Salvation

    By the way, what is salvation, bandha muktata? If one is in bondage, there is need for liberation. "Born free, man is everywhere in bondage", says, Hobbes, a Social Thinker. Born free is literally a myth? The cutting of the umbilical chord  will not free the person, rather it creates eternal  bondage with the mother, father, siblings, and the kith and kin. But, all these are our own mental or emotional attachment and, not true. So one can always think "the jiva is always free unless it willfully creates a relationship, a bondage?"  The wold is our own creation.
   Hence, salvation, mukti or moksha make no sense for a majority of us. after all, what is moksha? We have heard of the story of Gajendra moksha. Did Gajaraja get moksha? Moksha is just release from the Crocodile for that immediate situation? What next? We, the humans, also want instant release from our problems. Do we know, at least, who created the problems? All pour problems are stated to be self-made. We are prompted by desires and we make resolve to take action to fulfill our desires. This very resolve makes us face the consequences?? Even if we do not act, the very thoughts are enough, the learned ones say! In fact, Bhagavan Shree Krishna says, "Those who do not desire, resolve are dear to Me". The Buddha also said, "Desire is root cause of all sorrow".
Ashasha paramam duhkham nirasha paramam sukham |.  

   Is it possible to avoid desire? Will there be any interest in life if there is no desire followed by consequent action? The answer is 'yes' according to the learned sages. It is said that one can live without any problem in the association of the great saints and sages who have desisted all desires. But, who wants such a destitute's life?  "A bird in hand is worth two in the bush" is the attitude of all humans. So, we all desire, resolve, and act according to our karma? karmanusarena buddhih |
   But again, this karma, initially, is not of the jiva. It is the desire of Shiva, Shivechhe or Shree Hari ichha. The Lord Willed! The universe is the manifest forms of brahmn. Everything is brahmn, sarvam khaluvidam brahmaa | It is like the pots, cups, and plates made of clay where we do not see the clay, but see only the designs of the pots, cups, and plates, or the Gold ornaments like the chain and ring in which we see only the design and, not the metal?  The embodied jiva is a complex system of organs or accessories and, all these accessories are always liable to get separated or damaged. Hence, discard all that is the accessory and what remains is the 'sat', the "Immutable brahmn."  This knowledge of the 'sat' is what brings true liberation, 'moksha' of the jiva. Thus, the  jiva realizes that "it(jiva) is brhmn only" and not the accessories! 

Before One leaves the Body

    The question of Death and after may bother some. There area number of scriptures that deal with this aspect of death. A detailed conversation between Nachiketas and the Deity of Death Yama in Kathopanishad gives some answer to the question of death. The Bhagavad-Gita also explains how a jiva leaves its body and the Atman leaves the terrestrial abode. It is certain that almost all jivas with unfulfilled desires will come back to run another cycle and, many jivas have no liberation, mukti or moksha. There are many accounts of the jiva suffering due to its karma.

   The three troubling forces (tapatraya) are: 1. Nature (prakruti); 2. Other jivas; and 3. the acts of commissions and omissions committed by oneself. Our births and deaths are the result of these three. prakruti ashthada is described in the Gita and we are embodied with these elements. The Gita also explains how vata, pittha, and kafa cause death. It is the three Gunas that control our life. One has to live a balanced life and yoga teaches how.

    As regards, the jiva approaching death, there are instancesof premonition and one can know well in advance.  One of my friends related how his uncle came from Mumbai to Dharwad and complained of some uncomfortable feeling. He wanted to go to  hospital where his friend was a doctor and, on the way explained all the details of his Bank accounts, family problems, and finally walked to the OT on a table by himself. Just when the doctor entered, he bade good bye saying, "Bye bye Doctor, you are late!"  In another case, a person taken to hospital said that "She would not return"! It seems the jiva will recollect everything and shed tears before the end comes.

   There are a number of "Near Death Experiences (NDE). So also, there are many accounts of premonitions, dreams where one sees rice balls and white cloth, Dark images, etc. Interpretation of Dreams is a science by itself in Psychology.

  However, what is important is that the Atman (soul) only takes a sthula shareera (gross body) and undergoes the troubles and turmoils, But these troubles are not of the Atman, but the embodied state of the jiva. It is the physical body that suffers and not the soul since the soul is only a battery that runs the affairs of the jiva. The Jiva is always at the mercy of the nature while the Atman is always free. The Atman projects or manifests as the physical body with mind, intellect and the ego. Thus, the jiva should be intelligent enough to know the trick played by the embodiment.  The jiva with its accessories such as the ten indriyas (senses and limbs) should strive to understand the true nature and get rid of the body as early as possible! Even if the jiva is enjoying its life, it is only a transitory state and its true state is one of neither joy nor sorrow. It is the svabhava of the indriya and not true! Ashtavakra to King Janaka, Dattreya to Avadhuta, Sage Vahsishtha to Ramachandra, and Varha deva to Sage Agastya explain the true nature of our existence. 

    As an embodied soul, the life of a jiva (living being) is illusory, coming within the grip of kaal (Time), desha (space) and karya-karana (causality). Bhagavan Shree Krishna Says, "kaalo'smi..." I have come to devour all that I have created!

   The Atman (Soul)is an ion, like a photon. It is lighter than the Hydrogen. It enters the cloud, aindrop, soil and food to enter the male as a sperm and get into the womb of a female to come out acquiring the form of the like-of the parents! So it is independent moving in and out. However, it acquires weight,and the Sp. Gravity will not allow it to rise out of the body and get back to its pure state. It suffers repeated births and deaths due to its 'ajnyan', avidya, ignorance. Once it comes to know its true nature the jiva takes to yoga and discards all that it has acquired and gets out of the body after death and gets back to its primordial, pure, unblemished state of 'Energy'. Prana is everywhere as life-force and can enter any organic body and enliven itself as a jiva. This is the principle. Any jiva is just a bundle of cells and chemical bonds. The H+C+O combine makes the life- hydrocarbons and the carbohydrates dictate the jivas here, of course with other elements in small proportions. An impregnated cell with amino acids, vitamins, enzymes, genes, hormones chromosomes, DNA and RNA, possessing Knowledge,Intelligence, Technology and Knowledge About Transformation (KITKAT) makes a jiva vibrate and make us believe the drama of life as real. Nothing is real here and everything is an image, an illusion, a passing phase of vibrant energy. Any Doubt? See 'Atmabodha' and 'Viveka chudamani' of Shankara. Study the scriptures and try to get liberated from repeated embodiment? 

The Transient and the Intransient

   All that exists here on earth come within the grip of Time, Space, and causation, and as such, these are transient, temporary. If a plat or a earthen pot is visible and one can touch and feel their existence, it does not mean they are real. One has to go to their primordial state, the earlier states such as the seed, water, soil, heat and the potency of the seed to sprout that are not immediately visible in the case of the plant, as also, the potter and the clay in the case of the latter. So also the humans that exist for a short span of a hundred or odd years undergo change from birth to death. We do not know how we enter this earth and take a form, despite the fact that the scriptures like the Upanishads and the Bhagavad-Gita explains in great detail as to how jive arrives here and suffers due to ignorance of its true self. We are limited in all our senses, buddhi and exhibit our ego foolishly all the time. Once the jiva realizes the true nature of the self, gets 'Atma-jnyan', its predicament ends. But this 'Self-Realization' will not come easily. One has to pray ardently and get a Redeemer, a Guru.
   What the jiva does not understand is that the Atman is the Intransient, where as, the physical body it has constructed for itself is transient, ever-changing. The physical body is made of or the Atman is covered with the pancha koshas (anna, prana,manas, jnyana and ananda, tama, raja, sattva and the ari shadvargas, such as, moha, lobha, mada, matsrya, irshya, krodha, etc.) and the acquired karma phala in course of time. Thus, the jiva suffers because of the avidya, i.e., the vidya covered by moha, mada, krodha, matsarya, etc. The acquired qualities have to be discarded in order to realize the 'Intransient Atman'. This is exemplified in the Gita- Atmanyavatmanotishtha tasya prajnya pratishthita One has to attain an equanimous state of mind, All that is external, such as, the Sense objects, sensuous thoughts, and dealing with wicked persons or persons of worldly interests shall have to be dropped in order to turn inward and realize the Self. Thus the jiva is redeemed, rather, emancipation takes place.  

