Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra, S. 163

CHIT-SHAKTI

more fully explained in my papers on “ M&y4-Shakti” and on “ M&y& and Shakti.” I will only here say that his Maya is an unexplainable (anirvachaniya) principle of unconsciousness which is not real, not unreal, and not partly either ; which is an eternal falsity (Mithyabhfita sanatani) which though not Brahman is inseparably associated with It in Its aspect as ishvara; which Maya has Brahman for its support (Maya BrahmA4shrit&); from which support it draws an appearance of reality which in truth it does not possess. The Parabrahman aspect of the One is not associated with Maya.

According to the Shakta Tantrik exposition of Advaitavada, Maya is not an unconscious (jada) principle but a particular Shakti of Brahman. Being Shakti, it is at base consciousness, but as May 4-Shakti it is Consciousness veiling Itself. Shakti and Shaktimfn are one and the same: that is, Power and its Possessor (Shaktiman). Therefore M&y4Shakti is Shiva or Chit in that particular aspect which He assumes as the material cause (Upadd4na-k4rana) in creation. Creation is real; that is, there is a direct causal nexus between Shiva as Shakti (Chitshakti and MAy4ashakti) and the universe. In short Shiva as Shakti is the cause of the universe, and as Shakti, in the form of Jiva (all manifested forms), He actually evolves. Comparing these two views ;—Shangkara says that there is in truth no creation and therefore there can be no question how it arose. This is because he views the problem from the trancendental (Paramarthika) standpoint of Siddhi. The Tantra ShAstra, on the other hand, being a practical Sadhana ShAstra views the matter from our, that is the Jiva standpoint.To us the universe and ourselves are real. And Ishvara the Creator is real. Therefore there is a creation, and Shiva as Shakti creates by evolving into the Universe, and then appearing as all Jivas. This is the old Upanishadic doctrine of the spider actually evolving the web from itself, the web being its substance in that torm. A flower cannot be raised from seed unless the

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