[Advaita-l] SRIVIDYA

KAMESWARARAO MULA kamesh_ccmb at yahoo.co.in
Tue Apr 15 23:17:40 CDT 2008

           This I am writing against  my posting on SRIVIDYA, One can debate   
with any of ther opnions and views. But TRUTH & Facts will not change. My objective of posting his speech on this forum is to just to share the information what I have with me.
  YES, I agrees and believes also, For every sadhaka his guru is SHIVA Only. By accepting this fact and making digest one should start speaking. Before going to go something new, one should do what has done by people earlier, what was their objetive and you join in that with your AtmaBUddhi.
  Again here I would like to share the information that what I have on srividya according to SIR JOHN WOODROOF (Arthur avalon). People may differ in their opnions on this. My objective is just to share the information with all of you.
  Kameswara Rao
            The excellent knowledge, beyond which, nothing is to be known". There is in Hindu culture, an encyclopaedic system of art, philosophy, ritual, cosmology, astrology, mysticism and many others disciplines, that constitute a vast area of knowledge contained in that enormous series of scriptures, called tantra. The meaning of this word is multiple. In the ordinary sense, the word tantra originates from tan “to extend, to spread” and trai “to save, to protect”, therefore in this sense, tantra is what gives knowledge, protection and salvation. But this term has got many others different meanings. In Vedas, the word tantra is used to indicate an instrument for weaving, in some Brahmanas, it’s used to point out the essence of something.  The word tantra is also used to indicate a system of thought, and a doctrinal, religious and philosophical corpus. For example: the samkhya is also said kapilasya tantra, the nyaya, Gotama tantra; the ayurveda, Agnivesa tantra; in this
 sense each branch of knowledge is said tantra. Different interpretations give the etymology tantrie “to expose”, or tatri “to understand”. We have Buddhist tantras in the vajirayana, sahajayana and kalacakrayana schools, jain (kalpa), saiva, vaisnava, shakta tantras. Vaisnava tantras are called samhita (collection), saiva tantra agamas (tradition) and those belonging to the shakta school, tantra (doctrinal corpus text). Tantric works are ulteriorly subdivided in agamas, where the instruction is transmitted by Siva (guru) to the Devi (sysya) and in nigamas, where the teaching is transmitted by Devi, and Siva is the disciple. There are exceptions to this classification, because in some nigama texts, Siva is he who gives the instruction (Tantra Raja Tantra, Sri Netra Tantra). Tantras are classified in astika (deriving from the vedas) and nastika (non vedic: buddhist, jain, etc.) and again in vismakranta, rathakranta, asvakranta, gajakranta; it’s believed that these words
 originate by the means of transport used in the respective regions, making also reference to the place of their origin Ulterior and various classifications, in accordance with the already dealt subjects, are mentioned in different shastra such as: divya, kanda, vama, astaka, mandala, cakra, sikha, srota, pitha, amnaya, rahasya, arnava, etc.. But five are the most common classifications: agama, damara, yamala, sambara, tantra. Their content is encyclopaedic and traditionally we find in them, subjects referring to: sristi, pralaya, devapuja, sadhana, purascarana, satkarma, jyotisa, akhyana, nityakarma, varnabheda, jotibheda, tirtha, kasha, pranakhyana, yugadharma, vrata, yantra, mantra etc.; those subjects such as, creation, dissolution, ritual, observances, religious and social duty, acquiring of power, liberation, astrology, sculpture, music, temple construction, sacred images, science of sounds and sacred diagram are widely treated. Therefore, we can say that the aim of
 tantra is to irradiate and spread the light of knowledge, in order to dispel the obscurity of ignorance (avidya) and allow the yogi to realise his divine nature. The philosophical foundation of tantra is that the primordial cause of manifestation, Parabrahman, can be considered with or without Kalà (attributes, parts).  Without Kalà, he is nirguna, eternal, unchangeable, without modifications. In the sakalà form (with attributes) it produces an acting power (shakti), which is too, without beginning and an integrating part of Brahman. The manifestation proceeds by means of an intelligent and conscious substratum of the Brahman (prakasa), upon which gets superimposed its power of apparent multiplicity (vimarsa). In that process of cosmic evolution, mahashakti evolves in different and consecutive phases as Kala, bindu and nada. By the coming out of the trigunas unbalance, we have the progressive disclosure of the cosmic creation categories (vikanana). Brahma Shakti, in her
