T antra yoga, nad a yoga and kriya yoga



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TANTRA YOGA
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  • CHAMbBR I. II. III. I V .
  • V . V I . VII. VIII. I X .
  • X . X I . XII. XIII. XIV.
  • X V . XVI. XVII. XVIII. XIX. X X .
  • TANTRA YOGA SHAKTI YOGA PHILOSOPHY
    • MOTHER WORSHIP CLASSIFICATION OF ASPIRANTS GURU AND DIKSHA SADHANA TAPAS VRATA SIDDHI
      • RULES FOR THE WORSHIP OF PARAS АКТ I ... THE PANCHATATTWA UPACHARA YANTRA CHAKRA PUJA
        • MANASIC PUJA BHAVA IN WORSHIP
        • MANTRA YOGA
        • BIJA-AKSHARAS
        • SRI VIDYA
        • SYMPOSIUM ON S АКТ I
        • Tantra Yoga— Sri P. C. Dewanji
        • Sakti in Creation —Sri Swami Sadananda
        • Mother Worship — Dr. Т. M. P. Mahadevan.
          • Sakta S ystem — Diwan Bahadur
  • K. S. Ramaswamy Sastngal...
        • Sak4-.SW Yogi Gauri Prasad Assamese Tantrikism : —Its Significance-Sri Anwantl Hasan...
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    • О Л
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  • Worship of God as Mother —
  • Sri Anwarul
  • Hasan...
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  • CONTENTS
    • and awe-inspiring, dazzling, fascination and revelation of Divinity. Your beautiful words intensify my love. Your glory is self-evident like the light of the sun. Let me simply adore you. Let me cheerfully laugh about difficulties and the veil of Maya, and take delight in thy grace. Your letters are my supreme support. My only wisdom is to obey your will. Your will guides me from darkness to light, from pain, to joy, from death to immortality, from me to You.
  • Let me try to express to you the most intense gratitude and deep thankfulness for the divine and choicest favours conferred by your effulgent Holiness over my humble person through this book (Towering Saint of the Himalayas) which contains my words that rose from the depths of my heart to give evidence of a minute part of your splendour and Messiahnic Loveliness, and of the inexpressible lofty spiritual experiences and exalted feelings that your mighty spiritual contact transmits. Overwhelmed by such extreme kindness, my heartfelt thanks go also to the glorious Swamiji's personality whose words enhance the book with immortal spiritual wisdom and show clearly this unique regardfulness and loving understanding that the highest evolved souls provide to the fortunate seekers who are in contact with the Divine Life Society and plunge themselves in the holy, all-embracing, divine radiations ofthe Master. О Gurudev, I am the path under thy feet, —the Path that leads to you, and may all march upon it, if only it is soft and sweet to your blessed and beloved feet. Perhaps I am Mira to have felt such intense joy to find you in human form.
  • BOOK ONE TANTRA YOGA
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  • CHAPTER I. II. III. I V .
  • V . V I . VII. VIII. I X .
  • X . X I . XII. XIII. XIV.
  • X V . XVI. XVII. XVIII. XIX. X X .
  • TANTRA YOGA SHAKTI YOGA PHILOSOPHY
    • MOTHER WORSHIP CLASSIFICATION OF ASPIRANTS
    • GURU AND DIKSHA SADHANA TAPAS VRATA SIDDHI
      • RULES FOR THE WORSHIP OF PAR AS АКТ I ... THE PANCHA TATTWA UPACHARA YANTRA CHAKRA PUJA
        • MANASIC PUJA BHAVA IN WORSHIP
        • MANTRA YOGA
        • BI JA-AKSHARAS
          • SRI VIDYA
          • SYMPOSIUM ON S АКТ I
        • Tantra Yoga— Sri P. C. Dewanji
          • Sakti in Creation — ^*/*/ Swami Sadananda
          • Mother Worship — Dr. Т. M. P. Mahadevan.
          • Sakta S ystem — Diwan Bahadur
  • K. S. Ramaswamy Sastngal...
          • Sakti— Sri Yogi Gauri Prasad Assamese Tantrikism : —Its Significance-Sri Anwantl Hasan...
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  • Worship of God as Mother —
  • Sri Anwarul
  • Hasan...
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  • BOOK TWO NADA YOGA
  • CHAPTER
  • 1 GLORY OF NADANUSANDHANA
      • II. NADA YOGA III GOAL OF LIFE
      • IV. POWER OF SOUND
    • V. SOUND AND BRAHMAN VI. ANAHAT SOUND VII. SOUND AND IMAGE VIII. THE FOUR STAGES OF SOUND I X . WHAT IS NADA ?
