WHAT IS TANTRA &WHO IS AVADHUTA IN HINDUISM ?TRUE TANTRA-01
Mahadev says to Mata parvati (IN MAHANIRVAN
TANTRA );- 07 POINTS;-- 1-The power of tantra can ineffective the sun but this power must be used to attain the knowledge of truth&self realization;on the contarary ;person will invite misfortune& destruction. 2-The Tantra Shastra is, in fact, and whatever be its historical origin, a development of the Vaidika Karmakanda, promulgated to meet the needs of that age. Shiva says: "For the benefit of men of the Kali age, men bereft of energy and dependent for existence on the food they eat, the Kaula doctrine, O auspicious one! is given". To the Tantra we must therefore look if we would understand aright both ritual, yoga, and sadhana of all kinds, as also the general principles of which these practices are but the objective expression 3-'In this Age the Mantras of the Tantras are efficacious, yield immediate fruit, and are auspicious for Japa, Yajña, and all such practices and ceremonies . The Vedic rites and Mantras which were efficacious in the First Age have ceased to be so in this. They are now as powerless as snakes, the poison-fangs of which are drawn and are like to that which is dead . 4-The whole heap of other Mantras have no more power than the organs of sense of some pictured image on a wall. To worship with the aid of other Mantras is fruitless The labour is lost . 5-He who in this Age seeks salvation by ways prescribed by others is like a thirsty fool who digs a well on the bank of the Jahnavi and he who, knowing My Dharma, craves for any other is as one who with nectar in his house yet longs for the poisonous juice of the akanda plant . 6-No other path is there to salvation and happiness in this life or in that to come like unto that shown by the Tantras . From my mouth have issued the several Tantras with their sacred legends and practices both for Siddhas and Sadhakas . 7-At times, O My Beloved! by reason of the great number of men of the pashu disposition, as also of the diversity of the qualifications of men, it has been said that the Dharma spoken of in the Kulachara Scriptures should be kept secret .
WHO IS AVADHUTA ?
1-IN TANTRA ANANDABHAIRAVA ASKS THE GODDESS;- ''to tell him about the nature of the Brahmastotra, the Brahmavidya and the macrocosm.(Brahmasharira).'' This chapter is related to the description of the Ajnachakra. She says that this is like the vital air in the body of Shakti. One should meditate on the Brahmananda in the heart to become a true knower.
2-Shakti is Kundalini Devi, the true form of the mother of the world. The vital breath (of Shakti) pervade the macrocosm, including constellations, nakshatras, and lunar days. Practising according to the rules she describes the state of Khechara in one month, a diamond body in two, &Eventually a sadhaka becomes one with Supreme Shiva by a knowledge of the vital airs.
3-Shiva asks-- who is a VAISHNAVA ? (follower of Vishnu), who is a DHARMIKA (a doer of that which is right) and who is a YOGI.
4-THE ANSWER OF GODDESS --A Vaishnava is stationed in the Ajna chakra.One who does a sacrifice (a yajnika) is stationed in Brahma consciousness.A Dharmika has realised his oneness with Brahman and is a rejector (tyagi) of both good (dharma) and bad (adharma).
5-DEFINITION OF AVADHUTA ;---
5-1-One who knows the Brahman is an avadhuta and a yogi...
5-2-He can do as she or he wills and is not restricted by times or any other conditions.
5-3-He or she is unaffected by results or lack of results.
5-4-The avadhuta knows the parampada (supreme). Because the avadhuta has realised the supreme nectar of Kundalini in the Ajna Chakra, she or he is praised by Rudra and all the gods.These tantrik precepts show an aversion to the orthodox expression of the Hindu terms as usually applied.
6-The Atharva Veda, to which some tantrik schools ascribe their vedik credentials, and, later on, apparently recommends the adoption of Buddhistic practises (Mahachinachara) to achieve enlightenment.The goddess first says the Atharva Veda is the essence of all and focuses on the path of Shakti. She describes the Sama Veda as being of the nature of the tamas guna, while the others par take of sattvas and rajas guna.