"Srividya" (Contd.)

 The entire Srividya is in Samskruta. This Samskruta text cannot be rendered in English, or any other language, satisfactorily since the words that appear here do not have satisfactory equivalent words in other languages. Even the syllable (akshara) 'Shreem', or word (pada), 'SrIvidyA' cannot be translated properly since it is the very foundation of the universe- hidden deep in the substratum on which a superficial world exists! One cannot express the universe without this word!

    SrIvidyA connotes ‘Supreme knowledge’ like the Veda and, it is practical Sankhya, Yoga, and Vedanta. But, the most suitable meaning for this word ‘SrIvidyA’ would be, say, Astronomical Geography and Human Geography- both-in-one, since it deals with the Galaxies (Go Loka), Stars, the Sun, and the Solar System on the one hand, and the Earth and its Life-forms, Man, and ‘future of mankind’ on this Planet on the other. Here, we start with the primordial matter ‘aNu’ (kaNa) and the ‘Spirit’ behind it and the Energy aspects, Light, Force, Intelligence, and finally end with mukti, ‘Liberation’ of Mankind from eternal bondage.

    Thus, ‘SrIvidyA’ is a compendium of Spiritual Knowledge, an encyclopedia of higher spiritual  knowledge, as well as, lower material knowledge (apara vidya) i.e., Knowledge, in toto, in the form of formulae, Mantras of highest potency and secrecy; and, this knowledge is not available without a competent teacher, an attained Self, a guru of the highest purity. This Knowledge is complete and wholesome, it is ‘purnam’. There is no other knowledge beyond this; it is ultimate knowledge, the Veda. It consists of theoretical as well as practical knowledge that concerns man and the three worlds- their creation, sustenance, and dissolution. The techniques adopted to convey the message here are: Mantra, Tantra, and Yantra. Practice of SrividyA will promote evolution what is impossible even in a year, is made possible within a day!

    Since SrividyA is an ancient text full of single or double syllables, coded words, symbols, icons, and imageries and diagrams these need be decoded in order to get a proper meaning for a clear understanding. This is not amenable to ordinary Sanskrit scholars, too, and may need a thorough scientific knowledge of the sciences, such as physics, chemistry, genetic engineering, cell biology, study of waves and particles, geography, music and geometry as well as the Rk Veda and other branches of Vedic Knowledge. In fact, all these branches of knowledge emanate from SrIvidyA.

    Apart from the theoretical knowledge of SrIvidya, there are techniques of upasana and practical utility, as the phalashruti say. The upasana of SrividyA enriches man both materially and spiritually, and promotes him to higher and higher levels of existence- both in his mind and consciousness. Man becomes a Superman and a ‘God-head’. We already see such great attained persons and their photos worshiped as God in many homes. Anybody could attain to this state of higher spiritual existence within this life, now and here, without waiting for the next. This secret is revealed in SrIvidyA here.

Srividya (Contd.)

  As the introduction to ‘SrIM’ presents here, one finds a scientific version of the secrets of creation of the universe (SruShti Rahasya),  with photographs of Galaxies, Solar System (not to scale), the Sun, the Earth viewed from Moon, and the Earth and Moon with the phases of the Moon. This gives a picture of the nature of our existence on this 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 person meditating and his Deity. Of what God he had the vision, or how is his/her personal experience are inexplicable, beyond words! Many have had such visions and have narrated their experience; but, there is a flaw in it. These God-visioning are like dream for them. Real ‘God-Visioning’ is a thrilling experience that totally transforms a person and it relieves him of all bondage instantly. Even hunger, thirst, and sleep 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 ones only. There are millions of such persons who are blessed. 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 the womb (yoni) after Womb (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.

   Another interesting observation here is that of spiritual practices such as Yoga, Asana, Pranayama, Kundalini, kriyA yoa, sudarshan yoga, etc. or, for that matter, performances of Havana, Homa, Yaga, Yajnya and piligrimages, and worship of Gods in temples, etc. All these may seem inevitable in the early stages of a upaska. But, these appear to be meaningless exercises, redundant when one realizes the futility of such engagements as soon as the upasaka hears the Supreme Lord seated within him talks to him in clear unmistakable voice that can be heard within. This happens when a person just ‘keeps quiet’ doing nothing! This is the state when not even a thought passes the mind and nothing, absolutely nothing, exists- a state of ‘shunya’. This is the state of Brahm. Everythig happes here.

  Thus, it is realized that when Devi wills, things happen! Parameshvara is seated in the cavity of every jiva as its soul, and works through Prana, prajnya, and life-breath. It is just enough to carry out the inevitable daily course in a nirliptata attitude and spend as much time as possible in solitude, contemplation 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.

   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 Gayatri, the Yantra is Sri Chakra, and the Tantra is 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 secrecy code is very important since it is highly charged with divine power and every syllable here is a precious mantra that transforms a soul into deity!

   The Mantra aspects  of SrIvidyA are to be clearly understood.These are like 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 inpublic. Unless a person is of extraordinary purity, pure in all thoughts, words, and actions these mantras remain just words of no consequence. They become powerful only when there is divine blessings and grace of Devi. So there is nothing but to meditate on the Devi and wait for Her grace.

