Arthur Avalon - Shakti and Shakta

Recommendations

Info

41not my time in reading the Vedas." (The Vedas, which he has already studied,are the record of the standard spiritual experience of others. He seeks nowto have that experience himself directly. What is the use of merely readingabout it? The Kularnava Tantra enjoins the mastering of the essence of allScriptures which should then be put aside, just as he who has threshed outthe grain throws away the husks and straw.) "But I strive to attain Thy twosacred Feet."
42CHAPTER THREE. WHAT ARE THE TANTRAS ANDTHEIR SIGNIFICANCE?A VERY common expression in English writings is "The Tantra"; but its use isoften due to a misconception and leads to others. For what does Tantramean? The word denotes injunction (Vidhi), regulation (Niyama), Shastragenerally or treatise. Thus Shamkara calls the Samkhya a Tantra. A secularwriting may be called Tantra. For the following note I am indebted toProfessor Surendranath Das Gupta. "The word 'Tantra' has been derived inthe Kashika-Vritti (7-2-9) from the root 'Tan' 'to spread' by the Aunadika ruleSarvadhatubhyah tran, with the addition of the suffix 'tran'. Vacaspati,Anandagiri, and Govindananda, however, derive the word from the root'Tatri' of 'Tantri' in the sense of Vyutpadana, origination or knowledge.In Ganapatha, however, 'Tantri' has the same meaning as 'Tan' 'to spread'and it is probable that the former root is a modification of the latter. Themeaning Vyutpadana is also probably derived by narrowing the generalsense of Vistara which is the meaning of the root 'Tan'."According to the derivation of 'Tantra' from Tan, to spread, Tantra is that(Scripture) by which knowledge (Jñana) is spread (Tanyate, vistaryatejñanam anena, iti Tantram). The Suffix Tra is from the root 'to save'. Thatknowledge is spread which saves. What is that but religious knowledge?Therefore, as here and generally used, Tantra means a particular kind ofreligious scripture. The Kamika Agama of the Shaiva Siddhanta (TantrantaraPatala) says:Tanoti vipulan arthan tattvamantra-samanvitanTrananca kurute yasmat tantram ityabhidhyate.(It is called Tantra because it promulgates great knowledge concerningTattva and Mantra and because it saves.)It is a common misconception that Tantra is the name only of the Scriptureof the Shaktas or worshippers of Shakti. This is not so. There are Tantras of
Page 2 and 3: SHAKTI AND SHAKTABYARTHUR AVALON(SI
Page 4 and 5: CONTENTSChapter One. Indian Religio
Page 6 and 7: 1CHAPTER ONE. INDIAN RELIGION AS BH
Page 8 and 9: 3If its author does not suffer for
Page 10 and 11: 5(Dvaitavada) the saying is interpr
Page 12 and 13: 7meet the characteristics and infir
Page 14 and 15: 9revealing movement from the predom
Page 16 and 17: 11essential truths as those contain
Page 18 and 19: 13learned in all countries will gaz
Page 20 and 21: 15a version of the Mahanirvana. The
Page 22 and 23: 17"The Tantra deals with another sp
Page 24 and 25: 19The author, Arthur Avalon, is ful
Page 26 and 27: 21CHAPTER TWO. SHAKTI: THE WORLD AS
Page 28 and 29: 23variations, due both to the natur
Page 30 and 31: 25experience strictly so-called) wh
Page 32 and 33: 27the nature of finite mind. It may
Page 34 and 35: 29not something stated 'from above,
Page 36 and 37: 31"As here, so elsewhere." Primary
Page 38 and 39: 33which are laved by the still wate
Page 40 and 41: 35'Fire' which is the object of exp
Page 42 and 43: 37centers produced from out of Powe
Page 44 and 45: 39elsewhere. Some aspect of Matter
