Attitude and Conduct towards guru III...

Attitude and Conduct towards guru III...

yatra shrIgurunindA syAt pidhAya shravaNe'mbike | 
sadyastasmAdviniShkrAmet punarna shravaNaM yathA | 
gurornAma smaret pashcAt shravaNe sA pratikriyA || 

O! ambike ! one should at once , closing his ears, be far removed from the place where he happens to come across insulting comments about his guru in a manner that he never again listens to the vilifying comments. The atonement for listening to insulting comments about one’s guru is meditating on the gurupAdukA

gurumitrasuhRddAsIdAsAdyAn nAvamAnayet | 
na nindedasya samayAn vedashAstrAgamAdikAn || 

A disciple should never insult the friends or servants of the guru. He should never insult the guru’s mArga or his preachings of the Vedas, shAstra-s and Agama-s

pAdukAmAsanaM vastraM vAhanaM chatracAmare | 
dRShTvA gurornamaskuryAnnAtmabhogAya kAmayet || 

At the sight of the guru’s sandals, cloths, vehicle, umbrella, fan etc, one should bow in reverence and should never think of using these.

pAdaprakShAlanaM snAnamabhyaGgaM dantadhAvanam | 
mUtraM niShThIvanaM kShauraM shayanaM strIniShevanam || 

vIrAsanaM sudurvAkyaM shAsanaM hAsyarodanam | 
keshamocanamuShNIShaM kaJcukaM nagnatAM tathA || 

pAdaprasAraNaM vAdaM kalahaM dUShaNaM priye | 
aGgabhaGgAGgavAdyAdikarAsphAlanadhUnanam || 

dyUtakautukamallAdiyuddhanRtyAdi cAmbike | 
guruyogimahAsiddhipIThakShetrAshrameShu ca | 
nA caredAcarenmohAddevatAshApamApnuyAt || 

O! Beloved! The following actions are strictly prohibited in the presence of one’s guru and in his abode:

Washing one’s feet, bathing, anointing with oil, brushing the teeth, urinating, spitting, shaving, reclining, having sex, sitting in the vIrAsana posture, uttering cruel words, ordering, laughing aloud or crying, unbraiding the hair, wearing of turban, wearing a shirt, nudity, stretching of the legs, argument, quarrelling, abusing, bending, slapping, waving or shaking of the hands, gambling, wrestling, fighting, dancing etc. If one does the above out of desire, then curse of the devatA-s will fall on him.

upacAreNa santiShThed gurvagre necchayA vishet | 
mukhAvalokI seveta taduktaJca samAcaret || 

Never sit before the guru without being ordered to do so by him. Stand before the guru reverentially. Always see the guru’s face and speak and act according to the guru’s words.

gurUktAnukta kAryeShu nopekShAM kArayet priye | 
shirasA yadgururbrUyAttat kAryamavishaGkayA || 

O! Beloved! Never neglect any of the guru’s work that is to be done, whether instructed or not instructed by him. Whatever is ordered by the guru should be executed by according utmost importance. 

nigrahe'nugrahe vApi guruH sarvasya kAraNam | 
nirgataM yadgurorvaktrAt sarvaM shAstraM taducyate || 
The guru alone is competent to bless or punish a disciple. One should understand that whatever word that emanate from the guru‘s mouth is indeed shAstra.

gurukArye svayaM shakto nAparaM preShayet priye | 
bahubhRtyaparairbhRtyaiH sahito'pyatibhaktimAn ||

A disciple should never send another person to carry out the work of the guru, when he is physically fit to do that job. Even if the disciple has many servants at his command, he should do the job himself and not entrust it to others.

svakAryamanyakAryaM vA shiShyaH svagurucittavit | 
gurupArshvagato namraH prasannavadano bhavet || 

in matters which are personal or otherwise, a disciple should discern the mind of the guru. When he nears the side of the guru, a disciple should be reverent and sport a pleasing countenance.

sAmAnyato niShiddhaJca tadguroryadi sannidhau | 
Acarettasya sarvasya doShaH koTiguNo bhavet || 

Even those trivial faults if committed in the presence of the guru, get magnified manifold and invite trouble upon the disciple.

