Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

words” (Mahavakya) of Veda— Tat tvam asi,” ‘ Soham,” “Brahmasmi” (Mahanirvana VIII.264-265,V.105 Prapanchasara Il; identifying Hring with Kundali and Hangsah and then with So’"ham. Yah Stiikshmah So’ham (ib. XXIV, Jnanarnava Tantra XXI. 10. As to Brahmasmi, see Kularnava LX. 32 and ib, 41 So’hambhavena pijayet). The Mantra “all this is surely Brahman (Sarvam khalvidam Brahma) is according to the Mahanirvana (VII. 98) the end and aim of TAantrika Kulach4ra, the realization of which saying the Prapanchasara Tantra describes as the fifth or Supreme State (Ch. XIX); for the identity of Jivatma and ParamAtma is Liberation which the Vedantasara defines to be Jivabrahmanoraikyam). Kularnava refers to the Advaita of which Shiva speaks (Advaitantu shivenoktam I. 108. See also Mahanirvana IT. 33-34, III. 33-35; 50-64; Prapanchasara II, XIX, XXIX). Gandharva Tantra says that the Sadhaka must be a nondualist (Dvaitahina). See Ch. II. ib. Pranatoshini 108 Maharudrayamala 1 Khanda Ch. 15; Khanda Ch. 2). It is useless to multiply quotations on this point of which there is no end. In fact that particular form of worship which has earned the Shakta Tantras illfame claims to be a practical application of Adaitavada. The Sammohana Tantra (Ch. VITI) gives high praise to the philosopher Shangkaracharyya saying that He was an incarnation of Shiva for the destruction of Buddhism. Kaulacharyya is said to properly follow a full knowledge of Vedantik doctrine. Shiva in the Kularnava (I. 110) says “ some desire Dvaita, others Advaita but my truth is beyond both (Dvaitadvaitavivarjita).” The (Jnani) is beyond all philosophical argument.

Advaitavedanta is the whole day and life of the Shakta Sa4dhaka. On waking at dawn (Brahmamuhirta) he sits on his bed and meditates “ I am the Devi and none other. I am Brahman who is beyond all grief. I am a form of Sachchidananda whose true nature is eternal libera-

tion,” 48