Conclusion

The knowledge of the Mantras are the basis for rituals. Knowledge of Sabda is essential to understand the meaning of the mantras. Securing the knowledge of the secrets and techniques of the particular school of tantra from one who has obtained this knowledge in an unbroken line of discipleship is a must to catch the secret principles of Upāsana.

Srivatsa, author of [Cidgaganacandrikā], was a pupil of Soma's son who belonged to Purnapīṭha, the centre of his spiritual activity. The author wrote his Pañcika on the Krama stotra here. The whole work comprises of three hundred and nine verses in Traiṣṭubh metre. Totally there are three hundred and twelve verses in the printed edition and the first two verse are in Sragdharavṛttam. Leaving these two as benedictory verses, the total number of verses in the above metre amounts to three hundred and ten.After excluding the last verse pertaining to the author himself the total corresponds to the figure mentioned by the author in [Cidgaganacandrikā]—Vimarśa–IV (Verses 309 & 310).

The study of Cidgaganacandrika reveals an emphasis by the author on the Female deity called by him as Ādyaśakti,Kāli. She is placed at the level of Parabrahman, the highest abode of a Sādhaka. The Āgamas make no differentiation between Śakti and Śaktiman.

Na tvamamba puruṣaśca nāṃgana citsvarūpiṇi na ṣaṇḍatāpi te /
Nāpi bharturapi tetrirūpāta tvāmvina tadapi nasphurettrayam//
  [Cidgaganacandrikā]—Vimarśa -IV-Verse-273

Aspects such as Pañcavāha, Dvādaśaśakti, Khecari, Guru krama, forms of worship of Ādya śakti, Pūjakrama, Ṣadadhvā, Bhāvanā and its consequence, Mantra and Mantraśakti, Cāra, Rāva, Caru, the practical results of Mudra etc., have been highlighted in many ślokas in every division of the work. The author has explained in the final ten verses of the text, his aim of composing this work and its impact in future.

The philosophy propounded in the text [Cidgaganacandrikā], can concisely be elucidated thus:

Parama-Śiva, the Absolute, is all complete in Himself and holds the universe as Parānāda in his womb. He remains as such the substratum of all that is subsequently expressed as manifestation in categorical terms of expansive thought and speech. He transcends even this extremely ideal universe,i.e.,the universal experience. All complete in Himself, He is both the transcending Reality, Bliss and Conciousness as well as the One All-pervading Supreme Experience. There is neither the need of a universal manifestation nor is there any feeling of want. He however exerts His śakti for the existence of the universe which manifests itself.

After the manifestation He allows the universe to vanish, as if by magic, from His view.Then there is a feeling of want of a universe in Him. But as He is all complete in Himself, there can not be any feeling of the want of a manifested world in Him. At this stage He is almost identical with Parama-Śiva in all essentials.The experience of the ideal Universe is no more to be found in Him and consequently His immanent aspect as pervading the universe is eliminated. He no longer feels as one and identical with Himself. When the experience of the supremely ideal universe is eliminated, the Śiva Tattva becomes pure self-illuminous Consciousness (Cinmātra or Cit only). At this state, it shines as Prakāśa mātra tanu:,as the very source of illumination, not as something illumined and there is no feeling or notion of a universe in the experience.

Thus in the experience of the Śiva-Tattva there is only the pure “I-sense” in its sublimest aspect without even the conception of “I-am” lest it speaks of an identity, however, subdued or indistinct, indicating ‘I am this” viz., the mind and the body.

The Śivatattva is counted as the first stage in the universal manifestation, though Parapratyabhijñāhrdaya excludes it from the range of the Tattvas which manifest only in Śṛṣṭi. Śiva-Śakti Tattva in such case is treated as two aspects of same absolute.[Abhinavagupta] speaks of it as a state in which the Cit aspect of Śakti is most manifest. All the other aspects are present but they are held in suppression. Due to the suppression of these aspects of the Divine Śakti and negation of the experience of the universe, there arises an imminent need of some Śakti to make such an act possible. This Divine Śakti is known as the Śakti-Tattva forming the second aspect in the manifestation of the universe which cannot be called second stage. Due to its operation the manifestation of Śiva-Tattva becomes possible.

If reckoned separately, it is nothing but the manifestation of the Ānanda aspect of the Divine Śakti. The virtue of Ānanda, as the most supreme Bliss and self-satisfaction is perfect Rest in one’s own self and cessation of all motions and agitations or conclusions. Perfect Bliss is not possible without all goings and movings out. A particular stage in ŚivaTattva is considered here, where there is no moving out yet, but only feeling of absolute rest and peace is found. This feeling can be only the realization of Ānanda aspect of the Divine Śakti.

As they enter into the process of the universal manifestation, the Śiva and Śakti Tattvas are happily united to each other, the former as the sacred light(Prakāśa) of the Cognizing Principle, as Cit realizing Itself as the pure ‘I’, devoid even of the experience of an “am”; and the latter, as the realization of the feeling of only the profoundest Bliss and Peace beyond all understanding as that Ānanda which lies at the root of all things to come (Vimarśa).

The origin of Śiva-Śakti Tattvas is Paramaśiva in as much as they develop a knowledge which is other than Parāsamvit. Still they hold their experience for an eternal space of time.

They have no destruction in Pralaya but abide in the bosom of Paramaśiva as the seed of the universe that would come to be. This view leads us to the knowledge that the Śiva-Tattva may be termed as the life (Prāṇa) in the universal seed, whereas the Śakti-Tattva abides as the potential energy of the various forms in which that life is manifested in the universe.

Śiva-Tattva when used to indicate Life/ Prāṇa, is nothing more than Prathama Spanda or first vibrative motion of Paramaśiva, as it is noted “paspande sa spanda: prathama: Śivatattvamucyate tajjñai:

Śakti-Tattva is the life and soul of the principle of Restraint and so its main task consists in controlling and regulating that movement of Life.

The Krama system suffers from continuity of its lineage due to the latter developements and admixture of Kula concepts. Krama is basically a philosophical system with least weight towards the external techniques of worship. Complete internalisation is advocated in this system by enfolding the various levels of objective manifestations into their next level subjective awareness.

This progressive path should be pursued until one reaches Śivapadam—the very source of entire manifestation. Śāktopāya is the means for retreading the path towards the source of manifestation and is termed as path of Jñāna. Saktipāta is the Anugraha aspect endowed upon the Sādhakas as per their eligibility levels, which leads him in this path of attainment liberation.

Many more aspects of the Krama system need a deeper study. The text is stated to be an ocean which submerges the less intelligent ones and the same provides the knowledge for attaining the extreme bliss only if a Sādhaka follows the philosophy propounded in it.

An advanced study may yield fruit as there is still lot of scope for a deeper probe.