Srividya Upasana Rahasyam

7/24/2019 Srividya Upasana Rahasyam

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[Based on the teachings of Sri Lakshman Joo Maharaj-ji]

Shakta s#hool holds Advaita as the $ltimate reality in an e%$al !ers!e#tive and o& the same ideal as o& the monasti# 'edant

monosyllable *+ranava attrib$ted to ea#h tho$-ht and #onsistin- o& the #orres!ondin- seed.letters */iaksharas( )he +ran

and Shaiva s#hools $se Hrim3 and Aham3 res!e#tively( Sin#e all the +ranavas end in the /ind$, it is nat$ral that the /ind$

$n#onditional /rahman or the all!ervadin- S$!reme )r$th &rom 4hi#h emanate all the #onditional entities( +araa./ind$ is th

!henomenon &inds re!ose( )his !o4er o& #reation and absor!tion, %$ite inse!arable &rom its holder Shiva, is #alled Shakti( )

+o4er make $! eternal bliss( In #onse%$en#e, there is a latent a-reement amon- all mankind and this tr$th m$st be the one

ea#h other( a#h has a !hiloso!hy anta-onisti# to the s!e#ial do-ma o& the other( )he 'edi# "ishis have already de#lared, 6

a-ain, it is above the $nkno4n 7 s$#h 4as the $tteran#e 4e heard o& the an#ient tea#hers 4ho e!lained it to $s6 *Kena 1(9

Shiva is the trans#endent sel&, the divine !o4er o& #onservation and Shakti is immanent, the divine ener-y o& !$lsation *S!a

same #oin( )he )antra de#lares, 6His ener-ies are evident in the m$lti&orm mani&estation and the holder o& the ener-ies is M

)he !anishad says, 6His *+aramashiva3s +arashakti is mani&old, as des#ribed in the 'eda, the nat$ral ener-ies o& kno4le

4ith the !o4ers o& #on#ealin- *+idhaana and &avorin- *An$-raha o& Shiva #onstit$te the &ive.&old -lory o& Sri +arashakti(

)his is &$rther made #lear by Kshemaraa in one o& the benedi#tory verses in his #ommentary on Stava#hintamani o& /hatta

-lory, reveals the s!irit$al Shakti, the !o4er o& #ons#io$sness and bliss6( +arashakti is there&ore ation o& Sridevi as Kriya Shakti 7 the !redominatin- !o4er o& a#tivity ha

elevation thro$-h mantra( )his a!!roa#h o& 4orshi! is made thro$-h Anavo!aya, the li-ht means in 4hi#h even meditation i$ses Kriya in a -ross &orm e(-( re!etition o& a mantra, 4orshi! o& the deity, an idol et#( )he mantra, bein- the body o& Sridev

'imarsha Shakti( ;hen the divine body is bro$-ht into the e&&e#tive #ons#io$sness o& the devotee, it is #alled Srividya( Its ve

vis$al e!ression o& the same is Sri#hakra( )hey are all essentially identi#al( Mahatri!$ras$ndari is the 4ondro$s deli-ht o& t

4ho is e&&$l-ent by its o4n li-ht and 4ho !ermeates the three states o& li&e like oil *triSh$ #hat$rthaM tailavadaase#hyam . S

+arabrahman, the s$!reme beatit$de or $ltimate reality to be reali>ed by #onstant and vi-oro$s !ra#ti#e o& s$!reme yo-a 4

/ein- in the 'edas by the !rono$n )hat3 *sa tat!adaarthaH !aramaatmaa 7 Sarvasaaro!anishad( )he )antra says, 6)hat ?

is a#t$ally Shiva and Shakti, +rakasha and 'imarsha( Shiva and Shakti are t4o only by #onnotation by denotation they are

ill$mination or kno4led-e as the nat$re o& the Sel&( )here is !redominan#e o& Shiva /hava( 'imarsha is S!anda or Kriya( Its

thinkin- or ideation( )here is !redominan#e o& Shakti /hava( )here is no material a#tivity( All a#tivity is mental( 'imarsha #o

thinkin-( A s!ontaneo$s thinker *or doer is, at the same time, a nat$ral s!e#tator o& his mind( )his leads to Sahaa Samadh

revelation and #ons#io$sness res!e#tively, or Shiva and Shakti(

)he very &orm o& )ri!$ra re&ers to the !rimal ener-y +arashakti trans#endin- the three divine deities 7 Kali, akshmi and Sa

is the divine !o4er o& the trans#endent master +aramashiva, $n#onditionally inse!arable &rom Her( +arashakti )ri!$ra is the

4akin-, dream, slee! in the mi#ro#osm, and /h$H, /h$vaH, SvaH *+araa, +araa!araa and A!araa in the ma#ro#osm( She

at three s!ots in the body 7 &orehead, head and heart, de!i#tin- Her !o4ers o& kno4led-e, a#tivity and volition e!erien#ed

three inherent !o4ers *=nana, Kriya and I##ha . !araasya shaktirvividhaiva shr$$yate s4aabhaavikii Bnaanabalakriyaa #ha


