By Debabrata SenSharma
The distinguishing function of all colleges of Indian philosophy ordinarily is that those don't stay content material with basically enunciating the metaphysical tenets of the actual college, yet additionally they arrange the non secular target earlier than the seekers, prescribing the modes of religious` self-discipline to arrive it. non secular self-discipline or Yoga hence constitutes an inseparable a part of the philosophy of each college. this is often especially true particularly in terms of Tantric colleges, within which religious practices or sadhana kriya dominate. The functionality of kriya within the prescribed demeanour kinds a vital part of all texts facing Tantra Yoga. This ebook opens with an account of the character, beginning and improvement of Saiva-Sakta Tantras, their class below various colleges, the wealth of literature on hand belonging to those colleges, and so forth. It additionally sheds mild at the valuable metaphysical tenets of Saiva and Sakta Tantras, proper to the research of Tantra-Yoga. the subjects coated during this booklet are the recommendations of divine Grace or saktipata, guru and his other forms, the method of initiation (diksa) and its types, mantra`s nature and position in sadhana kriya, diversified modes of non secular self-discipline, Kundalini Yoga, the top non secular aim, and so on. This e-book makes an attempt to take away the misconceptions common within the educational international concerning the thought and perform of Tantra Yoga, that have been intentionally saved mystery through the practitioners to avoid their misuse by means of unscrupulous individuals.
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Extra resources for Aspects of Tantra Yoga
57. 58. 59. 60. 61. 62. 63. 64. v lo g e a Niruttara Tantra 93 Garjana Tantra Kubjika Tantra 94 Tantra M uktavail Brhat Srlkarma Tantra Svatantra Tantra Yoni Tantra Kamakhya Tantra 95 Now not known. It may mentioned here that the Dasarathi Tantra in Chapter II provides us with another list of 64 Tantras, different from the earlier ones. ). For centuries, the Tantric texts and practices remained confined within a narrow group o f sadhakas who had been initiated to the secret lore o f Tantras, so that it could never gain currency among the masses or attract the appreciation from the elite who always demanded rationale or logical explanations for everything propagated in the Tantra.
36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. Yoginl H rd a ya88 Sanatkumdra Tantra Tripurasara Tantra Yoginl Vijaya Tantra M alinl Tantra 89 Kukkuta Tantra Srlganesa Tantra Bhdtatantra Uddisa Tantra 90 Kdmadhenu Uttama Tantra Vlrabhadra Tantra Vdmakesvara Tantra91 Kulcuddmani Tantra Bhavaeuddmani Tantra Jndnarnaya Tantra 92 Varada Tantra Tantra Cintdmani Tantra Vdnlvildsa Tantra Hamsa Tantra Cidambara Tantra Phetkdrini Tantra N ityd Tantra Uttara Tantra Ndrdyanl Tantra Urdhvdmnaya Tantra Jitdnadlpa Tantra Gautamiya Tantra ** Published.
59 P. 13 (Jivananda Vidyfls3gara Ed. 1884). See also Chapter One in this work. 56 S a lie n t f-eatur»es o f the Language o f t(ie Tantras whieh an aspirant, following the Sakta Tantrika mode o f discipline, is required to perform within him self after receiving initiation and the appropriate training from a guru. For example, the term madya (lit. wine) does not stand for the intoxieant wine but the divine neetar that is said ooze from the thousand-petalled lotus in the brahmarandhra. 16 Likewise, mamsa (flesh) does not signify the physieal flesh whieh the aspirant should eat.