p ese ondest on on e lment d besto ing o g e Sou is i bu ts e be ngemains on e led b a a (im ities

a (bond ge o indi idu on (bond ge o K m nd M y k(bond ge o M e the h e m as hi e he ses o su e ing ndbond ge amal s e ons b e o the non n it on akhy t o the t e n eo Se M y k m e esents the ho e se e o ego es K m m is eons b e o ontinuing the e te s o bond ge nd i s d e to this m ity o mh t he Se be omes s bje o the la o s t o nd ent ngles itse n se es o

bi ths nd de ths Se be omes b e to good nd b d s 4D e to the m l( mp be omes se l mited h h le ds to the lse sense o sel n nonse 41 M y K i ati g khy nd l e the s x uk s h h es e hed the Sel s sh o ded b these K uk s M y s ed p th t ekno ledge o di e en e the e t o o d e en e bet een the subje nd th obje

m n annot be l be ted om the t mmels o m l nd the bond ge oa k s th o gh h s e o t The bond ge o ndi du tion o t d e tohe Sel -limi t on ( t s ko o himse h h an be emo ed onl s g e ( g aha L mit on (T o h n C e t on (S P ese t on (S i ii sol ion(Sa h a and G a e ( nug h e the e ete n n ons o i

W he g e o he sou s del e ed om t e lse sense o u l sm subje t

M h n s v ( h ed ), Ve 3 anesh & C , Mad as, 963

39 Ady 19 60 v P y I I. 2 6

< w ed e is B d e}, S v , 2





N R S MYS C ND SC N F C B S S

e d n t g ee w th the dem n t e tment this sub e t n u ni nt e e ts the e ud es nd s niste s hem ng the y ns t d s ed t the n ny n nt One th ng s e y e m Bh bh t s unts the K ik s

th t t ey we e n ssess n g e t u t we s nd we e n the kn w the nne

ien e T nt es te smF ze s nts h i e u e tes n the Enc c opa da o Re g onand h c d ng t h m in s me the e kn wn tem es n S uth ndithe m ti e b d tes nd d unken g es e e mi ted t be e ed ye y s m m se w th the b g n w hi e s wh se e sh nes h e been tu ed

by B hm n es s ting unde the te ti n ksh t y h e ns F zes men ns the n me - the k ent e e e ed t by Bh bh t

d ng t him n n B hm ns nd ut ste we e we s the i u

T nt d es n t be ie e n s nd eed T nt s systemuns untet the g d edi system st nd eed The e s n e B hm n estn T nt S d n Th s s why B hm ns st ted t de g nst i T nt The

we s T nt we e de ed ut stes T nt s se et S dh n On y nn t te n unde st nd the e nd mysti s gni n e T nt es te ism We

h e dy d s ussed the e me n ng F e M k s M dh d es n t ment nthe dem n ti es se ts n h s w ks Sa a Da an-Sa g aha wh hg es m e uthent nt sm d es t ment n nyth ng b ut dem niT nt t es n u ew F ze s study nd ex sit n sm s s ded

M st b b y he h s dent ed the wh e system with idy T nt whi h we shde w th te th s e y h te The n n nit tes d n t u de st nd thedee e nd d e ent T nt S dh n s d ng t the system whene s n s est b s ed n m nd y m S dh n d meek y su e s the ndign iesnd bus s sh we ed n h m by thee e he s we est b shed n the ths et sm ne he g m s ment ns the dem n i es s e inedu n the we s s st ted by F ze nd he s On the nt ypa a

a s e k b ut det ment nd n enses Senses sh u d be di e edt w ds ghte usness nd they sh u d n t be wed t st y w y unt the mmi

s n e t 4 The ent e u th h te pa a S a e s w th P u tt (the de du t n s et ding t v a a n s eti sh u db h k un t n e e t n g du m n b d h te nd the

ke th t buses m ybe st h m by the e e Th s w e te sense unbe ng ng ess d d s t n t w d y me nd h n u nd w u d e e teh St t dhe en e t u h u se ndu t nd the t e g w e dh m unt he mysti un n w th the d d he w ne e me t this w d g n

The th h t de s th P u t g Th s me ns mmuni n w th

f ! I

P er (c mmen ary) Trivendru O iental Manu cr p s i a y, Unive of T avanco 19





26 A RA C A C E C

Madh v h s quoted att1·a-P ak a n xpl n ng S v -D r i h s workS a Da n Sa g a at 'a P a s scr b d to Bhoj IIth ce t ry whowrot Sa as ti Ka ! b a a nd comm nt ry o Yoga t a The p rp s ofth onogr ph s to xpl n th S iv ph osophy s s b en e u c ted by tS v g s. Si s r g rd d s J an S kti S v s th t B g He is lby ms lf do s ot dep nd on nyt ng do s ot h v y body ison nd u ue He s perv di g nd t rn l. he so who tt s b r onbeco es l ke H Bu S v s u ch g b is so d vo d of p t sd ss ons

h Absol t the spect of pur k ow dge is c led S v d s rec v ty, c d S k When th t o b l nced we h v the c g y ofAbso · da S v h t rn oex ste c s ta of Siv nd S kt k own s Br h n Siv nd S kt const tut one r ity hey e l ke D p d

Pr bha v s Pr ka d S kt s th v r spect of he Absol e ° W enthere s predom n nc of ct on t s c l d M h v rS v s t on y ult t c t gory; w thou S v oth ng could ppe The

c t o y of Siv s c ed B du B d r pres ts Pu e K owledg d Act onb yond l ch ge s s d th t th s pure S v or B nd or M aya s s ch g dwi h v r ous pow s nd it s th oug thes th t S kt ttv d its o shoots rec v t d to th cre tio of t un ve s t is th b s s of th bo d g of j vh cre t on s not dir ct y d to S v but due to h s S kti

S v sm s r ghtl nterp ted s pure mo s Wh S v b co s ssoc tedw th Maya He s c l d p r g h S kt p es ce of S v s o gh fo hev r ous tr nsfor t ons n Maya h s r su ts vo o d evo ut o of heos os h re t on of S v nd S kt c be symbolic l y s t d s th el t o

sh p betw n th sun nd th otus h otus b oo s by ts lf th p se c of tsu h sun r m ins u ch ged h s d to th terpret t on o th s O theoth r nd S v s ds sup me. S v s the only r ty O th b s s of o st cout ook S t Sa t h s t rmed th who syst m s S vadv t

S v ntr s th o dest re g on of nd . n th Ma b at K guress the ch ef d votee of S v H is in d nto Siv Yog by p y E ppedw th st sh ved loth n r gs no d wi h h d prov d d w th g dliv g for one o th on fru t fo four mont s on w t st nd g o on foot w thh s ms oft h t len th ob ned g o o s v sio o had v h s w fewhom l th gods w r wo shipp ng mong them d V th de ght of h soth r Ad t nd B hm utt r ng th t an s man5

he schoo o o th rn S v sm is ot d rent f o th or gin T tr cS v s i u u is b e d to be th rl est expo e t of S v s n outhndi . H s work um n am ss gn d v r ous d t s from th st c t ry to he

9th s h gh y bstr s nd ful of symbo sm t d c es th t to nd S v j inq q s og n h y m 1 5

5 Or g kr V IV, 4.



cHOOLS OF TANTR 27

:onc s or r ghteous t an th gift o a thousan t ples, or th g o a crorof Brah ans v rse in the Ve as.5 . va-j na bodham of Meykan ar is a ph oso-ph cal atte pt to syste atiz the tenets of So thern aiv s It s at s that ivais o e j a is the ystic alization of iva S a j na bo a is a smaltreatise o welve· aphor s s (S tras) The rst three S tras eal with the hrecategoriesof P ti (Go ) P a (Bon ag ) an Pa u (Sou ) Thus th nature acontent of literature of Southern a vis ar the sa e as those of other aivis s.

aivis our sh fro the pre Ve c t to th n o th l t century ants xpon nts ha le both fro North a South 53 The 1 th c tury w tn ss thasc n a y of Vai avis an t e ca nc of aivis . At th s cr t cal hour, B s vappeare on the re igious hori o of South (Karnataka) a arrest t e ec ine oaiv s , fr e it fro the shackles of Var ra a a infuse a n w life into it. 54It is h s revive r g ner te a revo ut onary aivis that go s by th a e ofV ra aivis or Li g yata r ig on

M / ni ( ayo ar Tantra exp a ns a va Yoga as s t fo th i th Trika sy to ash r Abhi avagupt has h Tant a in h gh est an wr tes i T noka that M i vijaya is the es e ce of Ta tric a vis It is the qu t ss nc of theco plete t achings of iva as e ncia e by th di r nt schools of Ta tra.

Accor g to Tant ic vis , a Sa haka e t rs nto yst c Sa ha a a t rtaki g a pur catory ba h an o rs worsh p to th it s H cons r h s lf an

i visib e part o iva The Sa haka iviniz hi se wit the stic power ofco sciousness consisti g in a He. He i nti es h s bo y with t k assig ingeach part of his bo y to th cor espon g tters o th a phab t ccor i g to thearra g nt of t k sa

For th ay an th soteric instruct on s ot c rry any s s T i ca at o of a tras ike I a He inc cat s a cos c i at on an transfor s th

vi ual consciousn ss into Cos ic Consciou n ss Th t k lett rs r pr se t thi erent stag s of vo io D er t lett rs ar th s bo s of erent acousticroots o i re t vibratio s The r t parts of the bo are repres t by

erent l tt rs M t k y s a to the asc nt o hu an consciousn s . hystic Sa a a ea s to the fa l g of the c oaks of ala wh ch conceal his k shipwi h iva hi state of yst c e ti catio one ha an i tuitive real zation anone e s t at ' a one a the s pr e r ality this whole universe is in e; I a thestay a support of this a l' The spirit al i entityof j va with Bei g Bli s ano scio sn ss is establish

·

aivis is a schoo of Tantric on s ysticis rather than ratio a is ortua is has b n r cognize as the tru gui e to the U t ate Tr th Its a is ys c

realizat on of the Reality aivites re conc r with th sp ritual e evation an2 T uma ra 1860-6 .

53. h Cultu al He tage f India V ra a vism, p 9854 S khare, s y an Ph l s phy f L ngayata Relg on, pp 4 5-16.





C S ANTRA

a e ot di e ge t paths b t di e e t phases o the as t o o s io sness hekta Vai Qa a a d a a Sadha as a e fo med to o e sp it al lt

SYC O OG CAL C OOL OF AN ADak a Madhyam a and V m a

B hmaY ma a 6 dea with the m sti modes o wo ship by mea s of ma as a io s dispositio s tel po the d e e a t i ad t o s and othe

so es he e a e th ee method o the ea i t o of mysti ne ess hey a eDak i a , V m a a d Mad yam a r C ag hi states, they ep ese tthe th eeaktis i a a d a e ha a te ed espe i el b the p edomi an e oea h o the t e g as sa tv raj s a d tamas. h a t a of ea h a s fol owa pa ti a i e Sadha a e e the e a e th ee las es o ant as Dak i a,whi h s a a te zed by satt a, s p ( ddha) V a, whi h s ha a te zed bya as s mixed ( im a) a d Madhyama, ha a te zed b tams s mp ea ddha) 7

t is ommo ly sa d that Dak i Q a has e ol ed om th ght mo th o Vid Mant a u dr and Ma < a s a e the fou r p i/ha s, mo es o Sa dh ana of D ak -a a a d a, S a das B ahm , Yama, y , K be a and Ind ay malasbel g tothe Vidy p ha o th e Dak i c a schoo Ta t as be ong ng to th s p ha a eYo i la, Yogi h daya, Ma t am in , Agho e Agho e a K < gho e aL kin ka lpa M ric , Mah m c an d Ug rav dy ga a. Th s

school a sohold

sthat

the Bhai a as belo g to the Ma t a p ha Acco ding to t, Mant a and a eose y o e ted w th ea h othe

A ding to this system, Madhyam a has ss ed f om the pp mo th o d i a aya, Ni sa, S ayambh a at la,V abhad a, Ra a a, M ka a a d

V e a ant as be o g to Madhyam aHowe e , no ea me tion ha bee m adeega d g the V m a s hoo t be o gs to the ant as of a hig e lass

Kul Ia •a Tantra58des ibes se e ways fo the l be at on of manhe sts the path of Ka ma o Vedi it a shis s meant fo the man of o d a y mett eVa a a Sadhana s h ghe than Ved t als and s m nt fo men o highe omte e De otio Bhakti) o g eate a e than A t on (Ka ma) h d s the pofMeditatio dnowledge (Jna) e e know edge m a s Sp al Knowledgea a A t o a ma) K ow ed e (J na) a d De ot o (Bhakt a e theessi e sta es o spi i t al e ol ti and a e p es bed fo o d na y en a d

ome who e e os ed n m da e existen e (p a) hey ome withi thate o y o o di a y ee e

A o di g to Ku/ { ava Tan ra,high th ma, J a and Bhakt s

Dak i a Dak i a s a s b ime o m o spi it al wo sh p t is s pe io t5 6 . P ese v d N p l n m nusc p A D 05257. Cu ur e g of V V 2158. p 144



0 A A M C A C F C B

the a Qa a &nd a a Sadhana 9 Here a Qa a and ai a Sadha a means t e pof bhakt a d j na Karma, na and Bhakt are all syn hes zed and conseto the ak Q c ra schoo .

m c a s h gher han Dak Q c ra s the pa h o i i, a p ocess of

spir tual asce dance.ohn oodro e says n h s commen a y oKul r ava Tant athat the a s the re e se path where the natural ur outwards pra tti is urwa d, t to the sou ce of all a d e eryth ng n c eat o s looked po a

used as the means for the return to the o e co sc ousness that ba es all a d all he process s one of myst c dent cat on o d dual co scio s ess whe Cosmic Consc ous es Dak Q c a and m c ra are mea t for men of ssp r t al atta nment, who can ght w th he forces of esc e ce

Ku/ 1 a a Tan a furthersays that S ddh nta a d Ka la are super or o all o hforms o Sadhana here s noth g beyond Kaula Dharma ak Q c a

m c ra a e the mos sc e t c processes of sp r ual e l ghte ment c raSadha a has been wrongly assoc ated w h a repuls e co ota ion I has beened w th g oss forn ca on.

Agehana da Bharat a mo k of the Dasanam Orde o H du Sa yasi sde t ed antra w h ero c sm He s one of te arde t s ppo ers of f ee sex i thename of antr sm and asa ami Order He has uo edR d a-Y ma h ss pportand descr bes m c raas less ph lis i e al s ic te c se is eld wi ha wo an who s not o e s w fe ( he lite al tra slation and o he s wi e hougcog aph cally co ect, may be a distor on of an i- a tric wri e s a d i e p e e s)women of all castes a e e ually el g ble hu s a Le ha ded p actice desc ibebestowsall S ddhis,Be gn Goddess 3 s pport of his hesis A Bha a i h

otes K akhy Tan a accord g to wh ch a g eat asce ic sho ld wor hip ak motherof he un e se, w th w ne, meats, h, mudr a d copulat on w h wo

a tra Sa ha a s based o my tic sm he real sig ca ce o the di ewo dsand symbols of antra can be k own o ly by he i a es he s mb lihata a not corre tly u derstood, is mislead ng a tric ext ha bee i e nSandhy bh which s capable of double mean g the ap a e always m slee deeper a d myst c s g ca ce can be unde stood only by those o a e ade

e ote cism he eso e c mean g ofai una66 s the u i ca o of akt a d i a,the d dual a d the Cosmosn ou op io Dak Q c a, Madhyam c ra and m c a s the psychologic

59. r J w Ku ( v T t 4

60 b d 5.Ibid , 30

62 r r

I d 5

63. T n T n . 230Ib d 2o

65 P. C Bagch T Ch Sand y S n h c tud es6 Ku ! n V



C L F N R

as i atio o ant a o b g abo t be at on om the bo da o.mala a dka cu as s t e ob e t beh d a t a Sadha a. e ma t tatio anddeatio o a (Co s io s ess) a e t e hie o stit ents o a t a Sad M ysta ds as a im ed me t i t e ath o s i t ea i ation o o e me thebo dage o M y i a esse tia ity Dak i ¢ a ( ight ha de ho ) o s ob ationsto kti so t at e might g a t b e s ngs to the Sad a a M is the ope ati i e M y s akti . A o d g toDak i witho th g ae o akt one

a ot att in a at o . A Sadhaka o e s ye s to to ease he 6 ss hoo is a so k ow as amay ow t e est o s w ethe not a man aatta sa tion with the he o kt a o e k the nding p n p e She nhe a Sa haka on y to a nt. e s the mman t in p e o a a nea ibe ate a ma om the bo dage o M y .

