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Shakti and Maya
From: "jagbir singh" <adishakti_org@...>
Date: Fri Jan 27, 2006 4:07 pm
Subject: Shakti and Maya
> —- In adishakti_sahaja_yoga@yahoogroups.com, "jagbir
singh"
<adishakti_org@y...> wrote:
> >
> >
> > Dear Semira,
> >
> > Definitely and without question the Divine Message will
triumph
> > over the organization itself. In future more and more
people
> > will embrace its central message of evolving into the
eternal
> > spirit that all religions, holy scriptures and prophets
have
> > since time immemorial upheld. The Divine Message is a
spiritual
> > sanctuary, a beacon of hope, joy, peace of eternal life
to all
> > humans. The Shakti/Holy Spirit/Ruh/Aykaa Mayee is the
Divine
> > Feminine that gives Self-realization/Birth of
Spirit/Baptism of
> > Allah/Opens Dasam Dwar for humanity to enter the
Sahasrara/
> > Kingdom of God/Niche of lights/Inner Sanctuary within
where
> > Brahman/God Almighty/Allah/ Waheguru resides as THE
LIGHT.
> > Semira, not only the current Sahaja Yoga organisation
but all
> > religious organizations as well have merely been
intended as
> > temporary vehicles and starting points for the Divine
Message.
> >
> > jagbir
> >
> >
> > —- In adishakti_sahaja_yoga@yahoogroups.com, "jagbir
singh"
<adishakti_org@y...> wrote:
>
> By the way things are moving the Adi Shakti will
eventually
> triumph. All we need to do as Her bhaktas is to stand our
ground
> and not yield an inch because Truth always triumphs. Years
of
> silence from religious regimes is the sure sign that the
Devi and
> Her Divine Message to all humanity cannot be challenged,
and will
> eventually be victorious in Her battle against the evil
forces.
> All we need to do is to fearlessly announce the Truth.
Shanti,
> Shanti, Shanti.
>
Shakti and Maya
In the Eighth Chapter of the unpublished Sammohana Tantra,
it is
said that Shamkara manifested on earth in the form of
Shamkaracarya,
in order to root out Buddhism from India. It compares his
disciples
and himself to the five Mahapreta (who form the couch on
which the
Mother of the Worlds rests), and identifies his maths with
the
Amnayas, namely, the Govardhana in Puri with Purvamnaya (the
Sampradaya being Bhogavara), and so on with the rest.
Whatever be
the claims of Shamkara as destroyer of the great Buddhistic
heresy,
which owing to its subtlety was the most dangerous
antagonist which
the Vedanta has ever had, or his claims as expounder of
Upanishad
from the standpoint of Siddhi, his Mayavada finds no place
in the
Tantras of the Agamas, for the doctrine and practice is
given from
the standpoint of Sadhana. This is not to say that the
doctrine is
explicitly denied. It is not considered. It is true that in
actual
fact we often give accommodation to differing theories for
which
logic can find no living room, but it is obvious that in so
far as
man is a worshiper he must accept the world-standpoint, if
he would
not, like Kalidasa, cut from beneath himself the branch of
the tree
on which he sits. Next, it would be a mistake to overlook
the
possibility of the so-called "Tantrik" tradition having been
fed by
ways of thought and practice which were not, in the strict
sense of
the term, part of the Vaidic cult, or in the line of its
descent.
The worship of the Great Mother, the Magna Mater of the Near
East,
the Adya Shakti of the Shakta Tantras, is in its essentials
(as I
have elsewhere pointed out) one of the oldest and most
widespread
religions of the world, and one which in India was possibly,
in its
origins, independent of the Brahmanic religion as presented
to us in
the Vaidik Samhitas and Brahmanas. If this be so, it was
later on
undoubtedly mingled with the Vedanta tradition, so that the
Shakta
faith of to-day is a particular presentation of the general
Vedantik
teaching. This is historical speculation from an outside
standpoint.