Sage Wisdom

   We, in India, are fortunate in having a large number of scriptures that guide us as to the nature of our existence as the humans and the way we should live to fulfill our desires, as also, attain mukti moksha. Unfortunately, most of these Texts are not yet published as in the case of  250 Agama shastra samhitas or all the Upanishads. We spend twenty or more years to get a University Degree in a specialized subject and take up some avocation. But we will not spend even a few hours to understand even one sentence of a spiritual text. We want redemption by just hearing a lecture or running behind a spiritual teacher who later turns out a fraud. There are flying 5 Star swamis and some self-styled Gods, These Swamis (some in jail) have brought bad name to the very word 'spiritual' and the seekers are in a fix to believe or not.

    It is certainly not the business of any X or Y to convince you to take to spiritual pursuits. When the jiva is mature enough to understand the world by its experience, it will automatically turn to the spiritual path. The entire human population of about 830 Crores is at different levels of development. Hardly a small percent of less than 1 per cent is mature enough and qualified to enter the spiritual domain. Most of the people in many parts of the world are still in animal state (promoted to human form) and they have to move up the ladder of evolution. One can reach the highest state of the 'brahmn' or that of the Sages and Saints in one's life time (when mature enough to discern and discriminate material and the spiritual). Nearly 10 to 20 percent of the world population are on the spiritual path.

    The sage wisdom is very simple: "Live well, enjoy life. When the life seems meaningless, come to the Ashram, seek the guidance of a spiritual soul". Unless one sheds off all that has been acquired since birth, such as, the three gunas (raja,sat, and tamas), all svabhavas such as moha, lobha, krodha, irshya, mada, matsarya, etc. and also excessive indulgences in the sensuous world, it is difficult to take to spiritual path. 

    One should know the difference between the concept of 'Becoming' and 'Being'. 'Being' is the natural state. Just Be That. Know the principle of 'tattvamasi'. 

    The learned sages say, "You are already a pure soul and there is no need to strive for anything. Just realize the sat chit ananda svarupa of your soul and be that".
 Interested readers may buy pocket books on the Upanishads pub.by Ramakrishna Ashram.
   The published works are available from specialist book sellers who deal in Spiritual Texts and they include: Kashmir Shaivism- Karikas, Pratyabhijnya Hridayam, Shiva Sutras, Atma Bodha, Viveka Chudamani of Shankaracharya; Lakshmi Tantra, Ahribudhnya Samhita; A History of Indian Philosophy By Satyendranath Dasgupta, MLBD 5 Vols give details of all the works in a nutshell. etc.
    Ashtavakra Samhita or the Ashtavakra Gita, Vashishtha Gita, Avadhuta Gita and the one of Gadi Rakva (Raikva, the Cartman explaining the philosophical doctrines are the most important impotantones that make us think about the reality of our existence. All above 70 must read these.

The Emobodied Jiva's Predicament

   This phenomenal objective world is a mysterious creation. There is no clue whatsoever as to how and why this is created. However, there are any number of agama shastra samhitas, Vedic Texts, Upanishad that hold the secrets. The Bhagavad-Gita explains everything about Creation in simple clear statements. But our problem is one of lack of sincere interest to know and understand, We go on asking others as if they know and answer all our problems, particularly when these are our own creations.  

   Let's be clear as to this mysterious creation. Everything is just chemical bonds and energy in its multifarious manifestations. We have seen how some sort of life like the earth worms appear during the rainy season. Life appears if some water and soil are found suitable, may it be insects, worms or snails and the like. Higher forms are just modifications suitable to environment. Here the fundamental principle is one of manifestation. The Scriptures state that everything is 'brahman'. sarvam kahaluvidam brahma | Literally brahman is the absolute state, and it is one of subtle, invisible or, rather, dynamic state in suspended animation state. The Atman, the core of the substance, the Soul or the 'Self' is one such vibrant energy particle that is animated under a suitable condition, that's all| Once the embodiment takes place it is the body that experiences all the dualities, not the Atman, the soul. One who knows this rests in peace. He who knows the truth is happy and joyful at all times.  This is what is stated in sthitaprajnya ka bhasha samdhistasya keshava | in the Gita.

Spiritual Journey

  It is very difficult to understand how and why the jiva looks for emancipation. The daily life of a child, adolescent, youth, a middle aged, or an old man for that matter, is always to go out in the morning and return home for rest in the evening. A person opens the door in the morning and closes it at night before going to bed. This is our common understanding. All the life of the jiva is oriented to some learning to eke out a living and look for entertainment between work and rest. This routine is common. When the jiva finds it futile to struggle for existence it looks for redemption and looks for some guidance. A guru comes to help only when the jiva ardently cries for one. Since God cannot personally come, He sends a person to help the jiva. The Guru is just a means and not an end! In fact, the guru serves as a yajnya kunda, a burning pot, where the jiva sheds all its karma klesha and becomes pure. 
     

Dilemmas of the Spiritual Aspirants

The spiritual aspirants suddenly find themselves in a fix. Often they fail to decide which way to go after going half way. This is due to the strong pull of the worldly sensuous life and the physical comforts they offer on the one hand, and the lack of assured success in the other-worldly (paramarthic). The jiva is accustomed to the daily routines and feels comfortable in the company of family, friends and relatives. But little does the jiva know that these are transitional and do not offer any permanent joy or happiness. The jive does not understand the secret that any external support is bound to be disappointing in the long run. One can never depend on the external worldly objects for one's happiness.  Most of the jivas find it futile to spend  time and resources on others or depend on others for nothing is certain in this world. Ultimately, this disappointment will call for a solution to madness of seeking joy and happiness in an ever-changing world of objects- men and materials. History is fill of stories of great people who find the worldly pursuits highly disappointing and turn to spiritual path and become saints!

   But, surprisingly, eve the saints and sages find it frustrating at the end. They feel lonely. they do not know what is it that search for and understand what is it that they get! They feel disappointed even if they get what the wanted since they do not have any idea of what they were searching for. This is simply due to the fact the object of attainment is not something other than the self! The real attainment is that which brings eternal happiness, immortality and joy forever and that is absolute silence within as well as without! 

Sri Chakra

     Sri-Chakra or Sriyantra is adopted here as the object of upasana and  it (the Sriyantra) is used as the visual representation a symbol of Divine Mother, Goddess Shakti Ma. This Sriyantra is a replica of the brahmanda), the upasaka (pindanda/ Kundalini), as well as, the Yantra (trikona) - a 3-in-1 technology (Tantra). This Trikona is of great significance in upasana since it is of esoteric importance. It is the moon-sun-fire triad complex; it is also desire (icCA), power of action (kriyA-Sakti), and Knowledge (jnyan-shakti); it is also Shiva, Shiva-Shakti, and Lalita (Shive). The three corners of the triangle are Bindu, Nada, and Bija. Bindu is Shiva/Surya, Nada is soma/chandra/shabda, i.e., sound, and Bija is Fire/Agni/Seed. Sage Agastya is supposed to be instrumental in creating this trikona (triangle) as an embodiment, icon, replica of Divine Mother, Lalita. It is also Atmavidya or Brahmajnyan that leads to unity consciousness or Shivasamavesha or sAdAKya. Lalita is identical with Brahman.

    There are similarities or ideas that go parallel in Srividya studies and Sankhyans philosophy. Bindu is paraBrahman, parA Sakti. (parA bimdu) or Shabda brahman or nada brahman from which svara (sixteen vowels emanate), transcending the articulate speech or the manifest triangle. What Vedantins or Sankhyans call it Brahman is lalitAmahAtripurasuMdari, Aruna Bhagavati, trailokya sundari, or ‘tripurAsundarI’ here in Srividya. Similarly Maya is KAmakalA (bindu-traya). Shabda-brahman or nAda Brahman is para, pashyanti, and madhyama. The mantra ‘hamsah” (‘ham’-Shiva/Purusha and ‘sah’- Prakruti/ Shakti) is the mantra of KAmakalA (Desire/Brahman).