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symbolism, namely:

1( +ooa Sanketa

2( hakra Sanketa

C( Mantra Sanketa

A##ordin- to +ooa Sanketa re-ardin- the &irst /ia o& /ala )ri!$ras$ndari Maha 'idya, the -oddess )ri!$ras$ndari bears in

kno4led-e( It re&ers to the kno4led-e o& #reativity or !o4er o& m$lti!li#ity o& #reation and is #om!ared &or the !$r!oses o& 4o

Sanketa, the &orehead re&ers to Ana hakra, the !la#e o& #on#entration &or the yo-is( )he &irst evident a!!earan#e o& +aras

be-ins 4ith so$nd( )he $nbeaten so$nd, Anahata nada, e!resses itsel& &irst in the 'edas( )hen#e all kinds o& kno4led-e ta

individ$al body also, is the &orehead( Drdinarily, by the very &irst look on the &orehead o& a !erson, one #an kno4 abo$t his o

kno4led-e -ives #olor to tho$-ht, the ener-y o& kno4led-e e!resses itsel& in m$lti!li#ity, both in an individ$al and in the $n

m$lti#olored bo4 o& Indra, meanin- the rainbo4(

/y 4ay o& Mantra Sanketa, the mysti# /ia Aim3 is revealed here( +rimordial kno4led-e is e!ressed thro$-h the $niversal

be#omes a$dible thro$-h the three 'edas( )he &irst mantra o& "i- 'eda be-ins 4ith a3 and the &irst mantra o&


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Shakti, is eternally established in the heart like the -lory o& the s$n(

In the &ield o& hakra Sanketa, the !o4er o& volition re&ers to Anahata hakra( It is the ever.a4are 4ill that !ervades the !o4

&resh $st as day is bri-ht 4ith s$nli-ht and 4ards o&& all evil in its !resen#e( ;hen kno4led-e !redominates over a#tivity, it l

the !o4er o& tho$-ht I##ha Shakti, is at 4ork( )he !la#e o& this !o4er is the heart, the #enter o& invol$tion and absor!tion(

)he heart symboli>es #om!lete #om!rehension 4hen all trash *Samskara -ets b$rnt as 4ee see that all &ilth is destroyed 4

!redominatin- over the other !o4ers o& kno4led-e and a#tion th$s 4orks to4ards serenity, 4hi#h leads to the reali>ation o&

ons#io$sness( )he !residin- deity o& this !o4er is @a$ri, ri-htly #alled Mahatri!$ras$ndari( Her -lory is des#ribed, &or the #

attainment( )he a4areness is ever alive in the heart o& an earnest devotee o& the divine mother(

A##ordin- to Mantra Sanketa, the mysti# letter Sa$h3 is revealed( )he mantra Sa$h is e!lained in the li-ht o& I##ha Shakti(

release( 'isar-a #onnotes !o$rin- o& ambrosia or the &inal beatit$de( )he tri#hotomy o& the 4orld !henomena *maata, meya

Sattaa Saamaanya Avasthaa *as e!lained in


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divine mysti# &orms a!!earin- 4hen $ni&ormity o& the three basi# @$nas or %$alities -ets sh$&&led( )he ?ivine Mother is then

means +$raa tri3, she 4ho is !rior to the three S$!reme !o4ers( She is the &o$rth, the in#om!rehensible, $n!er#eivable, an

)here&ore, it is the mysti# triad( Sr$ti #on&irms it by sayin-, 64ho #an kno4 the kno4er6(

;ith the reali>ation o& the !o4ers o& kno4led-e, a#tivity and volition a##ordin- to hakra Sanketa and by #hantin- #onstant

&orehead, the head and the heart a##ordin- to the Mantra Sanketa, Mahatri!$ras$ndari, 4ho is /ein- and /e#omin- or +ra

moment o& -ra#e mysterio$sly( hantin- o& the &orm$la 4ith #on#entration in the indi#ated !la#es, is $ndertaken by an earne

dire#tion o& a #om!etent !re#e!tor as -iven in Mantroddhara 'idhi *mantroddhaaravidhirvisheShasahitaa satsam!radaayaa

d$alisti# sense o& the 4orld( it is an e!erien#e o& oneness in all the tri#hotomi# nat$re o& mani&estation( A$thority, eviden#e

realm o& +arabrahman +aramashiva, 4hi#h is eternal eisten#e and S$!reme bea$ty( )his ha!!ens by the -ra#e o& Sridevi

Shiva, one3s o4n essential Sel&, is re#o-ni>ed by means o& Shakti *shaiviim$khamiho#hyate . 'inanabhairava 20( In the tra

Antastha( )hese letters ado!t the so$nd $st like the vo4els and #onnote re&inement in the &$l&illment o& Sadhana( )his &$rth

letters Sa, sGa, sa, ha( shma means heat or ea-erness as these are !rono$n#ed 4ith -reater &or#e( Ha is the last letter( It

Shakti( )he t4o letters #ombined and 4ith /ind$ #onnote !er&e#t a4areness o& +arashakti or +arabrahman( )here&ore Aha

these -reat senten#es &rom the 'edas *Mahavakya !oint to the same reality 4hi#h is $ltimate and s$!reme( )he &irst s!ro$

-lory o& Sadashiva )atva, She be-ins to s!read &orth thro$-h the !o4er o& kno4led-e( She is very s$btle and lovin-ly bri-ht

re!resented by the seed.letter Aim( )ra!$si is a kind o& &ern 4hose &irst s!ro$t is as tender, deli#ate and bea$ti&$l as the s$!

