Shakti (The Power) in the Philosophy of the Puranas

Shakti (The Power) in the Philosophy of the Puranas [pauranikadarsane sakteh svarupam] / By Dr. Raghunath Giri; Deptt. of Philosophy, Kashi Vidyapith, Varanasi / 231-251

[ purananam samanvayatmakadarsane saiva-sakta-advaita - visistadvaitaprabhr- tisampradayanam siddhantabhutani tattvani samnivistani | saktitattvam hi puranesu catursu rupabhedesupavargitamiti lekhe'tra nibandhakrta pratipaditam | prathamam rupam tavat sakteh svabhavikam paramarthabhutam brahmabhinnam nirgunam niravayavam kutasthanityam saccidanandam jagatkaranam brahma-visnu-sivatmakam | dvitiyam tu paramasattayah sivasyaprthagbhuta sakti- sivau sabdarthaviva samyukti, sakti-saktimatorabhedatvat saktirahitah sivah sava eveti vyahrtatvacca | saktaretasyah trtiyam rupam sivalilasadhanamanullanghya- jnabhidhanam bandhamoksakaranam vidyavidyatmakamavararana-viksepasaktidvayatmakam namarupatmakam janmasthitilayatmakamupadanakaranam, mulaprakrtih samkhyokta, gitokta'para prakrtirastadha, brahmarani, laksmih, rudranityadinamabhedaih prasiddha- taram | vidvan lekhako'tra sodaharanam sayuktikanca sadhayati yat saktamata- prabhavitesu siva-devibhagavata-vayaviyapuranesu saktitastvasya brahmana'nanyatvam pratipaditam | advayam saktitattvameva vastubhutam satyam brahmatmantaryami sadasatvaram cinmayam paramam jyotirvijnanaghanam suksmatisuksmam paratparam sarvajnam vibhu kutastham brahma-visnu- siva--varani - kamala - kali ketyadinamarupabhedena- virodhitaya niskalam niranjanam nirgunamapi sakalam sagunam samayam va pratiyate | tatha hi saktitattvam sviyesu pratiyamanesu rupantaresvapi bhedabhedam sahate bhedasyasminnadhyasyamanatvat | srstidrstya'pi saccidanandarupatrayesu 'sat ' svarupam parama saktissuddhasattaiva tisthati 'cidananda ' rupe tu sattvasya paramarthabhutasya dve rupe jayete, rupatrayam ca militva upanisatpratipadyam param brahmaiva bhavati | ityevam saiva ( pratyabhijna ) saktaprabhrtisampradayanam bahuvidhah prabhavah puraniyadarsana siddhantesu parilaksyate ityapi nibandhe'smin tattvavyakhyanaprasange nirdistam vartate ] | Siva (the supreme Reality) truth, knowledge infinite, being, intelligence, bliss, pure, attributeless, indeterminate, unknowable indivisible, imperishable and eternal is the cause of the world which is non-intelligent, finite, transitory, mutable, perishable, a

232 puranam - PURANA [Vol. XII, No. 2 manifold of changing phenomena, fleeting events and finite things. This supreme Reality Siva is bliss, but the world is full of misery and sufferings 'a vale of tears'. It is called appearance and not the thing in itself by Kant. Parmenides asserts the world of empirical reality to be a more show, and Plato calls it a shadow of the true reality. Acarya Sankara calls it Vyavahara as opposed to Paramartha. It is Samvrti and not parmartha according to Nagarjuna, while it is parikalpita and not parinispanna according to Vijnanavadin. But the problem here is to explain the original relation of the world with the reality. How does the impure and transitory world come into existence from the reality which is pure and eternal ? If there is no difference between the world and the Reality as in the table and the wood then either blemishes of the world would be imposed on reality or the purity, eternity and infinity of reality should be applied to the world. Both of the alternative introduce self-contradiction. If we only say that the absolute appears in the transitory form of the world, it will not satisfy the seeker after truth. If we accept a separate entity independent of Siva, to explain the nature of the world, we fall into some kind of dualism like that of Sankhya and Descartes, but they fail to justify the relation between Prakrti and Purusa, matter and mind. And without accepting an extraneous extraneous principle, it is impossible to account for the appearance of the world. "There must be admitted some principle or Power or force which superimposes the manifold of sense on the super sensuous and supreme Brahman". The Advaitin calls this principle, Prakrit (Primal Nature), Maya or Avidya, and in the Puranas it is called Sakti or Prakrti. The Philosophy of the Purana is an integration of Saivism, Saktism, Advaita, Visistadvaita etc. so here, Sakti is not merely a principle of manifestation and limitation, but it is also the supreme reality, inseparable power of Siva, or Visnu, the order (Ajna, Anucari) of Siva and the origine of matter Four different phases of this Sakti are described in the Puranas. In the first phase or in its real nature Sakti is identified with supreme 1. VSPK, 23.28-35: VSUK, 4. 12-16. tayaiva prerita saivi mulaprakrtatirakhyaya | mahamaya ca maya ca prakrtistriguneti ca ||

