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Śrī Vidyā and Navāvaraṇa Pūjā
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Śrī Vidyā
Goddess Yoga
and Navāvaraṇa Pūjā
Tantric Worship of the Goddess through the Mystical Śrī Yantram
Laghu Paddhati Abbreviated Procedure
Gaṇanāthāmṛtānanda Giri Svāmī
Soma Maṭha Publishing
Schuyler, Virginia
First Edition
Copyright © 2023
By Gananathamritananda Giri
Śrī Vidyā, Goddess Yoga, and Navāvaraṇa Pūjā,
Tantric Worship of the Goddess through the Mystical Śrī Yantram is published by Soma Matha Spiritual Center. All rights are reserved. This book may be used to share the teachings with others on the spiritual path, but it may not be reproduced in any manner whatsoever without the prior written permission of the publisher, except in the case of brief quotations used for critical articles or reviews.
ISBN: 9798865043362
ॐ
ऐं ह्रीं श्रीं
I bow humbly to my gurus, without whose grace this work would not be possible. I bow also to Lord Vināyaka, who removes obstacles, and Goddess Śākambharī, who nourishes all. May they bless those who sincerely approach this study of Śrī Vidyā with increased wisdom, peace, and bliss.
ऐं क्लीं सौः
Śrī Mahā Gaṇapati
Contents
Preface ..……………………………………………………………………………………… 9
Section One - Upadeśa Prakaraṇa - Section on the Teachings
Śrī Vidyā
The Goddess .……………………………………………………….………… 26
Introduction to Śrīvidyā
(the Mystical Knowledge of the Goddess) …………….…………… 37
The Need for a Guru ………………………………………………………. 48
Dīkṣā- Spiritual Initiation ……………………………………………….. 53
Types of Dīkṣā ………………………………………………………………... 61
Gaṇapati and the Preparatory Initiations ………………………… 66
Dakṣiṇācāra and Vāmācāra Forms of Śrī Vidyā ………………….. 71
Tantra and the Chicken Church …………………………………….… 92
Śrī Cakra
The Mystical Form of the Śrī Cakra ………………………………. 106
The 108 Goddesses residing in the Śrī Cakra ………………….. 108
Śrī Cakra in Relation to
the Human Body and the Cosmos …………………………………. 113
Details of the Nine Āvaraṇas …………………………………………. 125
Prathamāvaraṇa - The First Enclosure ……………………………. 131
Dvitīyāvaraṇa - The Second Enclosure ……………………….…… 135
Tritīyāvaraṇa - The Third Enclosure …………………………….… 135
Turīyāvaraṇa - The Fourth Enclosure …………………………….. 136
Pañcamāvaraṇa - The 5th Enclosure ………………..……………… 136
Ṣaṣṭhamāvaraṇa - The 6th Enclosure ………………………………. 137
Saptamāvaraṇa - The 7th Enclosure ……………………………..… 137
Aṣṭamāvaraṇa - The 8th Enclosure …………………………………. 139
Navāvaraṇa - The 9th Enclosure …………………………………..… 140
Symbolism of the Goddess ……………………………………………. 142
Section Two - Upāsana Prakaraṇa - Section on Worship
Navāvaraṇa Pūjā …………………………………………..………………. 144
Honoring the Sacred …………………………………………..………… 150
Needed Implements for Worship ………………………..…………. 154
Attending Navāvaraṇa Pūjā ……………………..……………………. 157
Abbreviation of the Navāvaraṇa Pūjā Procedure ………..…… 160
Forms of the Yantra …………………………..………………………….. 161
Navāvaraṇa Pūjā Vidhi
Part I - Śrī Kramam
|| guru prārthanām || ………………………………..…………………… 169
|| maṇḍapa praveśam || ………………………………………..………… 171
|| dīpa sthāpanam || ………………………………………………………. 172
|| āsana vidhiḥ || …………………………………………..……………….. 173
|| gaṇapati prārthanām || …………………………………..…………… 177
|| ācamanīyam || …………………………………..……………………….. 178
|| prāṇāyāmaḥ || …………………………………..……………………….. 179
|| saṅkalpaḥ || …………………………………..…………………………… 180
|| ghaṇṭā pūjām || ………………………………………..………………… 185
|| deha rakṣām || ………………………………………..………………….. 185
|| bhūtaśuddhiḥ || ………………………………………..………………. 186
|| mātṛkā nyāsaḥ || ……………………………………..………………….. 189
|| karanyāsaḥ || ……………………………………….…………………….. 191
|| aṅganyāsaḥ || …………………………………..…………………………. 194