   Similarly, the first alphabet of Samskrutam ‘A’ is Brahman (Ekakshara Brahma) of Vedantins and is Shiva of Samayins and Koulas. AM is Shiva-Shakti combine and Om of Vedantins is hrIm of Shakti upasakas (Tantrics). The lines of Triangle in Sri Chakra (Sriyantra) constitute the varnamala (garland of letters) and cover all syllables (aksharas) ‘a’ - ksha’- ‘numbering fifty, and is called mAtrikA (Mother).

     This SrI-vidyA- the Evolution of Planes of Consciousness, makes a very interesting study particularly in the light of recent findings in the field of science and technology. It needs a very different kind of approach since the terms used here are esoteric- full of symbols, imageries, and icons. It is also important to note here that we the mortals living in the Kaliyuga of the Seventh Vaivasvata Manvantara  (six kali yugas have gone by so far in 4.56 billion years) and this subject matter of Sri-Vidya pertains to the beginning of the creation before the first Manvantara started with Vivasvan, the Sun, as the first Manu. Studying the spiritual aspects of creation before matter is created that dates back to Day-1 when even the first Star was not born, let alone the Earth and its living creatures, is not so easy. It is the beginning of all other beginnings. Let’s be aware that our mind, intellect, and the senses are of no avail in understanding this abstract science that is beyond our comprehension. However, the soul that was present at the beginning and that continues to exist forever knows all these! The ancient Rishis realized this fact and visualized the sequence of creation in their state of deep contemplation and meditation. Thus, we know that the secrets of creation can be realized by the same methods of Yoga adopted by the Rishis.  

   Creation begins here- first, it is all silence. It is absolutely silent (niravata or nihshabda); then there is spanda (anyonyabhava) or vibration due to impulses and waves of sound (shabda) travel far and wide. The waves and vibration of sound in different amplitudes, wavelengths, frequencies, etc. create all the paraphernalia of this objective world. Varnas, aksharas, colors, alphabets (letters and symbols), vowels and consonants, words, numbers, dot and line, squares and rectangles, angles, triangles and circles emanate from this source. Even gods and goddesses have their home here! Sri-Vidya, thus, unveils the portrait of the Universe.

  Thus, Sri-Vidya incorporates all knowledge in a nut-shell- the science, the art and the technology of creation. It emerges as the single source of all creation at the cosmic level (Brahmanda), the terrestrial level (Pindanda level), and the micro level of cells and atoms (micro/andanda or cell level), rather, the macro-, meso-, and the micro- levels in short. It begins with a small dot (space-less space or a circle without a diameter) and ends with a series of big circles and squares that constitute the boundless universe.

     Whoever knows the secret of Sri-Vidya is liberated from the cycle of rebirth. People since times immemorial have developed this as an occult science and use different methods such as mantropasane, puja, dhyana (meditation) to redress their sufferings and have found relief.

“SRI-VIDYA” - The Abode of Consciousness.

    ‘Sri-Vidya’ is the abode of Consciousness; it is Devi Sarasvati, the embodiment of all Knowledge- the science, art, and technology and, as pure Consciousness (‘cit’) it pervades the universe. So far, this Consciousness (cit) has not been defined. It may be said, “Consciousness is just what it is and what it does!” Consciousness is everything. It is the ‘Theory of Everything’ (TOE). It is called “prajnyanam Brahma”. SrIvidyA is AtmavidyA, BrahmavidyA. We shall leave it at that. But, let’s remember, it, this SrIvidyA, does everything. It sees itself as aslso sees others. It is ‘that which sees without being seen’. It is because of this Consciousness that we become aware of ourselves, the world, and know of our existence. It is the source of all that exist. Here, when we talk of Sri-Vidya, we are dealing with an ancient scripture that is the source of all other ancient scriptures including the Veda, the Brahma Sutra, and the Upanishads. Sri-Vidya is the study of evolution of planes of Consciousness as presented in the Sri-Chakra.

     The supreme Lord of the universe, Parabrahman or Parameshvara, whatever we call it, is the sudha sindhu, ksheera sagara-the abode of pure Consciousness. It is called ‘Sri-Vidya’ here. The word ‘SrI’ stands for the embodiment of resources; all that are required for creation and its knowledge is the ‘VidyA’. SrIVidyA is thus the knowledge of all that is at the root of creation. It is Light, Energy, Force, Intelligence (LIFE). lt vibrates as Prana, Chaitanya, Vidyut (electricity), Ayaskanta (magnetism), and the effect of these can be observed in diverse forms.

    In other words, Sri-Vidya is all about the avyakta, the unmanifest, or the subtlest of the subtle aspects of creation. It is found in seed form and contain secrets of creation (srushti), sustenance (sthiti), development (vikasa), dissolution (laya), as well as their ultimate merger in the Absolute (vilaya). Creation involves a good lot of preparation such as mopping up of material and non-material resources starting with the Desire and the Will (iccha and sankalpa) of the Lord for creation, creation of the blue-print of the universe (line-drawings and sketches in all minute details) called the Sri-Chakra, and the technology of creation called ‘Sri-Yantra’, and other details about the Grand Design- structure and composition of the Universe, the nature of Consciousness that supports this universe, etc. it will be interesting to unfold the subtler aspects involved in the creation of this universe as depicted in Sri-Vidya.

  Srividya upasana is through Sriyantra and this dates back to antiquity. Some of the ancient temples have Sri Chakra as the ‘vimana’ over the sanctum sanctorum (garbhagudi) as in Tirumalai Venkateshvara temple, Chandala-Parameshvari temple at Sannati in Gulbarga dist., mUkAMbikA temple at Kollur, Sringeri (Karnataka), and at many places in Tamil Nadu such as Chidambaram, Jambukeshvaram, Avadaiyyar-koyal, Kanchi (kAMcIpuram), Kurtalam, dEvIpuram, etc.  

  SrIvidyA is a complete work on spiritual sadhana. It aims at mukti (muktiprada) and holds secrets of evolution and dissolution or involution. It is a Yoga Shastra of great importance for the Samayins who take to antaryaga. “SrIvidyA has an ideology which is distinctive and, a practical framework including rituals, recitation of mantra, contemplation and esoteric practices.” Further, “It requires great intellectual understanding and a discerning appreciation of the theoretical foundations (jnyana), an attitude of earnest devotion (Bhakti), a willingness to undertake the prescribed rituals (sadhana/karma), and acceptance of the necessary askesis (yoga/ meditation/ tapasya) (SKR).

     There are eight Agama Shastra texts* which explain the different techniques of upasana. These are: Chandra-kala-jnyana, Kularnava Tantra, Bhuvaneshvari Tantra, Jyotsnavati, Kalanidhi, Kuleshvari, Durvasas and Barhaspatya-tantra.

       Samayachara does not consider karma essential and gives up all forms of external wordhip (bahya puja kainkarya). It is internal worship in Meditation, dhyana, mantropasana (antarika puja) and this is more effective. 

Devi Upasana (Contd.)

   Devi upasana is riddled with much restriction. It is not for all. It is said that one comes to this stage only at the end of his repeated births or Shiva only grant him this bliss. A siddhi Purusha is required to give diksha and guide the upasaka without which it is not possible to take to Srividya upasana. Performing Sriyantra puja is also forbidden without expert advice. So, there is no alternate but to seek a Guru and take mantra-diksha and get into Devi upasana. Mantra japa and dhyana are permitted; but this too requires steadfastness. Citta shuddhi, manah shuddhi, antaranaga shuddhi, etc and other preliminary requirements as stated in Ashtanga yoga sutra are essential qualifications needed for Sridevi upasana.

    It is warned that nobody should take to SrIvidyA upasana without proper guidance. It is in Guru parampara or certain rescension (tradition) that SrIvidyA upasana traditions have come into vogue and this Devi upasana is practiced under proper guidance. But it is also true that one can take to spiritual sadhana in silence on one’s own, without anybody’s interference, provided e/she is introduced to Yoga abhyasa. Personal effort is more important. Nothing that comes from outside is really helpful in these spiritual practices unless one practices steadfast diligently with full faith and devotion.

   Srividya is Yoga shastra of the highest order. Srividya upasana is not possible without a preliminary introductory practical course in Yoga. There are number of organizations and institutions that teach Ashtanga Yoga and Transcendental Meditation techniques.

