Sri Vidya!

[Guest guest]

Dear Sister Priya,

 

I found this very apt article from the net.

 

It should give an idea of the SriVidya.

 

May Amma guide you.

 

Vivek

 

 

 

" Sri Vidya, the excellent knowledge, beyond which, nothing is to be

known " .

....

 

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 union 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, cakraraja navayonicakra etc..

The most common word is sri cakra 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 cakra 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 " .

 

Yogasri Yogacarya Swamiji Yogananda Giri OM

 

http://www.hinduism.it/vidya2.htm