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Books > Hindi > चौखंबा > श्रीतन्त्रालोक: Sri Tantraloka with the Commentary Viveka by Acarya Sri Jayaratha (Set of 5 Volumes)
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श्रीतन्त्रालोक: Sri Tantraloka with the Commentary Viveka by Acarya Sri Jayaratha (Set of 5 Volumes)
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श्रीतन्त्रालोक: Sri Tantraloka with the Commentary Viveka by Acarya Sri Jayaratha (Set of 5 Volumes)
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Introduction

(1) Veda and Tantra

India is a country of unity full of diversity. From distant past the current of physical and spiritual knowledge has been flowing on this earth. Vedas, Upanisads, Puranas and other physical and spiritual scriptures have been running in the stream of study and teaching. Philosophy is a venerable canal of this stream. The summumbonum of all knowledge is freedom from all sufferings. The treatises other than those of philosophy, guide to a way of freedom which is impermanent and incomplete. Philosophy is the only highway which leads to permanent and complete salvation. Between the two Philosophies viz Indian and Western, the latter talks of theory only, its practical side is zero.

There are two main streams of Indian philosophy— Vaidika and Agamika. The Ganga Yamuna of theory and practice flow simultaneously in these streams. In the root of Vaidika Sadhana there are Vedas where as in the root of Tantrika sadhana there are Tantras. In their beginning these two streams were flowing in their pure perspective but later on they: become intermixed. Not only this, there happened sub-mixing in other disciplines also and as a result of this the Vaidika and Tantrika schools became complementary to each other and the Tantrika scholars had to declare

‘Right from Garbhadhana (impregnation) to marriage one should adopt Vaidika way, later on he should follow Tantrika or Saiva tradition.

Although Vedas and Tantra are visible in the form of words, "hey are two phases of: one knowledge. This knowledge is devine and nonhuman. Apparently what so ever meaning be understood of Veda, really this means a particular knowledge which is devine subtle beyond the congizance of senses. Having gotten this particular knowledge the seers of mantras, the rsis used to be omniscient and in the last having self realization they reached the culmination of life Le. liberation. In Purakalpa it is said—

'The rsis were the seers of mantras the visualisers of Dharma. They had vision of subtle eternal nonsensuous Vak sound, Speech).. This speech was delivered to those who had not vision of this, just like events realized in dream.’ The preaching of them are in the form of Veda and Vedanga. Having taken the help of gross scheech they expressed the in speakable and that is Veda. Really and originally the Veda is one. This is not speech but realization. At the time of manifestation it takes the form of speech and manifests itself in word-sequence. Veda is the means of Brahma-realization. This realization comes after the demolish of I-knot . This I-knot shines in the form of ‘I’ and 'My‘. The present form of vedas is seen in many forms. These are imitation of that realization which is partless and unspeakable. Yogi bhartrhari says—

‘Although the Veda is one yet this is told by great rsis in many ways which is imitation and means of achievement of that unspeakable Vak).

Just like Veda the Tantra is also the object of realization and speech. The Sakti (potency or power) inherent in Siva has two forms viz. jnana (knowledge) and Kriya (action). The jnana is of two kinds— Para (Superior) and Apara (non-superior). The para jnana is bodhatmaka (apprehensible) while Apara Jnana is Vagatmaka (speakable). This speak-able knowledge is set up in the form of Sastra (scripture). The apprehensible knowledge becomes capable to express its meaning only when it takes the help of speak-able knowledge. In the very beginning of creation lord Parama Siva manifests the knowledge for salvation of individual selves. This manifested Knowledge, when takes the form of speech, gets the name of ‘Tantra’.

Tantra : Form and Scope

The other name (Synonim) of Tantra is Agama. The constituent alphabets of the word Agama i.e. A, ga and ma denote three facts which are incorporated in the verse—

Agatam Siiva Vakrtebhyo gatam ca Girija Srutau.

Matam ca Vasudeven tasmadagama ucyate.

This meaning of the verse is that—The Agamas are scriptures come out of the mouths of Siva. These were told to Parvati. Vasudeva, Kartikeya, Garuna etc. have given their consent to them. This Agama is known by the name of Tantra.