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 233 Reality. It is non-different from Brahman. It is qualitiless, indeterminate unchanging, imperishable, beyond speech and mind. It is being, intelligence and bliss. It is like Siva, both-indeterminate and determinate. It is the origin, source and instrument of the creation, sustenance and dissolution. It is not only the origin of the world, but also the mother of the Gods, Brahma, Visnu and Rudra, as well as the reservoir of their power, energy, Knowledge and activity. In the second phase it is the inseparable power of supreme reality (Siva). It is power, hence Siva is powerful. Without it He cannot be capable of doing anything. Without power or potency Siva is Sava-a dead body. A thing which does not do anything, cannot be regarded as existing, because existence implies some activity, some power, some potency. But Sakti also being the power of Siva, cannot remain separate from Him. Siva cannot live without Sakti and vice versa Sakti cannot exist without Siva. In the third phase it is the unwarranted command (Anullanghya Ajna). of Siva. He makes it the instrument of His sport. In this phase, it is called Maya and He, the possessor of it, is called Mayavin. It is the cause of bondage and liberation. It is both Vidya and Avidya. It is the concealing power of Siva. It constrains Siva to make one appear into many, being into non-being, conscious into unconscious, eternal into transitory. It takes different names and form for the sake of creation, sustenance and dissolution. When it helps Brahma (The creator of the universe), it is called Brahmani; and in sustenance it helps Visnu as His power Laksmi; for dissolution as Rudrani it helps Rudra. In its fourth phase it is the primal nature (Prakrti), the material cause of all unconscious being. It becomes the eight fold bondage (earth, water, fire, air, sky, mind, Ahankara (ego) intellect, which is called Apara Prakrti in the Gita² and mula Prakrti in Sankhya. 1. V.S., 18.2.4 prakrtya tato buddhirahamkaro gunatmakah | pancatanmatramityetatprakrtyadyastakam viduh || 2. Gita, 7.4, 5a bhumirapo'nalo vayuh kham mano buddhireva ca | ahamkara itiyam mem bhinna prakrtirastadha ||

234 puranam -- PURANA THE FIRST PHASE [Vol. XII, No. 2 Sakti is regarded as the highest deity and Supreme Reality in Sakta cult. Saktagamas or Sakta tantras describe her as Pure Being, consciousness, Bliss, potency of all and radiant illuminate in all beings. The synthetic philosophy of the Puranas especially of the Siva Purana is also influenced by this cult. We can see the direct influence of sakta cult in the description of the First Phase of Sakti. But it does not introduce contradiction or inconsistency in the integrative approach of the Purana; as Sakti, Siva or Brahman are not separate entity or Reality; these are the different names of the same Reality who is beyond the approach of mind and speech. or The Devi Bhagavata Purana states that there is complete identity between Brahman and Sakti. Sakti and Brahman supreme Reality are not two or separate entities, but two names of the same Reality. Really speaking the supreme Reality is non-dual Sakti, that can be called Brahman also. But this does not bring duality, because the difference is mere illusion and identity is only real. The question of gender does not arise for the supreme Reality, because the sign and distinction of gender come later in creation. Hence Supreme Reality is neither male nor female nor neuter.3 Devi Bhagavata P. tries to prove logically that Sakti is all pervasive and Supreme Reality. It says that the Supreme Reality is Sakti, because it pervades everything and is immanent in everything. The existence of everything depends upon the immanence of Sakti. without Power (Sakti) nothing can exist 1. Sakti & sak ta, P. 27. 2. DBP, 3.6.2. sadaikatvam na bhedo'sti sarvadaiva mamasya ca | yo'sau sahamaham yo'sau bhedo'sti mativibhramat | 3. DBP, 3.6.7. naham stri na pumamcaham na klibam sargasamksaye | ad afa faitz: zarafqaisa faur ga: 11 Maha kala Samhita: "Thou art neither girl nor maid nor old. Indeed thou art neither female nor male, nor neuter. Thou art inconceivable, immeasurable, power, the being of all which exists, void of all quality, the supreme Brahman, attainable in Illumination alone." Sakti & Sakta, pp, 28.29.

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 235 nor be able to perform any activity. We can suppose a world without Sakti. A person, who is unable to bear his responsibilities or who is not able to protect himself against his enemy, is never said to be non-Brahma, or non-Rudra (Abhrama, Avisnu, Arudra) but he is called Asakta (Powerless). This shows that nothing can be done without Sakti. All activities ase governed and motivated by this Sakti. Stating the nature of Sakti, Devi Bhagavata P. says that Sakti is only real. She alone is in the beginning of creation and at the end of dissolution. She is called by different names, such as atma (soul), cit (consciousness or intelligence), Samvit (knowledge) and Para Brahman (Supreme Reality). She is inconceivable, incomparable and unaffected by the afflictions of the world.2 There is nothing in the world, whose existence can be conceived without the relation to this Sakti (Power)." The Vayavivya Samhita States that Supreme Sakti is beyond the approach of senses, mind and speech. They make attempt to grasp her, but return unsuccessfully. She pervades the whole universe with her own glory. She is without birth, death, old age and decay.5 Though she is beyond being (Sat) and non-being (Asat) yet she is all pervasive (Sarvaga), all knowing (Sarvajna) and the subtlest of all (Parama Suksma). The whole world is a manifestation of her supreme nature." 1.DBP, 3.6. 19-20 rudrahinam visnuhinam na vadanti janah kila | saktihinam yatha sarve pravadanti naradhamam | 2. DBP, 7.32. 2-3 grahamevasa purva tu nanyatkincinnagadhipa | tadatmarupam cit samvitparam brahmaikanamakam | apratarkyamanirdesya manaupamyamanamayam | 3. DBP, 3.6.11 kim naham pasya samsare madviyuktam kimasti hi | 4. VSPK, 16.9 a | yasya vaco nivartante manasa cendriyaih saha | 5. VSPK, 16.7, 8 yamahurbrahma vidvamso devidivyagunanvitam | 6. VSPK, 16. 13 b sarvajna sarvagam suksmam sadasadvaktavarjitam | 7. VSPK, 16. 14. a 5 paramam nikhilam bhasa bhasayantimidam jagat |