|| bahir-mātṛkā-nyāsaḥ || …………………………………….…………. 199
|| antar-mātṛkā-nyāsaḥ || ………………………………..………………. 208
|| vardhanī kalaśa sthāpanam || …………………………….………… 218
|| sāmānyārghyam || ……………………………….……………………… 221
|| viśeṣārghyam || ………………………………….……………………….. 223
Part II - Lalitā Kramam
|| devī pūjāṁ || …………………………………….……………………….. 241
|| dhyānam || ……………………………………………………..………….. 241
|| āvāhanam || ………………………………………………….……………. 242
|| abhiṣekam || ……………………………………………….……………… 249
|| maṅgalārātrikam || …………………………………………….………. 259
|| gaṇapati pūjāḥ || …………………………………………….………….. 264
|| sūrya pūjāḥ || …………………………………………..…………………. 267
|| viṣṇu pūjāḥ || …………………………………………………….………. 269
|| śiva pūjāḥ || ………………………………………………….……………. 272
|| nityā pūjām || ……………………………………………….……………. 275
|| navāvaraṇa pūjām || ………………………………………….………… 279
|| prathamāvaraṇa pūjāṁ || ……………………………………………. 280
|| dvitīyāvaraṇa pūjāṁ || ………………………………………………… 299
|| tritīyāvaraṇa pūjām || …………………………………………………. 306
|| turiyāvaraṇa pūjām || …………………………………………………. 311
|| pañcamāvaraṇa pūjām || ………………………………………….….. 317
|| ṣaṣṭhamāvaraṇa pūjām || …………………………………………….. 322
|| saptamāvaraṇa pūjām || ………………………………….…………… 328
|| aṣṭamāvaraṇa pūjām || ………………………………………………… 333
|| āyudhārcanam || ………………………………………………………… 333
|| navāvaraṇa pūjām || ……………………………………………………. 339
|| lalitāmbikā nāmārcanam || …………………………………….……. 343
|| Śrī lalitā aṣṭottara śatanāmāvalī || ………………………………… 346
|| dhūpam || ………………………………………………………………….. 355
|| dīpam || …………………………………………………………………….. 355
|| mahā-naivedyam || …………………………………………….……….. 356
|| tāmbūlam || ……………………………………………….………………. 358
|| karpūra nīrājanam || …………………………………………………… 358
|| mantra puṣpaṁ || ………………………………………….……………. 360
|| kāmakalā dhyānam || ……………………………………….…………. 361
|| bali dānam || ……………………………………………………………... 362
|| japaḥ || ………………………………………………………………………. 363
|| sāmayika pūjām || ………………………………………………………. 364
|| samarpaṇam ca devatodvāsanam || ………………………………. 369
|| śāntistavaḥ || ………………………………………….………………….. 370
Appendices
Key for Saṁskṛta Pronunciation ……………………………………. 375
About the Author ………………………………………………………… 381
About Soma Matha Center ………………………………….………… 383
Preface
Śrī Vidyā is a difficult subject to write about today. Many people have differing views on the subject. Additionally, a great deal of misunderstanding has arisen about the subject in recent years. Śrī Vidyā is a part of the system of Tantra and a part of the greater system of Sanātana Dharma, which has also given the world the practice of yoga, āyurveda, jyotiṣa, and knowledge of cakras, mudrās, Tantra, yantras, mantras, and meditation. Śrī Vidyā has always been a very mystical and esoteric practice within the greater tradition of Dharma. It is not a path or practice for the masses, but an extremely complex system of coming to know the Goddess through dedicated effort. This practice was very secretive and its knowledge was guarded and protected from corruption by the few who possessed it. Now, much information is available online and in printed texts. The secret mantras and procedures are common knowledge. But the underlying philosophy of the practice, which is essential for the practice to be successful, is not well understood. In previous times, disciples were taught directly by a guru. That guru made sure that the disciple had the necessary understanding before empowering the student to practice. In the absence of these traditional ways, the practice has taken many different forms. Many people now have turned the practice of Tantra into something very different than what it originally had been.
