ae 8. © MP. paNorn, 1972 Pee! Tee Rapes ‘rs to 5 Laie ee Kad 2A, Thiewengndan Stree BASES OF TANTRA SADHANA. M, P.)PANDIT 197 PREFACE, Four, are the kinds of Agamas depending upon the identities of the Speaker and the listener. “raha, Vishns, Devi, Skanda are ‘the Inteness, Shiva iy the speaker Based pon thee. dtineons the Agamas ave ire et The Agarias ace tore, ejay Dhdra and rau aeons, agent tanta, ana ‘mfila "these © Devi, are nyms of agema.” ‘Among the Agamas extended in this ‘order, some ae principally sitoalt in sharacter, some of yposena inner Bas, Sg Ae eee ai ee Eke Sie eter Det ee tanta: Shia ete Mpa Shae teiting, and other eptomes of knoe ceed cant 5 cma Ee vee Thuador hes) he antras dha are mainly situaliuc deat ith tena sage in whit ence Jr the primary object, ‘Those that are eel tert. at“ ner ractice, pasena, Adoration of the mie ge the ea sc. bing primary, duirintalaon their mastea, their practice ete, are the means. by ‘which these ‘Tantras ace dynamic for the good of oneself, of others, of the egarding the TTantras in which Fev estaea erect eee genes sid “That worship is fruitfal in which the mind is established frm in the fuprame etet witout the sof thought, uot that which is performed only with flowers and the like, <4N0091__tee Senses andes “control oe “muse surest the ler. sounds this uly Jape, noe the exeral repetition, “To cnctiee of ihe Face genes aod the ke (he (God i nt lives dyn in she great autetent ‘thn or thea (Puan By such statements a thes, revealing thetectta tie mal he pines tte of Puja and the like the ann fo the avrakening ofthe nner seme, Sich Tantsr contwethe ‘Frain of the Above, andvonmye Bhagavan Parsshorama, secopising the pomacy of the adsense, {isirots of sowing the importance of the Gover sais throu he proper Sontacson of exe situ fe ste Sa abaya ieee Hence s study of this Sora, esenee i ‘of the Tantra, shows the excellence of the Sane he Tarn By hat mist ing regarding, the ‘Tancea may surely be removed. © With this “idea, ” we suggested. to Madhay Pandit, worthy object of our love, to render’ part of the Sutra into E and het has ulliled our wish, May T hope thae this attempt will prove Seat! A bee in the lotussftet ‘of our Guru Srimad ‘Ambanandanatha, ‘Yosishanandanatha. (Wilokantha Moladeva Joshi) Te ‘Stinad Anbanendnatha PRELIMINARY SUTRAS OF PARASHURAMA, —A | swore tet exreareara: Nov we nhall expound the initiation. ONE ik Stier Tae oer ear Os ede ee eee Se eee ieee nae Cai aekeomr kt Teen eioeroene ee ceaeseee Sa OR leno aoa aera seafeengres: ante were fra: naif eafartr star amerearen: seo, ffenear rarer seat eaten escent, ae arena TeaTeMT RATT frre 1 fighteen sciences and" all the philoso ‘his that are necesary for the conduct ‘f creation, But before doing 50 he ‘embodies the truth of cach ‘of them ‘with ease, and then insets them. The eighteen sciences are the four ‘Vedas, Rig, Yajur, Sama and Atharva their "six" "Timbs, Phonetics, (sikte), ‘Science of (oyataranam,, Ritual (lapal),Prosody” (chandal, Astronomy (pull), Etymology 2 az | —1 Wie Gat teeey eee tag ease) i edi gel) cen of Nae (chara Sr aatee Are "poser nat Poly (etc Rate eee eee alc r rp al at Sin ee yale retin, Tl these, however, eontoneonly fia eee eer ge alert ete oe eee Seed teet Acide cake ea fe eel aor Ge ney easier Tied oe Sod ot a erion Tit te pee oe eee Urged, by his imperial Spouse who leu enuctonsteueeunn fii his depect of Consousney, Lord Shiv ince weenie Somce ef the taprem ath fn Fie 3s ee‘great Traditions, cach ‘Tradition to govern its respective Quarter, through his Five poises of expression: Thus as Sabgita he amnounees the Traiton of the Bast ) 5 as camadeza, that of the South ios 535 ahora hat olde West dascnaaaye 8 falfurusa, chat of the North (ulerae mmnaya); a8. ivona that of the Upper ‘regions (urdicemaye). ward Pare 1 301 ‘Of them this is che Doctrine. This is the Central Doctrine of these Great Traditions. srefrervent fear OF 36 Principle is the universe. ‘Tho whole universe is constituted of dese 36 Principles of existence, They Shiva-the ~ masieting Rely Shum ta embodiment he it Pm, Seidel Dire Bend ‘Mine vel of the body is the Shiva Se el oy tn 234 ple wis the grow body, Mute Coty ae coll ay Yi eda ean such as yopeasdiane Surat y ot ot et the fon acy inh rs forma the uve, iy coves “Fat ontaly both the Shiva and SJ are ones hey. ae io acne