Swamiye Sharanam Ayyappa!
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
The Radiance Sutras 112 Gateways to the Yoga of Wonder & Delight
the Radiance Sutras 112 Gateways to the Yoga of Wonder & Delight Lorin Roche, PhD BOULDER, COLORADO BK02341-Radiance-Sutras-guts.indb 3 5/12/14 4:33 PM Contents Foreword by Shiva Rea . ix PReLuDe . 1 A Language of Love Meditation as Embrace This Version Tantra Reading the Sutras and Practices Savoring the Sutras PART ONe The Radiance Sutras Banter Verses . 13 Yukti Verses . 35 Insight Verses . 149 PART TWO Invitations and Illuminations Yukti Practice Transmissions . 177 Yukti Practices . 180 Engaging with the Sutras . 343 vii BK02341-Radiance-Sutras-guts.indb 7 5/12/14 4:33 PM POSTLuDe . 353 The Lab Listening to Pranashakti Translation as Rapture The Play of Sanskrit and English Other Versions of the Bhairava Tantra Resources . 379 About Accompanying Music . 381 Acknowledgments . 383 About the Author . 385 viii Contents BK02341-Radiance-Sutras-guts.indb 8 5/12/14 4:33 PM Prelude • The Vijnana Bhairava Tantra is one of the early teachings on yoga meditation. The name, loosely translated, means “the terror and joy of realizing oneness with the soul.” The text is only about two thousand words in the original Sanskrit, perhaps forty minutes of chanting, yet those few words describe the essence of many of the world’s meditation techniques. I call it “the Radiance Sutras” because it is so luminous. This text is part of the ancient tantras, although how ancient we cannot say exactly. The first written version appeared in Kashmir around AD 800. Before that, it may have been handed down through the oral tradition, which means that it was memorized and chanted for generations. -
History of Tantra
Balaji Deekshitulu P V, AJHC, 2020; 3:14 Review Article AJHC 2020,3:14 American Journal of History and Culture (ISSN:2637-4919) History of Tantra Balaji Deekshitulu P V Homeopathy Doctor and Psychologist, Sri Balaji Homeo Clinic, Tirupati, A.P, India. ABSTRACT The review article explains that the Tantra is oldest tradition of *Correspondence to Author: mind and body health, Universal is not creating any one, it is cre- Dr Balaji Deekshitulu P V ate by god. Its truth no scientific an evidence of various natural Homeopathy Doctor and Psychol- things in 21st century, Tantra explains systematic life, visualiza- ogist, Sri Balaji Homeo Clinic, Tir- tion of nothings etc… Tantra is best way of good things only. upati, A.P, India. Keywords: History of Tantra How to cite this article: Balaji Deekshitulu P V. History of Tantra. American Journal of History and Culture, 2020,3:14. eSciPub LLC, Houston, TX USA. Website: https://escipub.com/ AJHC: https://escipub.com/american-journal-of-history-and-culture/ 1 Balaji Deekshitulu P V, AJHC, 2020; 3:14 Introduction: form. While the Vedic practice of yajna there are no idols and shrines, in its Tantric traditions, Tantra is not easily to understand for everyone, idols and symbolic icons with puja are the this is a practical way of life, till continue A means of worship. Temples, symbolism, icons number of techniques to help mind and physical that remind the devotee of attributes and values impact. are a necessary part of the Agamic practice, Tantra (/ˈtʌntrə, ˈtæ n-/; Sanskrit: तन्त्र, literally while non-theistic paths are one of the many "loom, weave, system") denotes alternative means in the Vedic practice. -
The Sacred Mahakala in the Hindu and Buddhist Texts
Nepalese Culture Vol. XIII : 77-94, 2019 Central Department of NeHCA, Tribhuvan University, Kathmandu, Nepal The sacred Mahakala in the Hindu and Buddhist texts Dr. Poonam R L Rana Abstract Mahakala is the God of Time, Maya, Creation, Destruction and Power. He is affiliated with Lord Shiva. His abode is the cremation grounds and has four arms and three eyes, sitting on five corpse. He holds trident, drum, sword and hammer. He rubs ashes from the cremation ground. He is surrounded by vultures and jackals. His consort is Kali. Both together personify time and destructive powers. The paper deals with Sacred Mahakala and it mentions legends, tales, myths in Hindus and Buddhist texts. It includes various types, forms and iconographic features of Mahakalas. This research concludes that sacred Mahakala is of great significance to both the Buddhist and the Hindus alike. Key-words: Sacred Mahakala, Hindu texts, Buddhist texts. Mahakala Newari Pauwa Etymology of the name Mahakala The word Mahakala is a Sanskrit word . Maha means ‘Great’ and Kala refers to ‘ Time or Death’ . Mahakala means “ Beyond time or Death”(Mukherjee, (1988). NY). The Tibetan Buddhism calls ‘Mahakala’ NagpoChenpo’ meaning the ‘ Great Black One’ and also ‘Ganpo’ which means ‘The Protector’. The Iconographic features of Mahakala in Hindu text In the ShaktisamgamaTantra. The male spouse of Mahakali is the outwardly frightening Mahakala (Great Time), whose meditatative image (dhyana), mantra, yantra and meditation . In the Shaktisamgamatantra, the mantra of Mahakala is ‘Hum Hum Mahakalaprasidepraside Hrim Hrim Svaha.’ The meaning of the mantra is that Kalika, is the Virat, the bija of the mantra is Hum, the shakti is Hrim and the linchpin is Svaha. -
