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Saktas Mother Goddess Worshippers

Veeraswamy Krishnaraj. http://www.bhagavadgitausa.com/saktas.htm

Father is the Creator and Mother is the


Liberator from the world of miseries.
Androgynous Siva

Sakti (Chennai Museum) has the right half for


male and left half for female; the former is the
creative Purusa Sakti, while the latter is the
liberating sakti; Purusa is Daksina (right) and
Sakti is Vama (left). As long as the
androgynous form endures, Sakti and Siva are
in balance, Samsara (life on earth) plays its
havoc on Jiva (we the people) and liberation is
in abeyance. When the Sadhaka by his intense
Sadhana (spiritual effort) awakens the
liberating left side and renders it more powerful
than the creative Purusa right side, Devi in her
new found power gleefully encroaches on the
right side, fills it with her liberating power, and
confers liberation to Jiva. This transformation
earns her the name Daksina Kali, the liberator and savior of the three worlds. The
androgynous form is fully transformed into Sakti form, until a round of creation comes
into force and the androgynous form makes a comeback. This Daksina form is a
reversal of Isvari to its neutral form, Brahman, who is free of gunas, creative,
preservative and destructive qualities. Daksina

Brahma form transforms into Isvara with Maya and gunas and a galaxy of gods,
goddesses, men and beings, and matter issue forth from her. All gods and goddesses
are equal in the eye of Devi; any sectarian attempts to claim superiority of one god or
goddess over another is against Saktitattva. A good Sadhaka is one who recognizes
that Adhisakti (Adyasakti, primordial ancient Sakti) encompasses Vishnu, Siva, Surya,
and Ganesa Saktis. Bhagavan speaks of himself as written in Tantra Sastra, "
Brahman, Sakti, and Mahesvara: these three are one and the same; the only
difference among them is that Brahman is neuter, Sakti is feminine, and Mahesvara is
masculine. In the highest consideration, all are same, but the descriptive words are
different." Actor portraying a character has no direct connection with that character; in
like manner Bhagavan has no connection with the form he portrays. But that portrayal
of a form has meaning to the Jiva (we the people, the audience, the spectator). Siva
and Sakti assume the gender specific forms to please the Sadhaka; once the Sadhaka
attains siddhi meditating on these forms, Nirguna neuter Brahman reveals itself to the
Sadhaka. Sadhaka may want to image her in his mind in the form of Durga, Kali,
Krishna, Lakshmi, Radha, Rama, Siva, Sita, Tara, Vishnu, father, mother, or Guru; A
Vaishnava needs to exercise no compulsion to consider Devi as Vishnu and Sakta
needs no compulsion to consider Devi as Sakti. When we delve deep into meditation
and enter the realm of Citsakti, all differences in form and gender evaporate and
Kalisakti, Sivasakti, Krishnasakti, and all other saktis lose their individual identity and
merge into one sakti because of sloshing waves in the ocean of citsakti. Mahasakti
forms the hypostasis of all five forms, Siva, Vishnu, Durga, Ganesa and Surya and
offers liberation. He who realizes that unity in five forms knows Sakti tattva.

Here is a proof that man came from woman; naturally, goddess was First Female
in the universe and gods came from her. Only Saktas have the correct scientific
view about the Goddess and the Gods.

Male gods came from Mother Goddess. However, some religions seem to say that
God in heaven did not have a Goddess by His side. Where is the complementary
half? How did He produce a man and a woman? God created Adam from the dust
of the ground and breathed into his nostrils the breath of life, causing him to become a
living soul. Hindus call it Prana, the breath or the vital airs that drive every organ in the
body. God created Adam on October 20, 4004 BC at 9.00 AM. Adam named all the
animals and did not find anybody looking like him. God made a suitable companion for
Adam from his rib while Adam was asleep. God gave Eve to Adam as his wife and
thus established the institution and the law of marriage. Adam the First Man named the
First Woman (actually Lilith was the first woman) Eve, which means 'the mother of all
living.'

Woman has XX chromosome, while man has XY.

Genetically speaking, Y came from X about 300 million years ago. Adam can draw
little comfort from that notion. Even worse, the X and Y were not sex chromosomes to
begin with; they were autosomes before they became sexy. The future Y chromosome
was a copy of X chromosome. Where is the male pride here? And a mere copy at that.
Some call the Y, X-degenerate. What would Adam say to this? The males don't draw
any comfort from that scientific fact. The scientists traced the X and the Y
chromosome backwards and found them not sexy but very unsexy autosomes. The X
is a repository of thousands of genes, while the Y is the poor - but proud- owner of a
few dozen. A dozen or so of the genes (27) shared by the X and Y look like fossils
from which scientists reconstructed the evolutionary story of the X and the Y. The
fossil genes are neatly arranged at the tips of the X chromosome, which speaks of
good housekeeping. The Y chromosome fossil genes in a typical fashion are strewn
up and down the length of the Y chromosome; this may explain why bachelor's
dormitory rooms are in disarray. Anagram: Dormitory = Dirty Room. It is an
evolutionary curse. Normal chromosomes exchange genes, when they line up during
sperm or egg formation, just like children exchange baseball cards. By doing this
mutual reciprocal exchange, the pairs know that they belong to each other; if they do
not recombine, the two may go their own separate ways and take other forms. This
exchange or recombination was suppressed in the distant past during evolution. The
blame goes to Y because Y moved the genes by taking chunks of DNA and flipping
them upside down: inversion. Inversion event is the way Y frustrates X. This is the
temper tantrum of Y which flings the genes into places where the X cannot find and
make reciprocal exchange.

Three hundred million years ago--give or take a few million years-- one of the
unsexy autosomal pair (the future sex chromosome) underwent mutation and
became the sex chromosome which looked identical at first and later one started
sporting SRY gene--Sex-determining Region Y. The original partner without the
SRY gene stayed the X chromosome. Then the chromosomes did not determine
the sex of the progeny. Environmental stimulus like temperature determined the
sex of the progeny. Turtles and crocodile still follow the old-fashioned ways.
Veeraswamy Krishnaraj. The Saktas

Ramakrishna Paramahamsa says, children playing with dolls leave them and run to their mother
saying "Mother, Mother" as soon as she shows up in their play room. In like manner, once you
see your Divine Mother, you will not find any pleasure in the material world of wealth, fame and
honor, throw them all aside and run to Her. Adapted from Sayings of Ramakrishna, page 25-26.

Students from the West believe that Goddess worship was prevalent in India among the Non-
Aryan (Dravidian) inhabitants before (the so-called unsubstantiated) Aryan invasion. The
Dravidian kings were the defenders of their faith, while the Brahmanas of the Aryan stock
practiced and advanced their faith. These two faiths came together and formed the robust
Sanatana Dharma (the proper name for Hinduism). The Aryan strain has its roots in Vedas;
asceticism is the stronghold of the Dravidian strain, as depicted by the Ascetic Siva. Over
centuries, there was an interaction between these two strains with jubilant ascent of one faith
over the other alternately until the Aryan faith based on Vedas subsumed the Dravidian faith.
Now to be called Sanatana Dharma, all Hindu precepts have roots in Vedas. Vedas are the means
to realize God; if there are no Vedas, there is no way man can have the feel and apprehension of
the God. The Aryans introduced Sanskrit, which became the pan-Indian language by third
century C.E. The Aryans by that time took the faith of Goddess worship of the Dravidians, which
became the universal practice among all. Mother Goddess worship is uniquely Dravidian and
indigenous to India, before the (disputed) Aryan invasion. At present, the prevailing opinion
theory is that there is no evidence of Aryan invasion of Indus Valley. Indo-Aryans were native to
Northwest India. The Sumerian goddesses came later. SUMERIAN AND HINDU GODS and
GODDESSES.

Ramakrishna Paramahamsa undertook to attain perfection of Mother worship under the guidance
of Bhairavi Brahmani, a Brahmana woman in 1861. He mastered the spiritual practices of Sakta
Cult. This is the beginning of great respect he developed for woman whom he considered as the
representation of divine Mother on earth. In 1864, Ramakrishna learnt Nirvikalpa Samadhi from
an itinerant monk Totapuri; in 1866 he learnt Sufi practice from a Sufi ascetic Govinda; later he
meditated on Christ. By 1872, he was immersed in Sodasi Puja, when he worshipped his wife,
who came of age, as the prototype of the mother Deity. His self discipline was such he regarded
his own wife as the manifestation of Divine Mother and never entertained any physical or carnal
desires towards his wife. He performed all the necessary rituals due to a Goddess as a virgin and
a woman. The strength of conviction is such that he regarded all women, noble and fallen, as the
representative of Mother Goddess. Later he transformed from being a Sadhaka to a Guru when
he realized that he has the maturity and knowledge to lead men in the spiritual path. Ordinary
men go through Pasu bhava and Vira Bhava and very few attain Divya bhava.