anAdRtya gurorvAkyaM shRNuyAd yaH parAGmukhaH | 
ahitaM vA hitaM vApi rauravaM narakaM vrajet || 
gobrAhmaNavadhaM kRtvA yat pApaM samavApnuyAt | 
tat pApaM samavApnoti gurvagre'nRtabhAShaNAt ||

Turning his face away from the guru, if a disciple disrespectfully listens to the guru’s words which may or may not be in the interests of the disciple, leads to hell called ‘raurava’

Speaking falsehood in the presence of the guru definitely invites sin which equals in magnitude the sin that accrues on the killing of a cow or a brahmana

Attitude & Conduct towards guru - II .. contd

Attitude & Conduct towards guru - II .. contd

yasmin dravye gurorasti spRhA nAnubhavettu tat | 
avashyaM yadi vAJchA syAdanubhUyAttadAjJayA || 

yastilArddhaM tadarddhaM vA gurusvamupajIvati |
lobhAnmohAt sa pacyeta narake ca trisaptake ||

Never partake an object which has been coveted by guru. If it is definitely needed, then take the permission of the guru to attain it.

If out of greed or desire, a disciple tries to sustain himself on the guru’s property equal to even one half of the sesamum or even one fourth of it , then he will rot in hell for 21 years

atyalpaM hi gurordravyamadattaM svIkaroti yaH |
sa tiryag yonimApannaH kravyAdairbhakShyate priye ||

gurudravyAbhilAShI ca gurustrIgamanotsukaH |
patitasya kShullakasya prAyashcittaM na vidyate ||
A disciple will attain the womb of animal and will be devoured by vultures if he partakes the dravya of the guru without the same being given to him by the guru, howsoever small in quantity the dravya may be.

An adulterous, wretched disciple who covets the belongings of the guru or lusts after the guru’s women has no way out of his sins as there is no expiation or atonement for this sin.

AjJAbhaGgo'rthaharaNaM gurorapriyavarttanam |
gurudrohamidaM prAhuryaH karoti sa pAtakI ||

svadravyaviniyogaJca nAnivedya gurau caret |
anivedya tu yaH kuryAt sa bhaved brahmaghAtakaH ||

Disobedience towards the guru, thieving of the guru’s belongings and acting in a manner inviting displeasure of the guru are construed as ‘gurudroha’ i.e. perfidiousness towards the guru. A disciple who does these is a wretched criminal

The apportionment of one’s own property if done without first being offered to the guru, is akin to brahminicide.

guroH sthAnaM sampradAyaM taddharmaM yo vinAshayet |
gurubhiH sa bahiShkAryo daNDyo vadhyaH sa ghAtakaiH ||

gurukopAdvinAshaH syAd gurudrohAttu pAtakam |
vimRtyugurunindAyAM gurvaniShTAnmahApadaH ||

jIvedagnipraviShTo vA naraH pItaviSho'pi vA |
mRtyuhastagato vApi nAparAdhakaro guroH ||

A disciple is fit to be exiled and punished by the guru if he happens to destroy the property of the guru, or his sampradAya or dharma.

The guru’s wrath leads to destruction; perfidiousness towards the guru invites grave sin, insult to guru invites mRtyu or death and displeasure of the guru leads to grave dangers

Even if one enters fire or drinks poison or enters the clutches of death, he will survive if he is faithful towards guru and does not in any manner offend him.

Attitude & Conduct towards guru

Attitude & Conduct towards guru
gurUktaM paruShaM vAkyamAshiShaM paricintayet | 
tena santADito vApi prasAdamiti saMsmaret || 

bhogya bhojyAni vastUni guruve ca samarpayet | 
taccheShamiti saJcintya cAnubhUyAt kuleshvari ||

The harsh words uttered by the guru should be construed as blessings. Even if the guru gives a spanking, take it as his grace being showered.

