Shakta Tantra

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Shakta Tantra teaches that Paramatma Nirguna Shiva is Saccidananda (Prapañcasara, Ch. XXIX: Kularnava, Ch. I. vv. 6-7). Kularnava says "Shiva is the impartite Supreme Brahman, the All-knowing (Sarvajña) Creator of all. He is the Stainless One and the Lord of all. He is One without a second (Advaya). He is Light itself. He changes not, and is without beginning or end. He is attributeless and above the highest. He is Saccidananda" (I. 6-7. And see the Dhyana and Pañcaratnastotra in Mahanirvana Tantra III. 50, 59-63). Brahman is Saccidananda, Eternal (Nitya), Changeless (Nirvikara), Partless (Nishkala), Untouched by Maya (Nirmala), Attributeless (Nirguna), Formless (Arupa), Imperishable (Akshara), All-spreading like space (Vyomasannibha), Self-illuminating (Svyamjyotih), Reality (Tattva) which is beyond mind and speech and is to be approached through spiritual feeling alone (Bhavanagamya). Kularnava I, 6-8; III. 92, 93; IX. 7). (Mahanirvana III. 50, 59-63, 67-68, 74; III. 12). In His aspect as the Lord (Ishvara) of all, He is the All-knower (Sarvajña), Lord of all: whose Body is pure Sattva (Shuddhasattvamaya), the Soul of the universe (Vishvatma). (Mahanirvana I. 61, III. 68). Such definitions simply re-affirm the teaching of Veda. Brahman is That which pervades without limit the Universe (Prapañcasara XXIX; Mahanirvana III. 33-35) as oil the sesamum seed (Sharada Tilaka I, Shaktanandatarangini I, Pranatoshini 13). This Brahman has twofold aspect as Parabrahman (Nirguna, Nishkala) and Shabda-brahman (Saguna, Sakala). Sammohana, a highly interesting Tantra, says (Ch. I) that Kubjika is of twofold aspect, namely, Nishkala when She is Candra-vaktra, and Sakala when called Paramukhi. So too is Guhyakali who as the first is Ekavaktra mahapashupatishi advaitabhavasampanna and as the second Dashavaktra. So the Kularnava says Shabda-brahmaparamabrahmabhedena Brahmano dvaividyam uktam (Khanda V, Ullasa 1). The same Tantra says that Sadashiva is without the bonds (of Maya) and Jiva is with them (Pashabadho bhavej jivah pashamuktah Sadashivahi, IX. 42) upon which the author of the Pranatoshini, citing this passage says "thus the identity of Jiva and Shiva is shown (iti Shivajivayoraikyam uktam). The Shakta Tantra is thus Advaitavada: for it proclaims that Paramatma and Jivatma are one. So it affirms the "grand words" (Mahavakya) of Veda -- "Tat tvam asi,So'ham,Brahmasmi" (Mahanirvana VIII. 264-265, V. 105); Prapañcasara II; identifying Hrim with Kundali and Hangsah and then with So'ham. Yah Suksmah So'ham ib. XXIV, Jñanarnava Tantra XXI. 10). As to Brahmasmi, see Kularnava IX. 32 and ib. 41. So'hambhavena pujayet. The Mantra "all this is surely Brahman (Sarvam khalvidam Brahma)" is according to the Mahanirvana (VII. 98) the end and aim of Tantrika Kulacara, the realization of which saying the Prapañcasara Tantra describes as the fifth or Supreme State (Ch. XIX); for the identity of Jivatma and Paramatma is Liberation which the Vedantasara defines to be Jivabrahmanoraikyam). Kularnava refers to the Advaita of which Shiva speaks (Advaitantu shivenoktam I. 108. See also Mahanirvana II. 33-34; I II. 33-35; 50-64; Prapañcasara II, XI X, XXIX). Gandharva Tantra says that the Sadhaka must be a nondualist (Dvaitahina). (See Ch. II. ib. Pranatoshini 108; Maharudrapamala I Khanda, Ch. 15; II Khanda, Ch. 2). It is useless to multiply quotations on this point of which there is no end. In fact that particular form of worship which has earned the Shakta Tantras ill-fame claims to be a practical application of Advaitavada. The Sammohana Tantra (Ch. VIII) gives high praise to the philosopher Sankaracarya saying that He was an incarnation of Shiva for the destruction of Buddhism. Kaulacarya is said to properly follow a full knowledge of Vedantic doctrine. Shiva in the Kularnava (I. 110) says "some desire dualism (Dvaita), others nondualism (Advaita) but my truth is beyond both (Dvaitadvaitavivarjita)".