Woodroffe: Consciousness, however, assumes the role of Prakrti---that is, creative power--when
evolving the universe. So substance consists of the Gunas or modes of this natural principle
which are called Sattva, Rajas, Tamas. The general action of Sakti is to veil or contract
consciousness. Prakrti, in fact, is a finitising principle. To all seeming, it finitises and makes
form in the infinite formless Consciousness. So do all the Gunas. But one does it less and
another more. The first is Sattva-guna the function of which, relative to the other Gunas, is to
reveal consciousness. The greater the presence or 'power of Sattva-guna, the greater the approach
to the condition of Pure Consciousness. Similarly, the function of Tamas Guna is to suppress or
veil consciousness. The function of Rajas Guna is to make active--that is, it works on Tamas to
suppress Sattva, or on Sattva to suppress Tamas.

The object and the effect of evolution, as it is of all Sadhana, is to develop Sattva-guna, The
Gunas always co-exist in everything, but variously predominate. The lower the descent is made
in the scale of nature the more Tamas Guna prevails, as in so-called "brute substance,"
which has been supposed to be altogether inert. The higher the ascent is made the more Sattva
prevails. The truly Sattvik man is a divine man, his temperament being called in the Tantras
Divyabhava. Through Sattva-guna passage is made to Sat, which is Cit or pure Consciousness,
by the Siddha-yogi, who is identified with Pure Spirit. Those in whom Rajas Guna is
predominant, and who work that Guna to suppress Tamas, are Vira (hero), and the man in whom
the Tamas Guna prevails is a Pasu (animal).--Woodroffe. page 52-53 The Serpent Power.

We can confidently say that Ramakrishna attained Divya Bhava without going through Pasu and
Vira Bhava. For details go to TANTRA. His ego came to a naught and RKP regarded the Mother
Goddess as the cause of that attainment. With ego demanding appreciation and accolades, one
cannot become a Guru. He chose his disciples by observation, interaction and yogic skills.
Critical and probing disciples enjoyed back and forth with the Master. The Guru-Disciple
relationship was not the formal one as told many times in the ancient sacred texts.

Students of Hinduism regard the Sanctum Sanctorum as the Womb of the universe and the
passage that exits from the Sanctum is analogous to birth passage. The whole universe proceeds
from the Womb
and passage. This is
especially true in
the portrayal of
Mother Goddess.
The Complete Works of Swami Vivekananda Volume 6 [
Page : 115 ] NOTES TAKEN DOWN IN MADRAS, 1892-
93
Educate your women first and leave them to
themselves; then they will tell you what reforms
are necessary for them. In matters concerning
them, who are you? Swami Vivekananda 1892-93
Madras/Chennai

The above depicts the Mother Goddess as the origin of all living things and matter.

Sakta is a follower of Sakti Dharma, Monism; a believer in Mother Goddess; of unsectarian


principles; a practitioner of equal treatment of women, Sudras, and the so-called lower classes;
accords honor to women; welcomes qualified women as Gurus; and plays the role of an
egalitarian teacher of Sadhana which helps men and women achieve their potential without
regard to their birth status.

Sakta (Shaakta, Saakta) is derived from Shak meaning "to be able or competent." Sakti (Shakti)
is power, ability, energy. This energy is generally considered as personification in the form of
Consort of Siva (and Vishnu and others) and worshipped by Shaakta (Sakta). There are many
Sakti goddesses: Brahmani, Indrani, Kartiki, Mahesvari, Narasinhi, Pradhana, Raudri, Vaishnavi,
Varahi. Vishnu's Saktis are many: Lakshmi, Daya, Dhriti, Kanti, Kirtti, Kriya, Medha, Pushta,
Santi, Tushti. There are many Saktis of Siva and Rudra: Durga or Gauri, Ardha-Kesi, Dhirgha-
Gona, Dhirga-Jivah, Go-Mukhi, Gunodari, Javala-Mukhi, Lolakshi, Kundodari, Samali, Sudirga-
Mukhi, Ulaka-Mukhi, Vartulakshi, Vikrita-Mukhi, Viraja. Sarasvati, the goddess of arts, is
regarded as the Sakti of both Vishnu and Rudra-Siva
Sita, Consort of Rama is also considered as Bhagavati (the female version of Bhagavan.) Vayu
Purana states that the female Sakti of Rudra is twofold: one half white (Asita) and the other half
black (Sita). They became many; those of white were of mild nature: Lakshmi, Sarasvati, Gauri,
Uma; those of black became fierce: Durga and Kali. Each Sakti symbolizes and personifies a
dominant quality or attribute: Daya = grace, mercy, compassion. Sakta doctrine has roots in
Vedas: Devi Sukta (praise of Devi or goddess) in Rg Veda, Sarasvati Sukta in Veda, and
Lakshmi Sukta in Yajur Veda.

Bhaga: Gracious Lord, dispenser, female organ, pudendum mulliebre, vulva, the perineum of
males.

(Saktas say that Avatars of Vishnu originated from Mahavidyas; Kali became Krishna;
Chinnamasta became Narasimha. But the Avatars of Vishnu are male and differ very much in
their association with other gods and men, appearance, objective, and activity. The Mahavidyas
originated from Sati as a reactive hostile force in ten forms all at once, surrounded and terrorized
Siva (according to His perception.) The morphing of Sati into ten forms (Mahavidyas) was
precipitated by the refusal of Siva to allow Sati to go to her father Daksa's celebrated Yagna
(sacrifice). For details go to MAHAVIDYAS
There is another version of Saktis. Brahma needs knowledge to create this universe and
therefore, he has Sarasvati as his Sakti; Vishnu needs Lakshmi as his Sakti for the prosperity and
maintenance of the world; Siva needs Uma as his Sakti for dissolution.

Sakta doctrine teaches that everyone has in him or her a vast untapped Sakti (energy) in the
form of qualities or attributes, both good and bad, and that one should develop only good
qualities and sublimate undesirable ones. These Saktis are integral with Consciousness, body and
mind. Agamas or Tantric Sastras, as revealed by God and special to Saivism, Vaishnavism,
Saktism and Jainism, are the manuals to follow for achieving Sadhana (spiritual accomplishment,
perfection); it trains the body, mind and soul towards that goal. Among its teachings are Chariya,
Kriya, Yoga, and Jnana. Chariya is worshipping of God-in-form (Idol or image) in the temple.
Chariya's recommendations are external worship (exoteric) suitable to the ordinary devotees, and
not confined to a chosen few. Kriya is worshipping of Siva with rites and ceremonies (esoteric
rituals and practices) recommended in Agamas. Yoga is mental worship of Siva in His subtle
forms. Jnana is realization of God as a transcendent formless entity. Generally Chariya involves
certain external acts : home worship, temple worship, pilgrimage, incense, sacraments, bell,
waving of lights, ritual gestures (Mudras), idols, Novenas, Sandhya Worship--morning, noon,
and evening (Angelus) , meditation (Dhyana), Kavachas (miters and Scapulars), rosary, Virata
(religious vow). If this reminds you of Catholic Church, you are right. Virgin Mary is the Mother
of Avatara, Jesus Christ; the Saktas believe in Mother Goddess; to a sakta, she is Saham: "She I
am." Hamsa = "I am She." Researchers are of the view that Christianity adopted and adapted
these imported Tantric rites.

Angelus: A devotional exercise commemorating the mystery of the Incarnation, consisting of


versicles and responses, and the Angelic Salutation three times repeated, said by Roman
Catholics, at morning, noon, and sunset, at the sound of a bell rung for that purpose. explanation
from OED.

a devotion in memory of the Annunciation. Also called AnÆgelus bellÅ. the bell
tolled in the morning, at noon, and in the evening to indicate the time when the
Angelus is to be recited.

Annunciation: (often cap.) the announcement by the angel Gabriel


to the Virgin Mary of her conception of Christ.

Compare morning, noon and sunset worship with Sandhyavandanam of Hindus.

Miter: the official headdress of a bishop in the Western Church, in its modern form a tall cap
with a top deeply cleft crosswise, the outline of the front and back resembling that of a pointed
arch. RHD

Scapular: A short cloak covering the shoulders; prescribed by the Rule of St. Benedict to be
worn by monks when engaged in manual labour, and adopted by certain religious orders as a part
of their ordinary costume. OED.
Agama = Acquisition of knowledge, science. Saiva Agamas glorify Siva and form the basis of
Saiva Siddhanta philosophy. Vaishnava Agamas glorify Vishnu and Sakta Agamas, the mother
goddess. There are many things common with Vedas but Agamas derive authority from their
respective Gods, Siva and Vishnu, and Mother Goddess.

Agamas are egalitarian, intellectual, yogic, exoteric and esoteric Manual of Philosophy, Means
and Realization, covering all possible devotional, inclinational and intellectual bent.
Transmission of Tantras (Agamas and Nigamas) from Guru to Sisya was witnessed, approved
and blessed by Vasudeva (Krishna). It is called Agama because it emanated from the mouth of
Sambhu (Siva) and went to Girija; it is called Nigama, because it emanated from the mouth of
Girija (Parvati, daughter of Mountain, Himavat) and went to Girisa (the Lord of the mountain,
Siva). Âgata = come from (mouth of Siva). Gâta = going into (ears of Girija, Uma or Parvati).
Abhi-mata = longed for, approved (by Vasudeva or Vishnu). Âgata + Gâta + Abhi-mata =
Âgama. Agama is acronym for Agata Gata Abhimata. Nigama = Ni + ga + ma = Nirgata + gata
+ sammata = go out (of the mouth of Girija, Uma or Parvati) + going into (Siva) + being of the
same opinion, agreed to, approved by Vasudeva)

There are other explanations of the Agama: Â for Pasa (bond), Ga for Pasu (individual soul or
cow), Ma for Pati (the Lord). Pasa, Pasu and Pati form the triangle in Saiva Siddhanta
philosophy, whereby the Lord, upon alleviation of bonds, takes the Pasu into his fold. Â for
Sivajnana, Ga for Moksa, and Ma for Mala eradication offer another explanation, the last of
which leads to Sivajnana of the soul ending in bliss.