The objects of pleasures and food should first be offered to the guru and the remnants only should be enjoyed/consumed by the disciple, considering it as prasAda.

gurvagre na tapaH kuryAnnopavAsavratAdikam | 
tIrthayAtrAM na kuryAcca na snAyAdAtmashuddhaye || 

na viyogaM guroH kuryAt yuShmado naiva bhAShayet | 
RNadAnaM tathA dAnaM vastUnAM krayavikrayam | 
na kuryAd gurubhiH sArddhaM shiShyo bhUtvA kathaJcana || 

In the presence of the guru, one should not perform any penance or fasting or practice austerities or pilgrimage or bathe for the sake of Atmashuddhi. The disciple should understand that the mere presence of guru is sufficient to bless him/her with all those attainable and more of the above practices. One should understand that these activities are also prohibited for a upAsaka.

A disciple should never try to avoid the guru, address him with the words ‘you, your’ etc. One should never have any business transaction with the guru. Also, one should never consider anything given to the guru as donation, leave alone giving money as loan. Such actions are strictly prohibited. In this context, remember the shloka “gurvartham dhArayet dehaM gurvarthaM dhanamarjayet….” Which is explained above. The disciple should remember that the guru is everything and his life or assets or money doesn’t belong to him but to his guru. The guru is therefore responsible for the life and pleasures of the disciple.

na kuryAnnAstikairvAdaM sambhAShaNamapIshvari | 
vilokya dUrato gacchennAsIta saha taiH kvacit || 

gurau sannihite yastu pUjayedanyamambike | 
sa yAti narakaM ghoraM sA pUjA niShphalA bhavet || 

Never have any truck with atheists; never have any discussions with them. If one happens to meet an atheist, immediately go away from the place and never sit along with them.

If a disciple worships a third person in the presence of his/her guru, he will go to dreadful hell and such worship becomes futile.

shirasA na vahedbhAraM gurupAdAbjadhAriNA | 
tadAjJayA tu karttavyamAjJArUpo guruH smRtaH || 

mantrAgamAdyamanyatra shrutaM yasmai nivedayet | 
gurvAjJayA tu gRhNIyAttanniShiddhaM vivarjayet || 

svashAstroktaM rahasyArthaM na vaded yasya kasyacit | 
yadi brUyAt sa samayAccyuta eva na saMshayaH || 

advaitaM bhAvayennityaM na dvaitaM guruNA saha | 
Atmavat sarvabhUtebhyo hitaM kuryAt kuleshvari || 

A disciple, who bears the gurupAdukA on his head, should never carry load on his head except when he is ordered to do so by his guru.

A disciple who gets to know about mantra and tantra from elsewhere, should first place them before his guru. Only if ordered by the guru shall he take them. If not, he should reject them.

Similarly, a disciple should never reveal the secret meanings of the shAstra of his lineage. If does, he becomes fallen and an outcaste from his samaya.

A disciple should identify himself totally with his guru. He should never feel that he is a separate entity vis-à-vis his guru. He should do good to all the beings as he would to himself.

3. Devotion to guru .. contd..

3. Devotion to guru .. contd..

kiM tIrthAdyairmahAyAsaiH kiM vrataiH kAyashoShaNaiH | 
nirvyAjasevA deveshi bhaktireShA hi sadguroH || 

kAyAkleshena mahatA tapasA vApi yat phalam | 
tat phalaM labhate devi sukhena gurusevayA || 

Why take to severe practices like pilgrimages and austerities which tortures the body the devotion to guru without expecting anything in return gives all the fruits easily those which are attainable by the conditioning of the body by austerities or by severe penances. 

bhogamokShArthInAM brahmaviShNvIshapadakAGkShiNAm | 
bhaktireva gurau devi nAnyaH panthA iti shrutiH || 

ashubhAni ca karmANi mahApAtakajAni ca | 
bhaktiH kShaNena dahati tUlarAshimivAnalaH || 

For those who aspire for bhoga and moksha or for the status of brahma, ViShNu, Mahesha etc, the only way available is the devotion to guru and in no other way it is attainable

Just as a heap of cotton is burnt to ashes in seconds, devotion to guru burns all those inauspicious deeds and grave sins within seconds

vishvAsAya namastasmai sarvasiddhipradAyine | 
yena mRddAruddaShadaH phalantyaviphalaM phalam || 

Salutations to the faith in the guru which yields all the siddhis and by which even the futile mud wood and stone give the desired fruits 

gurau manuShyabuddhiJca mantre cAkSharabuddhikam | 
pratimAsu shilAbuddhi kurvANo narakaM vrajet || 

janmahetU hi pitarau pUjanIyau prayatnataH | 
guruvIsheShataH pUjyo dharmAdharmapradarshakaH || 

A disciple who considers guru as a human, mantras as mere syllables, sculpted deities as mere stone, attains hell.

