Srividya Diksha Vivechana.doc

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    Srividya Diksha Vivechana

    Srividya is a Shastra in itself and like every other Shastra, has the associated

    anubandha chatuShTaya adhikAra, abhidheya, sambandha and prayojana.

    adhikAra describes the qualifications required to obtain initiation into

    shrIvidyA. Abhidheya is the subject matter of Srividya. Sambandha describes

    its relation with other Shastras. Prayojana describes the fruits obtained by

    studying Srividya. A guru should understand these four concepts well. As

    Srividya Shastra in essence advocates Nivrtti, it is also termed parA vidyA.

    Srividya is moksha Shastra or the science of liberation, which can be

    approached in five different levels, the upAsyas for which are lalitA,mahAtripurasundarI, rAjarAjeshwarI, parA bhattArikA and ahaMtA or

    sadakhyA. All these are generally termed as `shrI'. That Shastra which

    describes `shrI' is called shrIvidyA. Or, shrIyate sarvairiti shrIH she who is

    worshipped by all is shrI.

    As there is no difference between Brahma Jnana and Brahmi Bhava

    [brahmavidApnoti param], there is no difference between the upAsya [shrI] and

    it's vidyA. Thus, Srividya refers to that vidyA or mantra which is of the form of

    shrI and refers to shrI. Also, as described in Siddha Yamala, Parashakti has two

    chief forms: Rakta Kali and Shyama Kali. Rakta Kali is called Vidya Rajni andShyama is associated with Dakshina Kali and Sundari. Thus, Srividya refers to

    Sri + Vidya Srividya, which encompasses the worship of both these forms

    and hence of Purna Parabrahma Shakti. Also, that vidya which has the ramA

    bIja as its core is referred to as Srividya. That which grants shrI i.e. purushartha

    chatushtaya is called Srividya. The term Srividya has been explained in 108

    ways by Brahmasri Sri Tadepalli Veeraraghava Shastrigal.

    Srividya Diksha differs with the Sampradaya. In Ananda Bhairava

    Sampradaya, which involves Kaula Marga (note: as described in Badabanala

    Tantra, there is no Vamachara path prescribed for Srividya. Only Kaula isprescribed by the Tantras and it is this path that is described as adakShiNa,

    savyApasavya etc in Rahasya Sahasranama). To understand the qualification

    for obtaining Srividya diksha, one needs to examine Dasha Bhedas:

    1. Guru Parampara this forms the core of Srividya Upasana and the other nine

    Bhedas are primarily offshoots of this first bheda.

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    2. Sampradaya Dakshinamurti, Hayagriva and Ananda Bhairava. Once again,

    there is NO Dattareya Sampradaya that is being claimed ignorantly. Dattatreya

    is one of the 32 Upasakas of Srividya and hence is included under Guru

    Parampara and not Sampradaya. Guru of any authentic Srividya lineage should

    necessarily belong to one of these three Sampradayas.

    3. Diksha depending on the disciple's eligibility and the Guru's capability,

    varna, sparsha, vedha and other forms of diksha are imparted.

    4. Peetha there are two peethas described in the Tantras. First is related to the

    Peethadhikara of the Guru and involves shrIpeetha, mahApItha, sAmrAjyapItha

    etc. This discussion is beyond the scope of the present context. As described in

    Uddamareshwara Tantra, Srividya is also related to one of the four shAnkara

    pIthas or AmnAya mathas, which bear close relation with the four AmnAyas

    (pUrva, dakShiNa, pashchima, uttara) called the praveshAmnAyas (the gate of

    entry into Sripura), respectively signifying Vaidika, Shaiva, Vaishnava and

    Shakta Amnayas.

    5. yAga Bheda antaryAga, bahiryAga, mahAyAga and rahoyAga. Guru

    initiates the disciple into one or more of these paths depending on the

    qualification.

    6. Varnashrama Bheda as discussed in Sruti, Smrti and Agamas

    7. Devata Bheda Depending on the Samskara and Vasana of the Shishya, he

    is initiated into worship of Kali or Sundari (one of her five forms, progressively

    leading to Sadakhya).