V a ( e t ha ded S oo ) is an a g es i e s i t a sm It doesot makea om om se w th the di e e t att ib te o akti ma (sex) odha (ange )obha (tem tatio ) Mo a a ta hme t) M d (egoism) M tsa ya ( ea o sy)h( at ed) shame) haya ( ea ) a e t edo i a t sti ts an wh h ke h mei ed om his ea se e V m a Sadhaka goes to a ( e t o g o ndn t e dead o igh and pe o ms Sadhana with h man sk s et . A e ee ne d o the mo a ame the o o ashes and ske etoa se s o e n ationde e o s n him a d he g ad a y be o es deta hed om he da e ex ste e. man who s ts ma a n the d ad o ng t wi e t i y e ome he s i t oea I the Upani ad it has bee sa d t at e s ot atta ab e by t e we k i g 6V m a is a on omp omisi g s t l t It de a es waaga st M ts a ie t p oa h to o e ome the en e o p ka and otho mso V m a Sadhana a e a os te mysti and ie t m thod o s b mat e b se h an insti s i to highe s i t a ty. a t a does ot be e e s p essio a d ep ess o o h ma st ts It is a met od o b mat o at ans o ma o What se ms o be a obs n a dfe s e esote p a i e to a ayma is a he y a d osit s ie e o s im t o W tthe he o ma t ii a tati e hyt m a adhaka t es to esta s a ysti omm nio w t his owi di id a ex ste e (i a tati e hythm) to Co i Cons o s ess oth wo dst is a ysti o ess o n at o a i k with i a Ab o te ais e ese ted by the ed i d s e m) a d ak by the wh te ind ( m) and kti o stit te t e M a B d a t a o s ot a ow ee sex a he t smpe at e o e e y a t a Sadhaka to ead a est a i e owe e V m as a e y d t a d sky o ess O y a man high s i t a attai me t aa t se this Sadha a W tho t p o e o dis p ne and a G o a hi h o de

one s d ot da e a ti e t Othe se t e e s e e y po sib ity o a a dde e e tio Somet mes a Sa aka gets e mo ed o the t powe and o gethis desti ation V m a s on y o thoseho ha e dedi ated the who e es os it a sa ation a d o the p tment o anki

67. w g 8



AN RA S M S C AND SC N F C S S

Madhyam c ra (t e cent a pat ) for all In common par ancMad am c ra known a oga Sad ana No r sk n ol ed n to e erw t out a proper Guru one can ot pract e th Sadhana a so But t uret oug low proce t a c ent c ea y and un ersal method to atta

a at on t d er from ot D k Q c ra and V m c ra L ke V m c rat not an aggre e form ofr tual cult and ence t doe not n ol e any r skIt not a comprom ng an pe ter ng proces t a po t e method to m t gatn uen e omalaandka cukas.It a met od of con tant deat on and ncantat onW t gradua deat on an ncantat on a man become p r tually e o ed anbondage of M y become auto a cally loosened Ya a and N yama saPr Q y ma Prat r D raQ D na and Sam dh are the con t tuent ofMadhyam c ra Sad ana

SO C SC OOLS O AN Aa tra penetrate nto t e darke t c amber of m nd and a Sadhaka b c m

con c ouo own unl m ted p yc c power A man a leep ng co m cbe nghe awaken ng of t e KuQ al n lead to t e open ngof the l tent magaz ne ofpower ( akt and make t a a lab e for use. uQ al nYoga an eso r cproce to m ke k n t c t e dormant d t W t t e ro al of the a n aSad aka b come aware of own occul power From the e oter c po nt of antra canb d ded nto A dy Upa y and V d Sad ana

AV D AN RAL ke t e mater al c en e antra re atory n nat re. t re ea s the

my tery of m nd and con c ou nes e mater al c ence lay bare the mysteNat r Nobody could a e er t oughtof an atom po ess ng s ch a t emendo spower ad Ferm and r not pl t t and created a re o t n n t e wor d obect e c ence But ome r ue c e ce to ser e t man t w e o hersengage n d sco er ng deadly weap n for t e ann h at on of man c ture

L ke ob ect e sc ence antra can be u ed for both mora and mm

p rpo e he Sadhana w c done w th a mater al and se s mot e sknown aA dy antraDue to the rampant pra t ce of A dy Sadhana antra was ooked po

b ack mag c and obscen t M aQa Mohana and Ucc ana are the e ote c po do ng pos t e arm to t e enem It not a myt b t a ng real ty Dand Yog n Sad ana are perfe t e oter c c ence Any man an ac u re op wers e properly n t ated by a Guru Mo t of the A dy c t ha e bmported f om Ch na Va a went to Ch na to make ome ort o a researchA dy antra and broug t C n c ra to Ind a h C n c ra noth ng b t the A dyaspe t of antra Sad ana. /at dhava de cr be t e dy aspect o antraS dhana ap akuQ al and AghoraghaQ a were A dy Sadhaka andA dy G rresp ct ely. It eem t at A d antra wa more pre a ent n those day t an Van ra n S ence w r a e a wron not on ab ut antra a ongst tel



C A 1 3

and t e nte l gents a. e d dm t t t y ad p rt t e ntr ult.rt ur A al n ls grees t at In t nne t nI nn t d nte p s ng tbser t n t at ert n pra t es are des r ed ntra w t ug t ey rea eged t a e t e res lts des r bed t ere n yet e st f r delus n 9 eddell as

mplete y dent ed t e dy aspe t f Budst antra w t t e w le fB dd st antra Sad ana It m g t be t at dy a tra was m repre alent nbet and e uld me n nta t nly w t t e dem n a pe t fntra

Se ndly, dy Sad n s eas er t an V dy Sad ana It y elds t e es teres t n a ery s rt t me Aman be m s s us f s ult p wer He

st ts ts e b t n mm d ately It re u res er uman p wer t res st su atem tat n H we er antra w rns e ery ne ga nst t e w t n m use f u tp wer Mental g lan e and p ys al alertness re essent l f r S d aka and es n t san t n m suse and e b t n f t se p wers se w n ulge n nysu e b t n and m suse are eternally debarred f m enter ng t t e k ngd mD ty ey are sp r tual dr p uts O ult p wer re t e dust f t e feetere s t me f r true sp r tual asp rant t st p nd ppre ate t e dust nd be

d mede dy Sad aka e b ts uper atur l k l w t t e elp f d erent

brat ns M nd s t e parapsy l g a p w r e S d re n t ng buta ng ntr l er d ere t brat ns. e br t n re e stent l tt but nnd a t nal n natur e S dd s are tta e t r ug t e es ter r ess wnst t tes M nt a a d antr Sad ana t t e elp f t Sad an t edy Sad ka atta ns d erent S dd s. t t e elp f ult p wer ne anan e t e n ture f e stent a , attr but nal and t nal br t ns s t e w le

sm s s a p y f d erent brat ns w t a ge t e r ture t e ery be ngf a t ng s nged

VID N RA

a dy S d an s an m ral pr ess e S dd s f pa dy Sad ane t er br ng any sp r tual ele at n n r d t ey u e degenerat H we e

pure yfr m a sp r tual p nt f ew, t s a t ge f t me d e ergy as t dtra t t e mind fr m t e myst neness f a and kte Kar a a Sad ana b l ngs t y ntr It g e telep t

p wer t a Sad aka true antr S d ak w ll n t p y any atte t n t t esepetty ga ns and w ll n t l w s m nd tfa ter antra sta d f r t e mystun t n f a and a e S dd s and ult p wers re l ed t e w rdk aQ a) f C m de ty).

VID N RA

V dy antra s a d ne s en e It ea antr . rd ng t tt ew le un erse s a akt n arnate Ma r sm lly d m r sm ally

69 Mah nirv T tr , P ef ce v



TANTRA: ITS MYST CAND SC ENT FC BAS

e e h g s - k he b y 's no j s e h d he e o e s n d en.It i epip y o S v -Sakti. I t s ould b re ted s the medi f o i zing ide ity ·Wit th Div n ty. Vid T a t s a p ocess of ys ic t a ns rm tion of

l the f nctions, n ' ev r y bre o the un ne exis ence with co mic ide t ion and nc o n ·

T e object ve scien ists h ve ound a tre n ous power in n tom of matter. he e ou ed on e o e ngs M e s bo ed ene gBu ene gno u ons u n Cons us essi e u e e o nd ons

e s e nd en nd e ee e ss d e e g e e d e en es ons o Cons ousness

C s o sness s d e d o e e e e e u o e e sso es an n n ne ene h e p o V d an S d

es h o e o e des h U Q l e n o ngo e o ed pe es s e e · o deepe · d dee e o e

os sou e "o( e n o w o : The o n o ed n · esoe S dhanesu s e e s , he1 } ' an o on o tw o n o on e. e ysn o o onne s nd onsu th tha h s sn c n o k · : s e e ob ec e o V dy S dh n . e s

oe s n d e · u s o n e ' ses bo e e de o d e n d de yDe h s gn or o s o s bje o o y n d o o os e h o h gone be on i s d a e s b she he be e o o o e

S

I :

70 Ta r loka V . I 2





3 AN RA S MYS C AND SC N C

A par V dy stands for the kno dge of t e man fest n e se he p neag ands known as he mystery gland n psy hology It s the ontrol e of all t

mental spheres e. Cons o s, S b ons o s and ons o s hep nea nt o sal thefty tt s hese fty tt s ha eone tho sand express onse e fty

tt s an nd e press on both nternal y and e te na y thro h a l the ten ageof the m nd e senso y o gans and e motor organs he e sensory o ga( nendr yas) a e Cak (eye)(2) ar a (ear), N s k (nose),4 J h(to g e , and(5) ak (sk n), and the r f n t ons respe t ely a e Dar ana (to se

a a a (to hear) gh a (to smel , s dana (to ta te) nd Spar ana (to to h)he e motor or ans (Karmendr yas) are: V k o al ord , (hand) da

(legs), y (an s and pastha (gen tal o gans) an the f n t ons resp t eare Kat ana(to spe k) lpana (to work), Cara a ( o mo e)Var ana (to leto tthe aste) and Janana (to g e b rth) e senso y o gans are the re e e

brat ons and the motor organs the eators of b at ons a o d ng to theenSa sk ra a h and e ery a t on s the p ay of tt ery ps h or p y hop ys al a t on s the sat sfa t on of d erent t s. he p ne gland, h h knownas Sahasr ra Cakra, ontrols all the fty tt s ex essed nterna y and ena y by all the ten organs( 0 x 0 000 e aken ng of the K al n ,t e ma na m of ant a Sadhana, a one an br ng abo t total ont ol o er tp neag and,o Sahasr ra Cak a, the ab de of a l dh ra s the d el ngp a e ofu l n akt he esoter o p ng (ma th na)of a a d akt b ngsl at on from t e fetters and t ammels of yW t the o p ng f a and

akt , the se ret on of the p neal ne tar starts o ngGandha am ka an a saysOh be o ed one, the een o the De as n tes th a am a nd n a momenOh De arame§ ar , ne tar s prod ed h s ne tar s ss ed on the en oymenthe n on of K k al n and aram a A m n s lost n the o d of sp r t at t de and o s o sness. It s the state where he s beyond the appr h of a

s. W th n the s ope of t s l es the s ed of Sa sk ra or a sense of / ness atta nment of sp r t al beat t de means the e ha st on of al the rea e momea m lated by a n the o rse of h s pre o s o rneys n the osm e BrahmC kra)

A rd n · T tr t abso te Real t s n tral b nat re t has wo s t : m r ; N tt and ra tt , h h ma be rendered asc t Imm nent Stat and D nam or os e a d Ne at e. a

nd akt r tw spe ts fth bsol te Real t a p re ons o sness and ass h a s at pr n pl akt s the sm energ , the orld for e She s hd nam aspe t of he Real ty B t n ther a nor akt s the ma e Realthe are nseparab e Absol te Real t o a am a (Brahman) s the s atene t al ty prod e thro gh the n at on of a and a t he myst n at onof a and akt , nder one o d t on, prod s the h ghest state o sp r t a bland beat t de, and der another the man fest wo ld or phenomenal p o ewhole When akt gets the s ope of her man festat on a nde oes an

Tantrik ex s, o 6 L c o 4 r R l S r o o 92



AN A SADHA

at o and t e world of n festat ons produ ed Asso a oof va w th h so sort akt the real of prav tt s respo s ble for he rea o of he v s bworld b t whe akt the for of Kulaku al n r se to va n a pro ess ont o on t e results n a state of I te Bl ss and v n ty he e a

phys al on of a and akt b nd a d the yst un at o l berates.A o ng to a tra Sa hana th s tatt a of a a d akt l es w th n thebodyof an a r s es the h ghest ple us(Sahasr ra) the erebral reg on andakt wells n the lowes ple us ( l h ra the ro o ygealple us). antra

Sa ana s a ed at the awake n f he Ku al fro the low st ple us andak g her p o eed n an upward ove e t t ll s e be o es un edw th va nSa as a Cakra I antr esoter s an represen s va and wo an representsakt he yst o ngl ng of the two s he g ver of Perfe t Bl ss It resulo st t d pl e an yog ontrol. It lea s to the sp r t al o eness wh h

e tate of the Absolute a tra a epts a d leads to the e u polle e oa dak a la rga s th ghe t for of sp r tual ty Bhaskara Ray says ha thea on ous e at o of a and akt s aula rga Kula s aktand Akula s

aa t a Sa hana s a phys o-psy ho-sp tual pro ess It seeks to wea e y

ntoe e y deta l of l e I s an er yog of progress on fro the u a to thed ne It s a esoter pro ess of yst ra sfor at oa d sp r tual u l at on

ot er for s of sp tual d s l ne, a an s ot allowed to en oy h

undane e ste e e s re u red to l an as et l fe u a a ho s t est of the world annot be a yog a ntra s a eet g ground ofb a d y ga A ant a Sa haka takes the world as the an festa o of he D v ePrpl . W t the help of gradual supe pos t o of os deat o a d o staappl at on of the Guru a tra the undane a t v es be o e he ea s for elease.Bhoga t ns to yoga ant a Sadha a s su ted to e of all e u p en sItp om sesto award to the Sadhaka ot erely l berat o but also e oy e oe ely beat tude ( r yasa) but also progress (abhyudaya) antra Sadha a sy thes s t s a shortest route to theu u b nu It o b es n o

and Bhoga (e oy e t)a ra re ogn ze th ee d st stages of Sad a ahey are Pa v rara and D y ra antra pres r bes d erent et ods a d ru es of o du

of l fe for e of d eren ol o s. e e ods a d ules d e o d gto the ph o-ps ho-sp r tual o d t o of a nd v dual

here are ree lasses of adhanasn o der of er t vya ra Pa us an a ays sten to thr e s ages ev hey are lass ed as

3 " s " M

Kul rpava an a 14 H du Sadh na 5

rpa a an a p 47





tAN RA AD A A 1 9

a ha oga s o d to th phys al ultur alo t o no d thSadh ka u to th s iritual u ation of a and ktGh a 4a Sa h t d swi hth di t ro ss s of a ha oga a ha og s ar ng g d th physi alul u h y an d mo st at im ns ph}si al pow rs by stopping th br ath

a d h h a t b at but t s physi al ats do ot ad on to th r a zat on of thSup m a ha oga u s m has s o Pr y ma a d sa as I th s atof Sam dh th p o ss of b th g s arly susp d d du to m t on trat oIf yb dy a stop th b ath w th th h lp of phys al u tur , t a h lp o nSadha a ow r, f h ob t of Sadh a s o stop br ath g alo , t w ll notl ad o to h att m t f Con ious ) Sam dhi h typ of Samadhwh h is at a d th ou h a h og is k w s Mat al > S m dh It sot al Samadhi t s ot t tat o i Bl s t is a st t of s s ss s

of huma mi d ow with h h lp of a l a o a a ma a r m i i h

stat o Ja a Samadh or y a tog th r without a y p ysi a d ay a d d thJA OGA

a oga s a m tal p o ss of att ni g sal ationW th th h p of m t lo tr t a d m d tatio h d t d i s of mi d ar o trol d a d

s bl m d M tal o ntrat on xp nds th ob ti ty of m d O s nob t ty ads to on n ss n sub t y h sub ount rp rt of thSadhaka s tra sform d nto th sub i ou t rpa t of th Cosmi nd t

bri gs th myst u at on of J t a w h Parm tmanCo trat on of m dl rat s th o s of o utio In this mar h t wards th Supr m , a Sadhakaf s th n ar ss o a h psy h gap b tw a a d J a go s on dimi sh

g a d a st g om s th of th Sadhaka wh n h b om s on w th Supr mCo s ious ss h my ti m rg r o a w th a s k own as oga 9

I a tat on of a mantra r su ts in m tal dilation Mantr n antatasso at s a with a J a s l k a mirror and th r t d o s ious ss is l kth r tion of th rays of th sunh asso ation f Cons ousn ss ulat s di f l It aw k s th d inity M ro osm is sform dntoma ro osm h sot r m rg r of m ro osm w th ma ro osm s n as uald l b rat on

h o stant deat on of a r sults n th radual expans oof mntalob t i y h larg m nt of m nd eads to th m r r w th a a p r ad sth who osmos w thth h lp of his C tt- akt as th sun p ad s th whol solarsyst mwith thh p of ts rad at on W th thh of a o a a Sadhakad at sn th d n natu e of a he d at on of a br ngs menta d lat o M tald lat on n r as s the olum and mass of m nd It le ds to D ne ul enhe

. fw I 11 1

b p 38



AN A I AN S IFI A

a ha sta ts eal z ng the d v n t t n self The Sadha a at a ns nenessth h s t ue be ng 1He beco es ne w th va

M nd cannot e a n objectlesst g es n chang ng ts object v t t e a nsn t e state of ch nge and ctu t onental concent at n eans subl at on of

d e ent nst cts and tendenc es ve act on ps ch c p cho-ph s cal s exte nal zat n f consc sne s e p c c and ps ch ph s c l act ons c eatepples and v b at ons n the sp t alex stence ofbe ng. ental concent at on

c eates the p ch c cl ate fo the Self to an fest and sh net l ghts up the dacha be s f nd nd be es cal and co osed Man sees, f els ande l s the d v ne natu e of God and e beco es God h s eal zat on s ca

itrf ' a B a anTant c Sadhana s based n t ca d nal p nc ple thatth b ol te s to be

eal zed n and th ough the h a bod. Ma s an ep to e f the Cos os he es no eal d st n t on between an and God Eve an s a do ant d v nHu an b d s the abode of Pa a va Th u ve e t an festat on n spaceand t e The Sadha cons de s s ph s cal bod as the abode fva Heawa ensh s wn d ant d v n t (Ku al n w th the clea c nv ct on t atthet uth that s eal zed w th n s the th that pe vades the whole n ve s Tdoes not be eve n useless ph s ca penance and su e ng Ha ha ga s nated n Ta t a Sadhana t a nta n the ph s cal st ength and p t of hu an bodcco d ng t Tant a hu an bod s n t onl the abode of t e Sup e e b t t s thbest and t e onl ed u to eal ze Pa a va

cco d ng t Tant a the absolute Real t s the state f neut al tp d cedth o gh the un n of a and a Ho eve ne the va b h self not bhe se f s the abs lut p nc pleThe a e nsepa able ete nall ne and nd v s ble

he un on of va and a t p duces d v ne bl s and l be at n n the statn t al t and nde d e ent cond t onsthe sa e bec e the n u enal ca se fthe ph s cale stence. hen a t gets the scope f he an festat on she assc ates he se f w th the p nc ples f nesc ence ll s on and de le ent t ansC s c Consc ousness nt the wo ld p cess But when akt sva nthep ocess of st c nt ve s n the es te c un cat on b gs n n te bl ss anabs lu e peace

Sp tua d sc pl n (abh a) and enunc at n (va a) a e the sto esses f subl at ng the d e ent nst ncts (v tt s)n Tant a nunc at n d es

n t ean ta ng san sa and lead ng an as et l fe n cav s and ju gles. t aop ut l at n f an b e t Repuls n s ne at ve att act n hen nde the gets att acted w ds any bject n bec e s d st acted f the wo ld, ts he state of enunc at on g et nv lved n the wo d ly enj y en t s as bad and

ha ul as to bec e d sgust d , and n u nce the wo ld The w ld s t e a n -

10. [ l lj l Yog rq l





142 A RA Y C A C F C BA

is oote to w o e Cons io s essCos c Conscious e s is t e sou ce, s bst atan goa of a enta p oc s es.

a is t e up e e e t an go ea of Pa v c a Sa ana T e Pa vSa a a a es es va as Pa upat Pa upat e e oes not ean Lo of n a sHe stan s fo t e Sup e e Go ea w c ibe ates an f o t e bon age ofan a t .