The parents of the disciple are just the cause of his/her birth and accordingly to be worshipped and respected to that extent. But the guru who shows the dharma and adharma is to be worshipped specially.

The tantras also ordain that in the event of the simultaneous death of one’s parent and the guru on the same day, the rites of the guru should be first performed by the disciple and only then the parent’s. Needless to mention, dIkShA is a re-birth for the disciple and his/her guru becomes the first parent.

guruH pitA gururmAtA gururdevo maheshvaraH | 
shive ruShTe gurustrAtA gurau ruShTe na kashcana || 

gurohItaM hi karttavyaM manovAkkAyakarmabhiH | 
ahitAcaraNAddevi viShThAyAM jAyate krimiH || 

The guru is the mother, father and god for the disciple. The guru can protect a disciple from the wrath of even lord shiva but none can protect the disciple from the wrath of the guru. Meaning, if the disciple acts in any manner so as to offend his/her guru, then he /she is doomed and none can save him/her.

Anything that is done should be in the interest of the guru be it through one’s physical body, or speech or mind. Any action against the interests of the guru makes the disciple re-born as a germ in the excreta.

sharIravittaprANaishca shrIguruM vaJcayanti ye | 
krimikITapataGgatvaM prApnuvanti na saMshayaH || 

mantra tyAgAdbhavenmRtyurgurutyAgAddaridratA | 
gurumantraparityAgAdrauravaM narakaM vrajet || 

Those who deceive the guru with their actions originating of his /hert life, money or body without doubt attain the life of worms/moth /germs

Abandoning the mantra given by the guru leads to death abandoning the guru leads to all-round impoverishment. Abandonment of both the guru and the mantra leads one to the hell called ‘raurava’
gurvarthaM dhArayeddehaM tadarthaM dhanamarjayet | 
nijaprANAn parityajya gurukAryaM samAcaret || 

Understand that this physical body is for the sake of the guru. One should earn money only for the sake of the guru. Any work of the guru should be accomplished, even if it be at the cost of one’s life.

Devotion to guru

Devotion to guru
shrInAthacaraNAmbhojaM yasyAM dishi virAjate | 
tasyAM dishi namaskuryAt bhaktyA pratidinaM priye || 

A disciple should, with great devotion prostrate daily towards the direction in which the shrI guru resides. Here I would like to mention that the disciple is duty bound to visit the guru daily if he resides at place near his guru and at specific intervals with reference to the distance from the guru. Notwithstanding anything as above, the shiShyA is required to daily prostrate towards the direction of the guru, face that direction and do his nityanuShTAna-s.

na pAdukAparo mantro na devaH shrIguroH paraH | 
na hi shAktAt parA dIkShA na puNyaM kulapUjanAt || 

There is no greater mantra than the pAdukA and there is no greater deity than one’s guru, there is no greater dIkShA than the ShAkta and no greater virtue than the kulapUjA

dhyAnamUlaM gurormUrtIH pUjAmUlaM guroH padam | 
mantramUlaM gurorvAkyaM mokShamUlaM guroH kRpA || 

gurumUlAH kriyAH sarvA loke'smin kulanAyike | 
tasmAt sevyo gurunItyaM siddhyarthaM bhaktisaMyutaiH || 

sarvasiddhiphalopeto mantraH shudhyati shobhanaH | 
guruprasAdamUlo'yaM paratattvamahAkramaH || 

The guru is the root for everything: his physical form is the root for meditation his lotus feet are the root for worship, the words uttered by him form the root of mantra and his blessings and compassion is the root for salvation.

O! kulanayike, in this world, the root of all actions is the guru. Hence, for the sake of final emancipation, the guru should be worshipped with devotion.

