Invited Talk on Shakti Upasana.

ABSTRACT

Shakti Upasana: A Synonym to Living Close to Mother Nature

Acharya Dr S Ramakrishna Sharma,

Founder & Managing Trustee,

 Foundation for Indian Scientific Heritage Trust ® Surathkal,

 Mangalore. Karnataka

Upasana is defined as the specific shastra based mental activity under the guidance and supervision of an accomplished upasaka, a disciplined person, who is well versed in the relevant shastra. Such a person is called an Acharya who facilitates performance research and experiential learning in any given field of perennial Indian traditional knowledge systems. Among these systems the Spiritual Knowledge and its Discipline stands out in supreme and paramount importance. This is because every other knowledge system is directly or indirectly connected and integrated to it. So is Shakti.

Shakti has many definitions and synonyms for which the English language does not have equivalents. Hence translation kills the meanings and distorts the content. The Veda Mantras name Shakti as Deva-Atma-Shakti, as experienced by the Rishis through Dhyana-Yoga, which is a specific mental activity. The Tantra Shastra tradition defines Shakti as 1) Iccha-Jnana-Kriya. 2) Vimarsha-Roopinee, 3) Chidagni-Kunda-Sambhoota 4) Antarmukha-Samaradhya 5) Sarasvati-Shastra-Mayi6) Shree-Chakraraja-Nilaya7) Maha-Shakti-Kundalinee 8) Maha-Tripura-Sundaree9) Shree-Mataa

This Paper attempts to communicate that living close to Mother Nature is the culmination of Shakti Upasana basing the argument on the list of nine definitions given above. A few other defining terms are also used to achieve the purpose.

The author’s personal experiences are referred to in order to authenticate the thesis statement highlighted in bold.

KEY WORDS:

Shakti, Upasana, Performance Research, Experiential Learning

Full Paper

Shakti Upasana: A Synonym to Living Close to Mother Nature

Acharya Dr S Ramakrishna Sharma,

Founder & Managing Trustee,

 Foundation for Indian Scientific Heritage Trust ® Surathkal,

 Mangalore. Karnataka

 

Upasana is defined as the specific shastra based mental activity under the guidance and supervision of an accomplished upasaka, a disciplined person, who is well versed in the relevant shastra. Shakti has many definitions and synonyms for which the English language does not have equivalents. Hence translation kills the meanings and distorts the content. The Veda Mantras name Shakti as Deva-Atma-Shakti, as experienced by the Rishis through Dhyana-Yoga, which is a specific mental activity. The Tantra Shastra tradition defines Shakti as 1) Iccha-Jnana-Kriya. 2) Vimarsha-Roopinee, 3) Chidagni-Kunda-Sambhoota 4) Antarmukha-Samaradhya 5) Sarasvati-Shastra-Mayi6) Shree-Chakraraja-Nilaya7) Maha-Shakti-Kundalinee 8) Maha-Tripura-Sundaree9) Shree-Mataa. This Paper attempts to communicate that living close to Mother Nature is the culmination of Shakti Upasana basing the argument on the list of nine definitions given above. A few other defining terms are also used to achieve the purpose.

Experience is the final evidence of knowledge. This is the irrefutable basis of authenticity, be it in the material or spiritual domain. Life as an unbroken series of experiences actually begins within the womb of the mother, for a human being. The Garbhopanishat and some of the Puranas mention about the thought processes and the content of a human child while in the womb. “Oh God, enough with the cycle of birth and death and this torturous confinement! I will pursue necessary spiritual discipline to end this cycle and attain your grace to accomplish immortality once I come out of this, this time.” But, due to the Vail of Illusion the human being forgets that appeal and prayer once pushed out from the womb by the soothika vayu. The child recognises its mother’s voice and begins learning her tongue. Thus, the mother becomes the first ‘Guru’ of mother tongue. It’s father initiates into Vidyarambha of matrukas – aksharamala alphabets. Matrukas are known as little mothers.