Devi Upasana

    In ‘dEvI upAsana’ activation of Kundalini and reaching sahasrara prajnya level is supposed to be the process of attaining to ‘Enlightenment’; it is by Devi’s help, support and grace that one attains mukti. Normally, the seat of Devi is supposed to be svAdhishThana plexus of Consciousness, but some thinkers shift it to a higher seat at Manipoora plexus of Consciousness. Sva – adhishthana means one’s resting place. She, the Devi, takes the Upasaka by hand to sahasrar-prajnya level (level of samyak-prajnya or Unity Consciousness) - the place of Shiva, four-finger length higher above the head (shikha). This is symbolically the realm beyond Bhu-Bhuvah-Svar. The maNipUra is also said to be the palace of Rajarajeshvari, LalitAtripurasundarI who helps sadhaka to tadatmyata, i.e., Shivasayujya or Shivasamavesha. It is a process of controlling vital-breath (prana-shakti) and channelizing it to rise through Sushumna Nadi and reach the sahasrar piercing through the impregnable junction of nerves (knots/ granthi)- Brahma granthi, VishNu granthi and Rudra granthi.

     In fact, all these are better experienced than explained in words here. The sadhaka takes recourse to intense Pranayama and controls the flow of vital-airs of his breath. He directs the inhaled breath through ‘Ida’ to pass through the central pipe ‘Sushumna’ instead of the ‘Pingala’ or vice versa, as in normal course. Normally we inhale and exhale breath via left (Ida) or right nostril (Pingala), alternately in a cycle of seven rounds but will not use the central pipe since it is closed at the bottom. This closed aperture has to be opened with Yoga and asana and Pranayama.

   Finally, it is as simple as this: ‘A child is crying and its mother busy with her household chores; finally, the mother lifts up the crying child, carries it to its father (who is busy reading a newspaper!) and leaves it on his lap; may be, she also rests with him (her consort) for a while and goes back to her place (sva adhsihtana)!

   This, indeed, is the way the upasaka is helped to attain to Shiva Sayujya by the Devi via Kundalini yoga.

   In the ordinary sense, activating Kundalini Shakti is as good as being enlightened as to real nature of oneself. To be just quiet, where is the need for all the struggle? Is it possible for anybody to be quiet? Shree Krishna has clarified this point. He says, it is simply not possible for anybody to keep quiet; hence, advises to do anything, but in his name- selflessly. Anything done with selfish interest will incur karmaphala and karma klesha.

Hence, it is advisable to take to antaryaga, dhyana and dharana with panchadashi or Shodashadashi mantra and be happy and successful. Even ‘paMcAksharI’ mantra is enough, but it is difficult!

"Nitya"

   Every day and every night of the shukla paksha and krishna paksha has a Deity, adhishtaatru devata and the names are to be taken with the respective bija mantra for upasana. The knower of the 'nitya' is said to conquer 'Time' (kaala), get kaala siddhi. The nityas emerge from the waxing and waning phases of moon (chandra kala); these are now the 'eternality', 'nityas'. This enlightenment is the ultimate goal of all humans, but rarely understood!  All differences dualities and divisions are offered to Devi ‘lalitAtripurasundarI’. Now there is nothing called inside or outside, the air or water in the pot is merged in the air or water outside when the pot is broken. The same is the case when the curtain or the mind screen is removed! Even the knowledge, intelligence that removed the curtain or the cause of this unity is offered to the Devi as the mandasana, the seat. The unity of Shiva and Shakti, i.e., Prakasha and Vimarsha, is offered to the supreme Deity AdyA Shakti Devi Maa as “arGyam-pAdyam” (water of ablution) to cleanse Her feet as a symbol of our devotion and submission. It is such a state where even that supreme ‘Bliss’ is offered back to the Supreme Self. And, thus nothing remains as the upasaka (spiritual seeker/ worshiper), upAsana (worship), or the upasita (worshiped). The absolute state of ‘sat’, the ultimate seat of ‘satyam’ or the potent force (Kameshvara’s creative Intelligence, Force, Jnyan/Light and Energy/Shakti) - the ‘sat’ aspect, is returned, offered as a seat to Devi.

    Here, what descended as Paramashiva, the ‘cit’ aspect or Consciousness, is also returned in the form of Upasakas worship, puja, and thereby, nothing, absolutely nothing remains! Dhruti (firmness of mind) and samyama (complete self-control) of mind becomes an offer of flower to Devi. When the Consciousness is also offered to Devi as dhoopa-deepa-Arti and naivedyam- the end of the entire upasana, there ensures ‘nirvana’.  This is antaryaga. Upasana in antaryaga, i.e., contemplation or meditation mode one comprehends the abstract as real and tangible. Since God is both immanent, as well as, transcendental one can visualize God in transcendental state through Transcendental Meditation.

    This mode of worship through antaryaga (inner visioning through chants) is superior to worship of idols in bahiryaga (external rituals). It is the feeling, the inner experience of the thought that becomes a fact as revelation or realization, 'bhavana' is considered to be the sublime form of worship for attaining ‘jivanmukti’, liberation, even while living. One need not wait till the end of the life or end of the yuga for final redemption. The upasaka will attain to moksha with the knowledge of oneness, unity consciousness (Samyak- prajnya).

   yas tu sarvANi BUtAniAtmanI EvAnupAyati

   sarvaBUtESu cAtmAnaM tato na vijugupsate |

   yasmin sarvANi BUtAni AtmaivABud vijAnatAH

   tatra ko mOhaH kaH,oka EkatvaM anupaayataH ||

                                                            (ISAvAsya upa. 6, 7)

Meaning, “And, he who beholds all beings in the Self, and the Self in all beings, he never turns away from it (Brahman). He does not feel any revulsion by reason of such a view (oneness).when, to one who knows, all beings have verily become one with his own self, then what delusion and what sorrow can come to him who has seen the oneness!”

  Sayujya, tadAtmyata, or Atmaikyata, i.e., ‘oneness ‘or, just being svastha (established in one self) in one’s natural state, is the ultimate goal of the upasakas. The Samayis seek to attain to sayujya (oneness) by Devi upasana (worship in antaryaga) and contemplates the consequential union between the power (Shakti) of the upasaka (aspirant) and cidrupa, dynamic will called Tripurasundari lalitAkAmESvarI (see Bhavanopanishat), the crystallized state of sat and ananda.

    svAtmaiva paradEvatA lalitA | says the Upanishad. lalitA Kameshvari and Kameshvara are one (sAmya) here.

   The upasaka takes recourse to Kundalini Yoga in order to attain to Sayujya. This approach is not suitable for all aspirants. Intense practice of pranayama is required here. Moreover, the exact mechanism of controlled and well directed flow of ‘pranic-shakti’, currents of vital-air-power, is not known. Nobody can explain this process in words, for he will not be an observer at this state. It is a tremendous wind power in the tunnel of sushumna nadi, a delicate pipe akin to the lotus stalk. Moreover, nobody knows the power of the coiled serpent, the 3 and ½ inch coiled dormant power of the tender nadi granthi, and its function of energizing and enlightening the jivatman, once it is activa ted and it rises from muladhara to sahasrar chakra.

    Anyway, Kundalini is summed up here as the energization, optimalization, or quietening of centralization and stop vibration of the ever-vibrant brain cells. Whether it is cooling the brain or heating the brain cells is not clear? Samadhi (sama-dheeh) is really a state of absolute calmness. In sahasrar state, the upasaka is in a state of existential reality of ‘nothingness’, nirvana, shunyata, or a state of ‘dynamic-silence’, full of potential energy ready to explode. It is a state of Absolute abstract, atyantaabhava, a feeling of oneness with Brahm. ‘Brahmn’ is the Absolute and it is ‘Beyond That’, ‘tat’. This is supposed to be a state of non-existence in an existential practical world of loukika or the ‘vyavaharika prapanca’. It is weird to think of it, but real! Volumes of literature exist on Kundalini and these will not bring any experience to the reader in practical life. However, normally everybody experiences this bliss now and then but is not aware of it!

Worship of Gods and Goddesses

    God has no gender, quality or form. It is man who attributes certain qualities, Gunas, functions to Gods ad Goddesses; imagination goes wild in devotional ecstasy anda thousand qualities are attributed to Gods of one’s choice and lo, innumerable forms, functions and ornaments of decoration appear!

