Inherent Power (Shakti) of the Ultimate (Siva)

“Although according to Advaita ultimate reality is attributeless or undifferentiated consciousness (nirguns), modern mind with its rational and scientific bias can apprehend it with greater facility as the inherent power (Sakti) of the ultimate (Siva) united inseparably with that power which creates this phenomenal universe. But there is really no distinction between Him and His power except whatever the mind thinks. They are as inseparable as the fire and heat.

Since this primordial power of the ultimate is the creatix of everything we experience, She is worshipped as Mother from time immemorial. In fact Sakti worship in India is as old as man. In prehistoric times, in the cities of Mohenjo-daro and Harappa such worship was stated to be common. . . .

In Vedic times mother goddess was worshipped as Usus and Aranyani in Rgveda and as Sri Gayatri in Yajurveda and Durga in other Vedas and in the Upanishads as Uma and Hymavathi. . . . In Puranas, Samhitas, Agamas and in Tantras She was worshipped as Lalita, Shri Mahakali, Sri Tripura Sundari and Sri Raja Rajeswari. Thus from pre-historic times up to date there is an unbroken tradition of Godhead for more than 4500 years in India. Even today it is rare to find a Hindu home where She is not worshipped as Sri Durga, Laxmi, Kali, or Saraswati or at least as Gramadevata, that is a small village deity. In this long line of Sakti worship two aspects of the goddess can be clearly discerned; 1) The fierce form of the deity which is dreaded and 2) the benign aspect of her love and kindness. . . .

It is this fierce aspect of Sakti which Arjuna sees at the end of Viswarupa-darsana Yoga in Bhagavad Gita and was frightened. The second one of the form of Sakti is the Satvic one, a latter and sublimer concept which is the product of Upanisadic thought. Here the Sadhaka through greater knowledge and practice largely sheds the fear of the deity and loves Her as his own mother.”

C.S. Murthy, Shri Lalita Sahasranama


 

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