Though nearly all the modern practices of the Sanātana Dharma are Tantric, not Vedic, in origin, most lineages do not identify with the word Tantra. The practice of Tantra has become sullied and the word Tantra has come to carry many negative connotations. Śrī Vidyā is inextricably connected with the Tantric tradition. So for many people Śrī Vidyā also bears many negative connotations.
This subject is difficult to write about because people’s thoughts of Tantra are connected to many passionate beliefs of people, in the East and in the West. It is easy to see how there is so much misunderstanding of the subject when we consider that it is not easy for people to understand spiritual things. Spiritual concepts do not make sense to the intellect unless there is a certain level of spiritual experience. But people’s perception is limited. We know what we have experienced through the five senses and intellectualized within the mind. We cannot easily consider subtler things, because the senses are incapable of perceiving these things. This could be compared to the inability of the naked eye to see a cell or atom. The teachings of Tantra are based upon a mystical awareness of Nature. Many practices and teachings have arisen from this insight about the subtle elements of Nature. These teachings can help a sincere seeker to come into alignment with Nature and to transcend the bonds of limited perception which influence human thought and behavior. However, to transcend the nature of the body and mind, we must train ourselves to defy the instincts of the body and mind. Until we do, the body and mind are no better than a prison for the soul. Every action has been predetermined by certain factors influencing the mind and notion of free will is an illusion. Yet with training, the body and mind can be honed into implements for our self-actualization and self-realization. This is in essence the teaching of Tantra.
This teaching cannot be easily understood because people do not have awareness of the spiritual energies and the elements of Nature upon which Tantric practice is based. Tantra often tells the aspirant to defy the senses of the body and the logic of the mind. As such, it seems irrational to those who contemplate it. It is not a path of intellectual understanding, but a path of direct experience. Not a path which fathoms the Infinite, but a path which allows the awareness to merge with its source. Though it is not a path which can be understood, many have thought about Tantra a great deal. Thousands of scholarly texts have been written on the subject and these have encouraged even more thought on the subject. Tantra has been badly misunderstood. In the West, Tantra is misunderstood. In India, Tantra is misunderstood. By atheistic scientists and scholars, Tantra is woefully misunderstood. And by many devout practitioners, Tantra is sorely misunderstood.
Modern culture which has all been influenced to some extent by the materialism of the Western world has certain thoughts about gender. In recent history women have not been allowed many of the same rights in society that men have. There is a lot of desire to empower women today. Modern feminist philosophy has certain conceptions of femininity and of how women should be treated and behave in society. These notions have been influenced by Christian morality and by modern secular humanist thought. Tantra has a different view of femininity. This view is based upon the direct perception of the Tantric Sages of the feminine and masculine forces in every human body and these forces in Nature also. Tantra aims to empower women and men by helping them to live in accordance with the forces of Nature. Tantra has always advocated for women's rights and women’s liberation. The views and practices of Tantra are different from the practices of modern feminism. Many people think that they see things clearly and that their view reveals the only right way to see or do things. They are very intolerant of different customs. They claim that any culture which views or does things a little bit differently is backwards and immoral. We must understand that morality shifts along with the awarenesses, customs, beliefs, and needs of society. There is no universal moral right or wrong in this regard, because the needs of people change along with the customs of society. What is right today, may not be right tomorrow. What is right for one culture, may not be right for another. It is necessary to develop a broader view to understand such things.