236 puranam - PURANA [Vol. XII, No. 2 Umasamhita says that supreme Sakti (Uma) is Parama Brahman (Supreme Reality) and supreme light (Parama jyoti). All the Gods even Brahma. Visnu and Rudra, are inferior to Her. She is everything as well as beyond everything. Nothing exists without her and apart from her. She is both determinate and indeterminate, formless and with form. As immanent, she is the essence of all elements, all categories and all realities, but as transcendent her potency and attributes are beyond conception. She is eternal and supreme source of cause and effect. She assumes different forms. All Gods like Brahma, Visnu, Rudra etc. and Goddesses like Vani, Kamala Kalika, etc. are her different assumed forms and agents to perform the different functions viz. creation, sustenance, and dissolution¹. As a magician exercises his magic and makes the dolls dance, so she makes the whole world dance. The air blows under her command; the fire burns everything under her control and all the guards of direction perform their specific duties under her supervision. The same fact is stated in the story of Uma Haimavati of Kenopanisad; where it is mentioned that in the presence of a Yaksa all the Gods, Fire, Wind, Indra etc., became unable to burn or to move even a small grass. At last, they realized that they have no power at all whatever was done for the victory over demons was not their own power but the glory of Brahman who had made them to do so and had appeared before them in the form of Yaksa. Kathopanisad also states that being afraid of Him the sun shines, the fire burns, the wind blows, Indra and God of death perform their own duties¹. According to Vayaviya Samhita, whatever is in the world, Maya (illusion), Prakyti (Primal Nature), Jiva (Soul, evolutes £ 1. US, 49. 27-32 param brahma param jyotih pranavadvandvarupini | srahamevasmi sakalam madanyo nasti kascana || 2. US, 49. 34-35 yatha darumayim yosam nartayatyaindrajalikah | tathaiva 3. Ken. U, III 4. KU, 2.6.3. sarvabhutani nartayamyahamisvari || bhayadasyagnistapati bhayattapati suryah | bhayadindrasca vayusca mrtyurdhavati pancamah | 11

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 237 (Vikaras), asat (non-being), and sat (being) each of them is pervaded by the potency of Sakti. She is the cause of bondage and liberation. She deludes the world by her maya and liberates it by her sport Lila. The Rudra Samhita adds that she is Santa (calm or serene), Mahadavyakta (The great and unmanifested) Suddha (Pure), gross and subtle (Sthula and Suksma). She is faith, patience, sleep, hunger, desire, beauty, nourishment and satisfaction of all beings. She is the motivator of all beings She is the unmoved mover of the world wheel.2 The Rudra Samhita states that she is called by different names, viz. Siva, Santa, Maha Maya and Yoganidra, etc. She is non-different from the world. Appointed by her Brahma, Visnu and Rudra proceed to perform their specific duties of creation, sustenance and dissolution. She assumes the form of three attributes for the sake of different activities.³ But The above description of Sahti gives some contradictory characteristics such as immanent and transcendent, formless, and with form, attributeless and with attributes, static and dynamic, knowledge and ignorance, determinate and interminate. etc. the minute observation clarifies that there is neither inconsistency nor contradiction nor possibility of dualism in this description. It is stated that these two are not separate entities but are two different aspects of the same Sakti, or the two view points to describe the same reality. When she manifests her potency Maya and is related to it she assumes forms and becomes determinate but her real nature, beyond the relation of Maya, is indeterminate.4 THE SECOND PHASE In the first phase of Sakti, we have explained her as the supreme Reality, who is beyond the approach of mind and speech 1. VSUK, 7. 3-9 2. 3. sa devi mayaya sarva brahmandam sacaracaram | mohayatyaprayatnena mocayatyapi lilaya || RS. Par, 3. 27-38 RSST. 14. 29, 30a, 31a, 32, 33 RS. Par 4. 3-5. siva santa mahamaya yoganidra jaganmayi ! 4. US, 49. 38 sagunam nirgunam ceti madrupam dvividham matam | maya sambalitam caikam dvitiyantadanasritam ||

238 puranam - PURANA [Vol. XII, No. 2 as well as the sources of creation and motivator and sustainer of the world. In this second phase, she is inseparable power of supreme Siva (Supreme Reality). Sata-Rudra Samhita states that she is not accidental, conditional and transitory but eternal, inseparable, inherent power of Siva, who is self-proved, self-shining and supreme Lord. The Rudra Samhita adds that she is consort of Siva. She has an effulgence of millions of suns. Every part of her is the source of beauty. There is no change, diminution and decay in her. Like Siva she is both determinate and indeterminate. She is equal to Siva in attributes, form and actions. The Kailasa Samhita declares that the supreme Reality is neither only Siva nor only Sakti, but a harmony of both Siva and Sakti. The two are one, the difference between them is imaginary and their identity, non-difference is real. This harmony of Siva and Sakti is called Brahman in the Upanisads. The word, Brahman, is derived from the root 'Brihi' which means 'to pervade' and it becomes etymologically significant as Supreme Reality (Siva with Sakti) pervades all and is the greatest of all." The supreme reality (Paramatma) consists of two aspects, Siva and Sakti. That is why both of them separately or simultaneously are called supreme Reality. These two aspects of supreme Reality viz. Siva and Sakti cannot be divided or separated, they can be merely distinguished. Both the aspects have a parallel evolution. The Sakti aspect of Reality evolves successively into cit Sakti (conscious power) Ananda Sakti (bliss power) iccha Sakti (The will Power), Jnana Sakti (The 1. SRS, 8. 35 asau hi paramesanassvayam jyotissanatanah | sranandarupa tasyaisa saktirnagantuki siva || 2. RS, Par, 4. 2-5 anupama mahamaya sadasivavilasini | fayuini fayuii facar faqaishariaat ||1 3. VSUK, 4. 136-18 samanadharmanimeva sivasya paramatmanah | 4. KS. 16. 35-36. evam sivatvam saktitvam paramatmani darsitam | sarvatmatvam tayorevam brahmatyupanisatsu ca ||

