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.The Yamala says: "Men see Him in various ways, each according to his own inclinations.But an advaitist worshipper should at the same time remember that http://www.sacred-texts.com/tantra/sas/sas21.htm (6 of 11)07/03/2005 16:03:55Chapter Twenty-one: Hindu Ritualeach is an aspect of one and the same Deity.Varaha Purana says: "What Durga is, that is Vishnu, and that also is Shiva.The wise know that they are not different from one another.The fool, who in his partiality thinks otherwise, goes to the Raurava Hell." There is, however, from the nature of the case, some distinction in the case of the worship of those on the path of enjoyment, who should worship according to the mode in which they have been initiated.But the renouncer should discard in every way all notions of difference.The Wave of Bliss, citing Samaya Tantra, says: "By the worship of some Deva, liberation is with difficulty attained, and by the worship of others enjoyment is to be had, but in the case of the worshipper of the Mother, both enjoyment and liberation lie in the hollow of his hands." But, unless prayed to, the Mother or Devi does not give fruit, and naturally so.For the Devi is moved to action through the prayers of the worshipper.Essentially the worshipper is the Devi Herself, and unless She in Her form as the worshipper is moved, She in Her aspect as the Supreme Lord -- "Our Lady" -- does not move.By "worshipper" is meant one who is proficient in Karma and Bhakti Yoga.The Jñanayogi's effort is directed towards the attainment of the formless Brahman.Worship implies duality, and so does Mantrayoga of which worship is a part.From the Bija-mantra or seed mantra the Devata arises and this Devata is the Brahman.In the Kurma Purana it is said: "Those who think themselves to be different from the Supreme Lord will never see Him.All their labor is in vain." Therefore, the Shrikrama says: "Meditate upon yourself as the Supreme Mother -- the primordial Power -- by your mind, word, and body." All three take part in the ritual.The mind, which must from its nature have an object, is given a good object, that is, the image of its Lord.It holds to that.The worshipper utters the ritual words and with his body performs the ritual acts, such as the gestures (Mudra), the giving of offerings, and so forth.And the reason is, as the Gandharva Tantra says: "By meditating on anything as oneself, man becomes that." The mind assumes the form of its object -- that is, by good thoughts man is transformed into what is good.So the worshipper is enjoined constantly to think: "I am the Devi and none other".By meditating on Vishnu, man becomes Vishnu.By meditating on Devi, man becomes Devi,.He is freed from bodily ills and is liberated, for he attains spiritual knowledge.Such knowledge, in the Advaita sense (though there are also other schools) means "to be".To know Brahman is to be Brahman.Brahman in Itself is not an object, and is not known as such.Brahman is known by being Brahman, which man attains through ritual forms, and Yoga processes, of which worship is a necessary preliminary.IVIn the preceding paragraphs, I have, in very general outline, dealt with the meaning of Sadhana as ritual worship, both as to its object and the principles on which it is based.I have given at the same time some examples.I propose here to pass a few remarks on certain other particular forms of ritual.I have already referred to image worship upon which, however, I will add a word.Western peoples speak of the image worshipped as being an "idol," just as some so-called "reformed"http://www.sacred-texts.com/tantra/sas/sas21.htm (7 of 11)07/03/2005 16:03:55Chapter Twenty-one: Hindu RitualHindus influenced by Western views call it a "doll".The Hindu term is Pratika and Pratima indicating that which is placed before one as the immediate and apparent object of worship, representative of the Invisible Supreme.The mind cannot seize pure Spirit any more than (to use the simile of an Indian author) a pair of tongs can seize the air.The mind must, however, necessarily have before it some definite object, and one of such objects is the image or emblem.At the same time, the Hindu image is something more than a mere aid to devotion such as is the case in general as regards images in the Catholic ritual.For, by the "life-giving" (prana-pratishtha) ceremony the life of the Devata or Divinity is invoked into the image.Deity is all-pervading and therefore cannot come or go.The image, like everything else, is already an appearance of Deity immanent in it, in the particular form or mold of earth, stone, metal, wood or whatever other the substance may be.Therefore, "invocation" (Avahana) and"dismissal" (Visarjana) in the Ritual by which the Deity is invoked "to be present" and bid "to depart"mean this -- that the immanence of Deity in the object of worship is recognized, kept present before, and ultimately released from the mind of the worshipper.In fact, the Deity is there, ritual or no ritual.By the ritual the Deity is not only there in fact, but is so, for the consciousness of the worshipper whose mind is transformed into a Divine mold.The Deity does not move, but the mind of the worshipper does so
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