#ertain diseases $se this herb( It -ro4s #ommonly in Kashmir( K$ndalini here re&ers to rdh4a K$ndalini( )he re&eren#e is a

e!resses itsel& in the &orm o& li&e in the body( It is only !artially a4ake, $st &or maintainin- normal li&e in the body( ;hen it is

evident in the


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violen#e is not #alled tr$th( ven $ntr$th s!oken in the e#ess o& #om!assion is the real tr$th( ;hat is $se&$l and hel!&$l &or

satyaM na satyaM khal$ yatra hiMsaa dayaanvitaM #haan"Gitameva satyam J

hitaM naraaNaaM bhavatiiha yena tadeva satyaM na tathaanyathaiva JJ ?evi /ha-avata C(11(CL

As mentioned earlier, he had no initiation o& a divine mantra and he did not kno4 the -reat seed.letter o& Mahatri!$ras$ndar

mantra ai ai 4itho$t !rono$n#in- the /ind$( ation( )his #anno-ra#e des#ends on anyone o& the tho$sands o& men in a s$dden s$r!rise and o$t o& the &ree 4ill o& +arashakti( It is $n#ondi

4hatsoever *Abhinava-$!ta 7 Ish4ara +ratyabhina( It #omes as an intense moment o& Shakti!ata, #om!lete !rostration o&

/rahmana in an intense moment o& &ear and re!entan#e( ;hen 4e say klim3 4itho$t #o$nts, it means im3 4itho$t ka and la

mantra im3 in#l$des the mantra Aim3, in the &iled o& Mantra Sanketa( A$m or +ranava is the established symbol &or the re#o

+ranava, the s!irit o& obeisan#e( ;ith the same &aith, the 4ise !rono$n#e this /ia mantra Klim bere&t o& ka and la( Ka and la

!rono$n#ed 4ith &aith and devotion at every rit$alisti# !er&orman#e as is also ordained by the Shastras( No rit$al is #om!lete

is all sa#red moments( or the Sadhaka, these sa#red moments are the $n#tions o& o$t-oin- and in#omin- breath, or the s

Shakti!ata 4hen the ?ivine -ets revealed( ied mind is essentially !ossible 4hen #om!lete s$rrender is made to the s$!re

6on#entration may -et &ied thro$-h devotion to Ish4ara6 *iish4ara!raNidhaanaadvaa .


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5( In order 7 Aim.klim.sa$h or ai.I.a$

L( "everse order .sa$h.klim.aim or a$.ai .

. is -ranted the &r$it thereo& in no time(

Sridevi is #alled the oy o& !roe#tion( Shakti, bein- Shiva3s inse!arable ener-y, is the oy o& !roe#tion as the $niverse( hit S

!o4er o& her o4n &ree 4ill *s4e#hayaa s4abhitta$ vish4am$nmiilayati( ike mother, there&ore, she is ever &$ll o& oy and &

4hatever means he a!!roa#hes her( Amon- the !res#ribed methods o& a!!roa#hin- the ?ivine, some o& the #hie& ones, s$-

1( ollo4in- the ste! o& the assi-nments o& limbs *An-a and Kara Nyasa and the "ishi(

2( "ememberin- the sa#red sandals *Sri @$r$ +aad$kaa o& the s!irit$al !re#e!tor(

C( /y &ollo4in- a method that #omes $nso$-ht(

)hese three methods broadly s$--est the Aanavo!aaya, Shaakto!aaya and Shaambhavo!aaya res!e#tively(

)he nat$ral state o& #ondition *S4aroo!a o& +araabhattaarikaa Mahatri!$ras$ndari, as des#ribed in the A-amas, is o& three

1( Sakala

2( Nishkala

C( Nishkalasakala

)he divine mother is +arashakti, 4ho holds the $niverse #om!letely in Her sel&.e&&$l-en#e *amba te !aari!$$rNyaM s4aatm

the soverei-n !o4er o& her o4n &ree 4ill( She is !ro#reatri, the mother o& the entire #reation( Some o& her names that asso#

essen#e, 'a-ish4ari *the s$!reme deity o& s!ee#h or kno4led-e, Mahavidya *the kno4led-e s$!reme, /rahmi *the #onso