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 239 These five knowing Power), and Kriya Sakti (the power of activity). And the Siva aspect of Reality creates successively the five Brahmans, Isana, Tatpurusa, Aghora, Vamadeva, and Sadyojata. Saktis and five Brahmans, are arranged in the five pairs, such as, Isana and cit, Purusa & Ananda, Aghora and iccha, Vama & jnana and Sadyojata and Kriya, These five pairs perform the five functions respectively viz. anugraha (grace) Tirodhana (obscuration), Samhara The five (dissolution) Sthiti (sustenance) and Srsti (creation).2 powers create respectively the five component parts of the sacred syllable om viz. Vindu, Nadu, Makara. Ukara and Akara and the five Brahmans produce the five Kalas viz. Santyatita, Santi, Vidya, Pratistha and Nivrtti. The former five, products of Saktis are words (Vacaka) and the latter five product of Brahmans are denotations (Vacya). Each component of one group in its respective order makes a couple with the corresponding component of the other group to create the five elements. 5 The above description of the evolution makes it clear that the three aspect Sat, cit and Ananda are in a heirarchical order here. Sat, pure being is pure power or supreme Sakti, while cit and Ananda are the two aspects or two phases of the same reality. These three harmonized together are identified with the supreme Brahman of the Upanisads. The last three, Iccha, Jnana and Kriya are the governing powers (aisvarya) Sakti) God controls the world by these three powers. Nyaya Darsana also accepts eternal desire, knowledge and effort (Nitya Iccha, Jnana and Pryatna) as the eternal properties of God by which He becomes capable of performing His functions viz. creation, sustenance and dissolution. These three powers are explained as follows: Iccha Sakti is the 1. KS, 16. 54-58 sivasaktisamayogah paramatmeti paramatmeti niscitam | parasaktestu samjata cicchaktistu tadudbhava | 2. KS, 16. 58-61 sivadisana utpannastatastatpurusodbhavah | tato'ghorah tato vamassadyojatodbhavastatah || 3. KS, 16. 56-57 4. KS, 16. 59-60 5. KS, 16. 61 vacyavacakasambandhanmithunatvamupeyusi | kalavarnasvarupe'sminpancake bhutapancakam ||

240 puranam - PURANA [Vol. XII, No. 2 regulative eternal power of the Lord. It is an internal order that this effect should be produced like this and should not be produced like that. The second jnana Sakti is the determining Power of the Lord. It determines the nature of cause, effect, and instrument. The third Kriya Sakti is the accomplishing Power. It moulds the matter into effect. The first power is the intiative, the second is preparation and the third is completion.1 The view of the evolution of the five Saktis is quite similar to that of Pratyabhijna school of Saivism. According to it cit Sakti is pure light by which Siva shines Himself even in the absence of objects. The second Ananda Sakti makes Himself satisfied and gives constant pleasure. The third Iccha Sakti makes Him aware of His freedom and ininterrupted power to fulfil His desire. The fourth Jnana Sakti is called Amarsa. It is the knowledge of all knowable things. And the last Kriya Sakti is the ability to assume any form according to His sweet will.2 RELATION OF SIVA AND SAKTI Now the question of relation of Siva and Sakti arises here. How these two are related together? They should not be accepted as two separate entities; in that case, this system will fall in dualism. But if they are not two separate entities what is the use of describing them separately? If Sakti is the Power of Siva; their relation should be made clear. According to Prabhakara, Sakti is also a separate category because it cannot be included in other categories of substance, attribute etc. It can be explained easily with an illustration of fire and its burning Power. According to him both cannot be identified together. In the case of identity one cannot disappear in the presence of other. of other. But when fire is placed near the moon-stone (candrakantumani) its burning power disappears. It can appear again only when either the moon stone is rubbed or the sun stone (Surya Kantamani) is also 1. VSUK, 4. 31-34 jnanakriyacikirsabhistisrbhissvatmasaktibhih | saktimanisvarah sasvadvisvam vyapyadhitisthati || 2. Tantraloka. IX. 50: svatantrabhasitabhida pancadha pravibhajyate | cidanandesaranajnana kriyanam susphuratvatah | ki