As the Sarvollasa of Sarvanandanatha points out, and as is
well-
known to all adherents of the Shakta Agamas, Veda in its
general
sense includes these and other Shastras in what is called
the great
Shatakoti Samhita. Whatever be the origins of doctrine (and
this
should not be altogether overlooked in any proper
appreciation of
it), I am here concerned with its philosophical aspect, as
shown to
us to-day in the teachings and practice of the Shaktas who
are
followers of the Agama. This teaching occupies in some sense
a
middle place between the dualism of Samkhya, and Shamkara's
ultra-
monistic interpretation of Vedanta to which, unless
otherwise
stated, I refer. Both the Shaiva and Shakta schools accept
the
threefold aspect of the Supreme known as Prakasha, Vimarsha
and
Prakasha-Vimarsha called in Tantrik worship, "The Three
Feet"
(Caranatritaya). Both adopt the Thirty-six Tattvas, Shiva,
Shakti,
Sadashiva, Ishvara and Shuddhavidya, preceding the
Purusha-Prakriti
Tattvas with which the Samkhya commences. For whereas these
are the
ultimate Tattvas in that Philosophy, the Shaiva and Shakta
schools
claim to show how Purusha and Prakriti are themselves
derived from
higher Tattvas. These latter Tattvas are also dealt with
from the
Shabda side as Shakti, Nada, Bindu and as Kalas which are
the Kriya
of the various grades of Tattvas which are aspects of
Shakti. The
Shakta Tantras, such as the Saubhagyaratnakara and other
works,
speak of ninety-four of such Kalas appropriate to Sadashiva,
Ishvara, Rudra, Vishnu, and Brahma, "Sun," "Moon,' and
"Fire,"
(indicated in the form of the Ram Bija with Candrabindu
transposed)
of which fifty-one are Matrika Kalas, being the subtle
aspects of
the gross letters of Sanskrit alphabet. This last is the
Mimamsaka
doctrine of Shabda adapted to the doctrine of Shakti. Common
also to
both Shakta and Shaiva Sampradayas is the doctrine of the
Shadadhva.
(See my Garland of Letters).
I am not however here concerned with these details, but with
the
general concept of Shakti which is their underlying basis.
It is
sufficient to say that Shakta doctrine is a form of
Advaitavada. In
reply to the question what is "silent concealment" (Goptavyam),
it
is said: Atmaham-bhava-bhavanaya bhavayitavyam ityarthah.
Hitherto
greater pains have been taken to show the differences
between the
Darshanas than, by regarding their points of agreement, to
co-
ordinate them systematically. So far as the subject of the
present
article is concerned all three systems, Samkhya, Mayavada,
Shaktivada, are in general agreement as to the nature of the
infinite formless Consciousness, and posit therewith a
finitizing
principle called Prakriti, Maya and Shakti respectively. The
main
points on which Samkhya (at any rate in what has been called
its
classical form) differs from Mayavada Vedanta are in its two
doctrines of the plurality of Atmans on the one hand, and
the
reality and independence of Prakriti on the other. When
however we
examine these two Samkhya doctrines closely we find them to
be mere
accommodations to the infirmity of common thought. A
Vedantic
conclusion is concealed within its dualistic presentment.
For if
each liberated (Mukta) Purusha is all-pervading (Vibhu), and
if
there is not the slightest difference between one and
another, what
is the actual or practical difference between such pluralism
and the
doctrine of Atma? Again it is difficult for the ordinary
mind to
conceive that objects cease to exist when consciousness of
objects
ceases. The mind naturally conceives of their existing for
others,
although, according to the hypothesis, it has no right to
conceive
anything at all. But here again what do we find? In
liberation
Prakriti ceases to exist for the Mukta Purusha. In effect
what is
this but to say with Vedanta that Maya is not a real
independent
category (Padartha)?
A critic has taken exception to my statement that the
classical
Samkhya conceals a Vedantic solution behind its dualistic
presentment. I was not then, of course, speaking from
historical
standpoint. Shiva in the Kularnava Tantra says that the Six
Philosophies are parts of His body, and he who severs them
severs
His body. They are each aspects of the Cosmic Mind as
appearing in
Humanity. The logical process which they manifest is one and
continuous. The conclusions of each stage or standard can be
shown
to yield the material of that which follows. This is a
logical
necessity if it be assumed that the Vedanta is the truest
and
highest expression of that of which the lower dualistic and
pluralistic stages are the approach.
In Samkhya, the Purusha principle represents the formless
consciousness, and Prakriti formative activity. Shamkara,
defining
Reality as that which exists as the same in all the three
times,
does not altogether discard these two principles, but says
that they
cannot exist as two independent Realities. He thus reduces
the two
categories of Samkhya, the Purusha Consciousness and
Prakriti
Unconsciousness to one Reality, the Brahman; otherwise the
Vakya, "All is Brahman" (Sarvam khalvidam Brahma) is
falsified.
