By Debabrata SenSharma
The distinguishing characteristic of all colleges of Indian philosophy quite often is that those do not stay content material with in simple terms enunciating the metaphysical tenets of the actual institution, yet in addition they organize the non secular aim prior to the seekers, prescribing the modes of non secular` self-discipline to arrive it. non secular self-discipline or Yoga accordingly constitutes an inseparable a part of the philosophy of each university. this can be especially true specifically in terms of Tantric faculties, within which non secular practices or sadhana kriya dominate. The functionality of kriya within the prescribed demeanour types a vital part of all texts facing Tantra Yoga. This ebook opens with an account of the character, starting place and improvement of Saiva-Sakta Tantras, their type lower than assorted colleges, the wealth of literature on hand belonging to those faculties, and so on. It additionally sheds gentle at the vital metaphysical tenets of Saiva and Sakta Tantras, appropriate to the learn of Tantra-Yoga. the themes coated during this ebook are the strategies of divine Grace or saktipata, guru and his other kinds, the method of initiation (diksa) and its types, mantra`s nature and position in sadhana kriya, assorted modes of non secular self-discipline, Kundalini Yoga, the top religious objective, and so on. This e-book makes an attempt to take away the misconceptions frequent within the educational global concerning the idea and perform of Tantra Yoga, which were intentionally stored mystery via the practitioners to avoid their misuse via unscrupulous individuals.
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Extra resources for Aspects of Tantra Yoga
Jayaratha quoted from as many as 300 Tantra texts, both Saiva and Sakta, the majority o f them now lost. Pandit Vrajaballabha Dwivedi, under the direction o f Mahamahopadhyaya Pandit Gopinath Kaviraj, has collected these quotations and published them under several volumes called Luptdgamasamgraha. The writer o f these lines came across one text called Candrajndna quoted by Jayaratha which figures in some o f the seven lists o f Saiva-Sakta Tantras mentioned above. He also came across two manuscripts o f the Candrajndna from two different places, but he was surprised to read the colophon given at the end o f the manuscripts which tells us that it is a part o f a larger text named Candrahasa Samhita, a text which is not mentioned in any o f the lists referred to above.
V I I 107-113. 52 S a lie n t P-eatures o f the Language o f the "lantnas It may be asked why Tantras employ sueh language when all other contemporaneous philosophical texts speak in plain terms, yielding only one meaning to all. The reason is not far to seek. The Tantras in general deal with intuitive religious experiences o f the adepts or the oeeult praetiees prescribed for obtaining sueh religious experiences. These intuitive experiences are far too deep and full o f great signifieanee, and eannot be adequately eonveyed by our ordinary language.
C. Bagchi in his Studies in Tantra (Vol. I, p. D. Blnasikha appears to be the corrupt form o f the above mentioned tantra. 60 The name o f thisTantra figures in the List o f Tantras believed to have been taken to Cambodia. 61 Abhinavagupta has referred to Damara Tantra in his eomm. on Mai. Vij. Tanyp. 16. 31 /Aspects o f Icantrva \o o a We eome aeross the names o f some Tantras in Abhinavagupta’s works, whieh have either been quoted or referred to as authorities there. The names o f these Tantras do not figure in the above mentioned list o f advaita Saiva Tantras.