Tattva S Tra

Hinduism cannot be understood without the Great Goddess and the goddess-orientated Śākta traditions. The Goddess pervades Hinduism at all levels, from aniconic village deities to high-caste pan-Hindu goddesses to esoteric, tantric goddesses. Nevertheless, the highly influential tantric forms of South Asian goddess worship have only recently begun to draw scholarly attention. This book addresses the increasing interest in the Great Goddess and the tantric traditions of India by exploring the history, doctrine and practices of the Śākta tantric traditions. The highly influential tantric forms of South Asian goddess worship form a major part of what is known as ‘Śāktism’, and is often considered one of the major branches of Hinduism next to Śaivism, Vaiṣṇavism and Smārtism. Śāktism is, however, less clearly defined than the other major branches, and the book looks at the texts of the Śākta traditions that constitute the primary sources for gaining insights into the Śākta religious imaginative, ritual practices and history. It provides an historical exploration of distinctive Indian ways of imagining God as Goddess, and surveys the important origins and developments within Śākta history, practice and doctrine in its diversity. Bringing together contributions from some of the foremost scholars in the field of tantric studies, the book provides a platform for the continued research into Hindu goddesses, yoga, and tantra for those interested in understanding the religion and culture in South Asia.

In the tradition of the siddha (those who have obtained their goal; enlightened Mahatmas), the name 'spanda' was used for the parama tattva (supreme essence, the Brahman) since ancient times. Other names used for this Tattva are, shuddhaatmaa (the pristine Atma), Shankara, Shiva, svabhaava (own nature), gnaataa (the knower), and saamaanya (the common factor, or general principle). It is also known as the Kashmiri pratyabhignaadarshan (the consciousness that illuminates everything. The 'Sarvadarshan Samhita' calls it the 'Shiva Darshan' (a glimpse of Shiva, who we revere). This corresponds with Abhinav Gupta's sadhanaa-paddhati (method used for spiritual progress). Acharya Bhatta Kallata obtained its rahasya (quintessence; hidden indications) from his Guru, Vasugupta, and composed fifty kaarikaa (philosophical verses) as a summery. Utpalacharya wrote a commentary on it in the middle of the tenth century. He called it, 'Spanda Pradeepika'. It is in Sanskrit. It has been published just one, in 1898, by the Medical Hall Press in Varanasi. This is now presented in a succinct form, for Hindi readers.

Tantra Yoga is actually a spiritual teaching that was developed based on a deep understanding of the reality of the self, the universe and God. This teaching guides spiritual learners to be able to step into Divine Consciousness, with the estuary of liberation of the soul from all the roots of sorrow. In Tantra Yoga, there are systems and methods that lead to the purification of the soul from all karmic residues, bad traces of trauma and mental wounds, angkara murka, illusions and entanglements of inharmonious energies. Unfortunately, a lot of confusion has developed regarding Tantra. In the West, there are many neo-tantras that make sexuality the axis of teaching. This triggers people to associate Tantra with sexuality. In other parts of the Earth, such as in Nusantara, Tantra is often associated with brutal rituals that are considered as the application of the teachings of Panca Makara. Legendary figures from Nusantara such as Adityawarman, Sri Kertanegara and Calon Arang are often mentioned as practitioners of Tantra, specifically Bhairawi Tantra, with the habit of holding following rituals that undoubtedly make people in the modern era shake their heads: eating corpses, binge alcoholic drinking and sex parties, or performing dances. mystic naked in the grave. This book was actually written to answer all the confusion and at the same time straighten the slander against the legendary figures of Nusantara. In this book, Tantric practices are explained which are actually divine, simple and effective, to lead to enlightenment and a life full of happiness. Tantric practice includes dhyana, pranayama, samadhi, mantra, yantra and others. The author of this book, Setyo Hajar Dewantoro is a practitioner of Tantra as a path of stillness mindfulness that leads to connectedness as well asand great oneness with Sang Hyang Atman/True SelfDivine Self and Brahman/God Almighty. The readers are invited to dive into Tantra as a teaching of spiritual sciences as well asand a holistic method for the transformation of the soul towards purity, wisdom and complete perfect empowerment.

"In this world there are some devoted people who are undeveloped in reflection and have not taken pains in studying difficult works, but who nevertheless aspire after the enlightenment that blossoms forth with the descent of Sakti. For their sake the doctrine of recognition is being explained briefly."--Kṣemarāja The word pratyabhijñā means recognition. All individuals are divine, but they have forgotten their real nature and are identified with their psycho-physical mechanisms. This teaching is meant to enable them to recognize their real nature. It offers the spiritual practice through which they can realize their true Selves. This book occupies the same place in Śaiva or Trika literature that Vedāntasāra does in Vedanta. It avoids all polemics and gives a succinct form for the main tenents of the Pratyabhijñā system.

Shri Krsna and Bhgavat Dharma by Shri Jagadish Chandra Ghose written in Bengali discusses the teachings of Shri Krsna with quotes from various books of Shstras. Shri Krsna and Bhgavat Dharma discusses mainly four subjects: First the book considers Shri Krsna as Brahman, Ishvara or Bhagavn as is meant by "Ishvarah paramah Krsnah sacchidnandavigrahah" meaning "Krsna is Ishvara; He is Sat-Cit-nanda"; this has been supported by quotations from the Vednta, Purnas and Vaishnava Shstras. Second, the discussion is on Shri Krsna's divine love plays (Lil). Through these divine love plays the Bliss or nanda aspect of Shri Krsna, the Sat-Cit-nanda is expressed. These expressions are explained with quotes from the Purnas. Third, there is discussion about the main objectives of human life. Finally, the book explains what Shri Krsna taught His disciples Arjuna and Uddhava about His doctrines and Dharma using quotes extensively from Bhagavad Git and the Bhgavat. This English translation Bhagavn Shri Krsna and Bhgavat Dharma follows the format as closely as possible to the original Bengali book.

The one infinite Truth (tattva) itself, is God, Guru and the Self. The Sadguru leads us to the Guru tattva within and the grand Realisation of the Truth. Swami Tejomayananda has picked up 108 ever fresh flowers from the spring-time garden of the Scriptures and strung them into a beautiful garland of names – Shri Guru Tattva Namavali – as an offering in praise of the Guru tattva. The commentary on them makes its chanting and offering in worship, meaningful and joyful, and its reflection and meditation, subtle and Blissful. It is sure to invoke the grace of Guru in our lives.