Brahman, however, in one aspect is dissociated from, and in
another
associated with Maya, which in his system takes the place of
the
Samkhyan Prakriti. Rut, whereas, Prakriti is an independent
Reality,
Maya is something which is neither real (Sat) nor unreal (Asat)
nor
partly real and partly unreal (Sadasat), and which though
not
forming part of Brahman, and therefore not Brahman, is yet,
though
not a second reality, inseparably associated and sheltering
with,
Brahman (Maya Brahmashrita) in one of its aspects: owing
what false
appearance of reality it has, to the Brahman with which it
is so
associated. It is an Eternal Falsity (Mithyabhuta sanatani),
unthinkable, alogical, unexplainable (Anirvacaniya). In
other
points, the Vedantic Maya and Samkhyan Prakriti agree.
Though Maya
is not a second reality, but a mysterious something of which
neither
reality nor unreality can be affirmed, the fact of positing
it at
all gives to Shamkara's doctrine a tinge of dualism from
which
Shakta theory is free. According to Samkhya, Prakriti is
real
although it changes. This question of reality is one of
definition.
Both Mulaprakriti and Maya are eternal. The world, though a
changing
thing, has at least empirical reality in either view. Both
are
unconsciousness. Consciousness is reflected on or in
unconsciousness: that is to state one view for, as is known,
there
is a difference of opinion. The light of Purusha-Consciousness
(Cit)
is thrown on the Prakriti-Unconsciousness (Acit) in the form
of
Buddhi. Vij—anabhikshu speaks of a mutual reflection. The
Vedantic
Pratibimbavadins say that Atma is reflected in Antahkarana,
and the
apparent likeness of the latter to Cit which is produced by
such
reflection is Cidabhasa or Jiva. This question of Cidabhasa
is one
of the main points of difference between Mayavada and
Shaktivada.
Notwithstanding that Maya is a falsity, it is not, according
to
Shamkara, a mere negation or want of something (Abhava), but
a
positive entity (Bhavarupamajanam): that is, it is in the
nature of
a power which veils (Acchadaka) consciousness, as Prakriti
does in
the case of Purusha. The nature of the great "Unexplained"
as it is
in Itself, and whether we call it Prakriti or Maya, is
unknown. The
Yoginihridaya Tantra beautifully says that we speak of the
Heart of
Yogini who is Knower of Herself (Yogini svavid), because the
heart
is the place whence all things issue. "What man," it says,
"knows
the heart of a woman? Only Shiva knows the Heart of Yogini."
But
from Shruti and its effects it is said to be one,
all-pervading,
eternal, existing now as seed and now as fruit, unconscious,
composed of Gunas (Guna-mayi); unperceivable except through
its
effects, evolving (Parinami) these effects which are its
products:
that is the world, which however assumes in each system the
character of the alleged cause; that is, in Samkhya the
effects are
real: in Vedanta, neither real nor unreal. The forms psychic
or
physical arise in both cases as conscious-unconscious (Sadasat)
effects from the association of Consciousness (Purusha or
Ishvara)
with Unconsciousness (Prakriti or Maya), Miyate anena iti
Maya. Maya
is that by which forms are measured or limited. This too is
the
function of Prakriti. Maya as the collective name of eternal
ignorance (Aj—ana), produces, as the Prapa—cashakti, these
forms, by
first veiling (Avaranashakti) Consciousness in ignorance and
then
projecting these forms (Vikshepashakti) from the store of
the cosmic
Samskaras. But what is the Tamas Guna of the Samkhyan
Prakriti in
effect but pure Avidya? Sattva is the tendency to reflect
consciousness and therefore to reduce unconsciousness. Rajas
is the
activity (Kriya) which moves Prakriti or Maya to manifest in
its
Tamasik and Sattvik aspect. Avidya means "na vidyate," "is
not
seen," and therefore is not experienced. Cit in association
with
Avidya does not see Itself as such. The first experience of
the Soul
reawakening after dissolution to world experience is, "There
is
nothing," until the Samskaras arise from out this massive
Ignorance.
In short, Prakriti and Maya are like the materia prima of
the
Thomistic philosophy, the finitizing principle; the activity
which "measures out" (Miyate), that is limits and makes
forms in the
formless (Cit). The devotee Kamalakanta lucidly and
concisely calls
Maya, the form of the Formless (Shunyasya akara iti Maya).
