चिद-विलास (श्री विद्या रहस्यम्): Chid-Vilasah- Sri Vidya Rahasyam (An Old and Rare Book)

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The Divine Raj Rajeshwari Shree Tripura Sundari, whose attributes are Sat, Chit and Ananda is the Paratattwa, Chit Samvit and Mahavakyas reveal Parashakti Tatttwa only. The Brahma and Brahma Vidya of Upanishads is Para Shakti and is the culminating point for all the thought-currents of spiritual philosophies Agam Shastras propound Shree Vidya verily, the source of inexhaustible light energy (Prakash) and controls the whole universe. Nigam and Agam i. e. Vedic and Tantric literature dwell exhaustivly on the worship of Para Brahma. Of the philosophic thoughts Shankara's Ved-anta is the nearest to it which mainly dwells upon Vivartavada. Shakta lore of thought also has Advaita as its goal, but gives equal importance to both Vivartavada and Parinam Vada. Vedanta, therefore, has been able to expound Brahma as a philosophy only and has mentioned Shravan, Manan and Nididhyas, but could not give a practical approach to it.

Tantra has defined Para Tattwa in its entirety and has propounded practical guide-lines to its approach and thus has thrown light to the devotees of this path. Yearning for Advaita, the Jeeva (or self) merges into Para Tattwa and reveals the truth about the Advaita philosophy. According to Agama, the disciple should, first, obtain or be blessed by the grace of the Master (Guru) and then practise Sadhna according to scriptures. He attains his goal by practising his Krama from the morning Karma or Pratah Kriya onwards. The worship of Shree Yantra Raj is held in high esteem in U-Pasna and is the external form of Workship. It is the stepping-stone to Inner or esoteric worship. The merging of oneself in the Para Tattwa is the main esoteric worship. Till this state of harmony (Laya) is achieved, one must do external worship. This form of worship propagates Vivarta Vada and its followers are extre-mely few fortunate Paramhansas like Shukadev, Vashishta Sanakadi. There are many books relating to the external form of worship, but regarding the esoteric aspect of worship, the literature is rather scanty or non-existent. This illuminating work Chid-Vilas completely deals, in details, with esoteric aspect of worship. Bath, Bhut Shuddhi, Nyas Worship, Sacrifice, Homa etc. are essential steps in external worship and how these are performed in esoteric worship, is the main subject of this work. This is the ultimate aim of Sadhana. The Sadhaka becomes free from all bondages (Jeevan Mukta) in this life itself, and remains constantly absorbed in Supreme Bliss (Brahmananda). This is the highest attainment of human life.

The 38 shlokas contain the complete secret of this type of worship. The principle of Advaita Tattwa which is the theme of this work, is also exhaustively available in a book Vigyan Bhairava, in Anushtup Chanda, by Bhairavacharya Acharya Deshika Pravar, Bhaskar Ray, freely quotes from both these works in his book Nitya Shodashkarnav in the 8th Ullas. Thus it is beyond doubt that these two works Chid-Vilash and Vigyan Bhairava were published before Bhaskar Ray's period. We obtained this work from kumwar Balbir Singh who is a famous poet and a disciple of Maharajji.

Tantrik cult lays down a definite, disciplined path of Sadh-ana. Generally people think that Tantrik Sadhana is an external form of worship and is practised for the purpose of mundane desires. No doubt charms and spells are a part of it, but its spiritual aspect has so far been neglected. Tantra is neither the refuge of the dis-appointed nor the luxury of the great. It is a dynamic and living faith. The great Saint, His Holiness Maharaj ji of Pitambarapitha always lays stress on the metaphysical aspect of Tantrik Sadhana. He has done a great service of humanity by bringing home to us that this cult eman-cipates man from mortal bonds and brings him deliverance.

The Three Puras of Raj Rajeshwari Tripura Sundari constituted by the Shakti of Agam, Tatwik Brahma of Vedanta and Chitta Vritti Nirodhatmak Yoga are very lucidly and Vividly explained by His Holiness Gurudevji in his commentary on Chid-Vilas, which occupies a foremost place in propounding the asetoric worship of Tantrik cult. Rigorous practice of the discipline of Padyopchar, Darpanopchar, Avahanam and Guru Paduka Japa is prescriped in Chid-Vilas. Their practice harm-onises jeeva with self. The unknown writer has brought beaut-iful similies of external and internal form of worship ie. The vibrations generated by the manifestation of the Tattwas are the movements of the Chamars. (Shlok 27th). Through merging the consciousness in super-consciousness, Jeeva finally becomes one with the cosmic-conciousness Chid. The purification of Tattwas of Jeeva under the lotus feet of Gurudev, enables him to penetrate into the realms of consciousness, (Guru Deeksha). Jeeva is liftted out of the physical conditions of life and attains extinction of Ego. (Nivedanam) The esoteric worship culminates in-to seeing, doing and being Chid. (Visarjanan). This stage is the realisation of Maha Bindu or the establish-ment of Layayoga or the culmination of Knowledge, Bhakti And Action.