Sublime

Parvati stands there unmoving, deep in meditation on the mantra, “Om namah shivaya.”

Many Śrīvidyā adepts don’t strictly identify themselves as Vedik or Tāntrik, being comfortable with seamlessly incorporating the various philosophies in their personal sādhanā. In fact, the LSN describes Devī as the embodiment of both the Vedas (see N539) and the Tantras (see N724).

Bhāskararāya himself in his book called ‘Setu-bandha,’ which is a commentary on Nitya-ṣoḍaśikārṇava of Vāmakesvara Tantra, and also in his Lalitā-sahasranāma Bhāṣya and Varivasyā Rahasya has expounded the methods and philosophy of Śakti worship. These three works of Bhāskararāya are considered the Prasthāna Traya of Śrī-Vidyā.

negate the five sheaths, which are other than oneself. Hence in Upadēśa Undiyār Bhagavan has amended the path of knowledge (jñāna mārga) by rearranging the back-to-front process described in ancient scriptures into a new and practical order – that is, he points out that the practice of nēti nēti is actually the end result.

Hence a jnani helps people following any particular path, whatever it may be.

The Saundaryalaharī says that if the worshipper practises Ātmārpaṇam, ordinary talk is converted into Japa, normal work with the hand becomes Mudrā, walking becomes Pradakṣiṇa, eating becomes Homa, lying down Praṇāma—in fact whatever action is naturally done is transformed into worship.