From the mother to Mother Nature

Having broken the umbilical cord and detached from the womb the child continues to live drawing sustenance from the mother through breast feeding. It starts relishing the food and cow’s milk and the milk products provided by mother. Cow becomes the second mother and direct bridge-link to Mother Nature. An Indian child in a typical traditional home is exposed to cow as Mother. The stories it listens to of Bhagavan Sri Krishna are always associated with cows. This is the initial experiential learning a child is supposed to have at home. This author fortunately had it. Mother and Mother Cow are born out of the Fire-Pit of Consciousness – Chidagni-Kunda-Sambhoota. Womb is the Fire-Pit of Consciousness. Hence, they are capable of child bearing and rearing. Not only that the mother is born out of womb, but also, she carries a womb within. Therefore, she is called Shivaagni (Shivaayaah Agnih – The Fire of Shakti). Chit Agni is the nature of Shiva; from within Shiva is the Kundalinee. In every living being Kundalinee is ever present and manifest from the very moment it is conceived in a womb. It is said that 50% of the spiritual evolution of a woman takes place because of her womb and its potential. It is not so in the case of a man. Where then, is the question of “Woman Empowerment”? It is a misnomer! It is man who draws power from Shakti, right from conception as mother, then as wife, then as daughter, and in a larger context as Mother Nature. From the mother to Mother Nature is the spiritual journey of a jiva, as a human being, – life as Shakti Upasana.

The born baby cries, sucks untaught, evacuates, sleeps and wakes up. All these activities are manifestations of Kundalinee. There is in fact no need to “awaken” the Kundalinee! It is very much necessary to obey Kundalinee (so that it would be possible to realise Her as Mahashaktih) for which She is to be approached as Sarasvati-Shastramayee. Kundalinee is manifest as Shastras. She is Sarasvati, the presiding Deity of Vidya. Tantra Shastra reveals Shakti as Maha-Tripura-Sundaree. Three Abodes (thri-pura) of this Great Beauty (Maha-Sundaree) are described differently in different contexts. Three domains of human experiences are Her three abodes: adhyaatma-adhibhoota-adhidaiva. The beauties of the spiritual interior of the jiva (adhyaatmam) are revealed once a sadhaka/upasaka has the intuitive darshanam (vision) of Shree-Chakraraja-Nilaya, that is, how Shakti resides in the Shree Chakra.

The Sacred Geometry of Shree Chakra

Approaching Kundalinee Shakti as Sarasvati-Shastramayee is perhaps practiced even today only in some temples and traditional families in Kerala. The simple ritual of Vidyarambha during Sharada Navaratri, to be precise, on the Vijaya Dashami Day is known as “Ezhutthinirutthal”. It means getting the child seated for the Initiation of Scribing/Scribbling the Alphabets. This is done on the medium of rice spread in a copper/silver/brass plate. The ring finger of the right hand of the child is held by the father and the child is made to utter the alphabet being scribbled on the rice. “Harih Shree Ganapataye Namah | Avighnamastu ||” Thus, the divine alphabet is written on the grain. Dhaanya Lakshmi that is rice is thereby connected and integrated to Vidya-Sarasvati. From the medium of grain to sand the child is taken to the next level of “Akshara-Abhyaasa”. Ganapati is invoked along with Sarasvati and Lakshmi in the rice and in the sand before the ritual.

Ezhuthu-Kalari and Payattu-Kalari are the two platforms of Jnana Shakti and Kriya Shakti respectively. Iccha Shakti is given two functional directions as it were here. The ring finger on the sand creates patterns of alphabets in the brain through the skin and sense of touch. The soles of the feet on the sand create patterns in the brain through the nerve endings in the soles of the feet. These are actually the Shree Chakra vibrations and if properly monitored by the Aashan would transform the body of flesh of the disciple into throbbing eye of consciousness – mantra-pindam. “Meyyu Kannaakanam; Manassu Kannaadiyaakanam” is the adage in Malayalam. It means that the whole body should become as sensitive as the eye; the mind should become as steady and clean and clear as the mirror. This is according to the Tantra Tradition established by Bhagavan Sri Parashurama in Kerala. After Vidyarambha the children are trained by the Aashan (Acharya) in the holy premises of the temple of Ezhuthu-Kalari whose location is integrated to Payattu-Kalari. Ezhuthhaani which is the Tool of Writing on the palm-leaves and the Artillery Weapons are worshiped in the Kalari where the Poothara (elevated pyramidal platform) represents the Pyramid Form of Shree Chakra.