C S DHc a Sa a a is a p c o sp tua p ocess K p a Sa a a a $ava

Sa ana Sa h a pe fo e wit a ea u an bo be ong to t e a tc a s an agg ess ve fo of spi it a t is c t as been so na e beca se

t e Tant i Sa a of t s s oo pe fo Sa a a w th a ea u an bo n

t e post e of sana to ove co t e E ght ette s P as a S x Ene iesR p s The c a S a a a e es va as va a va s t e g ve nbest we of a Si s an be at on

S DH

s a ana s so ca e b ause t s pe fo e w t a u a s ap a .t is pe fo e n t e ea of g t i a c e at on g oun a na to con ueat e g s a e ajj a fea b a a a o g w t ot e v ttis te e cies t

s ca e p a Sa ana a so because it b ngs abso te v o ove et eka, t eb ja ant a of exp esse n ve se k a stan s fo ani est B a an ( a B a an)K p a Sa a na s base on t e p n p e of yst s an esote icism It s an int itiona l p e ss to awa ken t e K a in an o nese f o t e bon ag e of fette s of M T e Sa a a acqu es oc t powe s n the cou se of Sa a na .

n i a Sa ana gets i e iate co e t ate pa t e to t ee te on it ns c eate b t e c sta es a a t be auseof t e ant a anse of ant a st c Diag a e Sa a a attainsvicto ove t e v f ae ta f to s tas b gett g cont o ove t e C eSt a S bt e S a

P po t va a , Rea at e Sva pa an Rea Si n ace t at ttva t eC eate Beings B ta t ea s to t e a s t on of occ t powe s t e eigSi is a a S s

I4 ! Q Ib d , V i 45

5 b d. V i i 46

Fol ow ng are t e e gh S dd s :

AQi m - e eso e i w t be e s l s ze o be me os o objein fu l d t il ( M m o expa d n size in space t e tuit ve ow ofv ewing e a ea es of t e n ve se (3) L g m ·t o set e f e o g av ty

make one's body g te t ir (4) Ga t e yst e t n ease o ewe t a a c as ng g av ta n (5) P t t e e t a s g



AN RA A A A 14 3

ya S ddh o g s i i s gn n e T e y si b dy o t e adhb es d v n z d E h n d ve y e o h e b dy be es s a n a z ed Its r s secre ing subtler nd divine waves . The s a a e n e be es ust ous( v Q ) n d g o i us T e body o su h a o gi m es u e owe u and

su enO l t powers are o t supernatu a l po ers. T y ar the mys c rea zati o e s natu e o se Howeve one shou d o n e he is t n oo u owe s he K a d a s t e sa e as e s o s it a i e e ni a on j va w h iva

O u owe s e d i en t s vat on ne shou d not nd ge n t eu su u t we he obje tive o s itua S d na is the ea z tion oP va e Su e e e is s a e o d v ne a z tion the hys aex te e s t ans ed nto• d v ne ng n o a son w th Sa ds i t n e u t we s e ins id va ue es and sign ant a hieve entsTh s e u a owe s o see ng ouch g he ing t s ng and s e ing nd tP J na div ne n w dge a e S ddhis t ue yogngs to P a J na nd

ts w h the othe S dd s e a u s t on o theseiddh s a g an see euns e and he e un e d s ndHe n ea a e son g in t e theso e e w d, nd n t ng ns idden o hi g an v su i enyth g nd eve th ng He ss sses hewe o te e a y and v an eT ese owe s and S d s an a e th i S dhan

a h s been g eat y s anda iz d d t the use o P a a B Tan as b sed on s ien i in i s is a si i e e d o i g h s nd s sens s enj en a e s n ha ng s on d si es y ij y e t T nt a es bes the de a a d ana as d es n en u age

su e ion nd e ss on o ed desi es y an s d in ed bya d s es nge s e e a d sex a id Bh y d Mai h

d in n e s de de s di s n n hen t se d si es d ina t n an e s g es t i nt es stan n he o

s h a e s n s an u as S ua adhana and ighe v es do no a t ahed u sou On y e s ns wh a e v t d an absta o a e e j y ennd eada s i i B a t a does n abh a a e joy ent s

s n nd ss on ins in ts d o a y an ay su ess o e essoneself anywhere, i s ant y o o ga n ng a y g by e me e act o eac ngound hav g appea P k my - e ys c powe w c fu ls ll de es nclud ng o becom n vis b o nv s b . 7 IS tva- h d n pow o c a e o

y by o gh ng h ng and be gs ap ea o d s ppea ( ) Va a hep o o o e d e m n res at ons f w d o the w ct a e Yodes es

16 : Ib d 47

I7. a{ b d , i i 3 .



44 N R MY C N C N F C

h s nst ncts f a sh t du at n n the beg nn ng but w h the passage f tv lcan c upt n s b und t ccu Th s was the cause f dege e at n n eBuddh st na te al t and s n n the ga b f ell w be s n t a s gn fhea th s c et

Pa ca a a Sadhana c p s s ad a (w ne sa ( eat , a s a ( shud (g a n) and a thuna (c p at n 8 Th Sadhana s enu e ated n Tant as f b th ndu and Budd st ve ance e ea s a d p c ed ceaswell as sexual un t s pentad f Pa ca a a appl es n the un n f va ana t 1

Pa ca a a Sa ana s d ec e t ga n c nt l ve t e ate a des es euse f t e c ude Pa ca a a acc d n t p e c bedes te c d sc pl es e ds detach ent and nne pu cat n A a wh s add cte t d ng w l ed ce

the quant t f l qu as pa t f s tual d sc pl ne T s w ll ve h e st e gtf al c nt l ve s ba e nst cts ne s used f the elease f t e se sesf t e e g ss ent n the ute bj c s The su f ce c nsc usne s f t dwhic is ex p sed o the sho ck and at a chment is t e pora rily suspe d e nd t edeepe expans ve, and subl nal sphe es f c nsc us e s a e pe ed enab esthe Sadh a t ga n c nt l ve t e nne ecesses, and w f e s bat n and pu cat n f be ng Tant a Sad na, w ne s used f the p cat n f nd c tta B t t s n t t be d un n the ne sugges ve f an ald n ng t leadst deg adat n 21 The S p e e d s nv e w sh p ed d the

ded cat n s san t ed b the p e c bed es e c ant a These f an a nc desncantat n an epet t n and nv c n f the p es d ng De t he Sadhdent es h s wh le be ng a c nsc usness w th the De t es and ant a n the cf ava Sad ana b f e the use f w ne One wh d es n t n w hesc ence f T nt a

Sadhana has n g t t pe f th s Sa ana T e l he g s wh da es t nf ngethese c nd t ns and see s t enj w ne and w en2 e s a s nne a d be eD n ng f w ne that s t sa ct ed s as ep ehens b e as ape

O e w s add cted t d n g has n sense f p p t n h the e sn ed tat n n tap s, n w sh p, n dha a n sense f al ac v t , n

8 ! G n 99 oi

q "& f! <-wf IM

2 . lf r f;w) omao : 1

m ¥K v 9

2 &

96.22. fq v 'v 1

I id p 9



R SAD A A 14 5

p d n e u n h ght f h s self; e ca n t be a ta Tant a SadhanaS ch a pers n d n s qu r eats eat an nd ges sex n t f ue w rsh p andded cat n b t f h s wn a al enj me t He a be l arn the stras butndeed he s c demnable

The s btler an ng f w ne n t q e st c te p etat f thew d ad a (w ne) eans theh rm nes sec e r the p neal gland H m esare secreted f m eve e d cr ne glan he rm ne s crete fr thep ealg and s pa tl cont led b t e (s m ) and the necta h e secretefr m th g and s n wn a S madh r S mara a t ev t zes the e en glandsand g ves d v ne bl ss Man d es n t have a expe ence f th s bl ssthe uQ"a awa ene and ade c nsc , es upwa d and d s thep nealnecta

F m the M l dh ra Ca he K "a in a t g es p a a a a a n t theB ahma a d a (p nea gland th i ne bl s ss es t f h s st c n cat nf the KuQ l n a d the f P e C sc usness The necta wh ch ws frt e l t s n the sup e e ethe ab ve s the eal w ne hat s run the w e s l qu r ' 4 c d ng t theAgamast w ne s the m dh luna a b s awhich d ops from th e Sa as a ' .

M a (meat) Sadhana d es n t ea the eat n f mea T e an al that slled nv lves a m al p blem f an b d The al mean f M sa

Sadhan s t ve c me the a s b ga t eans t f ee nsc usness fthe b ndage f fetter w th the sw d f D v ne Kn wledge The C nsc snessfreed s erged w th t e Sup eme G dhead.Th s s the es e c mean g f M saSadha a The the ean ng f sa s t g e speech T e w d Mameanst ng e M sa Sa hana eans c nt ve speech 7 t als eans ed cat n f all act n t t e L Mam 28

Mats a ( sh) Sadhana eans c nt l f b eath th gh a ps ch ph s c l

23 RIT < q ; ; ; ' o' I

: IC l o l

2 4 . T l iT ' Iv m ' <: T 1

it o

o o d p 198

2 ak i a d k p .

l ; r U o

27. Cosmi o i y A A ho o y p 14228 r( a r p,



146 T R I S M S C D SC IF C BAS S

d sc pl l P a t s b l z s th h s v g th Ga ga a d thYa u a, . th tw cu ts b at , xp at a d sp t c sta tv g a d P gal at g sh a s th c t l g b ath 9 h a g Mats a Sadha a s th c t ll g th s s s Th s s s

a b ught u d th c t l d a d d t S Th s s th t u at g sh 3 h th at g s l hu t g th c atu sMud d s t a pa ch d c th t c s s th t t a s

d tach t th v l that ps th s ul b dag ss c at w th thal l ads t b dag w th th d v t l b at T cut all c ct

w th v l s Mud Sadha a 3h last Pa ca a a Sadha a Ma thu a has b g atl sca dal z d a d

g ss u d st d a t a s bas d sc t c p c pl s t d s t gth b l g l a ps ch l g cal asp cts hu a p s al t Ma thu a Sad a ac pulat w th w a ) s all w d a t a h d a h d th s s t ablth Sadha a t c a d subl at th s st c a ca d th s g aduall b p act s g st a t H w v th s btl s t c a g Ma thu aSad a a s th c pulat va a d a t h w a t b wa t d up s th tha th d v p w wh ch s l g asl p th d a a al a a ds a ak th aula T s al a s b awa d s v d a d att d dt Th d v cta Sp tual Bl ss that su s th t g th s D vPa th Sup a t Ku al a d th Sup S l va th L d t at wa tsab v that s l Ma thu a, th alMa. t g ls s c pu a 32

c d g t a t as a a d Y ala th u va d a t s th t u gaa d th j ch s s ut t w as Sup Bl s 33

a t a Sadha a c l calls h s w h s a t Bha av W a scal a t Sh s als call d Lat c p) b c us sh cl gs t a d d p ds a as t c p t th t H c th tual wh ch w a s j d s c dLat S dha W s call d a av th causal wat thu val w t sW th , th a ats, d s has s xual c u s h d s s t w t thth ught h s l as a s a a d v dualsat s ng h s w p cu a t d wa tsana al ch ng as t w atu th j t h as bu

th g h ms such j a va a ng v 'ha , Bha av ha R ght s x a29 r J T30 ;i T

fe lt ' : sf" T o/ J T r 53; Co mi o A A ho o 142

3 • n

T r h Co o i A A ho o 143 q f m <

! 11 11r T r 198

33. Sk i Sk 6



A A ADHANA

unio ma if asso iate with e i tatio n rit l, b the ea s of sp i t v nhou h pe so s ho ak e a vulga an anima view f t his · ( i · wil 9 e a ly

u n d e r s a d i t . ' 34

a Sa hana s a st p o ess of be o w th t e Su Goea a Sa aka al s self a a a The w a o a skn wn as B a av Th e a e th e ks a Sa hakas: S h va aib a a a Mant a Si ha a e to Ch na ast f o theD has a-kha a of R a Y ala ives a s pt o of he a He e aSa ha a sa s ollow he ult he s jo t w e h a w feas al o o he e ent fo s of Kula wo sh p Bha av t e o d s )se yef e To he feet ofGu a e ote B a ava a v a

Des e s an ene but t ca be a e a all an a es o el eve ths an to tu e of the bo an Th p s c o a s he o le a th ou h wh h e n at a sal at o . he s cal bo s e e s ohe S e e Self The an f st u ve se has eate b B ss t opulat o o a n wo a he a Bl ss e ence l s t ns t isone w h asp t al o vat o an u e s t e te pl ne t e h s alf n o is ennoble an v n e . h s calle abh va t ha bee s beas the p ofoun pa a st tt lo f t e e e a ve l e t el ousitual '3 _

Pa a ak a Sa h na s a ps ho sp t al p o ess to a sfo the entabei nto a v e be t s s e t pos ve esote s a a ofnne p o ess on t akes a a pu ean p we f l t s v s a s e hThe holep n iple of the Pa a ak pe upo the e t o a te t o

w fe s kisse h one feel a a h e 's e w th a ohe 37 o toSa oll sa Ta t a f a a oes toa wo a th bel ef the o sss h an a he w ll o to hell he su e to o t e lso e e f the ac s lawbut s o e n he bel ef hat t s u lawful the es sub t ve s . Ta t a es osan io o al an nlawf l s t sfa t o of a al es es the wa t oesno al ea a nk n an so f th e a s that an houl u ew th vaakt wo l l e jo e t as a step towa s he e n o e t ( a a ao L b a on . n so he us follow theha a es b va 3

p l ka Sa hana s s ent but v sk The a of a u bh va s

4 I id pp 62 - 93 f fQ6 T-' ; 1 S

gf " mfo 1i < a

l r S t S k Rud Y m p. 5986 ' im s L e upp m t e , 1 2

37 l PSkt n S kt p 64

8 I id p 6



NTR ITS MYSTIC N SCI NTI IC S S

o e o t s I m goes o pe fo m K p lik S d a wite o g s s m e s ro o from t e p (t e place w e e

s perorme e rem o g o d) w t e ce f Ya t a ( y t cd g m) I e p r o s mper ive or K p lika Sad aka d e e ce to

t e c p es o m N m d ( up eme li m) is ece a y. tre tes e ps c o og c eso eric clim te c to lk o t e azo ed e

AVA A A AT s s o e or e o of e K Q ali wit i .

erforme e o e dea of ig t o t e ew o d c em o gro s e mos di c l form of s ir tua p actice Det iled i uave ee o o s T e S s o ob e ve t e e te ic

pr c p es e s r y V ol o o le o t a re lt di t ous c eue ces A o e es o e o v S d a o d y Gu uc o T e r s gr e s m s esse t le se e t o e w o ve g t r T s s e mos se re p r o T tr c m tici m but bee e tly isders oo e o s o -A r er.

e e o s o e res , com le e d u i ju ed t u d bemut l e or e orme . No p r o t e bo s ould be to ted Eve if a es m g or e e s o e-e e , s u for S d a a t i aga t t epr cip e o T str

I v e S k e ts im elf o t e dead b dy i apostu e s r s e c o m ra. T fu e life i t t e dead b dyw ic s ts mov g I t es o w ke pT e S d aka l m e u e

s p ote s m rom sor s o l eme s e s b ect o A u k o v cek v Q prom ses m ever g.I eve sks m t t ke a y f t ewo ld Here e G prote m oe ot low i di ci e t u ee llureme s I ppe e wit Lo udd al He wa ve l t of

l reme t d r g b e di o p y y at e i t e a d em ede g o se i med o . r Av lo s y 'By t e u o f d k i wi form ( ) o e ev rect o s ad wit e la e w o b l a edg ts ll s es e o Her. ere s t w at i tec ica ly c l ed P ataya aof ev w e e K m pOj d v S d a t e Dev e t u em ut of virgi o e co p e e pectively. V as c mu cate wi v dak ii Av d k 39

e ife-force w ic e c t o o ma t i fu e i e de d b dy a

e ult of w c t seemi gl ecome live i ctual y t e i e f ce f t eSad akaim elf see g t is if e d k becomes e vo d fall wit i t ecakra, e

mee s ow de t d i e f l s out ide t ecak a

e bec me p ma e ly adBut if e olds s ow ucceeds i t s Sa e attai lv ti He get llt e occult powe s

3 a ti a





AN I S MYS N f I

s p inc p ® i S61 i h G d i he en al heme an aadha a . es u va · a d iva c a unde he key kn( da a g a a ri s l i vemen s n he any s and na u e ld ub a eshorn an all c i ns dwindl awa 5 When a an a ain h s a e

i uJ:M · ne ,

a l\p i i al di ip iesa e m e in umbe F him he ei n ma a Ni ma Sad ana He d e n need any men al c n en a n andPr a

he e a e eve al a e being here a e many g ada i n c nsci u neinJh i gj,_ i a s h highes rm spiri uali y D vya va is

e s ! }a sciou es is alled Saha va h , in wh ch my ic ne_e s wi a am a a ai ed sp n ne usly he Sadhaka bec me Siddha ec mes G l a emai i h s a e E e nal Bli s is bey d b dyind n < es es h C ic He bec me ally ni pededin hipuls § h u b ha u Such a s ul i be nd al and ial impe ae · H s w · i a a s merged in va n c u ne when eng gedac ionh s reaJ v

er d i d he hi an a Sadhana Gandha va& s wh i n a S ka c ding i a pe n w

ude (dak a , h ( a pure ( uci) n d alis (dvai ah na), al ay engagn i d l a r i era a), ab ining m inju ll being ( a va

s vi i m i h sens c ed (ji e d iya) and wh akes e uge n G da a- s c m e e a ra Sadha a he wise he i n Sadhaka

Kul a a "Taprese l g li o quali ca i n eces a y a an a7 . p on h s he e i , b as ul imp en wicked d y un ue

c uel lish unreliable plag a i passi a e gar ul u libid n us eg is ck d, l w a a c ug ac iv ie r ugh i n en led an a

adha 48 p o n r · a ric S dhana shall be ne wh i en wedi h uspicious ea ive Sadh a leads Samadhi g d q ali iepd J w dev d o D r a gi d h ai h and dev i n

Divyc a isa R dhir ja; Yoga The e is a det iled Sadhana forthe ublimai< of i d a d cj s ou e&s. It pu f es the di eren t cel s a d e v e plexuse

Al the cells sta t emanat ing . y e w v s and bra i on It m par t a ubtle fo m

_of e itation It lead t t e :reiz atQ o( -Par iva. A Diy c ra Sadhakad a s M v L '? L t d ) . s t e geate t yogi One should" • 1 r: - '

45 lf « : I . · ¥

bid , p 3946 m I

Gan harva Ta tra, CKul/rfava Ta tra, C X

4 b d. p 93- 4 U ' I

id , p 95



A A A HA

ol low the footpr ts of suc a o \hat t e mas ers o oga trea that s thesupreme path; where the su r ses there s the east'