      • X. NADA, BINDU AND К ALA X I . DHVANI XII. NADANUSANDHANAM
    • XIII. RELEASE OR MOKSHA
      • XIV. THE SACRED PRANAVA XV. NADABINDOOPANISHAD
    • XVI. TYAGARAJA ON NADOPASANA XVII. MUSICO-THERAPY
  • XVIII. THE SCIENCE OF TIIAAN
          • BOOK THREE KRIYA YOGA
        • I. ТА PAS
      • II. SWADHYAYA
      • III ISHWARAPRANIDH ANA
      • IV. SECRET OF SURRENDER
      • V. SELF-SURRENDER
      • VI. S H AT KRIYAS IN HATHA YOGA
    • VII. PRANAYAM
    • VIII. CONCENTRATION
      • I X . MEDITATION
      • X. SAMADHI
  • CHAPTER I
  • TANTRA YOGA
  • Salutations to the Mother who is the Parabrahman of the Vedantins, the Parama-Siva of Saiva Siddhantins, the Maha-Vishnu ofthe Vaishnavites ; Who is the Father in Heaven of the Christians, Allah of the Mohammedans, Jehovah of the Jews, Nirvana of Bauddhas, Ahura Mazda of Zoroastrians, the Thing-in-itself of occidental philosophers, the God Almighty of all religions.
        • The Sakti philosophy is as old as the Vedas. The Devi Sukta in the Rig Veda is the real source of the Sakti doctrine. The Devi is not only the principle of creation, the principle of auspiciousness, the principle of cosmic energy, but is also the principle ofDivine Knowledge. The glory of the Devi is most elaborately sung in the Sakta Agamas and Tantras and in the Devi Bhagavata also.
          • Maha Devi or Maheswari or Parasakti is the Supreme Sakti or Power ofthe supreme Being. She is the Creatrix of the universe. Durga, Tripurasun dari, Lalita, Raja Rajeswari are all forms of Para Sakti or Mula Prakriti or Chit Sakti or Brahma Sakti.
          • In the Sakti doctrine Siva is the supreme unchanging eternal consciousness and Sakti is His kinetic power. Universe is Power. Universe is a manifestation of Devi's glory. This is the affirmation of the Sakti doctrine. Sakti being the Power of God, Sakta is one who possesses Sakti.
    • Tantra Sadhana bestows tremendous Siddhis or powers. It should be learnt under a Siddha Tantric Guru. The Tantric student must be endowed with purity, faith, devotion, dedication to Guru, dispassion, humility, courage, cosmic love, truthfulness, non-covetousness and contentment. Absence of these qualities in the practitioner means a gross abuse ofSaktism. .,
      • Saktism had been one of the potent powers for the spiritual regeneration of the Hindus'. When practised by
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          • the ignorant, unenlightened and unqualified persons, it has led to certain abuses ; and there is no denying that some degraded forms of Saktism have sought nothing but magic, immorality, and occult powers. An example of the perverted expression of the truth, a travesty of the original practices, is the theory of the five Makaras—madya or wine, mamsa or flesh, matsya or fish, mudra or symbolical acts and maithuna or coitus.
        • The Sakti Tantra is Advaita Vada. It proclaims that Paramatma and Jivatma are one. The Saktas accept the Vedas as the basic scriptures. They recognise the Sakta-Tantras as texts expounding the means to attain the goal set forth in the Vedas.
      • Tantra system is an integral part of Hinduism. Sakti system is one of the most important of Eastern systems. Tantra Sastra deserves a careful and deep study. The fundamental ideas of this system are in accordance with reason. The teachings ofthe Tantras are very correct. The Sakta Tantra is a Sadhana Sastra ofAdvaita Vedanta. It is indeed a deep and powerful system,
      • Mahanirvana, Kularnava Tantra are the important books in Tantra Sastra. Yoga Kundalini Upanishad of Krishna Yajurveda, Yoga Tattwa Upanishad of Krishna Yajurveda, Jabala Darsana, Trishikh Brahmana, Varaha Upanishad are useful for getting knowledge of Kundalini Sakti and the methods to awaken it and take it to Sahasrara Ghakra at the crown of the head.
  • The Tantras are not books of sorcery or witchcraft, magic spells and mysterious formulae. They are wonderful scriptures. All persons without the distinctions of caste, creed, or colour may draw inspiration and attain spiritual strength, wisdom and eternal bliss. They are Sadhana Sastras. They show the path to liberation, perfection, freedom and immortal bliss.