Tantras delve into subjects as follows: The Supreme Spirit; creation; maintenance and
dissolution of the universe; origin of gods and their worship, of men and beings; the other worlds
including heaven and hells; the seven centers in the body; the four stages of man (asrama); laws
and dharma; sacraments; Mantra, Yantra, Mudra, and Sadhana; external and internal purification,
worship of Devatas, panchattatvas; consecration of temples, lakes, wells, houses etc; temple rites
and rituals; glorification of Tirthas (holy sites); duties and privileges of kings; Japam, Vratam,
magic, meditation and yoga; and law, medicine, and science. Is there anything that is not covered
by Agama and Nigama?

Agama and Nigama are the two arms of Siva and Sakti, by which they raise the children
(sadhakas, devotees) so that the latter can pick the fruits from the Vedic tree of wisdom and
liberation.

Saiva Agamas "came down" from the mouth of Siva (all five faces). They were revealed by Siva
to Devi (Gauri, Uma or Parvati) and his son Kartikeya. That is the Guru-pupil transmission of
wisdom. The pupils (Devi and Kartikeya) took their turn and assumed the role of Guru and
answered the questions of Siva; that is Nigama, conclusion. Agama and Nigama are compared
to two wings of the bird, Paramatma, who is the indweller in all beings. Its beak is Pranava or
Om; its wings are Nigama and Agama; Siva and Sakti are its two feet; the Tribindus are its three
eyes. The third eye is the eye of wisdom in the middle of the forehead. Tribindus: Karana bindu,
Karya Bindu, Nada and Bija = Siva, Siva-sakti, and Sakti = Para, Suksma and Sthula =
Supreme, Subtle and Gross.
Vedas of Brahmanic schools were prohibited reading and hearing in the olden days for non-
Brahmanas and women; but Agamas had no restrictions: they were available for servants, maids,
women, Sudras and anyone who wanted to hear or read. There are 28 Agamas and 108
Upagamas (minor). The Saktas have 77 Saktagamas. They are called Sadhana Shastras: anyone
can seek happiness (Bliss) by following Agamic prescriptions. The Tantra Sastra have three
parts: Sadhana, Siddhi and Darshana. There are no hypotheticals, arguments, vacillations and
conflicts. Agamas came down from Siva who is above all these mundane inefficiencies. He is the
Speaker, the Authority, the Yogin of yogins, and with that introduction, which is audaciously
presumptuous on my part, where is the need to argue? Siva's presentment of Agamas is
egalitarian, intellectual, and yogic in its outlook. Will is the motivator; Agamas provide the rest:
Sadhana, the means; Dharshana, the philosophy; and Siddhi, the realization, which is of course
dependent on one's effort. Agamas are inclusive of Mantras, Tantras and Yantras.

Tantras do not assume any prescriptive authority; it encourages aspirants to come and take a
look; if you like it, practice it ; if you do not like it, it respects your decision.

Agamas are of two types: Sadaagama (Sadagama) and Asadaagama (Asadagama) are the good
and bad Agamas. Bad agamas are the distortions and perversions (of good Agamas), practiced by
Rajasic and Tamasic people. Rajas = passion; Tamas = dark, malignant, ignorant; Sattva =
goodness, virtue, magnanimity. Sattva is white, Rajas is red, and Tamas is black.

The Five M's, known as Pancha Makaaras (Pancha Makaras)

The Five Ma's (म) are the five words beginning with Sanskrit letter "Ma = म." These notorious
five caused a lot of controversy: Madya (wine), Mamsa (meat), Matsya (Fish), Mudra (grains)
and Mithuna (sexual union). For the modern man, these five acts within the confines of marriage
are normal. Actually, these acts are actively encouraged for one reason or another: mental health,
cardiac health (meat not recommended). On superficial examination, it appears that these five
acts are sins of the flesh for the spiritually enlightened individuals in certain population sections
of India. But in the west, this is the norm. Most of the epicures are guilty of these five acts, if
you call the acts guilt. In the ordinary sense, there is no law against these five acts and they are
not prosecutable offenses. So what is the problem? Man is drawn to these five in a natural way.
In Buddhist icons and sacred texts, depiction of Mithuna or sexual union carries an illustrative
import: Enlightenment or Nirvana cannot be attained by wisdom or compassion (right action)
alone, but by a combination of both. This union of male compassion and female wisdom
produces Nirvana. Saktas believe that proper performance of Mithuna leads an aspirant from the
physical to the spiritual awareness. Let us say sexual bliss measures one unit. Spiritual bliss
measures a zillion units. The perfected Yogis have no way of expressing the spiritual bliss except
in terms of sexual bliss, which a human understands. The main aim of Tantra is take a Pasu to
Vira to Divya bhava. That is taking the animal man (Pasu) wont to sexual proclivities (the 5M's)
to a hero (Vira) wont to prescribed ritual mithuna and later to a Divya (god man) who transcends
Pasu and Vira bhavas. This is where the five M's come in.

Bhagavatam (Canto 11, Chapter 5, Verses 11-13) states the following: 11) Man is naturally
inclined towards enjoyment of sexual pleasure, flesh and wine. No rules enjoin them to indulge
in them. A certain check is provided over these tendencies (by the Sastra) by permitting sexual
commerce with one's wedded wife, meat-eating at the end of animal sacrifice, drinking of wine
during SautrAmani sacrifice; the intention is to turn man away from them. 12) They do not
understand the pure essence of their religion. Only the smelling of wine is sanctioned and
animal sacrifice is allowed for the adoration of the deities and it is not permissible to kill them for
meat. 13) Those who are ignorant of this Dharma and, though wicked and haughty, account
themselves virtuous kill animals without any feeling of remorse or fear of punishment, and are
devoured by those very animals in their next birth. Translation from Sanskrit by C.L.Goswami
Shastri.

Tantra says that purification of soul begins by accepting the existence of these desires. Once they
are accepted and practiced within the social norms, one by one they must be transmuted or
sublimated and eventually eliminated from one's life, if one wants union with the Supreme. Only
a pure being without malas or impurities can merge with the Supreme. Nada (thrill) enjoyed by
sexual union is the earthly counterpart of beatitude or Bliss. One needs to supplant the earthly
pleasure with spiritual Bliss. By sublimating and conserving sexual energy, it is said that the vital
fluid rises to Sahasrara, becomes Soma, the nectar of immortality and spreads through the
lymphatic system eventually finding its way to the brain where it becomes Ojas and Tejas (Vigor
and splendor), which are essential for obtaining Superconsciousness. This ascent of conserved
energy is called Urdhvaretas. The message is orgasm is for the flesh, beatitude is for the spirit;
between the two, beatitude is superior. Physical union is a weak emulation of union of Siva and
Sakti. In terms of Kundalini Chakras and practises, this is the ascent of Prana (breath, energy,
spirit) from the testicles through the Ida and Pingala Nadis (left and right channels) to the level
of the head and their confluence into Susumna Nadi and further ascent to Sahasrara Chakra.
Sri Ramakrishna Pramahamsa says that sexual bliss is nothing compared to the bliss in the
realization of God. In ecstasy, resulting from love of God, all the pores in the skin and the roots
of the hair act like sexual organs and in every pore the sadhaka enjoys immense happiness of
union with Higher Atman.

Another view on Urdhvaretās: Vital fluid, according to Hindu belief, exists in a subtle state
throughout the body. Sukra = White, Silver, Vital fluid, Essence, Semen. When sexual urge finds
expression, the subtle substance gathers at the gonads and prostate and assumes a gross form. To
rise to the level of Urdhvaretas is to prevent emission and facilitate reabsorption into the body of
the stored seeds for in the perfected one it remains subtle for ever with disuse atrophy of the
gonads and involution of phallus -- signs of Urdhvaretas. Because of the subtle nature of Sukra
and its pervasion throughout the chaste body in Urdhvaretas and lack of it in the gonadal and
prostatic fluid, he smells like a lotus. On the other hand, ordinary mortals (we men; "I see the
retort coming: Speak for yourself") smell like goats for obvious reasons. (The blame is squarely
on the sex hormones and pheromones causing the smell.) In perfected ones, the seminal energy
rises to become the nectar (Amrta) of Siva Sakti, according to Tantric Texts. The magnetic
power of pheromones is so powerful that a dog can sense a bitch emanating pheromones more
than a mile away. I am reminded of a lawsuit wherein the female owner of the bitch blamed the
owner of the dog, which ran around loose, jumped over the fence and impregnated her bitch right
in the sight of her long eyes under the knitted eyebrows. The dog followed its nose to the bitch
and the rest is history. She blamed the defendant for not keeping the dog tied down and letting
the dog loose. Obviously, the dog was a mutt; otherwise, the complaint would not have found its
way to and poked its nose in the court.