&lo4in- one3 and re!resents s!ee#h, 4hi#h in !er&e#tion, !re.s$!!oses !o4er o& kno4led-e and intelli-en#e( Sin#e kno4led

i-noran#e, Sridevi is #onsidered the !ersoni&i#ation o& all kno4led-e 7 arts, s#ien#es, #ra&ts, skills et#( As the -oddess o& lea

hand( )he book re!resents all areas o& se#$lar s#ien#es( )he si-n o& &earlessness that Amba s!orts, stands &or the ass$ran

)he -reat &ear arises &rom the a##$m$lation o& the three im!$rities or Malas( Amba also holds an Akshamala( )he Shabda /

)he rosary o& letters &rom a3 to ksha3 is #alled Akshamala( It is also #alled Matrika hakra( )he !ra#ti#al $se o& this Matrika

Srik$larnava(

Shakti!ata is the &o#al !oint o& ?ivine @ra#e, 4hen #om!lete !rostration o& h$man stren-th takes !la#e or 4hen the little and

+araa Samvit( No h$man e&&orts #an brin- it to onesel&( It #omes in a &lash 4hen the S$!reme only 4ills it( It #omes o$t o& he

kinds o& Shakti!ata e!lained in )antraloka( +arashakti is -enero$s and sym!atheti# in -rantin- boons to her devotees( In &a

dire#tions( /$t the hand that is raised &or -ivin- boons is so&ter be#a$se that -rants #om!lete reali>ation o& S$!reme #ons#i

)he e!erien#e o& S$!reme /liss #onsists in the $nion o& the so$l and sel& thro$-h S$!reme +o4er #alled Shakti( )his mark

4hi#h is &ed by the mantra Klim3( )his is the &r$it o& s$##ess&$l #on#entration on the se#ond &orm serially based on the &irst(

develo!ed &rom the !o4er o& a#tion in#l$din- its !re#edin- !o4er o& kno4led-e( )his state is reali>ed in their !ra#ti#e by tho

!ra#ti#e 4ith the a##om!lishment o& mantras and not by those 4ho are b$sy in their ro$tine !er&orman#es alone( It is said,


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the tr$e nat$re o& s!irit, 4ho think o& di&&erent deities are like those 4ho -o abo$t be--in- even on !ossessin- ab$ndant 4e

Matrikabheda )antra( Dne !ointed meditation is done by abstra#tion o& the senses *+ratyahara thro$-h re-$lation o& breat

moment, in this 4ay, brin-s a$tomati# satis&a#tion and divine oy(

Sri Ahstavakra "ishi said to his dis#i!le, kin- =anaka: 6Seein- the desire less lion *man, those ele!hants o& sense.obe#ts,

him like &latterers6 *nirvaasanaM hariM d"GiSh)vaa t$$ShNiiM viShayadantinaH ( !alaayante na shaktaaste sevante k"Gita

e!erien#e 4ith a similar statement in his #ommentary on the @ita 4hile e!lainin- the verse sity.three o& #ha!ter 'III 7 6

the sole and s$re means o& #ontrol over senses( )he -reat master t!aladeva, in his dire#t e!ression to ord Shiva !$ts a

movements o& the senses are entirely &i#kle( /$t, ho4 they be#ome & irmly steady on reali>in- )hy s$!reme Sel&, D ord, &or

It is really 4onder&$l6( )o those *to the earnest devotees, lovely 4omen, 4hose eyes are #harmin- like those o& &a4ns *attra

hel!less and bash&$l 4ith the &everish atta#ks o& the #$!id *4hi#h, o$t o& stron- emotion and desire make one hel!less and 4

$nder #ontrol(

)he Shastra says that those 4ho -et established in one.!ointed devotion to Amba3s non.d$al &orm even &or a short time, me

bra#elets and 4aist.band ro$nd her 4aist, their or-ani# o!erations *Indriya 'ritti, -et s!ontaneo$sly trans&ormed into $niver

bodies be#omes s$btle $st as the restless movement o& the ears o& an ele!hant sto!s o& its o4n on its -ettin- intoi#ated(

!o4er o& kno4led-e o& the deity( Drdinarily, earrin-s -ive the kno4led-e o& a 4oman !resent at the time( /ra#elets #onnote

the deity( ;aistband #onnotes the mantra Sa$h3( It stands &or the !o4er o& volition 7 the &$l&illment o& desire(

)he Shastras des#ribe an alternate &rom o& meditation: 6D @oddess o& li-ht and l$sterO or reali>ation o& )hy S$!reme Sel&,

&orm, #onstit$tin- )hy lo#ks 4hi#h are bede#ked 4ith the #res#ent moon, a ne#kla#e o& sk$lls ro$nd thy ne#k and -arment r

*'irasana on the slee!in- Shiva( )ho$ hast &o$r arms, three eyes, lar-e and !roe#ted breasts and bendin- 4aist havin- th

o& Sri Mahatri!$ras$ndari, the ne#kla#e o& sk$lls de!i#ts a -arland o& e-o less al!habets( )he red -arment #onnotes #reatio

trans#enden#e is re&erred to as the basi# !o4er o& i-ht and $stre, 4hi#h in )antra de!i#ts +rakasha and 'imarsha( +raka

e&&$l-ent and shines vario$sly *tameva bhaantaman$bhaati sarvam 7 Katha !anishad II(ii(15( 'imarsha #onveys that thro

kno4n that the #hara#teristi# o& l$minosity is intrinsi# to the /rahman3 . tasya bhaasaa sarvamidaM vibhaati(

