Sakti Cult
It is only in Hinduism that a
great place is assigned to
Mother-Goddess, although in
the beginnings of all
religions, worship of
Mother-Goddess is traceable.
While the trinities Brahma,
Vishnu and Siva manifest
themselves respectively as the
Creator, the Sustainer and the
Destroyer of all things in the
cosmos, the Sakti-Mother
Goddess is conceived of as the
Prime Motive Factor behind the
triple functions. Brahma,
Vishnu and Siva are analogous
to anabolism, metabolism and
catabolism in the biological
phenomena. In the state of
anabolism unmanifest becomes
manifest, in metabolism a
balance is maintained while in
catabolism, the manifest
disintegrates into unmanifest.
Behind all these changes a
Prime Motive Factor functions
in the cosmic universe. Hindu
Metaphysics identifies this
Prime Motive Factor as Sakti,
the supreme energy.
Sakti worship has been
observed in India from a very
early period among almost all
the different ethnological
elements comprising the vast
mass of Indian population.
Literary evidence shows that
such worship was prevalent
among the Proto-Austroloids,
the Dravidians and the Aryans
and in course of time all
these different deities
combined into one great Mother
Goddess (Aadya-Sakti) to be
identified with Prakrti of the
Saamkya thought.
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In the Sakta cult of the
present days, the stamp of
different ethnological groups,
is found. It is interesting to
trace the process of evolution
of this cult.
Mohenjadaro and Harappa
civilisations now identified
as early Rgvedic have
worshipped Sakti in elementary
forms.
Although
there is no direct reference to
Mother Goddess in Rg-Veda, Usas
namely dawn is referred to as
'devanaam maata'. At one time
dawn is stated to be the love of
sun and in another instance his
mother. There is confusion in
their relations.
In Yajur Veda the primordial
Sakti is mentioned as Prithvi
Maata. The Aranyakas and
Upanishads are replete with
names of Saktis. In the Epics
and in the later literary works
the cult is in its evolutionary
trend. Nevertheless it is not
until the fifth or sixth
centuries that the real
codification of worship of Sakti
seems to have been made and by
the time of Sri Sankaracarya,
namely ninth century the cult
has aroused deep religious
feeling and enthusiastic
adoration of its votaries.
Mother Goddess is considered as
Parasakti, Absolute and as
consorts of the Trinities and
various other Gods. Those
devotees who worship Sakti as
the Absolute are called Saaktas.
Forms of worship differ and are
mainly of two categories.
Samayachara Marga which is in
keeping with the Vedic and
Agamic disciplines, and the
other being the Vamachara Marga
where there is a distinct
departure from the accepted
canons of worship and where the
symbolism of worship is lost and
materials and practices of not a
very desirable nature are
utilised and resorted to.
The plethora of Sakti forms are
bewildering. But when one takes
into account the start of
worship at various levels this
will be meaningful. The worship
in a house where a family lives
is the beginning. Family being
(in India) a unit of
socio-religio-economic-political
life in the olden days became
the centre of Sakti worship.
Then the four Varnaashrama
division had an hierarchy of
Goddesses for worship, the
village goddesses formed a
separate group of their own.
Svayampradhana temples for Sakti
and sanctums of the consorts of
the trinities were numerous.
In addition to these, there were
certain forms of Goddesses which
had their own chosen votaries.
Above all these was the secret
worship of Yantra with the use
of Mantra and a Tantra.
The forms of worship:
Homes:
In homes Sakti is worshipped as
Svasini, the ever married. The
worship at home was known as
vrata and the emphasis was to
gain a boon from Devi for
prosperity, good health and
progeny for the members of the
family. In this worship at home
it is only the women who take
the leading role. Vrata is
observed by abstinence and
restraint in food and personal
habits. At the end of the pujas
gifts are liberally given to
women. Amongst gifts are gold,
land, cow, materials of daily
necessities of life like sugar,
paddy, cloth, fan etc.
Married women are treated as
Mother Goddess and worship is
offered to them. It is necessary
that such women should be living
with their husbands. Devi is not
separated from them. By
worshipping them, Sakti is
pleased to a great extent. At
the end of the puja each one is
presented with a blouse piece,
comb, mirror, saffron case with
saffron, turmeric, coconut,
money and a picture of
Sri-yantra. Sixteen married
women are treated as the sixteen
thithi deities and worship
offered. In many homes the
persons who passed away in
married state i.e. those who
predeceased their husbands are
remembered and worshipped. This
takes place often; if not, it is
done before any marriage in the
family.
A distinct category of Sakti is
the Family Goddess - Kula Deivam.
For instance Samayapuram Kali is
the family deity of many in
Tamil Nadu. Irrespective of
distance, time and money,
families with new born children
make a trip to that place and
tonsure their hair. Further a
visit to some of the Devi
temples are known to cure
disease. People afflicted with
small-pox arrange to fill up a
cistern around the Sanctum of
Samayapuram Kali temple and this
is supposed to alleviate the
suffering of the ailing
individuals.