In one respect, Mayavada is a more consistent presentation
of
Advaitavada, than the Shakta doctrine to which we now
proceed. For
whilst Shamkara's system, like all others, posits the
doctrine of
aspects, saying that in one aspect the Brahman is associated
with
Maya (Ishvara), and that in another it is not (Parabrahman);
yet in
neither aspect does his Brahman truly change. In Shakta
doctrine,
Shiva does in one aspect (Shakti) change. Brahman is
changeless and
yet changes. But as change is only experienced by Jivatma
subject to
Maya, there is not perhaps substantial difference between
such a
statement, and that which affirms changelessness and only
seeming
change. In other respects, however, to which I now proceed,
Shakta
doctrine is a more monistic presentation of Advaitavada. If
one were
asked its most essential characteristic, the reply should
be, the
absence of the concept of unconscious Maya as taught by
Shamkara.
Shruti says, "All is Brahman". Brahman is consciousness: and
therefore all is consciousness. There is no second thing
called Maya
which is not Brahman even though it be "not real", "not
unreal";
definition obviously given to avoid the imputation of having
posited
a second Real. To speak of Brahman, and Maya which is not
Brahman is
to speak of two categories, however much it may be sought to
explain
away the second by saying that it is "not real" and "not
unreal"; a
falsity which is yet eternal and so forth. Like a certain
type of
modern Western "New Thought," Shakta doctrine affirms, "all
is
consciousness," however much unconsciousness appears in it.
The
Kaulacarya Sadananda says in his commentary on the 4th
Mantra of
Isopanishad (Ed. A. Avalon): "The changeless Brahman, which
is
consciousness appears in creation as Maya which is Brahman,
(Brahmamayi), consciousness (Cidrupini) holding in Herself
unbeginning (Anadi) Karmik tendencies (Karmasamskara) in the
form of
the three Gunas. Hence, She is Gunamayi, despite being
Cinmayi. As
there is no second principle these Gunas are Cit-Shakti."
The
Supreme Devi is thus Prakashavimarshasya-rupini, or the
union of
Prakasha and Vimarsha.
According to Shamkara, man is Spirit (Atma) vestured in the
Mayik 'falsities' of mind and matter. He, accordingly, can
only
establish the unity of Ishvara and Jiva by eliminating from
the
first Maya, and from the second Avidya, when Brahman is left
as
common denominator. The Shakta eliminates nothing. Man's
spirit or
Atma is Shiva, His mind and body are Shakti. Shakti and
Shiva are
one. The Jivatma is Shiva-Shakti. So is the Paramatma. This
latter
exists as one: the former as the manifold. Man is then not a
Spirit
covered by a non-Brahman falsity, but Spirit covering Itself
with
Its own power or Shakti.
What then is Shakti, and how does it come about that there
is some
principle of unconsciousness in things, a fact which cannot
be
denied. Shakti comes from the root "shak," "to be able," "to
have
power". It may be applied to any form of activity. The power
to see
is visual Shakti, the power to burn is Shakti of fire, and
so forth.
These are all forms of activity which are ultimately
reducible to
the Primordial Shakti (Adya Shakti) whence every other form
of Power
proceeds. She is called Yogini because of Her connection
with all
things as their origin. It is this Original Power which is
known in
worship as Devi or Mother of Many Names. Those who worship
the
Mother, worship nothing "illusory" or unconscious, but a
Supreme
Consciousness, whose body is all forms of consciousness-
unconsciousness produced by Her as Shiva's power.
Philosophically,
The Mother or Daivashakti is the kinetic aspect of the
Brahman. All
three systems recognize that there is a static and kinetic
aspect of
things: Purusha, Brahman, Shiva on the one side, Prakriti,
Maya,
Shakti on the other. This is the time-honored attempt to
reconcile
the doctrine of a changeless Spirit, a changing Manifold,
and the
mysterious unity of the two. For Power (Shakti) and the
possessor of
the Power (Shaktiman) are one and the same. In the Tantras,
Shiva
constantly says to Devi, "There is no difference between
Thee and
Me." We say that the fire burns, but burning is fire. Fire
is not
one thing and burning another. In the supreme transcendental
changeless state, Shiva and Shakti are one, for Shiva is
never
without Shakti. The connection is called Avinabhavasambandha.
Consciousness is never without its Power. Power is active
Brahman or
Consciousness. But, as there is then no activity, they exist
in the
supreme state as one Tattva (Ekam tattvam iva); Shiva as
Cit, Shakti
as Cidrupini. This is the state before the thrill of Nada,
the
origin of all those currents of force which are the
universe.