Teese” one supreme Realoy Paes Shs How then ig the Jv to seal his crac nnue safe: gourd: 81, Deliberation om oneself isthe object of ite. One should turn on oneself and ate Shiva‘Tattva Shaki Tata, Sadasiva Tativa, Ivara ‘Tattva, Sudha Vidya Tatas Maya, Kala, Niyad, Ra Vidya, Kala, Parusha; Prakriti, Buddhi or Mahit,” Ahamkara, "Manas, Give Juanendrivasear, eye, skin, tongue, howe, five Karmendriyas—routh, Iii set, anno xcreion and ation, five. Tanmatras~—sound, ‘uch, form, favour, odour, five Ele- rments—Ether, Alt, Fie, Water, Earth saieeegtes: feat shah freneae: sere 1 ‘Shiva cloaked in the body is Jiva; ‘uncloaked he is the supreme Shiva. ‘The supreme Reality is indeed the Teamcendenty gore ut ian take, ‘manifestation, it docs take. dillerent sellstadons. "Thos im creaton, when 5 reflect on what he is, The mind, We will, the entire consciousness must be ‘withdrawn from: their extemal pre- Seeapavons and onsite invade cy mat be focused on + selbengury as to what js one’s true and ullitnate nature, “This pursuit proceed through Sccesive eliminations of what one is not and leads ultimately to ones hasie reality. ‘The jiva reaites he is none other than Shiva, “This quest the ror objec of lie; all other objectives are secondary and ‘equip fe to reach this high goal ‘ccs, ili of sledeeraton leading “w.‘selRdiscovery. ih yoga sdhaita, “And an important feature Of this practice ithe repetition, Japa, ‘of Mantra, the charged Word, anf: Feat: ERT: 8 1 Eternal are the words constitated of leters, 2 . —‘The words constituted of lewers are tema. "The Mantras are not constrcted by the humans and subject {odisolution asall man constructions fre They. ae, fred ou he, fteeal Speech, the expresve sro 0 the Primordial Consciousness, and Thence carry iis supernal potency. swesiotafrenerenar tt <1 ‘The power of the Mantra is on hlokathe. Though the meaning of the Mantra is ascertainable by the mind and can be dwelt upon by the concentrated thought of the mind, its power is beyond dhe range of the mind 10 measure, ‘That is because the power is not derived from a mental origin, Te proceeds from a deeper and higher ane of existence fom there the mind fn the Mantra as a chosen channel of the Grave of the Gur When both, tradition and faith, conjoin the Mantra, there is no FuBIC rent that is denied to the disciple. Fearergfees stoners 1 to Abundance , of fath proves see This declaration ofall fllment is a statement of fact Tt has always commanded a natural and masive fai-and this shows that it authentic, Taith, 6 a witnew to 4 truth aut yet ‘experienced it is an advance intimadon. of the knowieige stil to be acquired, sereatemnsermereaRtaTy eeafrenrormrcerreie: 22 1 By ‘oneness of the Guru, ‘Maneea, Deity, Selly mind nd lifes ‘And there are other factors 190 which ‘add to the effectivity of the Mantra. svcraferararsat wafete: tt $11 ‘Through eradiclon and faith chere Iscovery fulfilment, “The Mantra must be backed up by 4 tradidon, girtbainpare "hat ye must hove “bellind tthe spiritual Energion imparted by a whole Tine of Dactcants, fom. succesive, Gury to Hes eck cleo hind dow it charged with special éyna- mm and ‘contin the eanoe of the {epaze, ‘asker, of all the. spake, practitioners, that have gone bere There must be, besides, faith. The seeker tat ive faih=a faith as natural at reath (at to breathe] —in the sacred character of the Mantra as the Sound-body of the Deisy invoked, 9 eerste eer eden tf same BE foam ‘he secker has to learn to realise the conenem of the many factory that Tn fis sadhana. Thos the torent and apart fom the Mantra; his personality i present in the" Mantra ‘that ‘he commmunicaes He sno dierent fom the Des ie the Guru’ to the disciple. Similarly, the Manera is the sound:-body of the Deity and also Use cane between the spiritual dynamiam of the. Guru and ‘he being of the dacple. This three- fold unity again is not eilfereat om imal. "He is surrendered. tthe Day, the Mantra and the Gur sho fn. carn grow inion. Tho mind ie Drogresicely regulated and harmed Wah the groving seit. “The Hielorces ‘Which esto to fay, the steed of the sind) havior, are) Drought under "entool and. yoked 10. the sadhana. When is multple uniy'is sateen when all the elements of the Ss ‘ealaua refined nts ene ite fo, then the Koowotge Jease otra fame, unique elt beg fica s Ths Se within diferent ana