The guru’s blessings alone form the root of the auspicious mantra endowed with all the siddhis that leads to the supreme reality.

yathA dadAti santuShTaH prasanno varado manum | 
tathA bhaktyA dhanaiH prANairguruM yatnena toShayet || 

yadA dadyAt svashiShyAya svAtmAnaM deshikottamaH | 
tadA mukto bhavecchiShyastato nAsti punarbhavaH || 

tAvadArAdhayecchiShyaH prasanno'sau yadA bhavet | 
gurau prasanne shiShyasya sadyaH pApakShayo bhavet || 

The guru when pleased and satisfied with the shiShya initiates him. The disciple should in turn, please the guru with devotion, wealth and his own life.

At the very moment when the guru offers himself to the shiShya he escapes from the cycles of birth and death. It should be understood that by way of dIkShA, the guru installs his own chaitanya inside the disciple. The shiShya is expected to identify himself/herself with the guru totally.

A disciple should worship the guru and please him with his devotion. When the guru is pleased, the disciple’s sins are annihilated.

manasApi na kAGkShante yAn kAmAnanujIvinaH | 
sampAdayanti tAn sarvAn svAmino bhaktavatsalAH ||

brahmaviShNumaheshAdidevatAmuniyoginaH | 
kurvantyanugrahaM tuShTA gurau tuShTe na saMshayaH || 

The devoted disciple of the shrIguru gets all his desires fulfilled, even those which he would not have even dreamt of.
DevatA-s like Brahma, viShNu & mahesha and the great sages are no doubt pleased and bless the disciple when his guru is pleased with him

‎2. Devotion to guru contd....

vipraH saDguNayuktashcedabhakto na prashasyate | 
mleccho'pi guNahIno'pi bhaktimAn shiShya ucyate || 

gurubhaktivihInasya tapo vidyA kulaM vratam |
sarvaM nashyati tatraiva bhUShaNaM lokaraJjanam ||

dharmArthakAmaiH kintasya mokSha eva kare sthitaH |
sarvArthaiH shrIgurau devi yasya bhaktiH sadA sthirA ||

A mleccha is considered a shiShya who even if devoid of good qualities but is devoted to the guru where as a learned Brahmin who, even if possessing good qualities but devoid of devotion to the guru, is lower in stature.

Penance, knowledge, lineage and austerities, ornaments and stature everything perish for a disciple who is devoid of devotion to the guru

Of what use are the puruShArtha-s or all the wealth of the world when salvation itself is in his hands, right before him who has unshakeable devotion to the guru

sa shivo gururUpeNa bhuktimuktiprado mama |
iti bhaktyA smared yastu tasya siddhiradUrataH ||

yasya deve parA bhaktiryathA deve tathA gurau |
tasya te kathitA hyarthAH prakAshante kuleshvari ||

lakShmInArAyaNau vANIdhAtArau girijAshivau |
shrIguruM gurupatnIJca pitarAviti cintayet ||

“He is verily lord shiva, who bestows on me bhukti and mukti in the guru’s form” For a disciple who remembers this with devotion, the siddhis or accomplishments are not far away !

A disciple who has supreme devotion in the devata as also in the guru is enlightened with the esoteric knowledge of the shAstra.

Like the divine couples lakShmi-nArAyaNa, vAni-vidhAtA, girijA-shiva, the guru and the gurupatni should be considered as one’s own parents.

gurubhaktyA yathA devi prApyante sarvasiddhayaH |
yajJaH dAnatapastIrthavratAdyairna tathA priye ||

shrIgurau nishcalA bhaktirvarddhate hi yathA yathA |
tathA tathAsya vijJAnaM varddhate kulanAyike ||

A sacrifice or charity or penance or pilgrimage or austere practices can never be a match for gurubhakti with which a disciple easily attains all the siddhis.

Even as the unshakeable bhakti to the guru increases in a disciple, his knowledge also grows accordingly o! kulanAyike

DUTIES OF A DISCIPLE

After the aspirant is convinced of the credentials of the Guru, He should surrender himself at the guru’s feet. One should remember that by way of dIkShA, a divine relationship is established between the guru and shiShya – a ‘divya sambandha’. Hence, the conduct and attitude of the shiShya should also be in accordance with such a divine relationship. Having realised that the guru is shiva himself in the human form, a disciple’s attitude and conduct towards his guru should be exemplary. KulArNava glorifies the divinity of the guru and the gurupAdukA. After briefly touching upon the glory of the pAduka, let us see how the shiShya should conduct himself after his initiation.