It is the Tantric view that what you see in your body exists out there (cosmos). Sadhana is the
expression of desire to go back home.

There are three types of people: Pasu (animal), Vira (hero), and Divya (Divine)
according to Bhaava (nature, temperament and character); their practice (Acara--
Ācāra) respectively are Pasvacara, Viracara and Divyacara. (Pasvācāra, Vīrācāra,
Divyācāra.) The latter two are competent to practice mental worship without outer
ceremonial ritual worship. Tantra states, the highest state is to see Brahman in all
things; the middle state is meditation; the lower state is hymn and japa (external
worship as opposed to internal mental worship); the lowest state is external
worship. Everyone starts with external worship like learning the alphabet and
some graduate to Viracara and out of the latter, some graduate to Divyacara. It is
all a question of depth of spiritual development and knowledge of the individual.
The lower knowledge is Vidya and the higher knowledge is Mahavidya (great
knowledge) under the guidance of a Guru. The Pasu is an external worshipper of
limited knowledge. The Vira and Divya devotees have taken mental worship with
meditation and Divya concentrates on Jnana (spiritual knowledge), Yoga and
Samadhi. Diya has the most disciplined approach to Devi (goddess), who is
Mantra and Yantra. In Christian tradition, the Pasu belongs to the flock.

Pasu is one who is afflicted with Paasam (pasam) which is a bond or a noose; he is tethered to
a post of Samsara by ropes of three malas or impurities; philosophically, it is an obstruction to
obtaining release or liberation. Saiva Siddhanta lists three tethers or malas, Karma, Maya and
Anava. Kularnava Tantra enumerates eight bonds: Bhaya (fear), Daya (pity), Ghrina (contempt,
disgust), Kula (family), Lajja (shame, embarrassment), Moha (delusion), Shīla (nature, conduct),
and Varna (caste); this is only a short list, a larger list basically expands on this eight-braid bond;
they are like ropes within braided ropes. Pasu is a man of the world full of ignorance and
darkness, not wont to the ways of Tattva Jnani or Yogi. Pasu is divided again into three types:
Sakalars (Anava, Maya, and Karma Malas), Pralayakalars, (Anava and Karma Malas), and
Vijnanakalars (only Anava Mala). The last one is more advanced and attains liberation once
Anava Mala is shed. Sakalars are tied down with three ropes; Pralayakalars with two ropes;
Vijnanakalars with one rope.

Pasu has the following behavioral stigmata:

1) He is averse to Mantra, Yantra and Tantra. To him, Mantras are mere letters, alphabets,
phrases with no meaning, vibrations or sacredness. He does not recite Mantras and disbelieves
Tantric rites.

2) He does not profess any faith in a Guru

3) He regards images, Saligramas, Vigrahas as mere objects without any holiness. Saligramas =
naturally occuring holy riverstones. Vigraha = divine statue.

4) He does not perform Sandhyavandanam, worship at morning, noon and evening.


5) He does not conform to Tantric precepts with regards to wine, grain, meat, fish, and sexual
union.

6) He does not follow acaaram (Sastric dictates or injunctions).

Go to the following files for more details

Kularnava Tantra

Tirumantiram Epilogue

TMT01

Tantra Two

Tantra Three Tirumantiram

The Saktas take great pleasure in telling the story of Mahesvari, the Mother Goddess; Narada
Muni, the son of Brahma, pried out of Siva as to whom he worships. Narada Muni asked Vishnu
the same question and was directed to Siva for answer. Siva answered: We (Brahma, Vishnu and
Siva) worship Mahesvari, who is pure and eternal; she is Mulaprakrti (root matter) and Brahman;
We all worship her. All three are the sons
of Mother Goddess. Insert: Mother
Goddess with sons, Brahma, Vishnu
and Siva. Credit: exoticindia.com.
There are millions of Brahmas, Vishnus
and Mahesvaras in many universes
(Brahmandas = Eggs of Brahma or
universes); they all worship Mahesvari. In
this Brahmanda, we three are the creator,
preserver and destroyer respectively. She
is formless and assumes our body forms
as play activity. She delegates the work to
us but she is our Goddess. She incarnates
as Sati, the daughter of Daksa and the
Consort of Siva, and another time as
Uma, the daughter of Himalayas and the
consort of Siva; She, in her partial
manifestation, descends as Lakshmi,
Consort of Vishnu, as Sarasvati,
(Gayatri), and Savitri, the consorts of
Brahma. She creates universe as Sat
(Being, True, permanent), Asat
(nonbeing, untrue, impermanent), Jada
(inert, material), and Caitanya
(Consciousness empowering life) and
maintains them all with her Sakti made of gunas. At the end of kalpa, she destroys the universe.
Brahma rests on the lotus flower coming from the navel of Vishnu, who again rests on a bed of
snake; thus they have base to support them. Devi does not have an external support; she supports
Brahma, Vishnu and Siva; without her sakti, they cannot create, maintain or destroy the universe.
Vishnu admits to Brahma that at dissolution he goes into Yoganidra (Conscious sleep) as
ordained by the Mother Goddess after dissolution. Vishnu can awaken from Yoganidra to
maintain the universe, once the Devi sets in motion the creative process through her surrogate
Brahma.

Before creation, there was no sun, moon, and stars, and no day or night. There were no
directions, sound, touch, taste, vision or smell. There was no Tejas (Light). Only Brahman (and
Prakrti = root substance in its subtle state), who is Being, Consciousness, and Bliss, existed.
Ananadamayi, in her will to create, made Prakrti assume a form. That form was Devi, black as
collyrium. She had four arms and fiery eyes. Her hair was disheveled. She was seated on a lion
and created a Purusa, Mahakala with three gunas, Sattva, Rajas, and Tamas. Mahakala had no
consciousness. Mahasakti expressed her Will to Mahakala (Mula purusa) to create three gods
with Rajas, Sattva and Tamas; thus, Brahma, Vishnu and Mahesvara were created by Great Time
(MahaKAla). There was no creation by Brahma yet. Devi divided Mulapurusa into two parts:
Jiva and Parapurusa. Prakrti by her Will divided herself into three entities or Saktis: Maya, Vidya
and Parama. Maya deludes the Jivas (we the people)and puts Samsara (life on earth) in place for
the Jivas; Parama is the Consciousness; Vidya, made of pure spiritual knowledge, has the ability
to lead the Jivas out of birth and rebirth. Deluded by Maya, Jiva does not see Vidya. Brahma,
Vishnu, and Mahesvara become subject to Parama and Maya. Vidya entity divides herself into
five forms: Ganga, Durga, Savitri, Lakshmi, and Sarasvati.
According to Tantras and Saktas, Devi (Mother Goddess, Jagadamba, Mahavidya, Mahamaya,
Bhagavati Durga, Supreme Brahman, Paramesvari) is the Mother of Brahma, Vishnu and
Mahesvara and all living entities and the cause of the material world. Because of grace of the
Mother Goddess, Siva was able to drink poison and live and Vishnu was able to defeat the
Daityas, Madhu and Kaitabha. Brahman and Sakti are one and the same; Sakti is the manifest
Brahman. The six Sivas (devatas) residing in six Chakras are inert if separated from Sive
(Mother Goddess). She manifested as Light to Vyasa; that Light had the brilliance of a thousand
suns and the beauty of ten million moons. She wore celestial perfumes, brilliant garments and
jewels, carried weapons in thousand arms, and sat on a lion. She also sits on a corpse appearing
with four arms and having a complexion of dark cloud. She makes appearance with two, four,
ten, eighteen and hundred arms on different occasions. Her manifestations are many. She
appears as Vishnu with Lakshmi on his left, Krishna with Radhika on his left, Brahma with
Sarasvati on his left, and Siva with Gauri on his left. All these forms she took to erase the doubt
from Vyasa's mind; she was truly a Goddess of many forms. Standing on thousand-petalled
lotus, she showed Vyasa, a great Muni, the Purana, Mahabhagavata, full of sublime letters.
Goddess is the origin of Sanskrit letters and by extension letters of all languages.

Sakti Tattva is twofold: Mayasakti and Citasakti; Mayasakti is the stuff of Samsara, while
Citasakti is Purusa and Prakrti from which come Brahma, Vishnu, Siva and all living beings, and
matter. They are conscious and inert elements. She is Avikrti, Prakrti and Vikrti: Changeless
matter, matter, and changed matter; She is also Being, Consciousness, and Bliss (Sat-Cit-
Ananda). The saktas take pain to explain that Purusa and Prakrti (Consciousness and matter) of
Samkhya philosophy are one and the same integrated unit and not two separate entities.

Maya consists of three gunas; Sattva, Rajas, and Tamas. Avidyam (ignorance) is maya with
dominance of Rajas and Tamas, while dominance of Sattva in maya is Vidya, present in Yogis
and gods (Brahman included in this category), and Turiya sakti is Mahavidya, pure Bliss.
Mahavidya = Great wisdom = Exalted Science = Pure Bliss. Plural = Mahavidyas =
personification of the ten female Saktis of Siva.

Mahavidyas are 10 in number; there are gradations as follows.