 macrocosmic form is said mahakundali and in her microcosmic form, kulakundali. She operates for the evolution of the cosmic processes and, on the other hand, for their dissolution. Moksa, in the evolutionary experience, is this inverse proceeding of shakti, to the unionion with prakasarupi Brahman. That identification is said samarasya, the state of brahmavidya, which is not different from Brahman himself. Tantra is observed in many system, but six of them are generally those more know and practised according to the chosen divinity for the upasana: Surya, Visnu, Siva, Kumara, Ganapati, Devi. We are now going to look at the shaktatantra, the Devi upasana. Shaktatantra is also said Sri Vidya, in this case, the main divinity adored as absolute and transcendent reality is Mahashakti, she is also said Sri and Vidya when she is regarded as immanent reality and universal Mother. Vidya is the synonim of brahmavidya or paravidya. 
The origins of this tradition are uncertain, they get lost in the past, traces of Great Mother worship (matrika murti) were clearly surveyed in the indus valley excavations (about 3000 years B.C.). Probably some shakti worships of dravidian culture, have been absorbed and adopted by the Arians. The Vedas include some passages that can be interpreted an the basis of the Shaktatantra, Sri Sukta and Durga Sukta are two example. Passages of various hymns in the taittirya Aranyaka and in the Prasni Sukta belonging to the Arunopanisad in the Taittirya Brahmana, include concepts of the Vidya. but probably, the great corpus of tantric practises comes from the Atharva Veda, such as the rituals of mahanagni (AV.XIV. 1.36) of fertility and abhicara, from which probably derive the most popular tantric worships. It is a fundamental principle of the Sanathana Dharma, that the Vedas haven’t a human origin (apauruseya). Each aspect of spiritual, religious and secular life is considered
 deriving directly or indirectly from the Vedas, and tantra isn’t an exception. 
            Sri Vidya shares with other tantric schools a general philosophical contents, but her fundamentals are more refined and articulate, besides, her experimental aspect is unsurpassed. She manifests an advaita vision, but while in the classical advaita, Brahman, creates maya as agent, in Sri Vidya, Devi herself creates a masculine polarity in her intention of becoming differentiated. She is either prakasa or vimarsa. We find clear ties to the Vidya worship in other religious and cultures too. In mahayanic Buddhism, which is essentially tantric, the modified concepts of vajra, mani, prajna, upaya, tara and chinnamasta worship etc., derives from hindu shaktism: Jainism, considers the tantric worship Svalamalini and Vasantika, to have some correspondence with the Vidya worships, or derive from it. Taoism practises various forms of adoration to the Mother too. It’s without any doubts the fundamental role, that the concept of Shakti plays, in some if not all, the systems
 of spiritual quest, even those not shakta. Shaktism comprehends the entire hindu religious thought and its application, moreover it accepts the authority of the Vedas. The sat darshana are said to be the limbs of Sri Vidya. She admits, even if in a modified way, the shabda theory of purva mimansa, and incorporates, making them more refined, the samkhya and saiva tantra categories of cosmic creation. Sri Vidya is a fertile ground where the most important forms of yoga meet, better, she is a fertile womb from which different Kinds of yoga have got birth. In her sadhana are integrated different aspects of Patanjalis astanga yoga; the nature of citta vritti, of suddha vidya, avidya panchatanmatra, siddhi, upayapratyaya, satupaya etc., hatha yoga techniques, like asanas, bandhas, mudras, kryas, pranayamas and above all, nada yoga. 
