Origin and evolution of Shakthi worship

[Guest guest]

This is in response to Ravi’s query of dakshhiNa, Vaama, Kula, Samayaachara

and other doctrines.

 

I got a book on Lalitha Sahasranaama by Dr. R Suryanarayana murthy from Sri

V. Sadagopan. Apart from an elegant translation, it also has a beautiful and

simple introduction dealing with the modes of worship in Shaktam. Combining

the authors ideas with my views, I present this essay. Its a very simple

one and does not deal with any high level Tantric information. The basic

idea is to visualize how the two modes of worship would have emerged and

the need to eliminate the left hand rule.

 

 

 

 

 

Origin and evolution of Shakthi worship

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As per Advitha or the non dualistic approach the ultimate reality is void of

attributes or in the form of undifferentiated consciousness (Nirguna), the

modern mind with its rational and scientific bias can apprehend it with

greater facility as the inherent power(shakthi) of the ultimate reality

(shiva) united inseparably with that power, which creates this phenomenal

universe. But there is really no distinction between Him and His power,

except what we make. They are as inseparable as the sun and its luminance.

 

Since this primordial power of the ultimate is the base of all creation, She

is worshipped as mother from time immemorial. In Vedas she is worshipped as

Sarasvati, Ushas & Aryamaa (Rig Veda), Shri Gaayatri (Yajur Veda),

Mahalakshmi & Durga in some places and in Upanishads as Uma and Haimavati.In

PuraaNas she is worshipped as Lalitha, Kali and in Agamas as Tripura

Sundari, Raajaraajeshwari, Maha Kali and other forms.

 

In this line, two aspects of Shakthi can be clearly discerned, one the

fierce form of the deity which is dreaded and propitiated and the second the

benign aspect of her love and kindness. The first one is more primitive and

is a ‘Tamasic’ or ‘Rajasic’ personification of shakthi. Fear is the

predominant emotion of the saadhakaa in worshipping this aspect, fear of

natural calamities, ill health, enemies, poverty, death and even ignorance.

Her form is imagined with many heads and hands, each carrying deadly weapons

like sword and mace riding on wild animals. She is offered some times wine

and sacrifices of living things such as fowls, goats, buffaloes or even

humans. She is even worshipped to gain evil personal objectives. (Tantric

texts even personify Vishnu the most satvic god as an abhichaara mUrti, may

be that is the reason why Shankara did not explicitly acknowledge the

brighter aspects of these texts)

 

The second is the satvic form. A more sublime concept which is the product

of Upanishadic thoughts. Here the sAdhaka through great knowledge largely

sheds the fear of the deity and loves her as his mother. She is imagined as

seated on a lotus and resides in beautiful surroundings with a book,

japamaala, parrot, sugarcane or veena in hand. She is worshipped with the

object of realizing higher and higher reaches of consciousness and knowledge

with offerings of flower, milk and honey.

 

But in the various forms or mUrti that are being worshipped as shakti, these

two aspects are intermingled to a more or less degree as can be gathered

from the form of say, Gaytri herself who is contemplated as having five

heads, bearing in her hands a mace, lotus, conch, disc, goad etc.

 

It can be seen that from pre historic time to puranic i.e nearly 2500 years

this shakthi worship was an evolving cult. During this period of evolution,

this discipline, as it was practiced by generations of men and women of

various intellect moral and spiritual caliber, must have gathered and

collected, quite body of lore.

 

( cont...)

 

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