Devi Bhagavati is One and Her Nama, Rupa, and Shakti are Many.

   There are three well known traditions in Hindu religious practices. These are the Shaiva Agama- worship of Shiva, vaishnava Agama- Vishnu, and the Shakti Agama. Creator Chaturmukha Brahma is worshiped by a few as in Pushkar, Rajasthan. The worship of Shakti by the Shaktas is known as vamachara when it is associated with cults that are not approved by the followers of the Vedic system. The Vedic system of worship such as Devi Lakshmi, Sharada, Bhavani, Durga Parameshwari, and  Chamundeshwari are all supported by the Veda, The worship of Kaamya, Shakti, Kali and other Deities of Tantric cults are also of very ancient origin. These traditions are yet to be properly understood properly. Further, these Deities are initially worshiped as just a rounded stone, shalagrama or pindi- a replica of the Earth or Bhu Devi as in Northern India like Sharada and Vaishno Devi (Jammu and Kashmir) . The worship of the icons, idols, or Devi and Devata as murti is practiced in South India as Dravidian practice.

     It is stated that the ancient Rishis praised the Lord and asked Him how should they worship, adore or praise him? The Lord replied:"Since I have created you in my own images, you cane worship me in your own image".Hence the practice of worshiping Devi Devata in stones, metals, wood or ivory came into practice. These icons are carved out according toe the intuitive knowledge or dreams experienced by the sculptors. It is interesting to note that the sculptors actually visualize the Devi Devata and carve them. The powers and tools of these Gods are shown by number of hands and mudra of the Deities. Thus, we have numerous deities and each according to the powers ascribed to that Deity. These depend on the Bhavana and nicely explained in Bhavanopanishad.     

The Un-Manifest and the Manifest

    All that we see as the Devi and Devata are the manifest forms of the One, Un-manifest, Absolute, Abstract, Invisible Force (Shakti), and even that Un-manifest Force is emanating a much larger Un-manifest Powerful source called Param Ishvara. Ishvara is the supreme Un-manifest power that emanates from a much Higher, Param, Ishvara. 'Isha' is the Lord. The supreme Lord of the Universe is Parameshvara and His power of creation,the subtler aspects of the Forces such as chit-shakti, jnyan-shakti, kriya-shakti are also the Un-manifest forms of the Potential soutrce, parameshvara. These powerful forces are exemplified as 'deva' and 'devata'  for the simple reason that they can 'lift us up' ('da') from avidya, These are exemplified in Shreevidya in different names of Devi.

Etymology of 'Shreevidya"

   The origin of the word 'Shreevidya' is really mysterious.Every syllable of this word is mysterious. The mystic origin of the word is related to the mystic origin of the universe/ The very word 'Shreevidya' is the embodiment of the universe. It is as simple as an University where all the faculties of knowledge exist, and all the knowledge exist in the faculty members, the professors of various departments! The entire knowledge of the universe exists in the universe and the universe exists in the universe, the Consciousness, 'chit'. 'Chit' manifests from 'sat', the 'parabrahman'. This manifestation is the universe, Shreevidya. 'Shreem' is the core of the substance, the 'Atman'. It, the Atman is 'sat' and 'chit' and emits joy, ananda, bliss!

   The  Power of creation is vested in 'Shreem'. 'Shreem' is the unmanifest aspect of the supreme, 'parabrahman' and the manifest aspect is the material world! The material world is objective, phenomenal, and spatio-temporal and, as such, not eternal and substantial, subject to change. What is eternal, substantial and un-diminishing is the 'Shreem'. This is the most beautiful secret! It is extremely difficult to explain, describe or even know what this mystic 'Shreem' is!

   The word 'shrIm' (also 'Shreem' for convenience) consists of the syllables- s, h, r, I, and m. These syllables are the most potential seed letters that have the potency to create the universe. These syllables start as mild inaudible sound in the beginning and become subtle forces giving rise to audible sound and create ideas, images, and the imagination ends up with the creation of gross objects. Thus, these syllables are initially strong forces full of creative energy. The subsequent development can be traced to the creation of the seven realms of existence as the sapta lokas with saptarshis, and the realms of Devi- Devata vested with powers of creation, followed by the realms of pitrus or manes and the jiva rashi in the three lower worlds- bhu, bhuvah, and svar, and the three higher janah, tapah, and sat, separated by the mahar-loka in the middle. The deva loka where the Devi- Devata reside is the abode of all creative forces depicted in the various Mandala. The presiding deities here are  called by different names in the Shreevidya.  
   The initial powers of chit-shakti, jnyan-shakti, and the kriya-shakti are attributed to the paramount power 'Shreem'. The syllable 's' stands for Devi 'Shreem', who Herself combines in her the powers of creation, sustenance, and dissolution the three powers attributed respectively to the creator virinchi (im), protector hari (r) and the ultimate power of dissolution hara (h)- thus making 'shrIm'. The supreme power vested in 'mahashakti' is called by various names 'Raja Rajeshvari, Lalita Tripura Sunadri or Maheshvari aided by Saraswati and Lakshmi, together called Trayi. Sharada is said to be the Mother Goddess of Letters, Akshara Malini, the embodiment of Knowledge. She is the source of all that exists and expressed in words!   
    Kashmir is the shakti peetha of Devi Sharada and the Shree Chakra is inscribed on a rock in Srinagar. The name Shree nagara is the historic name and the Devi and the temple of Sharada (having a Pindi /Shaligrama of Devi) is at a village named Sharada at the confluence of the River Kishenganga, across the LoC in PoK. 

