Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

THE PANCHATATTVA

same purpose by the class of people who had them performed. It is also to be noted (I report what I am told) that the body of the Shakti in the Chakra is the Yantra. By the union of Vira and Shakti, who is a form (Ak4@ra) of the Devi, direct union is had with the latter who being pleased grants all that is desired of Her. There is thus what is technically called Pratyaksha of Devata whereas in Kumarf pfija and in Shavasadhan& the Devi speaks through the mouth of the virgin or the corpse respectively. The Siddha Viras communicate with Shiva and Shakti in Avadhfttaloka.

I the more readily here and elsewhere state what is unfavourable to this Shastra as my object is not to “idealise ” it (a process to which my strong bent towards the clear and accurate statement of facts is averse) but to describe the practice as [ know it to be; on which statement a just judgment may be founded. After all men have been and are of all kinds high and low, ignorant and wise, bad and good, and just as in the Agamas there are differing schools so it is probable that in the Shakta practices themselves there are the same differences.

Lastly the doctrine that the illuminate knower of Brahman (Brahmajnani) is above both good (Dharma) and evil (Adharma) should be noted. Such an one is a Svechchhachéri whose way is Svechchhachara or “do aS you will.” Similar doctrines and practice in Europe are there called Antinomianism. The doctrine is not peculiar to the Tantras. It is to be found in the Upanishads and is in fact a very commonly held doctrine in India. Here again, asso stated and as understood outside India, it has the appearance of being worse than it really is. If Monistic views are accepted,then theoretically we must admit that Brahman is beyond good and evil, for these are terms of relativity applicable to beings in this world only. Good has no meaning except in relation to evil and vice versa. Brahman is beyond all dualities and a Jnani who has become Brahman (Jivanmuk ta) is also logically so, It is however, equally obvious that if a

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