The scientifically minded call the Tantric ways “superstitious” and “old fashioned,” because they are based upon a knowledge of the subtle elements of creation They think that modern science and education has provided them a deeper understanding. But science is not infallible and it certainly does not hold the complete truth. So-called “scientifically-minded” people often discount spiritual things simply because they have yet to experience them. Just because a person has not seen something, does not mean that it does not exist or that it cannot affect them. A person who does not believe in fire will get burned nonetheless. A person who does not believe in toxic radiation may be poisoned through exposure even though they cannot see it. Tantra is a deeply mystical tradition which is based upon awareness of subtle spiritual forces in nature and their connection to the soul and body. It is a powerful technique for empowering sincere seekers to gain a direct perception of truth beyond. But many will discount the tradition already. They are too caught by the limiting views they have experienced and the beliefs which have been formed in their minds. They cannot transcend these in this lifetime because they do not have the grace to seek something greater than the current experience.
The orthodox Hindu traditions have come to many false conclusions about Tantra also. Many people fear the Tantric tradition as either a celebration of debauchery or a path of harming others for personal gains. The bizarre and taboo seeming practices of certain Tantrics like the Aghoris who live in cremation grounds and carry human skulls as begging bowls from which to eat has increased people’s fear of the tradition. Tantrics are viewed as potentially powerful black magicians eager to curse anyone who has slighted them. People think they can hire Tantric siddhas to curse or kill their enemies through some occult power they possess. Either this, or they expect that Tantric are a part of some cult of drug addicts actively seeking to enslave women for the fulfillment of their perverse sexual urges. The view of Tantra has become muddied with these sorts of connotations. So the orthodox shy away from the word Tantra, though their spiritual practices are Tantric in origin. They hold to an unyielding and unchanging notion of propriety. Certain practices are accepted and others are prohibited. The orthodox tradition is blindly followed by many and it is not questioned. Many who have not experienced the fruits of Tantric practice are writing and teaching on the subject. They condemn certain practices and advocate for others as their minds have been able to understand. Many people hold firmly to their beliefs because, devoid of any true experience, it is a matter of faith. Many have become extremely intolerant in upholding the beliefs of their faith. For such people any discussion of matters of faith which is not in line with the status quo for them may be very upsetting. It is important to understand how Tantra got such a reputation.
Before British Colonial rule in India, there was a very different idea of what Tantra was. When the British invaded India, they wanted to convert the Indian people to their Christian faith. They felt that the indigenous cultures of India were uncivilized and barbaric and that their Christian ways were inherently better. One major way in which the British attempted to wipe out the Dharmic traditions was by sending scholars to translate the Vedic texts. These sacred texts were most often passed down from guru to student as a part of an oral tradition. In general, these scriptures were inaccessible to common people. Written texts were uncommon and translations were generally unavailable. Before this time, the teachings of Tantra were carefully passed down from guru to student and they were not well known. The translation of the scriptures from the perspective of the Christian missionaries was a clever attempt to defile the Dharmic traditions. One of the earliest translators of the Vedas was Max Muller who wrote:
“The translation of the Veda will hereafter tell to a great extent on the fate of India, and on the growth of millions of souls in that country. It is the root of their religion, and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last 3,000 years.”
