About the Author :
Dr. Rajeev Sharma is an eminent consultant of Homeopathy, Yoga, Naturopathy and Alternative Medicine in India. He has written more than one hundred and twenty five books in Hindi and English and around one thousand articles which have been published in various newspapers and magazines. He is also an Editorial Board Member of the prestigious Asian Homeopathic Journal besides many other newspapers and magazines.
Dr. Rajeev Sharma is Medical Advisor to Ralson Remedies (a homeopathic manufacturer), Medical Examiner at the Life Insurance Corporation of India and Medical Officer in the U.P. Government. He has received several prizes for his outstanding achievements. Recently he has been awarded the Best Author Prize in Hindi by the Ministry of Health and Family Welfare, Government of India and Sarjana Puraskar by U.P. Hindi Sansthan. He has delivered talks on All India Radio and lectures on Alternative Medicine in various Government and Non-Government Organizations. He has developed two websites too: www. newkamasutra.com, www.indiaalive.net
Pancastavi- the priceless gem
Pencastevi is a peerless treatise of five hymns sung in yogic lanugage in praise of the Divine Mother Parvati. It is devotional in nature and yogic in content. It must have been a composition revealed to a great seer. Esoteric explanations of allegoric descriptions regarding kundalini in a variety of ways could be made out from the very melody of these verses of different rhymes by an earnest student of utmost piety, only with spontaneous help from an advanced yogi of the Sakta-Saiva tradition. Reading the verses, or hearing them sung is like coming upon priceless gem hidden in the cavernous interior of the Himalayas, as the Upanisadic utterance corroborates.
"The daring intellect gives up all joy and sorrow for developing concentration of the mind on the self-luminous Deity by meditating on the Eternal Being, who, hidden with the knowledge of the world, located in the intellect and lodged inaccessibly, is hard to see."
Reconciliation
Sakta school holds advaita as the ultimate Reality in an equal perspective with Kashmir Saiva Mysticism and of the same ideal as that of the monistic Vedanta. This is evident from the sacred and mysterious monosyllable (Pranava) attributed to each Thought and consisting of the corresponding seed-letters (bijaksara). The Pranava of Vedic thought is AUM. Correspondingly, the Tantric Pranava of Saiva and Saktaschools are 'Aham' and 'Hrim' respectively. Since all the pranavas or bijaksaras end in the Bindu, it is natural that the Bindu or Anusvar is the material cause for all the factors. It is the unconditional Brahman or the all- pervading Supreme Truth from which emanate all the conditional entities. Para-Bindu is the immeasurable entity into which all this manifestational phenomenon finds repose. This power of creation and absorption, quite inseparable from its holder Siva, is called Sakti. The magnificence, grace and beauty of this primordial Power make up eternal bliss. In consequence, there is a latent agreement among all mankind and this truth must be the one we seek. Accordingly, religions in general are at one with each other. Each has a philosophy antagonistic to the special dogma of the• other. The Vedic Rsis have already declared: "That Brahman is surely different from the known, and again, It is above the unknown- such was the utterance we heard of the ancient ' teachers who explained it to us". The Pancastavi manures growth in consciousness to that sublime Truth.
Significance of Mother Worship
Had Mother-worship not found a significant place in religions of ancient civilizations traced to Harappa and Mohanjodaro, the purest, most sublime, natural and attractive relationship of Jiva and Isvara could hardly have come in the grasp of man. This universal fact of mother- child relationship clearly owes its origin to the early Vedic and Tantric times.
In the post- Vedic period came up three territorial sects of the Sakta School in India. The Gaudiye sect in Bengal worshipped Tara : the Kauliya sect in Kashmir worshipped Tripura or Tripurasundari and the Keraliya in Kerala worshipped Kalika. The trichotomic aspect of Para- Sakti as Mahakali, Mahalakshmi and Mahasarasvati is common to all. The three deities take forms of Kali, Laksmi and Sarasvati as the emanations of Mahesvari or Tripurasundari, the goddess who excels all the three functional aspects of manifestation and has its being in truth, wisdom and beauty as symbolized by the trident held in the hand of Siva or Sakti in form. Sakti, the delimiting power of limitless Siva undergoes apparent transformation. Siva is described as devoid of qualities and changes. Saktas call It the Bindu, Saivas call It Siva and Vedantins call It Brahman. Bindu has no dimensions and therefore no measurement. It is, however, the locus of a point where the point is bindu (anusvar) and the locus itself is visarga. In short, Brahman alone connotes the Bindu as it is pronounced at the end of every Bija-mantra (seed formula) comprising seed letters. Every bija-mantra, of the .primordial deity, becomes clearly efficacious when received through the proper tradition.
Glory of Siva-Sakti and purpose of the five Hymns
Siva is the transcendent Self, the divine power of conservation and Sakti is immanent, the divine Energy of pulsation (spanda). The appearance of both is like the two sides of the same coin. The Tantra declares:
"His energies are evident in the multiform manifestation and the holder of the energies is Mahesvara - the Lord of Lords, Para-Siva- Himself”. The Upanisad says:
"His (para-Siva's) Para-Sakti is manifold, as described in the Veda, the natural energies of knowledge, power and action. Jnana, Bala and Kriya correspond to jnana sekti, iccha sakti and kriya sakti respectively as explained in the Tantras. These with the conjoint powers of conceal- ing (Pidhana) and favouring (Anugraha) of Siva constitute thefive-fold glory of Para-sakti.
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