“Nava-randhra-roopa-dehO Shree Chakram.” The physical body which has nine apertures is of the Form of Shree Chakram. Realisation of the dynamic mode of this Form in experience while performing Kalari practices help the upasaka/sadhaka to enter the domain of adhi-bhutam and adhi-daivam of Vimarsha-Roopinee. The secrets of Vedic Cosmology are revealed by Shakti as Vimarsha-Roopinee. The Elemental Physical Universe (adhi-bhutam) and the Domain of Presiding Deities of Cosmic Powers (adhi-daivam) are manifestations of Vimarsha-Roopinee.

Without the knowledge of basic geometric forms related to the Five Elements (Pancha-Bhutas) it is not possible to decode the Knowledge Systems of Mother Nature and invoke Her Grace to accomplish the ultimate Goal of life. Hence, here follows a brief description of the Sacred Geometry the Pancha-Bhutas. Keeping in view the degree of subtlety and attributes of the Five Great Elements the forms are presented, as presented by Mother Nature. They are Circle, Hexagon, Triangle (Apex upward), Half-Circle and Squire respectively for Aakasha, Vayu, Agni, Aapah and Prithivi. These Basic Forms are called Mandalas, Fields. These forms are used to create Yantra-Patterns to serve well defined purposes in the Tantra Shastra.

According to Tantra, going by the etymology of the term, the ultimate Goal of human life is the expansion of individual consciousness and consequent deepening of the awareness. √Tan – to expand, √Tra – to conserve and protect the experience, these root meanings of the term Tantra do not give room for any polemics. It only takes consistent self-application through dedicated performance research with devotion. The intellectual questions disappear in the ensuing experiential learning vouchsafed by the Acharya and/or the Upasana Devata. Clarity of conviction born of direct experience serves as the touchstone and protects the meanings of the Shastras. Practices in Tantra Vidya are integral part of and are integrated to Indian daily life. Rangoli is one of them.

Rangoli (Rangavalli) – An Invitation to Infinite Consciousness

A theatrical platform for classical performance is called Ranga-Sthalam. Rangavalli is the decorative creeper pattern which beautifies the platform. Earth in front of the door step and/or the main gate of a residence has great significance according to Vaastu Vidya which is a part of Tantra Shastra. What is visually pleasing soothes the nadies (channels of Prana) of the onlooker. This is true in the case of humans and gods. The Rangoli patterns invite and draw the attention of evolving and evolved conscious beings. The floral design of Shree Chakra spread on the even floor is called Bhu-Prastaaram. It is also named Mandalam. Simpler forms are adapted in the villages for Rangoli, but, however they are NOT dot-matrix patterns. The dots in the Rangoli are always connected with unbroken, continuous lines. The mother of the house – gruhini connects the home with the Mother Nature in so many ways and the Rangoli is one of them.

Using the palms and fingers an upasaka draws patterns of Prana/Energies in and around the body to facilitate expansion of consciousness. This practice has different stages called Nyasa, Vyaapakam and Sakaleekaranam. By this the physical body of flesh and blood – maamsa-pindam is transformed into mantra-pindam. Adi Shankaracharya gives prime importance to Lipi-Sarasvati and Matruka Akshara Nyasam in his treatise on Tantra Shastra namely Prapancha-Sara-Tantram. The essence of the cosmos is revealed in the microcosm in this significant text. The divine names of Shakti as Sarasvati and Shastramayee become divine experiences of the Being Mode of Consciousness during Mantra Sadhana.

“Samunmeelat-Samvit-Kamala-Makarandaika-Rasikam

Bhaje Hamsa-Dvandvam Kimapi Mahataam Maanasacharam |

Yadaalaaapaat Ashtaadasha-Gunita-Vidyaa-Parinatih

Yadaadathe Doshaadgunam Akhilamadbhyah Paya Iva ||

(Soundarya-Lahari-Shloka 28)

The above quadruplet in Adi Shankaracharya’s Soundrya-Lahari Stotra points at the mystic experience of an upasaka who has reached the rare stature of greatness by the virtue of having the Two Hamsa Birds holding dialogues in the heart chakra. Their aalaapa – divine chatting is the nectarine honey tasted in the blossoming heart chakra. This honey is in the form of multiplications of 18, in the form of compositions of various Shastras. The upasaka is blessed with the intuition to separate the Milk of Knowledge from the mixture of water! The Milk of Knowledge can get mixed up with the intellectual interventions of the upasaka. But then it is the Divine Grace of the Two Hamsa Birds, that is Shiva-Shakti which makes possible the sorting out of non-corrupt content of their dialogues. Hence there is no question of interpolations and indoctrinations in the traditionally guarded shastras.

