Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

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TANTRA SHASTRA AND VEDA

Aham Devi na chanyo'smi, Brahmaivadham na shokabhak, Sachchida@nandartipo ‘ham nityamuktasvabhdvavan.

At noon again seated in Pfijasana at time of Bhitashuddhi he meditates on the dissolution of the Tattvas in Paramatma. Seeing no difference between Paramatma and Jivatma he affirms SA#ham “I am She.” Again in the evening after ritual duties he affirms himself to be the Akhilatma and Sachchidananda, and having so thought he sleeps. Similarly (I may here interpose) in the Buddhist Tantra—the Sadhaka on rising in the state of Devadeha (hLayi-sku) imagines that the double drums are sounding in the heavens proclaiming the Mantras of the 24 Viras (dPahvo), and regards all things around him as constituting the Mandala of himself as Buddha Vajrasattva. When about to sleep he again imagines his body to be that of Buddha Vajrasattva and then merges himself into the tranquil state of the Void (Shfinyata).

Gandharva Tantra says “having saluted the Guru as directed and thought ‘Soham’ the wise Sadhaka the performer of the rite should ponder the unity of Jiva and Brahman.”

Gurtin natva vidhanena so‘ham iti purodhasah

Aikyam sambhdvayed dhimdén jivasya Brahmano'pi cha.

Kali Tantra says “ Having meditated in this way, a SAdhaka should worship Devi as his own Atma, thinking [ am Brahman.” Kubjika Tantra says (Devi is called Kubjika because She is Kundali) “ A Sadhaka should meditate on his own self as one and the same with Her (Taya sahitamatmanam ekibhfitam vichintayet): and so on; for I might quote indefinitely from a Shastra the basis of which is the Advaitaved4anta.

The cardinal doctrine of these Shékta Tantras is that of Shakti whether in its Svarfipa as Chidrfipini, the Paraprakriti of Paramatm& (Mahanirvana IV, 10) or as Maya and Prakriti (see as to the latter the great Hymn to Prakriti in Prapanchasara Ch. XI). Shaktias the Kubjika Tantra

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