reg. secrecy (gupthatva) in veda and tantra

[Guest guest]

Dear sriram

 

Goodmorning. In your mail, you have mentioned a term " vedic symbolism " .

Is this in any way related to " Rahasya or Gopya " (secrecy) in tantra.

 

There are certain words in tantra that have to be understood from guru

like certain words " bhaga " , " yoni " etc. I have understood what the

term " yoni " means. It is the kamakala akshara swarupa and its tantric

script is " downward triangle " . Even i have heard that the

mythological episode " daksha yajna " is related to tantra and veda. If

yes, in what way.

 

S.Rao

[Guest guest]

Dear srinivas,

 

Namaste.

 

This is a good question. Because, quite often I have to recollect what

I have learnt and this becomes a sort reiteration and reaffirmation for

me. Well I am not a scholar and I have to refer some of my notes while

answering your question. So, by answering the questions, in a way, I

am also getting enlightened.

 

There is a rk in veda which says " paroksha priya hi deva, pratyaksha

dvishah " which means that " Gods prefer what is Secret and dislike what

is obvious " . So, it is this " secrecy " or " gudhatva " that has to be

unraveled and the " spiritual teaching " behind this secrecy has to be

discovered by sitting at the feet of gurunatha.

 

The " secrecy " or " rahasya " has been maintained in Tantra in 6 different

ways. They are:

 

1) Names of Devata (devata nama) 2) Ayudhas of Devatha (weapons of the

deity) 3) Vehicles (vahana) of Devata 4) Devata murthi (sthula) (forms

of devata) 5) Mantra Uddhara and Varna Sankhya of the Devata (number of

letters and syllables in the mantra of the devata) 6) Twisting and

jumbling of Devata Name.

 

Using these above ways of " secrecy " , the tantrics have used " SANKETHA

VIDYA " and intentionally and purposefully made certain principles

a " SECRET " . They have 1) changed the form of word, twisted and jumbled

keeping in view of the original meaning of the word 2) changed the

form of word, twisted and jumbled the word and

purposefully " camouflaging the meaning of the word " . Some of the

names are Vaarthali, Bhairava, Heramba, Hayagriya etc.

 

In the Tantra, " bhaga " implies several meanings like yoni, trikona

(triangle), sakthi etc. Sankara Bhagavatpada in his commentary on

Brihadaranyaka Upanishad defines yoni as " adhara " / " asraya " which is

otherwise called the substratum or base. Triputi (triad) of Jnatr,

Jnana and Jneya is represented in the form of " downward triangle " which

is the Kamakala or the Aham of Siva. This triad or triputi is

called " Bhaga " . Yoni also means the same thing. The tantrics have

camouflaged the meaning by denoting the letter " E " with the tantric

script " downward triangle " . " trikona rupini sakthih " and " bindu rupah

sivah smritah " says the tantra. So, the trikona or triangle is

comprehended as Sakthi and Bindu or circle is understood as Siva.

 

Now, why only Triangle or Trikona has to be taken as an aspect of

Sakthi, it has to be learnt from one's gurunatha only. That would

become entirely a different posting itself.

 

The mythological episode of " daksha sacrifice " is also a secret of

tantra and veda. Some of the aspects of this sacrifice is also

mentioned in Veda. It says that devatas had performed the sacrifice

without the presence of Rudra. Instead the Pushan (the Rg Vedic God of

Agriculture and bestower of Strength) was to partake the havis and

instead broke his tooth (something that resembles with the breaking of

the tooth of Sun by Virabhadra).

 

The " avyaktha paramapurusha " has become " vyktha purusha " with a sense

of I-ness which is the cause of creation. This " vyaktha purusha " is

called Daksha. Rg Veda visualizes " Daksha " as the " first born being "

or the " first born jiva " in the form of " prajapathi " . The 1st mandala

of Rg Veda says that " non-being and being are in the highest heavens " .

Parama Purusha resides in " parama vyoma " / highest heavens and vyaktha

purusha in the form of Daksha resides in `vyoma' or `akasa'. Devi

Dakshayani is born to this Prajapathi Daksha.

 

The undifferentiated prakriti that is with purusha is called Satyah.

The prathama vibhakti in singular form of " satyah " is addressed

as " sati " . Satyah denotes the omnipresent sakthi in un-differentiated

state with Paramapurusha. So, " sati " is also omnipresent and ever-

united with Paramapurusha rupa Siva. The rg veda says

that " aditerdaksho ajayata dakshatvaditih " . The mother of

devatas `Aditi' is born again as `Aditi' from Daksha. So, it is the

Devi which was in un-differentiated state with Purusha was born as

Dakshayani – the Daksha Kanya. Her disappearance in the form of Yoga

Agni is the symbolic representation to denote that " she is always

present in the form of Chit but only visible to yogic eye " .