            But the greatest contribution of Sri Vidya, is laya yoga, or as it’s commonly defined, kundalini yoga: Sri Vidya is the true and unique matrix (source) of this great evolutionary system. Other spiritual and non spiritual systems have borrowed this yoga method, but often in rough and incomplete forms. The laya yoga in Sri Vidya is the most refined and complete evolutionary system ever conceived. In that, are widely and profoundly treated the awakening of kundalini, cakra bhedana, suddhi granthi, bindu kryas, antar bhava with Vidya mantras and yantras. The transmission of that knowledge is preserved in the guru parampara tradition. Vidya includes other aspects of the hindu religious practise like: pratima, linga, salagrama, nyasa, japa, puja, stotra, kavaca, dhyana, sodhasa samskara, homa, bali, abhiseka etc. Sri Vidya expresses a wide series of creeds, interests, ambitions and means. Vast and various is the upasana application in Sri Vidya. As multitudes of
 rivers flow to the same ocean, so different Vidyas run side by side to the same goal; of these Vidyas, the ten greatest and most important are the dasa maha vidyas (from Kali... to Kamala), each of them with a specific sadhana, upasana, mantra, yantra, upacara. Devi is adored in many temples and sacred places. There are some fifty important shakti pithas all over India for example: in Karnataka people adore Chamunda, in Maharastra, Amba; in Mallava, Kalika; in Kollapur, Mahalaksmi; in Kanci, Kamaksi. 
            Three are the main traditions of Sri Vidya : Kadi, hadi and sadi, so called for the initial syllable of the mantra pertaining to their sampradaya. Kadi Vidya is said Kali Krama or samaya. Hadi Vidya is said Kaula or hamsa. Sedi Vidya is said Samava or tara. The character of the upasana in these traditions can be sattvic, rajasic or tamasic. The samaya school is considered the most prominent and refined, it’s so called because in its conception Siva and Shakti have the same importance and, differently from other schools, its purpose isn’t merely confined to the Kundalini awakening, but it leads to the complete ascent and identity with it. Its bhavana is always invyoma chakra. Upasana is applied on three levels, according to the sadhaka’s qualification. The lowest and grossest application involves directly the external sensory perception, it consists in the use of pratima (anthropomorphous forms) painted or carved on stone or metal, used as symbols where
 concentration can be focused on. Several attributes of the categories, tendencies, psychological qualities, attitudes etc. are associates to the form, structure and attributes of the pratima, through the symbol, instincts, sentiments, ambitions are sublimated. 
            The sadhaka creates a relation and an identity between himself and the pratima, by infusing vital energy, senses etc., into it and by applying the necessary upacaras for the worship (from sixteen to sixty-four) with the pertinent stotras, mantras, kavacas, etc., in case of an adhikari vedic mantras are used. This form is said bhairyaga.The second form of upasana, which is more elevated and refined, uses yantras (sacred diagrams). The word yantras usually stands for an instrument, a machine, a project, an apparatus, in the sense of a means used for a specific purpose. In the religious concept, a yantra is a diagrammatic representation of the adored object, which expresses principles and ideas in a semiabstract form. The worship and the upacaras are the same of the previous yoga, but a greater effort of identification is necessary, for a symbolism which is subtler and more contemplative. This upasana elevates the upasaka’s consciousness to a higher level,
 introducing him to subtler meditative states. This form is said bhaya antarayaga. In the third upasana, sound is the preeminent means of worship. Different sound units express the multiple categories of creation, either at a macrocosmic (brahmananda) or microcosmic level (pindanda), as they are multiple expressions of the unique and primordial sound, omkara. 
