Alphabets and the manifest forms of Shakti (creative power)

The power and strength of Alphabets according to Lakshmi Tantra

Lakshmi Tantra is an ancient scripture associated with Pancharatra Agama Shastra that has almost 250 collections, samhitas. The origin of the universe due to sound (shabda), syllables/ letters/ alphabets (akshara) and word (pada) are given in this text. The pada and its artha (meaning or object) create the phenomenal objective world. Thus, sound creates the universe. Hence it is called shabdhabrahman. It is the life-breath, life force, the life-force, pranashakti, infused into jiva that breathes!

 Accordingly, the svara and vyanjana of Samskruta bhasha are:

Svara: a, A, yi. yee, u, oo, ru, Roo, ye yE ai o O ou am ah. (16 letters)

a-Aprameya, prathama, vyapaka (brahman);

aa- aadidaiva, aananda, gopana;

yi- Raama, iddha, ishta;

yI- panchabindu, Vishnu, maaya;

u- Bhuvana, uddaama, udaya;

U-Urja, lokesha, prajnyaadhaara;

ru- satya, Rutadhaaman, ankusha;

RU- vistara, jwaala, prasaaranam;

lu- lingaatman, bhagavaan, taaraka;

lU- deerghagona, devadatta, viraat;

yE- tryasra, jagadyoni, avigraha;

ai- aishvarya, yogadhaata, airaavana;

o- otadeva, odana, vikrant;

au- aurva, bhoodhara, aushadha;

am- trailokya aishvaryada, vyaapi, vyomesha;

ah- visarga (:) srushtikarta, parameshvara.

Vyanjana: ka to ksha (35 letters)

ka-varga: kamala, karaala, prakriti;

kha- vedaatman, vishvabhaavana,kharvadeha; 

ga- govinda, gadadhvanshi,gadaadhara; 

gha- gharmaanshu, tejasvin, deeptimaan;

nga- Ekadanshtra, bhutaatman, bhutabhavana; 

cha- chanchala, chakri,chandraanshu; 

Cha- Chandahpati, Cjhaladvanshi, Cchandas; 

ja- janmahantr, ajita, shaashvata; 

jha- Jhasha, saamaga, saampaathaka; 

jnya- Ishvara, uttama, tattvaadhaaraka; 

Ta- chandri, aahlaada, vishvaapyaakaara; 

Tha- dhaaraadhara, nemi, kaustubha; 

Da- dandaadhara,s mausala, akhandavikrama; 

Dha- vishvarupa, vRushakarman, praatardana; 

Na- abhayada, shaastaa, Vaikuntha; 

ta- taalalakshman, vairaaja, sragdhara; 

tha- dhanvin, bhuvanapaala, sarvarodhaka; 

da- dattaavakaasha, damana, Saantida;

dha- Saarangadhrut, dhaarta, maadhava; 

na- nara, naaraayana, pantha; 

pa- padmanaabha, pavitra, pashchimaanana; 

pha- phullanayana, laamgali, Shveta; 

ba- vaamana, hrasva,purnaanga; 

bha- bhallaataka, siddhiprada, dhruva;

ma- mardana, kaala, pradhaana; 

ya- chaturgati, susukshma, shankha; 

ra- asheshabhuvanadhaara; 

la- vibudha, dharesha, purusheshvara; 

va- varaaha, amrutadhaara, varuna; 

sha- pundaika.Sha- narasimha, agnirupa, bhaaskara; 

sa- amruta, trupti, soma; 

ha- surya, prana, paramatman; 

ksha- anantesha, vargaanta, garuda.

 The entire universe is created by these powers, kriya-shakti, the manifest forms of brahman in the svarupa of the Lord Shree Hari Narayana, and take the form (rupa) of the manifest prakruti (bhutaatmika), attributed to Mahalakshmi.

Srividya Mantra

– King Among Mantras

    ‘Vidya’ is said to be the feminine form of Mantra. Devi Sharadamba. Vak Devi is mantra svarupini and matrika. As such Srividya is not in any way different from akshara, mantra or Rk Veda. Mantra is a divine combination of divine syllables or sounds which when chanted with devotion, faith and emotion gravitate the concerned God or Goddess or deity and secure their divine blessings. For divine help one must link with divine forces but majority of humans are unaware of these forces and have no link whatsoever. But when an individual starts chanting Mantra related to a particular deity regularly the gap between him and the concerned divine force steadily decreases. By regular use of Mantra a subtle link is formed and through this one could then obtain any desired boon within the power of the deity.