वाग्भव मुलवलये सुत्रद्यः कवलिक्र्तः |

एवं कुलर्णवे ज्जनं पदुकयं प्रतिष्ठितं ||

Just as all the sUtra-s that have originated from the subtle form of speech are absorbed in the mUlAdhAra and therefore seated there, similarly the knowledge of kula which is comparable with the ocean, is situated in the gurupAdukA

कोतिकोतिमःअदनात कोतिकोतिमःअव्रतत |

कोतिकोतिमःयाज्जत पर श्रिपदुकस्म्र्तिः ||

कोतिकोतिमन्त्रजपत कोतितिर्थवगःअनात |
कोतिदेवर्चानद्देवि पर श्रिपदुकस्म्र्तिः ||

Meditating upon the pAdukA is superior to crores and crores of great charities or crores and crores of great spiritual observances or crores and crores of great sacrifices. It is superior to chanting of mantras countless times. It is superior to crores of pilgrimages and deity -worship.

महारोगे महोत्पते महादोषे महाभये |

महापदी महापापे स्मर्ता रक्षति पादुका ||

दुराचारे दुरैअपे दुःसग्गे दुष्प्रतिग्रहे |

दुराचारे चा दुर्बुद्धौ स्मर्ता रक्षति  पादुका||

Meditation on the gurupAdukA protects the disciple from even the severest of illnesses, greatest of evil portents, greatest of afflictions, fears, calamities or sins. It protects from bad conducts, bad talks, bad company, pratigraha dosha, and bad thoughts.

सक्र्त श्रिपदुकं देवी यो व जपति भक्तितः |

स सर्वपपरहितः प्राप्नोति परमं गतिं ||

शुचिर्वाप्यशुचिर्वापि भक्त्या स्मरति पादुकं |

अनायासेन धर्मर्थकममोक्षन लभेत सः ||

O! devi, a disciple who recites the shrIpAdukA mantra even once, is freed of all since and attains salvation. Irrespective of whether a disciple is clean or unclean, meditating upon the pAdukA with devotion effortlessly yields all the four puruShArtha-s namely dharma, artha kAma & mokSha

Shrividya

What is shrIvidyA


When it is not even possible to grasp and understand the tenets of this great shAstra in its entirety, how is it possible to define her? If you define, you confine ! i.e If you even attempt to define shrIvidyA, then you are attempting to confine her ! neither is possible. However let us discuss certain basic concepts of this highly secretive path which has to be learnt only from one's pujya shrIguru, avoiding transmission of prohibited aspects.


Here are some popular views obtaining on shrIvidyA:


--shrI vidyA upasana is worship of Goddess sarasvati .


--shrI vidyA belongs to vAmamArga


--shrIvidyA belongs to dakShiNamArga , samayamArga


--shrIvidyA is advaitic as it is practiced in shankara Mutts


so on and so forth





but what then is shrIvidyA ?


'shrI' vidyA - is a combination of two words - shrI and vidyA. It is a popular misconception that the word 'shrI' is a title which is added to vidyA like shrI rama shrI krishna etc. Just as brahma vidyA is the knowledge of brahman, shrI vidyA is the knowledge of 'SHRI'


The word shrI in shrIvidyA is derived as 'shrayaNe' and indicates the supreme shakthi who is the final retreat and shelter for everything- chetanAchetana, sthAvara jangama, everything, right from the brahma to the smallest creature in this universe. The verse :


"yasyAM sarvaM samutpannaM yasyAM adyApi tiShTati


layameShyati yasyAM tvAM pancamIM praNamAmyaham"


neatly describes shrI -


That supreme sakthi from whom everything has originated, by whom everything is sustained and in whom everything is withdrawn is known as shrI. This shrI is known as the supreme bliss or kevalAnanda. The vidyA of shrI is therefore known as shrIvidyA. vidyA here is jnAnarUpA.


shrIvidyA is the ultimate and all other mArga-s dakShiNa samaya etc or paths are only steps or sopana to this vidyA. In that case where does brahma vidyA stand ? what is brahma vidyA ? is it the same as shrI vidyA ? if yes how ? If not how ?


