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content/Tantras & Agamas/The Undifferentiated Expanding Form Of Infinite & Cosmick Āgama-s – EN.md

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+{"title":"■ The Undifferentiated Expanding Form Of “Infinite—Cosmick” “Āgama-s” ■","date":"2025-01-13","tags":["trikashasan","tantra","agama","articles","kashmirshaivism","paratantras","paraparatantras","aparatantras","undifferentiatedness"],"publish":true,"path":"Tantras & Agamas/The Undifferentiated Expanding Form Of Infinite & Cosmick Āgama-s – EN.md","permalink":"/Tantras and Agamas/The Undifferentiated Expanding Form Of Āgamas EN/","PassFrontmatter":true}
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+#### “Āgama” is the scripture spoken by Śiva which is addressed to Pārvati. This is also known as “Tantra”. The word “Tantra” signifies the universal expansion of “Śiva”. It is derived from the root “tanu” element by adding the suffix “tral” or “ṣtran”. Thus the word tantra signifies the meaning of expansion. This expansion is of the Universal Consciousness. Paramśiva voluntarily, by His freedom, contracts Himself and vibrates as the root-conscious. Later he himself would remove this hesitation by many means and recover himself in his freedom. The process of vibrating in the cosmick form of Lord Śiva and then becoming healthy in one's own form is the subject of Tantra Śāstra. Tantra is a system—of self-recognization. This is a highway; is an art; There is a Tāntrik method that leads to rapid self-recognization; leads to complete Ahaṃ. Although Tantra has its existence as an independent subject, it is an intermediate point. The tantra is preceded by the mantra and followed by the yantra. Without one of these, the remaining two remain incomplete. Knowing the basic form of matter is mantra. Knowing and embodying possible situations through their combination and mixing is tantra. This combination and mixture is marked by numbers, letters and lines. A transcendental, pure, undifferentiated ineffable existence which we denote by the word “param” when it attains the knowledgeable state by its opulence, becomes a mantra and the term varna <sanskṛt alphabets> form prevails in it. This knowledge becomes a tantra when it reaches the state of action. The chanting of mantras develops the cells in the body and with the power gained from this development, the seeker pierces the chakras. The process of this gradual chakra breaking is expressed through the symbolic object, picture, or the instrument.  
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+![Pasted image 20250113160049.png](../metadata/images/Pasted%20image%2020250113160049.png)
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+#### There are two aspects of Tantra—the worldly or behavioral side and the post-worldly or spiritual side. Understanding the world and that ineffable “saṁvit” beyond the world through world expansion and then removing the cover on the mysteries of nature and making that nature useful to the individual is the folk side of Tantra and knowing the expansion and knowing its basic form, it has a spiritual side. This is the ultimate purpose of Swaroopāvasthāna or Tantrasādhana. The Vedā-s are renunciatory and therefore only provide “liberation” even though Dharma, Artha, Kama are its incidental fruits but liberation is its ultimate “goal”. Since liberation is not collective, the Vedā-s are considered subjective. Tantra is the path of both instinct and renunciation. By instinct it does good to both the individual and society. Following the path of instinct and adopting renunciation, seeing “Śivatva” in the entire world and establishing one's consciousness in that universal consciousness is the ultimate theme of Tantra.
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+#### Tantra is a process of exploration. Science also explores, but it thinks of exploring the external with external instruments. The internal world is as expansive as the external world. Tantra explores the internal world. Science explores the inanimate. The subject of exploration of Tantra is universal consciousness; that consciousness which is spread everywhere and is known by the names “Sarvabhaumik-Saṁvit”, “Paramśiva” etc. Only two elements are visible in the world, “Śiva” and “Śakti”. Both are different from the perspective of context and language. One is the first grammatical person and the other is the second grammatical person. The first grammatical person is complete, the second grammatical person is its integral reflection. But in the ultimate sense, both are one. In fact, the first grammatical person is manifested in the form of the second grammatical person. The history of emergence as the “first grammatical person” and the process of incorporation of the “second grammatical person” as the “first grammatical person” is the subject of Tantra Śāstra. 
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+## The Anuswar or Bindu (अं) of Sanskṛt language is the symbol of the ultimate principle or Thoughtlessness of Tantra. Two points together form “Visargaḥ” (अः) i.e. when Śiva in the form of Thoughtlessness separates himself from himself, then Visargaḥ i.e. creation begins, which is inseparable from Śiva. This Visargaḥ (अः) is the symbol of the “Yāmal” or “Śivaśaktisaṃghaṭṭa” state of Śiva and Śakti. When two points form a three point situation, then a triangle is formed. In this, one triangle has the upper end “△” and the other has the lower end “▽”. The first is the symbol of “Śiva” and the second is the symbol of “Śakti”. By mixing these two, hexagon “⛥” is formed which is a symbol of the eternal relationship between “Śiva” and “Śakti”.  
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+![Pasted image 20250113161240.png](../metadata/images/Pasted%20image%2020250113161240.png)
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+#### All the men and women of the world are symbols of Śiva and Śakti. Even Śivānśa and Śaktyānśa are present in every body. In the body, the marrow, sperms, life and soul are of Śiva origin and bones, skin, blood, flesh and fluids are of Śakti origin. These four and five new symbols are expressed through the nine angles of Śri Ćakra. This is the condition of the body. According to the principle “Yathā Pinde Tathā Brahmānde” the situation is the same in the universe. Prakṛti, Mahat, Ahankār, Tanmātra-s and Panchmahābhoot – these five elements are Śakti-oriented and Māyā, pure knowledge, Īśvara and Sadāśiva are the four Śiva-oriented elements. The shape of Śri Ćakra presents the form of equality between the body and the universe. Tantra gives a comprehensive introduction to this form. Penetrating the veil of elements, the seeker passes the stages of pure knowledge etc., crosses the levels of Bindu, Ardhćandra, Rodhīni, Nāda, Nādānta, Śakti, Vyāpīni, Sāmanā, reaches the state of Unmanā, removes the mystery of the “second grammatical person” and the “first grammatical person” and attains Śiva Samāveśa. This is the philosophy of Tantra. 
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+#### There are three types of Śivamukhokta scriptures – Āgam, Yāmal and Tantra. In the Āgama, there is a description of creation, destruction, worship of deities, Mantrasādhanā, Puraśćarana, Dhāranā, yoga, Śatkarma (energy attack, hypnotism, exaltation, attraction and subjugation). In Yāmal, there is a description of the elements of creation, astrology, daily activities, sutras, caste discrimination, Yugdharma, etc. The subject and area of ​​Tantra is very vast. In this, there is a detailed description of the destruction of the universe, the decision of mantras, the institution of deities, description of pilgrimages, aśram religion, varna system, species system, yantra decision, kalpavarna, astrology, ancient timelines, dictionary, fast story, cleanliness decision, male and female characteristics, kingdoms duties, charitable duties, era duties, social behavior and spiritual subjects. The conclusion is that all material expansion and spiritual infinity, including the subjects of Agama and Yamal, fall within the domain of Tantra.
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