      • Tantra is the saving wisdom. It is the marvellous boat which takes man safely to the other shore of fearlessness, immortality, freedom and perfection.
    • - Tantra explains (Tanoti) in great detail the knowledge concerning Tattwa (Truth or Brahman) and Mantra (mystic syllables). It saves (Tranat). Hence it is called Tantra.
  • The Tantra is in some of its aspects a secret doctrine. It is a Gupta Vidya. You cannot learn it from the study of books. You will have to get the knowledge and practice from the practical Tantriks, the Tantric Acharyas and Gurus who hold the key to it.
    • The word " Sakti " comes from the root " Sakt " which means " to be able," " to do." Sakti is symbolically female, but it is in reality neither male nor female, but only a force which manifests itself in various forms. Earth, water, fire, air, ether, electricity are Her gross forms—Apara Prakriti. Life element is Her Para Prakriti. Mind is a modification of Chit Sakti.
        • Tantra Yoga lays special emphasis on the development of the powers latent in the six chakras, from Muladhara to Ajna.
          • Sadhakas are of three kinds, viz., Pasu, Veera and Divya. It is only the Pasu Sadhakas who practise the Pan'cha Makar, viz-, Matsya, Mamsa, Madya, Mudra and Maithun (coition). The esoteric meaning of these five Makars is " kill egoism, control flesh, drink the wine of God-intoxication and have union with Lord Siva." This is the divine practice of Divya Sadhaks who lead the life divine. Give up Pasu Vritti," the tendency of animals and raise the Divya Vritti or the divine nature.
      • May Para-Sakti, or Devi—the Universal Mother Jagadamba bless you all with wisdom, peace and Immortal Bliss.
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  • CHAPTER II
  • Sakti may be termed as that by which we live and have our being in this universe. In this world all the wants ofthe child are provided by the Mother. The child's growth, development and sustenance are looked after by the Mother. Even so all the necessaries of life and its activities in this world and the energy needed for it depends upon Sakti or the universal Mother.
    • No one can free himself from the thraldom of mind and matter without Mother's grace. The fetters of Maya are too hard to break. Ifyou worship Her as the great Mother you can very easily go beyond Prakriti through Her benign grace and blessings. She will remove all obstacles in the path and lead you safely into the illimitable domain of eternal Bliss and make you absolutely free. When She is pleased and bestows Her blessings on you, then alone can you free yourselffrom the bondage of this formidable Samsara.
      • The first syllable which a child or a quadruped utters is the name ofthe beloved Mother. Is there any child who does not owe its all to the affection and love of its Mother ? It is the Mother who protects you, consoles you, cheers you and nurses you. She is your friend, philosopher, preceptor and guide throughout your life. Human mother is a manifestation ofthe Universal Mother.
        • The supreme Lord is represented as Siva and His power is represented as His wife, Sakti, Durga, or Kali. Just as the husband and wife look after the well-being of the family, so also Lord Siva and His Sakti are engaged in looking after the affairs of this world.
          • Radha, Durga, Lakshmi, Saraswati and Savitri are the five primary forms of Prakriti or Devi. Durga destroyed Madhu and Kaitabha through Vishnu. As Mahalakshmi she destroyed the Asura Mahisha. And as Saraswati she destroyed Sumbha and Nisumbha with their companions Dhumralochana, Chanda, Munda and Raktabija.
          • When Vishnu and Mahadeva destroyed various Asuras the Power of Devi was behind them. Devi took Brahma, Vishnu and Rudra and gave them necessary Sakti to proceed with the work of creation, preservation and destruction. She is at the centre of the life of the universe.
  • SAKTI YOGA PHILOSOPHY I
        • The power or active aspect of the immanent God is Sakti. Sakti is the embodiment of power. She is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother. She is Durga, Kali, Chandi, Chamundi, Tripurasundari, Rajarajeswari. There is no difference between God and His Sakti, just as there is no difference between fire and its burning power.
    • He who worships Sakti, that is God in Mother form, as the supreme Power which creates, sustains and withdraws the universe, is a Sakta. All women are the forms of Divine Mother.
      • Siva is the unchanging consciousness. Sakti is His changing Power which appears as mind and matter. Sakti-vada orS akta-darshana is a form of monism or Advaita-vada.