Community
Each community has developed its
own Goddesses. Special worships
and vratas are evolved for such.
Brahmins worship Varalakshmi in
the month of Aadi. They observe
Mahalakshmi vrata in Aavani or
Purataasi (Sep-Oct). In Aipasi
(Oct-Nov) on the day of
Dipavali, non-brahmins of some
denominations observe Kedara
Vrata. The Nagaratars have
family deities which they
worship. The family members are
expected to participate in this
celebration. On Mahasivaratri
day.
Temples
In temples of Saiva origin Sakti
is worshipped as a consort of
Siva, although Siva is
considered as Ardhanaari, i.e.
half Devi. Even as early as
seventh century, Siva's name is
always associated with his
spouse. Tevaram songs spell out
the Goddesses names in the
temples. In Vaishnavite temples
were Vaikanasa Agama is followed
and Vadagalai votaries throng,
Sri Devi or Tayaar is considered
as the Sakti, Sri Yantra is
given an important place in
these shrines and Sakti
worshippers of Vaishnavite
origin considered Sri Devi or
Lakshmi as Paraasakti.
The Devi shrines in the Siva
temple complex were known as
Kamakottams. Prior to the 11th
century the Kamakottams existed
outside the Siva temples. This
tradition is still seen at
Kanchipuram where all Siva
shrines are without Devi
sanctums and the common Devi for
all these sanctums is the
Kamakshi shrine. Kamakshi is
'desire eyed'. There are two
other 'eyed' Goddesses popular
in India. They are the 'wide
eyed' Visalakshi of Kasi
(consort of Visvanatha of
Varanasi) and the 'fish eyed'
Meenakshi (consort of
Somasundara) of Madurai. Goddess
Abiraami of Tirukkadavur in the
temple complex of
Amrtakadesvarar of the place has
received soulful songs of
Abhirami Bhattar sung with
devotion in Tamilian homes.
While Goddesses in the rest of
Tamil Nadu are four-handed, the
Devis of the southern districts,
Madurai, Ramanathapuram,
Tirunelveli and Kanyakumari
districts are generally two
handed. Stories are current that
they are daughters of the
Pandyas. Amidst them Devi,
Meenakshi of Madurai and Devi
Kantimathi of Tirunelveli have
legendary traditions of their
own.
Village
Minor Goddesses are worshipped
for the protection of a village.
Their temples are built at the
outskirts of the villages. While
the temples of Goddesses were
known as Koyil, those of the
village Goddesses were known as
Murram. Inscriptions speak of
Pidari, Kalapidaari, Jyeshta,
Punnaiturai Nangai, Puduvagiri
Urudaiyal, Kadukilal, Durgai,
Kuttirai, Vattmudayal, Tiruval
Udaiyal as village deities.
Some village deities have earned
universal renown of the bhaktas.
Vattapuri Amman of Tiruvorriyur,
Karukkil Amarndaal of
Mamallapuram, Kali of Tillai
Koniamman of Coimbatore,
Mariamman of Samayapuram,
Kondathukkali of Pariyur,
Kannattaal of Nattaransakottai,
Koppudaiya Amman of Karaikudi.
Like humans, certain Goddesses
have had also their days. To
this group belong the
Saptamatrikas. This group
consists of seven Goddesses,
Brahmi, Mahesvari, Kaumaari,
Vaishnavi, Mahendri and Camunda
with Ganesa and Virabhandra
flanking them. The Saptamatrikas
were the chosen Goddesses of the
Chalukyas and their worship was
observed in Tamil country till
about the medieval period when
it disappeared, except in a few
stray places. At Singampunari,
Ramanathpuram District this
group is still under worship
though by a different name.
Another Goddess which lost it
place amidst the people was
Jyeshta Devi - who was worshipped
for getting rid of inauspicious
happenings in homes. Mutilated
figures of Jyeshta are found
strewn around old temples.
However at Tiruvanaikka, regular
puja for Jyeshta, also known as
Mudevi is performed. Jyeshta
Devi is the most bewitching
form, the sculpture's chisel has
produced. Her cave at
Tiruparankundram illustrates
this splendidly.
Mother Goddess is worshipped as
Linga at three places at Kottur
as Mukambigai, at Kadil in
Karnataka as Durga Paramesvari
and in Neimicara in North India
as Linga Dharini.
A Darsuram sculpture presents a
special form of the Mother
Goddess as Ardhanaari. It is
usual to come across this form
in Cola temples, with four
handed Siva with his usual
features on the right and two
handed Devi on the left. (An
exception to this is found at
Tiruvaiyaru where the Devis is
on the right and Siva is on the
left.) Further in these figures
the Devi portion is carved with
Karanda Makuta, and the Siva's
with Jata. A clean departure is
made in the Dharapuram piece
where there are three heads and
on all the three, Jata is not
seen, but instead of Karanda
makuta, Devi's crown is placed.
The figure has eight hands, four
on each side. Only the torso,
the dresses worn and the
implements bring out the
difference between Siva and
Parvati. The three-headed face
of Devi makes the figure that of
Yamala, whose portion Siva
occupies. In about the 12th and
13th centuries, Yamala tantra
seems to have been popular.