   In fact, man creates God! No, God creates man and man, in turn creates god in many forms attributing qualities and functions to give an appropriate expression to his thoughts and ideas about them. So we have a Ganapati, Lakshmi, Gouri, and Saraswati or a Hanuman, Rama, and Krishna. But, these, too, are wrong. The names have the subtle forces behind them as the meaning and the names should be taken with the principle of tat tvam asi. There is nothing besides the 'tattvam], I am That. 'ahanta'. Everything comes under the principle of 'the perceiver and the perceived are one'!

    God is just an idea, image (of imagination) created by Mind. Neither there is god nor man in absolute terms. Only Brahman, a formless (nirakara), attribute-less (nirguna) that does not come within the limitations of time, space, and causation only exists! This is the whole ‘Truth’ (parama satya). Hence, the question also arises as to whom and whom not to worship? Lord Shiva only gives answer to this question in Shivo’ham (Shaivagama Shastra). Kashmir Shaivism has the answer. If at all one wants to offer prayer or worship, it should be done as 'antaryajnya', 'antaryaga' and mantropasane, or Meditation only. All external worships are to be done until the knowledge dawns.

  Now that we know what is God, it is easy to worship God. In other words, who to worship especially when there is no god whatsoever other than our Self? Where is the need to worship the Self since ‘Self is Brahman’ and ‘Brahman is one only’, and no other? There is no question of worship of anybody since there is no duality such as the worshiper and the worshipped.

  When Devi asks Parameshvara, whom to worship? Whom to offer deepa, dhoopa, arti and naivedyam, the supreme Lord answers thus:

  “O Learned Devi, you know everything as my better-half, as Ardhanarishvara, you and I are one and the same. You are one merged with me in deep meditation, in ‘paraa’ (Brahman) and ‘pashyanti’ (Rishi) mode. Since you are asking this question for the sake of the mortals I shall answer your question. Who is there to offer and who is there to accept the offerings when the devotee is in deep Transcendental state (turiyaa) of Meditation?”

  Meditation is the highest form of worship since it involves total merger. There are innumerable ways of worship, meditation and customary practices vary from clan to clan (Kula). In SrIvidyA upAsana, there are many traditions such as Samayis, Kaulas, and Shakta. There are different methods of worship of SrIcakra puja, SrIcakra-dhyana, Chakra upasana in antaryaga, SrIyantra pUja in bahiryaga, etc. Swami Lalitanandanatha quotes from Vamakeshvara Tantra and states:

     “She, the Devi, is ultimate Sakti, the paramESvarI, tripurA, the very self of brahma, vishNu, and mahESvara, the divine being who is jnyAna-Sakti, kriyA-Sakti and icCA Sakti.”

    Tantra tradition has Meditation (antaryaga) and rituals (bahiryaga) as modes of worship. Bahiryaga is external worship of icons advocated for the beginners. It gradually leads to antaryaga when the upasaka is well established in dhyana and mantropasana. Bahiryaga, worship of idols is thus the accepted mode for beginners, as a first step only, and it is not the end of sadhana, nor is it the only means. One must go beyond this bahiryaga and get into antaryaga mode as early as possible and should not get stagnated in daily rituals endlessly.

    Antaryaga (internal worship) also requires some support in the beginning. The sAdhAra way of antaryaga initially takes the help of certain external support such as images (murti), gestures (mudra) and sounds (mantra). Here, the purpose is to develop and evolve into deeper ‘niradhara antaryaga’ where concentration is firm and external support is not needed. In deep meditation, intense contemplation, dhyana, dharana and samadhi the upasaka is nearer to visualization and finally merges his mind and transcends into deeper experience of super consciousness. It is called ‘bhavana’, a mental process that transforms an idea (worship Devi to appease her get her grace) into reality (actually getting divine grace). The upasaka will take to Chakradhyan and gradually drops awareness of his body-mind complex and moves inward. What all are sacrificed in this antar-yajnya to supreme goal of nothingness is given under Antar-yajnya [See Notes]. 

    The upasaka will lose sight of all divisions, differences, and disintegration that emanate from the Self disappear when one is withdrawn and established firmly in his self due to antar yajnya. The ideas- you and I, or me, she, it and they- all pronouns, disappear when one merges in the capital ‘I’- the Subject, Self of all; the devotee is now in one with his deity and his devotion (Bhakti) helps him to dissolve his separateness (ego/ aham/ ‘i’- the body-mind complex)  like salt in water. The heat or tapas (tapah) of meditation of the upasaka welds him to his god. No dualities exist and nothings need be done at this unitary state. Even the devotee-hood ends here.

Shiva and Shive

   Shiva awakened from Yoganidra (or, may be, it is Shree Hari Narayana, since Hari and Hara are one and the same) becomes aware of His Creative power within Himself as Shive. 'Being alone', He saidto Himself, “I am alone, I shall become many”. Eko'ham bahusyam |The moment He looked at Him, Self, became aware of Himself, he felt ‘alone’ and a little afraid too. He consoled himself saying, “Being alone where is the fear? Fear is of the two.” Then He desired ‘to be many’. Where was the problem for the supreme Lord of the universe to raise the resources to create the universe? His own sattva (‘sat’), Intelligence (‘cit’) and resourcefulness (Shreem) manifested to create the universe in its lower three realms of Bhu, Bhuvah, and Svar and at three stages- Brahmanda, Pindanda and Andanda. It is this unmanifest form of “sat-cit-ananda / Shreem” that became the ‘SrIvidyA’, the ‘Abode of Consciousness’. Consciousness as Light, mayukha/Rashmi radiates in all directions- as Sunrays from the Sun, and the eternal flow of Consciousness (prajnyadhara) create Space (desha), Time (kaala), and Causation (nimitta).

   Thus, Shiva only became aware of his prowess and put it into action as Shiva-Shakti and, finally, Shakti became too powerful and independent enough to cover the entire universe as Shiva’s ‘veiling power’, mAyIya AvaraNa Shakti. Shiva, Him Self being independent as ‘Purusha’, self-effulgent, paripurnam (perfect), self-sustaining, all-knowing, sovereign and all-powerful remained un-involved in the process as a Sakshi Purusha. He, being the source of all creation, became the cause of all causation, kAraNasya kAraNaH, nimitta prabhu.  In fact, SivA or Sive is just the prowess (Shakti) of Shiva (samsk.) only. Neither Shive is independent without Siva, nor is she capable of any power of creation without HIM, in Truth. But, it is ironical that Shakti is depicted as an Independent Power by the Shaakta devotees, in their exalted state of Bhakti, unmanI. Shaktas (Kaulas) declare Devi Maa as Shakti, Kali, Durga, Chamunda- an independent power. They call her ‘Devi Tripurasundari’ or ‘Amba Bhavani’ and innumerable names; here, Shankara remains a mute witness while His Shakti is operative, creating the universe! Every light and shade, like the phases of the Moon, become the creative and destructive aspects of Shiva (Shive).

   Thus, the Shiva cult and the Shakti cult started separately with separate codes, rules and regulations of worship (puja vidhi and vidhana). Many other branches sprouted from these roots having their own tradition and practices. Thus, this Shakti tradition became a very complex system of worship of Devi. Today we find Shaktas worshiping Devi in different Shakhas, tradition and panthas such as Natha, Srividya upasakas, etc. they take to Lalitasahasranama archana, sing Soundaryalahari in nAda upasana, worship Sri Chakra, and contemplate on Devi and meditate with the sacred seed letter (Bija mantra) (mantropasane).   

Shiva only Manifests as the Shakti (Shive) and the Jiva and the Jagat

   Shiva becomes Shakti and thee resst of the phenomenal world begins unfolding! Every object, every thing in this objective world, appears in His Light, background of ‘cit’. In away, what was hitherto invisible becomes visible!

    First, it is Shiva becoming aware of His Self. Then, it is ‘becoming aware’ of his prowess. Further, being deluded by appearances, Shiva only becomes Shakti and forgets his own ‘Self’ (pratyabhijnya-hrudayam) and becomes a 'Jiva'. The world begins here in ajnyan, delusion of the Jiva that has forgotten its true self. When the jiva regains its memory as Shiva the cosmic drama ends!