 Srividya Mantra has over the ages proved to be a wonderful key to success in the lives of hundreds of great Rishis and Yogis. According to ancient texts this Mantra was never created by anyone, rather it was obtained directly from Shiva.

It is this mysterious Mantra that hides within it the power to link a human to his inner bodies. Most people and scholars today associate Srividya Mantra with mental upliftment. But these are just two of its many possibilities. If used properly this Mantra can activate all the inner bodies and also all the Chakras of the Kundalini, thus bestowing psychic and soul powers like telepathy, hypnotism, astral travelling and omniscience on an individual.

Sri Sivapremanandaji attained Siddhi in Srividya Mantra by the Grace of Siddhar Thirumoolar. He initiates the sadhaka in Srividya Mantra in graduated steps to experience the ultimate of Srividya. 

Srividya mantra is the Mother Tripurasundari’s mula mantra (root or core – mantra). Sundari’s mantra is the famous Panchadashi or fifteen syllable mantra. It has three sections (kutas), each ending with the mantra Hrim, which mantra by itself can be used to worship Tripura Sundari or Lalita.

KA E I LA HRIM

HA SA KA HA LA HRIM

SA KA LA HRIM 

The above Panchadasi Mantra is derived from the following verse,
PUNAH KAMOYONIH KAMLA VAJRAPANIR
GUHA HASA MATRISHVABHRAMINDRA
PUNAR GUHA SAKALA MAYEYA CHA
PURUCHCHAIVA VISHVAMATADI VIDDYOM

KAMA (KA), YONI(AYE), KAMLA (EEE), VAJRAPANI INDRA (LA), GUHA (HRING), HASA VARNAS MATRISHVA-VAYU (KA), ABHRA (HA) INDRA (LA), GUHA HRING, SAKALA VARNAS AND MAYA HRING

There are many ways to explain this Srividya mantra. Whole books have been written on it. Below is a short examination of its syllables relative to the first of the three sections of the mantra: 

Ka is desire or the creator.
E is Maya or the power of illusion.
I is Vishnu or the Divine ruling power.
La is the power of bliss.
Relative to the second section:
Ha is space or breath-
Sa is time.
Ka again is creation.
Ha is breath or spirit renewed in energy.
La again is bliss.
Relative to the third section:
Sa is time as eternity or totality
Ka is origin and also the unknown.
La again is bliss.
Hrim repeated three times brings about a triple transformation of our nature.
Srim added at the end is the crowning glory and realisation

The first set of srividya mantras is the head of the Goddess, the second from her neck to her hips, and the third the region below the hips. The first set relates to Vak (vakbhava kuta), the power of speech the second to Kamaraja, the king of love, and the third to the original Shakti or power of transformation. These three sections also relate to Brahma, Vishnu and Shiva, to the three Vedas(Rig, Yajur, and Sama).

This version of srividya mantra that begins with Ka is known as kadi vidya. There is another version, which omits some letters and gives letters in a slightly different order

HA SA KA LA HRIM

HA SA KA HA LA HRIM

SA KA LA HRIM

This alternative version commences the srividya mantra with letter Ha and therefore known as “Hadi Vidya”.  The former tradition said to have been promulgated by Kama, is ascribed to a line of teachers: Parama-Siva, Durvasa, Hayagriva and Agastya and it is more popular all over the country than the other one. Tantra-raja-tantra and Vamakesvara-tantra are its chief authorities. The latter tradition goes back to Lopamudra, wife of Agastya, and was prevalent in Kerala. The main text on which this tradition relies is Tripuropanisat.