Shreevidya (contd.)

What is "Shreevidya"?

   Shreevidya is made up of 'Shree' (Knowledge/Technology/ Resources) and 'Vidya' ('to Know'); in other words, it is the jijnyasa, inquiry, subject of our investigation- 'Shree' is the 'Creative Power' (srushti shakti) attributed to the 'Devata Value' (Prakruti) of the Creator (Purusha). Thus it is 'One' and 'One only', not two, or the second! There are innumerable manifest forms with different names for the 'One', that too, indivisible, complete, poornam. This is like the mirror reflection of the one Full Moon in a hundred pools of water. It is the pratbimba (reflection) of the bimba (Image). It is the vimarsha aspect of Shiva, Prakasha. This is the most significant aspect of the study of "Shree".

   The term 'Shree' stands for the feminine aspect of the Purusha, and it is a wrong connotation. There is neither a masculine (male) or a feminine (female) attribute to Shiva since He is the 'One' Purusha without any other (significant), besides Him! He, the Purusha, Shiva only manifests as 'His another form' prakruti, and this prakruti is no different from Him! It is like Me and mine.All that exists is Shiva only and what all we see, hear, touch, smell and feel are Him only. Then why is this confusion regarding the Feminine form of manifestation? There is no gender aspect attributed to these Devata value like the Electricity carried by two alternate current wires which we call positive and negative, male and female or the positrons and electrons. These are to be carefully understood. It is common usage that a pole lying on the ground is said to be female, whereas, the pole erected is called male in the Marathi language. Let us be mature enough to desist this male female aspect to devi devata who are merely the Powers, Shakti, aspect of the Purusha. There is only One, Mahapurusha, Parabrahman! The creative power is Raja Rajeeshwari, parabrahma svarupini, Shree!
  Now, as to the Vidya, it is the central  theme of Shreevidya. 'Vidya' ('vid' is 'to know') is 'Jnyan' (Knowledge). Actually, 'Jnyan' (Knowledge) only exists and all else is the 'Knower'. The knower is united in the knowledge of the object to be known. The fundamental principle is- "The perceiver and the perceived are One". Hence, ShreeVidya is totality, 'Oneness'. There is only and that is the Pure Consciousness, chit-shakti. Devi Shree is called chidrupini.
     Shreevidya is totality,  complete knowledge of Creation, sustenance, dissolution, and finally, merger! Devi Shree is the bhukti-mukti-prada! 
    Devi Shree is the Divine Mother, the provider of food and shelter and we are all the children in her womb! Devi Shree is praised in numerous ways in the Mandala X of Rk Veda as Shree sukta, Devi sukta, Nadi Sukta, Saraswati sukta, Bhu sukta, etc.

Shreevidya

    As if by the divine intervention, the topic of 'Shreevidya' came up for discussion in our daily evening meetings- 'Adhyatma-Sandhya'. Hence it was decided to post some important aspects of the mystic song- the eternal, "Waves of Beauty", that is also known as the "Streams of Ocean of Bliss". These produce the waves of joy, happiness, peace and and supreme bliss in the heart of the devotees who sing in the praise of the Devi Tripura Sundari, Lalata. The very creation of cosmic entity that covers the entire brahmanda start here as mild inaudible tremors, vibrations, waves, and produce sounds, alphabets, words and their meaning leading to the phenomenal objective world along with the jivarashi to enjoy the same. Every syllable, every alphabet, every sound or note of the syllable is important here. The song rendered in the musical notes bring  immense joy and happiness.

   'Shreevidya' is very complex system of mystic knowledge and it is like the five blind persons describing an elephant! There are different perspectives of Shreevidya and different sections of society have been practicing this as a cult, a religious faith, a system of study and meditation, and practice as daily rituals since times immemorial. This include the Devi in different forms and Mudra, Devi with different arms and tools, Devi with different moods and powers. Many treat the system as a very powerful secret mantra ritual. The mantra associated with the Devi Shreevidya are numerous, beyond count and each one is inherent with powers of creation, protection, and dissolution, as well.

   Shreevidya is invariably associated with Shree Chakra and we will discuss this in detail later. There are numerous chakras, mandalas associated with this and these require a detailed study. Much research is also going on in this regard.

