Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

given for instance by the great scholastic Shangkarach aryya, is that there is a complete identity in essence of both. There is one Spirit (Atma), with two aspects ; as transcendent supreme (Paramatma), and as immanent and embodied (Jivatma). The two are at base one when we eliminate Maya in the form of mind and body. According to the qualified Monism (Vishishtadvaita) of the great scholastic Ramanuja, “This” is Brahman in the sense that it is the body of the Brahman, just as we distinguish our body from our inner self. According to the Dualists (Dvaitavada) the saying is interpreted in terms of nearness (samipya) and likeness (sadrishya) for, though God and man are distinct, the former so pervades and is so unextricably involved in the universe as creator and maintainer, that the latter, in this sense, seems to be Brahman through proximity.

Then again there is the Shuddhadvaita of that branch of the Agamas which is called Shaivasiddhanta, the Vaishnava Pancharatra doctrine, the Advaita of the Kashmirian Shaivagama (Trika), the followers of which, though Advaitins, have very subtly criticised Shangkara’s doctrine on several points. Difference of views upon this question and that of the nature of Maya, which the world is said to be, necessarily implies difference upon other matters of doctrine. Then there are, with many resemblances, some differences in ritual practice. Thus it comes about that Brahmanism includes many divisions of worshippers calling themselves by different names. There are SmAértas who are the present-day representatives of the old Vaidik doctrine and ritual practice, and on thé other hand a number of divisions of worshippers calling themselves Shaktas, Shaivas, Vaishnavas and so forth with subdivisions of these. These latter are governed in general, that is, in their older forms, by the Agamas or Tantra-Shastras, which, at any rate to-day and for centuries past (whatever may have been their origin), admit the authority of the Vedas and recognise other Scriptures. (As to these, see the Intro-