Today Max Muller is viewed as one of the pioneers of the Western academic tradition of Indiology. Muller was one of various European scholars sent by the crown to defame the Hindu tradition. They translated the major texts with an intention of making the tradition look bad. Max Muller was of the belief that a reform was needed for the Hindu faith in order to bring it into alignment with the superior views and traditions of the Christian world. Obscure texts were selected for their potential to cause misunderstanding of the traditions. These texts were translated and given much attention. The dharmaśāstras, for example, were highlighted from the ancient Vedic tradition. These texts were used to reinforce thoughts that Hindu culture was uncivilized and discriminated against women and people of a low birth. These texts were never major texts and very little of Hindu practice draws from them. Before Muslim and British rule in India, the class system was not a major consideration or aspect of Indian society. The British government in particular, sought to implement a distinction of Indian people based on caste in order to more easily subjugate the people and to encourage a more enlightened way of living similar to the feudal system of England. It was also claimed that women were oppressed because the cultural practices were somewhat different than those of Europe. This tendency continues today with many Westerners feeling that India is oppressive to women because trending fashions are more modest than in the Western countries. Things have changed a great deal from the times when the British invaders in India accused India of misogyny due to many women going around topless. In these times, they insisted that Indian women should wear more clothing in order to be decent like the Europeans. The outer criticisms have changed but the intention remains the same. It is to make an indigenous culture to feel bad for being different and to promote the Western culture and the Christian sense of decency as superior. There are US-based organizations for women’s rights today which claim India is the least safe country on Earth for women. Despite Americas higher rates of rape and violence against women, these claims are justified because fashions are different and because the traditional role of women in Indian society is somewhat different. Indian society affords great respect to women and honors the feminine in many ways Western culture does not. There is a difference of perspective here. Indian society is based around the spiritual views of the Vedas and Tantras. Western society is based upon the views of Christianity and secular humanism.
Of the Tantric texts, the Mahānirvāna Tantra was singled out by the evangelist translators as an exemplary work. This text was extremely obscure in India. Today, it is quite difficult to find any Hindu lineages following the practices laid out by this text. But there is more scholarly attention given to this work in the West than perhaps any other tantric text. It is widely lauded by Western scholars as the most important text of the Tantric tradition. This is because this text focuses a great deal upon the heterodox practices of Tantra, which today have become inextricably associated with the Tantric tradition as a whole due to the work of these clever dissemblers. Very few of the Tantras discussed practices relating to wine consumption, meat eating, sexual practices or frequenting cremation grounds. But those texts that did were intentionally put forward in order to defame the tradition. They were written about in derogatory ways. Even within the select few texts which mentioned such heterodox practices, these subjects were not a major focus of practice. But due to the disproportionate attention given to such passages, today many think Tantra is inextricably connected to such unorthodox practices. This is in reality only a very tiny portion of the vast Tantric tradition. Unfortunately, for many Hindu people, this was the first glimpse they got of the sacred texts of their tradition. From these early English translations, many translations were prepared in the various native languages of India, all based upon the skewed translations of the Christian missionaries. Looking at the state of things today, it seems the translators were extremely successful in their efforts to put down the Hindu tradition.
Since that time, much misunderstanding has crept into the views of Hindu people about their own faith. One popular misconception is that Hinduism is a polytheism. This idea has been repeated so often that many people have begun to take its validity for granted. But this statement has no basis in the Hindu texts, nor in the belief or practice of Hindu people. There are four major denominations today within Hinduism; śaivism, vaiṣṇavism, śāktism, and smārtism. Each of these four is monotheistic in its view of God. Some schools are dualist and others are monistic, but none is polytheistic. The notion of polytheism was one which was used successfully by the Chrsitian missionaries to defame the indigenous pre-Christian traditions of Europe. These traditions were cast as barbaric and “pagan” and they were effectively swept from the Earth. The concept of monotheism has been important for those traditions which aim to wipe out other faiths and convert the world to their own ways. If it can be claimed that there is only one God, it can be claimed that this God is best. In this case it is possible to claim that others are wrong or following a false God. God is beyond words and beyond comprehension. Names cannot accurately describe the Supreme. Many different names have been used by the enlightened Sages, Saints, and Prophets around the world. The Vedic tradition has upheld the idea that “Truth is one. Paths are many.” The light of one faith is not diminished by the light of another. No tradition has an exclusive claim to what is infinite. Many practices, beliefs, customs, and traditions can be equally powerful to inspire people toward Divine realization. But some insecure and fanatically faiths and societies have felt a need to convert everyone in the world to their beliefs and customs.