 

So, the Rg mantra " aditerdaksho ajayata dakshatvaditih " (Rg Veda : 1st

Mandala 1st suktha - 166 mantra) is to be correlated with the same Devi

again being born as Dakshayani (Daksha Kanya). This Daksha Kanya is

of the form of Vak. After her immolation, this Vak is been split into

50 parts as 50 matrikas which is Jagat Srushti. The Saktha Pitas are

the symbolic representation of 50 matrikas.

 

Even the father of Devi who is called " Himavan " or " Himagiri " is

denoted as Parvata or Mountain. In vedic symbolism, Parvatha is

denoted as " megha " . Parvatha is also called Giri. Giri also called

Vak or Veda. So, Himagiri is also called " Effulgent Vak " or " Parama

Vyoma " . Parvatha-tanaya is Parvathi which is Vak Swarupini. She is

Haimavathi. Parvathi or Haimavathi is the Uma Devi in form of

effulgent and resplendent Vak (Pranava Swarupini – the word UMA has

been derived from OM). Hence, Indra in Keno Upanishad exclaims in

ecstasy as " umaam haimavathim bahushobhamanaa " .

 

Infact from what I have learnt from my elders is that the origin of

cult of Srividya in the form of Vak and its Matrikas has been revealed

to the posterity by tantrics during the period of post-daksha yajna.

Prior to this episode, the Devi was worshipped as Chit Kala in the

state of Non-objective Bliss. This was also the notion of Mahakavi

Kalidas which he mentions in " Kumara Sambhava " . He says that

Haimavathi or Parvathi was being worshipped as Vak as " Nirvishaya Jnana

Swarupini " " Non-objective Bliss " which is non-separable from Artha

(Parama Siva) prior to the Daksha Sacrifice. Before this Daksha

Sacrifice episode, the Devi was worshipped as Nirvishaya Tattva but the

upasana of Vak in the form of Matrikas was the tantric concept which

was formulated after this episode. Entire Matrika Vyavastha was

visualized by vedic seers and tantrics only after the episode of

distribution of 50 parts of the body of Sati in the country which came

to be known as " SAKTHA PITAS " .

 

The episode of Dakshayani in the form of Sati immolating herself in the

homa kunda, and her body being cut into 50 parts and these 50 parts of

her body falling all over the country is the tantric aspect of

formulation of Matrikas which was a REVELETION in Srividya upasana.

 

So, Devi in the form of Avyaktha Tattva with Paramapurusha took the

birth the form of Vyaktha Vak as Dakshayani. This Vak is Sati who is

ever-united with Siva. Disappearance of Sati is her lila ie., she is

not visible to physical eyes but only through yogic eyes. Sati is ever-

united with Siva inspite of her disappearance. This Vak got split

itself into 50 MATRIKAS as 50 SAKTHA PITAS.

 

The father of Haimavati is Himavan which represents " vyoma " tattva (as

per Ganapati Muni). Whereas my gurunatha interprets this as " effulgent

Vak " . Haimavati is the tattva that is pranava-pratipaadya. She is

also called Parvathi (Parvata-tanaya). Parvata is also called Veda,

Pranava, Vak, Vyoma. These are synonyms.

 

Since, Veda is apaurusheya, we should not predict the dates of Rg Vedic

Era and we should not predict the Vedic Age also. But if one deeply

studies certain suktas of Rg Veda like Asyavaamasya, Nasadiya, Vak,

Devi, Ratri, Medha, Sri, they would reveal the sublime aspects of

Srividya that was prevalent among the Rg Vedic Seers. And this

episode of " immolation of Sati and severing her body into 50 parts " was

a revelation and break-through among the vedic seers and tantrics in

visualizing the Vak and its Matrika Vyavastha in the form of 50 shaktha

peetas.

 

This entire episode is just the Divine Sport of Devi. And hence, she

is called " dakshaprajapathi sutha veshaadyayai namo namah " .

 

With regards,

Sriram

 

 

, " srinivasrao197080 "

<srinivasrao197080 wrote:

>

> Dear sriram

>

> Goodmorning. In your mail, you have mentioned a term " vedic

symbolism " .

> Is this in any way related to " Rahasya or Gopya " (secrecy) in tantra.

>

> There are certain words in tantra that have to be understood from

guru

> like certain words " bhaga " , " yoni " etc. I have understood what the

> term " yoni " means. It is the kamakala akshara swarupa and its tantric

> script is " downward triangle " . Even i have heard that the

> mythological episode " daksha yajna " is related to tantra and veda. If

> yes, in what way.

>

> S.Rao

>