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संस्कृत सूची|शास्त्रः|तंत्र शास्त्रः|श्रीशक्तिसङ्ग्मतन्त्रम्|
पञ्चचत्वारिशतिः पटलः ।

श्रीशक्तिसङ्ग्मतन्त्रम् - पञ्चचत्वारिशतिः पटलः ।

तंत्र शास्त्र भारताची एक प्राचीन विद्या आहे. तंत्र ग्रंथ भगवान शिवाच्या मुखातून प्रकट झाले आहेत. त्यांना पवित्र आणि प्रामाणिक मानले आहेत.
Tantra shastra is a secret and most powerful science of the Indian culture and religion. It is a most powerful science which Indian Rushis have practised for centuries and still it is in practise.


पञ्चचत्वारिशतिः पटलः ।
श्रीदेव्युवाच ।
देवेश शङ्कर स्वामिन्सुरादिकारणोत्तम ।
त्वया संसूचितं पूर्वं वरासनविनिर्णयम् ॥१॥
देवताsवाहनं देवि सूतकद्वयनिर्णयम् ।
यन्त्रप्राणनिर्णय च विसर्जनविनिर्णयम् ॥२॥
शिवशक्तिक्रमेणैव सम्प्रदायविनिर्णयम् ।
दशविद्याक्रमेणैव दशधूपविनिर्णयम् ॥३॥
पूर्वं संसूचितं नाथ न मह्यं तु प्रकाशितम् ।
तत्सर्वं कथय स्वामिन् यद्यहं तव वल्लभा ॥४॥
श्रीशिव उवाच ।
रहस्यातिरहस्यं ते कथं च कथयाम्यहम् ।
तथापि तव संप्रीत्या कथ्यते श्रृणु साम्प्रतम् ॥५॥
सर्वादिभूतरूपत्वात् सूतकस्य विनिर्णयम् ।
वरासनं चान्यभागे सर्वं संकथ्यते श्रृणु ॥६॥
जातसूतकमादौ स्यात्तदन्ते मृतसूतकम् ।
सूतकद्वयसंयुक्तः स मन्त्रो नैव सिध्यति ॥७॥
गुरुकुण्डलिनीध्यानं विवाहः परिकीर्तितः ।
द्विरागमो भवेत्स्नानं संयोगस्तर्पणं भवेत् ॥८॥
अर्घ्यदानं भवेद्गर्भो गायत्री त्वष्टमासिकम् ।
भूतशुद्धयादि प्राणान्तं तत्रावयवकल्पनम् ॥९॥
देहावाप्तिर्मातृकया प्राणायामस्तु संस्क्रिया ।
ध्यानोच्चारे महेशानि बालकोत्पत्तिरीरिता ॥१०॥
मन्त्रोच्चारणतो देवि जातसूतकमीरितम् ।
जातसूतस्य दोषस्य शमनार्थं महेश्वरि ॥११॥
दश विशंति पञ्चाशद्ययाशक्त्या जपेच्छिवे ।
दशाङ्गादि पुरश्चर्या संस्कारा दश वै शिवे ॥१२॥
इदमादि मयादिष्टमन्तिमं श्रृणु साम्प्रतम् ।
संस्काराः सप्तनवकास्तथा जाड्यं हृदि शिवे ॥१३॥
प्रसन्नाञ्जलिस्तु तच्चक्रं तत्सिसद्धिसाधनं तथा ।
सोsहं भावो मातृकाप्तिः पञ्च चैतन्यमेलनम् ॥१४॥
अङ्गज्ञानञ्च तादात्म्यं तदनन्तरमीरितम् ।
विसर्जनं महेशानि मृतसूतकमीरितम् ॥१५॥
मृतसूतकशान्त्यर्थं दशविंशति वा जपेत् ।
तेन तस्य निवृत्तिर्हि भवत्येव न संशयः ॥१६॥
केरलश्चैव काश्मीरो गौड़मार्गस्त्रयात्मकः ।
सम्प्रदायत्रये प्रोक्तं त्रितयं त्रितयं भवेत् ॥१७॥
शैवकेरलकं देवि शक्तिकेरलकं तथा ।
शिवशक्तिकेरलाख्यं त्रितयं परिकीर्तितम् ॥१८॥
शुद्धोग्रगुप्तभेदेन नवधा केरलं भवेत् ।
नवधा चैव काश्मीर गौडं च नवधा भवेत् ॥१९॥
विलासाख्यस्त्रिधा देवि भेदश्चान्ये भवन्ति च ।
केरलाख्ये सम्प्रादये हृदये च विसर्जनम् ॥२०॥
मनुहृद्देवतां शम्भुं सहस्रारे विसर्जनम् ।
काश्मीराख्ये सम्प्रदाये सहस्रारे विसर्जनम् ॥२१॥
गौड़मार्गे महेशानि हृदये च विसर्जनम् ।
विसर्जनं च सम्प्रोक्तं निर्णयं सूतकस्य च ॥२२॥
श्रृणु यत्नेन देवेशि रहस्यं कथ्यते मया ।
मन्त्रस्य सूतकं प्रोक्तं मनुष्यस्य यथा भवेत् ॥२३॥
जातसूतकमादौ च तदन्ते मृतसूतकम् ।
द्वितये सूतके देवि न मन्त्रोच्चारमाचरेत् ॥२४॥
सन्ध्यां च मानसीं कुर्यादर्व्यान्तां परमेश्वरि ।
शालिग्रामं च प्रतिमां न स्पृशेत्कर्हिचित्प्रिये ॥२५॥
स्पर्शात् पाणी नरो भूयान्नात्र कार्या विचारणा ।
इति संक्षेपतः प्रोक्तं किमन्यच्छ्रोतुमिच्छसि ॥२६॥

