Philosophical Writings

SR No.: 001802
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Academy of Philosophy
Publication Year: 2008
Total Pages: 194
Language: English
Classification: Book_English, Articles, & Philosophy
File Size: 11 MB

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Philosophical Writings
"When opposite unite, the lack of balance, the tension, from whicn all things are born, is removed and pleasure is experienced. Hence it is thought that the state of permanent stability is a state of perpetual enjoyment, a state of bliss. Only during the brief moment when two beings become one, when desire is satisfied, is a fragment of joy experienced. This state is the closest image of the state of liberation.”34
W.G. Archer also maintains that “In sexual rapture there is a sense of self-extinction and this is a symbol of the soul's extinction in God. To love God, the lover was thus not only to obtain a mystical experience, but to win salvation."35 According to Swami Nikhilananda, “.......thus the physical union of man and woman is sublimated into the creative union of Siva-Sakti."36 The highest joy in Tantra is union of male and female and that is the symbol of Tantra. There is no renunciation or Vairagya in Tantra. Renunciation is discarded in Tantra. Mind, instead of controlling it, is to be given full freedom and full scope for blossoming and attaining joy.
Let us also note about the Sadhaka, the aspirant who practices Tantra. Like Yoga, in Tantra the aspirant has to be qualified with his/her competence before the guru teaches the practice of it. “What is competency for Tantra (Tantra-Sastradhikara)' is described in the second chapter of the Gandharva-Tantra as follows:
"The aspirant- must be intelligent (Daksha), with sense controlled (Jitendriya) abstaining from injury to all beings (Sarvahimsa-Vinirmukta), ever doing good to all (serva-prani-hite ratah), pure (suci); a believer in Veda (Astika), where faith and refuge is in Brahaman (Brahamistha, Brahamavadi, Brahami, Brahamaparayana), and who is a non-dualist (Dvaita-hina). Such a one is competent in this scripture, otherwise he is no Sadhaka."37 According to Indian thought and culture all beings are portions of the Divine. But, in actuality, in reality we find infinite differences between man and man. The Tantric distinction is, animal man (pasu), the hero man (Vira) and the divine man (Deva). Tantra considers the third type of man as the most riped to tread the summit of divine experience.