Mahavidyas Vidyas Siddhavidyas


Sodasi, Bhuvanesvari,
Kali and Tara Bhairavi, Chinamasta, Bagala, Matangi, and Kamala
Dumavati,

In Syama Rahasya, all 10 are included in Mahavidyas.

Devi is Mahamaya having two contextual meanings with reference to the Maya aspect and
Brahman aspect. In Maya aspect She is the Great Maya, none greater than her; in Brahman
aspect, she is the Great possessor of the Great Maya. Analogy of silkworm is used to explain
these aspects of Instrumental and material cause of beings and universe. The silkworm is the
instrumental and material cause of the the silk (thread) cocoon: the will to make silk and the
ability to spin silk from its body. Devi willed to create this world of beings and matter; Maya is
the material that makes moving and non-moving things. Will is Brahman and Maya is material.
(Silkworm female moth lays 200 to 500 eggs of the size of a pin head on mulberry leaves (Morus
alba) and anchors the eggs with glue. The egg hatches next spring and the larva (0.25 inch or 6.4
mm) consumes leaf many times its size and in six weeks it is about 3 inches long (76 mm). The
larva evacuates its alimentary tract and shrinks in size. It spins an outer shell called floss and
later a continuous thread of silk of 2000 to 3000 feet around its shrinking self over five to eight
days. It enters the chrysalis stage for about two to three weeks, after which the adult silk moth
emerges, lays its eggs and dies. One ounce amounts to 20 to 40 thousand eggs. One ounce of
eggs will yield 100 pounds of cocoons or 9 lbs of raw silk; one pound of cocoons yield 15 to 20
pounds of mulberry leaves. Another ref. says that about 6000 worms are necessary to make 1KG
of raw silk. Now silkworms are bred to produce fine silk. Killing the pupae is the first step
followed by reeling or filature for silk fibers. These fibers, up to 50 in number, are twisted to
produce silk filaments, two or three of which are twisted to make a strand, ready for weaving.

(Silk is extensively used in Hindu temples for clothing the deities. That is a lot of dead worms.
Does anybody feel for the worms? On one hand Ahimsa (noninjury) is preached, and on the
other hand worms had to die to make clothing for the idols. Does it not sound like exploitive
abortion, a kind we never thought about? Commercially reared silkworm pupae are killed by
dipping them in boiling water before the adult moths emerge, or by piercing them with a needle,
allowing the whole cocoon to be unraveled as one continuous thread. This permits a much
stronger cloth to be woven from the silk. --Wikipedia. A beautiful silkworm moth is dead before
birth. I am just thinking aloud, though I respect and revere tradition, custom and practice.)

At human level, the soul is compared to the larva trapped in its own cocoon of five body
sheaths: the food sheath, the vital-air sheath, the mental sheath, the intellectual sheath, and the
bliss sheath. The soul has to break out of these sheaths to achieve Bliss or release from Samsara.
The body with nine openings is considered as a floating vessel in the sea of Samsara. The vessel
is flooded with sea water through the holes and is about to sink in the sea of Samsara. The Sakta
begs Devi to rescue him from drowning. You are Mahavidya; my Vidya is no Vidya at all; it is
actually Avidya. Mahavidya = Great or Supreme knowledge; Avidya = lack of spiritual
knowledge. Avidya makes man forget Mahamayi (Mahavidya, Mahasakti) and concentrate on
samsaric entities like family, work and matter.

Devi is the essence in everything and everybody. “She is all things to all beings, the
animate, and the inanimate.” She is Brahman, meaning that she pervades in everything, animate
or inanimate, virtue and evil, good and bad, like and dislike, charity and stealth, punyam and
papam, heaven and hell, creation and destruction, waking and sleep, Atma and mind, Prana and
senses, atoms and molecules, consciousness and unconsciousness, bondage and liberation,
fighting and reconciliation, prosperity and poverty, reverence and irreverence, intelligence and
stupidity, Vidya and Avidya, pride and shame, and error and rectitude. She possesses all
attributes. She is the stealth in the thief; She is the love between lovers; She is the enmity
between foes; She is the sacred knowledge in yogis; She is the knowledge in the punditahs. (She
is the compassion and the forgiveness in Jesus Christ; and She is the holiness in Ramana Maha
Rishi and Ramakrishna Parmahamsa.) She is the death and the regeneration in Siva; She is the
terror in Mahā Kali (Durga). She is the dharma (duty and righteousness) in Rama and
Yuddhistra; She is the valor in Arjuna. She is the heat in the fire. She is the dominant quality in
anything or anybody in this universe, yet She transcends all these qualities and is never stained
or affected by them. She is like the sun radiating heat and light, yet not affected by its qualities.
Krishna says in Bhagavad Gita:
I am the fraud of the gambler; of the splendid, I am the splendor; I am victory; I am the resolve
(of the resolute); I am the absolute virtue of the virtuous. (10.36)
Unlike Samkhya philosophy where physical saktis such as hunger, thirst, memory, intellect,
wakefulness, sleep, and sattvika, Tamasic, and Rajasic Gunas are unconscious elements, Tantra
sastras regard them as conscious elements. Since Devi exists as a conscious element in sleep
(Devi as hypostasis of everything), sleep is one element of consciousness. Light in the moon,
stars, sun and fire; motion in the air; smell in the earth; coolness and taste in water; and heat in
fire are conscious elements. Devi is Consciousness; her substance is consciousness; all her
emanations are consciousness. Objects and their gunas have incapacity to manifest fully Devi's
Consciousness. It is like the blue glass that modifies the sunlight passing through it. The
emerging light is still sunlight; the sun, the rays, and the filter are one and the same thing,
manifestation of Devi.
She is Brahman at the root; she is Maya in the trunk; she is the manifest world in the flower;
she is liberation in the fruit. She is Brahman, Isvara, Maya and Avidya; in her four aspects, she is
the Supreme unmanifest Self, she is the manifest goddess in Isvari, she is the Maya-substance of
the material world, and she is the spiritual ignorance (Avidya) in man. She is birth, she is death,
she is play, She is Vidya, she is Avidya, and she is bliss. She is the cause of bonds and also Pasu-
pāsa Vimocini, Liberatrix of the Pasu from bondage, as told by Woodroffe.
Devi Bhagavata extols Devi, Siva Purana extols Siva, Vishnu Purana extols Vishnu. They
are all one and the same Isvara with Brahman as the hypostasis.
Prakriti, in Tantra, is equated to Sakti; Consciousness without Sakti has no value; thus
Prakrti Brahmani creates, while Brahma is a ghost or dead person (Preta), Vaishnavi maintains,
while Vishnu is Preta, and Rudrani destroys, while Siva is Preta. Prakrti is Sakti and all devatas
are powerless dead bodies without sakti. Devi's many aspects are Brahman, Isvari, Parama,
Maya, Vidya, and Avidya; the terminal five elements proceed from Brahman; that being so, all
elements are of equal importance. Parma is consciousness; Maya is the material cause of the
universe; Vidya is spiritual knowledge; Avidya is spiritual ignorance. Param cannot be superior
to Maya for Consciousness cannot by itself without Mayasakti or Mayaprakrti can function.
Mayaprakriti was delegated to a secondary status in Samkhya doctrine, while Mayaprakrti is
elevated to a position of sustaining the devatas in Tantric doctrine. (The Saktas seem to say that a
toaster will not toast a slice of bread if there is no sakti or power.) The Saktas contend that these
saktis proceed from Atma. What proceeds from Atma is Atma; that is monistic view, cause and
effect are one and the same; cause is the mother of effect. What is in the effect is in the cause;
what is in the cause is in the effect; therefore, cause and effect are one and the same. What is not
in the cause or effect cannot be be in the effect or cause. Sakti in seed shows as tree; Sakti that
does not exist in the tree cannot exist in the seed. All manifest saktis in the world are in Atma.
"There is no difference between Sakti and the possessor of Sakti." Devi says: I am Brahman,
Maya, and Witness, free from all defects. I have two parts; Sacchidananda-Prakrti and Maya-
prakrti, the latter is the Parama Sakti of Isvari. During Pralaya (dissolution), Maya exists in me
(Isvari) as an integral element in a state of equilibrium. During creation, this Maya, due to past
Karma of jivas, becomes active and manifest. Mayasakti, looking inward, is Maya and looking
outward is Avidya. Tamas was the origin of Sattva, Rajas, and Tamas at the time of creation; the
three gunas gave rise to Brahma, Vishnu and Mahesvara. Rajas is the dominant guna in Brahma,
Sattva in Vishnu and Tamas in Mahesvara. Brahmanda, the egg of Brahman (phenomenal
world), is a manifestation of Avidya in Tamas. Brahma is my Sthula Sarira (gross body); Vishnu
is my Linga Sarira (subtle body); Rudra is my Karana Sarira (Causal Body); I am Turiya
Caitanya (4th state of Consciousness; the others are wakefullness, dream sleep and deep sleep). I
pervade all beings and matter and abide in equilibrium. Beyond all these aspects, I am
Parabrahman without attributes. I am Saguna Brahman with attributes; I am Isvara with Maya.
As Isvara, I send Jivas into this world according to their karma.
I delegate Brahma, Vishnu, and Mahesvara to do my bidding: creation, maintenance, and
destruction. As Creator, I am Rajasic; as Sustainer, I am sattvic; as Withdrawer, I am Tamasic.
My creative power is volition, my preservative power is action, and my destructive power is
cognition. The sun rises, the wind blows, cloud (Indra) rains, and death visits (jivas) out fear of
me. You thrive and triumph because of me; you are all puppets in my hand. I act on my Will and
your karma; one day I give victory to Devas (gods), another day I give victory to Asuras
(demons). ( Someone compared the Devas and Asuras to Democrats and Republicans-- the doers
and obstructors -- Feb 2010.) Submerge your pride, sacrifice all your actions to me and I will
give you refuge. Isvari and Sakti are one and the same, like the moon and its moonlight. Atma is
Consciousness; Sakti makes unconscious organs act conscious. Sakti pervades the universe and
therefore it is Atma.
Atma, body, mind, and senses:
Atma is the occupant of a carriage; the ten senses are the horses; the driver is the mind; and
the carriage is the body. Atma, driver and horses are the conscious elements; the carriage, though
unconscious, appears conscious because it moves along with others. The occupant is conscious
and independent, and controls all other elements in this setup. The driver is dependent and
conscious and controls the horses and the carriage. The horse is dependent and conscious and
draws the carriage, which is dependent and unconscious. Atma is the great sakti residing in the
carriage of the body and tells the mind to direct and control the ten senses. The body moves
because of the senses. The mind and the senses are conscious because of the Consciousness of
Atma. The body drawn by the senses appears conscious; the body obeys the senses; the senses
obey the mind; the mind obeys Atma. Atma gives freedom to the mind to move the body and
control the senses; it does not tell what the destination is and what road to take; they are left to
the mind. If mind takes the rough road drawn by the senses, the mind and the body suffer, but
Atma remains free of worry, likes or dislikes. The reins controlling the horses are Sama and
Dama, equanimity and self-restraint. If the mind is unable to use Sama and Dama to control the
senses, the five pieces of wood (the five elements of the body = Ether, Air, Fire, Water and
Earth) and their joints fall apart during the journey. The mind can look up to Atma (Devi) and
take directions to Point Bliss and get a release from Samsara. We are the five elements because
the chemicals in the body come from earth and so on and so forth.
Siva and Sakti are considered as one unit like a grain of gram with two halves (cotyledons)
covered by its sheath, which is Maya. The two halves of the grain or kernel are soft and represent
Satchitananda and Tejas (brilliance); the hard and colored outer shell represents the discordant
and disparate gunas of Maya. The three units of whole gram, the two halves and the sheath
represent Brahman consisting of Siva-Sakti and Maya. Siva is the efficient cause, while Sakti is
the instrumental cause of this universe and beings. (Strictly speaking, according to Vedas,
Brahman is without attributes, not even Maya. When Brahman transforms into Isvara, the latter
is endowed with Exomaya. I coined the word Exomaya to define Maya's qualities. Exomaya
exudes from Isvara and is like the exotoxin of the bacterium, which affects the host and not the
bacterium; in similar manner, Isvara producing Exomaya is immune from and not subject to it,
but Jiva soaked in Exomaya is subject to and afflicted by it. Elsewhere Maya is compared to
poison sac in snake; the poison does not affect the snake but the victim. Exomaya targets Jiva.
Maya is not only the father of Sattva, Rajas and Tamas which affect all things and beings, but
also the instrumental cause of the universe and beings. Maya works like an enzyme also in that it
takes one stem substance, and (makes) manifests universe in myriad forms. Enzyme acts on
substrate to produce a substance with different qualities; Maya has the same function in the
production of myriad substances of the universe from one basic stem substance.) A Brahma
Tattva Jnani can see through Maya and see Brahman as One, and not two parts. Brahmandas
(Eggs of Brahma, universes and Jivas) emerge from the effulgent feet of Devi as sparks pop,
snap, crackle, and shoot from the Great Fire. Isvara, gods and Jivas emerge from her as her
instruments; Sakti assumes male forms in the creative process as a play activity. Tantra sastras
are of the view that Purusa part of Siva-Sakti is chronicler and purveyor of karma, while Sakti
part provides liberation from karmic bonds. When Pralaya (literally deluge; destruction; end)
sweeps the universe, residual Karma remains in a latent and non-reactive form in Brahman-Devi
who goes into state of bliss during the resting phase between creations, and upon launching a
round of creation of universe and beings, Karma germinates like a seed and puts the individual
soul in appropriate body, environment, heredity and ancestry for the latter to expend the residual
Prarabdha Karma in the world of Samsara. Devi enjoys Supreme Bliss in the resting phase
between creations; she keeps the creative male purusa Sakti (Mahakala) firmly under her feet,
celebrates bliss of liberation by letting her hair down, and hands up; She exudes comfort and
reassurance to her samsara-weary children, dispensing liberation and bliss.