Ta tra Sadha a sa ver d c lt process t s a ver r sk form o sp r tuald c pl e S dhaka has alwa s to be ver care l a v la tSuccess Ta traSadha a br gs sal at o ; a m stake m sfortu e MadhusudaKaul sa s But orose s w thou a tho Good a d ev l ru s de b s de here s oth g wh chhas u m xed good or m xed ev l t he ros path of the a tr c s set wthor s here a d here t s there ore the foremost dut o the Sadhaka to avotho s a d adh re to the ros path lest h fal l to the t ap of the low sp r tature who tr g to cause misch e put obstacles h s wa a d thereb retaprogre s the atta me t of h s des red objec t s o l the pote c of tma t as that br gs about the subjugat oof these superse suous be gs '51

The ath to salvat o s as sharp as the edge of a razor Thea ha U a i$ad

sa s r se awake a d.lear b approach g the excelle t o es The w se o ede c bethat path to be as mpassa le as arazor's edge wh ch whe sharpe ed sd c t to tread o '2 The te ma s l ke the o l the r ver-bed or re

the two p ces o woodTo get o l rom sesamum seeds we have to crush thch r the cu ds be o e we ca have butter d g the grou d for water a d r b st cks hard for re h s s Sadha a ll ma becomes ow th Param va hehas r ks a d da gers o the path

Ta tra ad a a goes to ever deta l of fe t weav oga to the da toda l e t g ves mea g a d m st c terpretat o to a ma 's act v t es b makthem all mea s for the e ectuat o a d tra s ormat o of er co sc ous ess oprogress orom the huma to the d v e

S M DHTh m sti u at o o va a d akt s called Samadh Ta tra 4va s

the tra sce de tal eal t akt s the e er al pr c ple ccord g to Ta rah ma bod s the ep tome o the whole u verse a res des the per carSahasr ra Cakra va s k ow as Mah B du. akt s called Ku al aktHe dwell g place s Mul dh a Cakra. Whe the Ku(al r ses up p erc g thed ere t Cakras b tes m kal a d dr ks the ectar co ta ed ta jo s ues

0 a 1f f f o

Ibid ,p 2 5r M i j r T r m pp xii xiii

2 a ) q) W 1

iii 1

53 Up i$ d 55 a l f r z 1m l f 1l rQ T r p 36



N . : MYS C Nl S F n

rom t s esoter c co t o (o va a d a t ) a d s called Samad T e KuQ aloes up a a a d a a a d dr ks t e p eal ectar Suc a sou oes be o d t ec cle o reb rt .5

Ma -B du s cal ed Pa m Pada T e atta me t o t s d v e state otra sce de ce s cal d Samad T e eda sa s: T e d v e be s are alwa se a ed v sual z t e Param Pada o u 5 Ta tra t s Param Pada represe ts t e Co sc ous ss Force (J a a t ) t s called va-B du Sel becomeso e w t t s va B du Sad a a w t t e elp o So' am ( a He) ma ra 7

C t, a da, Icc , J a a d r co st tute t e ve old akt o t eSupreme Be Salvat o mea s t e u oldme t o powers brou t about b serea at o t s ot t e v up o t e mortal co l B rt a d deat are t emod s d ma estat o o t e creat o o ds rat cat o bot

Ta tra Sad aka s call d B a ravaHe s ear ess ero c a d u attac ed tot e mu da e ex ste ce. He does ot ave a a ke or worldl des res Evet e ame o suc a Ta tr c Sad aka exc tes terror t e de truct ve a e c es aat w ose sweet w ll t e wor d ves movesa d as ts be 58 Deat creates eara d awe or t ose w o are subject to morta t But or t ose w o ave ove cot s dea b a l v el e t e mmo ta t o soul deat s s ca t a dmea less

T e subject v zat o o exter al objec v t s called emp r ca k ow edM d ca ot subject v ze t e Supreme Real t because t s supreme subjecTa tra Sad a a s t e m st c process or t a s orm m d to co sc ous ess.W t t e u cat o o va a d akt m d s mer ed a d d ssolved t D v eCo sc ous ess T e real k owled e ssues rom t s m st c u cat o o va aakt t s t e ause o l berat o .

T e state o Samad s ot d at but complete ess t s t e per ect o oco sc ous essw ere t ere s o Mala mpu t ) to obscure t e v s o t s utte

5 . q'm m q

q " = ; Ibi p 22256 1

S uti5

oSriMa/ n v j yo r T n r m p 42

58 Ibi p x.

9 it r =1; ' ' \

T ntr lok V p 1926 te "

bi





T S MYST C D .SCJ C B S S

re g dat t e tr e determi te ab rpti T e re: S lok a S pyS p a S u a a d S am ' i ' m) t e t te o S i t e natate Sa kalpa S mad . o t u t t t te al ed Mukti ( beration

R P S M DHt qu d l berat T e e total tra ormatio m nd in t e

Supreme Sel T t e u at on ot e u <a w t P ram W en t eu get u ted wit P r i a Sa a r r akr t e m nd ea e to ex te Sel merged to D ne u ne T ere t a e dua it t etate Sa ik lp S mad dua m ex t . m S a or am B ah an t e ee go d a t ere. T ot t e a ta o Tur a (Tra e) r ka paS ad t tate b e tle

r k lp S mad o tw k d (i) Sab a r ikalpa d (i r aN r k lpa W e Sad ka goe t r kalp Sa d ut d e to Sak r me b k t bod m d on u ne t l d Sab r kalpa e au et e e d S k ra rema w t t e Sad aka T e ul u a S d a a i

lled tr tm ut w e t e eed o Sa k r i burnt a d t ere tr e a t e m me t t e S d ka atta rb a r k lp T t e al tate

o o d al t t lle M k T tate p ritual be t tude a d b i ide r b ble88 t be d me t l ompre e

T ereare ur t te uma o u e : Wake ul (J grata D eam lp ) Sleep ng (Su upt ) d Tra e (Tur a)

J g t t e w e l t te t e rude t tate ul. t i t e ul a ledtu p d r our p r t t e t te dre m leep and tr e rema n n

a d rma t d t T e w t e g u u t e w ke ul d du l l ed d o t e w ke l m r r a T e dre m t e e d tate umao i u e t rema l te t. t t te ul doe t e o e tw t t e b e t e al w rld T a d H r g rb a are t e ub e t eu t rpart t e dre m ul t te m r m a d ma r m t e tate l ep um u e e pe l k d o bl t t te b o uteg t o e t er t e u r t e ub u et t e op ma i e ta

t o T ere b e e rude a d ubtle u a u u u t g m d T t te d mle m d lled de p sle H we er t t te ot t e re l t te el ubl m t r b lute de t t w t t e m i ue . T t te o uma u e alled Pra be au e t e eed SupremeK wledge l e t

5 · ;:

i VV 1 , , 18

. gbi VV 1, 3



t H BsT e w tness ng ent t of a ro s a led vara The last state of hu an

ons ousness s al ed Tu a Tran e t s the non dua state of nd t s althe d v ne and eternal ( vam and nta state of hu an ons ousness.7 Tur as the w tness ng ons ousne s t s a state of non dual and Supre e B ss

thesup e e un on of va and akt t s alled bsolute dent t ( v kalpaYoga). It s be ond all attr butes Language fa ls to descr be t. In th s sta e ofTur ya subject vty doe not exst Only through Tantr Sadhana can th s state ofnon dua and Supre e B ss be atta ned

6 " \u





CHAPTER X

NTRA N C E Cantra s an ntu t onal sc ence Far from b ng a subject ve fanc

sc ence w c unve l s t e m s er of m nd and atu e and takes man to realt on of Real Param va s t e bsolute ccord ng to antra Para va st e Supreme Real t and the man fest world s t e relat ve trut ra ma s t

e nc angeable ut we cannot sa t at t e c anges t at are perce ved parenton the od of ra ma under t e n uence of P ak t and t e t ree fundamentarelat ve factors l ke t me space and person are false nor can we sa t at t e eternal trut s ll t at we can sa s t at t e are relat ve trut s for t e apparentc angesare dependent on t e relat v t of t es three factors v t me spa e anperson '

ere are two e tre e v ews regard ng Real t ccord ng to t e Parmenedv ew he Real t s altoget er unc ang ng and f t ere s an v s ble c ange lu or On t e ot er and Heracl tus treats c ange as t e essence o Real t m permanen e s llusorZenoa Greek p losop er of lea (earl t centur

B c ), proves t e unreal t of c ange He g ves an e ample of an arrow n ts he arrow s e t er w ere t s or t s w ere t s not f t s w ere t s t abe mov ng e same argumen appl es to an o er po nt or moment n t e gof t e ar ow t no po nt or moment does t e arrow move and t ereforapparentmovement an llus on Suc arguments are advanced to demothe rrat onal t and untenab l of our o d nar concep ons of c ange mesp ce

ecentl nste n and ot ers ave rad c ll c anged t e Space e concepccord ng to t em Space and me are not absolute and ndependent but relatandnte dependent me cannot be measured w t out space and t e observatmeas rement of Space nvolves me e a e t us nseparable and akeget ert e g ve r se to t e concept on of a four d mens onal Space me M nksa s e v ews of t me and space w c ave set fort ave t e r foundat o e per mental p s c ere n s t e r st engt e r tendenc s revo ut onar

om encefort space n tself and t me n self s nk to mere s adow and ok nd of un on o the two p ese ves an ndependent e stence '

In the rela v st's concept on t e d s ance between two po nts must be mn fou d mens ons of wh c one s me e prefer to use t e four d mens1 '

Anad S tr m V V 1 1, 14 272 a m und Zei , Physik i c f , Vol X, W k V 2, 43



5 8 A RA MY C A D F C BA

co e wh ch we a e v g The ax s of the co e s T me a d he ge er r x spath traced b a bea of l ght Th s stateme t s subject ve fa c for the a abut whe t s a al se w th the help of mathemat cs solves ma em rproblems

The four d me s o al theor eeds cer a cha ges a d mod ca o s theprese t for t s su c e t a d u te able The re v s s overem has ze hemater al as e ts of Space T me. The do ot g ve ue ace oM nd w hout wh chT me d p ce together s k to mere lus oT me pace a d Pe s co st u ethe elat ve world he take collect vel the re erve a depe e t ex ste ce

our v ewme ca ot be the ax s of the f ur-d me s o al co e he elat v s ssu r fro the f ult Ka t a o o of T me a d Space asa p categor es. Theacce ta ce of the Ka t a v ew ofa p w lead to the a ve rea st s world ofmake bel eve

The Ta t c co cept o of the b o ute B du a a la s mostsc e t c ccord g to ucl d s de t o That wh ch has pos t o but o magtude s c lled a po tThe Ta tr c expos t o ofp t s ot o l a d scover oature ut of truth B du s a co ourless avar a) a d form ess {a pa) e tucl has e e a l e s that wh ch has pos t o a le g h bu e the breadthor th ck ess . l e wh ch l es eve betwee po ts o t s called a stra ght ucl s t o was f the od ed b Leo ha er a d J L Lagraugeccor g to the ew e t o a stra ght l e b co es the s ortest d sta ce betwee twopo ts But th s ewde t o poses a er ous roblem as t oes tco for to theja pace of ucl d ccor g to th s v ew everstra ghtl ebecomes a arc of a great c rcle ste tr es to so ve th prob em b h s ste t o tra ght l e s the path of abea of l ght Th sde t o eeds

ce ta i modif cations. Light is ene rgy . It eq uires cer a i m e iu to ma ife st.erg s a wa s ater a . The e um sta s as a obs uct o the p th of a

bea of l ght to travel a st a ght l e There ca ot b a stra ghtl e theworl of elat v t T e Ta ric co ceof B a da solves th s p oblecc o d g to Ta tra a stra ght l e s that h ch has a e o r ze o wavele gth.

Theres o s r tual d ere ce b twee zero a te.The wave o Pure Co sco s ess e Param va lo e travels a s r ght ePa ra m Siva is one with ou t

a seco d. The wavele gth o Pu e o c ous ess s zero or te s ot thebeam f gh t but the D v e e u lge c e wh c h tra ve s a s ra ght l e e ca havethe ge u e co cept o o real zat o of a stra ght l e, zero a d te the ealm of tu t o We ca ot draw a y st ra gh e the worl of re lat v ty. E stehad to be sat s ed w t he b am of l ght becau e he wor of object v ty l ghthas the ghest veloc t Bu t does o have the absolute veloc Pa a the o y e t ty wh ch has absolute s eed a d abso ute pau se Th s ap are co trac o does ot pose a p roble as the e s o d e re ce betwee absolute speedabsolute pa sewh ch s the ature of Pu e Co c ous ess ara va s the u

mate source of e erg a life Pa a iva lo e possesses lu i osit It is t c t o othe objects h ve the ght of t e ow o t e u os



A A C E C 9

hat oe ot ex t at a l a ot mpart t to othe A pot oe ot ll m eothe er a the l m o h g ke the et are ee to o o eb o te alo e the lt mate o r e o l ght l e a a e o e te e Eve th gha eme e om t at t e ame ahma k ow rom H e ter al g

rom hom the hole ver e ha pr g Whom he o p u g t e t ato Who a l th g ret ' he Ab ol te oe ot ome w t t ope o ourer ept o a o ept o be a e t ha e t er o me or te e o

e re at v t o ept o Matter Spa e a me t e ou at o to e omo e ie e However there a m g l k the eo o relat v t o et o o the wo a eal t he e at v t t er ave ot g ve ue m orta eto a thi k g ma or Pe o he e te e o the w ole relat v t worlt arte the ab e e o the h k g m me e t er t e ult ate ategoro e te e o the ax o t e o r e o l o e t a e tal ea ure e to a a t o ' O e a ot t k o Spa e e w t out a t k g oob e vat o o Sp e me po ble w t o t Pe o ' AC. ell gto aWe e e t at t e relat ve to a ob er er that to a e a t that aob e ver o a ot er tar w o a r e o t all t e re t o t e operat o a al ulat o a pe e o r e t o a o mea g t e ot our t me but a t eela ve to h m el '5

Let take the a e o Pe o Suppo e t ere a tab e be ore u Ae ee l l e be t te m o quar eet a u e ul e A o e o u w o

te e te ae thet w l e r be a bea t l or gl wa o eo ll a the e o o e l e ' a a ot er o t k e et All oure ept o are olo e a or g to o r Sa k ra our a to a l e atappea to be gree ' to Mrma ot or g all be gree t a be

the o le ge o the eal ot po bleu le o e get o Sa k raO a e the exha t o o Sam k a the k owle ge o t e eal po blea t ap ov e the p r alSa ha a wh h b t e ve ee o Sa k a a lea tothe m t eal zat o o he th

he rela v t o ept a t er throw ew l g t o the proble o pe pt o We k ow t at Lo B a a bor a two t o ve u reyear ago or u t a eve t o remote pa t B t ppo e t e l g twave takeo r tho a ea to t avel to p a e ro earth Let uppo e t at pla etXa ma ha tat o t at a e or the people o pla etX Lor B a etto be bo o ea th O t e ot er a t e l ghtwave take two t o a veh e year to ea ome other pla etY the eo le o t at la et w l beee gLo B ha p ea h g ermo amo g iple at Sar ath!

he v b e wor oth g b t a patter o wave w olle t ve preo the e o m me tal pla e We over t e e e ble a ult a e ble

e eme t ( a m tra b t e v b at o ema at g rom a a t o or o M r T r Ch J Ve p

4 u h $ gr h5 The M c The ry f Re v pp 5 b g t P



60 AN RA : S MYS IC AND S N F C BAS S

bjec s c a l ese v b a o s a e c a ac s c ss o a ac b de p ce ve e w c e al pla e as Ka als co ds a s

e selves a e a d sp ed s c s sa s s - e s lves ae p ojec s c M d.

a s e a e Real ? Is e Real a s a d lec l s so e e se w c se a s a e e d e e a es a o s? e d e cebe w e a p al s a d a bj c ve e s bas d o a Reale bjec ve olds e b a R a s c d a e w c d s a

ce cal ac o D e c as a d co e o e a e al s c e c scs e s as e ed H c s a p p o e o do a e w e

a a l s a d s a b p od c o a e b w s poss b e o ea e be e e c ld d w o e c cep o p ? w ca co e o He ce e a o dev d co sc o s ss d ed

a e s o b a c de a es a o p E s ad a a cal c a e e c p a e H s E= c2 ade a s cal d p e o e ado al de a e Ma e s o a dead, s bs a c w c cc p es s e

spa s b led p e o e sp al s e e s c de a s a o sc s ss sc s ess s e p e Real l e bjec s a d

be s a e a p sed s sc o s ess Pa a va s p e eReal He s e p e e bjec v . ll o s bj c v es b ec v ese e e ble d s o e p e e sc s ss

a a b ds v d al e ds a d val es es e d s e a za o e E e al U c a a d U ve sa P c ple al s c a e w a evo e a e e b dded ela ve a d s de s a d va es e

c a e c a e e, spac a d p so Val s a d o al o s a e oe e al p c ples e a s bo d a e o sp l e d e ca o

va a d a s e oal l e ea za o Pa a va s e sp al e do al l e e p c p s o a a ad a a a based pa a sc ce a ds c s cco d a a a a d ve se a e e d s a d a es a

Pa a va e e s a sp al s s a o eal z e a sc d ce sw be b awa e do a v v o a d e va a sc o s ess s e a s a o e d v e a a d a e a a

ad a a acc le a es e p ocess o v o I awa e s e d a D v a db s e d v d al e a za o o o a o sc s ss

F e a a d s s c al a d b o cal ds o a a l ,al a Des e K a a d e D a a a de a a s

sc e c I app ac s e d e p ob s w a s ed so v xp ew e sp al e ca s ess al a d e val da a ad a a a e o be ve ed c se o al expe c Ma a s

e cac s a a s p e a d e K Q a s a D v F c Ma a, a aa d K Q a ad a a l ad o e a d e leve s pe c , ll eb c es pe ec e c s ss ss ad a a es abl s s o e s ap w

d v e dea w c e ve se a es a w c s bs s s





TANTRA: ITS MYS C AND S E F BA

ch e e c mple e success b ca se sc ens sse t l me n c l nd determ n st de ls w th the p rts' n does not encomp ss the whole Wme hod t d scloses cert n spects of the Re l ty, dr ws p ns d gfor m del of n ture. W th x om , ssumpt o s nd d e n t ons,

d erent lv wof the osmoshe gre test be u o the sc ent c wor d se or d ncement t kes, the l rg r b comes thsurf ce of ont ct w h heunkno n. Phys c s s, h de l w ththe ult m te concepts, re consc ous ou er d rkn ss nd the r l m t t ons Sc ence der es nd formu tes ce ect to use ut wh t s the lt m te C se s be ond the dom nNewt ns ys The b s ness of tur [ Ph losophy s to rg e from Phend to ded ce c uses from e ects, t ll we come to the ery rst c ses not mech n l The ech n c l nd determ n st c ppro ch of sce d u to the r l z t on f Re l ty D mp er s ys n e ectron w e

qu of ct on we re ch e s wh ch cert nly re not ech n c Weu t e f m l r concept l mech n s wh ch, f r two undred nd fnterp ete the struct re of th n tur world w th such r ellous suctnow orl ter, nt ll g le mech n sm ll f l nd we sh l be left f ce the wful ystery wh ch re l ty.