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 241 brought there. This appearance and disappearance of burning power proves the difference of fire and its power. According to Nyaya, Sakti is not a separate category as it can be included either in quality or dharma. In the case of quality, this can remain with inherent relation to its substance. In the case of Dharma, if it is universal, it can be related to inherent relations, if it is not universal but akhandopadhi, it can be related to svarupa relation. In both the cases the relation is not identity but difference. Both these schools agree together to say that Sakti sometimes can remain in its substratum and at other times it may not remain in it. Siva Purana does not attempt to discuss this matter logically. It simply indicates that the power (Sakti) and the possessor of the Power (Saktiman) are indivisible and inseparable, therefore, it is not proper to consider that relation which implies separation. In such a case the relation between them would be non-difference or identity. They are not only inseparable but mutually dependent also. The Vayaviya Samhita cites certain examples to show their mutual dependence. As the moon cannot shine without moonlight, so Siva cannot manifest without Sakti, and as the existence of moon-light cannot be conceived without moon, so the existence of Sakti is not possible without Siva. As the sun and its rays are inseparably related so Siva and Sakti are inseparably related. None can exist or can be conceived without the other. 2 In general expression the possessor is regarded as support or substratum and the object possessed becomes supported. The first can exist or can be conceived without the latter but the latter cannot exist or cannot be conceived without the former. This shows some superiority of the possessor. So Siva, being Saktiman, may be regarded independent, superior to Sakti. The Vayaviya Samhita rejects this view and states that both are mutually support and supported and interdependent. Siva is support of Sakti and Sakti is the support of Siva. None can remain without other and none 1. VSUK, 7. 21 nahi saktimatarasaktya viprayogosti jatucit | tasmacchakteh saktimatastadatmyannirvrttidvayoh || 2. VSUK, 4. 9-12 evam parasparapeksa saktisaktimatoh sthita |

242 puranam - PURANA [Vol. XII, No. 2 can be conceived without other. It takes vedic example of Agni and Soma to show their mutual dependence and mutual support. Agni depends upon Soma and Soma depends upon Agni. Both have a opposite tendency. Agni has a tendency to go up on the support of Soma, and Soma has a tendency to go down on the support of Agni. The other example cited to show their mutual dependence is of word and its meaning. Siva and Sakti are related like word and meaning. Each word has some meaning and every meaning has some word. These may be an imaginary separation but real separation is not possible. All these illustrations in minute explanation, may be called fallacious as they have one or other defects. But it shows the view of the Puranas that they do not like to go into logical discussion. They simply show that these two are the different aspects of the same reality. THE THIRD PHASE. MATA In the second phase Sakti is described as eternal, inherent and inseparable power of Siva. The same Sakti is called Maya when she helps Siva to assume different forms. Maya is limiting principle. It limits Siva who is unlimited. It is the concealing power of Siva. It conceals His unlimited consciousness, knowledge and activity. And it helps Him in His self sport. It is the desire of Siva. It is the principle of multiplying one into many. 1. VSPK, 23. 12 sivascordhvamadhasaktirurdhvam saktiradhah sivah | 2. VSPK, 28. 1, 9-11. agnirudrdhvam jvalatyesa yavatsaumyam paravrtam | yavadagnyaspadam saumyamamrtam ca sravatyadhah || 3. RSSt, 24.5: R 1.1: Somananda Sivadrsti--3. 2. 3. vagarthaviva samprktau saktisau sarvada citau | katham ghateta ca tayorviyogastattvato mune || 4. SBP, 3.5, 25; 3. 7. 2, 3, 5, 6; 3.7. 9, 11; II. 3.3-16 sa va etasya samdrastuh saktissadasadatmika | maya nama mahabhaga mayedam nirmame vibhuh | 5. VSPK, 5. 20 a mayam mahesvari saktiscidrupo mayayavrtah |

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 243 Without this limiting, concealing and multiplying principle Siva cannot assume different forms and in the absence of different forms His self sport would not be possible. Hence Siva desires to be many. This desire is the original form of Maya. In the process of evolution it is the destiny of the world and all the beings,¹ It is the order, command of Siva (Ajna Anucari). The Vidyesvara Samhita states that the word Maya is compound of two words 'Ma' and 'Ya'. The word 'Ma' means action (karma) and knowledge (jnana), and the meaning of the word "Ya" is "to make obtain." Hence the etymological meaning of the compound word Maya is 'that which enables one to obtain the result of action and knowledge.' Thus above this maya one can obtain the eternal enjoyment and below this Maya there are only transitory and perishable enjoyments.2 Pauskaragama analyses this word in two ways and shows its significance. In first analysis the word Maya becomes significant because everything returns to it in dissolution (Mati asyam Pralaye), and in second analysis it means that the world comes from it (Mayati asmat jagat sarvam ten Maya Samirita). It is called by many names in different schools of Philosophy viz. Avidya (ignorance), Vimarsa, Asati (non being), Tamas (darkness), Tapas (penance), Maya (illusion), Aja (unborn power), Pradhana (chief principle of creation), Prakrti (Primal Nature) and Jada (unconscious) etc. It is the magic power of the Lord (Atma Maya) for creation and yoga Nidra (the principle of passivity) in dissolution.5 It is Maha supti (the great sleep) in which all the beings sleep in 1. RS Par, 2. 15, 16 mohini sarvalokanam sivamaya tadadhinam jagatsarvam siveccha sa prarabdham procyate saiva tannamani sivecchya bhavatyeva natra karya 2. VS, 17.69-70 gariyasi | prakirtyate | hyanekasah | vicarana | ma laksmih karmabhogo vai yati mayeti kathyeta | ma laksmih jnanabhogo vai yati mayeti kathyeta || 3. SRtS, 27th Karika 4. DBP, 7.32.9-11 kecittam tapa ityahuh tamah kecijadam pare 5. VP, 6.4.6; AP. 367. 12, 13, 14 6 sratmamayamayim divyam yoganidrasamasthitah |