There are several other versions of the Srividya mantra, depending upon the main import that is sought to be projected. That a group of five versions known as Pancha-sundari was prevalent at one time has been mentioned in some medieval text:

 1)  Verbal Communication(bhasa)

        HA KA LA SA HRIM KA E LA SA HRIM KA LA SA HA HRIM

2)   Emanantion(Srsti)

      HA SA KA LA HRIM HA LA KA HA SA HRIM SA KA LA HRIM

 3)   Preservation (sthiti)

        HA LA KA SA HRIM KA SA HA LA HRIM KA HA SA LA HRIM

4)   Absorption (samhrti)

      HA LA KA SA HRIM KA SA HA LA HRIM HA HA KA LA HRIM

 5)  Indeterminate state(nirakhya)

      LA KA SA HRIM SA HA K LA HRIM HA SA SA HA KA HRIM

Sodasi-Vidya (16 letter mantra)

The Shodasi  is substantially the same as pancadasi using same letters in the same order, but adding the seed-syllable like SRIM or AIM or KLIM at the end which is regarded as “secret”

 OM  KA  E  I  LA  HRIM  HA  SA  KA  HA  LA  HRIM  SA  KA  LA  HRIM  SRIM  or      

 OM  KA  E  I  LA  HRIM  HA  SA  KA  HA  LA  HRIM  SA  KA  LA  HRIM  AIM  or

 OM  KA  E  I  LA  HRIM  HA  SA  KA  HA  LA  HRIM  SA  KA  LA  HRIM  KLIM

There are also extensions of panchadasi mantra like

Sapthdasa-vidya(17 letter mantra)

OM  KA  E  I  LA  HRIM  HA  SA  KA  HA  LA  HRIM  SA  KA  LA  HRIM  SRIM  HAMSA

Astadasa-Vidya(18 letter mantra)

AIM   KA  E  I  LA  HRIM

HRIM  HA  SA  KA  HA  LA  HRIM

SRIM  SA  KA  LA  HRIM

Siddha Yamala Vidya (21 letter mantra)

KA  E  I  LA  HRIM  HA  SA  KA  HA  LA  HRIM  SA  KA  LA  HRIM   STRIM  AIM  KROUM  KRIM  KLAM HUM

Maha sodasi (28 letter mantra)

OM  SRIM  HRIM  KLIM  AIM  SAU  OM  SRIM  HRIM  KA  E  I  LA  HRIM  HA  SA  KA  HA  LA  HRIM  SA KA  LA  HRIM  SAU AIM  KLIM  HRIM  SRIM

Para-vidya (37 Letter mantra)

OM  AIM  KLIM  SAU  KA  E  I  LA  HRIM  SAU  KLIM  AIM

OM  AIM  KLIM  SAU  HA  SA  KA  HA  LA  HRIM  SAU  KLIM AIM

OM  AIM  KLIM  SAU  SA  KA  LA  HRIM  SAU  KLIM  AIM  OM

In all these instances, the basic  structure is that of Panchadasi and care is always taken to group the letters and other seed syllables into three explicit units, with fourth unit either spelt out or implied. Other Deities Mantra’s associated with Srividya and their many derivative deities  from the Srividya are:. 

     The first of them is called Bala-Tripura sundari. She is imagined as young maidenor as a girl of sixteen , the mother goddess in her juvenile condition.

The Mantra of Bala-Tripura sundari is,

AIM  KLIM  SAU Or  AIM KLIM SAU SAU KLIM AIM

The second divinity:  Mantrini (conseller to the mother-goddess). She is also called  Shyamala 

 (dark in complexion), and Mathangi (or RajaMathangi, in her capacity to function like the gateway to Srividya).

Goddess Raja shymala or Raja Matangi mantra takes the following form, and the mantra is: AIM  KLIM  SAU  AIM  HRIM  SHRIM  OM

OR alternatively, HRIM  SHRIM  KLIM  AIM

OR again, AIM  HRIM  SHRIM  AIM  KLIM  SAU   OM  NAMO  BHAGAVATI  RAJAMATANGESWARI  AIM

She symbolizes the second unit of Panchadasi mantra and therefore she has this formula form,

HESTRAIM  HA  SA  KA  HA  LA  HRIM  HESTRAUH

The third divinity is Danda-natha(lady commander of the forces of the mother goddess, symbolizing might of Srividya). She is also called Varahi (the hog-faced one or the great consumer) who destroys the evil forces that obstruct the devotee’s progress and leads ultimately to Srividya. ©Trayinyas foundation

Goddess Varahi mantra is:  AIM  GLOUM  AIM  OM  NAMO  BHAGAVATI   VARTALI   VARAHI   VARAHAMUKHI

As She represents the third unit of the Panchadasi mantra,Her formula form is: HASAIM  SA  KA  LA  HRIM  HASTRAUM

Another divinity associated with Srividya is Pratyangira, whose involvement is mainly with magic and sorcery. She is consider as a powerful repellent of the influences generated by witch-craft. In Srividya Sadhana, she protects the devotee against all odds, and guides him along the path. ©Trayinyas foundation

Goddess Pratyangira mantra is:

 HRIM  KSHAM  PRATYNGIRE  KLIM  HRIM  KSHAM  HUM  PHAT  SAU

She, the female form of Nr.simha, is Lakshmi; She is represented by many other forms, too. But this form is of great  significance. It is to drive away the hordes of enemies, sins, and evil designs and mental aberrations due to external factors.