In sp te of the l m t t on, gnor nce nd olly, sc ence s becompo t th me s rod of st nd rd nd ce t ude.Howe e , s sh t ngts eld of oper t on d nt rest It s s ng fr m mech n cs o pphys s to b ol g nd fr ology o psychology nd s slowl b t sself to t e nf m l r world. None b t sc ent s s he se es re wer nd l t t o s of sc ce he concepts f sc ence re me e s

n t Re l t t elf Edd ngt n s ys The symbol c re of he en e er y c zed, nd t e s heme of phys cs s now formul ed n w ys o m most sel e dent th t t s rt l pec of some h ng whe pr o h c ent c world s p rt of bro der problem he pro

ex er ence e a k ow th t t ere re reg ns of the hum n sp unby he wor d of h cs In the expre s o o r n e rn ng owsoul grows u pward an d nds t he f l l ment of some h ing p an ed n its na e.

Whe h r t el ect l pursu ts f sc ence or n the m st c rs s o sght b k nd th p rpose surg ng n our n t r responds he smof scn o er model of n t r . th t e sto nd ng s ccess o sc ence

a e led to believe that Reality s somethng l ke the mode ; bu he fac re ains as model, which ca - e seen n d ut ize d n p t. M n s no t m eri l be ng

We j dge his whole being fr m the 1te a istic po nt of v ew. J dg ing p e y om he mechan c l po nt of v ew, he s m ch ne, de d nd ner . If he s seen nd x, min d spri y he is r t on l nd nd vfg soul. Scence annot bo nd

8 Ibid., 500-1.9 cit .

!0 S r Wi\l am Cec Da pie op c t 497



A A A D 1

the sp it of m n ith the tr mme s of xioms s d for u s Ho ch the D ne T nt e ds m n from Re t ity to the Abso u

m n of the me Sp ce bond ge nd t kes h m to the o d of Pure ic ousness h ch hen essence n re ity ntr keep di inity in org n

th the ho e of fe he myst c> nd th b s s of the r method nn fe the existence of disco e b e " e sp rk o true beinsee s b ect h ch in th t ne b e e e ence h ch they c the "un o , f e tse f th nd th pp ehend the re ity of the so ghMy cm s the sc ec o t m te e t es t is the sc ence of se f e ideh ch c nnot be e soned bout bec use it is the ob ect of p re e so percept on he myst c sm of T nt isfo nded on the i p e n b eock of intu ti eex e ience n the myst c ex t t on, the S dh k i e nd mo es ndn P m Re g on needs t s, dog s, theo ogy nd mytho o

its s on nd exper ence ut e ig on b sed on theo ogy nd mytto f nd f Spi t ty, mystic sm nd in uit on do not f ith ty set of theo es nd denom n doct ines Doctrin the ogy is

h stor c th o o og c h oso c nd sc ent c c t c sm, nde ig on h s f r db d y n s ch enc u te nt s not n ns itut on ized re gion of fe The intu t e ex erience of the D ne is norm , e nd peb e h of fe t s ine b e nd of noet c q ity' Fo those hmyst c n c tion o the se es ith it is not necess ry to de ne

ss nd Co sc ousness he rous of the u n me ns the kenthe se f of ne nd emb yonic consc ousness t is opposed nd deness of the so y sense perception, the o d n h ch m d E e yn de hi s ysA m n's dre ms nd di gr ms conc rn ng tr nsP ect on ne H m yet int ng b e, t nscendent it ty to hich hhether he c s these objects of desire God, gr ce, being, spirit, bee but tr ns t on of h s deepe se f s intu tion o its destiny. his

the dor b e subst ce of th t s the synthes s of W sdom, Po er,nd m n s pp ehension of it, h s s o rem ing in its interest, h sst;th s is the the e of myst c sm It is so the c o n f hu

the fu ment of fe, the iber on of person ity from the or d fent ncento the f e cre t e fe of the Re Science must dm t thepsy ho oc id ty of myst c expe ience The int ti e pprehensio of P

re s the e cep ion of the extern or d P re Consc ousness) is not di erent from n i d du Se f

of P e nte gence th igno nce (m ) gi es se to A idyM n fo gets his identitEvely Underhil , y m p 24 U vers P e b cks Me hue & o. L d 36Essex St ee S Lo do , 1960

2 Ib d p 213. W lliam ames h Va t f R g u Exp nc 367 Fon a b a y o do

6014 op c . 44 -48



TAN RA I S M S IC AN SCIENTI IC S S

with Self h s lost n ty annot be re a ned by any objecti e t od.to subject ize oneself to see that the D ine Self i already w t in thod of antra Sadhana s a psy ho o i al approach to cut one s fan ol e ents and nfatuat ons. he psycho o ica presentation o he

away the stron a tac ent to the obje ts of sense p easure and onun ian s nse s turned nward to seek the per anent and eterna shapp ness

o is the a se o splitIt knows the thin s as objectsI sees the ternalsou c the Self as an object or as a state of consciousness. hs t esupr Subj ct ity It s not the object o mind t annot be seenun ss the /-ness s dissol ed W h th d ssolut on of -ness munity. n ceas n to see he rea y sees W th t e ad anc en of scipsycholo y and physics are co in c oser to ach oth r he trad ioof both are b n replaced y new concepts capab e of reat r accuro ion of physi s ha e fa ed to expla n the nt cat p oble s of ifeSo ha e perc pt on' and ons ousness' th wh h psycho o y waseryr cent y.

For a om on man per ept on does not reate any prob e t s rai htforwardenta process Howe r uch an analytic l study of p rprocess ay ead us to a onc us on the obj ct of pe ception r ainsso d Whe we per e e the sun th e are any fac o s to be ec

ar n nety three m l on es of nter n n spac he sy pathetic ibin the optical ner es the ret na the brain e c. he ima or t fohe m nd ha e no resemblance to the sun itse f he obj c of ant s th n s- n the se esIt rema ns outs de our experie ce o ha ane object of per ept n we must a e the necessary know ed e o

physiolo y of the sense-or ans We st know what is in the n er eninb tweenthe sense-or an and the object Ha in a t s exhausti e inassu n the obj c e existence of t e Rea ity,wecan for so e h y ab actconc pt about the object per e ed The cer itud and d acy of s anished n this mathemat cal for ulat on of the nferenc .heword consc ousness' s ery di u t to d nn psycho o icalte s. Wesay w ar onscious be s and that s why we are d erent fro s iA cordin to psycholo y we are conscious when we are awake as p. Russ ll says: When we say w are " onscious , w mean twone and that w react n a certainway to our en ron ent on th oth r, t ase o nd, on lookwi h nso e qua i y n our thou s and f lin s whdo not nd in nan ate obj s ' he not on of onsciousness isn rospection he see n s losely conn cted w th memory o stoknow unless the pro ess of p r ept on is coordin ted he coord

Bert and R\$S l o a Sc nc p 131, Oxfo U iv s y P , Lon n 1960





1 AN RA : TS M S C ND SC EN IF C ASIS

e lities exs on the g o u th t e inth ngs ct o consc ousnes nd min the s me w y' B t s ss mptions e not co e t When we s yth ngs' e e l o e l it is going too f in ou sse t on. The pm them t l' wh ch on ot s the whole of p e thoug t cco d ng ts myste ous wo d outs de ou sel es which ou m nds n ne e p

I IONAL S DH N THE SWER

We g ee w h S mes e ns ew th t the e s myste ous wou sel es ut we d e f o him th t it is unknow b e he Re itbut it is know ble_nd T nt p o des the nt it on l S dh n wh h e ds th expe en of the Re ty It s T uth wh h m kes m n f ee gnobondge M n is p ofo d y igno nt bout his el n t e nd being Themyst cp ocss ofT nt w kens the do m nt D n ty n m M n tt ns em nB tthe mysti m t o not be h e ed ti l he s ienti c studT nt th ows s e new ight on the myst c umin o nt Smyst c lp ocess of i ing t T ut . Wh t we know bout the oute wnd ncomplete. The knowl ge (o the oute wo ld e hes th-o g nsth ough the f mewo k o sp e nd t me which e not the e l ties f mewo ks of ou o c e tion The know edge whi h comes th ouof et n s p n e nd not e lity My tic sm one c n nteg te Re lityThe myst c ildson theintu t on expe e e the s pe st t e Di ine L fe

Be t nd ussel dmits the e ot on l nd spi itu l l dity of myences He tes: The yt emotion, if it s f eed f o w nte bel efsis not soo e whelm ng to emo e m n wholly f omtheo d n y b s ness ofe, m y g e some h of e y g e t l e the s mekind of thing though n

he ghtened fo m th t is g en by contempl tion B e dth nd lmm y l h e thei sou c in this e o ution n whi h fo the moment,des eis de d nd the m ndbe omes mi o fo the stness ofthe uni e se

Physicistsh e expl ined the o ld of toms nd mo e ules nd theh g en exp n ti ns of the e olution of life Howe e , with l td n eme of s ence nd t chnolog m em ns n en gm to m n utte ly f ed to expl n thel n h o gh whom we n esol e the myof n e se But T nt h s m de thisl n the obje t o i s st dy. M nh s:got bot n outw d exte o wh is o p ised o his physi l bodym nd d n inw d self whi h f n t ons in u tion l y the th n emwh h y be te med s Sup eme Cons iousness S en e h s st d eof t b t it h s done e y l tle to study s enti c lly the l tte p t,th t s, the inne

20 i Ja es eans The Mysteriou Un v , p 371 p ci p 9



N f C C

sel a d the Sup me C nscio s s o u w t : i o e i u o e to bta n· .t key to h un e e A t te like t is im to b pro d in a Yog - henhe enter i to d i, h t s, i e m dit tion

P ys s e not g v a complet pictu · of the RealitY .It d es , no( epr _sett e r al tr t a out t e fa l a world. Sudy of man s t os " eg ected bran ho k ow ledg . Edd n to n observes in his fam ou s pap r, ' Th e D omain of Phys ca lc c , h t ys cs does n p ctice i e preference to t e iew of

o er th t of the n3Li t tions of science must be borne in m nd whi to e lu te t e do in of physic l sc ence

n the ult m t n lys s of the ub ect we ome to the conclu iod Sc ence re not host le to e ch other. They h e the s me ult

in ew, b t t e ethod e r d c lly di erent. S ience is n l ti l ndT tr is ntuit e d sub ecti e. T ntr is b sed on mysti ism nd yog ins t e ult te Truth by the intuition l pr ctice of w keninl n And w e t e Ku lin w kened nd re ches S h sr r C kr l nd e Yog s the ision of the Absolute The scient c studygl d s t ro n new l ght on the psyc olo c l nd biolo ic l fun tiolie. t is coo d ting p inc ple in psyc olo c l nd biolo lp o esses inhu lif d its d cement Dr. P K Ky l s ys: newcompound, meltoninh s been denti ed from the p ne l l nd wh ch h s bl nco

n sk oc e c lly t e compound is metho yl ted indole t yl g oup tt ched to n o y en tom for its b olo ic l cti ity. ne lco t i s ll he biochemic l m c inery needed to ke this compou

o c d cu sor, c is obt ned f om the blood stre As f r s the e zyme system necess y for the form t on of the compound ip ne l.24 T tr the ormones sec eted from the pine l l nd S h srs c lled nec r The Ku li is w kened b the T n ric o i to drn ct wh ch o ers etern l blessed ess to the m nki d The be udr s the excellent red n c r issui from P rm , nd returns fom the e wheres nesE e l nd Tr nsce de t l ss inll its lor lon the p t of Kul ng n e e s the M d 5 All the yo s w o h e tt ined t is sp ritu l h e ned simil r e pe ience where s the s e tists re dis rdin thend des nd re in se c fo ew truths. We c nnot f thom t e tru

2 Dr K s iw Parap c l g , Vol IV No 4 1962 632 S e e, Rel g n and Real t 124 The G n : I Func ion 'Cosm Society ' Vol No 7 New De hi July 672 m r q

;

f l « < 1iIU Om $ a akra N r a a p 9





A E XI

CONCLU ON

The fo egoing ch p e s o e mysti nd scienti c study of h ve de t wi h the subject f om he esote ic nd hilosophic l poih ve lso ied to give c i ic l nd comp tive study of T nt nHindu T nt nd uddhist T nt , nd T n Sh dh nd othe fS dh n .

T n is known s g m s . I isboth monotheist c d monisonotheisms the spi i u l cult nd monism is the met physics of Tthe Sup eme odhe d d he Abso u e He is di u u He is Coousness He is the fund en l st nd the noumen l c use of theunive se. He is the sup cosmic Re ity nd the T uth of the cosmHe is c l ed P m ivwho i s beyond the c tego iesofe is ence nd non e istencAs eve y m tion is neg tion nd eve y neg tion is m tion the n e P m iv , s ightly beyond ment l comp ehension.

ti is the imm nent spect of the Absolu e. She s the c e tete n lly coe ists with iv onism in T n me ns he ete n l coetwo. v is the n k nd Um is the iy kti kt s Nity EtS y p (of the n tu e o T uth) Divy Di ine) nd Omni-ctive ktisthec e tive p incipleWhen she ge s the scope of he m nifest tion she e cient c use of c e tion. She becomes the ope tive p inciple ShShe em nsme ged nto Cosmic Consciousness n the non qu li ed ence of P m iv She e ists t ll levels of Consciousness

Th uni c tio of iv nd kti m nifests in c e tiohe kt ge s mes ed v unde o s t nsfo m on H becomes he u ive se m d m te i l c use of h univ e The wo ld is h m n( b s ) of th sup em Re litIt s n ith the ultim e Re li y no n llThewo ld s he e i t uth The h o y of volution k ow s o e s o ic l d s ie t e pl tio of he p e omen l wo ld.I s di eomt e S khy s P m v d nd th Ved ntic V v v d We obse

bo P i m d nd V v t v d f il to ov de scient c b s s of t e wo ld

iv s the m le inciple d kti t e fem le v co sc ousnesnd kt the dy m c co sc ous ess P m v s h composite fey e nsep bleThei el tion is know s Av n b v he e stence of

ones not possible n he bse ce of e othe They fo m du l sm e ty e one n ep ble e iste ce The symbol c l ly ep esente

n v udd s v d k e ll d P d U o



1 AN A S M TI AND SCI FI A I

t nd uQ V s ttv s t e Abso ute of udd st T nt Vc k , M nt n e t e m o deve opments of T nt c M n .

obse ve t t t e e s no d e ence bet een H ndu T nt nd udd st Te b sed on t e m st c nd sc ent c p nc p es T e ob ect ve of bo

c t on of t e nd v du se f t t e Cosm c Se f.v s v T e fo me em ns n bond ge, t e tte s ete n fbond ge s du to one s pu t es (m sT ese e of t eek nds: Q v k

m nd M . v k s t e bond ge of nd v du t onT e fee ng of -ness s n mped ment n t e p t of sp tu e

s to be emoved b t e g du me ge of nd v du t nto v ood M s t e bon e of metemps c os s (s sk Eve ct on s t Re ct onn ts po ent t e s c ed s sk e bond ge o s sk cemovedb t e cosm c de t on nd supe mpos t on of m b v utM s t e g e test obst uct on. Ho eve t t e ken ng of t e Kt e bond ge of M s cut sunde . T e Se f s b ted f om bobeco es v .

T nt be eves n t t -s x p nc p es (t ttv s . T nt S d n s dpu f em T s b ngs be t on f om M nd cuk s (S e t snd cuk s c oud t e t nscendent n tu e of t e Sou nd It dent t e o e ego ut t t e pu c t on of t et ttv s nd t e emov of t e

bond ge t e ego s uc ed A t nts nd b em s es of M nd e

emoved nd It tt ns v ood.e ken ng of t e u n s t e m st c p oc s of pu f ng t e tT e uQ n s do m nt d v n t n nd v du tS e s d v ne p nc p e · Teo e esote c sc ence of T nt vots ound t s m st c sp tu ken ng of t s m st c fo ce s t e cent t eme of T nt S d n

uQ< n s m deconsc ous t ebond geof M s oosened It t kesm n to te z t onof P v , t e Sup emeGod e d, c sbe ond t e du sm ofsub ect nd o ect

e ken ng o t e u < n s kno n s Pu . M nt g tnt c t n nd M ntd p n e t e t ee p nc p es necess fo t ekenng of t e uQ n c em ns n s eep ng st te t M d C kt see nd f t mes co ed nt c ock se oun t e Sv mb L g I

onsc ous t t e nc nt t on of m nt It t en fo ces ts p s ge tt ed e ent c k s nd exc tes t em nto ct on W t t e ken ng nd of t euQ n , m nd s opened m st c v s onsppe nd o cu t po e s come to og . He goes be ond bod -m nd consc ousness nd t e Sou bespec s

uQ a n - og s p s co-ps c o sp tu p ocess o t nsfo m t on t e nc nt t onof ant nd t edea on of C sm c Con c ousness t em nd s g du t nsf med nto Se f. T e t nsfo m t on of m nd nto SS v t on





7 A RA S I AN SC E C AS

p o ess of a sfo ma io is s ie i I he s ie la guage we a ayCo s ious ( ma has he i i e wavele g h o ze o The e is o dwee ze o a d e he e i d is a ela ve a d f o al o ga smep ese ed by a u va u e. The o s a idea io o Pa am iva es abspi i ual pa allel sm whi h is e ess y fo he a ai me of he myiva a d ak i

i d a o ai a i s ex e e w hou a obje I goes o ha gobje v y I is i vo v d e ai e a d i a e oplasm oI isa p o ess of e e al a o he p o ess of ex e aliza io ea evib a io s i he d vi e wo ld of Self e al o e a io a d mede essa y fo i e a sfo ma ioi d by i s e y a u e mai s is a e ofha ge a d u ua io a a Sadha a ove powe s i s a u e, a d iex s e e a d e i y I is ub ima ed, be es a m a d om osed. Io med i o Self. e ogi is divi ized. He be omes God Ci , J a a d y a e he ve fu io s of he Sup em ei g The mysof iva a d ak i e dows he og w h all he ve f io s of he D vI hes a e of liss ma loses is i d vi uali y a d be omes D vi

