Printed by D. V. Syamala Rau, at the Vasanta Press,. The Theosophical Society, Adyar, Madras. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Indological Books, ‘Principles Of Tantra – Tantra Tattva. Ganesh _ Co – Arthur ‘. J WORKS ON TANTRA BY ARTHUR AVALON The Great Liberation the Sansknt 2nd Ed revised with copious additional notes, Principles of Tantra Vols.
|Genre:||Health and Food|
|Published (Last):||28 May 2015|
|PDF File Size:||4.87 Mb|
|ePub File Size:||11.69 Mb|
|Price:||Free* [*Free Regsitration Required]|
Search the history of over billion web pages on the Internet. The object of the Society is the preservation and promul- gation of a knowledge of the Agama by the publication of Texts and other works on the Shastra, by the copying and suitable distribution of Texts and-ot’her works dealing with the Agamas.
I Tcmtrabhidhanam tvith Bijanighantti andffliidra- nighantu. Revised and enlarged 2nd Ed. Edited by Taranatha Vidya- ratna. Introduction by Arthur Avalon.
Prapanchasanitantram Re-printed with notes as Vol?.
The most authoritative work on Kuladarshana. Edited by Taranatha Vidyaratna.
Principles Of Tantra Tantra Tattva. 1960 Ganesh Co Arthur Avalon
Edited by Kazi Dawa samdup. A Buddhist Tibetan Tantra. Foreword on the Vajrayana by Arthur Avalon. Commentary by Subha- gananda-natha. Full Summary in English by Arthur Avalon . Edited by Mahamaho- padhyaya Sadashiva Mishra. Translation and notes by Arthur Avalon. This is a description of the unfolding of the Divine Eios.
Commentaries and the Prayoga of the Bhavana by Bhaskararaya. Introduction by Arthur Avalon The student of astronomy will find much of interest in Ch. A compilation from various original Tantras. It gives the rituals of Kula Dharma and also an account of the three classes into which mankind is divided and other important particulars necessary for an adequate knowledge of the Sampradaya. Commentary named Padartha- taantra by Raghava BhazVa. Full Summary in English.
This follows the Prapanchasara. The text and the commentary which is very lucid and exhaustive will help in understanding the Pra- panchasara which in places is difficult. Commentary named Vivarana by Padmapadacharya and lf gloss thereon. The book contains the general rules applicable to all the different forms of Tantrik and Vedik Sadhana and short accounts of each of the different systems.
Full Summary in English History of Indian Literature. I and 1 1 — out of print.
Anandalahai l and Ed. Chapters I — XX. This celebrated text is attributed to the great philosopher and devotee Shamkaracharya, At the time printing was commenced it had not been previously published but after the receipt of the Text from the press and when this Intro- duction was being prepared, the nineteenth and twentieth volumes of the collected works of Shaihkara were published by the Va.
An examination, however, of its text has shown it to contain some errors and therefore this present edition, ov apart from the Introduction which follows, will not prove to be unnecessary.
In preparing this edition use has been made of three manuscripts: The author of the Prapanchasaravivarawa states that Shiva is the author of this work through his incarnation Avatara the philosopher Shamkara. I leave however others, who may think that the contents of the work itself notwithstanding its authoritative tone and general style tell against the tradition as to its authorship, the developement of their thesis.
Whoever the author may be the Tantnk character of the text admits of no doubt. It is constantly cited as an 1. The work is not only frequently quoted, but it has been the subject of several com- mentaries, among others the Prapanchasarasambandhadlpika, the Prapanchasaravivara7ja, and the Prapanchasarasarasam.
Further than this, the philosophical doctrine relating to sound- creation, the general terminology, Devatas of worship and the ritual character of its contents from the sixth chapter to the end of the work make any further elaboration of this point unnecessary which will be obvious to any one who is con- versant with the Tantras and the present text.
John Woodroffe – Wikipedia
For others I need only for example draw particular attention to the reference to the Tantrik Bhutashuddhi rite ; the detailed account in the ninth chapter of the worship of Tripuravidya and to Japa, Bija, Yantra, Mudra and so forth which, prniciples H. Wilson i long ago pointed out, are distinguishing marks of Tantrik ritual.
Having, however, regard to the alleged authorship the question may be asked, whether the work should be described as a Tantra or Tantrik text, such as, for instance the Sharada- tilaka, Shaktanandataramgml and like works. Tantrasara, and other similar works which do twntra profess to be anything but compendia.