**Contents and Sample Pages**
















































श्रीतन्त्रालोक: Sri Tantraloka with the Commentary Viveka by Acarya Sri Jayaratha (Set of 5 Volumes)

Item Code:
MZF026
Cover:
HARDCOVER
Edition:
2017
Language:
Sanskrit Text with Hindi Translation
Size:
9.00 X 5.50 inch
Pages:
3130
Other Details:
Weight of the Book: 4.8 Kg
Price:
$155.00   Shipping Free - 4 to 6 days
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Introduction

(1) Veda and Tantra

India is a country of unity full of diversity. From distant past the current of physical and spiritual knowledge has been flowing on this earth. Vedas, Upanisads, Puranas and other physical and spiritual scriptures have been running in the stream of study and teaching. Philosophy is a venerable canal of this stream. The summumbonum of all knowledge is freedom from all sufferings. The treatises other than those of philosophy, guide to a way of freedom which is impermanent and incomplete. Philosophy is the only highway which leads to permanent and complete salvation. Between the two Philosophies viz Indian and Western, the latter talks of theory only, its practical side is zero.

There are two main streams of Indian philosophy— Vaidika and Agamika. The Ganga Yamuna of theory and practice flow simultaneously in these streams. In the root of Vaidika Sadhana there are Vedas where as in the root of Tantrika sadhana there are Tantras. In their beginning these two streams were flowing in their pure perspective but later on they: become intermixed. Not only this, there happened sub-mixing in other disciplines also and as a result of this the Vaidika and Tantrika schools became complementary to each other and the Tantrika scholars had to declare

‘Right from Garbhadhana (impregnation) to marriage one should adopt Vaidika way, later on he should follow Tantrika or Saiva tradition.

Although Vedas and Tantra are visible in the form of words, "hey are two phases of: one knowledge. This knowledge is devine and nonhuman. Apparently what so ever meaning be understood of Veda, really this means a particular knowledge which is devine subtle beyond the congizance of senses. Having gotten this particular knowledge the seers of mantras, the rsis used to be omniscient and in the last having self realization they reached the culmination of life Le. liberation. In Purakalpa it is said—

'The rsis were the seers of mantras the visualisers of Dharma. They had vision of subtle eternal nonsensuous Vak sound, Speech).. This speech was delivered to those who had not vision of this, just like events realized in dream.’ The preaching of them are in the form of Veda and Vedanga. Having taken the help of gross scheech they expressed the in speakable and that is Veda. Really and originally the Veda is one. This is not speech but realization. At the time of manifestation it takes the form of speech and manifests itself in word-sequence. Veda is the means of Brahma-realization. This realization comes after the demolish of I-knot . This I-knot shines in the form of ‘I’ and 'My‘. The present form of vedas is seen in many forms. These are imitation of that realization which is partless and unspeakable. Yogi bhartrhari says—

‘Although the Veda is one yet this is told by great rsis in many ways which is imitation and means of achievement of that unspeakable Vak).

Just like Veda the Tantra is also the object of realization and speech. The Sakti (potency or power) inherent in Siva has two forms viz. jnana (knowledge) and Kriya (action). The jnana is of two kinds— Para (Superior) and Apara (non-superior). The para jnana is bodhatmaka (apprehensible) while Apara Jnana is Vagatmaka (speakable). This speak-able knowledge is set up in the form of Sastra (scripture). The apprehensible knowledge becomes capable to express its meaning only when it takes the help of speak-able knowledge. In the very beginning of creation lord Parama Siva manifests the knowledge for salvation of individual selves. This manifested Knowledge, when takes the form of speech, gets the name of ‘Tantra’.

Tantra : Form and Scope

The other name (Synonim) of Tantra is Agama. The constituent alphabets of the word Agama i.e. A, ga and ma denote three facts which are incorporated in the verse—

Agatam Siiva Vakrtebhyo gatam ca Girija Srutau.

Matam ca Vasudeven tasmadagama ucyate.

This meaning of the verse is that—The Agamas are scriptures come out of the mouths of Siva. These were told to Parvati. Vasudeva, Kartikeya, Garuna etc. have given their consent to them. This Agama is known by the name of Tantra.

**Contents and Sample Pages**
















































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