244 puranam - PURANA [Vol. XII, No. 2 dissolution.¹ It is the deluding principle. It deludes the triple Gods Brahma, Visnu and Rudra and makes them to embody. Its process is so secret that even triple Gods are unable to know it," During to this great deluding power it is called Maha Maya and Maha Avidya. As Avidya, it is a process of wrong knowledge. It creates the knowledge of 'self' in those that have no self, and of 'ownself' in those who do not have it. It has two fold functions%;B first it makes a thing appear at the place where the thing is really not present and secondly, it conceals the thing where it is really present. The first can be illustrated by the moon's reflection in the water and the second can be compared with the shadow of Rahu on the moon at the time of lunar eclipse. As Vidya it is the instrument to cut the bondage of Yogins. It's nature and function is so strange that it cannot be known by reasoning. It is 'Sat'as it appears and creates the whole world. It is Asati as it disappears after awakening of the true knowledge. It is unconscious because it is perceived and it conceals the consciousness. It is the Power of Siva and yet it limits Siva. It is the cause of bondage to those who do not understand it, but it becomes the instrument of liberation to those who know it. As inherent power of Siva it is eternal, all pervasive source of creation, sustenance and dissolution, and very strong to delude Gods, demons and men and very difficult to be crossed 1. Mar P. 81. 59. 2. kalaratrirmaharatri moharatrisca daruna sa mohayatri sarvesam triguna paramesvari US, 45, 47-49; RS S., 2. 28 3. VP, 5. 1. 70 b yoganidra mahamaya ' 4. VP, 6.7. 10-11 'vidyaya jagatsavam anatmanyatmabuddhirya casve svamiti ya matih | samsaratarasambhutirbijametad dvigha sthitam | 5. SBP, 2. 9. 33 rte'rtham yatpratiyeta na pratiyeta catmani | tadvidyadatmano mayam yathabhaso yatha tamah | 6. RS Par, 5. 24 a sa tvam bandhacchedaheturyatinam | 7. SBP, 3.7.9.a seyam bhagavato maya yannayena virudhyate |

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 245 over.1 But it is unreal, transitory for those who have realized the nature of supreme reality.² The nature of Maya as stated above according to the Puranas can be compared on the one hand with the Agamic concept of Maya and on the other hand with the Advaitic concept of Maya. According to the Agamas Maya is the seed of the world. It is indestructible, eternal, inauspicious (Asivatmaka), all pervasive (Vibhu), one, partless (Akala), subtle (Suksma), beginningless (Anadi), imperishable (Avyaya), unconscious (Jada) and controlling power, the Lord (Aisvaryasakta). According to the Advaita vedanta Maya is unconscious (Jada), the inherent power (Sakti) of Brahman, beginningless, something positive (Bhavasvarupa), indescribable and undefinable and removable by right knowledge (Vijnana nirasya). The difference between these two concepts is very clear. In the Agamas it is eternal and real and in Advaita it is beginningless but not eternal, as it is removable by right knowledge, it is the cause of the world, but it is neither real nor unreal; it is undefinable and indescribable. Siva Purana makes an attempt to synthesise both these views together. According to this Maya is both sat and Asat, Vidya and Avidya, eternal and removable. These contradictory characteristics of Maya does not introduce any inconsistency in the Philosophy of Puranas as it assumes the different point of views to describe Maya. The great vedantist Vidyaranya also assumes three standpoints to explain the nature of Maya. He says that Maya is unreal (Tuccha) for Srauta (those who believe in scriptures), real (Vastavik) 1. US, 45. 47-49; US, 4. 15 tanmaya parama divya sarvatra vyapini mune | tadadhinam jagatsarvam sadevasuramanusam || 2. DBP, 7.32. 9-11 jnananasattato'sati | 3. SRtS, 27th. Karika tadekamasivam bijam jagatascitrasaktimat | sahakaryadhikaranta samrodhi / vyapyanasvaram || 4. BSSB, 1.4.3; Naiskarmasiddhi 2.66; Vivbkacudamani 11, 111. sravyaktanamni paramesasaktiranadyavidya trigunatmika ya | karyanumeya sudhiyaiva maya yaya jagatsarvamidam prasuyate |

246 puranam - PURANA [Vol. XII, No. 2 for Laukika (those who have common sense view) and indescribable (anirvacaniya) real and unreal both for Yauktika (the logicians or metaphysicians).¹ FOURTH PHASE Prakrti We have discussed above the third Phase of Sakti (Maya), which is the principle of multiplying concealment, limitation and differentiation. It causes both bondage and liberation. Sakti in her fourth phase is Prakrti the origin and source of materialization and solidification. When Maya solidifies itself it becomes Prakyti. Since Prakyti is the direct evolute of Maya it is called Maya² or a principle of concealment. It seems necessary here to explain the denotation of the work Prakyti as it is used in wider Sometimes the word Prakrti is used for the first, sense also. second or the third Phase of Sakti. Therefore, it is better to distinguish here between the Mula Prakrti or Prakyti of Samkhya Philosophy and Mula Prakyti or Prakrti of this Purana. According to Sankhya, Mula Prakrti (Primal nature) is the state equilibrium of three attributes (Sattva, Rajas and Tamas), as it is not an evolute (Avikrti) but only evolvent. And the Mahat and Ahankara with five subtle elements can also be called Prakrti (evolvent), as they are both evolute (Vikrti) and evolvent (Prakrti). But according to the Siva Purana, Mula Prakrti means Sakti in her first or second Phase (generally second Phase). She is called Uma, Girija, Mahadevi, Maha Maya. She is the origin of the later two or three phases. As the terminology of the Purana is not very rigid, the word, which denotes one Phase, is used for other Phases also. Hence the words Prakrti, Maya, Para, Gunavati, Vikrtivarjita (without 1. PD. 6. 130 tuccha'nirvacaniya ca vastavi cetyasau tridha | jneya maya tribhirbodhaih srotayaktikalaukikaih || 2. VSUK, 4. 23-25 mayatah punarevabhudavyaktam trigunatmakam | 3. VSPK, 5. 189 maya prakrtiruddista puruso mayayavrtah | 4. SK, 3 yaisfacfasla: osfafagay: #81