According to Shamkara, the Supreme Experience contains no
trace or
seed of' objectivity whatever. In terms of speech, it is an
abstract
consciousness (J—ana). According to the view here expressed,
which
has been profoundly elaborated by the Kashmir Shaiva School,
that
which appears "without" only so appears because it, in some
form or
other, exists "within". So also the Shakta Visvasara Tantra
says, "what is here is there, what is not here is nowhere."
If
therefore we know duality, it must be because the
potentiality of it
exists in that from which it arises. The Shaivashakta school
thus
assumes a real derivation of the universe and a causal nexus
between
Brahman and the world. According to Shamkara, this notion of
creation is itself Maya, and there is no need to find a
cause for
it. So it is held that the supreme experience (Amarsha) is
by the
Self (Shiva) of Himself as Shakti, who as such is the Ideal
or
Perfect Universe; not in the sense of a perfected world of
form, but
that ultimate formless feeling (Bhava) of Bliss (Ananda) or
Love
which at root the whole world is. All is Love and by Love
all is
attained. The Shakta Tantras compare the state immediately
prior to
creation with that of a grain of gram (Canaka) wherein the
two seeds
(Shiva and Shakti) are held as one under a single sheath.
There is,
as it were, a Maithuna in this unity of dual aspect, the
thrill of
which is Nada, productive of the seed or Bindu from which
the
universe is born. When the sheath breaks and the seeds are
pushed
apart, the beginning of a dichotomy is established in the
one
consciousness, whereby, the "I", and the "This" (Idam or
Universe)
appear as separate. The specific Shiva aspect is, when
viewed
through Maya, the Self, and the Shakti aspect the Not-Self.
This is
to the limited consciousness only. In truth the two, Shiva
and
Shakti, are ever one and the same, and never dissociated.
Thus each
of the Bindus of the Kamakala are Shiva-Shakti appearing as
Purusha-
Prakriti. At this point, Shakti assumes several forms, of
which the
two chief are Cit-Shakti or as Cit as Shakti, and
Maya-Shakti or
Maya as Shakti. Maya is not here a mysterious
unconsciousness, a non-
Brahman, non-real, non-unreal something. It is a form of
Shakti, and
Shakti is Shiva who is Consciousness which is real.
Therefore Maya
Shakti is in itself (Svarupa) Consciousness and Brahman.
Being
Brahman, It is real. It is that aspect of conscious power
which
conceals Itself to Itself. "By veiling the own true form (Svarupa
=
Consciousness), its Shaktis always arise", (Svarupavarane
casya
shaktayah satatotthitah) as the Spandakarika says. This is a
common
principle in all doctrine relating to Shakti. Indeed, this
theory of
veiling, though expressed in another form, is common to
Samkhya and
Vedanta. The difference lies in this that in Samkhya it is a
second,
independent Principle which veils; in Mayavada Vedanta it is
the non-
Brahman Maya (called a Shakti of Ishvara) which veils; and
in Shakta
Advaitavada (for the Shaktas are nondualists) it is
Consciousness
which, without ceasing to be such, yet veils Itself. As
already
stated, the Monistic Shaivas and Shaktas hold certain
doctrines in
common such as the thirty-six Tattvas, and what are called
Shadadhva
which also appear as part of the teaching of the other
Shaiva
Schools. In the thirty-six Tattva scheme, Maya which is
defined
as "the sense of difference" (Bhedabuddhi), for it is that
which
makes the Self see things as different from the Self, is
technically
that Tattva which appears at the close of the pure creation,
that
is, after Shuddhavidya. This Maya reflects and limits in the
Pashu
or Jiva, the Iccha, J—ana, Kriya Shaktis of Ishvara. These
again are
the three Bindus which are "Moon," "Fire," and "Sun". (See
Author's
Garland of Letters.) What are J—ana and Kriya (including
Iccha its
preliminary) on the part of the Pati (Lord) in all beings
and things
(Bhaveshu) which are His body: it is these two which, with
Maya as
the third, are the Sattva, Rajas and Tamas Gunas of the
Pashu. This
veiling power explains how the undeniable element of
unconsciousness
which is seen in things exists. How, if all be
consciousness, is
that principle there '? The answer is given in the luminous
definition of Shakti; "It is the function of Shakti to
negate"
(Nishedhavyapararupa Shaktih), that is, to negate
consciousness and
make it appear to Itself as unconscious (Karika 4 of
Yogaraja or
Yogamuni's Commentary on Abhinava Gupta's Paramarthasara).
