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Written by Sir John
Woodroffe,
Book: Introduction to
Tantra Sastra |
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SĀDHANA is that which produces siddhi (q.v.). It is the
means, or practice, by which the desired end may be
attained, and consists in the exercise and training of the
body and psychic faculties, upon the gradual perfection
of which siddhi follows; the nature and degree of which,
again, depends upon the progress made towards the realization
of the ātmā, whose veiling vesture the body is.
The means employed are various, such as worship (pūjā),
exterior or mental; śāstric learning; austerities (tapas);
the pańca-tattva, mantra and so forth. Sādhana takes on
a special character, according to the end sought. Thus,
sādhana for brahma-jńāna, which consists in the acquisition
of internal control (śama) over buddhi, manas, and
ahaṃ kāra; external control (dama) over the ten indriyas,
discrimination between the transitory and the eternal,
and renunciation both of the world and heaven (svarga),
is obviously different from that prescribed for, say, the
purposes of the lower magic. The sādhaka and sādhika
are respectively the man and woman who perform sādhana.
They are, according to their physical, mental, and
moral qualities, divided into four classes—mṛ du, madhya,
adhimātraka, and the highest adhimātrama, who
is qualified (adhikārī) for all forms of yoga. In a similar
way the Kaula division of worshippers are divided into
the prakṛti, or common Kaula following vīracara, addicted
to ritual practice, and sādhana with Pańca-tattva;
the madhyamakaulika, or middling Kaula, accomplishing
the same sādhana, but with a mind more turned
towards meditation, knowledge, and samādhi; and the
highest type of Kaula (kaulikottama), who having surpassed
all ritualism meditates upon the Universal Self. |
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