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| This paper attempts to study the cult of Lalita from a philosophical stand point. From the age of pre - historic India, the system of religious worship of Sakti began to grow. Sakti or Devi is the divinity of one Universal Goddess representing 'Prakriti' or Earth. We have a great range of literature dealing with the immanence of Saktism. Devi Mahatmyam, Devi Bhagavatam, Brahma Vivarta Purana and Skanda Maha Purana are some of the important Devi literatures. Out of the multifarious forms of Devi worship, two major forms have gained fame, still persisting in Modern India are Devi as Kali and Devi as Lalita. Among them Lalita form has attained recognition as 'Vaidic' or the higher philosophical order. The legendary origin of Lalita cult is found in the Brahmanda Purana. This book consists of forty four chapters out of which chapter 5 to 44 narrate the story of Lalita namely Lalitaupakyana. The purana of Lalita explains about the manifestation of Goddess for the destruction of demon called Bandasura. It details about the construction of Sripura the abode of Lalita in the form of Sri Chakra. Lalita Sahasranama consists of one thousand names and Trisati is of three hundred names, praising her divine attributes. Sri Adi Sankaracharya and Sri Bhaskararaya had contributed commentaries for Trisati and Sahasranama. These texts have shown new dimensions towards understanding and practice of Sri Lalita Cult. There was once in very ancient times a powerful demon by name Taraka. He was lording over the Universe with his unequalled power and strength. An assemblage of devas resolved that only Skanda can destroy Taraka. But the birth of Skanda had been delayed due to the penance of Lord Siva. Manmata the God of love was assigned to wake up Siva from his deep meditation. He sent out the flower - shafts of lust on the three eyed lord. Siva roused with uncontrollable anger and burnt Manmata by opening the flames of his third eye. Another flame of Siva gave birth to Lord Skanda who then destroyed Tarakasura. Due to the absence of Manmata the creation was stopped. Lord Siva blessed Manmata for his rebirth and while he sprinkled the holy water over the ashes of Manmata, another demon by name Bandasura came out of the smoke. Immediately the iron hands of the demon spoiled the righteousness of the three worlds. Indra, the king of Devas performed a fire ritual according to the advice of Lord Siva, Sri Lalita appeared embodying the powers of creation, protection and destruction. The Devas praised her in eloquent terms as Universal Mother. Lord Siva married her in the form of Kameshwar and the Kingdom of Sri Lalita originated from the Sripura, a beautiful city at the crest of the mountain Meru, built in the form of Sri Chakra. In a fierce battle, Sri Lalita destroyed Bhandasura. The philosophical base of this unprecedented success of Devi is that, the 'ajnana' (ignorance) is removed by 'jnana' (realization).There are some Eastern and Western savants who glibly assert that Saktism is an invasion of Aryanism by non - Aryanism, and there are others who say that the Mother cult is pre -Aryan and originally belonged to the Sumerian or other culture and latter on entered Aryanism 1. The worship of the primordial power as Mother is an ancient Indian tradition. The upanishads declare that God is the first cause of Universe. The entire universe has arisen from God. Thus God is verily the mother of Universe 2. Sri Lalita Sahasranama begins with its first hymn as, " Sri Matre Namaha " 3, means, Praise the God as Mother. By worshipping the God as Mother one approaches Her like a child. This way of worship removes the ego and the sense of 'I' from the devotee and he is free from the travails of Samsara. The term Lalita means lovely, elegant or charming. The philosophical basis of Lalita cult is Sri Vidya, which is the ultimate knowledge. It is the realization of the soul through synthesis and reconciliation. Devi is the immanent soul of all souls. She is the infinite and eternal supreme Bliss. She induces the intuitive knowledge of God, which is herself. Sri Vidya shows the practical method to experience the truths of Vedanta as Brahma Vidya. The worship of Sakti, who is denoted by the syllable 'Sri' is called as Sri Vidya. The prayers are