    Nobody knows the source of this and many have attributed to the agama shastra, and some to the Veda and many to age-old practice of tribal culture in vogue in ancient India (sanatana dharma). The author cited here is Sri Shankara Bhagavatpada and nobody knows who this Shankara is. The issue is further complicated by the practice of calling the Swamijis or Peethadhipati of all Shankara Mathas as 'Shankaracharya' only with a slight change in prefixes. Satyendranath Dasgupta says, there were as many as six or seven famous Shankaracharyas. There was one at the time of the Buddha, one at the beginning of the first Century B.C, the Sixth, Eighth, and one even later! However, it is not necessary to wrangle here about the authorship since what is said is more important than who said it!

    We follow several authors and refer to as many sources as possible in presenting a comprehensive study of Shrevidya here.  

How the Jiva enters the Earth

How the Jiva arrives on Earth:

   The Bhagavad-Gita explains how the jiva arrives on earth. All the living beings survive on food which comes from the soil. Plants depend on Rain for germination of seeds. Rain comes from clouds. Clouds are formed from evaporation of water from oceans due to sun’s heat. Thus, it is the same ‘solar energy’ that lies in the form of water vapor in the clouds that produce rain due to cooling and condensation. This ‘solar energy’ is the ‘life–force’ that we get from the sun as well as the distant stars. Each jiva is an ‘ion’, a subatomic particle, a photon, a stellar dust particle, in this sense of the term.

    This life-force or ‘prana’ is at the root of all jivas (prani). Water, heat, and soil play a very important role in germination of the seed. Vedic Texts say, “purusha’ (brahmn) is the seed. In the Gita, Bhagavan Sri Krishna says, “I am the seed of creation”. Everything is ‘chaitanya’, energy inherent in spirit, the soul that is unborn, eternal and immortal. The soul is eternal, in the sense that, ‘Energy cannot be created or destroyed’. How can an entity that is invisible, unborn and eternal create a physical body of biological entity called ‘cell’ and function within the limitations of time, space, and causality? In other words, how can the ‘non-existent’ (‘asada’) become existent (‘sada’), and again revert to the state of ‘non-existence’? This is the mysterious universe. This has been explained in the concept of ‘maya’.

   So, it is now clear as to how this invisible energy aspect, a phonon, a nutrinos, a photon that is found everywhere enters and gets out of anything! This is the core of the substance, the soul or Atman. When it enters soil, water, food and becomes the embedded soul, there appears a vibrant jiva! The body built by food and water is, however, subject to deterioration and decay and the energy hitherto working as prana leaves it. Thus a jiva ends its active life!  

Who created the Universe? 

    In the Gita, Bhagavan Sri Krishna says, “I am the seed of creation”. Everything is ‘chaitanya’, energy inherent in spirit as we as matter that is unborn, eternal and immortal. Energy cannot be created or destroyed. Energy is derived from sun, also known as Aditya (and distant stars, too,) as far as earth and its living beings are concerned. The Sun is the chief source of energy for us. As regards the actual process of creation or evolution of life forms, there are a number of sources and Vishnu purana and Devi Purana are the important ones. Some of these details are given later. However, in brief, it is stated that “Eighty-four thousand species are created by cosmic force Adi parashakti. Two opposite forces-equal and opposite are created as Satyarupa (Aditi) and Diti as consorts of Kashyapa, the self-effulgent, svayambhuva manu. From Aditi are created Sun, vayu, soma, Indra, agni, varuna, aryaman, pushan, ashvin, vasu- all considered the Vedic Devata. The human beings are created by svayambhu manu, the manifest forms of Aniruddha, the mixed impure sattva- Kashyap and Aditi while all others including the demons are created by Diti. Brahma creates, Vishnu nurtures and Ishvara neutralizes the forces of fusion and fission.

   The asya vamiya sukta of the Rk Veda has a reference to ‘tri-bandhu’. The three brothers are the surya (sun), soma (Moon) and the anala (fire). These three are the basic principles of all that manifests!  The energy component of the Trinity- brahma, vishnu, and Ishvara will be reflected in the human beings as the ‘Atman’. The Atma is the chaitanya of vishnu, intellect and creativity comes from Ishvara, and, finally the humans can cognize and realize Atman and experience sat chit and ananda only through self-awareness. There are no physical entities or parents and off-springs as such here. Body, mind and intellect as well as the soul spontaneously generated tuned to cosmic energy of the supreme spirit sol, paramatman. The scientists are still busy in finding the mystery involved in the creation of life. The molecular biologists have discovered the constituents of the structure and composition of the cell- the protein gel membrane that covers the cells, the genes and their inherent characteristics, the DNA and RNA chains, the amino acids, enzymes, the vitamins, hormones, and the chromosomes are all now known but for the exact source of their energy component, may be traced to an extraneous source that can never be described! The following illustrations will give us some idea about these. 

The Jiva's Predicament

   The embodied Atman, the jivatman undergoes many changes during its life time and suffers due to ignorance. It is embedded in the mire of the earth ssurviving on the food obtained from the soil and acquires all the qualities of the soil, water and food and displays the same throughout its life. The Jivatman will revert to its pure state only when it realizes its state of embedded nature and gives it up. But it is not that easy to give up the acquired karma-klesha, guna-doshas.