Devi gives Brahma Rajas guna and its offspring Sakti of Will for creation, Sattva Guna and
Sakti action to Vishnu for maintenance, and Tamasa Guna and Sakti of knowledge to Mahesvara
for destruction. These three Saktis personify as Brahmani, Vaishnavi and Mahesvari exhibiting
Brahmamaya, Vishnumaya and Sivamaya. She is generally known as Vishnumaya because
between creation and destruction there is a long period of maintenance.
As the infant has no say in conception and birth, the Jiva has no say in creation and
destruction; it is the Will of Devi that has the full say in these events. Jiva does not have the
wherewithal to prevent Brahma from exercising his Rajas Guna, meaning that birth is not
preventable by worshipping Brahmasakti or Brahmamaya. Once a Jiva takes a bodily form in the
world, it is subject to Vishnusakti or Vishnumaya. The Jiva can develop Sattva guna by
engaging in worship of Vishnu, sadhana and Bajana. This is the reason why Vishnu and Krishna
figure very big in this world and other worlds too. Once this stage passes, the Jiva qualifies to
worship Siva Sakti, which brings relief from Samsara. Devi Sakti has a large presence in its
Vishnu aspect.
She is Brahmamayi.
Brahmarupini = Brahmamayi = Brahman's + own form = one who is Brahman. Brahmamaya
is different from Brahmamayi. Brahmamaya is form of Brahma. Brahmamayi is Brahman's own
form. Brahman is neuter and ontologically higher than male Brahma. All gods, goddesses,
Danavas, Ghandarvas, Kinnaras, Yaksas, Raksasas, man, animal, birds, bees, insects (and
microbes), and universe of the mobile and immobile are sakti in substance. Ramanuja expresses
the same idea.
Vaishnavas sometimes say that Radhika is the handmaid of Krishna, meaning that Radhika is
worshipped with food remnants used in Krishna worship. It is not true. According to Devi
Bhagavata, in Goloka, Radhika is worshipped by Krishna and other gods. The left side of
Radhika gave rise to Mahalakshmi, who presides over wealth. Brahman is both Radhika and
Krishna, the former is the mother and the latter is the father of the universe. When a male child is
named, the sastric convention is that Radhika is the first part of the name: Radhikakrishna or
Radhakrishna; the mother's glory is always higher than that of the father because the mother
carries and nourishes the child in the womb. The contribution of the mother is greater than that of
the father in the body of Jiva; the gestation lasts for 10 months and ten days; her thoughts,
feelings, moods, deeds, humors, and body fluids have an impact in shaping the body and mind of
the child. From birth up to five years of age, the mother nourishes the child with her milk; child's
debt to his mother runs in the "veins, arteries, bones, marrow, vital airs, body, senses, mind, and
every atom and molecule in his body." Father's contribution is procreation, ten samskaras,
education, and maintenance, which could easily be done by a surrogate father figure. (Yes, I
know, we can have a surrogate mother whose womb can be implanted with a fertilized ovum
from an unrelated woman and man.) Death of mother has greater impact on the child than that of
the father. Such is the greatness of mother and Mother Goddess Radhika of a thousand names.
Her greatness is such that Krishna paints her feet and touched the dust on the ground in his act of
kissing her feet. Other example of compound (hyphenated) names starting with Sakti are Gauri-
Sankara, Lakshmi-Narayana, Uma-Sahnkar and Uma-Mahesvara.
Black God and White Goddess
= Brahman of no color, shape, form or gender
O Mother you are Tattvamayi. You are Radha, the love of Krishna who adores you. You adore
him; that is your lila, O Lilamayi. (Lila = play). Please appear in three bends in the grove of
Krishna's heart with your companions and render your body one with that of Syama-Krishna.
You charm the mind of Krishna and your devotees; my heart is a dark forest, please illumine it
with your beauty for me to behold. Krishna is of dark body, you are fair; O Gauri, stand with
him in a dark body of yours, so that I remove the idea in my mind of difference between the
fair body of yours and dark body of Krishna. Gauri = name of Radha and also the consort of
Siva. (Krishna is black God, Krishna and Syama meaning black; his color is that of blue-black
clouds. His Consort, Radha is fair (wheat complexion or white). Three bends = Tribhanga =
three bends at neck, trunk and legs
My notes: The poet or Siddha wants his God and Goddess to be of same color, so that there is
harmony between them visually and they appear homochromous in Yugala aspect. Yugala =
pair, double.

