Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

TANTRAS AND THEIR SIGNIFICANCE

mass of Tantras in the Agamas belonging to differing schools of doctrine and practice, all of which must be studied before we can speak with certainty as to what the mighty Agama asa whole is. In this book I briefly deal with one section of it only. Nevertheless when these Agamas have been examined and are better known, it will, I think, be found that they are largely variant aspects of the same general ideas and practices. As instances of general ideas I may cite the following :—the conception of Deity as a supreme Personality (Parahanta) and of the double aspect of God in one of which He really is or becomes the Universe; a true emanation from Him in His creative aspect ; successive emanations (Abh asa, Vytiha) as of ‘fire from fire” from subtle to gross; doctrine of Shakti ; pure and impure creation; the denial of unconscious Maya such as Shangkara teaches; doctrine of Maya Kosha and the Kanchukas (the six Shaiva Kanchukas being represented by the possibly earlier classification in the Pancharatra of the three Samkochas): the carrying of the origin of things up and beyond Purusha-Prakriti ; acceptance at a later stage of Purusha-Prakriti, the Sangkhy4n Gunas, and evolution of Tattvas as applied to the doctrine of Shakti; affirmance of the reality of the Universe ; emphasis on devotion (Bhakti) ; provision for all castes and both sexes. Instances of common practice are for example Mantra, Bija, Yantra, Mudra, Nyasa, Bhfitashuddhi, Kundaliyoga, construction and consecration of temples and images (Kriy4), religious and social observances (Charya) such as Ahnika, Varnashramadharma, Utsava; and practical magic (Mayayoga).

Where there is Mantra, Yantra, Nyasa, Diksha, Guru and the like there is Tantra Shastra. In fact one of the names of the latter is Mantra Shastra. With these similarities there are certain variations of doctrine and practice between the schools. Necessarily also, even on points of common similarity, there is some variance in terminology and exposition which is unessential. Thus when looking at

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