NOTE ALL SRIVIDYA MANTRAS MENTIONED ABOVE SHOULD BE PRACTICED UNDER THE GUIDANCE OF PROPER GURU because it needs proper initiation, shruddha bhakti and surrender of ego..

Photos ©Trayinyas foundation.

   SrIvidya is an esoteric science. It is not possible to know what it means or what it refers to unless Maa Sharada devi, tripurasundari rajarajeshvari smiles on the devout upasaka draws Her attention chanting the  kadividya panchadashi mantra. Obviously, various devotees have arrived at different levels of understanding and have narrated their experience. Accordingly, great scholars like Saligrama Ramachandra Rao has given us the SrI-vidya Kosha along with a detailed description of the SrI Chakra and its nine avaranas, their deities, and their significance. Great upasakas like muka kavi, dravida shishu  have given us very valuable details about the Shakti Devata Tripureshvari. However, still the significance of SrI chakra and the powers inherent in the bindu, trikona, padamadala, trivrutta, caturdvara, deities of different trikonas, etc are yet to be deciphered. Every rakha, trillekha is a live wire with current of high voltage and the upasaka gets the shock treatment when touched it chanting the navavarana mantra or doing the navavarana puja. Many sadhakas have experienced the bliss of this! The secret of SrIvidya remains a secret despite all these experiences for the simple reason it is just inexplicable. How can the child know its mother except Her love and its own dependence on Her. May be it is possible to know it when the supreme Creatrix Adhya shakti bestows Her grace on the ardent devotee who adores, worships and loves Her as a child of just two or three months totally surrendered and dependent on Her!

   The mantra the yantra and the tantra of srIvidya can be properly decoded only if we get any clear idea as to what the terms- bijksharas, konas and trikonas, and the shabda, pada, varna and the akshra, etc all mean. Probably it remains a secret for ever and that guptakshara “SrIM” also forms the last and the most secret mantra. We do not know what it means except that  it refers to Devi Adhya, or gayatree or savitree or sharada, narayani or vaishnavi. According to one source, the Sarasvat Brahmins of Kashmir refer to Sharada devi whose Temple is located along the Line of Control across the Pakistan Border on the banks of the R. Krishna Ganga. The temple is located at triveni sangam- the confluence of the R. Madhumati, R. Kishen Ganga, and Sharda (Sarasvati). As tripra Sunadri, Vaishno Devi is the tribhuvana lokeshvari seaed at the top of the Shivaliks Mountain along the Western Himalaya Ranges in Jammu-Kashmir. Bhu loka is guarded by the Devi hre.

   SrIvidya is said to be the Divine Mother Adhya. There is no clear idea as to what it means since it may refer to Adhya shakti, or devi tripurasundari, or to the Vedavati, vidyaadayini or the fountain head of agama shastra; it may also mean the science and technology concerning the galaxies, stars, planets and the satellites, i.e., cosmogony. It may also mean the description of the process of creation (srushti), sustenance (sthiti) and dissolution (laya). Many a great scholars have just taken it as a mere song in praise of the supreme Creatrix- as in soundarya lahari. May be it is more than just that!

    If we are to get any clear idea as to what it exactly means, we have to go deep into the first fifteen or forty-one stanzas of Soundarya lahari or the verses of ananda lahari and search for the deeper meaning of the words there. There is much mathematical jugglery in it. Its geometry, calculus and trigonometry as depicted in the SrI-chakra can never be understood by us, the laymen. The entire Veda and forty aspects of Vedic divisions and sub-divisions such as the upanishads, darshana shastras, vedangas, veda upangas, pratishakyas are all included in this! Where is the end to all these vidyas?