  • A Sakta does Sadhana which helps the union of Siva and Sakti through the awakening of the forces within the body. He becomes a Siddha in the Sadhana when he is able to awaken Kundalini and pierce the six chakras. This is to be done in a perfectly practical way under the guidance of a Guru who has become perfect. The Sakti must be awakened by Dhyana, Bhava, Japa and Mantra Sakti. The Mother, the embodiment of the fifty letters is present in the various letters in the different chakras. When the chords of a musical instrument are struck harmoniously, fine music is produced. Even so, when the chords of the letters are struck in their order, the Mother who moves in the six chakras and who is the very Self of the letters awakens Herself. The Sadhak attains Siddhi easily when She is roused. It is difficult to say when and how she shows Herself and to what Sadhaka. Sadhana means unfolding, rousing up or awakening of power of Sakti. Mode of Sadhana depends upon the tendencies and capacities of the Sadhaka.
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  • SAKTI YOGA PHILOSOPHY
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          • She is in the Muladhara Chakra in our bodies. She vitalizes the body through the Sushumna. She vitalizes the universe from the summit of Mount Meru.
        • In this system of Sakti philosophy Siva is omnipresent, impersonal, inactive. He is pure consciousness. Sakti is dynamic. Siva and Sakti are related as Prakasa and Vimarsa. Sakti or Vimarsa is the power that is latent in the pure consciousness. Vimarsa gives rise to the world ofdistinctions. Siva is Chit. Sakti is Chidrupini. Brahma, Vishnu and Siva do their functions of creation, preservation and destruction in obedience to Sakti. Sakti is endowed with Ichchha (will), Gnana (knowledge) and Kriya (action). Siva and Sakti are one. Sakti Tattva and Siva Tattva are inseparable. Siva is always with Sakti.
      • There are thirty-six Tattwas in Sakti philosophy. Sakti is in Sakti Tattva, Nada is in Sadakhya Tattva, and Bindu is in Iswara Tattva. The creative aspect ofthe supreme Siva is called Siva Tattva. Siva Tattva is the first creative movement. Sakti Tattva is the will of Siva. It is the seed and womb of the entire world.
      • The first manifestation is called the Sadakhya or Sadasiva Tattva. In this Tattva there is the beginning of formation of ideas. There is Nada Sakti in this Tattva. Next comes Iswara Tattva. This Tattva is called Bindu. The fourth Tattva is Vidya or Suddhavidya. Then Prakriti modifies into the Tattvas of the mind, senses and the matter which constitutes the world.
    • Nada, Bindu are all names for different aspects of Sakti, Nada is really Siva Sakti. Siva has two aspects. In one aspect, He is the supreme changeless One, who is Sat-Chit-Ananda. This is Para Samvit. In the other aspect He changes as the world. The cause of the change is Siva Tattva. This Siva Tattva and Sakti Tattva are inseparable. Sakti Tattva is the first dynamic aspect of Brahman.
  • №shkala Siva is Nirguna Siva. He is not connected with the creative Sakti. Maya or Prakriti is within the womb of the Sakti. Maya is the matrix of the world. Maya ispotential in the state of dissolution. She is dynamic in creation. Maya evolved into several material elements
  • and other physical parts of all sentient creatures under the direction of Sakti. There are thirty-six Tattvas in Sakti philosophy. In Sakti philosophy we have Brahman, Nada, Sakti, Bindu and Suddhamaya. In Saiva Siddhanta philosophy we have Siva, Sakti, Sadakhya and the Suddhamaya. The rest of the evolution in Sakti philosophy is same as in Saiva Siddhanta philosophy.
    • Knowledge of the Sakti leads to salvation. " Sakti Gnanam vina Devi nirvanam naiva jay ate " — " О Devi without the knowledge of Sakti Mukti cannot be attained." (Iswara says to Devi.) The Jiva or the individual soul thinks, when he is under the influence of Maya, that he is the doer and the enjoyer and identifies himself with the body. Through the grace of Sakti and through sadhana or self-culture the individual soul frees himself from all fetters and attains spiritual insight and merges himselfin the Supreme.
      • There is in Reality nothing but the one Self. The experienced is nothing but the experiencer. Brahman appears as the world through the mirror of mind or Maya. An object is nothing but the one Self appearing through Maya as non-selfto Itselfas subject. Triputi (or the knower, knowledge, knowable) vanishes in Nirvikalpa Samadhi. Supreme Siva or Brahman alone exists.