   How to explain this creation, the creation of the Mind, the objects of imagination? There are no words (pada) to describe since the alphabets (vowels and consonants) have not made their appearance yet. No one knows what words, letters, or syllables could be used to spell, say about this supreme power of Creation, Srushti Shakti. The first syllables, the alphabets- the vowels and consonants emerged from the breath of Shiva. This emergence of Sound, as the creative power, ‘Shakti’ (DEVI) appeared as Mantra with its seed-letter (bijakshara) em, sa, la, etc. These syllables are used to address this creative energy (Kriya Shakti) as Bijamantra. Names and forms appear gradually from the vital breath (prana) and the vital airs (usiru)- the exercise of inhale and exhale of breath accompanied by Sounds, respectively, as ‘sa’ and ‘ha’ along with the sound ‘m’ joining it, making it ‘sO’ham’ or ‘Shivo’ham’- the Maha-mantra.

    Later on, ‘Forms’ of objects appear from the interplay of the rays of Light and Fire, called mayukha here. Each one of these form assumes the name of a Devi or Devata according to the quality of that Light and the power of that ‘div’, meaning Deva. It assumes the name of Nityas as and how the reflected light of the moon (phases) called ‘kala’ increases from the crescent of the paratipada to poornamasa or Poornima (Full Moon); or, the lighted portion (kala) gradually decreases towards Amavasya (New Moon). Even the names of the week days and nights (vAra and tithi), months (mAsa), and seasons (Rutu) with their respective seasonal changes have their origin here. The days and nights have their respective deities called Nityas. Varshinis or the attendants of the Maha Devi, the Yoginis, Dik-palakas, Dvar-palakas, and all other paraphernalia of Raja-Rajeshvari appear here. All these are enumerated here.

   Now the question is “Who is this Tripurasundari?” our Mind is the Creator. There are a thousand names to this supreme power of creation, the Mind! Indra is the Deity of Luminous Mind according the Rk Veda. Rajarajeshvari is the name here.

    Divine Mother ‘Bhu’ is the creator or Creatrix. A little mud, a little water, and the heat from the sunrays, lo, there appears life! The beauty is that a small white patch of worms or insects appears behind a green life. Soon they start moving all around eating the leaf and both the leaf and the worms or insects disappear in no time! Where do these insects or worms come from? They are budbudha or andaja. They sprout from nowhere like the grass and the earthworms!

  Who is the Creator?  Is the Creator ‘He’, ‘She’, or ‘It’? Who the first and the foremost in creation are? Is there anybody behind this creative power- Light, Intelligence, Force, and Energy (LIFE)? Yes, it is the dynamic silence, the quietude, bhuman, the Brahmn.  

  ‘Light’ is Prakasha, Shiva; Prakasha has its Rays mayukha (Rashmi) - the Radiant Energy, Shakti. This is a little confusing since Shiva or Shakti both are involved here in creation. Hence, it must be Sun and Sunrays. It is said, that Shiva, all by Him Self, is neither interested in, active, nor powerful (is said to be impotent), and will not jump into action without the help and support of Shakti, as per the first hymn. It may also be said that Shakti, the prowess of Shiva is active involving Shiva in action, albeit uninterestedly; it may also appear that Shiva only is active here with the help of Shive, in silent but dynamic mode:

  ShivaH ShaktyAyuktO yadi bhavati shaktaH praBavituM

  na cEdEvaM dEvO na Kalu kuSalaH spaMditumapi |     

  the universe came into existence the moment a ripple, a wave, a s vibration set in the still ocean (of pure Consciousness).

    In fact, everything has emanated from this source- MIND, i.e., pure Consciousness. This pure Consciousnesss is the Chit-Shakti, the Divine Mother. The source of all that exists is this 'chit'- the Energy, power, Shakti, that also holds within itself the knowledge of creation, sustenance, dissolution. It is the 'Adhya Shakti'  Whatever creates, ‘brings forth’ is said to be the ‘Mother’. The 'chit' only manifests in multifarious forms as- chiti, chaitya, chetasa, chaitanya, chitta, and the diverse phenomenal objective world!

 ‘Necessity is the mother of invention’ is the proverb, a statement formally used for expressing ‘cause’ of creation or discovery of new things. Here, the word ‘mother’ stands for the ‘causeless cause’. Thus, the term ‘Mother’ stands for the subtlest unmanifest- ‘nothing’, ‘shunya’, absolute abstract’, that is ‘silent but dynamic’. It creates everything but, is nothing by itself! Hence, the term ‘Mother’, may be used to all that creates; the term ‘It’ or ‘tat’ is also used to denote the ‘Divine Will’ that is the source of all creation, this universe. All dualities start here. All names and forms start here. Time and Space also begin here. Both the cause and effect have their beginning here. It is the starting as well as the end point of our journey. It is like the point on a circle. It is the creative power of Lord Shiva- our mind, citta, or ‘cit’ (pure Consciousness). “I only exist” is the fundamental principle here. That is the reason why everybody says, ‘I’ day and night. ‘I’ is aham, / so’ham (I am), Shivo’ham, Aham Shivam asmi|

    Here Shiva is ‘cit’ or pure Consciousness, “just consciously aware of Himself” as ‘Him’ ‘Self’, or ‘I’ (inner eye) and its centre (His ‘Self’); and, this ‘awareness of the Self’ or ‘Consciousness of one’s Self’ has manifested as the supreme creative power, Shakti (of Shiva).

  This same sequence of ‘development of awareness of one’s self’ can be experienced in everybody’s everyday life! For instance, when one gets up after a long night deep sleep, one may not be aware of his state and that is the ‘Brahman state’, a state of nothingness. When one becomes aware of where one is and looks at one’s self, that person becomes aware of his self as ‘I’- the body. When one looks outside or comes out of the bed he becomes aware of the ‘other’; the world begins here or the day starts for him; if one continues to stay in any of these states of ‘lack of awareness’, there is no world at all, no existence for all practical purposes for him at all!

  Everything depends on consciousness; it is consciously being aware of one’s own self or being aware of the other. This, too, depends on cognition, memory, awareness provided the mind is functioning with the brain in a coordinated focused attention. The phenomenal objective world ends the moment the focus is shifted. It is unfortunate that man as two eyes that have to be focused in order to capture the images. One eye would have done wonders. But, divine will was otherwise.

  The moment a person loses his consciousness the world disappears instantly; so also, there is no world in sushupti (deep sleep), or in Samadhi (turiya). What is it we are talking of- as the world, ‘the other’, or samsara, when everything is transient, changing, disappearing at the slightest shift of focus, attention, or mere closing of eyes? This is Maya!

    Now, coming to the phenomenal objective world- the world of names and forms that comes out of Space, ether, nothing visible (may be appearing and disappearing out of Self, from deep sleep or sushupti or Samadhi as stated above), what to say and what not to say? It is all an imagination- a fantas(y)tic world of images (imagination), thoughts and ideas (ideation) in the working Mind (mentation). Nothing really exists in reality and everything here created by the trick of the Mind. Whatever is created here is bound by limitations of space, time, causality; everything is transient, changing, transforming, except the one- the pure Consciousness, Shiva (‘cit’). Shiva only exists and nothing else exists.

The Concept of God in 'SrividyA'

The Concept of God and Its position as revealed by Srividya

     There is an anecdote regarding this fundamental question. It is said, once Emperor Akbar asked Birbal this same question and asked him to provide him a clear answer within seven days failing which the consequences would be very serious. Almost six days over, no credible answer was in sight and poor fellow Birbal was brooding over the problem. His young son, hardly ten year-old, asked his father why he was so much worried. When the young lad was told about the situation, he simply laughed at the question and said that he would answer the king if he takes him to the King’s court.  After much persuasion, Birbal agreed to take him to the Sabha and the child would answer the question in the gathering of learned men.

    When the assembly started, the King repeated the question: “Is there God? And, if there is God, where is he? And, what is he doing?”

   The court was silent and Birbal told the king that his son would answer this question if he permitted him to do so. The King was surprised that a child would answer this when the elders did not know the answer and keep quiet. He asked the child to come forward and asked the child to give the answer. But, the child chided the King for his insensitivity, showing no respect to child, and not giving him due hospitality. Soon the king realized his mistake and asked his servants to bring a chair, some fruits and milk to the child.

   Now, the child thanked the King and started, “His Kingship Emperor Akbar Badshah, the God is definitely there and He is everywhere, including this milk. The God is the unmanifest and manifests anywhere and everywhere at His Will. God is like the unmanifest pure ghee in the milk and everybody knows how to get ghee from boiled milk.”

