Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

That the Shakta Tantra claims to be based on Veda admits of no doubt. In fact Kulluka Bhatta the celebrated commentator on Manu says that Shruti is of two kinds, Vaidik and Tantrik (Vaidiki tantriki chaiva dvividha shrutih kirttita).

It is of course the fact that different sects bandy words upon the point whether they in fact truly interpret Shruti and follow practice conformable to it. Statements are made by opposing schools that certain Shastras are contrary to Shruti even though they profess to be based thereon. So a citation by Bhaskararaya in the Commentary to V. 76 of the Lalitasahasranama speaks of some Tantras as “ opposed to Veda ” (Vedaviruddhani). The Vayu Samhita says “ Shaivagama is twofold that which is based on Shruti and that which is not. The former is composed of the essence of Shruti. Shrauta is Svatantra and Itara (v. ante p. 19). Shaivagamo ‘pi dvividhah, shrauto’ shrautashcha sangsmritah Shrutisdramayah shrautah svatantrastvitaro matah.

So again the Bhagavata or Pancharatra Agama has been said to be non-vaidik. This matter has been discussed by Shangkaracharyya and Raémanuja following Yamunacharyya. We must in all cases distinguish between what a school says of itself and what others say of it. In Christianity both Catholicism and Protestantism claim to be based on the Bible and each alleges that the other is a wrong interpretation of it. Each again of the numerous Protestant sects says the same thing of the others.

But is Shakta Tantra contrary to Veda in fact? Let us shortly survey the main points in its doctrine. It teaches that Paramatma Nirguna Shiva is Sachchidaénanda (Prapanchasaéra Ch. XXIX: Kulérnava Ch. I vv. 6-7). Kularnava says ‘Shiva is the impartite Supreme Brahman, the all knowing (Sarvajna) Creator of all. He is the Stainless One and the Lord of all. He is one without a second (Advaya). He is Light itself. He changes not, and is without begin-

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