   Almost all the jivas spend their entire life in acquiring some knowledge and skill so as to enable oneself to get sufficient food and live comfortably. There is hardly any time left for any other pursuit, much less to know about the very purpose of such a living! The neglect of the soul by the ignorant jiva has created a mess and little does the jiva knows about this. Only a few sensible persons have ever thought about it and pursued the knowledge of the soul, Atmajnyan. Almost all the people die without knowing this simple truth. The tragedy is that the most successful persons in public life who achieve laurels like Nobel Prize, and national recognition like the Bharat Ratna, die without knowing who the real person, ‘purusha’, he/she is! So far, none has ever given a thought to how the jiva arrived here on earth as a sub-atomic particle (an atomic energy particle), in the form photon, (particle of ‘Light’) emitted by a distant star; it entered the clouds, rain drop, soil, food particle and became a ‘spermatozoa’ It entered the would-be mother’s womb and, remember, the chance of impregnation is almost nil! What all the jiva, as a human being, later attains (as a famous doctor or engineer, scientist or philosopher) is just a faculty (bit of material knowledge, that too, an insignificant part of the total knowledge) of their selected field of interest, or by force of destiny and chance!

    Once a person realizes the ‘truth’, who he/she is, the objective phenomenal world falls off like a house of cards! The jiva is liberated from its repeated cycles of births and deaths, metempsychosis’ the moment it realizes who it is! All the attachment to the worldly objects disappears. This is the end of all desires and attachments. Here is an anecdote from the Jataka Tales. When Gautama became the Buddha, he was brought to his father’s Palace and introduced to his father, wife, and son. But, the Buddha did not recognize anybody! He said, “I have no father, wife, or son”! 

   Then, one of them asked Rahul, son of Gautama, “Who are you since your father disowns you? He also said, “I don’t know! I have not seen my father ever since he left before I could see and know him, nor do I know anything about my father’s mother! I am told she was already dead by the time my father could see her!” This gives us an idea about how we all are attached to the world due to ignorance of our true nature. The phenomenal objective world is transient and subject to death decay and dissolution. There is nothing permanent about it and we somehow cling onto it!

    The same is the story of many a orphans, forlorn children abandoned, or sold for a price, or adopted by some foreigners, or for that matter, even those saved from a hospital fire, or accident site. These kids do not know anything about their antecedents. 

    And, Lo! There are people who boast of their religions, caste and creed, and belief systems, and harm others who do not follow them! All these are eye openers to a person who is enamored by attachment, greed, ego, and suffers from ignorance.   

    But then, “Who am I?” This question is persistently asked by every jiva when it gets puzzled as to its role in life. It is confused. It is always somebody and not the real self. Hence it seeks an answer. What is the answer? The answer is very simple and direct. When all that are called ‘me and mine’ are discarded what remains is ‘that’ pure self. This pure self is inexplicable. It is pure bliss, total awareness of the true self. This state is found in deep sleep as well as a state of samadhi yoga. It is not an unconscious state; it is total awareness of the self and everything else within its self. 

   A living being, jiva, rather, an embodied soul, will ultimately find out who he/she is after a long introspection, quest, taking an inward journey in search of truth! It (the jiva) discovers that it is an embodiment, acquisition of a material gross physical body and it is constantly changing with time; hence it is not the ‘sat’, true self. So also, the fickle mind is always thinking about this and that, called ‘manovikalpa’, or’ chanchala chitta’, together with the perverted intelligence (vipareeta buddhi), is not the true self. The ‘ego’ (ahankar) that rules the jiva, too, is not the self. All these- manas, buddhi and ahankar, are at rest when the jiva when the jiva goes to deep sleep. So, the jiva finds that all these appendage- physical, mental or psychosomatic entity that is of no avail to find out the true ‘Self’, that is covered by avidya.

     Finally, a Guru (Yogacharya Shree Krishna) comes, as if by divine providence, to help the confused jiva (Arjuna) to redeem it from all this mire of mental or physical, earthly existence. However, it is not that easy; this needs a bit of carryover of the fruits of action (karma phala) carried over from the past (purvarjita), God’s grace (anugraha), and the blessings (ashirvada) of the departed souls, teachers, and elders. 

     The jiva has to prepare for this long journey taking recourse to yoga through spiritual practices (adhyatma sadhana), satsang, and study of scriptures. Finally, the jiva comes to know that it is not ‘this’ and this’. It finds out that the true nature of the jiva is nothing but the ‘truth, consciousness and bliss (sat-chit-ananda) and, it is finally redeemed. This may happen instantly, or may take several lives! This is a big question mark? It is all a question of discarding what all is acquired from birth, rather than adding accumulating wealth and appendages, prefixes, affixes, and afflictions to the name, form, and function or revel in the mire of earthly existence, enjoying a sensuous life that is transient.

The Concept of Time

Everything in this universe comes within the grip of Time. Time is an illusion since it varies from situation and space to different situations and space. In fact, Time only creates space since the space is the hidden aspect of time. There exists nothing when time and space are united. When time moves it creates space and objects occupy the space! Time begins with the radiation of electromagnetic waves. Since ‘light travels at 186000 mps, space, time and intelligence are inherent in the Light. If anything moves at the speed of light it ceases to exist in time! Even if one travel at the speed of light that person are reduced to ‘nothing’! This ‘nothingness’, unity in time and space, is brahmn. In fact, that which is measurable, or that which comes within the grip of limitation (niyati) of time and space is ‘Ma-ya’. Hence, everything, including ‘maya’ is the manifest form of brahmn. 