    “He, the God, is there in unmanifest state like the oil in sesame (til), or peanut, or like the whole banyan tree in the small banyan seed.”

   Further, the young lad requested the king to come down and permit him to sit on the thrown for a few minutes. The king agreed and the child went up, sat on the throne and said, “God is very much here and playing the trick on us making the one who sat on this throne go down there and make me sit on the throne here.”

   The King was so pleased that he hugged him and gave lots of presents. Birbal was very happy. The king was proud that even a child in India knows all about God.

   This story holds good here in the case of Sri Chakra. The supreme Lord of the universe is the unmanifest Para- Brahman and manifests in Sriyantra; Bindu and trikona are the baindavasthana, the seat of Shivayuvati, Shiva-Shakti in unmanifest form here in the Sri-Yantra.

   The word ‘God’ is used to denote the divine power. It is a super-human divine mystic power. However, this English word ‘God’ is not a suitable word to describe the ‘divine power’ (divya- Shakti) and there are many a divine forces like the Devi, Devatas, Yoginis, Vashinis that operate in the universe. The word ‘dEva’ (Samsk.) is the most suitable word that means the ‘divine’ (‘div’, meaning Light).

    The term ‘dEva' is derived from ‘div’ (Samsk.) meaning ‘Light’, ‘jnyan’, ‘uncover’, etc. It also means, ‘enlighten’, ‘lift up’, show the right path, guide, spiritual power, etc. All these are relational terms or explanations. These are spiritual aspects or divine forces that do not come under the category of ‘Matter’ in Science. God is Light, Energy, Force, Intelligence yet unmanifest, but with full potency and dynamics.

    Gods depicted in Puranas, and there are eighteen of them, refer to the height of consciousness. Man only can become God by cleansing himself of all or most of his acquired Gunas; man can become god by getting rid of his desire, fear, attachment, anger, ego, etc.

   Even God is a ‘child of man’, for it is he (the Mind who is the Child of God) who creates Him (hence termed as Father) in his Mind (a Thought-Particle)! God is a 'Thoughtron' ('Thought' as the smallest digit at its subtlest state of 'Spiritual Power'- Light, Energy, Force, and Intelligence- all-in-one)!

   God is the very life-breath, prana. It is the very sustaining force of all living beings; the Atman or Soul-particle- the neutrinos (Energy particle derived from Sun) is the solar battery constantly recharged by Sun. It is 'that' (tyat) which creates and sustains everything. Whatever a person thinks of, imagines or dreams of is about some object only and that object is the product ‘created’ in his mind first as an idea, a thought-particle! There is nothing except the MIND or ‘man’ (Samsk.) and what it creates, thinks, dreams, imagines, or ideates. Everything, including ‘GOD’ begins here in Mind as an ‘idea’ or thought here, the same way as man is (just an idea!).

    ‘God’ is both immanent (object/matter) and transcendent (Spirit); at the Mind’s immanent or transcendent state (lower level), it creates everything by thoughts or ideas (ideation), images (by imagination), and objects (by objectification), reality (by realization) and fascination. Everything begins as a particle of thought, 'thoughtron', a thought particle, or idea (ideation) in the Mind (mentation) first, at lower level, the ‘Bhu’ level.. At higher levels or turiya (transcendent state) it works with spiritual or intuitional knowledge (ethereal level).

Spirit and Matter

   What the scientists seek as the 'truth' is the same as what the great sages have visualized the the 'sat' or the tyat. It is the subtlest, absolute, unmanifest state. It is the state of suspended animation of a the atomic energy. It is the abstract state from which the dynamic concrete state evolves.It is the spirit that lies behind creation of gross matter. The moment vibration starts, the universe beginto presen itself in multifarious forms and functions. Everything depends on the ‘vibration’ (chitta) of Mind and thoughts generated there in the Subconscious Mind. Mind is the screen on which the phenomenal objective world is portrayed. Mind is Matter at one end and Spirit at the other.  

     Thus, Matter and Spirit are the two ends of the same Vibration, Energy flow. Mind only becomes Spirit when its energy is conserved in Samadhi state where the Brain cells are all sublimated. Brahman is the state of equilibrium. When the Brain temperature is reduced to Zero Degree Centigrade it stops vibration and the cells with their knowledge and unction as different faculty still maintain their individuality; but, when the temperature is further reduced to Absolute Zero (-273 Deg. Kelvin), all the brain cells become ‘one molecule or ‘consolidated single cell’. This is the Absolute state of Brahman! When vibration of Mind stops absolutely, it attains the state of Brahman, the Bhuman or Quietude. Jiva is nothing but ‘manas’ in its vibratory mode.

    Shiva is Jiva and Jiva becomes Shiva when it realizes its basic nature, mula svaroopa, its true state. Jivatman is Brahman only at its static mode and, hence, it is said, Atmaa eva brahmaa | ayam Atmaa brahma | aham Brahmasmi | “Thou art that”, realize this truth said Sage Aruni Uddalaka to his disciple-son Shvetaketu. This is what the Devi upasaka has to do here. Devi, the supreme Consciousness will take over when individual consciousness is subordinated to her ‘Will’. Surrendering to divine will, ‘Sharanagatim’, is the principle. Sri Ramanuja Acharya of the Vishishtadvaita School has stressed the need for this ‘total surrender’ as advocated by Lord Shree Krishna (Bhagavad-Gita). Once the Jivatman surrenders to Paramatman, Devi Amba, will do the rest!

   But the most important question is “Who is this Paramatman?” (See Bhagavad-Gita for the answer). He, the Lord, Bhagavan Shree Krishna proclaims that "I am 'That' (tyat) which is beyond all! Everything manifests from this 'nameless, formless, functionless, One that is beyond time, space and causation. It is the source of all that starts as spanda (vibration), shabhda (sound), pada (word) and  padartha- the objective phenomenal world.

T

"anEna jIvEnAtmanAunupravishya..."

      anEna jIvEnAtmanAunupravishya nAmarUpE vyAkarANi |    

                                                (Rk Veda 4.58.3; Chhan. Up. 6. 3. 2).

  agnirhanaHprathamajA Rutasya pUrvaAyuni vRuShaBaScha dhEnuH | ahamEva vAta iva pravAmyAraBamANA BuvanAni viSvA | (Rk Veda 10.5.7; 10. 125.8; tai.br. 2.8.97)

  This verse clearly states that the supreme Lord in the form of Agni, was both male (Vrushabha, the bull) and female (dhenuh, the cow). The same is described as Yam and yim, the day and night, as product of sunrays!

    The supreme Lord, here referred to as Tripurasundari, is the ‘Purusha’ who is the causeless cause of creation; He breathes unto other without himself breathing.” He is both within and without all this creation. He, the Purusha, stands Ten inches above the universe. He is three-fourth of the universe and only a quarter of his creation is this universe. He carries this universe on his thousand shoulders. He is the indweller, ‘antaryamin’ (Br. Upa 1.4.7; Chhan. upa. 7.25.2; 3.14.1; mun. upa. 2.2. 5 and 11; sha. br. 13. 6. 2.1) and occupies the ‘cavity of the heart’, a tiny space (dahar akasha) in the heart of all beings as jiva jyoti, the ‘Hamsa’ bird. A number of Upanishat(s) support this statement. He is the seer of the seer, hearer of the hearer and the knower of the knower (kEna upa.). From this primordial Force (Adi Shakti) emanated the ‘Virat’ (brahmanda) and from this emerged the Purusha who appeared in three other forms of dEva, tiryak, and manava and the phenomenal world of ‘panca mahabhuta’. Bindu and Trikona represent this aspect in Sri Chakra. While the Bindu stands for the Purusha, the trikona is the expansion of the bindu, tiryak.