Devi in South India is
worshipped as an eternal
Tapasvi. At Tiruvanaikka,
Akilandesvari is supposed to
perform the Go-puja in front of
Jambukesvara's sanctum even
today. An arcaka in the garments
of a woman walks from Devi's
shrine to that of the Lord's and
in front of it offers puja to a
cow and Siva. This takes place
even today at noon.
Kamakshi at Kanchipuram rendered
penance to Ekambaresvara to seek
his pardon.
At Kanyakumari, facing south the
Goddess is standing in an
eternal tapas. In the temples at
Sankarankoil, Tiruvarur, and
Mylapore and at Avudaiyar temple
near Arantangi, the Devis are in
a state of undisturbed penance.
Individualistic Puja
An individualistic form of
worship of Sakti is practised by
an initiate (Sakta) with a Cakra
or Yantra and with repetition of
Mantras according to a
Tantra, a drawn up scheme
of puja ritual. These Cakras are
mystic geometric drawings that
serve as pitaas for the Goddess
to reside. A Saadaka receiving
her as a distinguished visitor,
offers upacaaras like welcome
etc., and offers her also
vestments, food and at the end
seeks her blessings. Of all the
yantras of Devi the most potent
is the Sri Yantra containing 43
triangles. The Yantra, Mantra
and Tantra ritual of Saktism is
productive of great results.
Sri Cakra symbolises the
Universe both macro cosmic and
micro cosmic and its definite
cause. Aadi Sankara seems to
have installed Sri Cakra in some
of the famous temples in South
India particularly in front of
the Kamakshi shrine at
Kanchipuram. He also presented
two ear ornaments, in which Sri
yantra is inscribed, to Goddess
Akilandesvari at Tiruvanaikka.
At Avudaiyarkoil, Devi's
paadukas are placed atop the Sri
yantra. At Courtalam in
Tirunelveli District a
sub-shrine is dedicated to
Meru - a three dimensional Sri
yantra. At Mangaadu near Madras
a temple is built for Meru.
Sri Cakra is of three types.
First is the Bhuprastara a
drawing either on a piece of
paper or on metal. The second
type is the Kailasa prastara
where it is in the form of a
hemispherical projection. Meru
prastara is the three
dimensional projection of the
entire Sri yatra.
Sri Cakra actually consists of
nine parts, the first part is
composed of three squares called
Bhupara and the second part is
formed of the three circles. The
third part consists of 16
petalled lotus. The fourth is
made up of 8 petalled lotus. The
fifth is composed of 14
triangles. The sixth includes
outer ten triangles. The seventh
is set up of inner 10 triangles.
This eighth is constituted of 8
triangles. The ninth is made up
of a triangle. Over the ninth
portion viz. triangle is placed
a point named Bindu symbolising
Rajarajesvari, the Absolute
Sakti.
Secret Worship
The earlier methods of worship
mentioned are Samayaacara Marga.
The other method is known as
Vamacara Marga also called the
pancha maakara puja. In this
path women play a vital role.
The initial letters of the
materials give the name of the
puja as Panca maakara. The
Makaras are madya, mamsa,
matsya, mudra and maithuna,
respectively wine, meat, fish,
fried rice and intercourse. All
the objects of temptations are
collected and offered to Devi as
sacrifice.
Practised in esoteric groups in
Bengal, the votaries believe in
the dictum of Kularnaya tantra
that Siddhi can be attained by
means of those very things which
bring about man's downfall.
However, the tantras speak of
real (pratyaksha),
substitutional (Anukalpa) and
esoteric (Divya tattva) types of
pancha makara objects. The three
types of pancha maakara
offerings listed as below.
Sakta tantras believe that Sakti
is the Prime Motive Factor in
the cosmic universe. The
Mahanirvana Tantra holds that
Siva is the potential energy,
the potential Absolute that
needs the kinetic dynamic energy
of Sakti to function and create
the world with her help. Sakti
is the supreme energy (Para
Prakrti) of Siva, the supreme
self. Sakti is the conscious
omniscient and the fountain head
of all powers. It is both subtle
and gross, manifest and
unmanifest. Sakti Mantras lay
down a practical way of
attaining spiritual bliss. The
innumerable paths of the Tantra
are suited to varying states,
capabilities and capacities.
The central core of these
Sadhanas is the repetition of
mantras. Mantra in the Sakti
lore is just not word but
concentrated thought of great
potency which reveals itself
when the Sadhaka slips into a
state of expanded consciousness.
The entire Saadhanas of the
Tantras are aimed to make the
Sakta obtain this expanded
mystical consciousness. Frequent
slips into this expanded cosmic
consciousness enables a sadhaka
to develop an intuitive
sensitivity. This isolates the
sadhaka from the turmoil of
reflexes experienced in material
worldly existence. At once the
sadhaka transcends from a life
beset with opposites into one
eternal absolute existence.
[By A. V. Jeyechandrun]
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