Ta a is he g f of o A ya u es he A ya s we e ig o a oSadha a. The available sou es u m akably lead us o o l de o gi a home of Ta a The d s ove y f he I dus Valley ivil zaio ized he o ep of I dia ul u e The o A ya s we e e joy ga sub mefo m of ul u al life whe he A ya s we s l l i sea h of e Tho a wi h Ta a whe hey e e ed he eas e pa of I d a Ta a Iwo ul u es ea e o ea h o he This esul ed i a ble d of ul u

a oge he ew H duism is he ame o his ew ul u e I s eheA ya s o a a hieveme of he o A ya s

TheVeda s he g ea es a hieveme of he A ya ul u e I isa elig oph losoph a sys em. Ta a is he p i eless easu e of he o A yisa u oo ed i mys i ism a d ui ioThe happy bl di g f a a a d hVeda gave b h o a heal hy i eg a ed a d spi i ual way o l fe Tul u eis k ow as Hi duism Ta a a d he Veda a e he o ig alHi du l u e The i u io al s ie e o Ta aa d heeligio philosophi as hools of he Veda a e i s wo aspe sI is w o g o say ha he A a s awe ehe bu lde s f Hi du ul u e. The o A yas werepa e s i his Theexava io of he Ha appa iviliza io has ma e i ab da ly ea oAya s we e he a h e s of a ve y h ghly developed ul u e k owVal ey iviliza io

ivais he mos ema kab e gu e a o he le gods of he a heo e is sea d o he h o e a yo i os u eHe s he Sup e e Goheadas well as fou de ( diGu u of he ya he H ap a ul u e bea s

s amp of he o A a li io iva is he ya de y Wi h



ON LU ON 73met o phos s o A d o A w s o e, He al o became mpde t o the A a p theo

Ta t co e s the whole m t o h m e. he t t o al sc ea t co b es both m st c sm a d soc al codes o l e It s the elo d co plex deve opme t The d e e t schoo s o Ta t a ep e e·the d ee t ph ses o sp t al developme t a d ce ts o co sc o s ess ktd va Ta t a a e the metaph s cs hoo o Ta t a. The ep ese t the d e

e t ph ses o sp t al developme t o h m co sc o s essI o w e thec t d cto to e ch othe Eve ma s akta the be He has to

ht w thM he m d becomes p e a d mpecca t the Sadhaka ed v e p e ce o the S p eme He becomes God ox cated. sp t al evelopme t s k ow as the hest co d t o o pe ect o tho ht I the m st c o e es o va d kt ma becomes o e w

v d e l ze the co d t o o vdy p v d d Av d e the esote c chools o Ta t a. D kadhy m c a a d V m c a a e the p cholo c l schoo s o T t aschoolsa e l e d e e t dep tme ts o sc e ce e ph s cs, chem st m t cs wh ch eveal d de st d the co p ex p ob em o sc e td e e t t e d po t. S a the d e e t schools o T t a e the w s to exp o t e ps ch c powe s o The d e e t methods a epp oaches to eve l the m old aspects Co sc o s ess The e all s thesto o e the object ve e to b the e z t o o t ve co sc o s

o c t sm o T t s a app ed o o ps ch lo T t a s l o s bo mwh ch s ep ete w th m st c esot c s ca ce T t s a tehe d e e t b a ches o t wh ch o m the b s s o the t t o l scm st c s o the T t a st a, a e comp eme t to e ch othe

The ee so e m sco cept o s abo t Ta t a. Ipte o t ch te at ed p o o d ph osoph t has em eda e lected b ch o st d . ave

ch ges h ve bee elled st T t Sadh Acco d to some l o obsce t es d s pe st t o s. So e eve e e tet to the c ass o b ck

m c d mo b d p ct ces Th s, acco d to s, o e ects the othe sc e ce d m st c sm o a t . The e a e o do bt some wo kw thb ack m cd pp e t ob c t es b t the do oto m the bas s o them t k o the Ta t c l te at e Ta t a S dha a d ts l te t e mpo t t p ts o the H d c lt eThe m sco cept o s o d e to the cthe t c l te t e s l o s mbol s the t th o wh ch eve led

t tes. Ta t c s mbol sm s o eat esote c s c e A a mc p he d t H s e to de st d a d app ec ate the deepe spm st c s ca ce o the d e e t s mbols e de s h de sta d o thesc e ce T t s allow a d s pe c l.The p ct ce o Pa camak a has also c eated eat m s e sta d

to some c t cs t volves the el o s sa ct o o wa to se o



7 A RA : T MY T AND N A

wome he sa tha wi e a d wome a e f ee u ed fo he satisse ses a d impu ses. A o di g to them a t a Sadha a ommi s shis is a mis o epti a d has ise be ause Pa amak a o i e Mtake li e al . Mad a (wi e M sa (meat , Mats a ( sh , Mud (pa dMaithu a ( opulatio t e i e M's, ha e a esote i mea i g. Wifothepi al e ta o tai ed i Am Ka Mad a Sad a a mea s the d iofthepi eal e ta i he m sti p o ess of the u i io o he K li aktPa am i a at Sahas a Cak a. Whe the ali le es M l dh a Cdi i e pilg image oail a (Sahas a Cak a to mee Lo d i a, she iswedlo kedi di i e o e ess his spi itual o e ess of the male ( i a a d the fem( aktiis al ed Maithu a Sad a a. t is alled oga o u io o ea t adoes ot belie e i falseas eti ism. Copulatio withwife u de a s i t spi ituadis ipli e is pa t of a t i Sadha a he wife is alled hai a\ a d hhai a a se of se a d wi e u de some esote i dis i i es sublimati sti ts a t a e og izes that se a d hu e a ei he e t i ma , buthe abe sublimated Pa amak a Sa ha a fo ms a aspe tof a t a tea hi gs a dp a ti es. e og itio f the g adual de e opme tof hu a o s ious ess a t atakes og iza e of the base a d ude aspe ts ofhuma atu ed i t odu es aspi itualdis ip i e to s b ima e t em i o highe fo ms of di i e ife

t is this aspe t of t e a t i u tu e whi h disti guishes it a dwith a st o ps ho ogi al footi g the e t past, s ie ehas made a

depa tu ef om the ph si al to the p h , f om fa ts to o epts Rwhi h a e i o ed f om aps hologi al basis s a d e e ted toda a t a pa o t ast to eligio . t ha mo izes the mo ismof m ti i m wi h the dua isms ie e hat is to sa , i e og izes the p i ip e of o e bso u e as hgoal of e olutio . ut it doe ot ig o e the wo ld of el ti it It m s i o e ess is a hie ed th ough ob e ti e ad ustme t

he so alled ep ehe sib e p a i es asso iated with a t a Sadhato tame o t ol a dsublima e the se sual impulses he ele ate humous ess f om the ude to the subt e s te. a t a Sadha a a s o mse iste e i o the bea i ude f di i e existe e

Pa amak ra Sadha a is a esote i method emplo ed fo t e tof desi e. Hu ge a d se a e i ate biologi al eeds e a ot bMa 's i dis ipli ed sa isfa tio of the leads to his dege e atio . uta e satis ed u de spi itual dis ip i e a d guida e the be ome hisa d ultimatel libe ato s he p i iple behi d Pa amak a Sadha a mustise with he aid of that akti whi h if misused will ause his he s ie ebehi dit is that the poiso whi h ki l be omes the elixi of life whea dtested b the wise ph si iaM has to wo k ou his sa atio ot b eghis desi e a d s pp essi g e il te de ies but b so a alizi g them sub imated o e h ghe fo m of spi itual life



O U O 175o di g to some este iti s the lofty o eptio s of e lie

b lie s e ob u ed by e seless ites M t m y p e to the este mi d s o se se syll ble but o the T t S dh k it is full po e The i t tio of m t ke s the do m t Divi ity i i divi

he o d bd ) is the st m ifes tio of the Sup eme t i lm . The su btle omes out of the ude i the p o ess of its u foldhe p o ess is eve sed he g oss dis ppe s i to the subtleThe di e e t symbolsd im ges used s g oss m te i ls esso ies i T t S dhe thefo ms ot . O e's Dev t is the fo m of the Absolut evolved out of o

The dev t { hose deity) is othe me fo his im ge of P m iT t ise lly i hi M t S dh i p o ess of the e l z tio of o e's i h

pe fe ti d divi ity.he hole u ive se is the exp essio of iv kti. ody is ot m

itis the temple of iv kti. t is epiph y of the Divi e Co soS dh is p o ess of spi itu liz t o of ll tio s d emotio s. he the divi e p ese e i eve y b e of his p ysi l body

T t dow g ded to the l ss of bl k m g d o dem eds bu i lg ou d of ll the de d d obsolete eligious ites is if p ope lys ie ti system of spi itu l dis ipli e b sed o hum psy hology t·is el bote p o ess of utod oute suggestio '.t be s id th t the eleme ts om g ' d uto suggest o ' e o t i ed i the body of the st if thg d uto suggestio ' e u de stood i s ie ti d psy hologi

The s ie ti study of the m gi l powe s h p oved beyo d y doh m mi d h s p psy holo l po e s T t S dh is imed t the esst o of di e e t me t l st tes. With the ess t o of me t l modithedh k t i s the powe s of l i voy e d l i udie e The se se o g

se etio sof the body e k pt i p ope o de th ough m t l o e t tothe fo ms of T t dh t is s ie e of el gio . ts uto suest blishes o e s ppo t ith the D vi e Co s ious ess f om whi hises d hi h it subsists.he S dh k hieves ppo t ith iv the givl boo s With the est blishme t of divi e ppo t the Yogi tt i s

The tt me t of o ult powe s is o gly te med s bl k m gi .d tio l lysis of s h sup me t l po e s h s sho they h ve sb sis. Ou k owledge of m d d o s ious ess is ve y limited he multi dime sio l spe s of hum o s ious ess e yet to be The i tuitio l s ie e of T t lo e elp o e f hom o e s deepesous ess d be ome e of the imme e powe of o ultism The S

t S dh ises to highe d highe levels of pe io till he b omei g Co s o s ess liss.

m S dh is othe i ve tive g i st T t K p lik d vS dh s pe fo med with o pse fo m p t of the p ti e i the mp li S dh is di e ted to o ue the i sti ts of fe sh me d h



6 N RA : MY AND ( N A

he three p bond re the re te ob le in t p r u l de elopmhe ob ure he emer en e of Pure Exper en e he let erk nd for he e t r hm n. he S d n wh h le d o on rol o er the nife uni elled p l k S dh n .

S dh n i e h he t form of e o er m One r e t impeone hment or ddi t on o he ob e of en ehe purpo e of S dh n to dr w the mi d w y from the . he ex e e h ent to he en ib lity ob r hep r of nner renun on from e p r l th nk nS dh k mu ul e he l hy h b of tho ht nd on whi h y lehe tt inment of m x mum p r u l en . He mu on rol h feewell hou h nd tion . So lon n i under he n uen e of en u

men no moun of n elle tu l ende our to x he m nd on h heru eed. hen S d k perform S dh w h h m n orp e he re l z t on of e il lu ory knowled e of phy l ex en end d p on hr eu der u h ond on. t er d te he root u e o ll d tr ion S dh n or the e-h nd ph i n re i e form of piritu pl ne b eheprofound knowled e of he return urrent wh h eek o eurrent of life from he rude o he ubtle te i imed t fuhe x ripu enem e nd e ht p bond e he S dh of n r , nd he u l n , on tuent of V r , le d to he n e r t d ele oe olu oof hum n per on l ty. he u e f the F e br n no demS dh k He look upon w ne nd me t k i nd i . i o beh he F e ' h e d erentme n n for d erent e of wor hi per . requ red to be o ered i the tt pr n e e en e , nd no t e V r me n the p thof renun on he wo n, who i o ed w hS dh n help the S dh k n h p h of renun t o . A wo n nentr S dh n ju t for ni l r tion She o up e he h he t pener ion n ll he hool of n r .She the e bod ment of k . Shre ered he Supreme odde t n o pe k d p r ly of ny

n r S dh n i b ed on my t m nd n u on en e t rep r tu l r d ion of hum n e olut on. t ke in o e on derdeb n nd di ne pe of hu n l fe formul te d rentdi pl neoele te m n from nim l y o d n yHowe er, n r no on ned o V mr S dh n lone t only fr o l p rt of n r e h nd p e.

nt ul t pir tu l d pl e whi h le d one to he reof Supre e e i ude nd liA ord n to ntr tr P m i theh he t ru h Con e t w h the p r t of m r , the Yo ntr hold th t the body the bode of ru h i he be t me

t nment of he my un on of nd repre e ted

u al n k he u l o ted ith ll he ro pr n ple of demen She the p r n ple of phenomen li m. She i to e wo i d from ll the pr le of de lemen h n h u l n m de



O CLUSION

ous j va starts los n ts n tud F na y·sh ach sS him r Cakra (thp nand) wh h s th r on o P f ct R st Pur ty and s .· n Tantra Sadhanav ry an s va and v ry wo an s ak Th ovum h sy o

and th wh t sp rm of va Du n Sadhana th man a th o

mat th r orpor a x st nc and a z h t th y a tt u an s at ons ofva and akt th such a myst c r a z t on th y un t d contr nsuch a way that th r downwa d o on s ar t d and t r u warsacc rat d t th y ach th h h st r on of Sah s a Th Sadth n

r a z s th In n t l ss, th u t mat natu o h Abs ut

Tantra locat s s v n pl xus s (c kras) n th d r nt pa ts o thth sp nal co u n Th rst s dh a Ca ra s tua d n th an s rth nd of h ta on It s th abod f th Ku a n h s cond

h na Cakra s tuat d at th root of t n a o an a pura and A har s tuat d n th nav l and card ac ons r sp ct vn uddh s Tant aa pu a ak a andAn hata Cak a a ca d r a Cakra and Dha ma

Th y r pr s nt r ak ya or on s sp r tua x st nc and harmak ynon dua cosm c x st nc ) fth udd a ak a, s s t at d th n ck(In uddh st Tantra t s ca d Sa bho a akra n r pr s nts Sa borth body of bl ss ) Th s xth j Cakra, s s tuat d n t r on ofland It contro s th consc ous and th subconsc ous m d ynon m ntal sph r s Sahasr ra Ca a s th h h st xusIn dd st Ta t a ts cal d U s kamala It s th s at of th Abso utu a n r ma s sth pr nc p of fundam ntal n at v ty n dh ra Cakra and s as ocrosspr c p of bonda (M y ) Sh ts d sso at d from th pr nc p

a by Sadhana and starts ov n upward throu h Su um s an mportant n rv on th l t of Su um and P a s on

Th y r pr s nt th moon and th sun, th a and th amun r sWh n th Ku a n s ad consc ous n rv s P aj and p ya t unddl path ca l d Su um orA vadh t Wh n th K a n r ach s Sahas

Cakra, th Sadhaka has th a zat on of Pa am va It sults un cat on of va and akt Praj and p a Praj op ya s u va nsukha Sup m l ss) S mantabhadra ( nt r y ausp c ous) and Sadl ss)

Tantra s myst c s Accord n to Tantr c yst c sm n s a CoTo ar s awak and r a z th cosm c atu of R a ty h a m Sadhana R a ty s op n to myst c sm a on Th ncompr h nsth Absolut snot to b xp a n d by m ap s cs Th myst c pcha act z d by v v dn ss d r ctn ss f shn ss and b ss.n th ntu t v p nc ,th Yo s pact of R al ty f s th p s nc of ara v ( oConsc ousn ss) an o s not ndul n ph losoph ca pol m c



1 8 AN RA I S S C AND SCI N IFIC BAS S

T ere are two k ds of k owledge e Apar a (emp r al k oPar a(sp r tual k owledge) W e tmab va (Co s ous ess) bew t astub va (obje ed) t s alled emp r al k owl dge A epa alys s of t e emp r al k owledge as proved t at m d does ot k

d re tly. e datum s a p e ome a betwee m d a d obje . bet ee t e obje t a d t e datum s st ll a mystery o be reso vedT e emp r al k ow edge s omple e a d d re al I a ks d

u Par a (s r tual k owledge) s omp e e a d ompre e s vet roug myst sm. a tr st sm br gs about sp r ual de t aSad aka w t t e bl ssful Absolute I Ta tra, k ow edge mea s t e t e Absolu e w s mma e e Self a d ature

Ta tra s a tu t o al s e e It s a s e e of t e psy powetwo fu dame tal d v s o s p s al a d u t o a e phys a s ej a) deals w t relat v ty. t g ves a d ere al v ew of e w o et o al s e e ( ra ma j a) deals w th t e ex s e e a d real za o of

lu e It g ves a tegral v ew of t e Cosmos Reaso s t e easural tru hs ut t as s ow l m tat o s.We a o ompre e d e bsolute ws elp tu t o s self- llum at o . g ves s g to t e Se f

leads o e to D v e real za o very ma s e dowed w e mytu t o It rema s, owever, a dorma t o d t o . u w e

of e u al a d ts gradual upward move e t progress ve dev lotu t ve fa ulty t kes pla every ma s a b r a ed od. ut be ause of

asso at o of t e pr ple of de leme t a d us oe s u aware of t s Howevw t e elp of ma tr a tat o a d t e awake g of e u a e burre t s eversed a d a as e t from rude o sub e tu o takes p

mels of M y are cut asu nder and he Soul becomes fr e from bond g and li ta-t o . A h a d t e k ower a d t e k ow , a e e equa ed w ea a d ma real zes s D v e e g

a ra s sp r tuala d o re g o edege e a o o eprese t age a ot be s opped roug e s u o zed re o d

p osop y I a be do e o y t rough sp r ual d s e a d a a tra Sad a a v brates t e mater a rus a o s of e ]ma a d s aous ess o a t v y t arres s he de e of D rma a d u a vaTa r ma tras a o mere words, ey are a mass of d v e e ergy.t e sp r tual power of ma .

T he pres ent a e s not ge t n g an d will not e t e regenera ing i sig h f rom e dead rel g ions and ol ow p lo sop e s. Th e p osop y of rena ssance is a ays a ead of he mesS alv ati on do es not l e i n h e m a er ia za ion o f C o n sc iou sne s. T he enera l vulgar z at on of uman soc e y n e name of progressive id o s

endangered t e ver ex stence of u man race and c vil za on. he w ole hu an soc e y s at a crossro ad s. And h e only sure gu de a is junc ure s e sp r u a ! m; sPI o f T n r It al <n a v h m r om ts e a y a Q degene a o



NC l N 1 9

Tantras a sc ence of being and me aphys s of existe e It harmoniand eal sm Its ideo ea ist c appro ch s the need of the hou ts spi tua hum n sm a one wil he p human ty in its sp itua ea zat o

ant a s a ph osophy of enaissance t advocates an ideology

b otheho d Eve y man, accord_ g 1 t i s i a iQc nate Eve yone isb But to bring about th s ea ization of one's being and consca kening of the Ku a in is essen a M re tudy of the st a may theo e ic dea about t e Abso u e but on y he intu t ona p act ce of Th ea at on o the bso u e:· irit a i t n omes to thos ho pr tSadh a i th a ne enjo ed by e stra he Yog knows realiz tionAbsolute needs no scr ptu a study beyond a ce ta ! t e.

