The World of Shaktism & Srividya Sampradaya/ Siddhachara Paramapara of Uttara Kerala Desha
Welcome to our official website of Traditional Sapta Konkana Shaktism practise. We thank you for your avidity to know more about Shakta Tantra the path of enjoyment and Liberation. In this site you will find information about one of the oldest forms of traditional Sri vidya siddha achara worship and Meppad sampradya one of the 18 tradition of kerala desha - practiced by Swami Sri Tripurasriamba Sahita Sri Nadanta anandanathar. This tradition of Brahma Vidya helps you to be one with the universe. By the grace of our Guru lineage you will realize that you are the supreme creator, you will realize that you are none other than the supreme cosmic consciousness. Srividya sadhana is a tantric yogic practice where induvidual or sadhakas train their mind or introduces a mode of consciousness either to realize their true nature or to benefit material gains and fullfill desire which is hindrance for absolute goal . It is also technique designed to promote relaxaztion, build internal energy or life force which is called as prana in tantrism and ayurveda to develop love , beauty ,patience , forgivness etc
Srividya and Shakta yoga sadhana
Worship of nature to attain pure consciousness or higher self in which we can go beyond all sufferings and pain , gaining release of cycle of rebirth is called as Srividya or Brahmavidya . This highest spiritual truth of shakta matha was taught by Adinatha (mahadeva) to vishnu , vishnu to brahma deva , brahmadeva to sanakadi munis and later vishnu incarnated as Sri dattatreya ,the Lord of avadhootas and taught to Parasurama and parasurana to haritayana. Haritayana compiled tripura rahasyam /haritayana samhita which is the supreme text of shakta matha or tripura siddanta which talks about Srividya /brahmavidya the worship of the supreme being as mother goddess Sri lalita Maha Tripurasundari. This tantra of shakta system teaches the supreme reality is none other abstract intelligence ( self luminous and unlimited nature) prakasha and no other can exist apart from it in order to reveal it and the apparent variety is only vimarsha and gross aspect of it is absolute freedom known as swatantra, which at times unfold as pure self as cosmos and other times withdraw as itself and remains unmanifested which is called shiva and shakti , creation and disolution. The practitioner of srividya become sarvatantra swatantra. The purusha or para shiva which is pure consciousness is the witness behind the process of nature . Where prakriti or para shakti is of diverse action. Like sattva the intelligence, rajas the energy and actions and tamas which is inertia or materialistic aspect of world , these three gunas are the predominal forces behind cosmic evolution which is called para apara and parapara. Only at the sate of para or pure sattva which is the knowledge and clarity of higher mind we reach higher self called para shiva or Purusha . This tradition of nadanta teaches practice of inner siddha yoga of shakta matha called kauliki vidya .
Srividya Yoga Sadhana Rahasya
Three bavas of sadhaka in his spiritual journey for Self realisation is pashu, veera and divya bhavas. From the first step of pashubhava or pashu achara he enters into veera bhava and finally into divya bhava and merge with para to attain Self realisation. As pashu bhava is the first step as per his taste and understanding he shows differentiaion and eavluate good and bad because of pashu pashas .Practicing pashu achara for several years he sheds the bhava or unknote pashu pashas. Mukti from pashutwa leads him to veera bhava or veerachara which is the second step . In second bhava or stage he is completly free from pashu pasha /asta pashas or bondages like Ghrina ( Hate), Lajja (shame), Bhaya(fear), Jugupsa (censure),Kula( aste), Jati(Creed) and Sheela (Modesty) which binds the soul with maya. Pashutwa is not real nature of jiva . Goal of jiva chaitanya or Jiva Shiva is to merge with Paramatma or parashiva . Because of pashas Jeeva shiva which is really parashiva becomes pashu . The important and key is veeramarga or veera bhava and attaining Pashu pasha mukti. Pashuachara is like Vishudda vaishavachara which beleives in practice of varanashrama. Through pashuachara or pashubhava sadhana ,sadaka attains bhakti bhava and get purified to attain veera bhava with gurus grace . Following Strict instructions of Guru and hard core practices Veera Sadhaka completely remove Astapasha and even if any stains remains in him . In veerachara sadhaka uses everything real while in pashubhava he uses substitutes. In tantrik manuscripts we can see that vasita , buddha, srikrishana, sri rama in one or other way all has gone through kula marga veerachara to merge on th holy feet of goddess . Veera margi by removing Astapashas enters into Divya bhava or siddhachara . He never worship anything external or shows any signs . Divya bhava Sadhaka worship internally and is only has the right or capacity to experiance bramanada rasa or Divine necter or divine wine . He kills his punya and papa with sword of knowledge . He eats the jiwha/vani or speech which is divine meat and becomes Muni one who is in mauna and attains brahmasakshatkara or becomes Jivan Mukta . This method of Srividhya siddha yoga marga is called brahmavidya and also Atma vidya at our Siddha peeta.
Ayurveda and Shakta tantra
In Ayurveda and tantrashastra three gunas called sattva rajas and tamas plays major role . Its combinations give rise to five elements called pancha mahabutas . From this panchamahabutas rises three doshas in our body according to ayurveda which is the main reason for disease . Vata can be seen as wind and kalpha as moister and pitta as heat and their interaction creates the weather pattern on earth. That is why in the text called Arogya kalpadruma says that we have to live in harmony with nature and choose food provided by the nature according to the ritus (season). This three doshas also influence our internal climate which leads to imbalance and ends in ill health. Other factors what we see is dhatus and their major role in Ayurveda and also their influence with yoginis in shakta tantra, as twak dhatu (skin) , Rakta dhatu(blood), mamsa dhatu(muscles),meda dhatu (fat),Asti dhatu (bones), majja dhatu (nerves) Shukradhatu ( reproductive(organs) . Tissues of plasma and blood is effected by nutrition where inner tissue of nerve and reproduction effected by our behaviour, how we develop our mind and relate other humans .muscles fat and bone is strongly effected by our behaviour pattern like exercises and postures. Srividya practice of meditation and yoga and Ayurveda recipies in puja , visualisition chakras in our body can help us to change behavioral patterns unlocking prana and their smooth flow . Pshycological problems and additctions which are rooted in the joints ,bones , nerves etc gets cured automatically when vittal prana flows through yogic practices.