Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

accepts the doctrine of the 36 Tattvas, and Shadadhva (Tattva, Kala, Bhuvana, Varna, Pada, Mantra), this is only an elaboration of detail which explains the origin of the Purusha and Prakriti Tattvas of the Sangkhya. These are shown to be twin facets of the One and the “ development ” of Shakti into Purusha-Prakriti Tattva is shown. These Tattvas include the ordinary 24 from Prakriti with its Gunas to Prithivi. It accepts the doctrine of the three bodies (causal, subtle, gross) and the three states (Jagrat, Svapna, Sushupti) in their individual and collective aspects. It follows the mode of evolution (Parinama) of Sangkhya in so far as the development of Jiva is concerned, as also an AbhAsa, in the nature of Vivartta, “from Fire to Fire” in the Pure Creation. Its exposition of the body includes the five Pranas, the seven DhAtus, the Doshas (Vayu, Pitta, Kapha) (Prapanchasara If) and so forth. On the ritual side it contains the commonly accepted ritual of present day Hinduism ; Mantra, Yantra, Pratima, Lingga, Shalagrama, Nyasa, Japa, Paja, Stotra, Kavacha, Dhyana and so forth, as well as the Vaidik rites which are the ten Sangskaras, Homa and the like. Most of the commonly accepted ritual of the day is Tantrik. It accepts Yoga in all its forms Mantra, Hatha, Laya, Jnana; and is in particular distinguished by its practice of Laya or Kundali-yoga and other Hatha processes.

Therefore not only is the authority of the Veda acknowledged along with the Agama, Nigamas and Tantras but there is not a single doctrine or practice, amongst those hitherto mentioned, which is either not generally held, or which has not the adherence of large numbers of Indian worshippers. It accepts all the notions common to Hinduism as a whole. Nor is there a single doctrine previously mentioned which is contrary to Veda, that is on the assumption of the truth of Advaitavada. For of course it is open to Dualists and Vishishtadvaitins to say that its Monistic interpretation of Vedanta is not a true exposition