          Mantra sadhana, with all its specific applications of Sri Vidya, is an essential and preeminent part of what is called antarayaga (internal worship). There is still a fourth upasana, said mahayaga, which is allowed only to superqualified upasakas, as it leads to the most sublime state of consciousness and the absolute identity with Sri Vidya, that is the most elevated of all tantric sadhanas.  It’s said that Vidya comprehends 640 millions of mantras, thousands of yantras and mandalas, hundreds of pratimas. In Sri Vidya, murti upasana assumes a lot of forms and besides the general principles and the techniques of worship, it consist of special means like: acamana, suddhi, gurupuja, ratisha, kalasha, pancika, homa and many others. The main divinity in the kadi tradition is Srilalithamahatripurasundari or Rajajesvari. Her mantra is known as Kamaraja Vidya. The Kamaraja sadhana is kept jealously secret and it’s revealed only to highly qualified upasakas, by a true Sri
 Vidya guru. It’s taught with manifold symbolisms and it proceeds with different and complementary sadhanas, the correct application of which, makes their realisation certain. This system is extremely vast and complex, where sadhanas are carried out in an arduous and pyramidal sequence, leading at the end, at its apex, the pure and resplendent Srilalithaparameswari. The most elevated states of this upasana, aren’t learnt by a verbal upasana of the guru, but they are set in the sadhaka’s heart by grace of the Master, this is the greatest and majestic secret of Vidya. The Sri Vidya yantra is known as Sri yantra, chakraraja navayonicakra etc.. The most common word is sri chakra and that is appropriate, as it the most important of all yantras known in agamas and tantras and it’s certainly the most majestic and regal. In its symbolism are included each, upasana, each amnaya, sampradaya, tattva, vidya, acara, sadhana etc.. 
            Sri chakra is a symbol either of nirguna or saguna Brahman, of every process of cosmic evolution, sristi, stiti, samahara; it grants every desire of the sadhaka: both kamya and niskamasiddhi. It’s the body and the vehicle of Sri Devi and it dwells in each devata of the entire cosmology of Sri Vidya. The yantra can be painted or carved on burjapatra (palm leaves), stones, metals, crystals etc.. Spatika, panchaloha, silver and gold are of course considered the most prestigious and auspicious materials. Sri cakra can be constructed in different ways: on an even surface (bhupristha), or on uneven one like the back of a tortoise (kachapapristha), on overlapping levels of a tridimensional plane (merupristha). Each of the named models requires different procedures for the upasana and it’s used according to the different qualifications of the sadhaka. The Sri cakra, especially as bhupristha is very popular and it’s kept in the houses of many hindus, even by those not
 initiated, because it’s believed that this yantra yields protection and grants the fulfilment of trivarga (dharma, artha, kama) to the devotee. Obviously, the tantra sadhana of the Sri cakra is only for properly initiated and qualified sadhakas, as it’s arduous, complicated and also dangerous. "Oh Divine Mother, may my mind be always concentrated on your eyes: the right eye, like Surya creates the days, the left eye, like chandra creates the nights and the third eye as loveable as a just bloomed golden lotus, creates the sandyas, the time of union day and night". 
Satish <satisharigela at yahoo.com> wrote:

I am debating with myself whether to respond to this or not but here
it is.

There is nothing wrong with saying kanchi Paramacharya is walking
shiva. Because for every sadhaka their Guru is like shiva.

<< If satvic food is not available, people should keep on fasting and
die. Youth should come forward for this. Finally the required
population will remain for available food and there will not be hatred
and wars in the world. <<

No offense, but above is pure madness.
There is no vidya which will end wars.

>Enjoying the entire world i.e insults and sorrows with love and
>affection is called "Sri Vidya".

It is just saddening to see statements like these.
This is absolute nonsense!!
What is called shrIvidya is well defined.

> Some people say that they are unable to concentrate on God. They
asked me what can they do. My advise to them is to learn any one vidya
for happiness but not for food. God is "Veda vidya swarupa". Education
is nothing but devotion to God. This is one type of Sri Vidya. Another
type of Sri Vidya is there with mantra, chakra and upasana. This is
not required for all people. But what I taught till now about Sri
Vidya in this discourse is required and interested for every one.
> with regards
> Kameswara Rao
> between 2007-07-07 and 9999-99-99
> ---------------------------------
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