Page 48 and 49: 43other sects of the Agama, Tantras
Page 50 and 51: 45the Northern Advaita Shaiva than
Page 52 and 53: 47with certainty as to what the mig
Page 54 and 55: 49They may be bad, or they may be g
Page 56 and 57: 51Tantrik rituals. The Tantras of t
Page 58 and 59: 53science, as do their Indian count
Page 60 and 61: 55typical of many at the present ti
Page 62 and 63: 57religion now tends in some quarte
Page 64 and 65: 59remarks possess, is due to the fa
Page 66 and 67: 61Sahajiya and so forth were more c
Page 68 and 69: 63She is Brahman-knowledge (Brahmav
Page 70 and 71: 65Brahman, living in Brahman and ta
Page 72 and 73: 67Hrim with Kundali and Hangsah and
Page 74 and 75: 69translated in the French Edition
Page 76 and 77: 71open to Dualists and Vishishtadva
Page 78 and 79: 73Tasya sarvam haramyashu vahnih sh
Page 80 and 81: 75merely such but an actual express
Page 82 and 83: 77or wrong, an application of the p
Page 84 and 85: 79the said works were composed the
Page 86 and 87: 81The Vaidik people performed their
Page 88 and 89: 83They make gestures with their fin
Page 90 and 91: 85by the name of Kali. Another Devi
Page 92 and 93: 87CHAPTER FIVE. THE TANTRAS AND REL
Page 94 and 95: 89India remains still the most impo
Page 96 and 97:
91up on the basis of that mystic do
Page 98 and 99:
93other material), Mudras (special
Page 100 and 101:
95Tantra teaches that, there are on
Page 102 and 103:
97less than three commentaries. The
Page 104 and 105:
99thee our Lady, whose very nature
Page 106 and 107:
101aberrations, it is because the k
Page 108 and 109:
103CHAPTER SIX. SHAKTI AND SHAKTASh
Page 110 and 111:
105general subjects and the ordinar
Page 112 and 113:
107said that Shiva spoke the Tantra
Page 114 and 115:
109The word "Tantra" by itself simp
Page 116 and 117:
111give the gross form (Sthularupa)
Page 118 and 119:
113Samaja is another present-day re
Page 120 and 121:
115Virabhava (that is, heroic frame
Page 122 and 123:
117rite), so in Siddhantacara wine
Page 124 and 125:
119threefold energies. (Passage is
Page 126 and 127:
121becomes an Avadhuta, that is, on
Page 128 and 129:
123of the last class can have inter
Page 130 and 131:
125there are differing practices. T
Page 132 and 133:
127have been informed that out of 5
Page 134 and 135:
129Tattvas which are common to Shak
Page 136 and 137:
131An American Orientalist critic,
Page 138 and 139:
133necessarily varies according to
Page 140 and 141:
135The Buddhists called Brahmanism
Page 142 and 143:
137explain the all-pervading influe
Page 144 and 145:
139Tantrik -- having at its core th
Page 146 and 147:
141with this, namely, its immediate
Page 148 and 149:
143CHAPTER SEVEN. IS SHAKTI FORCE?T
Page 150 and 151:
145Shakti means both power in gener
Page 152 and 153:
147the Sammohana Tantra mentions a
Page 154 and 155:
149Veda as Vashishtha then supposed
Page 156 and 157:
151Having said this, He whose form
Page 158 and 159:
153Kurukshetra and Buddha were in t
Page 160 and 161:
155China rose. As the last name may
Page 162 and 163:
157Buddhist doctrine" wherein the "
Page 164 and 165:
159including some forms of Hindu Di
Page 166 and 167:
161Persian incense is burnt. Place
Page 168 and 169:
163CHAPTER TEN. A TIBETAN TANTRA[Th
Page 170 and 171:
165distinctive style of its own, wh
Page 172 and 173:
167vibrations sent wirelessly. In a
Page 174 and 175:
169full world of sound, form, meani
Page 176 and 177:
171has not set itself a limit, so a
Page 178 and 179:
173literature. The form is very un-