“Power corrupts; absolute power corrupts absolutely.” This is absolutely wrong because, if “Knowledge is Power” absolutely, then it has got to be absolutely non-corrupt and then alone it is Absolute Knowledge. Therefore, spiritual knowledge which is the highest form of knowledge doesn’t tolerate any imperfection and corruption being the basest form of imperfection it has no locus standi in Shakti. “Paraa Asya Shaktih Vividhaiva Shrooyate Svaabhaavikee Jnana-Bala-Kriya Cha.” This Mantra points at the nature and functions of Paraa Shakti. Asya is the genitive case in Sanskrit, connoting to whom the Shakti belongs. Corruption is not inherent in any of the three aspects of Shakti. However, in the process of Shiva manifesting as many and varied cosmos of infinite things and beings, Shakti brings about the Swaroopa sankocha (confinement) and Svabhava sankocha (contraction) of Herself for Leela, a Play. On the one hand, Poorna Aham (Infinite I) becomes Alpa Aham (Finite I) and on the other hand Sarva-Shakti-Mayee (All Powerful) becomes Apoorna-Shakti-Mayee (limited and restricted). To state the same differently, there seems to be Swaroopa sankocha of Shiva and svabhava sankocha of Shakti.

Shiva and Shakti geometrically defined

“God is a Circle whose Centre is everywhere, but whose Circumference is nowhere.” This God is the Maha Bindu of the Shree Chakra. In every thing and being this Para-Shiva -Bindu seems to have a local circumference (Shakti – Aparaa Prakruti) of limited identity bound by Time, Space and Objectivity. At the re-emergence of Poorna Aham when the Para-Shiva-Bindu expands into Akhanda-Mandalam assimilating Time, Space and Objectivity, transcending the local circumference, Shiva becomes Four Triangles and Shakti becomes Five Triangles. A child inside the womb of the mother is formed in the same way and manner the Shree Chakra is formed with Four and Five Triangles. The basic Bindu and Triangle, are the Male and Female aspects of Divine Mother. With Bindu (spermatozoa) entering the Triangle (the Yoni/ ovum) the emergence of new life/Shree Chakra happens.

“Shree Guruh Sarva-Kaarana-Roopaa Shaktih. Nava-Randhra-Roopa-Deho Shree Chakram.” This Mantra reveals Shakti, the Ultimate Cause, playing the role of Shree Guru at the causal level, through the nine apertures of the body. Hence, Tantra Shastra considers the body as “Ananda-Abhivyakti-Sthaanam”. It is the platform where Ananda (Poorna Aham) manifests. The nine apertures hold the key to this manifestation. Which of these are to be grouped as Shiva Triangles and which of these are to be grouped as Shakti Triangles? How do they become Shree Chakram? It is the vertical movement of Consciousness along the Sushumna Nadi, spreading through the Six Chakras.

“Yadihaasti Tadamutra, Yadamutra Tadihaasti”, what is here is there and what is there is here. This is an adage in Vedanta treatises which is supported by the Veda Mantras. What is here in Pindaanda (microcosm)is there in Brahmanda (macrocosm)and what is there in Brahmanda is here in Pindaanda. The sacred space of the cosmos has the divine pattern of Shree Chakram. The deities who occupy the vast expanse of the cosmic spiritual space also occupy the sacred space in the individual being. Guided by one’s Acharya an upasaka experiences the presence of all aspects of the Shree Chakram within oneself.

