4 Oct Lord Shiva gave knowledge of this Tantra to Lord Krishna and he gave it to Brahma. Lord Shiva imparted its knowledge to Nandi as well as. Gandharva Tantra As long as yon are contaminated with notions of me or mine, the self will not be found for it lies beyond cognition and cannot be realised as. Books > Tantra > हिन्दी > गन्धर्वतन्त्रम्: Gandharva Tantram गन्धर्वतन्त्रम्: Gandharva Tantram (With Jnanawati – Hindi Commentary).
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The identity between the teacher and the taught This can be acquired gandhatva realized just as that between the Deity and her body either as a mantra or as chakra, which has been described above.
This can be acquired and realized just as that between the Deity and her body either as a mantra or as chakra, which has been described above. The Index finger is not tanhra at all in the rotation of the rosary. This is necessary to remove the obstacles due to lack of faith, scepticism and the demerits of the previous lives.
The disciple who is to wear the ring should be bathed with the water of the nine pots above referred to when placed on the lotus of the Matrika.
How a particular ring is to be prepared and how the same is to be worn by the worshipper of Devi are mentioned in this chapter.
When at gandhagva end it becomes thus prepared and ready for use, it should be scented again with sandal paste, Aguru and camphor. In the second part, i. For this purification the practitioner is to deeply concentrate in the Bindu-chakra on the Turiya aspect of Mahatripurasundari.
Gandharva Tantra –
He gabdharva avoid all acts of indecency, especially when in the presence of the teach and should have as much faith in him as in his own God or Mantra and be respectful towards him. Three hundred thousand times when the practitioner has to concentrate his mind upon Kundalini in the Muladhara centre coiling herself round a phallic mass of light called Svayambhu. All vessels required for worship may be of copper.
Then Devi is to be invoked and the diagram retouched and electrified with the mantra aa. This fact in itself reveals that the Tantra must be more or less modern.
The practitioner has to bear in mind that the objective world is in nature one with the subjective. That from the middle of the south to the north-west, thence to the north-east and thence to the middle of the south and again from the south-east to the south-west, thence to the middle of north, and thence to the south-east, goes by the name of Shatkona.
Beads may number a hundred, fifty or twenty eight. The mental also has three kinds according as the mind thinks well, ill or indifferent. Worship of the subtle form is conducted through the Kundalini Yoga. The three parts of the mantra respectively represent Vaikhari, Madhyama, and Pashyanti as presiding over the three groups of sixteen letters each tha to sa, ka to ta, a to aH.
He is described as elephant-headed, four-armed, naked, big bellied, holding noose, goad and skull-bowl filled with wine, with shakti in the lap. Devi asks the following questions:. All the incantations are said to lead when practised to the same stage in the long run, though at first they may be helpful to the practitioner ‘s approach to Shiva or the Devi.
Dhupa, or the incense. In the external rectangle Buddha as the great Lord of Yoginis is to be worshipped with the Mantra bu. The fifteen Kalas or fifteen vowels are to be worshipped in the triangle, five in the right side and five in the left side and five in the base of the triangle.
Shiva, consequently revealed more or less the materialistic Shastras to deceive the demons. The sacred places are river banks, caves, mountain tops, sources of water, confluences of rivers, forests, gardens, mountain feet, Tulasi groves, cow-sheds, root of the Ashvattha or Amalaki, temple of Shiva, sea shore of ocean, solitary places and those where the preceptor lives or which help in the concentration of the mind, the cities of Benares and Dwarika, the Vindhya mountain, Aryavarta, Brahmavarta, Prayaga, Pushkara, the river Karatoya, Nandikunda etc.
All vessels required for worship may be of copper. The Bija of the Mudra is bluu. The chapter ends with the spiritual powers that the practitioner of this Shodhanyasa gets. In the seventh part i.
He must above all have his mind concentrated. It is to be offered in a pot and consists of sixteen substances, Patra to Agara given in the text. By doing 9 lakh jap of tripursundri as per shastra one becomes like Rudra.
These are that the practitioner should rise early in the morning, sit on the Padmasana, have the Gansharva exercise and meditate upon his Guru seated in the thousand-petalled lotus, dressed in white, having two eyes and two hands with Vara and Abhaya Mudras, with his wife sitting on the left thigh and having two hands one holding the white lotus and the other engaged in the tight embrace of her husband.
Touching the earth with the skull goes by the name of Ugra.
But the worshipper is to do every function with the help of his wife. In the central pot should be placed the ring the three parts whereof should be worshipped as Moon. Similarly all the letters of the mantra excepting the three ending hrii. It lays stress on the daily worship as compared with the occasional or purposeful and instructs that on the 14th, 8th or 15th days of the bright half of tanfra month as also on the 14th day of the dark half falling on Tuesday, Yajna or sacrifice should be offered to Tripura.
In this Shiva and Parvati change positions. At the end is given the description of the centres of Kundalini in the body, i. The mantra of the first is a. In the second part, i. The vitalizing of the idol is to be conducted by the Sadhaka, after holding the breath and realizing through contemplation the presence of Mahatripurasundari in the heart, by conceptualizing the vitality in the handful of flowers after it comes out through tantrw nostrils with the Bija ya.
As the six letters suggestive of Shakti, i.
Japa at the end is dedicated to Shrividya. In the seventh, the three Kutas of Shrividya are to be located. The second goes by the name of Kamaraja and is composed of the six letters ha sa ka ha la hrii.
The verse frequently quoted by the writers on Shaivism comes at the end and tnatra an individual soul out on gaining oneness with the supreme reality as supreme bliss energises to merge the objectivity in the subjectivity.