O & E of Shakti worship - 4

[Guest guest]

Shankara calls the discipline of SamayAchara 'swatantra tantra'. This like

all other systems is a system integrated within itself the Yogas of Mantra,

Laya, Bakthi and Jyana. DakshiNAchara is carried out through the five sacred

text ShubAgama panchakam. Sanaka SanAdana, SatkurAra, Shuka and Vasihta

samhitas. Here Sri DakshiNamUrthi is the R^ishi, KAmeshwari and KAmeshwara

are the deities. The disciple should be able to imagine the identity of

shiva shakthi with in the Sri chakra. He should also be able to identify

them in the seven plane of consciousness, MulAdhAra till Sahasrakamalam.

 

His worship of shakthi should be mostly mental or Antaryaga as prescribed in

the BhAvopanishad. This is the essence of samayA chAra. External worship is

also prescribed with honey, milk etc, using Kalpa Sutras. But for those who

are competent the AntaryAga or mental form is the best.

 

The passage below from BhAvopanishad would reveal the mental heights of a

sadakA in Antaryaga krama. mAnasa puja is as follows,

 

The power of will, the great Tripurasundari, of the form of devoted mind and

kAmeshwarA, the complete, the solidification state of Truth and bliss, in

union, is the deity of meditation and worship.

 

The truth that brings forth peace is offered as oblation to the deity.

 

The power of discrimination, between good and evil is offered as service to

her.

 

The eternity behind existent and nonexistent is offered as subsidiary

service to her.

 

The capacity of the internal and external senses to perceive the unity in

everything is offered as avAhana or invocation to her.

 

The perception of such a unity outside and inside and everywhere, is offered

as seat to Her.

 

The unity of Shiva and Shakti is offered as water to wash her feet.

 

The brilliant experience of bliss in her worship is offered as Aragya to

her.

 

The experience of crystal clear ultimate state of reality is offered as

abhishhekam to her.

 

The descent of consciousness in to every organ from its highest state is

offered as Achamana to her.

 

The power of ultimate bliss appearing as the fire of consciousness is

offered as raiment to her.

 

A sacred thread offered to her consisting of 27 individual strands,

representing bliss, wealth, knowledge and action etc, which is signified by

the bhrama nadi or spinal cord.

 

Non involvement in ones own and other things is offered as ornaments to her.

 

In every thing the firmness of mind id offered as flower to her.

 

A continuous experience of the previous acts is offered as incense to her.

 

The control of breath and consequent perception of flashes of light in the

field of consciousness is offered as light to her.

 

The stoppage of the incoming and the outgoing going breath is offered as

food to her.

 

The unity of the three states of consciousness is offered as betel to her.

 

The movement of prANA from mUladAra till brahmarantra is offered as

pradakshhiNa to her.

 

The fourth state beyond all the three states is offered as salutation for

her.

 

The complete immersion in the notion thst the body is nonexistent is offered

as sacrifice to her.

 

Always presenting to the ultimate that 'truth alone exist'being unconcerned

about any act, to be done or not to be done, are offered as sacrificial

fire.

 

Losing oneself in the sacred feet is offered as meditation to her.

 

Any one performing this pUja for three muhUrtas becomes united with the

deity.

 

Cont...

 

____