Arthur Avalon Introduction to Tantra Sastra

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The Kundalin%2ł has then in her progress upwards
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absorbed in herself the twenty-four tattvas commencing
with the gross elements, and then unites Herself and
becomes one with Parama-Ziva. This is the maithuna
(coition) of the sttvika-pa�ca-tattvas. The nectar1 which
flows from such union floods the kskdrabrhmanda or
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human body. It is then that the sdhaka, forgetful of all
in this world, is immersed in ineffable bliss.
#Thereafter the sdhaka, thinking of the vyu b%2łja
yam as being in the left nostril, inhales through Id,
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making japa of the b%2łja sixteen times. Then, closing both
nostrils, he makes japa of the b%2łja sixty-four times. He
then thinks that black man of sin 2 (Ppapurusa) in the
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left cavity of the abdomen is being dried up (by air), and
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so thinking he exhales through the right nostril Pingala,
making japa of the b%2łja thirty-two times. The #sdhaka
then meditating upon the red-coloured b%2łja ram in the
manipkra, inhales, making sixteen japas of b%2łja and then
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1
In the Cintmanistava attributed to Zri Zamkarcrya it is said This
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family woman (kundalin%2ł), entering the royal road (sus# umn), taking rest at
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intervals in the secret places (cakra), embraces the Supreme Spouse and
makes the nectar to flow (in the sahasrra).
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As to Papa-purus# a see Mahnirvna-Tantra Ullsa, V (verses 98, 99).
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YOGA 141
closes the nostrils, making sixty-four japas. While making
the japa he thinks that the body of the man of sin is
being burnt and reduced to ashes (by fire). He then
exhales through the right nostril with thirty-two japas.
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He then meditates upon the white candra-bija ham.
He next inhales through Ida, making japa of the bija
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sixteen times, closes both nostrils with japa done sixty-
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four times, and exhales through Pingala with thirty-two
japas. During inhalation, holding of breath, and exhala-
tion, he should consider that a new celestial body is
being formed by the nectar (composed of all the letters
of the alphabet, matr# ka-varna) dropping from the moon.
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In a similar way with the b%2łja vam, the formation of
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the body is continued, and with the b%2łja lam it is
completed and strengthened. Lastly, with the mantra
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Soham, the sadhaka leads the j%2łvtm into the heart.
Thus Kundalin%2ł, who has enjoyed Her union with Para-
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maśiva, sets out, on her return journey the way she
came. As she passes through each of the cakras all that
she has absorbed therefrom come out from herself and
take their several places in the cakra.
In this manner she again reaches the mkldhra,
when all that is described to be in the cakras are in the
position which they occupied before her awakening.
The Guru s instructions are to go above the j�
cakra, but no special directions are given; for after this
cakra has been pierced the sdhaka can reach the
brahmasthna un-aided. Below the seventh mouth of
Ziva the relationship of Guru and śisya ceases. The
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instructions of the seventh amnaya are not expressed
(aprakśita).
SIN AND VIRTUE
ACCORDING to Christian conceptions,1 sin is a violation
of the personal will of, and apostasy from, God. The flesh
is the source of lusts which oppose God s commands, and
in this lies its positive significance for the origin of a
bias of life against God. According to St. Thomas, in the
original state, no longer held as the normal, the lower
powers were subordinate to reason, and reason subject
to God. Original sin is formally a defect of original
righteousness, and materially concupiscence. As St.
Paul says (Rom. vii. 8, 14), the pneumatic law, which
declares war on the lusts, meets with opposition from
the law in the members. These and similar notions
involve a religious and moral conscious judgment which
is assumed to exist in humanity alone. Hindu notions of
ppa (wrong) and punya (that which is pure, holy, and
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right) have a wider content. The latter is accordance
and working with the will of *śvara (of whom the j%2łva is
itself the embodiment), as manifested at the particular
time in the general direction taken by the cosmic pro-
cess, as the former is the contrary. The two terms are
relative to the state of evolution and the surrounding
circumstances of the j%2łva to which they are applied.
Thus, the impulse towards individuality which is neces-
sary and just on the path of inclination or going forth
(pravr# ttimrga), is wrongful as a hindrance to the attain-
ment of unity, which is the goal of the path of return
(nivr# ttimrga) where inclinations should cease. In short,
1
See authorities cited in Schaaff Herzog Dict.
SIN AND VIRTUE 143
what makes for progress on the one path is a hindrance
on the other. The matter, when rightly understood, is
not (except, perhaps, sometimes popularly) viewed from
the juristic standpoint of an external Law-giver, His
commands, and those subject to it, but from that in
which the exemplification of the moral law is regarded
as the true and proper expression of the j%2łva s own
evolution. Morality, it has been said, is the true nature
of a being. For the same reason wrong is its destruction.
What the j%2łva actually does is the result of his karma.
Further, the term j%2łva, though commonly applicable to
the human embodiment of the tm, is not limited to it.
Both ppa and punya may therefore be manifested in
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beings of a lower rank than that of humanity in so far as
what they (whether consciously or unconsciously) do is a
hindrance to their true development. Thus, in the Yoga-
Vaśist# ha it is said that even a creeping plant acquired
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merit by association with the holy muni on whose [ Pobierz całość w formacie PDF ]

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