An Analysis of Tantrayana (Vajrayana)
An Analysis ofTantrayana (Vajrayana) Prof. P. G. Yogi T antra is a discipline, a method and study. It is based on a rational founda tion, is conceivable in theoretic consciousness and relizeable through Yogik experiences. Ironically, however, there are those who have ignored these points and picked up bits ti'om particular sad hanas, partS of which are apparemly vulgar and obnoxious, and come to the conclusion that Tantrik spiritual practices resort to sexual indulgence. Before entering further into this de bate, it needs to be mentioned here that in the Tantras, the ideal of woman hood has been epiromized and raised to the exalted position of motherhood which in itself is unique in the history of spiritual literature of the world. Moreover, it is dearly stated in the Tantras that the secret of life lies in sexual control and death in sexual indulgence (Maranam Bindu paten, telletam Bindu Dharanat). As against the conventional ascetic disciplines, the Tantras uphold the theory of sublimation in which asceticism has been equated with sexuality. In this theory, desire itself is subjected to rigorous discipline and used to conq uef desire. There are others who subscribe anything ugly, erotic, spiritualistic and magical to tile Tantras. They produce tantastic stories gar nished with absurd episodes relating to astral plane and connect them tQ Tantras. They forget that Tantra is a meta-science (surya-vitnam) dealing with consciousness, variable at every stage of spiritual experience. Further, the realization of supreme Truth which will give a true perspective of the Tantras has been interpreted in various ways. -
Essence of Sanatsujatiya of Maha Bharata
ESSENCE OF SANATSUJATIYA OF MAHA BHARATA Translated, interpreted and edited by V.D.N.Rao 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu, Matsya, Varaha, Kurma, Vamana, Narada, Padma; Shiva, Linga, Skanda, Markandeya, Devi Bhagavata;Brahma, Brahma Vaivarta, Agni, Bhavishya, Nilamata; Shri Kamakshi Vilasa- Dwadasha Divya Sahasranaama:a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri;b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata;c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti- Essence of Pradhana Tirtha Mahima- Essence of Ashtaadasha Upanishads: Brihadarankya, Katha, Taittiriya/ Taittiriya Aranyaka , Isha, Svetashvatara, Maha Narayana and Maitreyi, Chhadogya and Kena, Atreya and Kausheetaki, Mundaka, Maandukya, Prashna, Jaabaala and Kaivalya. Also ‗Upanishad Saaraamsa‘ - Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti -Essence of Brahma Sutras- Essence of Sankhya Parijnaana- Essence of Knowledge of Numbers for students-Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and AusteritiesEssence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Pratyaksha Bhaskra; Essence of Pratyaksha Chandra; Essence of Vidya-Vigjnaana-Vaak Devi; Essence -
The Emergence of the Alphabet Goddess Mātṛkā in Early Śaiva Tantras Judit Törzsök
The Emergence of the Alphabet Goddess Mātṛkā in Early Śaiva Tantras Judit Törzsök To cite this version: Judit Törzsök. The Emergence of the Alphabet Goddess Mātṛkā in Early Śaiva Tantras. Dominic Goodall, Harunaga Isaacson. Tantric Studies-Fruits of a Franco-German Collaboration on Early Tantra, IFP, EFEO, U. Hamburg, 2016. hal-01447503 HAL Id: hal-01447503 https://hal.archives-ouvertes.fr/hal-01447503 Submitted on 26 Jan 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Tantric Studies Fruits of a Franco-German Collaboration on Early Tantra L’Institut Français de Pondichéry (IFP), UMIFRE 21 CNRS-MAEE, est un établissement à au- tonomie financière sous la double tutelle du Ministère français des Affaires Etrangères etEu- ropéennes (MAEE) et du Centre National de la Recherche Scientifique (CNRS). Il est partie intégrante du réseau des 27 centres de recherche de ce Ministère. Avec le Centre de Sciences Humaines (CSH) à New Delhi, il forme l’USR 3330 du CNRS « Savoirs et Mondes Indiens ». Il remplit des missions de recherche, d’expertise et de formation en Sciences Humaines et Sociales et en Ecologie dans le Sud et le Sud-est asiatique. -
Moksha in Kashmir Shaivism by John Hughes
