History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 1247

58
The Pañcarătra
(CH.
Vişnu as pure consciousness'. The first manifestation of this power, like a long-drawn sound of a bell, is called nūda, and it can only be perceived by the great yogins. The next stage, like a bubble on the ocean, is called bindu, which is the identity of a name and the objective power denoted by it. The next stage is the evolution of the objective power (numv-udava), which is also called Sabda-bruhman. Thus, with the evolution of every alphabetic sound there is also the evolution of the objective power of which it is the counterpart. Ahirbudhnya then goes on to explain the evolution of the different vowel and consonant sounds from the hindu-power. By fourteen efforts there come the fourteen vowels emanating through the dancing of the serpent power (Kunduli-sukti) of Visnu”. By its twofold subtle power it behaves as the cause of creation and destruction. This power rises in the original locus (mülā-dhūra) and, when it comes to the stage of the navel, it is called puštanti and is perceived by the yogins. It then proceeds to the lotus of the heart and then passes through the throat as the audible sound. The energy of the vowel sounds passes through the susumnā nūdi. In this way the different consonant sounds are regarded as the prototypes of different manifestations of world-energy, and these again are regarded as the symbols of different kinds of gods or superintendents of energy?. In assemblage of some of these alphabets in different orders and groups, called also the lotus or the wheel (cakra), would stand for the assemblage of different types of complex powers. The meditation and worship of these cukrus would thus be expected to bring the objective powers typified by them under control. The different gods are thus associated with the different cakras of mantras; and by far the largest portion of the Pancarătra literature is dedicated to the description of the rituals associated with these, the building of corresponding images, and the temples for these subsidiary deities. The meditation of these mantras is also regarded as playing diverse protective functions.
In consonance with the ordinary method of the Tántric works
sükşüd t'işnoh krivu-suktıh suddha-sumrinmvi pura.
Thirbulhnya-sumhita, XVI. 10. This krivd-sakli is also called sūmurthyu or yoga or parumeşthw or muhātejas or māvü-vogu. Ibid. XVI. 32.
natira kundali-suktir ūdy Tisnor zijrmbhate. Ibid. XVI. 55. t'işnu-saktimavā runā visnu-sumkalpu-jrmbhitüh adhisthilā vaitha bhiitais tuthi tan me nisumuvu. Ibid. XVII. 3.