    The terms Veda, Vidya, Jnyan or Knowledge have their root in ‘vid’ (samsk.). ‘SrIvidya’ is an esoteric potent term that has got a very ancient intuitional source rather than any written scripture of recent origin. It is the sum-total of all knowledge, the Veda. It may be possible that the Veda itself has its origin here, in Srividya since it is the sound (shabda) emanating from the vital breath of Devi Sharadamba, the Deity of Knowledge. The Veda imparted by the Creator Chaturmukha Brahma to the first ever creation, the off-spring, manasa putra (his eldest son) Atharvan came to be known as Atharva Veda is the later manifest knowledge of Brahmn, the very first one being the ‘Srividya’. The term ‘Srividya’ contains not only ‘vidya’ but ‘SrI’, meaning, resources- chit-shakti, jnyan-shakti, kriya-shakti, kriyasheelata, and parivartana shakti. The entire world is depending on the powers (shakti) of Devi. ‘Shreem’ is Lakshmi according to Vaishnava agama shastra and She is Parvati or Durga Parameshvari according to Shaiva agama shastra as depicted in Pancharatra. Kanchi Kaamaakshee is said to have both lakshmi and Sarasvati as Her two eyes (ka and ma)! Sage Agastya worshiped her with SrI chakra dhyana and obtained the divya darshana. There are many others who have attained enlightenment taking to penance, askesis or samadhi in Devi’s precincts.

   According to pancharatra, Shree is Lakshmi and Her bijakshara is “SrIM” where the letters S, r, I, and M mean Brahma (viriMci), Vishnu (Hari), Maheshvara (M)  created by Mahalakshmi (S) that stand for the functional aspects of sat-chit-ananada. This is depicted in the Illustrations Fig.1. Devi Mahalakshmi possesses six powers of Shree Hari Narayana such as- chitshakti, kriyashakti, jnyanashakti, aishvarya, bala, virya, and tejas. These may be stated simply as- will-power, knowledge, information, technology, ability to transform one product into another, as also, sustain what is created, albeit, for some time, and finally disintegrate and dissolve. This brings us to the aspect transcendence, transitoryness, and of illusion, ‘maya’.  

     ‘SrIvidya’ is the most intriguing subject to deal with. It is almost ‘nothing’, shunyataa, that is known as ‘the Brahmn’, from which everything manifests automatically! Srividya dals with the primordial state of non-existence, also known as dynamic silence. It is the shuddha vidya, brahm-vidya. It is the source of silence, vibration, and sound. The universe manifests here. It is the source of the Veda, Rk (Rucha), the mantra, and the power of Sound, Shakti, is called mantrarupini. Srividya is  the supreme deity called by a number of names- varada, Sharda, Narada, Saraswati, Shambhavi, Vaishnavi, Parabrahma svarupini, Rajarajeshvari, Tripurasundari, Devamata and the Veda maata. It is the ‘Mother of the Alphabets’, hence called the matrikaa. As a scripture of mantra (mantra shastra), tool of creation yantra and a technique, tantra, it is yet to be transcibed into a written scripture, since it is forbidden to write! Only an adept, well-versed in this secret knowledge can give us a rough idea about this. (See References). As Vak Devata, She breathes unto us without Her Self breathing! It is the sound (shabdha) of the Life-breath (prana) and the humans are the only blessed creatures on this Planet that are blessed with this facility of speech, `vak-shakti. The sacred intuitive words- Rks, Ruche, have found expression here. This speaks much about the ‘Greatness of Srividya’, Srividya mahatmya. The Veda manifest here from absolute silence, mahattanta shanta. There is nothing that one can hear or visualize beyond this!

    The term ‘ShrIM’ is the most powerful seed-word ,’bijAkShara’ that may be called the ‘primordial matter’ with high potency (Shakti) that created the universe. It is the core of the substance called the Soul of the universe, brahmanda. It contains within itself the power and strength, energy, knowledge and ability to create, transform matter, sustain, as well  as, destroy everything at once! These powers (shakti) are explicitly stated to be the deities of creation- Brahma or virinhci (IM),  Vishnu (Ra), Maheshvara (Ha), and the Supreme creative power itself (Sa)- SHARADAMBA, that go to make the mahamantra- ‘SrIM’.(Shreem). This is the Sixteenth mantra (Shodashi) secret coded syllable to be obtained from the Guru at the time of initiation.

