VARIVASYA-RAHASYA

About the Book:

BHASKARARAYA, an authority on Srividya, flourished in the 18th century. He has commented on the Lilita-sahasranama, the Saundarya-lahari, the Bhavanopanisad etc.

He did much to dissuade devotees from following the vamacara rites and advocated the daksinamarga of Sri-vidya worship.

The Varivasya-Rahasya is an independent treatise and its commentary is by the author himself.

The English translation is by Pandit S. Subrahmanya Sastri, a traditional Sanskrit scholar who was on the Adyar Library staff for a long time. He edited several works for the Adyar Library.

INTRODUCTION:

THE VARIVASYA-RAHASYA is a classic treatise dealing with the secret of worship as elaborated in the Sakta Agama-s, which are themselves based on the eternal Veda-s. According to the Sastra, the worship of the Supreme is of tow kinds : External (bahya) and internal (antara). In the external method, Cakra-s, images and other concrete physical objects are used as emblems and upacara-s are offered to them. For purposes of internal worship are Supreme Goddess is invested with three forms: the sthula (gross), the suksma (fine) and the para (the highest). The first or Sthula form possesses hands, feet and other bodily organs and can be seen and felt by those who have acquired Mantrasiddhi. The suksma form is composed of the letters of the Sanskrit alphabet, which go to form the various Mantra-s and this Mantra-form is capable of auditory apprehension by gifted persons. The para form is of the nature of Caitanya (intelligence) and is the object of pure mental contemplation. Beyond these three forms is that transcendent aspect of Sri Devi, where she is experienced as the Innermost Self of Bliss. It is for bringing about this transcendent experience, which is the summum bonum of life, that the Veda-s and their auxiliary Vidya-s were revealed by Isvara Himself at the beginning of creation. The Veda-s were however found to be too voluminous to be of use to all and hence the sacred Gayatri was extracted, as containing the quintessence of the Veda-s. This Gayatri has itself two forms : The lower (exoteric), and the higher (esoteric). The lower form is the familiar one, consisting of twenty-four letter divided into three pada-s (feet), With a fourth pada of eight letters occasionally added for certain spiritual purposes. The higher (esoteric) form of the Gayatri-mantra is what is known as Srividya-panchadasaksari, which is secretly handed down from teacher to pupil and which alone is capable of leading the aspirant to the attainment of Moksa. Each letter of the Srividya has its own presiding deity and special signification, and a correct knowledge of these meanings and also the full meaning of the entire Mantra is absolutely essential, if its japa (meditative repetition) is to bring about the desired effects. The great Bhaskararaya devotes his work, the VARIVASYA-RAHASYA, to an elaborate and through exposition of these various meanings and concludes his work with a convinced demonstration the Srividya-pancadasaksari only enunciates the grand Upanisadic truth of the identity of the individual self with the transcendent Self, contained in the famous Mahavakya, Tat tvam asi. His stern denunciation of the ignorant people, who indulge in the show of mere external worship and disregard the inner and more important method expounded by him, deserves special notice and consideration.

The VARIVASYA-RAHASYA IS composed of tow sections (amsa-s) and contains 167 Sloka-s numbered consecutively. Both the VARIVASYA-RAHASYA and the commentary, Prakasa, which accompanies it, are from the pen of Bhaskararaya. This work appears to be the first treatise which Bhaskararaya wrote on his favorite subject, Srividya. He makes content reference to this work in his later treatises on Mantra-sastra like the Setubandha and the Lalitasahasranama-bhasya, while no mention is made of his other Mantrasastra works in the VARIVASYA-RAHASYA. The reader who wishes to have a bird's eye view of the contents of the book is referred to the helpful and detailed table of contents prepared by the editor, Pandit S. Subrahmanya Sastrin, and prefixed to it.

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