Page 180 and 181:
175Chinoise de la doctrine Indienne
Page 182 and 183:
177subject which I have not so far
Page 184 and 185:
179if there were a real governor. T
Page 186 and 187:
181CHAPTER TWELVE. ALLEGED CONFLICT
Page 188 and 189:
183Paramashiva, the Benefactor of t
Page 190 and 191:
185Subheccha and the sixth is calle
Page 192 and 193:
187"Neither indifferent (Nirvinna)
Page 194 and 195:
189Bhumika. Distinctions in the inj
Page 196 and 197:
191concentrate the thoughts and wil
Page 198 and 199:
193CHAPTER THIRTEEN. SARVANANDANATH
Page 200 and 201:
195Sj. Dinesh Chandra Bhattacarya h
Page 202 and 203:
197CHAPTER FOURTEEN. CIT-SHAKTI (TH
Page 204 and 205:
199furnishes us, both terms are uns
Page 206 and 207:
201but only inherent group-spirit w
Page 208 and 209:
203subject and object. Therefore to
Page 210 and 211:
205the limit of pure experience is
Page 212 and 213:
207nothing but a term for those lim
Page 214 and 215:
209particular can be predicated: fo
Page 216 and 217:
211partless continuum is impossible
Page 218 and 219:
213is given in another form in the
Page 220 and 221:
215are in supreme Shiva in undistin
Page 222 and 223:
217flame springs from another flame
Page 224 and 225:
219[The reader is referred to the D
Page 226 and 227:
221different from the Self in the d
Page 228 and 229:
223CHAPTER FIFTEEN. MAYA-SHAKTI (TH
Page 230 and 231:
225Consciousness Itself. The last (
Page 232 and 233:
227But an answer is given to these
Page 234 and 235:
229consciousness) of the psychical
Page 236 and 237:
231atoms were indestructible. These
Page 238 and 239:
233without material mass is made th
Page 240 and 241:
235who exists as all forms, gross a
Page 242 and 243:
237But this is denied, as Atma is N
Page 244 and 245:
239Consciousness is according to Ad
Page 246 and 247:
241this is because It is knowledge
Page 248 and 249:
243in it a reaction. Of this it has
Page 250 and 251:
245independent principle and materi
Page 252 and 253:
247three Gunas or factors of Prakri
Page 254 and 255:
249creation, but an unfolding of th
Page 256 and 257:
251World-Mother (Namastasyai namo n
Page 258 and 259:
253Shaiva-Shakta Tantra on the othe
Page 260 and 261:
255Shakti. All is Shakti whether as
Page 262 and 263:
257not necessary, however, to renou
Page 264 and 265:
259CHAPTER SIXTEEN. MATTER AND CONS
Page 266 and 267:
261I do not say that scientific "et
Page 268 and 269:
263convex lens on the upper surface
Page 270 and 271:
265The Shakta exposition appears to
Page 272 and 273:
267CHAPTER SEVENTEEN. SHAKTI AND MA
Page 274 and 275:
269(at any rate in what has been ca
Page 276 and 277:
271which however assumes in each sy
Page 278 and 279:
273the Mother, worship nothing "ill
Page 280 and 281:
275(Bhaveshu) which are His body: i
Page 282 and 283:
277Ishvara or Collective Consciousn
Page 284 and 285:
279development. This is implied in
Page 286 and 287:
281worships, that is assumes the be
Page 288 and 289:
283image of it reflected in ignoran
Page 290 and 291:
285and Atma is not cognizant of it.
Page 292 and 293:
287argued that it fails to do so. I
Page 294 and 295:
289Buddha and when you have obtaine
Page 296 and 297:
291CHAPTER NINETEEN. CREATION AS EX
Page 298 and 299:
293tvam asi). Tat here is Ishvara,
Page 300 and 301:
295Caitanyam Ishvarah), with Maya.
Page 302 and 303:
297good history. I am not here conc
Page 304 and 305:
299consider a Hindu wife should occ
Page 306 and 307:
3017, Mahanirvana Tantra). These ar
Page 308 and 309:
303misunderstanding of the Vedanta.