Today, many Western Indiologists look down upon the Hindu traditions that they study and teach about. One professor of Sanskrit I know who is a sincere devotee of Lord Kṛṣṇa has pointed out that within Western circles of Indiology, those who actually practice the Hindu traditions are not welcome. Their perspective and interpretations are viewed skeptically by the majority of scholars. This is not the case for other religions like Buddhism and Islam in the circles of Western intellectuals. In these cases, the perspective of practitioners of those traditions is valued greatly. None of the major religions have such a stigma in the academic circles as does the Hindu faith. This is because the scholarship was founded upon an intention to make the tradition look bad in order to convert the Hindu people to Christianity. Scholarship on other subjects always tends to value the insight of practitioners. A music theory class proudly incorporates the insight of composers, musicians, and conductors. The perspective of such experts in the field of music is regarded highly for its practical understanding. Medical texts incorporate the discoveries of practicing physicians. Legal texts quote the lawyers and cases which have determined how the laws are interpreted. For every subject the experience of experts in the field of practice is not only considered, but regarded as most useful in the understanding of the subject. Yet in the case of Indiology, the perspective of Indians and that of people practicing the Hindu traditions is disregarded. This is a major imbalance set into motion by the early attempts of the scholar to demonize Indian culture and the Hindu traditions.
Many of the myths created by Muller and the other early translators to distort public perception of the tradition persist today. There are many inaccurate and derogatory portrayals of Hinduism and Hindu people in the text books. In the state of California, the courts ruled that certain inaccuracies and negative portrayals of Hinduism must be removed from college textbooks. This happened in the very liberal state of California. In many more conservative regions, these defamatory statements remain in the textbooks. These statements are expected by many naive students to be an unbiased, and fact-based presentation of the subject. Many students come away from their study of Hinduism with a bad taste for the tradition. The West has embraced many of the spiritual traditions and technologies of India, but there remains a tendency to put down the Hindu traditions. There are many Western yoga teachers teaching about āsana, prāṇāyāma, meditations, mantras, and cakras. I have seen many such teachers practicing and teaching these Hindu traditions then say bad things about Hinduism. Many such teachers keep images of the Buddha in their Yoga studios instead of the associated Hindu deities.
Unfortunately many Indian Hindus also blindly follow what they have been taught about Hinduism and texts are often not much better in India. The interpretations of the Vedas of the Chrsitian missionaries are given much credence. The translations of the Vedas prepared by saintly Hindus are viewed with great skepticism. Few will debate the meaning of the translations of Muller and the other Indiologists. Almost all these extant translations of the Hindu texts are based upon these translations. Many argue against the insights of mystics like Sri Aurobindo and Dayananda Sarasvati. These native Indians were writing from their own experience about their own tradition, but their writings are dismissed by most. Sri Aurobindo in particular produced translations of portions of the Vedas with a vastly different interpretation from the work of the Christian missionaries. According to Sri Aurobindo, the word “aśva” in Vedas (which is commonly translated as “horse”) is rightly understood to mean “energy.” This interpretation creates a vast difference for certain rituals like the aśvamedha which is commonly understood as the sacrificial killing of a horse. Many orthodox people have trouble even imagining this possibility due to the deep seated beliefs they hold about the Vedic tradition which were initiated when the meaning of the Vedas was first presented by those intent upon stirring up misunderstanding and denigrating the tradition. It is likely hard for anyone to know with certainty what spiritual practice actually looked like in Vedic times. It was always necessary to have a guru to explain the scriptures and to fill in gaps in the teachings.
