[ Pobierz całość w formacie PDF ]
.This manifested speech varies in men, for their individual and racial characteristics and the conditions, such as country and climate in which they live, differ.There is a tradition that, there was once a universal speech before the building of the Tower of Babel, signifying the confusion of tongues.As previously stated, a friend has drawn my attention to a passage in Rigveda which he interprets in a similar sense.For, it says, that the Three Fathers and the Three Mothers, like the Elohim, made (in the interest of creation) all-comprehending speech into that which was not so.Of these letters and names and their meaning or objects, that is, concepts and concepts objectified, the whole Universe is composed.When Kali withdraws the world, that is, the names and forms which the letters signify, the dualism in consciousness, which is creation, vanishes.There is neither "I" (Aham) nor"This" (Idam) but the one non-dual Perfect Experience which Kali in Her own true nature (Svarupa) is.In this way Her garland is understood."Surely," I hear it said, "not by all.Does every Hindu worshipper think such an ordinary Italian peasant knows of, or can understand, the subtleties of either the catholic mystics or doctors of theology.When, however, the Western man undertakes to depict and explain Indian symbolism, he should, in the interest both of knowledge and fairness, understand what it means both to the high as well as to the humble worshipper.http://www.sacred-texts.com/tantra/sas/sas25.htm (3 of 4)07/03/2005 16:04:20Chapter Twenty-five: Varnamala (The Garland of Letters)Next: Chapter Twenty-six: Shakta Sadhana (The Ordinary Ritual)http://www.sacred-texts.com/tantra/sas/sas25.htm (4 of 4)07/03/2005 16:04:20Chapter Twenty-six: Shakta Sadhana (The Ordinary Ritual)Sacred-texts Tantra Index Previous NextChapter Twenty-SixShakta Sadhana (The Ordinary Ritual)Sadhana is that, which produces Siddhi or the result sought, be it material or spiritual advancement.It is the means or practice by which the desired end may be attained and consists in the training and exercise of the body and psychic faculties, upon the gradual perfection of which Siddhi follows.The nature or degree of spiritual Siddhi depends upon the progress made towards the realization of the Atma whose veiling vesture the body is.The means employed are numerous and elaborate, such as worship (Puja) exterior or mental, Shastric learning, austerities (Tapas), Japa or recitation of Mantra, Hymns, meditation, and so forth.The Sadhana is necessarily of a nature and character appropriate to the end sought.Thus Sadhana for spiritual knowledge (Brahmajñana) which consists of external control (Dama) over the ten senses (Indriya), internal control (Sama) over the mind (Buddhi, Ahamkara, Manas), discrimination between the transitory and eternal, renunciation of both the world and heaven (Svarga), differs from the lower Sadhana of the ordinary householder, and both are obviously of a kind different from that prescribed and followed by the practitioners of malevolent magic (Abhicara).Sadhakas again vary in their physical, mental and moral qualities and are thus divided into four classes, Mridu, Madhya, Adhimatraka, and the highest Adhimatrama who is qualified (Adhikari) for all forms of Yoga.In a similar way, the Shakta Kaulas are divided into the Prakrita or common Kaula following Viracara with the Pancatattvas described in the following Chapter; the middling (Madhyama) Kaula who (may be) follows the same or other Sadhana but who is of a higher type, and the highest Kaula (Kaulikottama) who, having surpassed all ritualism, meditates upon the Universal Self.These are more particularly described in the next Chapter.Until a Sadhaka is Siddha, all Sadhana is or should be undertaken with the authority and under the direction of a Guru or Spiritual Teacher and Director.There is in reality but one Guru and that is the Lord (Ishvara) Himself.He is the Supreme Guru as also is Devi His Power one with Himself.But He acts through man and human means.The ordinary human Guru is but the manifestation on earth of the Adi-natha Mahakala and Mahakali, the Supreme Guru abiding in Kailasa.As the Yogini Tantra (Ch.1) says Guroh sthanam hi kailasam.He it is who is in, and speaks with the voice of, the Earthly Guru.So, to turn to an analogy in the West, it is Christ who speaks in the voice of the Pontifex Maximus when declaring faith and morals, and in the voice of the priest who confers upon the penitent absolution for his sins.It is not the man who speaks in either case but God through him.It is the Guru who initiates and helps, and the relationship between him and the disciple (Shishya) continues until the attainment of spiritual Siddhi.It is only from him that Sadhana and Yoga are learnt and not (as it is commonly said) from a thousand Shastras.As the Shatkarmadipika says, mere book-knowledge is useless.Pustake likhitavidya yena sundari jap yateSiddhir na jayate tasya kalpakoti-shatairapi.http://www.sacred-texts.com/tantra/sas/sas26.htm (1 of 33)07/03/2005 16:04:36Chapter Twenty-six: Shakta Sadhana (The Ordinary Ritual)(O Beauteous one! he who does Japa of a Vidya (= Mantra) learnt from a book can never attain Siddhi even if he persists for countless millions of years.)Manu therefore says, "of him who gives natural birth, and of him who gives knowledge of the Veda, the giver of sacred knowledge is the more venerable father." The Tantra Shastras also are full of the greatness of the Guru.He is not to be thought of as a mere man.There is no difference between Guru, Mantra and Deva.Guru is father, mother and Brahman.Guru, it is said.can save from the wrath of Shiva, but in no way, can one be saved from the wrath of the Guru.Attached to this greatness there is, however, responsibility; for the sins of the disciple may recoil upon him.The Tantra Shastras deal with the high qualities which are demanded of a Guru and the good qualities which are to be looked for in an intending disciple (see for instance Tantrasara, Ch.I).Before initiation, the Guru examines and tests the intending disciple for a specified period.The latter's moral qualifications are purity of soul (Shuddhatma), control of the senses (Jitendriya), the following of the Purushartha or aims of all sentient being (Purusharthaparayana).Amongst others, those who are lewd (Kamuka), adulterous (Para-daratura), addicted to sin, ignorant, slothful and devoid of religion should be rejected (see Matsyasukta Tantra, XIII; Pranatoshini 108; Maharudrayamala, I.XV, II.ii; Kularnava Tantra, Ch.XIII).The good Sadhaka who is entitled to the knowledge of all Shastra is he who is pure-minded, self-controlled, ever engaged in doing good to all beings, free from false notions of dualism, attached to the speaking of, taking shelter with and ever living in the consciousness of, the Supreme Brahman (Gandharva Tantra, Ch.ii).All orthodox Hindus of all divisions of worshippers submit themselves to the direction of a Guru.The latter initiates.The Vaidik initiation into the twice-born classes is by the Upanayana.This is for the first three castes only, viz., Brahmana (priesthood and teaching), Kshattriya (warrior) Vaishya (merchant).All are (it is said) by birth Shudra (Janmana jayate Shudrah) and by sacrament (that is, the Upanayana ceremony) twice-born
[ Pobierz całość w formacie PDF ]