    Ther word ‘SrIM’ is the mahA maMtra that bestows all that the seeker prays for and ultimatelymukti, releases from bondage, too, since She is the bhukti mukti prada devi. It is in its primordial state and, so far not yet defined as ‘sat’ or cit’,or ‘Energy’, Light, Force, magnetism, electricity, sound syllable, word, etc. since it holds everything in Itself in a dormant state,. It is not even clear whether it is She or He since this duality is not yet manifest.It contains everything that manifests later as He, She, It, or That (tyat).

   However, there are later scriptures like the pancharatra, especially Lakshmi Tantra, that try to define ‘SrI’ as parabrahmasvarupinu, the supreme Lord nArayaNa. Tattva-dipa states that ‘SrI’ should be identified with human souls and is therefore to be regarded as ‘aNu’, atomic in nature. The word ‘daridra narayana’ is commonly used to represent this concept of Sri Hari residing in the poorest of the poor.

  lakShmyA upayatvaM bhagavata iva sAkShAt abhyupagaMtavyam|  

   ‘SrI’ also refers to ‘cit’, ‘acit’, and ‘parameshvara’. ‘SrI’ is generally referred to the rich and resourceful lakShmi, the supreme Creatrix, or dEvi lalitA mahA- tripurasundari. Further, the vaiShNavites have used the term to mean SrIman nArAyaNa, (either LakShmi with nArAyaNa or only Lakshmi, exclusively, with sovereign power).However, it suffices to state here that ‘SrIm’ is the first ever sound breathed out as ‘brahmn’. It is the potent seed letter, bija maMtra for all seekers of material (aihika) and spiritual (pAramarthika) fulfilment (puruShArtha sadhane).

   ‘SrividyA’ presented here may appear a little different from the other traditional commentaries we have seen so far. This version is based on intuitional, rather, several divine revelations and interventions. It is not possible to venture even to think, talk, or write about Devi unless She, the Devi, wills it. In fact, on one rare occasion, when the author went for the darshan of Devi Padmavati in Tiruchanur, Tirupati, a strange thing happened. Since there was no rush of visitors, it was quiet and solemn. When the Devi was approached with eagerness to go too close, a terrific force, as it were, pushed back and it was realized that there was something repulsive force inexplicable here! However, a number of revelations and darshans that came about later brought the author face to face with Devi and, finally her grace prevailed! The result of this is seen in many of the Reviews written on Kali, Lalleshvari, and other books published by Messrs. Motilal Banarsidass publishers, Delhi.*

   Among some of the more interesting sequences are that of darshan of Kali on the slopes of the Mt. Himalayas near Siliguri (close to Commemoration Bridge on Sikkim Border), darshan of Vindhyavasini Devi on top of a hill near Khatmandu, Nepal, and darshan of Lakshmi-Narayan, Devi Sita and Ramchandra, and Parameshvara in transcendental state in meditative mode on several occasions! This is the result of divine intervention in an otherwise ordinary mundane worldly way of life of the author. God revelations are possible, may be, to those who are totally obsessed with it! Yad bhavam tad bhavati.

    Even coming to scriptural studies, and taking to yoga and Meditation are due to divine intervention. Trunamapi na chalati tena vinaa | is the ultimate realization.Thus, the very first mantra of Anandalahari where it is said, “How dares one, who has acquired no merit, either to propitiate or prostrate, or even to spell your name?” And then, the upasaka prays Devi “I am no learned pandit, and acquired no punya, and unfit to to utter your name, Devi, please be kind”. Lo! Even before he said Amba, there was divine grace on him”.

   Every word of Anandalahari is highly esoteric, deeply symbolic, full of coded words, and opens up deep-seated secrets only to the blessed souls. It is said, ‘A Yogi will get to know his past and future in a meditative trance’; and again, it is true that a sadhaka gets divine visioning, too. But, the persistent yogi will not show much interest in all these mystic experiences and miracles. He simply proceeds on his sadhana.      

    This book on ‘SrIvidyA’ is called  “SrIM” here due to the great significance attached to the sacred syllable, the very personification of ‘dEvi’, manifest in several forms! A lot of churning (manthan) like the ‘Ksheerasagara manthan’ is required to reach this state. The products of such churning is pure knowledge (Suddha vidhya). It is tapas, askesis, total surrender, at its best.