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 247 evolutes), Buddhitattva janani (the monther of intellect), Sakalesvari (governess), Ambika (mother of three Gods) and Mula Karana (the primal cause) etc. are used to denote one or other Phases of Sakti without any hard and fast rule. But really speaking, the second Phase of Sakti is Mula Prakyti or Maha Maya or Para. third Phase is is Maya, Vidya, or Avidya and the fourth Phase is Prakyti in the same sense as Sankhya uses this term. But the third and fourth Phases are identified with the second Phase also as they are the different modes of the second phase of Sakti. Thus when we discuss the fourth phase of Sakti we mean here the determinate form of Sakti which consists of three attributes Sattva, Rajas and Tamas, in its two states equilibrium and disturbed, subtle and gross, caused state and state of effect, unmanifest states. In brief we can say that the Sakti in her fourth Phase is identical with Sankhya Prakyti. But Sankhya Prakrti is not evolute, it is the final cause of the world. While Prakrti (Sakti in fourth phase) in this Purana is the evolute or product of Maya or Brahman (Siva). According to the Rudra Samhita this Prakyti originates with Purusa from determinate Siva 3 But Vayaviya Samhita states that this Prakrti comes from the unity of Maya and Ananta. The Devi Bhagavata Purana gives different etymological meaning of the word 'Prakrti'. First, the word 'Pra' denotes chief principle and the word, 'krti' denotes creation, hence 'Prakrti' denotes the chief Principle of creation, as it has potenciality of creation. Secondly 'Pra' means Upper or Sattva, 'K' means midle or Rajas and 'Ti' means down or Tamas. Thus the word Prakrti denotes one which consists of three attributes, 1. RSSt 6. 19-21 saktistadaikalenapi ''mulakaranamityuta | 2. RS Par, 29.24; RSSt, 11.3.4.5a; VSUK, 4.136,18 VSPK, 5. 39-40 tvam hi prakrtissuksma rajassattvatamomayi | 3. KRS, 42.2.3 'saguna nirguna'pi ca | tasmatprakrtirutpanna purusena samanvita | 4. VSUK, 4.23 mayatah punarevabhudavyaktam trigunatmakam | 5. DBP, 9.1.5 prakrstavacakah prasca krtisca srstivacakah | srstau prakrsta ya devi prakrtih sa prakirtita ||

248 puranam - PURANA [Vol. XII, No. 2 Sattva, Rajas and Tamas, which leads upwards, middle-wards and down wards respectively.1 Thirdly 'Pra' means Pre-existence and 'Krti' means creation. Thus 'Prakrti' means 'one which exists before the creation. It is called Bhaga or Bharga also. The Vidyesvara Samhita defines it as the basis and embryo of manifest nature (Suvyaktantar adhisthana garbha). It always grows and proceeds for creation, therefore it is called Bhaga or Bharga. The same sense comes from the etimological explanation of the word Bhaga. The word 'Bha' means growth development or evolution and the word 'ga' means obtainment. Thus the word Bhaga expresses that which obtains growth, development or evolution (Vrddhimgacchati). In other sense Bhaga means the object of enjoyment or the source of enjoyment. All the objects of enjoyment viz. colour, touch, taste, sound, smell etc. and all the instruments of enjoyments, eye, skin, tongue, ear, nose etc. and their functions such as seeing, touching, eating, hearing and smelling as well as the locus of the enjoyments, the subtle and gross body, are the products of Prakrti, hence Prakrti is called the chief Bhaga. Both the Bhagavata and the Visnu Puanas agree with the Sankhya in calling Prakrti the equilibrium state of the three attributes.5 According to Linga Purana it is called Linga (the sign or symbol) of Siva, because it manifests the unmanifested reality (Siva). In Gita it is called the Mahat Brahma or Yoni of the Lord or eight fold lower nature of the Lord. The Bhagavata defines it as consisting of three attributes, unmanifested (Avyakta), eternal in the form of being and non-being (Sadasadaimaka), without 1. DBP, 9.1.6,7 pradhana srstikarane prakrtistena kathyate | 2. DBP, 9.1.8 srsteradau ca ya devi prakrtih sa ' 3. VS, 16.956, 966 bhargah prakrtirucyate | suvyaktantaradhisthanam garbhah prakrtirucyate | 4. VS, 16,101, 102; RS Par, 13.11b, 12, 13, 14a: bham vrddhi gacchatityarthad bhagah prakrtirucyate | mukhyo bhagastu prakrtih '' 5. VP. 1. 2. 33a SBP, 11.22. 12, prakrtirgunasamyam sthityutpatyantahetavah | 6. Gita, 7.45 1 14- 3: mama yonimahadbrahma tasmin garbha dadhamyaham |

