LALITHA SAHASRANAMAM 912

Savyāpasavya-mārgasthā (912)

This nama is composed with three words, savya + apa-savya + marga. Savya means left hand, apa-savya means the right hand and marga means path (possibly referring to middle path between savya and apasavya).

Savya is worshipping through Vedic methods, where only right hand is used to perform rituals. Apasavya is worshipping through tantric methods, where only left hand is used. This nama says that She is worshipped by Her devotees by either of these paths. These are also known as ‘dakshina marga’ and ‘vama marga’. The important difference between the worshippers following dakshina or vama marga is the object of worship. Dakshina marga followers worship all gods and goddesses. In Hindu philosophy, all energy generating objects are worshipped. For example, water, fire, earth, sun, moon, planets, rivers, oceans are worshipped as demigods. Such demigods and goddesses are important factors in sustaining the universe. However trivial the nature of these gods and goddesses is, they have their own role to play is sustaining the universe. In dakshina marga, all these demigods and goddesses are worshipped and they are easily pleased when puja and homa (fire rituals) are performed to assuage them. Though the followers of dakshina marga have their own ishta devata (favourite deity), they also worship other gods and demigods. Ishta devata is different from kula devata. Kula devata is the deity worshiped through one’s lineage. Sastras say that one’s kula devata should be worshipped as frequently as possible, at least once in a year. Ishta devata is one’s preferred form God. Since they invoke all demigods and goddesses, who have their own powers, they bless the invoker and make him prosper.

On the other hand, vama marga worshippers do not worship other gods and goddesses. They always worship his own devata, in whose worship he should have been initiated by a guru. These worshippers ignore other devatas totally. Though the particular devata (mostly feminine deities), who is invoked by them endows her worshippers with all her qualities, she does not confer final liberation. Though they also occasionally worship other deities, they invariably sacrifice the benefits of such worships to their own devata, as they feel that their own devata will confer on them the blessings of all other devatas. (It is said elsewhere “sarva deva namaskara Keshavam prati ghachchati” which means that the propitiation done to other devatas reach only Vishnu (Kesavan).’) They are deluded to recognise the individual powers of other gods and goddesses. They firmly believe that their own deity can bestow on them the energy of sun, fire, water, etc. They do not make any progress from their ishta devata to realise the Brahman, the Ultimate. Their ultimate liberation gets postponed on account their inability to realise the Brahman. In their affinity to their own deity, they fail to perform rituals for their ancestors, rishis and sages, etc. There are five types of yajna as referred in nama 946. If one fails to perform these pancha yajna, path to salvation is blocked. This means, he has to be reborn again to cross this blockade. The final liberation gets postponed for them.

In this context this nama says that She is worshipped by both dakshina marga and vama marga.

There is another interpretation. A soul, after leaving its gross body can go to the deva loga (where gods like Indra, etc live) or pitru loga (where ancestors live) depending upon the karma embedded in the soul. Savya is the name of the path that a soul takes in reaching deva loga. This path is full of illumination. The soul transcends the five basic elements and reaches higher planes without any difficulty. This path can be taken only by those who have acquired supreme knowledge. These souls are not generally reborn and enjoy the comforts of deval loga. Apasavya is the path taken by those souls whose karmic account is not so good. This path is dark and difficult to cross. They also reach the deva loga to be born again. Trampling this path is difficult and the soul undergoes pain while proceeding in this path. Those who have controlled their senses and mind, devoid of desire, attachments, lust etc continue to stay in the deva loga till pralaya or the annihilation. These Self realised persons transcend even the deva loga and reach the Vishnu loga, where all sages and saints inhabit. They always think about Vishnu and eternally dwell at his feet. Rig Veda (I.22.20) says ‘tad viśṇoḥ paramaṃ padaṃ sadā paṣyanti sūrayaḥ’ meaning ‘they see Him vividly in meditation’. This nama says that She is in the form both these paths.

To reach the solar disc there are three paths, uttara (north), dakshina (south) and madhyama (centre). Each of these three paths has three roads (3 x 3 = 9) making a total of nine. Each of these has three stars beginning from Ashvini and ending with Ravathi thereby making a total 27 stars of the galaxy. She is said to be in these three major paths and control the universe.

{About sādanā: Sādanā is practice. Talking about religion does not give anything spiritually. To progress in spirituality, one must do ‘sādanā’ (kriya or action). Progression in spirituality is purely based on one’s experience that can be attained only through sādanā. Both Vedas and Tantras prescribe guidelines to attain liberation. It is the question of individual’s degree of quest to understand and follow these guidelines. Faith is the single important aspect of spirituality. In order to develop one’s faith, rituals have been prescribed. But if one continue only with rituals, he does not have time to search for the Brahman. One has to believe in “what is here is there and what is not here is nowhere.” Spirituality says that one must act to know the Brahman. The action begins with rituals and culminates in meditation. Meditation is the most effective sadana in Self-realisation. Religious ritual is either through karma (action) such as homa etc, or upasana (engaging mentally). Perfection in these two lead to jnana or knowledge. Karma, upasana and jnana form three fold division of Vedas. Ritual karma is effective only if it is done in total accuracy. The progress in psychological worship (upasana) depends on the depth of devotion. Again, upasana is of two types, gross and subtle. When one advances spiritually, his level of sadana transforms from gross to subtle. Krishna says in Bhagavad Gita (IX.14 and 15) “Constantly chanting my names and glories and striving for my realisation and bowing again and again to me, those devotees of firm resolve, ever united with me through meditation , worship me with single minded devotion. Others, who follow the path of knowledge betake themselves to me through their offering of knowledge, worshipping me in my Absolute formless aspect as one with themselves. While still others worship me in my universal form in ways taking me as manifested in diverse celestial forms.”