Today the Vedic tradition is no longer in practice. Yet access to the knowledge of Vedas has been kept alive by the modern Tantric traditions. People feel Tantra is obscure and esoteric and that it involves many dark practices. The whole of modern Hinduism is actually Tantric in origins, however. Every Deity we worship is Tantric, not Vedic. All the modern pūjās and rituals are derived from the Tantric scriptures, not the Vedas. The Vedic tradition was much more complex and mystical. It was created for people living in the Vedic times. In the current age of Kaliyuga, it is no longer possible for people to grasp the complex Vedic traditions. In earlier times people were more intelligent, they lived longer, and they were more spiritual. They could easily memorize the huge amount of hymns required for the elaborate Vedic system of worship. The abundance of resources required for the Vedic rituals were easy to acquire because the kings supported the Vedic rituals. Now the governments generally do not support religious practice. Due to their greater awareness of spiritual forces, the people in Vedic times could easily connect with the Divine through the forces of nature. The Vedic Gods were natural forces like Vāyu (wind), Agni (fire), Sūrya (the Sun), Rātri (night), ūṣa (dawn), rudra (destruction), and soma (a plant). People could see the Divine presence in these forces of nature and so naturally communed with God in this form. Now people are more bound to their human bodies and minds. They do not see the Divine in nature around them. How does a person bound to the mind and senses speak to the wind or fire? Because the people were having trouble to accomplish the complex Vedic rituals and difficulty to connect with the Devas through the Vedic modes of worship, the Sages revealed a more modern Tantric system in order to preserve the essence of Vedas. Rudra became Śiva; Brahmaṇaspati became Gaṇapati; and Devī became Lalitā Tripurasundarī. Each of these more abstract forms of God took on an anthropomorphic form. Not because the Divine being look like human beings, but to help embodied souls bound by their human bodies to approach these Divine beings. People can meditate on God in a familiar human form in order to develop a relationship. The Devas can appear in this familiar human form and speak to a person in the language they understand. When people meditate on the anthropomorphic meditation forms of the Deities, they begin to transcend their human bodies and minds. These modern Deities can be invoked by the ancient Vedic mantras and simpler mantras were also revealed which are easier to learn. In this way the Sages made the Vedic mantras and Deities relevant to modern people who are lacking in intelligence and spirituality. In this way, they kept the ancient tradition alive. The complex and unfathomable Vedic rituals were replaced with simpler practices which are easily understood. In pūjā, we invite God to come to our home and then offer a series of different offerings just as we would to a respected guest visiting the home. This is simplistic. It can be easily understood by even very stupid people. This is a practice which can be accomplished in this age.
Even the tradition of constructing Temple is not Vedic in origin. It is a modern practice derived from the Tantric Āgamas. In the Vedic times, after a ritual was completed, the temporary structure built for the ritual was burned as a final offering to Agni. People did not need a stone structure to let them know which place was sacred. They could tell if a place was sacred and gravitated to such places naturally. Now we must build elaborate and beautiful buildings and install icons of the Devas to allow people to become aware that spiritual beings are blessing humanity from that location. When special festivals are held, flags are raised on the temple flag poles to alert people that this is a sacred time when blessings will be abundant. None of this was necessary in Vedic times. Nearly every major religious custom and tradition now has its roots in Tantra. Through the Tantras, we remain connected to the Vedic tradition, but the Vedic tradition is no longer in practice. The same Truth proclaimed by Vedas is the essence of Tantra. The techniques are different, but the aspiration is the same.
