Concept of Srividya and its two paths

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Members,

 

This is an article by me on Srividya, its concept and its two paths.

 

Srividya is called Chandrakala Vidya or Kundalini Vidya. That is the

Science of Srividya is related to the waxing of the Moon. Just as

the Moon that is physically present in the sky, the same moon is

reflected in the Sahasrara Chakra of the individual. Concept of Time

(Kaala) is the product of Kameswara and Kameswari. The 15 days of

the Lunar Fortnight symbolically represent the 15 bija mantras of

Panchadashakshari Mantra of Tripurasundari. These 15 days of lunar

fortnight are presided by a corresponding Devi that are called Tithi

Nitya Devatas. They are mentioned in Devi Khadgamala. These 15 days

are the same for Bright Lunar Fortnight (Sukla Paksha) and Dark Lunar

Fortnight (Krishna Paksha). The 15 Devatas in Bright Lunar Fortnight

recur in the Dark Lunar Fortnight for the corresponding day which is

called Tithi. Apart from these 15 dieties, there is one more Devi

which is the 16th Devi among these Tithi Nitya Devatas. This 16th

Devi is called Shodasi. This Shodasi shines with 16 dimensions on

Pournami (the 15th day of Bright Lunar Fortnight) and the same

Shodasi shines with 1 dimension on Amavaasya (the 15th day of Dark

Lunar Fortnight). The concept of Time is expressed in terms of 1

year in Veda. 1 year is expressed in terms of 12 months. And 12

months are expressed in terms of 360 days. Each month is represented

with 2 fortnights of Moon (Bright and Dark). Hence, the entire

concept of time in the form of 1 year is presided by these 16 tithi

nitya devatas.

 

These 360 days are the 360 degrees of Time. These 360 days or 360

degrees are the 360 Rashmis or Rays that the emanations from Lalitha

Tripurasundari. And hence, the Time which consists of 360 degrees in

the form of 360 emanations of Devi is in control of Lalitha. It is

to be noted that all these 360 emanations start at Muladhara Chakra

and culminate at Ajna Chakra. So, the Lalitha Tripurasundari which is

of the form of Kameswara and Kameswari sporting at Sahasrara Chakra

is untouched by the time which stops at Ajna Chakra.

 

The evolution of time and cosmos has happened with the help of this

16th dimension which is called Shodasi. The Shiva with the help of

this 16th Dimension or Shodasi creates the rest of the Tithi Nitya

Devatas ie., from 1 day of Lunar Fortnight to 15th day of Lunar

Fortnight. So, the concept of time in the form of 30 days and 12

months are the product of Shiva with this 16th dimension concept

called Shodasi. This Shodasi is called Nitya or Dhruva or Sada. If

Panchadashakshari Mantra of Srividya represents the 15 dimensions of

the Moon then Shodashakshari Mantra represent this 16th Dimension of

the Moon. This Shodasi of 16 dimensions is ever united with Shiva.

The image of the moon at the crown of Shiva is this 16th Dimension of

Shodasi that we see in the pictures of Shiva. The Mantra of this

16th Dimension is SRIM Bija. This is suffixed to the

Panchadashakshari mantra and that becomes Shodashakshari. And hence,

Shiva is called 17th Dimension because He holds back all the 16

Dimensions of the Moon.

 

Sri Jnaneshwar Maharaj, a great shaktha of Natha School, in his

work " Amritanubhava " addresses the Shiva with 17 Dimensions.

 

Now, the entire cosmos is the product of Matrika in the form of 16

vowels and 34 consonants. These 16 tithi nitya devatas or deities

that I mentioned above represent the 16 vowels from A to Aha

(visarga). `A' vowel is Shiva and its combines with the 16th

Dimension called Shodasi and gives rise to rest of the vowels and

consonants. They are 50 in number and thus they are called Shaktha

Pitas (Refer Lalitha Sahasraranama " Panchashat Peetasupini). These

50 letters are presided by respective Dieties called Yoginis. These

50 yoginis in the form of 50 letters represent the garland of rosary

having 50 beads in the hands of Mother. These 50 letters represent

the garland of 50 skulls that adorn the breast of Kali.

 

Now the followers of Samayachara School worship this 16th Dimension

in the form of Shodasi at the Sahasrara Chakra. Their mode of

worship is purely internal. They invoke the 15 bija mantras

corresponding to 15 Dieties of the Fortnight. Receive the nectar or

ambrosia from these 15 dieties and perform the abhisheka or worship

to the 16th dimension which is called Shodasi. So, the abhisheka

with the nectar is performed to the 16th Dimension called Shodasi

with the help of the 15 bija mantras. But on the Amaavasya or the

15th day of Dark Lunar Fortnight, only 16th dimension shines forth in

the form of Nitya Devata. So, they cannot invoke the rest of the

deities and ask for the nectar for the performance of abhisheka

ritual. Moreover, the IDA and PINGALA nerves that are the subtle

nervous centres called Nadis are in union with each at the Mooladhara

Chakra (remember IDA and PINGALA are the SUN and MOON that come in

one line during the New Moon Day of Dark Fortnight).

 

Hence, SAMAYACHARIS donot worship the Devi on New Moon Day because

there is no Ambrosia or Nectar for them to perform the ritual to

Shodasi (this is purely internal worship at Sahasrara). The Tantra

or the Mode of Worship adopted by them is called Dakshinachara Path.

 

But the KAULACHARIS worship the Great Kali during the 15th day of

Dark Fortnight ie., Amaavasya. They worship the Kali at Muladhara

Chakra when the Ida and Pingala Nervers or Nadi are in communion in

perfect union. Their Plane of Divine consciousness during the union

of Ida and Pingala is symbolically represented as Graveyard because

their body consciousness is Zero ie., Dead to the External World.

Then the worship starts for them which is called " Kula Ritual " . The

tantra adopted by these is called Vamachara.

 

Whatever the path the aspirant follows, there are certain basic

requisites for the Sadhana to be successful. The Goddess of Srividya

is the Mother of Beauty and Bliss, the Mother of Love and Grace. One

who follows the path of Srividya should be a worshipper of beauty and

grace. He should reject ugliness in all its forms. He should not only

shun the outer ugliness but also ugliness in thought, word and deed.

 

 

Srinivas Rao