"SrIvidyA" (contd.)

   There may be any number of techniques, methods of worship of Devi. Much depends on our understanding about the real nature of things. As long as we follow certain traditions blindly, without questioning ourselves, we will be in confusion. It is the self-inquiry that is important. One must always remember that each and every jiva is endowed with intelligence; each and every individual is capable of attaining to Brahman. No one need think he is alp, ignorant and incapable of attainments. Everyone is a Buddha only, but has to realize it! Hence, it is all about realization. All paths lead to this goal of self-realization. Even by keeping quiet, simply observing one’s breathing, one can attain to the highest knowledge of the Self! It is so easy, but also extremely difficult to keep quiet. Lord Shree Krishna says, “It is extremely difficult for anybody to keep quiet; so, I advise him to do anything, but in my name!” Further, He asserts, “I only exist and nothing else exist; surrender to Me; I shall take care of you; protect all that you have and give what all you want, I shall redeem you!”

   This small compendium of the mystic universe is presented here in many perspectives. It encompasses a wide spectrum of knowledge ranging from Astronomy to Zoology (A – Z). Ultimately it concerns the man, the individual- of the human species who is a dynamic ever-changing, transforming link in the cosmic chain. Man is endowed with an extraordinary ability to perceive things and grow and evolve with the evolving universe.

   This preamble will give us an idea about the nature of our existence on the one hand and the higher levels of existence that is possible on the other. This latter knowledge of higher self is possible only when one takes to spiritual studies (svadhyaya), and Keeps Company of learned (satsang), engages in practical yoga and meditation. It is important to note here that ‘SrIvidyA’- the design and plan of creation that is scientific and rational, as also, spiritual, is practically useful for all religious as well as spiritual development. It is very helpful for realizing the Self and attaining to the ultimate goal of redemption, moksha. It is already found in many religions in one form or the other. However, there is some misunderstanding as to the practices of Srividya as vamachara (dakshina patha or apasavya) since some ignorant people have taken to forbidden path and this has to be corrected. Now, in the wake of modern scientific progress new knowledge and techniques are emerging.

   Hence, it is time to remove some of the wrong impressions, old mistaken notions regarding Srividya upasana, and the fear regarding the tantras and treat it on par with other sciences as occult science. It is necessary to make it popular among the youngsters so that they will take to spiritual practices and develop their inherent divine nature and tap the super-power. This will bring in a better life style and help our youngsters to give up aping the West. This will help them live a better, happy, peaceful and prosperous life.

SrIvidyA in Vedic Tradition

    The Samayachara Tradition abides by the Vedic doctrines and, as such, the principles followed by the upasakas are of the Veda. EkaM sadviprA bahudhA vadaMti | (Learned sages speak the One Only in many a names). (Rk Veda)

Sa AtmA, aMgAnyAnyA dEvatA | He is the Self of all, AtmA (the soul), all gods are His limbs. (Taittiriya Upanishat)

SarIra kaMcukitaH SivOjIvaH | niSkaMcukaH paraSivaH || “God garbed in the body is Self; disrobed He is the God Supreme.” (Kalpasutra).

Each God has a special and distinct function to perform in the universe, has a distinct field of activity and presides over a particular realm in the cosmic kingdom.

There exist several worlds and universes in serried sequences spreading over a rising tier of consciousness and planes.

There is one Supreme Deity who presides over all other Gods and worlds; and, the subordinate gods function according to the powers delegated to them. Thus there is delegation of powers with a hierarchy, gradation, names and forms of personalities and emanations as devata. The numerous Devatas help man in his spiritual pursuits, aid him in his uphill task of reaching the summit, the Supreme Deity.(Rk Veda)

All Gods reside in ‘parame vyoman’, the Akasha (Supreme Ether), also known as KaM Brahma. All Devatas, their Mantra and the seed-letters live here.  These sounds descend to the last step which is the human speech on this earth.

The Akasha is the imperishable Brahman (vast and deep with no beginning or end). It is the eternal source of all sounds, the sonorous rhythms, that issue from the heights to form the realms or planes and build the worlds and also to function by casting harmonic spells for their sustenance. (The Vak and the Veda by Kapali Sastriar: “Light on the Ancients”) 

The Vak itself is the vehicle on which the gods come inresponse to the prayer of the Rishi.

The Rishi contacts with the power of consciousness through Mantra, the supernal Ether and in the Ether, the particular frequency of the sound symbol. Thus, the Rishi is a drushtara who sees the Devata with the help of a mantra and sees the mantra-devata and hears at least one mantra from the Devata.

The Mantra is the sound-body of the deity, while the Yantra is its form-pattern. The nameless and the formless has become this world of names and forms

The Tantra teaches that through the name and the form one should sense the nameless and the formless.

   Mantra is the name, Yantra, the form, are the keys of the devotee with his name and form is one in identity with the deity that is nameless and formless.  Standing on the threshold of, the sadhaka is the Maya as well as the Brahman. He is the Light that glows brightening inward as well as outward.      

     The Mantra Shastra is a tantra acclaimed as a great Sadhana Shastra. The tantra affirms the existence of the universe as the manifestation of the Divine. It affirms the existence of a Transcendental Absolute Brahman. One can visualize Brahman with the help of a mantra (Chandas) and Devata.

Tantra Shastra has no objection in treating the Devi as Maya as long She is considered the Divine Mother- the source of all creation.

Vak, the creative word of the Veda becomes the Nada (subtle sound), the Adya Spanda (primeval throb or vibration), which develops into the Bijakshara (seed-letter) of the mantra). The original throb is in the form of Light.