Page 310 and 311:
305manifestation of Shakti whence i
Page 312 and 313:
307becomes massive (Ghanibhuta) and
Page 314 and 315:
309The Parabindu on such differenti
Page 316 and 317:
311are the ruling Lords of the indi
Page 318 and 319:
313transformation of Shakti as Para
Page 320 and 321:
315more. The human, and indeed any,
Page 322 and 323:
317What is the nature of the Alogic
Page 324 and 325:
319the experiencer as man is a limi
Page 326 and 327:
321Shakti is smaller than the male
Page 328 and 329:
323The psycho-physical universe is
Page 330 and 331:
325Power -- that is, Reality-Power
Page 332 and 333:
327three Bindus is the Mother as Ma
Page 334 and 335:
329symbol) makes the three implemen
Page 336 and 337:
331burning-ground, where jackals --
Page 338 and 339:
333lives(pranapranasya). She thus c
Page 340 and 341:
335CHAPTER TWENTY-ONE. HINDU RITUAL
Page 342 and 343:
337who does Sadhana is called Sadha
Page 344 and 345:
339Vedanta which is called Monism,
Page 346 and 347:
341so much matter. But there are ot
Page 348 and 349:
343reserve the word "subtle" for wh
Page 350 and 351:
345their labor is in vain." Therefo
Page 352 and 353:
347work, The Garland of Letters; fo
Page 354 and 355:
349a great power, but it is neverth
Page 356 and 357:
351pair" (Shiva and Shakti) or Cons
Page 358 and 359:
353How then to gain it? The answer
Page 360 and 361:
355you will gain Siddhi. As a Tibet
Page 362 and 363:
357CHAPTER TWENTY-THREE. THE PSYCHO
Page 364 and 365:
359and is a "little-knower" and "li
Page 366 and 367:
361The practical question then is:
Page 368 and 369:
363understand by the word "gross" a
Page 370 and 371:
365which has brought them ill-fame,
Page 372 and 373:
367themselves into the position whi
Page 374 and 375:
369nothing wrong or low in natural
Page 376 and 377:
371(Shatakoti Samhita). Only portio
Page 378 and 379:
373Shastra), the Puranas and Tantra
Page 380 and 381:
375Nada, Bindu, Varna are all forms
Page 382 and 383:
377Kama, Moksha) of all sentient be
Page 384 and 385:
379I + M. H = Shiva. R = Shakti Pra
Page 386 and 387:
381The creative power of thought is
Page 388 and 389:
383Mantra form (Mantramayi), in Her
Page 390 and 391:
385presupposes heterogeneity (Vaish
Page 392 and 393:
387develops into the "Matrikas" or
Page 394 and 395:
389latter is formed into the shape
Page 396 and 397:
391the shape of that object. So the
Page 398 and 399:
393is a Samsara, an impression left
Page 400 and 401:
395If the arrangement be not artifi
Page 402 and 403:
397eternal Shakti who is the life o
Page 404 and 405:
399CHAPTER TWENTY-FIVE. VARNAMALA (
Page 406 and 407:
401implements and so forth. (See Hy
Page 408 and 409:
403live, differ. There is a traditi
Page 410 and 411:
405the Supreme Guru as also is Devi
Page 412 and 413:
407Ato na guruta devi manushe natra
Page 414 and 415:
409disposition of spiritually-minde
Page 416 and 417:
411the pure Pashu (for there are al
Page 418 and 419:
413purporting to come from the Maha
Page 420 and 421:
415the Supreme Spirit (Paramatma) a
Page 422 and 423:
417Puja is the common term for ritu
Page 424 and 425:
419Whether either rite has the alle
Page 426 and 427:
421appears equally in all things, h
Page 428 and 429:
423A marked feature of the Tantra S
Page 430 and 431:
425(Matsya Mudra) by placing the ri
Page 432 and 433:
427The Kularnava (IV. 20) mentions
Page 434 and 435:
429Sadhaka the doctrine his Scriptu
Page 436 and 437:
431In ascertaining what Mantra may