The trees sprout, grow and die in the forest, the lightning appears and disappears in the clouds,
bubbles form and disappear in water; in like manner Brahma, Vishnu, Mahesvara and other
Devas are born of beginningless and eternal body of Kalika and at the time of Pralaya, they
disappear in Her. Kalika is the primordial Sakti; Brahma, Janardhana, and Sambhu are born of a
fragment of Kalika. Rivers running into the ocean lose their identity; in like manner, all gods,
and beings lose their identity when they merge and disappear in her at dissolution.
Devi says: I am Radha in Goloka, Kamala in Vaikuntha, Savitri and Sarasvati in Brahmaloka,
Parvati in Kailasa, Janaki (Sita) in Mithila, Rukmini in Dvaraka, Draupadi in Hastinapura,
Sandhya, Gayatri, Mother of Vedas, Pusa and Aparajita among flowers, and bael leaf among
leaves. I am worshipped by Brahma, Vishnu and Mahesvara. Where there is Sakti, I am there.

Sankaracharya's (788-820 CE) male chauvinism and his change of heart, mind and spirit.

Sankaracharya, propounder of Monistic theory and devotee of Siva was in Kasi. He was seized
by Saktas who argued on the greatness of Mother Goddess and Sakti. Sankara beat them all by
his arguments; Saktas were heart broken because the arguments were apparently sound and came
from the mouth of Sankara, who was a realized soul and knower of Brahmavidya. This debate
over the superiority of Siva over Sakti went on for days to the delight of Saivites and to the
consternation of Saktas; Sankara won it every time.
He was once lying with his head towards the south and feet towards the north in utter physical
exhaustion on a narrow path. He saw a girl come towards him asking him to move his legs, so
that she could pass him to fetch water from Ganges.
Sankara said, "O Mother, go on, jump over my legs if you want. I am not moving. I am too tired
to move my legs." (It is common to address a female of any age as mother as a mark of respect.)
The girl refused to jump over his body or legs and said, " O Brahmana, I cannot jump over a
body of a Brahmana. Please move your legs."
Sankara said, "You, silly ignorant girl. There is no harm in jumping over me. Ignorance separates
people as Brahmana, Ksatriya, Vaisya and Sudra. Everyone and everything is Brahman (God).
Jump over me and you will not incur any sin. I am too tired to move my legs."
The girl said, "I will move your tired legs and pass by."
Sankara retorted, " You do what you want."
The girl lifted his legs, and made enough room to pass by.
The girl came back to Sankara who asked for water to quench his thirst.
The girl said with a smile, " You are so near the water, go and get it yourself."
Sankara, obviously irritated by the girl, said, "I told you many times that I am too weak to get
up."
The girl then rolled her eyes and uttered in a voice that shook the sky: "Sankara, you ignored
Sakti. You said Sakti did not exist, didn't you?" ( Sakti is the power of Siva, depicted as His
consort. Siva is Sava (dead) without Sakti.)
Sankara was shaken by the tone and the meaning of the words. He shut his eyes and opened them
to find waves of light in her eyes equal to a thousand suns and moons. He ran to hold her feet in
reverence and seek refuge. The Light and the girl disappeared. Disappearance of the Light
shattered him; his Brahmajnana was shaken to its foundation; his pride was in tatters. He ran to
the temple of Annapurna, crying "Mother." His conviction about Siva being superior to Sive (
Sakti) was fundamentally shaken. Siva is Sava (dead) without Sakti (power). Sankara sang
hymns in honor of Mother Goddess, Sakti. This was sport of Devi, and Sankara was an important
participant. If one sees Sakti in every one and everything, she is within your reach.

There are five Devatas for worship: Brahma, Vishnu, Siva, Sakti, and Surya. (Ganesa replaced
Brahma.) Brahma worship was abandoned by Narada's and Siva's curse; Ganesa, son of Siva and
Avatara of Vishnu has taken his place of honor and worship. Gayatri Mantra has five attributes
appended to Deva: Pervader of the universe (Vibhu), creator, Deva of worship, Deva at play,
Inspirer of intelligence. Vaidika Gayatri: Om bhur-bhuvah-svah tatsavitur varenyam
bhargo devasya dhīmahi dhiyo yo nah prachodayāt— Om , earth, atmosphere, and heaven,
we meditate on the adorable glory of the radiant sun; may he inspire our intelligence—
translation by Dr. Radhakrishnan. Sakti forms the hypostasis for these five attributes. Gayatri
depicts Sakti of Will, Sakti of Action, and Sakti of Knowledge in its full measure. Three Purusas
and three of their aspects, Brahma,
Vishnu, Mahesvara, Brahmani,
Vaishnavi, and Rudrani form the six
tattvas in Gayatri Mantra. (insert:
Brahma and Brahmani;
exoticindia.com)
It is difficult to hold in mind all six
tattvas at the same time. Devi forms
the representative core of all six
tattvas and worshipping her is equal to
worshipping all six tattvas. In the
same vein, it is difficult to worship at
the same time a pantheon of five gods:
Siva, Sakti, Surya, Vishnu, and
Ganesa. One Devata becomes the
centerpiece, Ishtadevata, with a circle
of other four devatas. The initiation
may be into all five Devatas or one
Ishtadevata. Mahanirvana Tantra
states that in Kali yuga, the wise should worship Devas according to Agamic rules. The Sadaka
(Brahmana, Ksatriya, and Vaishya) is initiated by the Guru in Vaidik Gayatri Mantra and later in
Tantric Mantra of Ishtadevata. A Sudra is initiated in Tantric Mantra alone. Initiation in Vaidik
Gayatri is done according to Tantric tradition.
Guru is essential in initiation. He teaches the initiate Mantra, Yantra, Mudra, and Sadhana;
external and internal purification, worship of Devatas, panchattatvas. The very fact that the
initiate has come to this stage of spiritual advancement means that he has performed a goodly
amount of Punyam (meritorious acts) in previous births. This qualifies him to receive Mantra
(Srividya Mantra in case of Tripurasundari, TPS) instructions in a proper ritual. The Guru
presents the initiate the specific Yantra of the goddess (Sri Chakra Yantra in case of TPS).
Mantra is the sound-body of a god or goddess; Yantra depicts the sound-body in a diagram; just
imagine Mantra is the computer code while Yantra is the computer electronic circuit board.
Sequence of events in worship and prayer
External purification
Internal purification
Sanctification by Mantra "acupressure"
Sanctification by deifying body parts
Pujari, the surrogate of Goddess (or Siva)
Consecration of sacraments, vessels and worship site
Water for ritual ablution of feet of the deity
Water for Acamana (Sipping while uttering certain mantras a little water three times from the
palm of the right hand.)
Worshipping the conch with flowers
Offering Panchagavya (five products of the cow: milk, yogurt, butter, urine and cow dung.)
Worship of pots and water, bull, door,
Worship of Ganesa, the dispenser and remover of obstacles, and other gods.
Bathing of the Goddess, (Linga or Ishta-devata)

External purification precedes internal purification and consists of reducing the body in to its
constituent elements: earth, water, air, ether, fire. All elements undergo purification at the
instance of the priest by transporting the elements mentally to a center 12 thumbs above the
crown. This center is Dvadasanta (Dvādasānta). The baser elements occupy the lower part of the
body and the highest element the top of the face: Earth from foot to knees; water from knees to
navel; fire from navel to throat; wind from throat to mouth; ether from mouth to the crown.
Sadasiva's faces represent each element and his body also has elemental configuration as
described earlier. This rule can be applied to any Deva or Devi. When purification of the priest's
body elements takes place, he is no more of the body but of the spirit; merges with the radiance
of Siva or Goddess; receives out of body of experience, hovers 12 thumbs above the crown;
looks at himself; dries his body with air, and incinerates it with fire. Fire purifies everything.
(Initiation of a pupil by a Diksa is similar and described in another article.)
Once purification takes place, the priest or sakta sanctifies his body by affixing mantras on
various parts of the body. By means of digital pressure, he infuses the body parts with divine
energy by chanting mantra (OM) in a geographic progression from his arms, elbows, wrists,
stomach, thighs, ankles, mouth to his feet. The priest or the Sakta now has a divine body
pervaded by gods and Mantras. The priest becomes the god (Siva) or goddess for the time being.
Siva, in case of Saiva priest, affirms the notion that the purified, sanctified and mantra-infused
divine priest is Siva himself, though he may not have russet matted hair, the crescent moon, the
third eye in the forehead, or the divine spouse on his left side.
Once these steps are taken, Siva or Ishta Devasta is invited as a welcome divine guest to abide
in the sanctified place; ritual continues with offering of water to Siva to wash, cleanse and
refresh his feet and mouth. Flowers and incense are offered and water is sprinkled on objects and
his body to further purify them.
In case of Goddess, she is beseeched to sit on the lotus of the heart, to drink the divine nectar
from the inverted thousand-petalled lotus of Sahasrara Chakra, use water to wash her feet and
mouth, and wear ether as her clothing. Sakta offers incense, light, food, bell, fan and whisk, and
flowers.
Mantra is the soul of Yantra; worship in Yantra pleases the Goddess. The vibrations from mantra
gather on the surface of Yantra; gain momentum and bounce off; go to the specific god; receive
his or her power, blessings, and grace; come back and deposit them on the chanter. Yantra
restrains, regulates, modulates, subdues, and sublimates all miseries born of desire, anger, hate,
greed, love and other entities. Worship without Yantra brings curse from the Deity. While
worshipping the Deities, the deity-specific Mantra and Yantra with all the attendant rituals and
paraphernalia (Tantra) should be brought into play, guaranteeing the proper respect and
reverence to the deity; invoking one deity and worshipping another bring the wrath of both
offended deities. The Inner power (Antahsakti) is brought to the full force in worship with all its
rituals. All this is done under instructions from the Guru.
Mother Goddess is Parabrahman, and Sabdabrahmani in her manifest form. Sabdabramani is
(Sound herself) the source of sound, letters, words, hymns, language, meaning and
communication. She is Akshara (indestructible) and Akshara (letters). Mahakala (Great Time) of
Siva-Sakti was dancing on the Daitya Ghora, who was born from the union of Siva and Sakti.
Maha-kala = Great Time. Kala = Time, to cal-culate.