    8. Achara Bheda again depending on Shishya's Samskara and Adhikara

    Samaya, Dakshina and Kaulacharas.

    9. Mantra Bheda bAla, panchadashi, shodashi, parA shodashi and Guhya

    shodashi.

    10. Yantra Bheda depending on Sampradaya, Mantra and Achara, shishya is

    told to worship, Bhu Kurma or Meru Prshta Yantras, with other specifications

    as prastara (kailasa etc).

    Based on these dasha bhedas, a Guru who understands Sanketa Traya (Puja

    Mantra Chakra Sanketas) initiates the disciples. These days, any one who

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    recites Sri Lalita Sahasranama or has upadesha of panchadashi or shodashi

    mantras (or have read the mantra from somewhere) refers to himself as

    upAsaka. This is an incorrect usage of the word `upAsanA'. Though the zeal of

    Gurus and Shishyas who are trying to spread Srividya through public platforms

    needs to be appreciated to some extent, this cannot lead either the Guru or the

    Shishya anywhere. Guru who is expected to be `shishya-hrit-tApa-hAraka', is

    unfortunately more often `shishya-vitta-apaharaka' in the current times. But this

    is again according to the Yuga Dharma, as clearly stated by Lord Mahadeva in

    Meru Tantra.

    There are six Dikshas described in the Tantras, depending upon the eligibility

    of the disciple samayA, putrikA, sAdhikA, vedhikA, pUrNAchArya and

    Nirvana. Based on the ingredients used in kriyA diksha, there are several types

    like kunda, kalasha, mantapa etc. Based on Anugraha and Parigraha

    (transmission and reception), there are seven Dikshas: Samskara, Varna, Kala,

    Sparsha, Vak, Drk and Manas. Vak, Drk, Sparsha and Manas Dikshas are

    classified under Shambhavi Diksha. Again Varnamayi Diksha has three

    classifications and Kala Diksha is again classified into five types: Nivrtti,

    Pratishtha, Vidya, Shanti and Shantyatita. Kala Diksha is again granted in

    Srshti Sthiti Samhara kramas as also in Anuloma and Viloma schemes.

    Mano Diksha is again classified into two types: tivrA and tivratarA. A Siddha

    Guru grants Maha Vedha diksha to a highly advanced disciple, propelling him

    instantly into a state of Samadhi. Sparsha Dikshas like Gandusha etc. are

    peculiar to Kaula Marga and are considered inferior.

    Karma Diksha is the highest Diksha and Upasana marga in Srividya. Here, the

    Sampradaya followed is that of Sri Maha Dakshinamurti. The Upasana karma

    involves the worship of:

    1. Twelve Amnayas (Six Amanayas taught to a normal Purnabhishikta, four

    Upamnayas, Adharamnaya and Sarvotteernamnaya)

    2. Sixteen Avaranas in the Srichakra corresponding with the Chakras in the

    body from AdhaH Sahasrara to Shodashanta Mahabindu

    3. ChatuH Samaya

    4. Pancha Samaya5. Shodha Samaya

    6. Pancha Simhasani

    7. Pancha Panchika

    8. Dasha Maha Vidya

    9. Dasha Maha Bhairava

    10. Navaratna Sundari

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    11. Navaratna Kubjika

    12. Shodasha Chakreshwari

    This scheme of Diksha, starting from Tarini to Anuttaravedini, sixty-four in

    number, is called Krama Diksha. The disciple progressively undergoes

    shAktAbhisheka, pUrNAbhisheka and kramAbhisheka. After these three

    Dikshas, sadhaka can wear Yagnopavita in the Niviti fashion. If the shishya is

    an uttamadhikari, he is further initiated into medhA, sAmrAjya medhA and

    mahA sAmrAjya medhA dikshas. One who has undergone these six Dikshas is

    called mahA pUrNAbhishikta and such a Sadhaka resides forever in Soham

    state, attains Guru Bhava and is a Paramahamsa. He resides in the

    Turiyatitashrama, untouched by the rules of Varna and Ashrama. Without

    Mahapurnabhisheka, those who discard Varna and Ashrama are Karma

    Bhrashthas who attain hells such as Raurava.