Sri Vidhya Upasana

Sai Aascharyanandha
3 min readAug 15, 2020

Sri vidhya

Sri vidhya literally translates to “an art which makes us prosperous”

How will something make us prosperous ??

Things which we take in or practice in a daily routine gives us confidence and capacity to do things in a different manner. If that different manner seems positive, we call it a positive change. If it gives negative change comparing to the present status, we call it as a negative impact. So a practice which can enhance our own capacity and perceptions, therefore improving our lifestyle and quality of things we do is called sri vidhya.

Sri vidhya is a upasana margam which means just like anyother art. The practitioners of sri vidhya should also be consistent in their practice. Sri vidhya once was maintained very secretly and taught only in discretion. This style has been misinterpreted. The term in secret does not mean that it was taught in some caves or nomad land, “no, the art was open”, if it was so secret how would we know it exists in the first place. The secrecy is a hint that this style of art can be followed in a guru-sishya tradition manner by giving individual attention to the seekers.

Sri vidhya upasana is a blend of mantra, tantra and yantra sadhanas. These terms are highly misunderstood. For instance let us take car driving, the destination goal becomes our mantra, the very skill of driving becomes tantra and the car becomes yantra. All the three are important in shaping our-self better.we must understand the difference between the tantra shastras and the tantra. Tantra shastras are written formats of rituals which is backed by an intention and the optimum way to attain it. For instance the bad fame we place on tantra comes from kaula marga of practice. It is called as tantra as the needs of human beings is satisfied by praying in a tamasic or harsh way. It is one of the perceptions to achieve not the only way. We cannot define an entire world of physics by studying one textbook. That is the mistake we do in judging the words “mantra, tantra and yantra”.

Srividhya in modern days split into tiny parts. People go by one particular text, for instance the do lalitha shasranamam or soundarya lahari and think it is also a upasana. This cannot be accepted, the breaking is done so that people may aspire to learn the whole but the idea backfired leaving the art into fragments. The authuntic guru-disciple format of practice where the upasana is taught on the full form just ike any schooling or universities is prevalent only here.

To whom is the art of sri vidhya more important ?

The answer to this simple, to whom is the apple products more useful ?, to all in their own ways. The same is the answer for the srividhya. Here in shambavi peetam a guru-disciple culture is strictly adhered therefore just like a plant is sown and made to mature, a disciple is transformed from his inner self. The rituals are not taught as just the ritual but as a fundamental to realise the very nature of our self and the nature of existence, therefore making us more efficient than our present state.