· The uni ed xistence of a- akt i th g e test cont bution o Tanp y. bh nav upta, Bh s ara , Lak midh ra othe em nent w it

commentato s strong y defend the identity f t e woI{S l'a is at Being)Sak sat ( ing s P w , fSi · i t (Con c ousness).5aktiisC f (Consc ou ness asowe ) and fS l•aisAnanda ( liss)Sa isPa nanda andoh-rupa (Soul o Bli )I isBrahman, ak iisBr hmamay Tantra i es eq al mpo tance to the fem

e nc le cording to it al uarre b ut the ual tynd no n- l tasett ed when the Sadhaka sta t p act s ng Sadhana Som say, ac o d nv a Tant hat Truth is Advaita (n n dual) an some others spea of(dua ), but it is Dvait dvaita-vivar ita ne her the ne n r the other be ond

aH m n on- u l m.To conclude, akt , according to Tant a, s all erv d ng. She s nv n c eatu es and also in the non iving, in th o m of energyBut d n

sci c has d scove ed th s on y n w th there is i e sa pe meat on This has b ought S ence and Sp tua ity nea And ant a p ovid

gen a meeting gr und o them. t is not hosti e to sc ent c d an e eOn yt be ieves n the integ ated development of human pe onality ' nts sp r tual

deve opmentshou d be ahead of scient c advancement not, the human civ l zation be doomed to destruct on Scien i achievements a e we cowil amount to insu t to uman intel igence but they shou d be util edn piness o an ind Spi tual m n the efo e shou d be at the he m of at eat have arest ain ng n uence so that scien ce s n t used fo the maimation and even annih ation o mankind





iuBLIOGRAPHV

av a D Go a(

Lak a a e ke a

Le d ke u F( d

Ra a u a a yaM D(E

Ha a a a(

S a Ma u u aaul (

S el oveD L

b ava u a

a a a a a aa a u

u ob o S

81Tripur Raha y , a a wa a a ala ol 15a a a 1965

Y gin'h dayamo1 7 Sa a wa a a ala a a arad Ti akam, owk a ba a k Se e O ea a a 1963

Pratyabh h dayam(T e S e o Re o o yaL b a y Ma a 1938hirb dhnya-Sa hi a f he P car ragama,2 o yaL b a y a Re ea e e Ma a 20 1966.Advayavajra Sa graha,Ga kwa O e al S e Noa oda 1927

Sri M genra Tan am a e a e No L a a 1930

M in'v ay a a an ram a a e S u e S a a 1922The ivad i, a Sa k e a u ea a 193Th evajra Tan ra, 2 ol Lo o O e e eO o ve y e Lo o 1959

Ge er Book

Tan ra ra, a Sa k e a S u e ol 1a a 1918

Param r ha ra a a k e a S u e Sa a 1916

Y gin h aya D' ik a a wa ava e a a ananda S ram, a a Ma a a a a Sa a aa a a O a la a u u a (W e a 196

S bha i a Sa graha,4 o a a a O a la au ul a (W e al

Ba e f Y ga, ya ubl Hou e al u a 19 9On he eda,I e a o a ve y e e o e y19Synh i f Y ga, S u ob o a o e y1955.



8a ' o

a o (SJo Wood o )

"

"

"

Aya a , S wami (Ed.)

c i, P

a e ee A s ayaKu ma ·r .

a m A. L

) esan t , A n ie . ·

B ttac a a, i tma (E )

B att ca ya, va y a a_ ( d

A : IT M ST AND S IF I

T S rp ow a & o., adr , 958

Ta tr x 2 Vo ., L ac & o. 46q at RuSt t, o do 1 922.S akt a d S akta2 d Ed , Ga & o , ad a .T Ga a d o (V ama a), a oMad a , 9/ ma-Kali V l sa, G n & o., Mad a ; 19 3 .

. P rJ ncip /es qf T tr a , (Ta ntrata va), : Ga s h . & Co;!· · r ad , 955. ' -,

•·

)

H to K a p! ad Stot a) Ga & o ad ,965._Hymn to Goddess, G ane sh & C o . , M adras 1 964

T G a o va; a & o ad a 1963od t o Ta t tra Ga & o ad a ,

1963 Ta t qa Ta tra o , ad a , 1952

ara m sa h t i of e Pa ca rit a , Gaekwa d Or e ntal Se ies,V , Ba oda, 1940

St d t a t a iv y P , a c a, 1939.au a r 1a a a d So M or Tx s o th S hooo Maty d a t a c ta Sa k it S i IIIal tta!9

Phi osoph o orak tha,Ma a t Di vi ay Nat sto at e e G ak

Th Wo d a Was d a Sid wic a Jo ora d op a P b i i o , dyaad a , 19 7.a r a a ra Sa k t S i No VI , c t a

Rudra a a tarata aca pat P , alcutta193



D O APHY

Bh tt ch , B. ( d

B tt ch , Bentosh

B t geh ndB oo ld, M

ose D N. &

H l d , HBose, M ndMoh n

B gg .W.

C ell , M o Ed

C k v tC t h nC k vo t P C

Ch k v , P oCh h

C tte ee,

Ch d u , P nd t B.(E.) ':

Coo sw ,

A .

akti a a a ta tra ekw d O e t l S es L I XCI,X , ols , B od ,19 2, 941 947

A I trod ctio o B ddhi t E ot ici ml X I,Chowkh b S sk t Se es, sB ddhi t co ographyOxfo d n ve s t P ess, Lo on,192

Ta ri Traditio R de & Co p n , London,1965

Atha a V da va Gopatha r h a aChowkh b S ns-k t Se es, n s ,1964

Ta tra h ir Phi o ophy a d Occ t S cr tsO en l

Pu l sh ng Ho se, C lcutt ,9 6Th Po haita ya Sa a a C t o B ga v s tP e , C lcutt ,19 0.

Gorakha th a d th K pha a YogiO fo d ve s tP ess, London19 8

S kodd a k o N dap da (N opa ekw d O en lSe es, B od ,1941

Th Ta tra : St di o Th ir R gio a d Li rat run h Pust k , C lc t ,1963

octri o akti i I dia it rat r l te sd Publ she s, C lcutt ,940

Sri v a Sa bh gya bhadayaL b of the j ofAlw , R sth n, No244

r vidy kha{ga t ho h b S nsk Se es, -n s ,196

r vidy ity ra a a how h b s t es, n s ,1 62

h r S ai ai e e h u l t o , ove ento J u &K sh , S n g 1962

aktis Chowkh b nsk t Se es n s ,19 .

'

E t o B ddhi t Ico ographyC b d e, M ss chsetts,19 5T a c o i a oond Pu l c t on, New o k,19







TANiRA : I S MYS C A D ScE JlF B SI

Kav aj, r i a B arat y c k t aur. S dhana, B har Rast a saP r sa , Pat a

"

rs apriyaca ya E )

am c ya, V

,:.· J j .·.

Mac o e , A A

M av c ya

a e v a a

"

a k, a ya' rsha , S r Joh

Ma M E }

Mi owski

is , FaKa h iya a (E

Mit a, A. K.

u s i, K M' . (Ed } -.

_Na aya ; '

'

Tantrik V ma menSaktat Ht , Bi ar R st ab asa Parisa ,Pa a, 1963

1: ,ahes a t am C owkha ba Sa sk r t Ser es,·V raasi, 1 63a m a ra , C o ba Sa sk it Se es, Vara as ,

196

' l t fara7am Stot am , av u R m sv tr u 4So s, Ma ras 1 5.

fro th Rg. Vea

,Ox or U ve sit ess, o o ,922 . ' .

TheS rva Dar ana-S grah ;Kega Pau re c , ru e& o t ., ry o se G ra Street, Lo o , 1 08M h rtha-ma jur , s m i Sa skr t Tex s d Stu eso XI Sr r, • 9 8ahe var -tantram, ho mba Sa t Se ies, Vaasi, 19 3

A v a c d H istory of Ind a , MacmillaQ$ Lond n ,· 195 . I , Motila B r ass, Delhi-:

• ,N h-S mprad y rIt his, U vers ty P ess, Calcutta,1 50

Mo e jo-dar o a d the du alley C v l zat o 4 ; GreaRusse Street, Lo o ,1 31Atharva.V daSa re Books of the East, VoXXIX, o i

a Ban rsi ass D hiRaum u Ze t, Ph k, Zeits hriftYog - antra, Ga g v krs a as, alya , B ombay

57- G s & Co , Madras, 56

Th H tory a d Culture o I d n People ara tiy Vi ya'. - Bhav · B mbay, 195( ,

l :_ ? '

Tant a ra- graha, C! am a Sa s it Se iV r¢ as ') 963 : · '" ' ·

- - • I •:



ikhi d wa i

·

Olde be He a

Oma C

Pa de K ' .

P hi K

Pe ech

PiP e H (Ed

P P H

P D r (E

,lm a a

w i

P a d,

h Gospe of Ra a r sh a a ak is a a Ma1950

H s : ts a gor b at o o th Sp r t Alle& w 1958Ve H m s, Pa I S c ed B o s of e East, eP ess O d 1897 Th _ My ic A cet s d Sa ts of I a,T F wi' 1903Abh a pta, h w h a S k i Se ies asi9 5

· b ce Scu e o O i a emp es P e d s fhe I dia s y ess II 94 7H s oryo d a ] pa!, Se O e le R a R e

60Pr H to c I , Ha dsw h 1950a t a a v a S da, s s of I [ a a u iin h U te Stat e a d' a, e ica O ie al S cie y

M a h 12 938 Yoga n Ya t a ide 1 946.

· Intrd u ti n o th Tb t Co ec i n of .th · Na io qlMu u ofE h o y, Leide 1946-R atara g , B ay 892K k s ha ra ma stotra , Ra P ess Mad s 1957

v l sa a a C owk a a sk e s as6K m ya- Y ntr od hi ra H P . S ., C al c u t a , 19 5 3

J p as i tr a m, B a at iya Vid a Praka han Va asi, 1966 .

P sup ata Si tra , Trive r m Driental Ma uscp s ibraryU n ve si ty ¢ Tr ava!c o e 1940: _

r tattva m , utt s r t Se ies N 9S im r h sya, P. C . .P u & Bros , Calcutta 1948: ·

, z_- }J





I IOGR PH 8t Pa t Ga e a J va ta r A a a a Sa k t Se e No 69

&Gok e ( . Bo bay 952

t Pa tGa pat ("

"

Sa t Ha ap a a(

t a a

Sa t Pa t aa a (

t Pa t aa a ( .

"

S y veS et e F A

S a P yabala (

S a V P.

Ma ju r m /akalpa (A ya T e Sa k S eT va 920Ma rama r )a a S k e ka e a Stea P ealy Bo bay 940

Ma ra idd K Up owk a ba Sa k t Se ea a a 96

M r k b da- a ra owk a ba Sa k t Se Va aa }96a a ajra Sa a a Gaekwa O e ta Se e NoX

Ba o a 92O g a t o Ta A aeo og a S ey o a

M moir No.20

Te Sidd i ra a d e ra ab i j -k r aSa k t Text a St e XX V S aga 92Sit ka! Ma s ap ak a a Sa k t Text aS e o X£ S aga 9 8r vid s ava a jar o k a ba Sa k t Se e

Va a a i 96r y ra a ra Sa a vat B ava Se e Vol X

Ba a aKa a K r a alya Ma P ayagr s c c e d s Budd smus dia a e e

Aka e e W e a t St Pete b g a869Mudr i ra-pra ara am m dr idSa k t Se e Va a a 96 .•

owk a ba

A Pe p i o Earl or o Ta ra i ai L er urB a ata a Vol l a aba 94





B L GR PHY

Su Ram dat

Suz i D TT a ur evanat

T om so E: J.&Spen er A A (Ed

Tr pathi a s mnara an

T i Gi seppe

nd T n l an Ma® ; atra Al h ad 1 58.

Sy m r y n r m c ow amb Sans r t Seriesr na i

L v r S r ; g trans 1 2.

n r k umud ow amba Sans r t Ser es Varanas1 ;

n l R ig us Ly jcs S t O ord Univers t ress1 2

n r pi v n d la a Varanas

T eory nd Pr c ce o N J l Rider & o ondon1 1

b n P n ed Scroll Rome1 9

Some Glo e u on Gu y om j Vo Ill, 9Brusse s19 4

Un er l Eve n y c m Un vers t P perbas Methuen & o td, Esse Street Strand ondon1 0

Utpaladeva T P b n 2 Vols Kashm Sans rit Texts anStudies Sr nagar1921

VanManen Jo n no Tibe n Tex New Series No142 , a tta

( d1919

Vasavada A V Tr p r R y ow amba Sans rit Ser es Varanasi19

Ved ntat rt a Tar tantram ow amba Sans r t Ser es Varanasi1G r s andra (Ed

V resvar nanda SwamiBr m S r Adva ta As ram Entall Road al utt1

Vive ananda SwamR j Yo Advaita As am Entall Road a tta1 2



192

W e L A

,

We to A. C

Z e H

"

"

TA A TS MYS C A D SCI TI C BASIS

he Dh Q C t h O t t che Ze t ch t 55-9 e 9 1

The Bud h sm of Tibet or La ais , Lo o 895

he Mathe atical Theory of Relativi y ve ty P eC b e 1960

The Art of Hin u Asia o e e e ew Yo k 19

The Philosophie of In ia, e ew Yo k 1958

Zur Bedeutung es In schen In eschen Tantra-Yogo E ob ch Vo , Z ch 9 94



l

I l

IV

v

VI

V

V I

X

X

X

XI

XI

X V

XV

XV

XV

DESCR PT ON OF PLATES

nd an m ature pa nting dep ct ng Pa camukh S v w th Sakt ,GaQesa he lap Na d a L o the fro Above S v _ an Sakt (K n ambhoga-M dr a gr choo 18th ce tury(Coloured)

a gr p t ng 'dep ct g d ere t Cakra w th pe l d he b j k ara a d y tem o N 18th c tury (Coloured

Sr t p bro ze Tibet, 18th ce tury

Tr P G yatr bron e

r P y tr bro ze

l Y ra w th x y our yog n Nepal 14th ce t y (Coloured

O ha gk pa t g S va emple Ne al, 6th ce y (Coloured

Bha rava bronze Bengal, 17th ce t ry

I d m ature pa t g o ara t Ja pur 18 h ce t ry(Colou ed

S va akt ea e huma k l 14th ce tury bro ze

S va Sakt e te h ma kull 14th century bro ze

Pr th v e e o Var ha Kerala 14th century

P th v e te o Va ha Ke ala 14th ce tury

a ature p t g S v emple w th Na e o ed w th b k a a Rajastha 18th ce tury Coloured

Dev (Sakt ) b o ze B har h ce ry

rt key e ted o pe cock 17t ce ry

Folk va ea ed o Na bro ze Pu jab 8 h ce r





PLATES









V v





Vl

















xv



V





I



X



XXIII

XXIV



X X V







XX X



1-N D E X

h s ada, 43 9Abin bhav 45 6Abh n agup a, 7 8 4, 02 27 79Abso u e, The, 0 27 40 44 8 6 ;

5 7 74 79 88 0 4 5, 2{ 337 40 7 9 75 77 78Sc e :c inte p etation, 58 9 3

d uddha, 38 9Fo ms

d Guru, 9 9A hanis an, 8gama Ka pa-Dr ma 72Ag oraghaQ a, 23 2Agni ( i e God) 2 22Ahirbud nya-Sa , 9

a Cakra, 73 4 75 89 20 38 5 77k sa 7 48All I d a nst t te of Med cal Sciences, Yoga

ch Cent , 66 Ka , 9 70 7 5 7 7

An hata Cak a 73 85 88 7Ananda, B K 66Anandam r i, 8Anusthana D k 04A tt og 35 39Ar haeo ogical Sur ey of ndia 2rya Sam j, 23A yan C ltu e 5

Tant ic in uence 7- 8A ans, 2 8 24 72Asanas, 39Asia, Centra 2 8 9siatic Russia, 8 9Assam, 6 7A akra, 8A aghose, 29A t a a s U pani ad, 2A ha a-Veda, 9 2 2 6 37

Tantr c n uence 23A m nasa Ko a 5 9

A ta a Tantra,Au obindo r , 8A alo , A thur, 47 73 3 46 48, 49A d D k 08A id -M 62 8A id T a ra 6 7 8 2 3 9 2-3 49

73Awas hi Shi a hankar, 8 82

gch P. C 7 31 29Ba kh so nd 8 , 8: 6 92akre a a S dda-p t a 8ane ee A K., 78sa 27asham, A L. 7B ul sect., J 2Bengal,6, 7 2ergson, 24haga d i a, 8h ga ata Tantra, 8ha ra Br maQ , 8 9Bha ra Cak a, 2Bhak i M rga, 38handarka ; R. G 8Bh ad a Buddha's d sciple), 30Bh ra w a, 24B arati Agehanand , 30Bh skara 0 94Bh skara Ra , 8Bh skar a 79Bhatt agha a 57 79 8 Bhat acha ya, B , 0 33 38 39 40 4Bha! o iBh abh H , 23 24B esh am, 25ho a, 26Bho (Tibet , 6Bhubaneshw

Sad a pa ntings,B har, 7



196

B ja-mant a, 8, 70, 72 8 , 20 38 7Black magi ,5, 75Bodhi Sattva 27 33, 3 , 37 38B ahma, ord, 88Brahma Cakra,36

B hma N di, 73B ahma Sut a, 2 23B ah a Y ma a , 7, 8 25 29Brahmaca a, 89, Brahmanas, 2 09Brown, W. Norma , 76, 77 5B ddha, Lo d, 8 59

Against penance,35Ar aniza ion, 7Emp o ed m d s, 3

Founded Ta t ism, 0Up a i cantation, 37V I inca nation, 7

B ddhism 28 29 30B ddhist Tant a 27- 2 33, 4 69 70 77

B a ma t a o cept 33

Sadha a forms, 3 2ak i attva, 3 8Va a na s hoo 27

Bud hi tic T init , 30

Budhi Tattva, 7

ak s, 2 73, 0 7, 8 5 77anda o ana, o , 37aQdid sa, 2a d a N , 38a p das, 37aitanya Mahap abhu, 8 20 21

