By Jadunath Sinha
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Extra info for The Cult of Divine Power
She assumes the form of the universe in the proximity of Siva. ) She assumes the forms SAKTISM AND ADVAITA VEDANTA 33 of individual souls and the world. She is full of all gods and goddesses. She is full of all mantras. She assumes the form of Sabdabrahma, and is full of fifty letters called matrka or mother. She permeates all principles (tattva), and is subtle and incomprehensible. She is the seed of all mantras and the universe. She is the Supreme Goddess. , p. 467. , p. 615; YKU, p. 556). She ought to be meditatated on as non-different from Siva, roused from Her sleep, made to pierce the higher lotuses, and united with Parama Siva in the Sahasrara or Binduchakra, and brought down to the Muladhara lotus.
Then Isa was born out of Sadasiva. Rudra was born out of Isa. Then Visnu was born. Then Brahma was born. , i, 14-16, pp. 12-13). SAKTISM AND ADVAITA VEDANTA ' 37 Different accounts of Nada, Bindu, and Kala are given in Sakta works. Nada is the nature of God's power of action (kriyasakti). Bindu arises from Nada. Om, mystic sound, arises from Bindu. The power of action is in the nature of Sabdabrahma. ) Sakti residing in the basic centre is in the form of Bindu. She is not supported by any ground.
Siva is mere illumination (prakasa). Sakti is power as 'I'-consciousness (vimarsa). This is the view of Pratyabhijna Saivism also. Later Saktism is clearly influenced by Pratyabhijna Saivism. I The account of Sakti, Divine Power, given by Pratyabhijna Saivism is briefly stated here. Vasugupta (800 A. ) describes Uma as Virgin, power of creative will of Siva. ) He has power of will, power of knowledge, and power of action. His power of creative will transcends and excels His other two powers. She is Virgin and enjoyed by Siva in the state of Bhairava alone.