In truth
the whole world is the Self whether as "I" (Aham) or "This"
(Idam).
The Self thus becomes its own object. It becomes object or
form that
it may enjoy dualistic experience. It yet remains, what it
was in
its unitary blissful experience. This is the Eternal Play in
which
the Self hides and seeks itself. The formless cannot assume
form
unless formlessness is negated. Eternity is negated into
finality;
the all-pervading into the limited; the all-knowing into the
"little
knower"; the almighty into the "little doer," and so forth.
It is
only by negating Itself to Itself that the Self becomes its
own
object in the form of the universe.
It follows from the above that, to the Shakta worshiper,
there is
no unconscious Maya in Shamkara's sense, and therefore there
is no
Cidabhasa, in the sense of the reflection of consciousness
on
unconsciousness, giving the latter the appearance of
consciousness
which it does not truly possess. For all is Consciousness as
Shakti. "Aham Stri," as the Advaitabhavopanisad exclaims. In
short,
Shamkara says there is one Reality or Consciousness and a
not-real
not-unreal Unconsciousness. What is really unconscious
appears to be
conscious by the reflection of the light of Consciousness
upon it.
Shakta doctrine says consciousness appears to be
unconscious, or
more truly, to have an element of unconsciousness in it (for
nothing
even empirically is absolutely unconscious), owing to the
veiling
play of Consciousness Itself as Shakti.
As with so many other matters, these apparent differences
are to
some extent a matter of words. It is true that the
Vedantists speak
of the conscious (Cetana) and unconscious (Acetana), but
they, like
the Shakta Advaitins, say that the thing in itself is
Consciousness.
When this is vividly displayed by reason of the reflection
(Pratibimbha) of consciousness in Tattva, (such as Buddhi),
capable
of displaying this reflection, then we can call that in
which it is
so displayed conscious. Where, though consciousness is all-
pervading, Caitanya is not so displayed, there we speak of
unconsciousness. Thus, gross matter (Bhuta) does not appear
to
reflect Cit, and so appears to us unconscious. Though all
things are
at base consciousness, some appear as more, and some as less
conscious. Shamkara explains this by saying that Caitanya is
associated with a non-conscious mystery or Maya which veils
consciousness, and Caitanya gives to what is unconscious the
appearance of consciousness through reflection. "Reflection"
is a
form of pictorial thinking. What is meant is that two
principles are
associated together without the nature (Svarupa) of either
being
really affected, and yet producing that effect which is Jiva.
Shakta
doctrine says that all is consciousness, but this same
consciousness
assumes the appearance of changing degrees of
unconsciousness, not
through the operation of anything other than itself (Maya),
but by
the operation of one of its own powers (Mayashakti). It is
not
unconscious Maya in Shamkara's sense which veils
consciousness, but
Consciousness as Shakti veils Itself, and, as so
functioning, it is
called Mayashakti. It may be asked how can Consciousness
become
Unconsciousness and cease to be itself '? The answer is that
it does
not. It never ceases to be Consciousness. It appears to
itself, as
Jiva, to be unconscious, and even then not wholly: for as
recent
scientific investigations have shown, even so-called "brute
matter"
exhibits the elements of that which, when evolved in man, is
self-
consciousness. If it be asked how consciousness can obscure
itself
partially or at all, the only answer is Acintya Shakti,
which
Mayavadins as all other Vedantists admit. Of this, as of all
ultimates, we must say with the Western Scholastics, "omnia
exeunt
in mysterium".
Prakriti is then, according to Samkhya, a real independent
category
different from Purusha. This both Mayavada and Shaktivada
deny. Maya
is a not-real, not-unreal Mystery dependent on, and
associated with,
and inhering in Brahman; but not Brahman or any part of
Brahman.