The Pancha Koshas as dealt in the Upanishats do not give the details of the Deities who occupy the Koshas. The Nava Avaranas (nine enclosures) of the Shree Chakram deal with in detail the Deities therein. Sri Bhaskararaya Makhi states that without the blessings of these Deities the Veil of Maya will not be removed. To reach the Sarva-Anandamaya Chakram that is the Maha Bindu the upasaka has to get refined and purified. “Annamaya-Pranamaya-Manomaya-Vijnanamaya-Anandamaya Atma mE shudhyantaam Jyothiraham Viraja Vipapma Bhooyasam Svaha.” Let my Five Koshas be purified by these offerings unto Fire so that I will become the Pure Light of Consciousness which is free from Tamas and Rajas of binding Prakriti.

“Oshadhi Vanaspatayo mE shudhyantaam Jyothiraham Viraja Vipapma Bhooyasam Svaha.” The Herbs, Medicinal Plants and Trees are invoked in this Mantra to purify oneself so that one will realise the Swaroopa of Pure Light of Consciousness. This brings in the need of living close to Mother Nature.

A series of food items are mentioned, each related to one of the Six Chakras, in the Lalita Sahasra Nama which are offered to the Deities while performing the Shree Chakra Nava Avarana Puja. This, again, emphasises the need for living close to Mother Nature.

The ritual of daily offering a honey mixed paste of an herbal root called Vayambu added with cow’s milk or mother’s milk to the child before breast feeding is meant for activating the Sarasvati Nadi to facilitate manifestation of speech. Kundalini Shakti is pleased with this offering. From Mother to Mother Nature is a journey from the very moment of birth!

Preparing a Road Map of this journey can be an engaging and spiritually rewarding endeavour.

Pancha-Gavyena Dehashuddhih, Gopraveshena Gruhashuddhih, Goroopinee Bhoodevi these are eye opener statements. Besides Oshadhi and Vanaspati Panchaagavya is prescribed for purification of the body. There are Vedic Mantras to be chanted while combining the five products of milch cows of Indian species only. According to Indian Tradition a newly constructed house becomes worthy of occupation only after Gopravesha that is entry of a cow and calf. And Mother Earth is said to take the form of a Cow when She intends to convey Her grievances to the hierarchy of Deities who protect Her. This emphasises the necessity of cultural literacy to live close to Mother Nature to derive spiritual benefits. By cultural literacy is meant the direct insider knowledge of the values and meanings of each and every object, name, traditional practice across the nation from time immemorial. Deshaatanam and Teerthayatra are the two means of gathering this unique experiential knowledge. The former is travel and the latter is pilgrimage. For an upasaka both modes are means to living close to Mother Nature. In this context it is worth mentioning that H-A-T, Heritage Awareness Tourism is a proposal conceived by this researcher and a self-financing “H-A-T Guides Training Course” is being designed to serve the regional requirements of zonally divided nation-wide H-A-T campaign.

How to transform the youth of our nation into accomplished Yogis and Yoginis of Bharat?

Shakti Upasana – To Transform the Youth

Knowing the significance of one’s Mother Tongue, understanding of ‘why it is called so’ is the beginning of Shakti Upasana for modern youth. A born baby recognises its mother’s voice and sounds. It listens to and identifies its mother’s tongue before any other’s tongue. Therefore, “Matru Devo Bhava” ordains the Rishi/Acharya in the Vedas. It doesn’t advocate adoring human mother as God, but the Mantra asserts that one should know how God has become Mother Nature and through Her one’s mother! Hence, it is possible to discern the divinity in motherhood. Modern parents and teachers need orientation towards this vision so that at home the child/children can feel and experience how their parents conduct themselves while treating parents.

Vaak Devi the Goddess of Speech is not an abstract concept of speech as goddess. Sarasvati-Rahasyopanishat Mantra describes the human physiology as Daivee Veena, the Indian divine classical string instrument. And the Mantra further states that the Maanushee Veena the human invention of the musical instrument is a replica of Daivee Veena. This topic is large enough theme for a thesis. Indian classical music is not merely for art entertainment. Its performance and appreciation, both are soul refining and soul elevating. Sangeeta Vidya is derived from the Sama Veda. It is called Naadopasana which is Yogic Discipline of Svara Yoga and Naada Yoga. Indian Music is Vedic Science, and its practice and performance a Divine Art. There are many promising young Indian classical musicians today with very rich cultural background. This shows that Shakti as the Power of Music does transform the youth of the nation.

