Vedas are repository of all branches of knowledge including several vidyas and their practical applications .Each Vidya is tagged with the respective rewards and awards. These vidyas are sources for the Signatures of culture, reasoning and spirituality. In the admixture of such a grand knowledge, Vidyas are introduced by our seers as tools to siddhis and attainments. These vidyas are established later with the power and influence of the deity of the Vidya and by the respective vidyopasakas.Upanishad says‘tat parimara ityupasita! pratishthavan bhavati!’. Pratishtha(fame and understanding) is the Vidya .That would be the reward. The term Vidya means Knowledge, a scientific methodology, a philosophy and an upasana- mode, a sadhana and siddhi too. Lord Vishnu is described in Vishnu sahsranama as ‘siddharthah siddhasamkalpah siddhidah siddhi sadhanah. Indicating a Lord is overlord of all.’Some vidyas go directly by the name of the deity who is principle deity in it. Out of several vidyas that are initiated and promulgated the GANESA and the SAVITRI VIDYAS are important. In Tradition, it is said there are ten great Vidyas (dasamahavidyas) for practical count but actually there are many more and only the respective sadhakas and gurus know.They reap the benefits under the influence of the divine grace after due practice.There are gurus who initiate into this kind of lore for social spiritual and cultural benefits.The respective Upanishads mention thus:’saishA ganesha vidya, saisha savitri Vidya in the body of the texts. Upanishads are the vidyasthanas. They are the stages where the thought process of the human mind gets influenced (operated) with varied levels of perfection. The same, in other words, is the sign of special intelligence. They add to uplift culture in an individual.. Each Upanishad is a vidya by itself. Vidya is a sadhana sampat meaning a tool for getting material and spiritual comfort.
Ganesha Vidya is primarily explained in the Atharvasirsha Ganapati Upanishad. There are still many sources to understand this important knowledge and a means of sadhana siddhi .It is wealth for accomplishments. This Upanishad belongs to Atharvaveda. It should be noted that the Atharvaveda contains more Upanishads for human welfare and prosperity.
It is necessary to know the seer, metre and devata of any Veda mantra sothat when uttered together it would bear results for certain.For this mantra -vidya, Ganaka is the name of seer.Niccrut Gayatri is the meter in which the knowledge is covered, rather clothed.Ganapati is the devata for this Vidya. The upasana mantra is given in the vidya description. Those who dedicate themselves to this vidya,they get all benefits here (during life) and later Emancipation.Not only that the person becomes all in all (sarvavidbhavati) and a knower of many aspects of life in true perspective.There is Phalasruti too added to this vidya -exposition and description. The culture of Worship, the materials for worship and the subsequent benefits due to them are mentioned in this Upanishad. There is the namaskara culture where the honour of the other individual or deity is recognized. Here the head is bowed (sirovandana) in humility as the gesture. Here it is mentioned that Sri Ganesh is all in all. He is the four Vedas and is the form of OM (om kara svarupa). He has ekadanta(one tooth) and caturhasata(four hands) holding the ayudhas which are symbolic to protect good, rule the bad and outwit thet hurdles. The core mantra here is:
This vidya mantra anusthana would give emancipation depending upon the intensity of practice(upasana/ anushthana). This is a secret Knowledge. The prayer
In this mantra which can be repeated for eleven and more times for siddhi there is reference to the father of lord Ganapati. This adds more power to the mantra.Siva is auspicious doing all good to devotees.the Upanishad has Dhyanasloka giving theform of Ganesha for meditation.
Savitri Vidya , the upasana related to SuryaBhagavanAlternately there is another vidya (Upanishad) called Savitri Vidya which is, in other words, the Gayatri vidya only. Herein the effulgence of the Surya Bhagavan is meditated upon. The effulgence, the brilliance at the highest is the core of the Lord Aditya. Here we seek the blessings of the Lord Savitr, the impeller, to direct our Intelligence. But the core essence of this Vidya is the japa of the Surya mantra called ‘suryaashtaksharimantra which reads thus:
This Vidya mantra when recited with faith and purpose provides relief from grief and unhappiness. More so, it removes the fear from death. Maha mrutyu would mean the serious fear of accident, difficulty or any contingency of that order that would remain peril to life. (mahamrutyu bhaya).Also this vidya is known as ‘Surya atharvangirasa vidya’. Brahma is the seer, Gayatri is the metre., Aditya is the devata. Hamsa is the bija .Agni Narayana is the sakti. This vidya is employed to get success and management of the four Purusharthas. Purusharthas are the aims of human life comprising dharma, artha, kama and moksha. This is a result of the signs of human intelligence which is basically an indefinable storage. Dharma (duty) and artha(wealth) are giving rise for the other aims prescribed in the Indian Tradition.
The description of the Surya devata is on the fashion of the Ganapati as found in the Ganapati Upanishad Surya by etymology is the deity who impels and urges the beings for action and activity, health and prosperity..Here, Surya is said to be all in all and He is the harbinger of work and success. He is the embodiment of all the four Vedas and all other sastras. He is eulogized in all the four Vedas. Any upasaka would remain pure due to the observance of worship to him. All this goes on the model that deities when praised get pleased and grant all capable things including entry into the lokas of joy and permanence which they rule. He purifies and make one pure freed from sins .There are many punyalokas and narakas, the ‘apunyalokas. Due to upasana and siddhi one can hope upliftment and rise into those cherished realms. We are introduced to the culture that we all are workers on the bhu loka to make eligible for the permanence. It is to avoid the chance of repeating births. It is like Lord Krishna saying:‘ bhramhabhuyayakalpate’.this Upanishad gives a clue ‘brhamani liyate’. The upasaka gets a scope for the attainment of brahmatva, chance to become Brahman.
These two vidyas hitherto described have the rind of the sadahana vidhana like abhisheka, japa, havana etc., and the result to which one is directed correspondingly. We have the samskruti modes given by our Vedas and the literature that followed up till now and beyond. The initiators, the Rushis, who are the mantradrastrarah, have kept samajasthiti and uddharana of the same in all respects in their perspective. Fortunately for us the knowledge is couched in the Sanskrit language which is open for many interpretations depending on one’s own spheres of power of Intelligence(Medhasakti) The various modes of worship and employment of the respective vidyas is outlined in the body of the Upanishads. When the material and the output generated there from is looked at that remains attractive. At times the vidyas become popular based on the awards that the vidyas promised for the upasakas. Many Choices are there in our scriptures and Upanishads for the people to make happy by themselves.. But every vidya proposed in our scriptures is very effective by itself.The respective text of the Upanishads where these vidyas are explained are available in print and they could be initiated to the devotees.
This is the perspectives of the vidyas to some extent. The deities are the wonders and so the deeds and the grace related to these deities is a wonderland. So, in the direction of knowing the aspects under consideration, these two Upanishads and the vidyas introduced in them is agood scope to traverse from concrete to abstract .It is promised that Vidyas would themselves come to the Brahmanas and request them to pass them on to the suitable upasaksa.