dese he" peronalty oe ie aie Tetsnotaatict santana) si aeaied movement. ‘The sds bares BTakem to its exience im Rinse and attain identity wit, Tor i Sat i always one with the Dive Ran, a eR ed ore Re eraferd aeniferoaer: oa were: deer get areecifrem: 1 82 Bi nes ce als te fm of naan at Sremeucee tay no as es Senta esl Set ea And there i worship. Wonkip of 2 whom? Wonbip ofthe Divine Reality, the Brahman, Ta what fren Baliman to beapproached and adored? Brahman Blog Ananda Aanda-Brakiman, is there undenying the whole creation, vb fatingat the core of every form” and Beenie e's thera ca beat nd trove. He i thee in the Body ass Boul this ise normaly hide td many covers of varied sensation {ean be roght eatin, epee manifested, says te text by means iworhip with the five M's, These five limbs fof the worship. are rendered differently to dierent ‘eateries of Seeker, according fo. theit level of Smpetence and atanment Io he ‘ynuic,impetuows an st un ee eat aed soron, t0 the pured a ature they have diferent sign substitutional or symbolic,u ER; this worship of Ananda-Brahman is nature of a personal ecoming Driacy, in he slide ot intimacy: “It is not to be done in the vulgar gaze of the uninitiated.* wremeraaigrenfeta: 1 2 ele lcd bg mmree cate nt so i, oa mle cota te eee sup SU eng ah 351 waming againae publicity. ere So ee Srinse feea ey ence Seach Baty ee Sa os Seip saree 4 Now are stated other requirements that help the seoker in achieving his Purpose. He must have an undefeated will, a tenacity that holds firmly othe attitude that is once determined and adopted, He shall no fal a victim to doubt and waver at the first reverse in ‘his sadhana, Hle must persist in faith and refise to be shaken, That way fies success, that firmness leads him 10 the “attainment of a comprehensive Kaowledge and thence a "complete ‘command ever circumstances deiner 8 1 No eriticlom of any system of ‘The ideal secker docs not look askanee at other Doctrines. For he knows that each Doctrine answers t0 a ahah oat ene aa ie See Sons srr wea 641 's not influenced by what other ay or pronounce tn " However emisent hey’ may be. “He docs, not allow himell to. be. disturbed ‘irom: his pings by hat others door ny le confines himlf to his chesen path and sick to it 6 feast cgereaTg tl C611 dacseecteada a als Soc tet igh dicelgi: Teta safe rule not to speak of ocelt nmattes to people. Hut the seert Ramvledge Gat be coamtneated wo the right recipient, to one. whois uallfed to be a disciple and reccive secret of the path that leads to the high ebjective. sect forget: ¢9 0 Constant purest ofthe discipline Having received this Knowledge, ‘being Jaunched upon the path, -it behoves the disciple to pursuc "the discipline setiously. He cannot afford, to make a pastime of it or only one of hhis interests. Tt should engage his constant attention, Whatever may be 7in| xtral cts aimee Sanne sn be alan cd ‘rt daplne All tgs owt be {Tne in rela fo ts Hea wh ths es sand fare: 11261 Constant entering inte and posses: sion of Shivichood. Fe AMEE IE Seema ee 2 ey ee Sree sh RE Cae ete ee See srraitactnesigremresatteaiem ete tefatieersiag in 0811 18 collectivity. It alls upon him to desist from movements that are harmful to hnig true growth and wellares it alo enjoins upon him to avoid what may bbe haraiful. to others even though it ‘might appear to be profitable to him. sgenferedaa: 22 ‘Resort to one Guru lenving no room. fordoubes. [A serious seeker will have one Guru, hae faith in him and stick to his guidance. That way there will be wo room for confusion and doubt which fre inexitablo if one has several Gurws at the same time, Each teaches 1sAccording. to his own experience and vision and there is every likelihood of variations in their stresses_and appro- aches to. ‘Truth, eausing nieutal confusion in the disciple. was freoafergat 022 11 Everywhere without claim for possession. ‘The seeker of the Divine knows that allis the Divine’s, all is for the habitae tion, the enjoyment of the Divine, isa tasjam iam saream, Nothing truly. belong to him, “He puts this know ledge into practice and is free from any sense of possession anywhere. His aim, fon the other hand, 1s to be possessed by the Divine, sod carer wg ETN Doing of action abandoning the 2 ven on non-availability of the five ‘Ms; Tntenre contemplation ‘of the roqular course, Worship