That is the profound principle with which Acharya’s Saundaryalahari starts.Ĭonsistent with the physical science, this Shakti can be of two forms again: potential and kinetic. Shakti is taken out, what remains must be something inert (jada). It is only logical that if one can conceive of such a dichotomy of a single individual being, when In other words, we try to conceive of the single entity Shiva as basic or residual Shiva and its Shakti separately. The substratum on which this Shakti inheres is referred to as ‘Shaktiman’, which is Shiva or Kameshwara himself. Hence the dictum, ‘ShaktiH shaktimatorabhedaH’. Separated from that of which this is the power. While for the sake of conceptualizing, the power or energy is viewed as a distinct entity, it is needless to say that it cannot be physically That way, this can also be viewed as worship of the energy aspect of the remaining five forms and therefore, this integrates al the six methods into one. The principal form of worship here is that of Shakti or energy. Srividya Upasana) that is always reverentially referred to with the attribute ‘Sri’. Interestingly, of the six, this is the only Upasana (i.e. Of these, Shakta is the one where the form of Shakti is worshipped as Mother. As the name of each indicates, each one has a different form of deity as the object of worship the other paths of Japa, Dhyana and the ritual of puja are all the same. They are: Ganapatya,Saura, Vaishnava, Shaiva, Shakta and Kaumara. There are six Upasana paths known as the Shanmatas, properly codified andĭefined by the great Acharya, Sri Adi Shankara Bhagavatpada. Indeed, Bhagavan Krishna assures us that he confers on the sincere devotee, unwavering devotion to the chosen form. There the form Devatas to be adopted as the object of devotion is also a matter of choice. Depending on one’s preference or inclination, one can stick to only one of the three or more of one and less of the others.The practice of Bhakti in all its three forms constitutes Upasana. Activities of the word of mouth like chanting prayers. Activities by the mind like Japa and Dhyana b. This Bhakti also consists of three distinct groups of activities: a.
The Absolute that is formless, is allowed to be conceived of as having a form to enable the human mind to hold on to somethingĪnd make progress in the Bhakti route. Of these, karma directs the individual to perform faithfully all the duties, actions and procedures prescribed by the Vedas and Shastras as befitting a man’s Varna and Ashrama.The Bhakti path is where the individual is given the choice of a form of the Divine Entity to contemplate, worship,meditate, and perform Pooja etc. Hindu scriptures prescribe three different but intertwining paths to attain liberation and these are: karma(ACTION), Bhakti(DEVOTION) and Jnana(KNOWLEDGE)
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