Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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Traverses on less trodden path...
vital air and soul. The first five originate from the Sakti and are known as Siva Yuvatis. They are diagrammatically represented as five triangles with their apexes pointing downwards and remaining four clements are Sivasvari pa and called Srikanthas. They are represented by four triangles with their apexes pointing upwards. In addition to these nine elements which sustain the body, there are also fortyfour elements composing it and these are arranged as so many triangles on the sides of the pine triangles. 101 It means that the entire human body represents Sricakra, which is Devi herself.
The main object of the worship of Sricakro is the realisation of the unity of knower, knowledge and the known, 102 che realisation of Sarvātmabhāva. The devotee has to abolish the imposed difference between bim and the deity. In this Tantra, this Advaita bhāva is expressed in ritual, meditation and Japa, In the beginning of the ritual the worshipper has to think that I am He or she' and should neditato upon the unity of Jiva is Brahman. 103 An aspirant should meditate upon himself as one and the same with her. 104 Kularnava tells us that the body is the temple of God. Jiva and Sadāśiva. Let him give up his ignorance as the offering which is thrown away and worship with the thought and feeling I am He or She'. 105 Even, Nyasa, Japa, Homa, Tarpana used in this method of worship indicate the Advaita bhāva with the goddess. Nyäsa means identifying one's own body with the deity's image. Japa generates a sense of identity with the deity. Homa is destroying the sense of multifariousness of the Universe. It is dissolution of all the distinctions such as “Thou" and "I", "15" and "Is not". Tarpana is the contentment (tipti) caused by the realisation of identity of all things with one's self.106 Yantras and mantras help to produce steadiness in the belief of one's unity or oneness with the Atman. 101
101. Saundaryalahari-II, ed. Subrahmanya Sastri and Srinivas Ayyangar, Adyar, Madras,
1977, p. 64-71. 102. 'Jñātā svātmā bhavejjñānamarghyam jñeyam haviḥ sthitam.
Śricakrapūjanam teşām ekikaranamiritam.'-Tantraraja Tantra-XXXV, p. 102. 103, Guram natvā vidhanena so ahamiti purodhasah. Aikyam sambhāvayet dhimän jīvasya
brahmaņoapi ca.'-Gandharva Tantra quoted in Sakti and Sakra, p. 568. 104. 'Evam dhyāt vā tato devim so ahamātmānam arcayet.'-Ibid, p. 568. 105. Deho devālayah devi jivo devah Sadasivah.
Tyajedajñānanirmālym so ahambhävena pūjayet. ---Kulārva Tantan-IX, p. 58. 106 (a) Nyasastu devatātvena svätmano dehakalpanam.
(b) Japastu tanm ayatā rūpabhavanam. (c) Kartavyamakarta vyamaudāsīnyanityātmavilapanam homalt
(d) Eşam anyonya sumbhedabhāvananı tarpanam.--Tantrarā; a-XXXV, p. 101. 107. Ibid, p. 104.