The vedas are also known as "brahma". The tripadA gayatri mantra into which one is initiated as a pre-qualification for the veda adhyayana actually denotes this brahman. Hence, having been initiated into this gayatri mantra, the next step is to do the veda adhyayana. The vedas unequivocally advice svAdhyAya which is nothing but tapas or penance, as a mode of acquiring the knowledge about brahman. For such a tapas to fructify, one has to lead a householder's life and worship the agni. By worshipping the gArhapatyAgni, by being in the grihasthAshrama, when a person realises that there is a greater bliss to be experienced/enjoyed which is different and superior to the enjoyment from the senses, then this is called as brahma jigyAsa.


Now comes the 'brahman'. The brahman is so called because of its inherent ability to expand.

'brhatvAt brhmaNatvAt ca brahma ityucchate budhaiH'



Meaning, “In view of its vastness of size or extent and in view of its expansiveness, it is called as brahman by the wise”


When the entire sRShTi or creation is viewed in this perspective, it is abundantly clear that this entire universe is nothing but the expansion of the brahman and consists of the same brahman in different levels of existence and evolution. Each created being experiences bliss according to its state of evolution and each created individual being is endowed with the intelligence, aspiration and ability to progressively evolve and attain higher levels of evolution. The vedas specify the way to realize this brahman by taking recourse to specified modes of worship. As I said earlier, the vedas themselves are known as 'brahma' because they primarily deal with the brahman. And the vidyA contained in the preaching of the vedas is therefore known as 'Brahma VidyA'.


"SAT-CHIT-ANANDA"


As I said earlier, when one realises by being in the gRhasthAshrama, that there is a greater bliss to be experienced/enjoyed which is different and superior to the the enjoyment from the senses, then that is "brahma jijnAsa". Understanding the preaching of the vedas and understanding the nature of that which is declared by these brahma vidyas through brahma jijnAsa and experiencing the brahman enables one to enjoy the fruits of creation as an evolved being. AT THIS EVOLVED STATE ALONE A PERSONS QUALIFIES FOR SHRIVIDYA . Entry into shrIvidyA becomes possible only to those who have enjoyed the fruits of brahma vidya. In other words, only a person who has attained brahma vidya attains the desire to know about the shrIvidyA . This desire is known as "shakti jijnAsa'. shakti jijnAsa leads to "Ananda jijnAsa". Ananda jijnAsa ultimately leads to "shrI"


We are quite familiar with the phrase "sat-chit-Ananda". In essence, the 'sat' amsha is nothing but brahma jijnAsa leading to brahman in the 'sat bhUmika' which is attainable by virtue of veda adhyayana and the vedokta svAdhyaya/penance. shakti jijnAsa leads one to 'chit bhUmika' . Experiencing the chit bhUmika bestows "Ananda jijnAsa" which ultimately leads to shrI.


The vedas openly advocate gayatri upasana as a means to attain the brahman and secretively lays down shrIvidyA as the way to attain the Brahma MUla that is Ananda or supreme bliss.


“Anando brahmetivyajAnAt. Anandat eva khalu imAni bhutAni jAyante.”


‘Anando brahmayonih”


"Anandam parabrahmeti yoniH" (viShNu sahasranAma)


These are but a few examples of innumerable such statements found in the shrutis. If Brahman in its aspect of "supramental consciousness" is attributed with creation, then the bliss mentioned above should be considered as the root or mUla or the mother or creatrix of that Brahman !


Now - If indeed Ananda or bliss is the root cause for the creation of the creator or Brahman, then the nature of the bliss is required to be inquired into. For this, one should be aware of the basic principle of creation.


Here I would like to explain the concept of sRShTi from the shrIvidyA point of view. It is to be noted that shiva and shakti cannot be separately assigned the cause for the sRShTi. If assigned, it would tantamount to saying two seeds are the cause for a single tree, which is untenable. Therefore, the unison or sAmarasya of shiva & shakti is the cause for the entire creation.