Maya-Shakti is a power of, and, in its Svarupa, not
different from
Shiva: is real, and is an aspect of Brahman itself. Whilst
Brahman
as Ishvara is associated with Maya, Shiva is never
associated with
anything but Himself. But the function of all three is the
same,
namely to make forms in the formless. It is That, by which
the
Ishvara or Collective Consciousness pictures the universe
for the
individual Jiva's experience. Shakti is three-fold as Will (Iccha),
Knowledge (J—ana), and Action (Kriya). All three are but
differing
aspects of the one Shakti. Consciousness and its power or
action are
at base the same. It is true that action is manifested in
matter,
that is apparent unconsciousness, but its root, as that of
all else
is consciousness. J—ana is self-proved and experienced
(Svatahsiddha), whereas, Kriya, being inherent in bodies, is
perceived by others than by ourselves. The characteristic of
action
is the manifestation of all objects. These objects, again,
characterized by consciousness-unconsciousness are in the
nature of
a shining forth (Abhasa) of Consciousness. (Here Abhasa is
not used
in its sense of Cidabhasa, but as an intensive form of the
term
Bhasa.) The power of activity and knowledge are only
differing
aspects of one and the same Consciousness. According to
Shamkara,
Brahman has no form of self-determination. Kriya is a
function of
unconscious Maya. When Ishvara is said to be a doer (Karta),
this is
attributed (Aupadhika) to Him by ignorance only. It follows
from the
above that there are other material differences between
Shakta
doctrine and Mayavada, such as the nature of the Supreme
Experience,
the reality and mode of creation, the reality of the world,
and so
forth. The world, it is true, is not; as the Mahanirvana
Tantra says
absolute reality in the sense of unchanging being, for it
comes and
goes. It is nevertheless real, for it is the experience of
Shiva and
Shiva's experience is not unreal. Thus again the evolution
of the
world as Abhasa, whilst resembling the Vivarta of Mayavada,
differs
from it in holding, as the Samkhya does, that the effect is
real and
not unreal, as Shamkara contends. To treat of these and
other
matters would carry me beyond the scope of this essay which
only
deals, and that in a summary way, with the essential
differences and
similarities in the concept Prakriti, Maya and Shakti.
I may however conclude with a few general remarks. The
doctrine of
Shakti is a profound one, and I think likely to be
attractive to
Western minds when they have grasped it, just as they will
appreciate the Tantrik watchword, Kriya or action, its
doctrine of
progress with and through the world and not against it,
which is
involved in its liberation-enjoyment (Bhukti-mukti) theory
and other
matters. The philosophy is, in any case, not, as an American
writer,
in his ignorance, absurdly called it, "worthless,"
"religious
Feminism run mad," and a "feminization of Vedanta for
suffragette
Monists". It is not a "feminization" of anything, but
distinctive,
original and practical doctrine worthy of a careful study.
The
Western student will find much in it which is more
acceptable to
generally prevalent thought in Europe and America—than in
the "illusion" doctrine (in itself an unsuitable term), and
the
ascetic practice of the Vedantins of Shamkara's school. This
is not
to say that ways of reconciliation may not be found by those
who go
far enough. It would not be difficult to show ground for
holding
that ultimately the same intellectual results are attained
by
viewing the matter from the differing standpoints of Sadhana
and
Siddhi.
The writer of an interesting article on the same subject in
the
Prabuddha Bharata (August 1916) states that the Samnyasi
Totapuri,
the Guru of Sri Ramakrishna, maintained that a (Mayavadin)
Vedantist
could not believe in Shakti, for if causality itself be
unreal there
is no need to admit any power to cause, and that it is Maya
to apply
the principle of causation and to say that everything comes
from
Shakti. The Samnyasi was converted to Shakta doctrine after
all. For
as the writer well says, it is not merely by intellectual
denial,
but by living beyond the "unreal," that Real is found. He,
however,
goes on to say, "the Shaktivada of Tantra is not an
improvement on
the Mayavada of Vedanta, (that is the doctrine of Shamkara)
but only
its symbolization through the chromatics of sentiment and
concept."
It is true that it is a form of Vedanta, for all which is
truly
Indian must be that. It is also a fact that the Agama as a
Shastra
of worship is full of Symbolism. Intellectually, however, it
is an
original presentment of Vedanta, and from the practical
point of
view, it has some points of merit which Mayavada does not
possess.
Varieties of teaching may be different presentations of one
truth
leading to a similar end. But one set of "chromatics" may be
more
fruitful than another for the mass of men. It is in this
that the
strength of the Shakta doctrine and practice lies. Moreover
(whether
they be an improvement or not) there are differences between
the
two. Thus the followers of Shamkara do not, so far as I am
aware,
accept the thirty-six Tattvas. A question, however, which
calls for
inquiry is that of the relation of the Shakta and Shaiva (Advaita)
Schools Mayavada is a doctrine which, whether true or not,
is fitted
only for advanced minds of great intellectuality, and for
men of
ascetic disposition, and of the highest moral development.