Moksha (liberation) in Kashmir Shaivism by John Hughes The Sanskrit word moksha is commonly translated in English as spiritual “liberation” or “freedom.” With some exceptions in the devotional (bhakti) traditions it is held by all of the great philosophical and religious traditions of India to be the true and fitting purpose of all human endeavor. Although these traditions teach that the attainment of human emancipation is the end all and be all of spiritual life, they have quite different interpretations of what this term actually means. In fact, there are as many different interpretations of the meaning of moksha as there are philosophical understandings about the nature of God and the world. And, as the various schools differ in their understanding of the nature of moksha, so also do they differ in regard to the means (upāya) by which it is to be attained. My intention in writing this article is to introduce the extraordinary soteriology of Kashmir Shaivism. In so doing I will describe the unique understanding of moksha and the means of its attainment as revealed by this important tradition. I believe that after the reader has a chance to reflect on this theory they will find it to be not only unique but also quite profound. Introduction The ancient tradition of Kashmir Shaivism is a non-dual (advaita) school of philosophy, which takes as its source the ninety-two Tantras of Lord Shiva. These include the sixty-four monistic Bhairava Tantras, the eighteen mono-dualistic Rūdra Tantras, and the ten dualistic Shiva Tantras. Its adherents also know this philosophical tradition as Trika. -
Aghorī in Early Śākta Tantras Judit Törzsök
The (un)dreadful goddess: Aghorī in early śākta Tantras Judit Törzsök To cite this version: Judit Törzsök. The (un)dreadful goddess: Aghorī in early śākta Tantras. 2012. hal-00711420 HAL Id: hal-00711420 https://hal.archives-ouvertes.fr/hal-00711420 Preprint submitted on 24 Jun 2012 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The (un)dreadful goddess: Aghorī in early śākta Tantras1 Judit Törzsök Aghorī, literally ‘undreadful,’ is a frequently used name for the highest goddess in tantric as well as nontantric contexts, from the earliest period of tantrism. It could therefore be considered just another appellation or epithet of the supreme goddess, employed in a way similar to the word Śiva: in both cases, a potentially dangerous and frightening deity is called benign or ‘undreadful’ by antiphrasis, to avert the deity’s wrath or to transform it into benevolence. Aghorī, however, seems to be more than just another epithet, at least in some early śākta Tantras, whose relevant passages I propose to present and analyse in this paper. First, one could argue that if Aghorī were an epithet, it would have the form of the adjective aghorā, and not aghorī. -
Introduction to “Cognitive Science and the Study of Yoga and Tantra”
religions Editorial Introduction to “Cognitive Science and the Study of Yoga and Tantra” Glen Alexander Hayes 1,* and Sthaneshwar Timalsina 2 1 Department of Religion, Bloomfield College, 467 Franklin St, Bloomfield, NJ 07003, USA 2 Religious Studies, College of Arts and Letters, San Diego State University 5500 Campanile Drive, San Diego, CA 92182, USA; [email protected] * Correspondence: glen_hayes@bloomfield.edu Received: 28 August 2017; Accepted: 31 August 2017; Published: 6 September 2017 The range of disciplines known as the Cognitive Science of Religions (CSR), which has emerged in recent decades, embraces many areas and specializations within the Academy, including cognitive science, linguistics, neuroscience, and religious studies. The results of this exploration, some of which are offered in this Special Issue before you, are intriguing, profound, and yet still preliminary. As will be noted below, this “preliminary” nature of CSR is due to the fact that our scientific knowledge of the neurological system—let alone of how the mind “works”—is still in mostly early phases. Techniques in imaging and scanning the brain, as well as in understanding patterns and processes in perception and cognition, are advancing with every day, yet we are still at some remove from making all but the most general or speculative statements. This does not, of course, mean that we have to stand by and wait for the technology to improve or to reach some critical point. As with any meaningful discipline in scholarship and science, CSR proceeds in halting but definite steps, and we hope that the essays in this issue demonstrate what some of us in the area of Tantric Studies can provide to the dialogue. -
The Meaning and Origin of the Tantras