    There is also another version of creation wherein it is stated, the Lord said, “Let there be Light” and “Lo! There was Light”. Rather, the stars and galaxies are born! This explains the principal cause of creation. It is interesting to note that the Purusha Sukta concept is variously explained in many Upanishat(s) (Tai. Aran. 1.2.3.1; Shat br. 13. 6. 2.1;  shvE. Upa. 3.11)

    The Lord expressed his ‘desire’ (icCA) to propagate Him Self as ‘Self of all’. So also, at the pindanda level, a jiva is born when the ‘would-be parents’ desired- ‘Let me be many’. Had there been no desire or will (icCA), there would be no propagation. Had my grand-father said ‘no’ to marriage proposal, there would be no parents of mine, nor myself, and subsequently, my family, too! It is all one’s desire, ‘will’ (icCA), ‘thought’ / an ‘idea’ to propagate. In fact, it is my desire to search for a womb, a family suitable to fulfill my desires, through a person/family on this earth and get myself embodied! The simple truth is: ‘Had I no desire to take birth here, I would not be here’.

    It is pertinent to ask, “Where and whence comes my beloved when I desired to marry and propagate?” in fact, there is no male or female, boy or girl of that sort when we say that all are jivas seeking some expression; ‘man’ is just an ‘idea’, a name and form of the jiva! Man is just a vibration of mind, thoughts, and moods! The girl of my choice, or no choice, is my own creation. If I desire one I create one, two ormore! That form of a girl sets in as an image in my mind first and then appears as somebody born of her parents; it ia again due to the ‘desire’, a thought, and an idea, an image and the ‘divine will’ to propagate. She will arrive as and when time comes according to divine plan. ‘No desire no world, sansar’ is the principle. It is no wonder that marriages are made in heaven! But, looking at the increasing number of divorce cases, somebody quipped ’it is dissolved here’.

   When the nature of our existence is viewed from this perspective (of man that is Mind) where is the question of the physical body, forms, names and functions and all that? It is just similar to the fact that the sky that looks vast and empty holds everything from galaxies to life on earth.

   “Mind reins the world and rules it supreme!” It is reiterated here, that “Mind is Man” and ‘Mind is the World’. Mind is born of Akash and Prana accompanies it. The English word ‘Man’ is the same as the Sanskrit word ‘man’, meaning Mind. The  word manav (manas) is just the state of mind! Whatever is created as the phenomenal world is just created by the creative power of the Mind with the active support of the Divine Will through Gods (Devata). Srividya elaborately deals with this aspect.  

    Similarly, at the Andanda level, everything is Shiva; had the one sperm (of sixty million or so that is ejected during intercourse) not successfully entered the womb (despite resistance!?) there would be no further process of birth. Had that one ‘cell’ said ‘no’ to multiplication in the womb it would not multiply to form tissues, organs, and body? It is the sperm in the cell by divine intervention to propagate, the will of the Lord through the Creator Prajapati Brahma that the world is populated and propagated! Ultimately it is the ‘divine will’, ‘Shivecche’ or ‘Shree Hari icCA’. Unless and until the cell division takes place by the same principle- “Eko’ham, bahusyam”, there is no creation of the organic, biotic, or human life. Thus, everything rests on one principle of ‘Desire to expand’.

  Hence, it is not the visible solid, liquid, or the gaseous material substances (including life) that are important here, but it is the ‘thought-particle’, called ‘Thoughtron’ that is important. Thoughtron (Thought-particles), like the Hodons (smallest digit of space or quantization of Space-Time), Hadrons (Sub-atomic particle), Chronons (Time particle), Fermions (Energy-particles), Quarks, Photons (Light-particles) and Wavicles (Energy-charged particles moving in Wave- forms at different frequencies), etc. are all now digitized to the smallest number! A negative (-ve) or positive (+ve) electric charge of Thought-particle (atomic or sub-atomic) creates or nullifies the universe.

"Shiva-Shaktyayukto...."

  ShivaH ShaktyAyuktO yadi bhavati shaktaH praBavituM

  na cEdEvaM dEvO na khalu kuSalaH spaMditumapi |

    The term ‘ShivaH SaktyAyuktO’ in the above verse is something that we can never understand in one or two life of scriptural studies and practice of yoga. It is difficult to understand how can Siva be united with Sive since Siva and Sive are one and the same- like the fire and its heat, sun and sunrays, ocean and waves?

    Sive is Siva’s prowess-Will power (icCA), Intelligence (buddhi or Jnyan), and creative power (kriyashakti). Shiva is aware, consciously aware, of his prowess here; that’s all. This unity of me and mine has to be borne in mind while going deeper into the prowess of Siva, i.e., Sakti in creation.

    Now, coming to the problem of giving expression to the phenomenal objective world thus created by Sive, the prowess of Siva, something like a word, a term (name), sign or symbol has to be used. But such a facility to describe, to narrate this story of creation at the beginning-less beginning is not yet available! There is absolute silence and no vibration, sound, and word have evolved yet. The alphabets are not there to construct words and these are yet to be deciphered from the vibration of sound (say from Shiva’s natya, or Devi’s lasya, and the beats of Damaru as revealed in the scriptures! (Mahadeva Sutras). The sound of Damaru is not even audible and this has to be recorded and, there is none to do that!

    Thus, the very first sound (shabda) that emanated from spanda, vibration (of Siva’s Damaru-) the ‘movement of Sound waves’ as a bubble due to stir (strike/impact) in the ‘Ocean of Consciousness’ (Sudha Sindhu), space, air, or ether has to be deciphered yet! Hence, it is inferred here, ‘all that power of sound’ that is heard at the beginning becomes `mA’ or ‘tat’, ‘Mother of Creation’; the terms ‘Ma’, ‘amma’, ‘Amba’ are sounds of infants that call their mother; the term ‘Devi’ (‘She’, also, ‘He’ or ‘It’) is used here since the very symbol of sex (Linga) is not yet created by Her, the Creatrix. It is the mother and father-in-one, ardhanarishvara at first.

     The trinity- hari-hara-virinca is yet to be created at this point of time of ‘non-existence’ (and it is a reality!); Hari, Hara, Virinca (the trinity) are yet to take their respective positions to perform their denoted functions- srushti, sthiti and laya, respectively.

   Now, “Who creates whom?”

   This is the crucial problem. It is like the seed first or tree first? And, this eternal problem cannot be resolved. The answer becomes much more ridiculous if we say the tree bears the fruit and the seeds and, hence it must be treated as first; but, then where is the tree without its seed? Hence, seed (bija) is always the first and, this primordial substance (Seed) is Brahman. Similarly, in case of Daksha, he, the child, only becomes his father! Here, “the child is the father of man”. The child only grows up to become a father? But, who creates the ‘father’ unless the child is born? When a son or daughter is born, this off-spring only creates the terms called ‘father’, ‘mother’, ‘parents’ or grandparents! In fact, the term ‘Mother’ or ‘Father’ is created only when the child is born to the man and woman! If there is no issue of the off-spring / child, the persons- the ‘would-be mother or father’, will not be called mother or father! They are still man and wife only. If the newly-weds do not bear children they will remain man and wife, not called parents unless they get a child. Hence, it is the child that creates the parents and not the other way!

    Brahma came to be known as ‘Prajapati’ only after he created the ‘praja’ his children. His off-springs- the first brainchild Atharvan (who was first imparted Veda), Sanaka, Skanda, Sanatsujata, Sanandana, Narada, and many others followed. These are born of “thought waves”, the brain-wave, and hence called the ‘brain-child’ of Brahma. So also, pra-pitamaha, the designation of grand-father or grand-mother does not arise at all unless the grandchildren are born. All other relations such as brother and sister, uncle or aunt, in-laws, do not arise at all! Thus, “All relational existence is unreal!” (Swami Krishnanandaji).

     Everything depends on the ‘seed’, the thought-product- ‘brain-child’, first. The seed is unmanifest, dormant and sprouts in the fertile ground of imagination; it has its beginning in sudha sindhu, the ocean of Consciousness and manifests later as the phenomenal objective world. It is in the dormant form of ‘Desire’.

   There is another parallel instance where the principles of creation apply. The same Vedic principle- “Eko’ham, bahusyam” applies to creation at all the three levels of the Brahmanda, Pindanda, as well as the Andanda. Brahmanda (Bhu, Bhuvah, and Svar) is created the moment the Lord said, “Let me be many”.  There are a number of  references available in Rk Veda and Upanishat(s) in support of this. This thought-force called ‘manasa’ here is the ‘divine will’ (Tai. Sam.7.1.5,1-2; Tai Aran. 1.2.3.1; Manusmruti 1.8-9). “He created creation and entered it” is another important statement.