Sarasvati the Goddess of Learning whose another name is Sharada is depicted to be seated either on a White Hamsa Bird or White Lotus. She is Veena-Pustaka-Dhaarinee. She holds Veena and Pustakam (Book). She has Aksha-Maala (Garland of Beads) in one of Her Hands, used for counting the Mantra repeated orally or mentally. This Aksha-Maala has two forms, viz the physical and the subtle. The former is the garland of quarts/gems/Rudraksha rosery beads and the latter is the garland of 51 letters/ alphabets. Aaadi-Kshaanta-Samasta-Varna-Nikaree means Shakti in the form of entire gamut of alphabets beginning from the first vowel of Deva-Nagari Script and the last in the list. She is Bhaashaa-Roopaa. Sarasvati is Sarva-Bhaasha-Mayee. All languages are Her Tongues. Divine Mother’s Tongues. In no other culture across the world such spiritual depth and scientific clarity can be found.

There are 64 Art Forms which include Chitra Kala and Shilpa Kala. There are many exemplary young experts in these two fields whose outputs are mind blowing. Naatya Kala is yet another area and arena where Indian youth has won international acclaim. Divine Mother is extoled as Chatusshashti-Kalamayee, the One Shakti who is in the form of Sixty-Four Kalas. Knowing these forms leads to living close to Mother Nature. 

A woman need not worship Shree Chakram because herself is Shree Chakram whereas Man requires the realisation of Shakti within and this can be accomplished in the fullest possible extend through Shakti Sadhana/Upasana. Therefore, and rightly, Manu Smriti states that all gods revel when and where Women are worshiped.

Every citizen of Bharat ought to know about the Shakti Peethas across the sacred land of our Janma Bhumi and that Varanasi is the Bindu Sthanam. Further, every Bharateeya is potentially a Shakti/Shree Chakra Upasaka. Anywhere in our land Shakti Upasana is efficacious. At every stage of Shakti Upasana, it is Shakti who appears in appropriate form as She manifests in Mother Nature. Be it the various means of worship such as the flowers, fruits, vessels, and so on, the organs of perception and action, the inner instrument namely antahkaranam, the Jiva, individual consciousness all these are “Chit-Shakti-Chetana-Roopa-Jada-Shaktih-Jadatmika”. This one line of Rahasya Nama reveals all possible manifestations of Shakti, which are categorised into three viz Chit, Chetana and Jadatmika. A blessed upasaka is empowered to enter into each of these domains and experience the operative dynamics of Shakti. Inert things, living beings and the rising ground of these two: “Paraa-Aparaanaam Paramaa Tvameva Parameshvaree.” That is the Supreme Sovereign Divinity of Mother Nature.

Living close to Mother Nature in experience (Aparoksha Anubhuti) cannot be better communicated than through three metaphors.

1)     A rock ball dipped in water and taken out will be wet for a few minutes.

2)     A cotton ball dipped in water and taken out will remain soaked till it gets dry.

3)     An ice ball dipped in water and taken out. Is it wet for the time being? Is it soaked temporarily?

Shakti Swaroopa beyond the Non-Dual I

The great and foremost disciple of Adi Shankaracharya, Sri Sureshvaracharya in his treatise on Dakshinamurthy Stotram namely Manasollasa Varthikam expands the Eight-fold Prakriti into 36 Tattvas in Tantra terminology and revels in the vision of Poorna-Ahanta in one remarkably simple verse. Acharya resorts to a metaphor from daily life experience. With every morsel of food hand mixed, mouthed, chewed and swallowed one keeps experiencing the joy and satisfaction of eating and it culminates and gets assimilated in the sense of Aham.

Bhuktam Yatha Annam Kukshistham Svatmatvena Anupahyati |

Poorna-Ahanta-Kabalitam Vishvam Yogeeshvarah Tatha ||

Just as the Annam assimilated into the body becomes Aham, the Cosmos becomes Poorna Ahanta when consumed and assimilated by an upasaka who is master of Yoga-Shastra. Hence, the title of this Paper “Shakti Upasana – A Synonym to Living Close to Mother Nature”.