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ASPECTS OF JAINOLOGY VOL-VII givindayogindramathāsya śisyam, satcidānanda, is itself Mahākameśvara. The srīšarkarācāryamathasya padmapādam cosmic reality which is satcidānandamaya is
ca hastamalkam ca siasyam, Mahātripurasundari, Lalită. As the locus of tam trotakamvārtikakāramanyāna
Mahātripurasundarī, Lalitā, Mahākāmeśvari is smadgurn santatamânato'smi. 28 Mahākāmeśvara himself, it is figuratively said that If the rituals od Srividya are examined, it is Mahākāmeśvari, Lalitā is in the eternal embrace of through and thorugh Atmaśodhana Țatvācamanam:- Mahākāmeśvara. The devotee (Upāsaka) the self
Om hřim Srim aim kaeilahrim atmatattvam qualified by internal organ. Thus unqualified self is sodhayāmi swāhā.29
Mahākāmeśvara (Acosmic Self). The qualified self is Gurupadukāmantrah :
Mahākāmeśvari (Cosmic Self). The self qualified by om aim hrim śrim.......... soham internal organ is devotee (Upāsaka). svarūpanirūpanahetave sriguruve namah."
Siva without Sakti is śava: Svatantratantra maintans that svātmā eva Śivah saktyā yukto yadi bhavati saktah prabhavitum viśvātmikā lalita devi. One may question that if na cedevam devo na khalu kuśalah spanditumapi. liberation is the only aim then it could be realised by Srividyā Rājarājeśvari presides over five the Aupanişad Brahmavidyā : atmă vă are corpses of Brhmā, Vişnu, Rudra, Isa and Sadāśiva. drastavyah... Through Ātmavidya one can realise How ? Acosmic Brahman associated with various emancipation :' tarati sokamātmaviť what is the need powers takes the form of Brahmā, Vişnu and Rudra of Srividyā which is so much complicated due to its etc. engages itself in five actions (Pancakstya), very complex rituals. It is true that there is well creation, maintenance, destruction, selfestablished tradition of Atmavidyā, Brahmavidyā concealmentand, self-revelation (śrști, sthiti, laya, through Sravana, Manana and Nididhyāsana. But it nigraha and anugraha). Above-mentioned five deities is the toughest path as declares in the Upanişads :- the first four are feet and Sadāśiva is the pedastal on scaryo jnāta kuśalānuśiştah."
which in the embrace of Mahākāmeśvara Further the same Upanişad declares :
Mahākāmeśvarī presides over. kşurasya dhāra nišitā duratyayā durgam
Let us examine the symbolism of four weapons pathastatkavayo vadanti.
in the four hands of Kāmeśvari :The path of Ātmavidyā is as dangerous as They are Pāśa (noose) Anukusa (hook,) travelling on razor's adge. The Bhagavadgitā holds Ikṣudhanu (sugar-cane-bow) and pañca puspabānas the same view :
(five flowery arrows). On these four concentration is manusayāņām sahasreșu kaścidyatati siddhaye." made by the devotees of Kāmeśvarī.
But the path of Srividyā is simpler co-mpared Pāśa symbolises attachment towards the 36 to the path of the traditional Ātmavidyā advocated by elements of this system. Rāgah pasah the Upanişad. Even an ordinary man is qualified to (Bhāvanopanişad , sütra -33). enter in to the worship of Srividyā. Śrīvidyā being Ankusa symbolises hatred and dislike, the worship of goddess mother, she herself takes care Dveşo'nkuśah (Bh. TS. 24) ikṣudhanu symbolises of her devotee. Then again, the path of Ātmavidyā is manas which is of the nature of action ikşudhanuh the path of utter negation : Atyantavairāgyavatah (Bh. St. 22) Panca - Puspabāņa :samādhiḥ, while the path of Śrīvidyā is both, the path They symbolises the five subtle elements of affirmation as well as negation :
(pañca tanmātrā) of Sabda, Sparśa, Rupa, Rasa and Śrisundarisevanatatparāņām
gandha (Sabdāditanmātrah pañca puspabāņāh - Bh. bhogaśca mokşaśca karastha eva. Str. 21). The Uttaracatuhśaiśāsra describes the exact Let us examine the nature of Kāmeśvara, nature of these weapons in the following way:kāmeśvari and the devotee. Acosmic reality which is Icchāśaktimayam påsamankuśam jnāmarūpiņam,
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