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURAVAS 249 characteristic (Avisesa) but the support and basis of all characteristics and particularities (Visesasraya). 1 We have mentioned above the two states of Prakrti. In both the states it consists of three attributes. In the unmanifest state there is only homogeneous changes in the attributes and in the manifest state there is hetrogeneous changes in the attributes. Hence the second state is the carporeal form of Prakrti while the first remains beyond this corporeal form.2 NATURE OF THE ATTRIBUTES These three attributes are the component parts of Prakrti. They exist in it as oil exists in oil seed 3 These three attributes are the basis of creation, sustenance and dissolution of the world. Due to them Prakrti is said to be pleasant, painful and indifferent as well as the object of enjoyments. The Bhagavata Purana identifies sattva with knowledge, rajas with action, and tamas with ignorance.6 The Vayaviya Samhita defines Sattva as pleasure and the cause of pleasure, Rajas as pain and cause of pain and Tamas as indifference or delusion and the source of indifference, delusion and restraint. The attainment of Sattva is up path, of rajas is middle path and of Tamas is down path. According to Sankhya Karika these three 1. SBP. 2.26.10 ; VP, 1.2.19 yattattrigunamavyaktam nityam sadasadatmakam | pradhanam prakrti prahuravisesam visesavat | 2. VSPK, 5.39-40 tatkaranadasapannamavyaktamiti kathyate | .. vyaktamavyaktannatibhidyate | 3. VSPK 5.34 sattvam rajastama iti gunah prakrtisambhavah | prakrtau suksmarupena tile tailamiva sthitah || 4. RSY. 26.21 yadudbhavassattvarajastamogunah sargasthitidhvamsavidhanakarakah 5. VSPK 5.33b sukhaduhkhavimohatma bhujyate gunavamstridha | 6. SBP, 11.22, 13a sattvam jnanam rajah karma tamo'jnanamihocyate | 7. VSPK, 5.34-36 satvikyurdhvagatih prokta tamasi syadadhogatih | madhyama tu gatirya sa rajasi paripathyate ||

250 puranam - PURANA [Vol. XII, No. 2 attributes are of the nature of pleasure, pain and indifference and they serve to illumine, to actuate and to restrain. Among them Sattva is considered to be light and illuminating, Rajas to be stimulating and mobile and Tamas is heavy and enveloping 1 Gita states their nature in some detail. According to it these three attributes come from Prakrti and tie the soul with body. Among them Sattva is stainless, illuminating and flawless; binds through self identification with happiness and wisdom; Rajas is of the nature of passion. It originates from cupidity and attachment. It binds the soul through attachment to actions and their results; and Tamas is the product of ignorance. It deludes all beings and binds the soul through error, sloth and sleep. According to their naure, they function to motivate the beings. Sattva motivates one to hapiness, Rajas to action, and Tamas enveloping to wisdom, urges one to error. In their motivating process Sattva produces knowledge, Rajas creates greed and Tamas causes error, stupor and ignorance. The Devi Bhagavata further adds that Sattva creates simplicity, truth, purity, faith, forgiveness, patience. benevolence, bashfulness, peace, contentment and genuine belief. Rajas engenders in beings hatred, malice, jealousy, longing, sleeplessness, lofty ambitions, pride, lustful passions and arrogance. And Tamas generates in beings lazyness, ignorance, sleep, poverty, fear, dispute, wretchedness, roughness, infidelity, and fault fiinding and back biting. Their mutual relations are stated as suppression, co-operation, transformation, cohabitation intimate-intercource etc. For the solution of the problem of co-habitation and cofunction of the three attributes which are of opposite nature, Sankhya and Devi Bhagavata cite the analogy of a lamp, where the wick oil and flame of opposite nature co-operate, co-exist habit, and co-function in giving light." The above mentioned effects or 1. SK, 12, 13 prityapritivisadatmakah prakasapravrtti niyamarthah | 2. Gita, 14. 6-9, 17, 18 3. DBP. 3.8.6-11 4. BrP, 1.4. 6-18; MarP. 46. 20-21; Sk 12b; DBP 3.8. 13-15 anyonyabhibhavasrayajanana mithunavrtayasca gunah | 5. Sk 13b, D.B.P 3.9. 29-30 pradipavaccarthato vrttih |

July, 1970] SAKTI IN THE PHILOSOPHY OF THE PURANAS 251 functions of each attribute are not exclusively caused by only one. They are caused by one with the assistance of other two. Thus it hardly needs to be proved that Sattva cannot be cause of excitement or Tamas of enlightement. The co-existence of these three attributes is observed even in everyday experience, as seen from an example well known in the exposition of the Sankhya. A's wife is beautiful, young and well endowed with all the qualities of head and heart that are requisite in the ideal wife, These constitute the Sattva elements in her because of that she causes A, her husband, to rejoice. She is, however, the cause of jealousy in her co-wives B and C and despair to a neighbour D who has not had the good chance to be married to her. Jealousy is rajas and despair is tamas; they are due to the elements of Rajas and Tamas in A's wife; these become active only in respect of the co-wives and the neighbour, as the case may be. samketa vivaranamh BS BS - brahmasutrasamkarabhasya Br P - brahmapurana D BP - srimad devi bhagavatapurana Gita - srimad bhagavad gita K U - kathopanisad Ken - kenopanisad 1 KS - kailasasamhita ( sivapurana ) Mar. P - markandeya purana PD- pamcadasi R S Par. - rudrasamhita parvatikhanda ( sivapurana ) R S StRS Y- 99 satikhanda yuddhakhanda bei S R S - satarudra samhita SRt S-sataratna samgraha S B P - srimad bhagavatapurana SK - samkhya karika US - umasamhita VSPK - vayaviyasamhita, purvakhanda VSUK, dw " uttarakhanda VS - vidyesvara samhita V P - visnupurana 7 ( siva purana ) 90 ww