        • In the Kath op an ish ad it is said that the gods became puffed up with.pride after a victory over the Asuras. They wrongly took the success to be the result of their own valour and powers. The Lord wanted to teach them a lesson. He appeared before them in the form a Yaksha a huge form, the beginning and end ofwhich were not visible. The Devas wanted to find out the identity of this form and sent Agni for this purpose. The Yaksha asked Agni " What is thy name and power ? " Agni replied " I am Agni (Jatavedas). I can burn up the whole universe in a minute." The Yaksha placed before Agni a dry blade of grass and asked him to burn it. Agni was not able to burn it, He ran away from the Yaksha in shame. The gods sent Vayu to enquire who he was. Vayu approached the Yaksha. The Yaksha asked the Vayu " Who are you ? What is your power ? " Vayu replied, "I am wind-god. I can blow the whole
  • TANTRA YOGA
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  • SAKTI YOGA PHILOSOPHY
  • world in a minute." The Yaksha then placed a blade of grass before Vayu and challenged him to blow it away. Vayu could not make it move an inch from its place. He too left the place in shame. Last of all came Indra himself. When Indra reached the place he found that the Yaksha had vanished. Then Uma appeared before Indra and revealed to him the real identity of the Yaksha. She said to Indra : " It is the power of the Divine Mother and not that of the gods that crowned the gods with victory. It is the Sakti of Uma or Haimavati, sister of Krishna that is the source of the strength of all the gods." Sakti is the great Teacher ofGnana. She sheds wisdom on Her devotees.
  • The followers of the Sakta school of philosophy have said the same thing long ago. They further say that this energy is only limited manifestation of the Infinite Supreme Power or Maha Sakti.
    • Sakti is always with Siva. They are inseparable like fire and heat. Sakti evolves Nada and Nada Bindu. The world is manifestation of Sakti. Suddha Maya is Chit Sakti. Prakriti is Jada Sakti. Nada Bindu and the rest are only names for different aspects of Sakti.
      • The countless universes are only dust of divine Mother's holy feet. Her glory is ineffable. Her splendour is indescribable. Her greatness is unfathomable. She showers Her grace on Her sincere devotees. She leads the individual Soul from chakra to chakra, from plane to plane and unites him with Lord Siva in the Sahasrara.
        • The body is Sakti. The needs ofthe body are the needs of Sakti. When man enjoys it is Sakti who enjoys through Him. His eyes, ears, hands and feet are hers. She sees through his eyes, works through his hands, and hears through his ears. Body, mind, Prana, egoism, intellect, organs and all the other functions are Her manifestations.
        • Saktism speaks of personal and the Impersonal aspects of Godhead. Brahma is Nishkala or without Prakriti and Sakala or with Prakriti. The Vedantins speak of N irup adhika Brahman (pure Nirguna Brahma without Maya) and Sopadhika Brahma (with Upadhi or Maya) or Saguna Brahman. It is all the same. Names only are different. It is a play of words or Sabda jalam. People fight on words only and carry on lingual warfare hair-splitting, logical chopping and intellectual gymnastics. In reality the essence is One. Clay only is Truth ; all modifications such as pot, etc., are in name only. In Nirguna Brahman Sakti is potential whereas in Saguna Brahman Sakti is dynamic.
          • The basis of Saktism is the Veda. Saktism upholds that the only source and authority (Pramana) regarding transcendental or supersensual matters such as the nature of Brahman; etc., is Veda. Saktism is only Vedanta. The Saktas have the same spiritual experience as that of a Ve dantin.
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        • Sakti is Chidroopini. She is pure, blissful pure Consciousness. She is the Mother of Nature. She is Nature Itself. She is the Power of Lord Siva or Brahman. She runs this world show. She maintains the sportive Lila of the Lord. She is Jagat Janani, Creator of the world, Mahishasura-mardini, destroyer of Mahishasura, Bhrantinasini (destroyer of the illusion or Avidya), and Daridryanashini (destroyer of poverty).
      • Devi is Sakti of Lord Siva. She is Jada Sakti and Chit Sakti. Sakti is Prakriti, Maya, Mahamaya, Sri Vidya. Sakti is Brahman itself. She is Lalita, Kundalini, Rajarajeswari, and Tr ipurasun dari, Sakti manifested to Lord Siva in the ten forms as the Dasa Maha Vidya, viz,-, Kali, Bagala-mukhi, С hinn am astak, В huvan eswari, Matangi, Shodasi, Doomavati, T ripur asun dar i, Тага and Bhairavi.
  • Worship of Sakti or Saktism is one of the oldest and most widespread religions in the world. Everybody in this world wants power, loves to possess power. He is elated by power. He wants to domineer over others through power. War is the outcome of greed for power. Scientists are followers of Saktism. He who wishes to develop willpower and a charming personality is a follower of Saktism. In reality every man in this world is a follower of Saktism.
