The cult of Shakti or the mother aspect of Godhead has its roots in the Vedas. The RigVeda describes Shakti as the embodiment of power and the upholder of the universe. Shakti is represented as the sister of Shri Vishnu and the wife of Shiva. She is worshipped as Devi, who is one with Brahman. The literature of Shaktism, called the Tantra, gives a high place to women and reacts strongly against caste distinctions. According to the doctrines of the Shakta cult (embodied in 77 Agamas), Shiva or the supreme entity is impersonal and beyond activity. Adi Shankara in his Saundarya1ahari declares: "Shiva is able to function when united with Shakti; otherwise he is inert." A variant of the Shaivite philosophy, which developed in Kashmir, is known as the Pratyabhijna system. Here, as Dr. Radhakrishnan says, Shiva is the subject as well as the object, the experiencer as well as the experienced. "As the consciousness on which all this resultant world is established, whence it issues, is free in its nature, it cannot be restricted anywhere. As it moves in the differentiated states of waking, sleeping, etc., identifying itself with them, it never falls from its true nature as the knower." Om Shiva Shakti Namah ! ๐๐ป๐๐ป
Sunday, 15 May 2016
The cult of Shakti or the mother aspect of Godhead has its roots in the Vedas.
The cult of Shakti or the mother aspect of Godhead has its roots in the Vedas. The RigVeda describes Shakti as the embodiment of power and the upholder of the universe. Shakti is represented as the sister of Shri Vishnu and the wife of Shiva. She is worshipped as Devi, who is one with Brahman. The literature of Shaktism, called the Tantra, gives a high place to women and reacts strongly against caste distinctions. According to the doctrines of the Shakta cult (embodied in 77 Agamas), Shiva or the supreme entity is impersonal and beyond activity. Adi Shankara in his Saundarya1ahari declares: "Shiva is able to function when united with Shakti; otherwise he is inert." A variant of the Shaivite philosophy, which developed in Kashmir, is known as the Pratyabhijna system. Here, as Dr. Radhakrishnan says, Shiva is the subject as well as the object, the experiencer as well as the experienced. "As the consciousness on which all this resultant world is established, whence it issues, is free in its nature, it cannot be restricted anywhere. As it moves in the differentiated states of waking, sleeping, etc., identifying itself with them, it never falls from its true nature as the knower." Om Shiva Shakti Namah ! ๐๐ป๐๐ป
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