    A scientific version of the secrets of creation of the universe (SruShTi rahasya),  with photographs or images of Galaxies, Solar System (not to scale), the Sun, the Earth viewed from Space, Moon, and the Earth and Moon with the phases of the Moon are given in the introductory pages. This gives us a picture of the nature of our existence on this earth in gross forms. But, the spiritual aspects of this creation cannot be shown in any photographs. The God-visioning is a private affair between the Meditationer and his Deity. Of what God he had the vision, or how is that personal experience are all beyond words! Many blessed souls have had such visions and have narrated their experience; but, there is a flaw in it, some people argue. These God-visionings happen in samprajnya or savikalpa Samadhi where the Self is Conscious of the Its Self. These visioning are of unmesha, exalted state of mind. ‘God-Visioning’ is a thrilling experience that totally transforms a person and it relieves him of all bondage instantly. Even hunger, thirst, and sleep may become significantly less and less day by day, and desire for sensuous  life disappears. This paves way for a new way of life- one of contentment, happiness, and no bickering for wealth, name, fame, accolades, and even care for physical needs and good health. Henceforth life becomes a meditation in its true sense of the term.

    Kularnava Tantra gives a better explanation on this experience, of a blessed Yogi. There is another important aspect of spiritual development to be noted here. These happenings to a person is not restricted to only one or two persons, or even a few blessed souls only. There are millions of such persons who have had this bliss. The experience of all these persons is the same.

   Now, what is it we are talking about and where will these take us? In a simple word, it is just ‘fulfilment’. The jiva that took embodiment in different forms either feels dejected repeatedly entering yoni after yoni and coming out in a disgusting manner decides to quit, or the jiva enjoys the life to its full and feels there is nothing more interesting here and decides to quit. In either case the jiva decides to quit once and for all never to return! This is the ultimate. But, this is not easy since vasanas are strong and karma binds the soul to action and its resultant fruits. The seed of recurring births and deaths is ‘desire’.

   Another interesting observation here is that of spiritual practices such as Yoga, Asana, Pranayama, Kundalini, kriyA yoa, sudarshan yoga, sahaja siddhi yoga, etc. or, for that matter, performances of Havana, Homa, Yaga, Yajnya and pilgrimages, and worship of Gods in temples, dana and tapas. All these may seem inevitable in the early stages of a upasaka. But, these appear to be meaningless exercises, redundant when one realizes the futility of such engagements as soon as the upasaka hears the voice of the Supreme Lord seated within him; He, the Lord talks to him in clear unmistakable voice that can be heard within. This happens when a person just ‘keeps quiet’ doing nothing! This is a thought-less state, absolutely nothing- a state of ‘shunyata’. This is the state of Brahm. Everythig happes here in this quietude. Thus, it is realized that when Devi Wills things happen, as if it is akruta punya! Parameshvara is seated in the cavity of every jiva as its soul (jivatman), and works through Prana, prajnya, Gand life-breath. It is just enough to carry out the inevitable daily cores in nirliptata attitude and spend as much time as possible in solitude, contemplation, meditation on the divine. It is not a bad suggestion, if we say,”Just do nothing”! There is no need to go anywhere and there is nothing to do here for those who are happy and content.

   Thus, SrIvidyA opens up a new vista. The significant aspect of this study is that it comprises of Mantra, Yantra and Tantra. The mantra is any one like the Gayatri, the Savitri, or the panchadashi- ka e I la hrIM | of Lopamudra, the yantra is Sri-chakra, and the tantra is antaryajnya, japa, Mantropasana, Chakradhyana, or Kundalini-dhyana. There are many secrets that are to be obtained from a Deeksha-Guru and these secrets are not to be revealed. The Guru gives diksha of dIpani (torch-light) and mantra chaitanya (energisation through seed word).  The secrecy code is very important since it is highly charged with divine power and every syllable here is a precious potent mantra that transforms a soul into a deity! Mystic powers accrue here. This is how one can raise from the human to divine status.

   The mantra aspects of SrIvidyA are to be clearly understood.These are like nuclear bombs, TDX of high TNT potency, so very powerful, that are like bombs ready to explode. One has to be very careful and these should not be tried  without proper expert guidance. In fact, the upasaka is not even permitted to utter these things in public. Purity of the highest order- in thoughts, words, and deeds/actions, are called for if these mantras are to be effective. They become powerful only when there is divine blessings and grace, anugraha of the Devi.

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* Lalleshvari by Jayshree Kak, Kahmir Shaivism by Swami  Shivananda, Kali- East and West, Shiva sutras in Kashmir Shaivism, Prism of Consciousness, etc.