Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 160

Tripura Tantra...
151
This Supreme Reality can be known either as Siva or Sakti because they are not two different entities, but one and the same.69 Though one in essence, yet for the sake of our convenience, we may call Siva as Static and Sakti as Kinetic energies. Siva is prakāśa (Knowledge) and Sakti is Vimarsa (activity) aspects of the same Brahman. When we emph. asize knowledge side, it is Sira and the same thing is Sakti when activity side is emphasized. Together they form a single Unity called PrakasaVimarsa Svarüpa.63 in the form of Siva it is inactive, indefferent, nonrelative, witness self. The same principle in the form of Sakti is material cause of the Universe. But they are inseparable like heat from fire, whiteness from milk, sweetness from sugar, luminosity from light and weight from material bodies. 64
Mayā is power of Sakti. Veiling herself with her own Māyā, She becomes desirous of creation. Then there arise 36 Tattvas 65 including Śiva and Sakti and creative, sustantive and destructive powers also arise, then arise the worlds and elements of which they are composed. Creative, sustantive and destructive powers are not distinct entities. They are all une and the same as parts of Her. Creation is a mode of Divine existence and Divine energy sustains the Universe that binds the atoms with atoms. Again destruction is also an aspect of Divine energy that goes in hand in hand with the creative energy. Thus creative, preservative and destru. ctive forces are but the three dspects of Divine energy that exists in Brahman.66
1 his Tantra has accepted Sakti pariņāmaväda. Sakti itself, transforms into the form of Universe. World is expansion of this Universal Consciousness. Thus, this world is also real.67 It is not Brahmavivarta like
62. (a) Sakti Saktimatorbbedam vadantyaparamārthatah. Abhedamanupaśyanti yogipas
tatt vacintakāḥ-Saundaryalahari with Saubhāgya vardhani, 1. Commentary, p. 3. (6) Sivasaktiritihyekam Tattvamähurmaņişinah--Tantrika vangmayame Śaktadış!i, p.76. 63. Sakti Cult in Ancient India-Puspendra Kumar, p 97-98. 64. Ibid-p. 151. 65, Nityāsodasikārnava--Introduction, p. 85-50. 66. Sak i Cult in Anciant India-p. 151-2. 67. (a) 'Asyām parinatāyān tu na kaścit para işyate-Nityaşodasikarnava--IV-5, p. 196. (b) 'Aupanişadām pakşastu parasya cidrūp asya brahmaṇaḥ saktirmāyākhyā. Sācaja
daiva. Saiva jagataḥ pariņāmyupādānam. Param brabma tu vivartopādānam. Ata eva jagato api māyikatvāt jadat vam mitbyātvam ca. Tāptrikāņām paksastu paracinnistha yā cicchatih aupaoikşadánāmapi sammatā saivānantarūpatvāt māyetyucyate....Tatpariņāma eva prapañcah Ata eva cidrūpah "Cid vilasah prapanco ayam" iti Jñanavasişțbāt. Ata eva ca satyo api-Nityāşodasik arnava with setubandha, p. 135.