A##ordin- to the A-amas, #ons#io$sness *Samvit, #hit or +aramashiva as it is $nderstood is kno4led-e *=nana and a#tivit

and Shakti, +rakasha and 'imarsha, are one( )he 4hole relity is Shiva and the 4hole o& it is Shakti as 4ell( )he -oddess is

l$ster( A #lose eamination o& the Srividya mantra reveals that the mantra is Shiva.Shaktyatmaka( )here is no se!arate nee

Srividya itsel& is o& the &orm o& Shiva and Shakti( Its eisten#e is even beyond the Sadashiva or the Ardhanarish4ara state(

Shakti is the !o4er o& Shiva( Her a#tivity at 4ill to4ards mani&estation be#omes evident 4hile Shiva, the so$r#e o& all !o4er

&orm and ass$mes di&&erent !hases 4hile the ternal Shiva remains in the s$btle state o& haitanya( )his is de!i#ted in the

him in &$ll vi-or o& a4areness( )he slee!in- Sadashiva &orms the berth o& the !alan%$in in 4hi#h Sri Mahatri!$ras$ndari is b

and Ish4ara( Her &o$r arms re!resent the !o4ers o& &o$r !rominent !arts *Kalaa o& the #reative divinity( )hey are: Nivritti, +

three l$minary !o4ers i(e( the s$n, the moon and the &ire, 4hi#h #orres!ond to kno4led-e *+ramaana, obe#t o& kno4led-e

breasts #onnote the meanin- o& alert a4areness o& li-ht and so$nd or +rakasha and 'imarsha( Her bendin- 4aist is the si-

symbolism, 4e obtain the nine en#los$res o& the Sri#hakra( ;e shall see them one by one(

1( valiitrayaaBNkitatan$m 7 Moolaadhaara hakra 7 /hoo!$ra )railokyamohana hakra(


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2( madhye nimna 7 S4adhishthana hakra 7 Sodasha dala +adma . Sarvasha!ari!ooraka hakra(

C( aa!iinott$BN-astaniim 7 Mani!ooraka hakra 7 Ashtadala +adma Sarvasamkshobhana hakra(

9( trinayanaam 7 Anahata hakra . hat$rdashara Sarvasa$bha-yadayaka hakra(

5( #hat$rbh$aam 7 'is$ddhi hakra 7 /ahirdasara Sarvarthasadhaka hakra(

L( !retaasanaadhyaasiniim 7 Ana hakra 7 Antardashara Sarvarakshakara hakra(

( bandh$$ka!rasavaar$Naambaradharaam 7 Manasa hakra . Ashtara Sarvaro-ahara hakra(

8( n"Gim$N?asraam 7 Soma hakra 7 )rikona sarvasiddhi!rada hakra(

Q( shashikhaN?amaN?itaa)aa$$)aam 7 Sahasrara . /ind$ Sarvanandamaya hakra(

Note: )his is the Samhara Krama a##e!ted by ?akshinam$rthy sam!radaaya( Haya-riva tradition and Anandabhairava trad

Shakti!ata is $n#onditional 7 Sri Samvidamba is al4ays -ra#e&$l to4ards her earnest devotees, no matter 4hether they !os

there are little #han#es o& re#eivin- -ra#e by those, 4ho are not devoted to the lot$s o& Sri alita Mahatri!$ras$ndari( +eo!l

o& this transient 4orld( )hey &ind no time to look ba#k to the in&inite sel&, 4here&rom all this mani&estation emanates( )hey rem

devotion( nder-oin- !enan#es &or !$ri&i#ation o& the internal or-ans *AntaHkaraNa !romises a #lear $nderstandin- o& the

dis#$ssion o& )ri!$ra, the s!lendid name o& Sridevi has already been done( )he three 4orlds *o& 4hi#h she is the s$!reme %

*earth, s!a#e and heaven or to 'ish4a, +raana and )aiasa or 'irat, Hiranya-arbha and Ish4ara in terms o& 'edanta( Sride

the in#om!rehensible &o$rth( )here are basi#ally only three #astes, as there are the three 'edas, the three @$nas et#( )he t

and )amas, as s$--ested by the !et o&&erin-s made by devotees 4ho are %$ite established in their res!e#tive modes o& 4or

that the &irst three kinds o& devotees are the distressed, the seeker o& kno4led-e and the seeker o& 4ealth( /y the &o$rth kin

=ivanm$kta 4ho, 4hile livin- in the body is steady in the kno4led-e o& the Sel&( His o&&erin- to Sridevi is his s!irit$al e#stasy

Sel& in #ontrast 4ith the #ommon 4ine that has its e&&e#t other4ise(

A /rahmana sho$ld o&&er )ar!ana only 4ith milk and s$-ar d$rin- Navavarana +ooa( sin- other arti#les is banned by the A