Page 438 and 439:
433marked on the ground and on it t
Page 440 and 441:
435sun (Nishkramana), the child's f
Page 442 and 443:
437procuring for their followers (f
Page 444 and 445:
439for which it would receive credi
Page 446 and 447:
441Indeed those who truly desire it
Page 448 and 449:
443necessary in His honor and to av
Page 450 and 451:
445some of the general psychologica
Page 452 and 453:
447Mantrayoga, is based. It is prof
Page 454 and 455:
449supposed worship of the Formless
Page 456 and 457:
451are not attained, the intention
Page 458 and 459:
453always necessary to go to the er
Page 460 and 461:
455CHAPTER TWENTY-SEVEN. THE PAÑCA
Page 462 and 463:
457himself of all Karma and attain
Page 464 and 465:
459prohibited and certain meats suc
Page 466 and 467:
461It has been already explained th
Page 468 and 469:
463are not things material, but of
Page 470 and 471:
465could be had, and in associating
Page 472 and 473:
467the Svabhava Vira is a drinker o
Page 474 and 475:
469(see Kulacudamani; Bhairavayamal
Page 476 and 477:
471thinks that a Deva body has aris
Page 478 and 479:
473drink wine as part of his ritual
Page 480 and 481:
475Tatah karoti cet sadayah pataki
Page 482 and 483:
477widespread practice amongst all
Page 484 and 485:
479allowed. This is of course not s
Page 486 and 487:
481is desired of Her. There is thus
Page 488 and 489:
483of men. But abstention therefrom
Page 490 and 491:
485aptly spoken of "the profound pa
Page 492 and 493:
487equal quantity of oil. In this w
Page 494 and 495:
489against the early Christians, an
Page 496 and 497:
491them (ib., 38). Kessler alleges
Page 498 and 499:
493comanda e virole no pratichiamo,
Page 500 and 501:
495flesh, and he who is united in s
Page 502 and 503:
497After all, when everything unfav
Page 504 and 505:
499is in this country what Taine ca
Page 506 and 507:
501The story is that of the rise an
Page 508 and 509:
503"Black Salvation". This last nam
Page 510 and 511:
505a triple garland. Each cheek was
Page 512 and 513:
507brother's heart: the haughty son
Page 514 and 515:
509to them. The Archdemon seized Da
Page 516 and 517:
511principle of these schools. "Thi
Page 518 and 519:
513"The world though deprived of ha
Page 520 and 521:
515Devatas, of half terrible featur
Page 522 and 523:
517(priestly dress),Failed to conqu
Page 524 and 525:
519Then Pal Chag-na-dorje (Shri Vaj
Page 526 and 527:
521Our future depends on what we ha
Page 528 and 529:
are enjoined in Vajrayana to follow
Page 530 and 531:
525desires, then the Yoga path is o
Page 532 and 533:
527it cannot be practically learnt
Page 534 and 535:
529not the six Cakras, the sixteen
Page 536 and 537:
531with a shamelessness unparallele
Page 538 and 539:
533How then does this Yoga compare
Page 540 and 541:
535The Shakta Tantra claims to give
Page 542 and 543:
537By the lower processes of Hathay
Page 544 and 545:
539(Shakti), it possesses the twin
Page 546 and 547:
541body there is, therefore, the sa
Page 548 and 549:
543however, the coiled power at the
Page 550 and 551:
545(Bhukti) and Liberation (Mukti)
Page 552 and 553:
547after-death state as the result
Page 554 and 555:
549arising through the identificati
Page 556 and 557:
551knowledge of Vedantik doctrine.
Page 558 and 559:
553which distinguish me from anothe
Page 560 and 561:
555term. For to whom is it an "illu
show all

Arthur Avalon - Shakti and Shakta

Create successful ePaper yourself

Delete template?

Save as template?