   Time and space are created by the radiation of Sun in the form of electromagnetic waves. The sun rays inheres within the electromagnetic waves a number of other qualities such as light, heat, life-force (actinic rays) and qualities dictated by colours (violet, indigo, blue, green, yellow, orange and red, as well as, infra-red and ultra-violet, alpha, beta, gamma, x rays. The three prominent ones that represent the qualities of tamas (dark), rajas (red), and sattva (white). All life-forms are supported by subtler waves of life-force (actinic rays), and energy (like Vitamin D), sound and syllables (alphabets), words and their meaning producing the phenomenal gross objects are all hidden in the electro-magnetic waves of solar radiation. Thus, the factor of ‘Time’ (kaal) holds everything within itself! Both electricity and magnetism are involved in Time. Time is energy. Time creates and destroys objects. Thus, the ‘time-space continuum’ is the basic tenet of science. Time is indeed illusory since it does not exist outside the forces of rotation of the earth! Hence, time is illusory, and, so also, the space that is created by it! If both time and space are illusory, the physical objects that occupy the space and endure in time are also illusory! This is the concept of maya. Thus, everything in this universe is governed by this maya- the limiting factor (time, space and causality).

     Einstein and many other scientists tried to give some explanation regarding the universe in many different ways, such as, algebraic equations, mathematical formulae, and theories and hypotheses. They include ‘Theory of Relativity’, a ‘Probability theory’, a ‘Quantum Mechanics theory’, ‘Gravitational theory’, and many others. So far, one single ‘unified general theory’ that can explain everything is evading! In fact, now it is learnt that such a ‘Unified Theory’, that could explain all, is not possible at all! Some intervening powerful extraneous force is always there affecting the structural changes that take place in the transformation of matter! Mere combination of two ions of Hydrogen (H2) and an Oxygen ion (O) may not immediately or instantly produce water unless there is a catalyst that brings about change! If mere Hydrogen and Oxygen could get us water, may be, there would be no dearth for water on earth?

     But, in Vedanta, the entire universe is visualized as a continuum- one of ‘unitary existence’! Everything is intimately connected to the other. Till now, there was no point of contact between the Scientists and the Vedantins and each one viewed things in their own perspective and there was no common platform for them to exchange their views. Besides, their language of expression was different. The pundits considered it a taboo even to think of Vedanta and Science together and talk about the two in the same breath, as if, it was not advisable to talk while eating’! Hence, there was no attempt to synthesize our knowledge and present a holistic view of our existence in this transient, ‘make-believe’ world. Now, times have changed. The scientists have taken to serious study of ancient Hindu scriptures and have found answers to all that they wanted to know! 

Fhe Perceiver and the Perceived are One!

The human brain is a wonder-machine that is closely associated with the Mind and has immense capacity to think, imagine, dream, create and destroy, discover and discern, dissect, disseminate, organize and reorganize, produce and reproduce, edit and re-edit what all that has been understood, assimilated, and then present that in a holistic synchronized picture! It all starts as a desire (ichha), though-wave, an imagination and create images and gradually with sankalpa, determination, consolidate and create a world by itself! Different parts of the brain have trillions of cells, each cell performing almost sixty thousand jobs at a time, instantly, and many of them do specialized functions, too! Along with the ageing process of the jiva these cells develop their ability to perform more and more specialized functions and they too die out! In fact, the very ageing process is attributed to the cells. Cells constantly divide and multiply, retrieve the information stored in the DNA and RNA, transfer all memory intact to new cells before they burnout. In fact, it is so mysterious that we grow from childhood to ripe old age and perform specialized functions as per the genes and memories of the past lives. It is estimated that a normal person hardly ever use one per cent of his mental potentiality. While the right side of the brain is normally used, the left part is left almost unused by most of us! In fact, the left part of the brain has unique capacity of perform the jiva’s karma. This is the most significant aspect that determines the destiny of the jiva. The entire life and activity of the jiva such as intelligence, creativity, art, music, mathematics, etc depends on the carryover of the past. It is a mystery how new ideas come and materialize in daily life! It is said that geniuses, wizards, path-breakers and inventors use the left part of the brain, and none ever masters the use of all parts of the brain in their life time. Hardly even a negligible percentage of the brain is ever used in a lifetime of a person. Only a ‘Vedantin’, yogi or spiritually enlightened person can develop his/her full potentialities through practice of yoga. In yogic trance, samadhi, a yogin can reduce the vibration of a trillion cells that cause thought waves. All the heated cells are cooled down and condensed into a molecule! Thus, the visionaries have given us a brilliant presentation of the holistic view of this universe!