The Madras edition says — Bhagavat Shrl Sham. Still less arthr the text be such a Tantra if the author was some other Shamkara. An old and learned Orissan Tandit to whom this question was referred stated to me his opinion to be princi;les Shamkara was not the author of the work but its ledactor or compiler, thus occupying the same position in regard to it as the Rtskis did to the Vaidik Shruti The question has importance because, arthir other reasons, of the fact that the Mahasiddhasara Tantra includes a Tantra called the Prapanchasara amongst the group of 64 assigned to the Rathakranta.
Whatever be the authorship, the question last discussed seems to be concluded by the statement contained in the work itself. The text is a very important one and service prinviples be rendered by its complete translation A summary of the work which deals with the worship of all the Devatas is as follows: Pleased thereat He displayed to Them His great and beauteous form ; the sight whereof awed and astounded them. Brahma then said artyur Lord, be merciful and tell us who we are and whence we have sprung ; what is our cause and what is that which we are to do Kriya “.
Your respective work is to create, to preserve and to destroy”. None know Her but I as Kala only.
Full text of “Tantric Texts Series Edited by Arthur Avalon (John Woodroffe)”
For they are the effect of the working of Prakrzti and manifest Her guwas though in different proportions according to their specific activities. See note at p. With their characteristics of happiness, sorrow, and delusion and functions of reveal- ing, inciting to activity and veiling or suppressing, respectively. In the desire to create She “solidifies” or ”thickens” Vichiklrjriur ghanlbhuta.
It pdinciples all substance and in the animal body exists as the five ”elements” Panchabhiit- artyur. Sthula-sukjAma paratvena tasya traividhyamiiAyate. From Ahamkara issue, five Tanmatras 2 ; from which were developed the five gross elements Mahabhiitas 3 vis. Ether contains air, and artjur, fire ; fire contains water, and water, earth ; and in earth is all that is moving and motionless in the universe 7.
From Ahamkara also issue the five organs of action Karmendriyanamely the anus, feet, genitals, mouth and hands the functions of which are excretion, walking, procreation, speech and the power to hold ; the five organs prinicples knowledge Jnanendriyaviz.
From the combination of these elements the whole material world or Prapancha is produced 8. According to the Shaiva school the first is said to produce Manas, the arthue the ten senses, and the third as above.
The subtle, imperceivable to ordinary sense”thing in itself,” of which there are five, viz. Perceivable by the senses in those products which are made up of them.
The word “element” is here retained for default of any better term though the “ether” etc. Not in the ordinary sense of a hexagon but of a figure with six points which is formed by two equilateral triangles one reversed superimposed. That is, all things may be resolved into “earth”: The parentheses in English here and later on are added to the text in a form which gives continuity to the summary. That is both cause and effect: Narayawa then treats of the generation of bodies.
Motionless things such as trees, etc. The Svedajas originate from the combination of the five elements. The Jara- yuja sprung from the uterus is the result of zvalon intercourse. It is born with a body which contains the twentyfour Tattvas. Vayu “air” or nerve force takes the discharged semen and then mingles it with the seed of the Shomta.
The seed of avapon female is called Mayiya and that of the male is Karmaka. Principls uterine air nourishes the united seeds Blja which are called Awava and in which, in subtle forms, the twenty- four Tattvas exist. If there be a preponderance of Shomta the child becomes a female ; if the proportions are even the child becomes a hermaphrodite and when Shukra pre- dominates then the child becomes a male. The combined seeds in the course of the day by the action of air, fire and water solidify into a body the size of the mother’s thumb Next day the embryo becomes a frothy body budbudakara.
In the course of fifteen days it becomes quadrangular in shape and draws nourishment from the food taken by the mother. The mouth of the Nadi is downward that is, in the Muladhara.
There is a Nadi on each side of it. That on the left is Ida and that on the right is Pimgala. With these seven other Nadls are connected. Pimgala originating from the right scrotum goes in a similar way to the left nostril. These are ramified all over the body.
The embryo continues to increase drawing its nourishment from the food taken by the mother through a Nadi which is attached to the wall of the uterus. The body which is thus possessed of consciousness is com- pounded of the elements Bhautika and has qualities of its own Sagu? In the case of the male the testicles fully exist ; but in the case of the hermaphrodite only slightly. Vayu is spread all over the body from the Miiladhara up- wards proceeding along Ia! There is a constant upward and downward move- ment of Vayu along the paths of the sun and the moon 1.
Vayu princip,es to the north by the leftto the south by the right. Different views are held about this consciousness Chetana Some speak of it as the effect of Shukra and Shomta ; others as produced by the food taken by the mother.
Some again say that the body and the Atma of the father repeatedly act and re-act the one upon avallon other with the result that the lustrous Supreme Light is communicated by Maruta Vayu to the Shukra as it were the light from one lamp to another. The seven substances or fundamental principles v.