THE MEANING AND ORIGIN OF THE TANTRAS From The Yoga of Power by Julius Evola In the first few centuries of the Christian era, and in a more marked way around the fifth century A.D., a peculiar upheaval took place in the area in which the great Indo- Aryan civilization had grown: the appearance, development, establishment, and diffusion of a new spiritual and religious trend, characterized by newer features when compared with the prevalent motifs of the previous period. This trend penetrated everywhere and heavily influenced what is generally called Hinduism: it affected yoga schools, post-Upanishadic speculation, and the cults of Vishnu and Shiva. In Buddhism it gave rise to a new current, the so-called Vajrayana (the "Way of the Diamond" or "Way of the Thunderbolt"). At last it joined with various forms of popular cults and magic practices on the one hand, and with strictly esoteric and initiatory teachings on the other. This new current may be designated as Tantrism. In the end it led to a synthesis of all the main motifs of Hindu spirituality, finding a particular expression and vindicating its own version of the metaphysics of history. The terms Tantra (a word that often simply means "treatise," or "exposition," since it is derived from the root tan (which means "to extend" and also "to continue," "to develop"), and Agama (a word designating other texts of the same subject matter) have been understood to mean "what has proceeded," "that which has come down." The intent was to convey the idea that Tantrism represents an extension or a further development of those traditional teachings originally found in the Vedas and later articulated in the Brahmanas, the Upanishads, and the Puranas. -
The Tantras Shiva Sanhita
THE ESOTERIC PHILOSOPHY OF THE TANTRAS SHIVA SANHITA, TRANSLATED BY SRISCHANDRA BASU, B. A., F. T. S., VAKIL, HIGH COURT, N. W. P. CALCUTTA HEERALAL DHOLE, 127, M U S J I D B A R I S T R E E T ____ 1887. All rights reserved.] [Price Rs. 2-12. Dedication ____ TO MAHARSI H.S. OLCOTT, President-Founder, Theosophical Society THIS VOLUME IS MOST RESPECTFULLY DEDICATED, IN RECOGNITION OF HIS SERVICES FOR THE REVIVAL OF ARYAN RELIGION AND ANCIENT PHILOSOPHY BY THE TRANSLATOR INTRODUCTION _________ PRELIMINARY YOGA has been defined by Patanjali as the suspension of all the functions (Vrittis) of the mind. Any discussion of this subject, therefore, necessarily branches itself into three parts, viz., (1) Mind, (2) its Vritttis, (3) and the mode of suspending them. No treatise of yoga, we think, can be complete, which does not enter into these questions. The nature of mind is the first thing which aught to be explained. It would embrace an enquiry into all those hypotheses which philosophers have formed about this entity. Is it immaterial and self-existent, or is it material and perishing, subject to dissolution with the body? Is it the same as spirit or is it apart from it? Is it merely a dream, a shadow, a reflection of the Supreme; or is it a separate and entire entity by itself? Such and many other questions of this nature must be answered before one has done away with the subject of Chitta (Mind). The second part consists of the enumeration, classification and definitions of the various faculties of the mind. -
Shiva and the Primordial Tradition the Linga of Gudimallam, Second Century C.E
Shiva and the Primordial Tradition The Linga of Gudimallam, second century C.E. (Photograph copyright the French Institute of Pendicherry, used by permission.) Shiva and the Primordial Tradition FROM THE TANTRAS TO THE SCIENCE OF DREAMS AlainDanielou with Jean-Louis Gabin Translated from the French by Kenneth F. Hurry Inner Traditions Rochester, Vermont Inner Traditions One Park Street Rochester, Vermont 05767 www.InnerTraditions.com Copyright © 2003 by Alain Danielou English translation copyright © 2007 by Jean-Louis Gabin Originally published in French under the title Shivaisme et Tradition primordiale by Kailash Editions, Paris, Pondicherry First U.S. edition published in 2007 by Inner Traditions Calligraphy on page v copyright © 2007 by Hiralal Prajapati All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data Danielou, Alain. [Shivaisme et tradition primordiale. English] Shiva and the primordial tradition: from the tantras to the science of dreams / Alain Danielou with Jean-Louis Gabin; translated from the French by Kenneth F. Hurry. - 1st U.S. ed. p. cm. Originally published: Paris: Kailash, © 2003. Edited conference presentations and journal articles, 1938-1991. Includes bibliographical references and index. ISBN-13: 978-1-59477-141-5 (pbk.) ISBN-10: 1-59477-141-3 (pbk.) 1. Saivism. 2. Hinduism - Rituals. I. Gabin, Jean-Louis. II. Title. BL1280.522.D3613 2007 294.5'513 - dc22 2006028258 Printed and bound in the United States by Lake Book Manufacturing 10 987654321 Text design and layout by Priscilla Baker This book was typeset in Sabon, with Juliana and Avenir used as display typefaces Note: Because classical Sanskrit diacritical marks were handled inconsistently in the original publication of essays included in this collection, the American editor has decided to dispense with them for all U.S.