   It is the constant endeavor of all thinkers, whether they are Vedantins or scientists ‘to know’ and ‘understand’ the reality, ‘truth’ about the world we live  and work, as also, find out who we are, wherefrom we arrive here ,and wherefore do we go from here?  The scientists think in a limited way, in a narrow perspective and feel that answers are eluding!  However, the ancient sages have found the answer to all these questions by taking recourse to yoga. They have realized the ‘truth’. Almost a hundred and odd Upanishads explain in different ways what the sages experienced in their yogic trance. The nature of ‘reality of existence’ is explained by Bhagavan Shree Krishna in the Gita. There are many other scriptures like the eighteen epics, the Upanishads, the Bhagavad-Gita, besides the brahmasutras. Bhagavan Shree Krishna, the supreme Lord, as an avatara of Vishnu, helps us to find out the true nature of both the ‘purusha’ and ‘prakruti’- ‘the self’ and ‘the nature’. 

   The ultimate answer is very simple: “The perceiver and the perceived are one”. Conscious awareness of the seeker will bring out this truth! Consciousness is not only conscious of itself, but also of the ‘other’. Almost all of us are interested in the external world and dwell in it from birth to death! It is rarely possible for anybody to take respite, pause for a while to think about the self, unless ordained by the divine, as if by the carryover of the past lives! The entire life is spent in earning a livelihood and running the family. Scarcely any time is left after the days toil. However, a time will come for taking stock of the situation, look where one is moving, and turn away from the sensuous world toward the higher spiritual aspects! Wisdom dawns and renunciation begins. This is consciousness being conscious of itself!

Everything Created is Perfect!

purNamadah purNamidam purNaat purNamuduchyatE |

purNasya purNamAdAya purNamEvAvashiShyatE ||

   The fundamental principle enunciated in the ancient scriptures is very clear. It is “unity Consciousness”- samyak-prajnya, where all dualities disappear, ritambhara! Duality (dvandva), is the reality one experiences due to ignorance, avidya. It is the result of embodiment as an earthling bound to the gross material objective world, not realizing the fact that everything here is transient and inter-related. The Mind, the senses, and the intellect are all closely connected with the phenomenal objective world and the senses act and interact as dictated by the mind and the intellect. Objects that we perceive disappear the moment the mind is disconnected from the objects! Even if the eyes are engaged and the mind is not interested the objects do not matter, however interesting they may be! The mind and moods thus dictate the interaction of the jiva with the world. No interest, no life?

   This duality of the jiva and world is the outward movement of the jiva to experience the quality of the diverse paraphernalia of the material objects. This is the product of ignorance. The moment the jiva realizes its true nature it discard the external world as one of no consequence. Then it turns inwards towards the Self. This is the function of Consciousness that operates either outward or inward! When consciousness is conscious of itself it becomes self-centered within itself and attains to Shiva. When it is working in an outward material world it is jiva. Shiva only becomes jiva and the jagat.

 In fact, “Everything has manifested from the ‘One’, single without any other as the second, unimaginable, unthinkable, unknowable, and the invisible most powerful all-knowing, self-effulgent, perfect ‘that’ (‘tyat’) for which there is no name (nama), form (roopa), or function (kriya). Everything manifests out of ‘that’ as the divine will”. All that we can ever imagine, think of, aspire, or dream about, exist in it and manifest as per the ‘desire’, the divine will! This entire universe is the gross product of the subtler-most ‘chit’ (consciousness), the divine will, desire that is ‘brahman’. Since the living beings are not in any way different or separate from this ‘chit’, Consciousness, it is possible for the jiva to realize the whole ’truth’ (‘sat’), the true nature of its existence. Only a keen sense of awareness of one’s self will reveal the true self. This search for the true nature of the self (Atma shodha) continues till the jiva realizes the pure state. This is pure consciousness (shuddha prajnya) unblemished or adulterated by desires, attachment, anger, selfishness, jealousy, greed, etc. It is also necessary that the out-going nature of the five senses and the vibrant mind, perverted intelligence and such other aspects that make the jiva indulge in the external phenomenal objective world are withdrawn. When one is busy with the affairs of the world, working outward without any idea of the true nature of the self, it is avidya. ‘Avidya’, rather the true awareness of the Self so far covered by the ego, selfishness, and the carry-over of the fruits of action of previous births (karmakleshas), will be erased when the person becomes aware of the limitations of the jiva, turns inward, and looks for the guidance of the ‘Self’! “Consciousness becomes aware of its Self and reveals itself!” This is the ultimate goal of life. Thus, every embodied soul looks for redemption, emancipation, liberation or mukti, moksha from its embodied, embedded state.

Beginningless Beginning!

Nasadiya Sukta, Mandala X of the Rk Veda gives an account of the beginningless beginning. It says, “There was nothing that one can say as ‘Existence’ (sada), or ‘Non-existence’ (asada). There was neither ‘Light’ nor ‘Darkness’, and, neither there existed a ‘Heaven’ or ‘Something Beyond’, nor there was anything like ‘Air’, ‘Death’, or ‘Immortality’. There was neither what is called ‘day’ or ‘night’ and one breathed windless and sustained oneself; there was only One, the ‘Purusha’, and no other.” The Samskruta shloka is given in Appendix. ‘Purusha Sukta’ Mandala X, Rk Veda exemplifies this further.