This is
implied in its theory of competency (Adhikara) for Vedantic
teaching. When, as is generally the case, it is not
understood, and
in some cases when it is understood, but is otherwise not
suitable,
it is liable to be a weakening doctrine. The Shakta teaching
to be
found in the Tantras has also its profundities which are to
be
revealed only to the competent, and contains a practical
doctrine
for all classes of worshipers (Sadhaka). It has, in this
form, for
the mass of men, a strengthening pragmatic value which is
beyond
dispute. Whether, as some may have contended, it is the
fruit of a
truer spiritual experience I will not here discuss, for this
would
lead me into a polemic beyond the scope of my present
purpose, which
is an impartial statement of the respective teachings, on
one
particular point, given by the three philosophical systems
here
discussed.
Shakti and Maya
http://www.sacred-texts.com/tantra/sas/sas17.htm
SHAKTI AND SHAKTA
by Arthur Avalon (Sir John Woodroffe), [1918]
Chapter 1: Indian Religion As Bharata Dharma
http://www.sacred-texts.com/tantra/sas/sas01.htm
Chapter 2: Shakti: The World as Power
http://www.sacred-texts.com/tantra/sas/sas02.htm
Chapter 3: What Are the Tantras and Their Significance?
http://www.sacred-texts.com/tantra/sas/sas03.htm
Chapter 4: Tantra Shastra and Veda
http://www.sacred-texts.com/tantra/sas/sas04.htm
Chapter 5: The Tantras and Religion of the Shaktas
http://www.sacred-texts.com/tantra/sas/sas05.htm
Chapter 6: Shakti and Shakta
http://www.sacred-texts.com/tantra/sas/sas06.htm
Chapter 7: Is Shakti Force?
http://www.sacred-texts.com/tantra/sas/sas07.htm
Chapter 8: Cinacara (Vashishtha and Buddha)
http://www.sacred-texts.com/tantra/sas/sas08.htm
Chapter 9: The Tantra Shastras in China
http://www.sacred-texts.com/tantra/sas/sas09.htm
Chapter 10: A Tibetan Tantra
http://www.sacred-texts.com/tantra/sas/sas10.htm
Chapter 11: Shakti in Taoism
http://www.sacred-texts.com/tantra/sas/sas11.htm
Chapter 12: Alleged Conflict of Shastras
http://www.sacred-texts.com/tantra/sas/sas12.htm
Chapter 13: Sarvanandanatha
http://www.sacred-texts.com/tantra/sas/sas13.htm
Chapter 14: Cit-Shakti (The Consciousness Aspect of the
Universe)
http://www.sacred-texts.com/tantra/sas/sas14.htm
Chapter 15: Maya-Shakti (The Psycho-Physical Aspect of the
Universe)
http://www.sacred-texts.com/tantra/sas/sas15.htm
Chapter 16: Matter and Consciousness
http://www.sacred-texts.com/tantra/sas/sas16.htm
Chapter 17: Shakti and Maya
http://www.sacred-texts.com/tantra/sas/sas17.htm
Chapter 18: Shakta Advaitavada
http://www.sacred-texts.com/tantra/sas/sas18.htm
Chapter 19: Creation as Explained in the Non-dualist Tantras
http://www.sacred-texts.com/tantra/sas/sas19.htm
Chapter 20: The Indian Magna Mater
http://www.sacred-texts.com/tantra/sas/sas20.htm
Chapter 21: Hindu Ritual
http://www.sacred-texts.com/tantra/sas/sas21.htm
Chapter 22: Vedanta and Tantra Shastra
http://www.sacred-texts.com/tantra/sas/sas22.htm
Chapter 23: The Psychology of Hindu Religious Ritual
http://www.sacred-texts.com/tantra/sas/sas23.htm
Chapter 24: Shakti as Mantra (Mantramayi Shakti)
http://www.sacred-texts.com/tantra/sas/sas24.htm
Chapter 25: Varnamala (The Garland of Letters)
http://www.sacred-texts.com/tantra/sas/sas25.htm
Chapter 26: Shakta Sadhana (The Ordinary Ritual)
http://www.sacred-texts.com/tantra/sas/sas26.htm
Chapter 27: The Pa—catattva (The Secret Ritual)
http://www.sacred-texts.com/tantra/sas/sas27.htm
Chapter 28: Matam Rutra (The Right and Wrong Interpretation)
http://www.sacred-texts.com/tantra/sas/sas28.htm
Chapter 29: Kundalini Shakta (Yoga)
http://www.sacred-texts.com/tantra/sas/sas29.htm
Chapter 30: Conclusions
http://www.sacred-texts.com/tantra/sas/sas30.htm
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