#astes( )hese may not ne#essarily mean #astes, b$t instead may re&er to di&&erent sta-es o& s!irit$al advan#ement( ;ell, m

Srividya S$dhodaya3, a #lassi# by ?ee!akanatha Siddha( )his also &inds san#tion in the Sh$bha-ama +an#haka( As mentio

and )amas in the devotees belon-in- to di&&erent levels o& #ons#io$sness( In o&&erin- oblations or doin- any kind o& 4orshi!

desire o& a ret$rn or &r$it thereo&( I& one does, the earnestness and one.!ointed ness re%$ired &or its s$##ess lose their inten

a#tion( D$r e&&orts dire#ted to4ards the e&&i#ient #om!letion o& 4ork &all short and 4e #annot enoy the &r$it even 4hen it3s ri!

im!atient &or the &r$it o& an a#tion bein- !er&ormed at the !resent( ;e shall be de!rived o& $ndertakin- more 4ork &or more !

Nishkama Karma *doin- a#tion 4itho$t thinkin- o& &r$it thereo&, m$st be &ollo4ed( )hat #ertainly -ives !$rity o& mind( )hat -

so$l, and the aim o& tr$e 4orshi!( )he )antra says:

!$$aa naama na !$Sh!aadyairyaa matiH kriyate d"Gi?haa J

nirvikal!e mahaavyomni saa !$$aa hyaadaraallayaH JJ


10/17

;orshi! does not mean merely o&&erin- o& &lo4ers et#( It rather #onsists in settin- one3s heart on that hi-hest ether o& #ons#

dissol$tion o& individ$ality 4ith !er&e#t ardor3(

)he desire in a stable mind 7 that #an de&y +rarabdha, #annot be an ordinary one o& attainin- evanes#ent enoyments( It is t

sel&, 4hi#h may in#l$de a##om!lishments to rid onesel& o& bonda-e( )hat desire is &or the $!li&tment o& the so$l and the 4ho

!anishad says:

yaM yaM lokaM manasaa saMvibhaati vish$ddhasatvaH kaamayate yaaMsh#ha kaamaan J

taM taM lokaM aayate taaMsh#ha kaamaan JJ

)he man o& !$re mind 4ins that 4orld, 4hi#h he mentally 4ishes &or and those enoyable thin-s 4hi#h he desires 7 M$ndak

)he entire $niverse #onsists o& s$be#tive *Shabda and obe#tive *Artha as!e#ts blossoms &rom the Matrika Shakti( )his is

as Sadhadh4a( )hree o& these are $nder the indi#ated side *'aa#hya and the other three are $nder the indi#ator side *'aa

Kaladh4a *tem!oral order and the triad on 'aa#hya side is kno4n as ?eshaadh4a *s!atial order( )he three Adh4as o& ea

Madhyama and 'aikhari sta-es &rom +araa, the S$!reme ?ivine ener-y( orres!ondin- to the &ive #ate-ories o& !$re #reati

)he &irst is +ara, 4hi#h is s$!reme and s$btle( )he se#ond is +ashyanti, 4hi#h is less s$btle b$t still $ndi&&erentiated( )he th

not yet arti#$late( Arti#$late so$nd is #alled 'aikhari, 4hi#h is o& t4o &orms, s$btle and -ross( It is &rom 'aikhari that all letters

'akyas are mani&ested( +ara, 4hi#h resides in the Shiva )atva, re!resents the &irst movement o& Shabda( )his is also #alled

#alled /ind$ )atva( )hese are the #om!liments o& the $ltimate !oten#y o& #reation( rom these arise 4hat is kno4n as the )

esoteri# as!e#t o& Kamakala has to be learnt &rom a #om!etent ?esika( )h$s the d$ality that mani&ests in every =iva is lost 4

e&&$l-en#e and everythin- in the 4orld and 4ithin ea#h one o& $s, be#omes the mantra Shakti( )he breathin- in and o$t be#

Dne loses body #ons#io$sness and the &eelin- o& d$ality #eases and brin-s abo$t the a4areness o& e%$ality( )hen one e!e

+arabrahman as Mahatri!$ras$ndari(

Sadhadh4as 4ith the #orres!ondin- names in three levels is as belo4:

'AHAKA?H;A *SHA/?A .R 'AH


11/17

!aratvaM niShkalatvena sakalatvena tadbhavet JJ

Many a$thorities a-ainst the 'edi# system o& 'arnashrama %$ote this verse( Ho4ever, this re&ers to somethin- totally di&&ere

#onsistent 4ith the division o& Kaladh4a or o& ?eshadh4a it #onsists in its indivisibility( It #annot #o.eist 4ith Sakala or #om

)here&ore, by red$#in- the many *Kaladh4a or +$r$sha and ?eshadh4a or Shakti to one trans#endent *+arashakti or +ara