The entire universe is created by the expansion and permeation of the bliss due to the union of shiva and shakti, according to tantra. This blissful, 'advaita' or 'avinA-bhAva' state of union of shiva & shakti is more commonly known by the name 'Adi parA shakti' that is primordial shakti in a blissful state. Posited in the centre of consciousness in the centre of this supreme bliss, is the power/shakti called ‘Brahma shakti’ which is the source and end of creation.


Just as waves emanate from the ocean, the desire to create i.e 'icchA shakti' originates in this paramAtma svarUpiNI. This desire leads to jnAna of jnAna shakti which further leads to the transformation as kriyA shakti or the cause. At this state, the entire universe exists in the form of a seed and the subtle sprout inside the seed. If the seed is shiva, the sprout is the shakti. That is the sambandha or association between the two


The blissful primordial shakti now gets transformed as prakAsha shukla bindu i.e an effulgent light in the form of a white dot which is the principle of shiva, also known as "bindu" and vimarsha rakta bindu which is an effulgent red dot and which is the principle of shakti, also known as "nAda".


The bindu is shiva bIja and nAda is shakti bIja. shiva is known as 'prakAsha rUpa' or form of effulgent light and shakti is 'vimarsha rupiNI' i.e that which makes shiva conscious of his prakAsha form and that which is 'antarlIna', that which exists in an undifferentiated form inside shiva, like the seed and the sprout.


These ‘nAda’ and ‘bindu’ only, get transformed respectively as the 'soma' - moon & 'agni' - fire and also as agni dhAtu & soma dhAtu, the elements of soma & agni. Thus, In accordance with the different types of creations, the elements of agni and soma permeate unseen, the prakRiti and puruSha becoming the cause and effect of the creation of genders. It should therefore be understood that in each and every individual creation, the essence of shiva & shakti is present in the form of their elements as above. From this it is amply clear that creation is not merely because of the union of prakRiti - puruSha or sharIra-jIva, but due to the union of the shiva and shakti. This is precisely the reason why individually a man or a woman cannot create another without coming together. It requires the soma & agni dhAtu-s to come together and mix. Creation ensues in this mixture


The union therefore of the nAda & bindu is the cause for creation which is further classified as "shabda sRShTi" which corresponds to "nAma" (name) aspect of creation and "artha sRShTi" which corresponds to "rUpa" (form) aspect of creation


KalidAsa's famous shloka :


vAgarthAviva samprktau vAgartha pratipattayejagataH pitarau vande pArvati paramesvarau

beautifully describes the sambandha of shiva and shakti as the primordial parents. It says, Shiva and Shakti are as inseparable as the word and its meaning and they truly reflect the 'vAk' & 'artha' concept of creation. vAk is the shabda sRShTi and artha is the artha sRShTi. vAk is the sound and artha is the meaning.


In this universe, every form of sound from the vedas onwards is subtly contained in the akArAdi kShakArAnta (from 'a' to 'kSha') varNas known as the mAtRkAkShara-s of Sanskrit.


The prakAsha shukla bindu is shiva and takes the form of the first syllable or varNa of the mAtRkAkShara-s that is 'akAra'.


The vimarsha rakta bindu is shakti and takes the form of the last syllable or varNa of the mAtRkAkSharas that is 'hakAra'.


Hence the creation originates in bliss and ends in bliss. The "brahma yoni" 'brahma janani" etc that we were discussing is nothing but the aikya or sAmarasya or union of paramashiva & paramAshakti and this supreme blissful effulgence is only known as kalA, lalitA or ShRI: SHE is the experience and essence of the mahA ShoDashI mantra. "Knowing" by experiencing HER in stages of paramAnanda, parAnanda and aparAnanda states of bliss in accordance with the laid down order is known as shRIVidyA . This is a very distinguished path which has its emphasis on the realisation of the shiva shakti svarUpa and becoming bliss incarnate. This is precisely why, shrIvidyA is superior to other paths or modes of worship which merely are content with jIva-brahma aikya and do not venture to go further.


To understand the subtle concepts of shrIvidyA and to know more about the path and to attain such a glorious state by being in this distinguished mArga, one has to be blessed enough to get a worthy guru belonging to a paramparA of the highest order.


What are the attributes or lakShaNa-s of such a GURU ? read the next post.