Tantra can be a difficult subject to write about because it has become connected in people’s minds to politics and religion. These are two subjects about which people are very passionate. People do not tend to be calm or rational about such subjects. The orthodox have their thoughts on the subject. The heterodox, also, have their unique views. The Western scholars have certain ideas, as do the Eastern practitioners. The Western New Age movement, which has appropriated many important concepts and sacred symbols of Śrī Vidyā, also has its own views on the subject. Everyone has certain preconceived notions by which they remain bound and there is not much agreement. It is not an easy job working to inspire people toward liberation. If only it were easy for people to realize that they, alone, are the source of their own suffering. It takes much grace to realize this. A person has to come to the painful realization that they, themselves, have been the only obstacle in their own path. Then they have to work to overcome their attachments and limitations. This work is not easy. It requires sincerity, patience, and persistence. For a long time, the practice will not yield any noticeable results. We can tell that a person is completely ignorant when after a few months or years of spiritual practice, they claim that the practice has awakened them and freed them from what had been binding them. This is wishful thinking. For true progress, in most cases, many years of sustained effort are required. We live in a time of modern conveniences and instant gratification. People have no value for things which do not produce instantaneously perceivable results. Spirituality for most people has become another form of materialism under the guises of something otherworldly. Many people are doing spiritual practice only for the worldly benefits they believe that it may grant them. Few have patience for the time tested ways of our ancestors. Few can truly appreciate the wisdom of the ancient traditions of faith. Having not seen the miracles described by the scriptures, people easily discount the tradition, or turn it into something else which they claim produces some result they can easily perceive.
The logical mind struggles with the philosophy of Śrī Vidyā. Śrī Vidyā points toward higher Truth. But people are very caught in ignorance and have little desire for Truth. It is the nature of the ego to deny Truth. Yet for a few, this text will serve as a source of inspiration for their practice to transcend what has bound them. This text is offered for those rare souls, and to honor the sacred tradition of Tantra which has suffered many insults over the past two centuries. For me this is not an intellectual, political, or religious subject. It is not theoretical or intellectual, but very pragmatic. It is a path which I have walked with my masters. A path which has shown me mystical things more beautiful than I could have possibly imagined. It has given me attainments greater than I could have fathomed to be possible. It has shown me darkness surrounding myself and led me to awareness of the light of the Self beyond. The light of the Self shines in each and every soul with a radiance brighter than a thousand Suns. This is an often quoted assertion from the scriptures. For me it is not a mere assertion; it is my experience. For others to see this light, it is necessary first to look at the darkness within themselves. This darkness also is many times greater than they can easily fathom. It takes great courage and diligent efforts to wade through the darkness within oneself. I owe everything to the grace of my masters which has illuminated the truth of the scriptures. It is my humble desire to honor the tradition which has brought me so much and to share its light with those who humbly seek something greater. Look within yourself. The Goddess is in you and in everything around you also. She is veiled by many layers of repressed thoughts and feelings and by many misconceptions. These can only be removed by sitting still and witnessing them pass. There is no shortcut on this path. It is a path of practice. It requires a lot of effort. But this effort is indeed worthwhile. Eventually it leads us to become free from everything that binds. Liberation is brought about by knowledge. Stop studying books. Stop studying the world around you. Instead, study yourself. Your own mind is the most profound book. It can not be understood by simply thinking. To understand the mind, you must observe it like a scientist in a laboratory observing the results of an experiment. Only by observing the mind can we come to know its True nature. Most of the capacity of the mind remains dormant for most people. The mind has great abilities beyond the intellect. For the person who really knows themself, they will know all the universe as well. Your Self pervades all of creation. It is greater than anything you can imagine. It can not be understood. Become still and you will see directly the essence of Tantra, which is essentially the essence of yourself and everything that is. It is the Supreme Goddess who is praised by the ancient Sages.
With love and respect for all people of all traditions, for the benefit of all living beings, I offer these teachings on Śrī Vidyā. Some people are teaching and practicing differently. I can only advocate what my masters have taught me. Hopefully a little of their immense knowledge and wisdom will carry through this text for the benefit of others.
Gaṇanāthāmṛtānanda Giri
Schuyler, Virginia
Oct. 2023