In )rai!$ra Siddhanta, +rimal ner-y is tri#hotomi>ed in individ$al mani&estation *'ibhaava, $niversal mani&estation *+rabh

three.&old in nat$re( )ri!$ra is the !rimal ener-y or +arashakti 4ho e#els the tri#hotomy( Some o& the three triads, 4hi#h ar

)he three @ods:

/rahma 7 'ishn$ 7 "$dra or

A-ni 7 'ay$ 7 S$rya or

'as$ 7 "$dra 7 Aditya

)he three &ires:

Ahvaniya-ni . sa#ri&i#ial &ire

@arha!atya-ni . ho$sehold &ire and

?akshina-ni . #rematory &ire

)hese three &ires, im!ortant in the li&e o& a !erson &rom birth to death, indi#ate the !lay o& Sridevi in one3s entire li&e( In


12/17

Shakti K$tas

)he three lokas or &ields o& e!erien#e:

/h$H 7 arth

/h$vaH 7 S!a#e and

SvaH 7 Heaven

)he three hakras:

M$ladhara 7 Anahata 7 Ana

=nanis, the learned ones take these to be:

+ramaataa 7 A$thority

+ramaana 7 viden#e and+rameya 7 )heorem

)he three +eethas:

=aalandhara 7 Kamar$!a 7 +$rna @iri

)he three holy #on#entration o& )irtha:

Nasik 7 +$sh Kara 7 +raya-a

)he three s!irits o& the $niverse:

A$m 7 )at 7Sat a##ordin- to the 'edas

Nara 7 Shiva 7 Shakti a##ordin- to )antra

=iva 7 =a-at 7 Ish4ara a##ordin- to 'edanta

Ida 7 S$sh$mna 7 +in-ala a##ordin- to K$ndalini


13/17

one obtains vi#tory( Dne sho$ld meditate on her as Kshemankari 4hile $ndertakin- a dan-ero$s o$rney so as to !rote#t on

#rossin- over di&&i#$lt mo$ntains #overed 4ith dreary &orests( /y !rayin- to Maha /hairavi, one #an over#ome the &ear o& s!

#an over#ome #alamities 4ro$-ht by dro4nin- in &lood4aters( She a#t$ally takes the =iva a#ross the o#ean o& Samsara( /y

the #y#le o& birth and death(

Shakto!aya #hie&ly involves sear#h &or tr$th *Anveshana( )his in#l$des re&le#tion, the means o& &iin- the mind on its obe#t

re!etition o& the &orm$lae( It #onsists in the !ra#ti#e o& -atherin- kno4led-e &or -ras!in- the $ltimate )r$th( )here&ore, =nana

=nano!aya( Kno4led-e o& reality is established thro$-h the medi$m o& ori-in and re&le#tion3 or /imba.+ratibimba 'ada, the

have their ori-inal so$r#e in the hi-her !lane( )he +ashyanti, Madhyama and 'aikhari that eist in mani&estation, have their

In the s!irit$al lore !ro!o$nded by the A-amas, the t4o &eet o& Amba stand &or the t4o divine !o4ers !& Shiva. Shakti i(e( =n

mani&estation( )he &oot re!resentin- =nana Shakti is stable, %$ies#ent 4hereas the &oot re!resentin- Kriya Shakti is involved

Ardhanarish4ara or Ardhanaresh4ari( Hen#e Abhiy$kta says: May that one breast o& Amba, emer-in- like a -olden !ot in a

drinkin- o& ne#tar *milk &or 4hi#h K$mara and @anesha are ever %$arrellin- 4ith ea#h other6(

)he hi-her &oot o& Nirvana harana re!resents the so$r#e.ener-y &or a##om!lishment o& divine liberatin- 4isdom( In yo-i# !

a!ana 4here the t4o #ombine to enter the S$sh$mna( )hat be#omes !ossible thro$-h the in&$sin- !o4er o& the !re#e!tor a

mysterio$s reali>ation o& $niversal oneness( )his state o& se#ret trans&ormation #omes to ha!!en in the #ase o& very intense

e-o sink to it very de!th, not to s!ro$t anymore(

)he three !ayas 7 Anava, Shakta and Shaambhava 7 &or reali>ation have been des#ribed( )hen their #ombination a#t$ally

4hi#h the $niverse also id divini>ed and be#omes one 4ith the Sel&( It is e!erien#in- the #harm o& bliss every4here and ev

ro$nd, oth inside and o$tside( ons#io$sness alone e!resses itsel& as the kno4er, the kno4n and the means o& kno4led-e

absol$te soverei-nty, 4hen the yo-i does not sit &or #ontem!lation( )hat is the sate o& all a4areness o& =a-adananda( )his s

en$merated belo4:

1( Niananda 7 ;hen the mind rests only on the s$be#t o& e!erien#e *+ramaata(

2( Nirananda 7 ;hen the mind #ontem!lates over the absen#e o& all obe#ts o& e!erien#e(

C( +arananda 7 ;hen there is #ontem!lation on !rana and a!ana ointly(

9( /rahmananda 7 ;hen the mind rests on Samana, 4hi#h $ni&ies the vario$s obe#ts o& e!erien#e(

