Shakti and Shakta: Essays and Addresses on the Shakta Tantrashastra c19.3

c19.3

I can to-night only scratch at the surface of a profound subject. To properly expound it would require a series of lectures, and to understand it in its depths, years of thinking thereon. I will look at the matter first from the scientific point of view; secondly, state what those concepts mean in themselves; and thirdly, show how they are related to one another in the Sâṅkhya and the Mâyâvâda and Shaktivâda presentments of Vedânta doctrine. The Shaktivâda of which I deal to-night may be found in the Tantras. It has been supposed that the Âgamas arose at the close of the age of the Upanishads. They are Shâstras of the Upâsanâ Kânda dealing with the worship of Saguna Îshvara. It has been conjectured that they arose partly because of the declining strength of the Vaidika Âchâra, and partly because of the increasing number of persons within the Hindu fold, who were not competent for the Vaidika Âchâra, and, for whom some spiritual discipline was necessary. One common feature distinguishes them; namely, their teaching is for all castes and all women. They express the liberal principle that whilst socially differences may exist, the path of religion is open to all, and that spiritual competency and not the external signs of caste determine the position of persons on that path. Îshvara in these Âgamas is worshipped in threefold forms as Vishnu, Shiva, Devî. Therefore, the Âgamas or Tantras are threefold, Vaishnava, Shaiva and Shâkta, such as the Pancharâtra Âgamas of the first group, the Shaiva Siddhânta (with its 28 Tantras), the Nakulisha Pâshupata, and the Kashmirian Trika of the second group; and the alleged division into Kaula, Mishra, Sâmaya of the third group. I express no opinion on this last division. I merely refer to this matter in order to explain what I mean by the word Âgama. The Shaktivâda, however, which I contrast with Mâyâvâda to-day, is taken from the Shâkta Âgama. By Mâyâvâda I mean Shaṅkara’s exposition of Vedânta.