Eulogy of mother Goddess: Conflicts and transcendence.


Though She is endowed with all Gunas, She is the confluence of all saktis in the Universe
and transcends all Gunas. She induces fear in and battles Asuras, Danavas and Daityas, though
she dispels fear in Bhaktas. Though she, in the form of Parvati, is the consort of Siva, She is the
Mother of the gods (Brahma, Vishnu and Siva) in her Higher Form. She is the beloved Parvati,
the Daughter of the Mountain (Himavat), though she is the Brahman who is SAtChitAnanda
(Being, Consciousness, Bliss). Her youth is eternal (Sodasi, 16 years of age), though She is the
Mother of the Grandfather (Brahma) of the three worlds. She is beyond Sabdabrahman (sound,
speech) and mind. She is omnipresent. She sides with and enforces Dharma, though she is above
Dharma and Adharma. She is the resident of all seven seas (of milk, water, ghee, honey, salt
water, and sugar-cane juice).
She wipes fear from the hearts of her devotees, though she sends fear to the enemies in
battle; She is the sweetheart of Siva though she is also the Mother of the Holy Triad; She is the
dear daughter of Himavat and Mena, though she is the Brahman who is SatChitAnanda (Being,
Consciousness, Bliss); She is of eternal youth, though she is the Mother of the Grandfather,
Brahma, the creator of the world; She is beyond speech and words, though she is omnipresent;
She upholds Dharma, though she transcends Dharma and Adharma; She is the enemy of the
Daityas, though she is the Mother of all beings; She is the Emancipator of the Danavas, though
She is also their annihilator; She dwells in the Milk Ocean though she moves in all the seven
seas; She is the resident in the house of Chintamani, though She is above names and forms. She
is the wish-giving Kalpa creeper; She is the eternal giver of four fruits of life: Dharma, Artha,
Kama and Moksa (Religious virtue, wealth, desire, and liberation). She sits on the jeweled
throne, though ash and jewel are the same to her. Though She lies on Preta (mfn, dead person,
Sava Siva), She is the Adhara (support) of the limitless universe. (Her Sakti is necessary to give
life to inert Siva. Siva without Sakti is considered Preta (dead person). Sakti without Siva is
considered unconsciousness. She quickens [animates, enlivens and enspirits] all that she
touches.) She is blacker than black clouds, though she gives light to the suns, moons, the stars of
all the infinite universes. (Ancient India thought, out in the deep space and beyond there are
universes like ours and Kali is the Mother of all those universes.) She is like a heap of collyrium,
though she is full of Jyothi (Light). She is dark, though she dispels darkness of the soul
(ignorance), lights up the heart of her devotees and grants SatChitAnanda.
In her form of fury, she sports a garland of fifty heads, though she is Dhvani. The fifty letters
of the Sanskrit alphabet form the garland of heads (skulls) in Mahakali. She is the causal source
of Sabda or sound and speech; she absorbs them back into herself at Maha Pralaya. Sabda
Brahman or Sound Brahman is the manifest Brahman of sounds in all breathing creatures. Sabda
finds expression in various creatures according to the level and sophistication of Sound
Consciousness of Sabda Brahman in each species. When creation takes place, it is said that
Viparita Maithuna (reversed coition) of Mahakali and Mahakala (Sakti and Siva) takes place,
and Bindu or seed is deposited in Prakrti resulting in the birth of Kundali Goddess in the nature
and form of letters (Aksara). Kundalini acquires three gunas one by one, Sattva first, Rajas next
and Tamas last. If it were not for these gunas, Iccha, Jnana and Kriya Saktis will not be
immanent in the goddess. When Sattva (goodness and virtue) enters her, she is called Cit-Sakti ;
the condition results in Paramaka-avastha (Excellent dwelling or house). When Sattva and Rajas
(motion and passion) enter her, she is called Dhvani (Sound); the condition is called Aksara-
avastha (sound house). When Sattva, Rajas and Tamas enters her, she is called Nada (sound); the
condition is Avyakta-avastha, unmanifest dwelling. When Sattva (Jnana) is dominant , she is half
Moon (Ardhendu). When Tamas abounds in Nada, she is an obstructor (Nirodika). When both
Sattva and Rajas are equal, (Jnana and Iccha saktis, wisdom and will), she is Bindu. When
Tamas enters her, the Lord or Goddess (Sakti) appears ready to create (Kriya sakti). At human
level, Jnana, Ichha and Kriya (wisdom, will and action) are linear in that order; with Isvara, it is
Ichha, Jnana and Kriya, linear in that order. The Great Will (Iccha Sakti) wells up in Isvara or
Isvari; the Lord knows (Jnana Sakti) what he or she wants to create; he or she acts on it (Kriya).
In men, a prior knowledge preconditions the will to act. Jnana sakti is intrinsic in Siva sakti.
She is above Time and Death. She lives in the cremation grounds though she owns the whole
universe.

Veeraswamy Krishnaraj. Contact: myumbra-bgusa@yahoo.com

About the author:


Veeraswamy Krishnaraj, M.D; F.R.C.P (Canada) is a board certified pediatrician in active practice until
the end of 1998. He immersed himself in study of Hinduism in depth. He has sufficient knowledge and
understanding of Hindu religion that he is confident to publish this book. He kept the words simple,
supple, illuminating and to the point, while retaining the original flavor, beauty and grace. Compound
words in Sanskrit are a nightmare for the beginner, as they are spliced together compactly in one
continuous stretch of characters. He parsed the compound words into digestible syllables or words with
superscripts and sequential numbers and rearranged the words in the verse in a readable form in English.
In this book, he claims ownership of shortcomings and cedes the rest to Bhagavan.
This book is good for students, and devotees reading the Bhagavad-Gita in Satsang (true company). Two
verses nestle in two boxes in one page with no break or carry-over to the next page. Diacritics help the
reader enunciate the words like a Sanskritist. The English words are reader-friendly. Wherever there is a
need for elaboration, an addendum supports it.
Simplicity, authority, universality, and profundity are the hallmark of the Bhagavadgita, the Bible of the
Hindus. The Bhagavadgita is the Song of the Lord. It provides guidelines for daily living with no dogmas
and ritual overtones. It encourages and supports your individuality. It also explains the consequence of
errant ways. Total surrender to Bhagavan releases the devotee from the ills of life on earth. Hinduism as
a term is an external appellation from non-Hindus. Its true name is Sanatana Dharma (Eternal Law or
Eternal Order) commensurate with Rta (Cosmic Order). The beauty about the Bhagavadgita is its appeal
is universal.

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The above file has all 18 chapters in Sanskrit, Transliteration, colorized words for
easy identification, word 4 word translation, superscription of words,
rearrangement of words in a readable form in English. This is the best you can
get on the internet in one file. This file will be uploaded and sent to you as an
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700 verses) costs USD 18.00 for email upload in PDF format and $22.00 for DVD
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Sample Verse

अर्जुन उवाच

किं तद्ब्रह्म किंमध्यात्मं किं िंमु पजरुषोत्तम ।

अधिभूतं च किं प्रोक्तमधिदैवं किंमजच्यते ॥८- १॥

arjuna uvāca: kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣottama

adhibhūtaṁ ca kiṁ proktam adhidaivaṁ kim ucyate 8.1

arjuna uvāca: kim1 tad2 brahma3 kim4 adhyātmam5 kim6 karma8 puruṣottama9
adhibhūtam10 ca11 kim12 proktam13 adhidaivam14 kim15 ucyate16 8.1

arjuna uvāca = Arjuna said: kim1 = What; [is] tad2 = that; brahma3 = Brahman? kim4 = What; [is]

adhyātmam5 = the Self [indwelling Self]? kim6 = What; [is] karma8 = Karma? puruṣottama9 = O

Supreme Soul; kim12 = what; [are] adhibhūtam10 = beings on the physical plane of existence; ca11 =

and; kim15 = what; proktam13 = spoken of; [as] adhidaivam14 = presiding deity; ucyate16 = is called. 8.1

8.1: Arjuna said: What is Brahman? What is adhyātma or Self ? What is karma? O Purusottama, What

is adhibhūta? What is adhidaivam (presiding deity)?

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