Another version regarding the Creation is also given as hereunder:

   “In the beginning, this universe was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: “I am He”. Therefore, He came to be known by the name ‘I’ (Aham). Hence, even now, when a person is addressed, he first says: It is ‘I’, and then says whatever other name he may have. And, because He, before (purva) the whole group of aspirants, burnt (vaushat) all evils, therefore, “He is called Purusha”- The One who enters the ‘pura’ (the body). He is actually ‘Rudra’, one of the twelve Adityas (twelve positions of the Earth in its sojourn around the Sun during its revolution).

    “Purusha is the One who is embodied (pura) as a Jiva. “Shiva only becomes the Jiva”. (Shiva Purana). It is He, the Purusha, who is embodied and says ‘I’ (ahanta). This ‘I’ is a pronoun that stands for the name of a person ‘Rudra’, who resides in the jiva as ‘Bheshaja’, Dhanvantari and maintains it! [Mandala VII of the Rk Veda, Rudra Shatiya]. It is also stated further, “He who knows this verily burns up him who wishes to be Viraj in advance of him.” [Yajur Veda, Brih. Upa. I, IV-The Creation and Its Cause, 1].

     It is this Knowledge of the Purusha, ‘Parabrahman manifest as the One’, that brings emancipation, liberation to the tormented jiva, the person suffering due to avidya. It is shuddha vidya, para-vidya, the knowledge of the highest Self, Paramatman. All other worldly knowledge is apara-vidya that brings about bondage due to reckless action of the jiva. The jiva is driven by the “Ego’ (ahankara), seated on the throne of the Mind (Manas) using the Intellect (Buddhi) as its Minister, employs the Senses as the Instruments of fulfillment of its unending carnal desires. Thus, the ‘Jivatman’ suffers an eternal bondage, until redeemed by the Blessings of the Lord through an attained person, Guru. An enlightened person is one who knows that the body, the senses, the mind, the intellect, and the ego are all just the adjuncts of the jiva, and not the person, purusha, by Himself! Knowledge, ‘jnyan’, lies in the knower, ‘jnyata’, the ‘Jnyeya’ (that is to be known) and the Knowledge, ‘jnyana’, are one. In the absence of true knowledge, understanding, and experience the jiva is perturbed and gets into actions that binds it eternally as prarabhda karmat.

Worship Devi- Lakshmi, Sarswati and Durga Parameshwari

   The Ten-Day (Dusserah) festivities worship of Devi begin today with Padya and ends with Vijaya Dashami. The festivities mark the 'vijayotsav' on the return of Sri Ramachandra from Sri Lanka after Kamsamardhana. However, these are the days when we worship Mahalakshmi, Saraswati and Durga Parameshwari as the three Goddesses of 'Trayinyas' (three-fold path to bhukti and mukti). The shop keepers woship, where as, the industrialists worship the machines and implements (ayudhapuja) and the students worship the Goddess of Learning. The final celebration is to take Durga Devi in procession; this is also the Nada devate's (Rajeshwari) procession.

   The festivities mark the erstwhile Maharaja's (King's) Rule in Mysore decorating the Palace and the City goes into festive mode. The Vijaya Dashami procession used to attract the visitors all over the world since the King Jayachamaraja Wodeyar had good relations with English Rulers. After the Congress rule in the State this State festivities lost its grandeur due to Ex-CM Kengal Hanumanthaiah's ego problem. The Fifteen-Day or Month-long Dasara Exhibition used to attract good artists and was a great attraction. The Congress destroyed all the cultural and historic prominence of Mysore. Many thousands of people lost their livelihood. It is a sad sad story.
   Now, coming to the worship of Devi, it is very important to note that we, the humans, live on earth and treat the Mother Earth as Bhu Devi. Bhu sukta eulogises the devi in a number of names as Bhu, Ila, Neela, Sri, saraswati, lakshmi, etc. The Earth is our Mother who gives us food and shelter and the Mother of the Earth asa Planet is the Sun, since the Earth is borne out of the 'Soalr Flares' ejected and cooled and condensed later. The Purusha behind all these creation is Narayana. Eko Devah Narayanah |. It is also interesting to note that the sun is riding the Chariot driven by Aruna, who incidentally absorbs all the heat of the Lord (as Arunodaya Leela!), Bhagavan Surya Deva (Who is angry with Rahu who is behind Him to grab Him as on eclipese day!) Thus we are all in the shadow or the Sun. Also, the names of Sandhya, Nisha, and Usha Devi to indicate the Deities of evening, night and the dawn, respectively.
    Acharya Shankara has written the Soundarya lahari topraise the beauty of Raja rajeshwari and we have the Durga Saptashati,  Lalita Sahasranama, Sharada Chatushtaya praising the Devi along with the description of Sri Chakra.  By constant remembrance of the Devi and worship of Sri Chakra one can attain to salvation, after enjoying fully the Blessings of the Devi as the Divine Mother.
   Hence Dasara is marked by bhakti and dhyana devoted to all the Powers (Shakti), that be.
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