Ch t ce J. . J 50, 52 56, 59C a erjee Ra ik Mohan,5

hina, , 8 32hi na, Ba bir S ngha, 32

Ci rfm 73i ta v d hi raka ana, 29o gong, 8on ucius, 8on onan s, 83ea io

Tantric inte p etation, 58

soma de Ko o , exa de , 38

D ini Sadhana, 32akshineshvara1S

TAN RA : ITS MYS IC AND SCIEN IFIC BAS S

ak i c a, 29-32 73a pie , Wi iam eci , 62asanami O der, 30as G pta, S. B , 39asgupta, S end anath, 3 9 78 25

a na da Sa aswati, 23ev 2, 29 3, 52 5 67 73 77 02ev bh gavata, 6harmamegha Samadhih a m t a 7h na oga, 9, 20h ni B ddhas, 37 38k 99 0

e nition, 0K nds, 02 9

ecess , 09- 0P rpose, 0

v c ra, 9 -5ka k , 03, 0a ism, 28 45 6 6 67 69

Eddi gton, Arth , 62 65 7Ego, 67inste:n, A be t, 57 58Eka a Vira andamah a )a Tan a, 37Ekata tva ka 07nc c opaedia o e gion and Eth s,nter, Leonhard, 58c id, 58vo tion, 3, 55 65 35, 39 69

S mkh a s tem, 2

a q ha , J. N. 2 55e a e Ma as, 93a e , 2 25e d S

Gandha va Tantra, 0Ga dha vam ika, 28 36Ga ap da, r 25a tam Tant a, 1Ga a, 30G atri Tantra, 32Ghosts, 20

GopPra a incarnation, 3Go aksha Va ana Sa raha, 70 7ovind, 2



i

Govind A a ikaG eek gods, 2Gr wedel, 34Gudi allam lin a IGuhy a ja a t a 34, 35-6 3Guja a 6Gu u 2 , 02, 03 , H 06, 8, 0 ,

0 , 23 28 3 32, 48u u i ya ela ionshi , 03

ang,Hansa Ma tra, 6 2a appa, 2 3, 8 6 2Hart a d E. ., 3Ha ha-Yoga, 2 38

Ha ha Yoga Pradi ik , 66, 2Hege , 52evaj a Ta a 33 3Hindu Ta ra, 2 -42HiraQyamaya Ko a 5, Hu K ra 0 , 2, 3ymn to K i 54

Ida, 38India culture

Ta tric period 6 edic eriod 6 8 26

Ind a, God, 2 , 22dra t a bat e, 2- 3

I drabh i, King, 4 42dus a ley civilization, 2 3 8 6" , 2nitiatio D kntui io , 6, 48, 6 66 8ntu io a scien e, 23 2 5 , 3 6, 8

Inv utio -6 6 , 6a 5 6 8

Ish a-Mant a, 65, 2I vara at va, SO 5

Jagaddhara 25grata state 54, 56

Jaimin , 2Jgimi antraanak , Maha , a ama MaraQa ic ara, 0apa Sadha a, Japasut am, 6Jaya ath ea s, James, 6 , 66

na akti, 43, 2, 6-Siddhi 2

J na M ga, 38Jung, J C

ail a-sa hita 50Kal , 4 , 60 8 05Kal D k 04, 05 6K lacakra-y na, 32, 34, 3 , 42K lamukhas 2 , 23 25Kalha a 8K li 82K li wo ship, 54 5K ita t a 6K livil s !Ta tra, 3Ka a a, oKalpa sut as 2Kalpa tree, 28K ma-kal il s 83, 2K madhen Tant a, 84K g i 3K m y Ta a 3K m k y Tan rap ha K mamaya Ko a 5 0K mar pa K mika Tat a, 3K k gama, 0 23 25Kanhup da, 38Kant Im uel, 60Kap laku al , 23 32K p lika D k 0K lika Sadha a, 42 8, ·6K li as, 2 , 23 24Kapila Tan raK raQamanahKarma K Q a 2K ma Mala, 01Karma M rga 8Karman a rive , K a a ca Sadhana 33Karp distotram, lK shmi 8, 0 2 20 34,

197

Kash i aivism, 5 5 , 6 8 10 23 12

K si, K sik v tt 1K ha Upa i ad, 5Kaul Madhu uda 8, 5Kaula M ga, 3



198

Kaula Ta t a 7Kaulava iya a ra, 111KauQd ya 125Kavi j Gopi a h 14 20 26 27, 40, 4 , 63, 6 ,

87, 95 105, 10

K ya S dh s 142 3Khechari M dr 2K iy D k 10 8K y akti 43 52 169K Q , o d 126K a Dva p yana 2 1K aQabhan av da 1K m a ja, 1 0, 51Kubj ka Ta a 56Kukk r p da 37

Ku a 6K lak a i 2 , 64, 65-7, 9 , 96Kul Qav a t a 90, 102, 103, 10 107, 1 29

1 0, 138 150Ku p j 1 8K uQcal in , 29-3 0 4 1, 4 8 , 1 0 1 5, 117, 120 13 1 ·

134 , 14 8 1 4 9 151 153 15 4 160, 177 Aw ake n i g, 6 4 5 67- 8 8 8 9 100 1, 1 03

107, 08 1 1 , 12 0. 136 13 ; 1 4 , 16 i63 -1 7 1 0 176-7, 179; sco c p o , 71 6

de t fed w t Vagus e ve 66KuQ a )og a 64- 8, 1 16 13 170

llum at e 76 S' '

Ku ca ma t a, 72Kymal, 1. K. 167

La Mahasaya 104Lak maQa D k 9ak maQ c ya, 5L k d a a 179Lak m aka Dev 41g auge, L 158a ta Sah asra m 41, 54, 120ta S d a a 146 7e de ke Ku t F., 49ette s 81, 104, 105, 1 3 , 1 7 1

a ement 83 4C { ur 81 .D v s on 83

evi S \v a 31a wo sh 3

Mackay E ne t,d ava 1 j 1 4 1 6

AN RA : ITS MYST C AND SC EN F C B S

M dhav rya, 58, 59 85adhu V dya 102ad ya Sadhana 174a hyam sou d 84, 85 86, 92Madh am a 129 32, 1 3

a ad a, 20ah b a a 13, 1 26Ma c a, 6, 7Mah deva peak 1 0

a deva Lord 92Mah d va Dak a d alogue 1 3ahadeva , T M P 90a kaulaj av aya 1 1a v a Ta a 35, 45, 54, 102, 1

·12, 28

Maha as a 6M h y a S t la k r 3Ma thu a Sadha a 146, 1 74Majumda R. C. 5

M Uat M dhava 123, 5, 32M l 83, 84M joyotta a a tram, 6, 61, 83, 54, 127M sa Sadha a 145Ma as D k 103 4, 1 06MaQ:pu a Ca k a 77 8 , 88, 177Ma ju r 38, 39Ma ju mu aka pa 4 5Ma o D k 10 7Ma o ya o a 7 , 9 1M an tra , 64 79 -98 1 1 5 120 13 , 1 1 175.

As soul o ant a 1Awake n , 9Def t o 79Facto s, 2I ca tat o 68 79, 89 96 7, 99, 127 131 ,

139, 171K ds, 90, 93 171Numbe s 91Requir me s 98S g i cance 33

Ma tra ca ta ya 68 95 1 , 1 7 0, 1 1Ma a d p 67 68, 1 170Mant a Ma r ava 108Ma tra Sad a a 1 64 9, 9 1 5

Aims 79,94

ant a-Y a 2 4a t a ta 67 8 70Ma sh l Jo 3 1 1 1asc i tr s 9



iNDEX

Ma e l Sama M t Sadha a 8M trik a a eca 84M t i Va a 8 , 89, 5Matsya Sadha a 45 6Ma s nd n aMatt , 5M ya 2 0 4 , 45, 47 50 5253 5 59 6 6

79 8 94, 0 , 05, 0 , 5,: ;· 9 77

M y ka Ma a 0M a ing 2M d i sc e e 5M ta con t at on 139-4Me m smM dd E ast 7M nkowsk , 57isra, Vaca a 2M as (B m ), 9M ila 6 8Mohanjo-da o 4 5, 8 ,_ 6Moni m 8, 45 5 5 88 9 6, 6 69Moto o ga 36M ge d a Agama 23 5M d Sadha 4 35 46," 49Mu ll M x 9M k opad ya a N lma 4 .Mul d a Cak a, 28 66, 68 73 74, 577 85,

88, , 08 5 6 7 5 4 , 5 6770, 74, 77

M a alpa 4M ndakopa i ad 88Mys ic sylla s 0My cism 6, , 27 30, 63 76 77

N da-B d -Yoga 58-9N da Tatt a N g j a 9 30N la d mo a e 38N ada 9Na a a ya a a 25Na ha 70 1 78N ga o 52-3Nep 6 8 4 38Net a- a a 9Neu e Ma a 93N to saa 62

ama -

N asa as at Godd s 6N g a B a ma 80Ni tta a a t a 84N a Kala 69, 70, 7Ni a Sakti 69 70, 7

i a a Sa adh 74 , 53 54 5

19

iyama Sad a a 9 68, 70 7 - , 75 , 448 50

a he 87 96 7Ope eli on', 24

Padma u a, 6Paila Pa cama a Sadha a 4 4 4 -7 49 7 4P ca t a S h 9

ca t a a 8 2P ca t ga a 9Pa dey K C 60

i , 58 59adayoga s am

a sa i 80va 4, 5

ar ma da 69P a 0 0 , 05Pa Sams a 04P pa a a a 3P pa a S t as 24, 5P pa a Yoga 4 5Pa ya ti o d 84 85 86, 9 92a a jali 95 04 2

P c a Sadha a 8 42P aka 2SPh lla a a p tha 8Phys cJI eats 9P go P of. 7

al 38 77alamala 5

P ppa da i. 11 2 -4P a 65P aj 2 27 28 29-31 36 37 , 6 -70

7Qa os 5

P va 87ay m 50

P a d 79apa as a a y bh j H a a 7



Pr tyag tm nd , wami 86Pr es hood, 25 124Pu a d 83Pur Qa ' gods, 21P ra ch r , 65, 170

Puri d v p i n , 7P rv Tan r 1

dh krishnan, . 31Ragh v B a, 25j og 138, 39 42

R j dhir j og 150j ak Ram , 0

R j r gi 8r 2

makr s na, 8, 38R makrishn , w m 103, 119, 1 0man M harsh , 03m uj rya 119, 12 122, 23, 125

R hask r , 137e t 157 159 163

Her c s v ew 157P rmene i n view 157

e tivi y T eory of 161 63e e, Vas n G, 66g Ved 18 19, 21-2, 23, 24 25g Vedi ei ies, 21 2j M rga, 41Rudr Lord 88R dr hi SRudr m 6 14 25 l3 · t7R se Bertr nd 66

Sabda Br hm , 80, 81 86 5S bd brahm i-Ku n 84

S bd k lp ruma 4ad S v 28 38d S v p inting 9d Siv -T tv 59d kh -T ttv 50, 59'mab 37

aja y na, 32 39 41 2h j y cu t 12h sr r C kr 28 29, 68, 69, 3 , 7

75 77, 78 108,1 5 1 6 l . $1i, 1r167 171, 174, 177

S iv T ntr , 114, 22-9S v gam s 8, 9 1

TANTRA : ITS MYSTIC AND SCIENTIFIC BA IS

S T n tr s 10, 29 14 8 1 8Sak g m Ta tr , 25S 3, 8 28 29 39 3, , 65 83 84, 05

106 1 4-18 26 169 179S kt -Ta tva, SO 52-5 57, 58 59 , 1

Budd i t a ra 36 8S kt tr g e, 0S k i Y a, 25S k s ga antr , 114

a-Ve , 21 25m d i 51-5 168

K d 153-5t e, I52-3

n a h 38a bh in 66, 74

mh t ( a Kumar), 82mkar c ry , 9, 25-6 47, 5Hier rc y, 25

amk Ta m tra 86-7a r s 1, 102 4 54 159, 70n t K m r 82

y bh 9 130S ndi M h r 26

a , 3nkh K rika,

n kr t ph be 81, 135 17T n ri orig n 8 -7·

S r d script, 18S T ak 25 52 5 , 57 58 68 80 8 , 84

93 1 101 11r sv i-K h bh ra 126rk r P R , 19arv -Dar n gr ha 12 1 5 26rv r Z5 1rv nand , ddh 25:

s T ntr 1S ri H P 1, 5kr Nir p Q , 66 69, 73

t nidhi 25nd h r 2 4 76, 7 21

S v dhan 1 1, 142 1 , -vik p m dhi 74 53y n 20hweitz r 24

cien e ad Tantr , 157 68

eko e T ka, 4e ory org ns, 136erpent power, 67-71



INDEX

i, 30ex wo s ip 3-4Se o y gic p act ce 31 34 7 4S st H. P 2S st i, Madhusudan Kaul 2S rade O to 122Shiva S t a V marshn 0Shu a Ramadatta 08S dd -c a arah p da 3S ddha tha-M antra 72ddha· Ma ra 90 95 7

Siddha p has 8S1ddhis 7 0 6 33 2 3iva ord 5 5 28 3 5M 6S,7 s8, 9,

02 06 2 2-9 3 3 2 ;69-70 79

Absolute of T ntr -8Aryan zat on, 2E press ons, 05Five f ces, 0 5 orms 50Harappan Go 3 7ne ge, - 2o -Ar a God 1 2 72Tantr c ounder 8-13

va h pu Qa, 50 'iva- akt u cat on 36 45 -8 6 78 108 0

4 2 34 36 39 14, 5 6069 7 74 79

va tra V rtt ka, 94 95iva Ta tv 49-5257 58 9

D visions, 49v tria e 0va ors ip 9 10iv dva t Tant a 38 l 50iv dv ya Ta tr 20Snake symbol 4Socs Sad a a 4S n c Tan atr , 86Sound 8 8 83 8 -7

Sc enti c nc 86S ut ern aivism, 2 6-7Space a d time 57-8 159 63SpaQda V itti 0Spa a D k 03 1

Spin 52S eri Mu !a 26C ak a 26 29 0 0 115 20 2

acakra ra 39 4

r M ge d a Tant am 2 13 93r Tant a-S dbh va 83 9r V d 26 20 2r -V dy Rat a S tra, 25 Vidy Qava 25kaQ an t a, 1

rimato ta a Tantraukadeva 8Suk a 2 4Sumant 21S ya G d 2 22S rya N 38Susu n , 68 73 76 78 177S ta Sa h t , 25Su ak 29Svad sth na Cak a, 77 85 88 9 38 177S apna state 154-5Svastika symbo 4Sva ambhu Cait a, 38Svaya bhu Lin a 66 67 70 72 70Svayamb u Pu a, 38

·

veta vata a Upan ad, 25mbolis 15 38

TantraA applied psychol gyAspects 3 E oteric divisions 1 4 2 4 73Ha appan c lture 3an uage 99Lord va as foun er 8- 3Meanin 2M et p h ysi ca l sc hools, 1 4- 29

Myst c ' def n tion, 2•

O r gi n , 2- 8

inciples 43 63 70yc olo cal sc ools 1 29 32. 73

Sc ols 11 34 173Scient c nterpretation 57 68Supremac over Vedas 13nknow to Ar a s 5Word der vation 2

Tan ra and science, 57 68Tantra and Veda 6- 6 72

20t

Tan a adhan 35 56 1 70 773

C as es, 37Mean ng,ages 37



Tan radhik r ni aQa a,Ta raloka, 7, \07Tan ra ja Tan ra, 96Ta ric dei es, 7 8Ta ric evolu io ,s Evo u ioTan ic symbols,3 4Ta a cu ,6T a a, 6T ra pi ha,6, 8Ta paryad pi , 85Ta va Cakra,Ta va D k$ 07Ta va rak a, 6Ta va ra n vali,3Ta va Sa doh,60

Thomso , J., Ar hur,65Th nde bo vehic e,34, 35Tibe ,6, 8, 34Tilak, Ba Ga adha ,9Ti lop da,37Time a space,57 8, 59, 63

an ian o io , 58Tiruma d ram, 6Tirumula , 6Tivra D k 06

Tivr a D k , 0 , 07To apuri, 9, 0Trika 9Trini y od 88Tripur Rahasya,5, 6, 8Tu ke n, 5

Unde hil , velyn,63Unive sa bro hood,79Upa Vidy Tan a,3, 4, 4, 33, 73

Upa i a J na Q<a,Upani a s, 3, , 3Up ya,8, 7, 8 9-3 , 36, 37, 69 70 77U$ , Goddess , U pa a, 0U ar radesh, 7

Vaediki D k$ ,Vagus ne ve,66Vai arbh , 3 4

Vain isika Tan ra,Vai amp yana,Vai$Qava Sahakiy sec ,Vai Qav a ra 9 4. 7

TANTRA : S MYSTIC AND S NT IF I BAS

Va Qavagamas,0Vaj a-Sa va,7, 9, 33, 40, 70Vaj a ya a, 7 8, 3 ; 34-6, 38, 39, 40 4 , 4V jrapaQi,38V ka D k$ ,04

V mac a Sadhana,6, 9 3 , 73 75 6V make v a T n ra,8'V m khep ,6Va Manen, John,33V h ant a, 4Varnamay D k 04 5Va is ha,6, 7, 8 3Vasub d u, 3Vasud va,0, 4Vasu up a, 0

Va s, M dho a p, 4Va ula T n am, 0Vedan ic, M y d 0Veda-Vy sa,V das, 7, 8, 9, 4, 8-:6, 8, 3 , 9 , 0 ,

7, 49, 5 , 7Tan ic supremacy,' 3,, 9 0Tr yi Vedas,3, Wo d meani g 0

Vedas and a a, 6 6

edha D k$ , 07ed c c l ure, 8

Tantric in uen e, 7 8Ve d c dVedic i e a u e 0

Div sions,Vedi adhana 08, 5, 38Vedic Sa k a, 09Vidy D k , 08 9Vidy m y , 54, 6 , 8

Vidy Tan a,3, 3 4, 7Vij am y Ko a 75, 9!Vima ap abh 39V mar a y , 44V ma a ak i 5 3Vi aya Pi ka, 0V ra Sadhana, 4 , 47Vishvas a,84V Q , Lo d88, 0

Buddha fo m, 7

V $I u Qa,V Q Y ma a,5Vi udhya Cak a,85Viv r va a 43 69



D X

V v kananda Swam 74 75 6 103 V we 8 83 V 75 135 6

Wedde 34 39 133

e ng n A C 159W n e n z 6Wood ofe ohn 52 58 88 111Wo h

co c objec 3 4

a a 64 76 117 120 133K nd 110 11Ob c e 1 2 13

Yan a·Deva a e a on h p 1 1Y ka 2 110 13Y V dy , 24 5oga S a, 126Y ga a da wam 1Y gav aya ava a 1Y g adha a 132Y g n h dya Ta a 53 56

20 3

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Lalan Prasad Singh - Tantra, Its Mystic and Scientific Basis 1976.pdf

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