    • Scientists say now that everything is energy only and that energy is the physical ultimate of all forms ofmatter.
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        • The Devi Sookta of the Rig Veda, the Sri Sooktha, Durga Sookta, Bhoo Sookta and Neela Sookta and the specific Sakta Upanishads such as Tripurasundari Upanishad, Sitopanishad, Devi Upanishad, Saubhyaga Upanishad, Saraswati Upanishad, Bhavanyopanishad, Bahvrichopanishad etc., all emphatically declare the Mother aspect of God. The Kena Upanishad also speaks of Uma Hemavati who imparted wisdom of the Self to Indra and the Devas.
      • Divine Mother is everywhere triple. She is endowed with the three Gunas, viz-, Sattva, Rajas, Tamas. She manifests as Will (Ichchha Sakti), Action (Kriya Sakti) and Knowledge (Gnana Sakti). She is Brahma Sakti (Saraswati) in conjunction with Brahma, Vishnu Sakti (Lakshmi) in conjunction with Lord Vishnu, Siva Sakti (Gouri) in conjunction with Lord Siva. Hence she is called Tripurasundari.
    • The abode of Tripurasundari, the Divine Mother, is called Sri Nagara ; this magnificent abode is surrounded by twenty-five ramparts which represent the twenty-five Tattvas. The resplendant Chitamani Palace is in the middle. The Divine Mother sits in the Bindu Peetha in Sri Chakra in that wonderful palace. There is a similar abode for Her in the body of man also. The whole world is Her body. Mountains are Her bones. Rivers are Her veins. Ocean is Her bladder. Sun, moon are Her eyes. Wind is Her breath. Agni is Her mouth.
  • The Sakta enjoys Bhukti (enjoyment in the world) and Mukti (liberation from all worlds). Siva is an embodiment of Bliss and Knowledge. Siva Himself appears in the form of man with a life of pleasure and pain. If you remember this point always, dualism, all hatred, jealousy and pride will vanish. You must consider every human function as worship or a religious ' act. Answering calls of nature, micturition, talking, eating, walking, seeing, hearing—all become worship of Lord, if you develop the right attitude. It is Siva who works in and through man. Where then is egoism and individuality ? All human actions are divine actions. One universal life throbs in the heart of all, sees in the eys of all, works in the hands of all and hears in the ears of all. What a magnanimous experience it is, if one can feel
  • this by crushing this little ' I.' The old Samskaras, the old Vasanas, the old habits of thinking stand in the way of your realizing this Experience-whole.
    • The aspirant thinks that the world is identical with the divine Mother. He moves about thinking his own form to be the form of the divine Mother and thus beholds oneness everywhere. He also feels that the Divine Mother is identical with Brahman.
      • The advanced Sadhaka feels " I am the Devi and the Devi is rne." He worships himself as Devi instead of adoring any external object. He says " Saham " " I am She (Devi)."
      • Saktism is not mere theory or philosophy. It prescribes systematic Sadhana of Yoga, regular discipline according to the temperament, capacity and degree of evolution of the Sadhak. It helps the aspirant to arouse the Kundalini and unite Her with Lord Siva, and to enjoy the supreme bliss or Nirvikalpa Samadhi. When Kundalini sleeps man is awake to the world. He has objective consciousness. When She awakes, he sleeps. He loses all consciousness of the world and becomes one with the Lord. In Samadhi the body is maintained by the nectar which flows from the union of Siva and Sakti in Sahasrara.
        • Guru is indispensable for the practice of Sakti Yoga Sadhana. He initiates the aspirant and transmits the divine Sakti.
        • Physical contact with a female is gross Maithuna. This is due to Pasu-bhav or animal attraction or brutal instinct. Mother Kundalini Sakti unites with Lord Siva in Sahasrara during Nirvikalpa Samadhi. This is real Maithuna or blissful union. This is due to Divya-bhava or divine disposition. You must rise from Pasu-bhav to Divya-bhava, through Sat-sang, service of Guru, renunciation and dispassion, discrimination, Japa and meditation.
        • Worship of the divine mother, intense faith and perfect devotion and self-surrender will help you to attain Her grace. Through Her grace alone can you attain knowledge of the Imperishable.
          • Glory to Sri Tripurasundari, the world Mother, who is also Rajarajeswari and Lalita Devi. May their blessings be upon you all !
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