Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

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INTRODUCTORY

brought out the first volume, I promised to discuss. The Tantra Shastra is broadly divided into three parts, namely Sadhana, Siddhi (that which is gained by Sadhana) and philosophy. Unlike other systems it is not narrow nor does it generate doubt by setting forth conflicting views. For its speaker is One and not many and He is omniscient. The philosophy is however scattered throughout the Tantrik treatises and is dealt with, as occasion arises, in connection with Sadhana and Siddhi. Could (as I had suggested to him) such parts be collected and arranged, according to the principles of the subject matter, they would form a vast system of philosophy wonderful, divine, lasting, true, and carrying conviction to men. As a Philosophy it is at the head of all others. You have prayed to Parameshvara (God) for my long life, and my desire to carry out my project makes me also pray for it. But the state of my body makes me doubt whether the prayer will be granted. By the grace therefore of the Mother the sooner the work is done the better. You say ‘that those who worship Parameshvara He makes of one family. Let therefore all distinctions be put aside for all Sadhakas are as such one.’ This noble principle is the final word of all Shastras, all communities, and all religions, All distinctions which arise from differences in the physical body are distinctions for the human world only. They

have no place in the world of worship of Parameshvara.

The more therefore that we shall approach Him the more will the differences between you and me vanish. It is because both of us pray for the removal of all such differences, that I am led to rely on your encouragement and help and am bold to take up this difficult and daring work. If by your grace the gate of this Tantrik philosophy is opened in the third part of Tantratattva I dare to say that the learned in all countries will gaze and be astonished for it is pure truth, and for this reason I shall be able to place it before them with perfect clearness,” 15