shall not be left undone even if the necessary ingredients like the five M’s are not available for any reason. One should mentally visualise the mode of worship and concentratedly contemplate on it, ie, one should worship mentally.” Under such cir- ‘cumstances even mental worship fills the requirement. friar 11 82411 Fearlesoness everywhere, The seeker of the Divine has no fear from whatever quarter. He has the protection of the Guru, of the very Divine through he Gara and ¢hrowgh, his practice ‘of meditation, adoration and’ worship he isin constant 2 Whatever action ‘he is called upon to do, he doe it as an offing to the Divine, as an imtrament of the Divine eli the ese of the, dot He does not seck any particular fut in doing the action,” He lev it to the Divines: Will He has no choice of his ‘own in work, nor any desire Wo the fruit of works arrest: 1 231 No defini tm regular here ‘The regular chore should not be Sate ees seprmuaie ss those around and they are not to. 0 by deft Bess, the normal sontine af seo provides Hl 1 to ‘nce how far one ss progres ‘within, to what estent the gains of sadhata are real and elfetive fn ie. moremreie frecemenafic: 1131 a Communion with the Power that guards sé to ery tent ae ont ara: erat ft aR era earn In this sadhana the swhole of life is taken up and offered to the Divine. Every perception, every. sensation, every grasping of the senses is made a ‘olfering to, the Divinity within. ‘The senses that seize the experience are the Indies with which thete oblations are poured; the various powers dat are active in nature are the flames and. the inner self which is identical with Shiva—the Divine Soverdign—is. the 3 BFire in which the offerings are cast. And the sterificer who conducts this sacrifice is the sadhaka himself, Thus the entire. life is couverted into a aja faiamafategies: wore n 2 1 "Phe desited result, of this constant endeavour is the attainment of a stale fin which one can. dwell on the Gonaciousnes, et, which mt involved fn. the fleeting bjects of the wor Ge arives ata deeper level of ‘consciousness where ome is alone with ‘2 Consciousness that is untainted, apart, unique, saree Fret 1 36 4 higher than the atcain- ment of the Self ‘And this dwelling upon the 7h Consciousness without relation, sel evitent, leads (0 dhe attainment of that Higher daalths theres thing che. Tes the highest end for man, r ur arene 1128 11 “tin iam explanation tn ket ‘This in sum is the content of the ecitine embrstied in the Five great Traditions, panama. fear ca seer aerieiean: | sig ety gad fear en iscplies lke the Ved ae public luke courtesans; all the philosophies {Bis way of nowiedge' cover” Teed there are many disciplines co hep aman reach hie goal ia te Dive? the Veda, the Sistas” and 2u oihers. They are accessible to all But not so this Way of Knowledge. Tt ig guacded. Tt forms the secret core ‘ofall Darsanas and is hidden from the Reale goes Te is dhe youl of al plines. am tar afro da 1 22 By all means the wise man should be taamehed tate this It behoves that only. the wise one, the competent, should be initiated into ‘this Discipline by whichever means is Appropriate fo him. There are several says of inidating pe into this paths The Gura as t determine which he ght one for the seeker, considering hs nature, his equipment and other factors Gaifere: areét oteat met Aft aa ant afestaag, rend sete ag, mova mesiateceur ma aig 38.0 FURTHER LIGHTS Taree inintons_ sn, shit my ne Roti by the communication of the Soe) A nail epee ‘Ther ar seven kinds of iitation ‘Of thee, however three are the main ie te tatiana covet ine by a dizer tannins of hi seintucl cower by aie Gant nia the Rot eae a ee Pap aeicatie joes haga ale ebatveatoot by ihe Gurvon the tf ae oa cee eles 2 sen acme by the Gura tthe disciple; hs spa dees aera eee whe form of the ant, The ee ae ere re doug eae eae eat ieee arate ih fy ery msn te a ARSE, Awake, do not sleep; seek the Fire, (Anunopanisiad) Just as the teacher awakens, the diiciples asleep with a rod, so Shiva fawakens fully those who are asleep in elusion, ith his Shakti. (Siatoratasangraha) Arnone is yom. ath i the Manu, to the place of pilgrimage, tthe Brahmin, to God, the knower of God, to medicine and to the Guru, so is the result. Buvrasnvpou On perceiving the dilution of all creatures in the supports, the foem- »