conducted by invoking Sri Lalita over the Sri Chakra which is the diagrammatic representation of the Universe, Mantra, Yantra and Tantra are the three aspects of Sri Vidya. Yantra is the form of symbolic representation of Mantra. Tantra consists of mind concentration; rituals and kundalini yoga. Sri Ramakrishna Paramahamsa considered his body as the great Yantra. He praised Sakti as 'I am the device and you are the operator'. Bavanopanisad also defines the human body as the Yantra 4. Sri Vidya treats equally all the paths to attain salvation. Brahmavidya and SriVidya are unique. Sri Lalita can be worshipped by both saguna and nirguna paths. Sri Lalita Cult accepts Bakti yoga, Karma yoga, Raja yoga and Jnana yoga. It considers both family life and hermitage as the ways to reach God. Sri Lalita is the form of all and accepts and all forms of worship. The Kundalini Sakthi is the supreme power in the human body. It could be invoked to realize God in this very life, with in the physical body. Sri Lalita Sahasranama mentions the names of Chakras present in the human body. According to it there are six chakras namely Muladara, Svadhistana, Manipura, Anahata, Visudhi and Ajna. The supreme locus of the Paramatma is in the Sahasrara. When the Kundalini Sakti is roused by appropriate means, it travels along the suksumana nadi in the vertebral column and reaches the Sahasrara. Thus Sri Lalita cult emphasizes the excellence of Yoga. It harmonizes Hata yoga, Raja yoga, Mantra yoga, Laya yoga, and Bhakti yoga. Negative notions on the reality of the world find a suitable answer in Sri Lalitha Cult. Seeing the mother pervading everything, it sees the world not as a battle field but as a play ground. The Lalita doctrine explains Goddess Lalita as Cidswarupini and Anandarupini (pure and blissful consciousness). The material universe is nothing but her play (lila). Human beings can remain cheerful in the world, like her children playing by the side of their mother. Living exemplary lives, they finally find eternal rest on the lap of the Divine Mother 5. The desire less devoted state of mind enables the devotee to experience her 'lila' in a calm and happy spirit. Sri Lalita Sahasranama explains the Divine mother as “Siva Sakti Iykya Rupini”6, the unification of Siva and Sakti. This union can be interpreted as the consciousness and its power or the blissful union of the soul with the over soul. Sri Lalita cult is the harmonious blend of all paths of spirituality which is called as “Samarasamarga” and leads to the ultimate realization. It inculcates the healthy physical and moral life with truth and love. Sri Vidya shows the path for transcendence with in this world. There is no discrimination of caste, creed or gender in Lalita cult. It proclaims that one who has not refrained from evil acts and who has no peace of mind and self control can not realize God by any means. Lalita cult consists of a great potential philosophical core and this is only a maiden attempt to point out the importance of the cult. |
| Foot Notes: 1 Ramachandra Dikshitiar. V.R, The Lalita Cult, Motilal Banarsidass Publishers, Delhi, 1999,p.79 2 Krishnan Namboodiri K.N, Message of The Vedas, Vivekananda Kendra Vedic Vision Foundation , Kodungallur, 2002 p.138 3 Anna, Sri Lalita Sahasranama Bashyam, Sri Ramakrishna Mutt, Chennai, 2000, p.116 Anna, Sri Vidya, Sri Ramakrishna Mutt, Chennai, 1998, p.XII 4 Krishnan Namboodiri K.N, Message of The Vedas, op.cit. p.138 5,6 Anna, Sri Sri Lalita Sahasranama Bashyam, op.cit. p.231 References: Anna., Sri Lalita Sahasranama Bashyam Sri Ramakrishna Mutt, Chennai, 2000. Anna., Sri Vidya, Sri Ramakrishna Mutt, Chennai, 1998. Krishnan Namboodiri K.N., Message of The Vedas, Vivekananda Kendra Vedic Vision Foundation , Kodungallur, 2002. Ramachandra Dikshitiar V.R., The Lalita Cult, Motilal Banarsidass Publishers, Delhi, 1999. Subramanyan N.V., Sri Lalitha Upakyana, Vaidhika Dharma Vardhini, Madras, 1943. Subramanyan N.V., Sri Lalitha Sri Rudra Trisati, Vaidhika Dharma Vardhini, Madras, 1943. A paper presented by Dr. Sri Jagannatha Swami at the 77th Session of Indian Philosophical Congress, held at Udaipur, Rajastan, India on 26th October 2002. TOP |
| Read also: The Concept ultimate Reality By Dr.Sri Jagannatha Swami |
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