5( Mahananda 7 ;hen the mind rests in dana a&ter dissolvin- all kno4led-e and obe#ts o& kno4led-e in the Sel&(

L( hidananda . ;hen the mind rests in 'yana(

)his &ive&old -lory o& +araamba is as &ollo4s:

Srishti 7A#t o& #reation(


14/17

Sthiti 7 A#t o& !rote#tin- the mani&estation(

( Samhara 7 A#t o& 4ithdra4al o& the mani&estation(

)irodhaana or 'ilaya 7 'eilin- o& the sel&(

An$-raha 7 @ra#e or sel&.revelation(

a#h o& these is also a##om!lished by the individ$al so$l =iva:

1( ;hatever a!!ears thro$-h the s$##essive &$n#tionin- o& .the deities or !er#e!t$al &$n#tions is Aabhaasana or Srishti(

2( "elishin- the e!erien#e till it is maintained b the deity o& !reservation is #alled "aktee or Sthiti(

C( Kno4led-e o& 4ithdra4al o& an obe#t at the time o& 'imarsha re!resents Samhara(

9( ;hen 4ithdra4al o& the e!erien#e o& mani&oldness -enerates vario$s im!ressions or Samskaras o& do$bt, in4ardly it be

into eisten#e a-ain( )his #on#ealment o& the real nat$re o& sel& is 'ilaya or /eeaavasthaa!ana(

5( ;hen all do$bt and any other e!erien#e o& the time are b$rnt to sameness 4ith the &ire o& #ons#io$sness, the ation o& s$!reme $nity( She leads &rom di&&ere

#alled Mahashakti, the -reat !o4er o& s$r!rise, 4hi#h she dis!lays in evol$tion as 4ell as in invol$tion( Her $ntainted -lory s

re#o-ni>in- the S$!reme "eality, it is the !ra#ti#e o& e!erien#in- s!ontaneo$s #on#entration, 4hi#h is -i&ted by the ?ivine S


15/17

As a means o& sel&.reali>ation, it is #alled Shambhavo!aya( )ho$-h the reality remains a!!arently #on#ealed yet it is in4ard

method is also #alled I##ha yo-a( It is int$itional in nat$re and only those o& -ra#e&$l intelle#t may be &avored 4ith this s$!er

*Kriyo!aya and kno4led-e *=nano!aya are !$shed to the ba#k-ro$nd 4hen the Shambhavo!aya is revealed to an earnes

to4ards it( )he element o& 4ill shines in one3s !$re bein- to attain !rominen#e in bein- !er&e#t( nterin- thoro$-hly the all.!

kno4led-e o& the Sel& o& ?ivine @ra#e is Shambhavo!aya, 4hi#h boosts &or e#stasy in a hi-her de-ree o& Shakti!ata(

)he n$mero$s !o4ers o& +aramesh4ara bear #lose a&&inity to the


16/17

11( ;orshi! her( *Ar#hayati

12( isten to her divine attrib$tes 4ith s!ontaneo$s attention( *-$naanaakarnayati(

It 4ill be interestin- to kno4 that these t4elve 4ays o& meditation #orres!ond 4ith the t4elve matras o& +ranava &or reali>atio

A, , M, Ardha#handra, /ind$, Nirodhika, Nada, Nadanta, Shakti, 'ya!ini, Samana and nmana( )he t4el&th matra #onstit$

others( )hen the yo-i listens to the divine attrib$tes 4ith s!ontaneo$s attention and be#omes bliss&$lly &ree(

K$ndalini is hit Shakti, the li&e &or#e or the !o4er o& #ons#io$sness, &rom 4hi#h alone ori-inate the #$rrents o& ener-y( )he

make them &lo4 to s$blimer #hannels by the )antri# K$ndalini


17/17

/rahmarandhra, it is #alled rdh4a K$ndalini(

+ra#ti#e o& meditation on the t4o s!ots is #alled Aadyantakoti Nibhaalana, e!lained in +araatrimshikaa( Aadikoti is #alled /

Antard4aadashaantia, 4hi#h may res!e#tively $nderstood as Adhah and rdh4a K$ndalinis( )heir $nion is the Shatkona M

advised to meditate on the lo#$s o& a !oint, 4hi#h has neither be-innin- nor end, and e!andin- the &i&teen vo4els, resides

seventeenth Kalaa is the $n4averin- re!ose #alled /ind$kalaa, 4here the movement o& both +rana and A!ana #eases( )hi

behind )ar!ana o& Mahasa!tadashi Nitya, even beyond the Shodashi Nitya d$rin- the #o$rse o& Nitya Kalaar#hanam( )he #

SomamaSham by vie4in- all obe#ts o& the 4orld as nothin- b$t the mani&estation o& the +araa /ia Sa$h *or the third Koota

de!endin- on one3s %$ali&i#ation, one attains the =a-adaananda ?asha 7 the monisti# state o& sameness o& the S$!reme s

Shakti!ata o& Shiva(

'ery &e4 advan#ed

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Srividya Upasana Rahasyam