Arthur Avalon Introduction to Tantra Sastra

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are classified as siddha, sdhya, susiddha, and ari,
according as they are friends, servers, supporters, or
destroyers a matter which is determined for each
sdhaka by means of cakra calculations.
THE GYATR*-MANTRA
The Gyatr%2ł is the most sacred of all Vaidik man-
tras. In it the Veda lies embodied as in its seed. It runs:
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Om bhkr-bhuvah-svah: tat savitur varenym bhargo
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devasya dhimahi dhiyo yo nah pracodayt. O m. Let us
contemplate the wondrous spirit of the Divine Creator
(Savitr# ) of the earthly, atmospheric, and celestial
spheres. May He direct our minds, that is towards the
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attainment of dharma, artha, kma, and moksa, Om.
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The Gyatr%2ł-Vykarana of Yogi Yajnavlkya thus
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explains the following words: Tat, that.3 The word yat
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1
Zr# nu dev%2ł pravaks# ymi b%2łjnm deva-rkpatm.
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Mantroccranamtrena, deva-rkpam prajayate.
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(Br# had-gandharva-Tantra, chap. v.)
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2
Yam Yam prthayate kmam
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Tam tampnoti niścitam.
(Whatever the sdhaka desires that he surely obtains)
Prna-tos# in%2ł, 619.
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3
Tat is apparently here treated as in the objective case agreeing, with
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varenyam, etc., but others holding that the vyhr# ti (Bhkr-bhuvah-svah) form
part of and should be linked with, the rest of the Gyatr%2ł treat tat as part of a
WORSHIP 89
(which) is understood.1 Savituh is the possessive case of
Savitr# derived from the root sk, to bring forth. Savitr#
is, therefore, the Bringer-forth of all that exists. The
Sun (Skrya) is the cause of all that exists, and of the
state in which they exist. Bringing forth and creating
all things, it is called Savitr# . The Bhavisya-Purna says
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Skrya is the visible Devat. He is the Eye of the world
and the Maker of the day. There is no other Devat
eternal like unto Him. This universe has emanated from
and will be again absorbed into, Him. Time is of and in
Him. The planets, the Vasus, Rudras, Vyu, Agni, and
the rest are but parts of Him. By Bhargah is meant the
ditya-devat, dwelling in the region of the Sun (skrya-
mandala) in all His might and glory. He is to the Sun
# #
what our spirit (tm) is to our body. Though He is in
the region of the sun in the outer or material sphere He
also dwells in our inner selves. He is the light of the
light in the solar circle, and is the light of the lives of all
beings. As He is in the outer ether, so also is He in the
ethereal region of the heart. In the outer ether He is
Skrya, and in the inner ether He is the wonderful Light
which is the Smokeless Fire. In short, that Being whom
the sdhaka realizes in the region of his heart is the
ditya in the heavenly firmament. The two are one.
The word is derived in two ways: (1) from the root bhrij,
ripen, mature, destroy, reveal, shine. In this deri-
vation Skrya is He who matures and transforms all
things. He Himself shines and reveals all things by His
light. And it is He who at the final Dissolution (pralaya)
will in His image of destructive Fire (klgni), destroy
genitive compound connected with the previous vyahr# ti, in which case it is
tesm.
#
1
It may, however, be said that yat is there in Yo nah.
90 INTRODUCTION TO TANTRA ZSTRA
all things. (2) From bha = dividing all things into
different classes; ro = colour; for He produces the colour
of all created objects; ga, constantly going and return-
ing. The sun divides all things, produces the different
colours of all things, and is constantly going and return-
ing. As the Brhmana-sarvasva says: The Bhargah is
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the tm of all that exists, whether moving or
motionless, in three lokas (Bhkr-bhuvah-svah). There is
nothing which exists apart from it.
Devasya is the genitive of Deva, agreeing with
Savituh. Deva is the radiant and playful (lilmaya) one.
Skrya, is in constant play with creation (sr# st# i), existence
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(sthiti), and destruction (pralaya), and by His radiance
pleases all. (Lil, as applied # to the Brahman, is the
equivalent of my.) Varenyam = varaniya, or adorable.
# #
He should be meditated upon and adored that we may
be relieved of the misery of birth and death. Those who
fear rebirth, who desire freedom from death and libera-
tion and who strive to escape the three kinds of pain
(tpa-traya), which are dhytmika, dhidaivika, and
dhibhautika, meditate upon and adore the Bharga,
who dwelling in the region of the Sun, is Himself the
three regions called Bhkr-loka, Bhuvar-loka, and Svar-
loka. Dhimahi = dhyyema, from the root dhyai. We
meditate upon, or let us meditate upon.
Pracodayat = may He direct. The Gyatr%2ł does not
so expressly state, but it is understood that such
direction is along the catur-varga, or four-fold path,
which is dharma, artha, kma, and moksa (piety,
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wealth, desire and its fulfilment, and liberation, vide
post). The Bhargah is ever directing our inner faculties
(buddhi-vr# tti) along these paths.
WORSHIP 91
The above is the Vaidik Gyatr%2ł, which, according to
the Vaidik system, none but the twice-born may utter.
To the Zkdra, whether man or woman, and to women of
all other castes it is forbidden. The Tantra which has a
Gayatri-Mantra of its own, shows no such exclusiveness;
Mahnirvna-Tantra, Chapter III, verses 109-111, gives
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the Brahma-gyatr%2ł for worshippers of the Brahman:
Parameśvarya vidmahe; para-tattvaya dhimahi; tan
no Brahma pracodayt (May we know the supreme
Lord, Let us contemplate the Supreme essence. And
may that Brahman direct us).1
YANTRA
This word in its most general sense means an
instrument, or that by which anything is accomplished.
In worship it is that by which the mind is fixed on its
object. The Yogin%2ł-Tantra says that the Dev%2ł should be [ Pobierz całość w formacie PDF ]

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