इति श्रीशक्तिसङ्गममहातन्त्रराजे उत्तरभागे द्वितीयखण्डे श्रीमदक्षोभ्यमहोग्रतारासंवादे सूतकविनिर्णयो नाम पञ्चचत्वारिंशतिः पटलः ।

Translation - भाषांतर
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Last Updated : 2016-11-11T12:48:37.2500000

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ĀŚRAMA(आश्रम)

  • Asramites (Inmates of an Āśrama) have to pass through four stages. The four stages of Brahmacarya, Gārhasthya, Vānaprastha and Sannyāsa are known as the four Āśramas. [Viṣṇu Purāṇa, Part III, Chapter 9] describes each of the Āśramas as follows: 1. Brahmacarya. “After Upanayana a boy should maintain a Brahmacārī's vrata, engage himself in the study of the Vedas, suppress his indriyas (the five senses) and live in the house of the preceptor. Living there with proper observance of śauca, customs and vratas he should serve and attend on the Guru. The study of Vedas should be with proper observance of Vratas and steady attention. A Brahmacārī should worship with concentration, the Sun and Agni at the time of the two sandhyās (dawn and dusk) and after that he should do obeisance to the Guru. When the Guru stands, he should also be standing. When the guru walks, he should walk behind him and when he sits, he should sit in a lower position. The Śiṣya (disciple-pupil) should not do anything against the guru. When the guru himself asks, the Śiṣya should sit in front of him and recite Vedas without attending to anything else. After that, with his permission he may eat food which has been got by begging. The Śiṣya may take his bath in the water only after the Ācārya (guru) has taken his bath in it. Everyday the Camata, darbha, water and flowers which the guru needs, must be brought and supplied (by the Śiṣya). 2. Gārhasthya. After the study of the Vedas the intelligent śiṣya gives Gurudakṣiṇā (Payment to the preceptor) and with the consent of the Guru, enters into Gṛhasthāśrama. Then he is to marry and by earning money from a suitable occupation, should fulfil all obligations of a Gṛhastha according to his capacity. The Gṛhastha who worships the Pitṛs with Piṇḍadāna (offerings of rice balls), Devas with Yāgas (sacrifices), Ṛṣis with Svādhyāya (self discipline), Prajāpatis with begetting of children, spirits with bali (offering of food etc.) and the whole world with love, attains the holy world by his own virtuous deeds. Gṛhasthāśrama is the only source of support for sannyāsīs and brahmacārīs who beg their food. Therefore feeding them is an act of nobility. Brāhmaṇas travel from country to country to study Vedas, for pilgrimage and for seeing the places. The Gṛhastha is the only refuge and support of those who are homeless, who do not carry their food with them and those who spend the night wherever they reach. If such people come to his house, the Gṛhastha should welcome them with kind and loving words, and give them bed, seat and food. The guest who leaves a house disappointed, is really departing after transferring his own sins to that householder and taking away all the virtuous deeds of the householder. It is not proper for the Gṛhastha to treat a guest with disrespect, to behave rudely or treacherously towards him, to regret what has been given to the guest, or to obstruct or rebuke him. The Gṛhastha who performs the supreme duty of Gṛhasthāśrama in this way properly, is liberated from all secular bonds and reaches the noblest worlds. 3. Vānaprastha. After having finished all his duties in this way, to his satisfaction, the Gṛhastha, with the commencement of old age, should go to the forest, either after entrusting his wife to his sons or taking her also with him. There, he should use leaves, roots and fruits for his food, grow hair and beard, sleep on the bare ground, lead the life of a tāpasa and receive and honour all classes of guests. His clothes, sheets and blankets should be of deer-skin and darbha grass. The rule is that he should bathe three times a day. Worship of gods, performing homas, hospitality to all guests, mendicancy -all these are the laudable features of Vānaprastha. Any oil that is available in the forest is to be used for his oil bath. Enduring heat and cold, performing tapas, are also his duties. The Muni who observes this rule in Vānaprastha with due austerity, burns up all his evils as with fire and attains the eternal worlds. 4. Sannyāsa. The fourth Āśrama is that of the Sannyāsī. Before entering upon the fourth Āśrama one has to renounce the love of travel, wealth and wife and also give up all spirit of rivalry. One who embraces sannyāsa should abandon completely the efforts for the three Puruṣārthas of Dharma, Artha and Kāma, treat friends and foes alike and continue to love all living beings. Not even a single creature should be offended by thought, word or deed. Conquering all passions, the Sannyāsī should renounce all bonds and attachments. He should not stay in a village more than one night and in a town more than five nights. Even that should be in such a way that no one feels any love or hatred towards him. For sustaining life, he should go about begging food from the houses of the people of the three castes--Brahmins, Kṣatriyas and Vaiśyas. It should be after all people have taken their food and put out the cooking fire. The Sannyāsī should cast away all vices like Kāma, Krodha, Garva, Lobha, and Moha and should not have any thought of self in anything. The Muni who goes about giving shelter to all creatures will not have to fear any creature. The Brāhmaṇa who follows the Sannyāsāśrama as described above with a pure heart and without difficulty will shine like fire without fuel and attain Brahmaloka in peace. 
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