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Shaktas identify all forces with the female principles of nature giving importance to the wives of Siva, Visnu, and Brahma, neglecting their male counter parts. All perceived things are Devi's different forms. This view of the transformation of the Divine Mother into the elements of Universe is a In fact, everything is imagined feature of Sakta philosophy?! in the supreme Sakti which is of the nature of Sat, Cit and Ananda (Reality, Consciousness and Supreme Bliss)' identified with Parabrahman. 22 She is She is credited with the traditional activities of creation, preservation and destruction 23. Sakta philosophy deals with the aspect 24 of all permeating energy including that of sex and its use for spiritual illumination, for understanding the Universe. Man can utilize the energy that is within him and the Universe, to unveil the divine energy that is also residing therein, 20. "Sarvebhyaseottama vedah vedebhyo vaisnavam paran siddhantaduttamam kaulam kaulatparataram nahi", Kularnava-tantra, p.15 21. "Saktayastu prapancanam sarvanam adhidevatah saiva jagadandamasrjat". See BV. Up. 22. "Saccidanandalahari mahatripurasundari", Ibid. 23. "Athaitasminnavasare bhagavan prajapatyam vai snavan vilayakaranam aritya tripurabhidha bhagavati ...' Taittiriyopani sad. 24. "Saktim tam sevayedyastu sa bhavet saktisevakah parasaktyatmami thuna-samyogananda-nirbharah", Kularnava-tantra, p.112

: 107 : both in the realm of form as Goddess and as formless being in bliss, in which even the distinction of Goddess and devotee disappears 25. Divine mother can be comprehended 26 both for enjoyment and liberation as well Sakta-darsana pictures Goddess by the figure of four Sivas supporting the throne of the Mother, set in the wish-yielding groves in the isle of gems surrounded by wish-yielding trees amidst the isle of ambrosia. Goddess is seated on Paramasiva as a carpet indicating that Siva 27 Sakti is otherwise called is the moving principle kundalini, lalita, vyapini, sumans, etc. 28 The Upasaka (the devotee) who knows the presence of this Sakti which is sleeping inside him in particular centres, will awaken that power and realise supreme bliss through the ways prescribed in Tantras 29. 25. "Tada tu devatabhavan bhajante yogipungavah" Ibid. VIII 65. 26. "Yastva samarcayeddevi bhuktimuktyoh sa bhajanan", Ibid. VI. 9. 27. "Jayajanani, sudhasamudrantarudyanmani dvipavilvatavimadhyakalpadrumakalpakadamba kantara vasapriye krttivasapriye"., See Syamaladandaka. 28. "Tvan vyapiniti sumana iti kundaliti tvan kaminiti kamaleti kalavatiti tvan maliniti lalitetiaparajiteti devi,stuvanti vijayeti jayetyumeti' Carcastava 29. "Saktih kundaliniti viswajanani vyapar abaddhodyama jnatvetthan na punab sprsantijananigarbhe (rbhakatvan narah". Laghustuti.2.

108 The technique of Sakta worship is an art by itself and involves various phases ranging from gross physical forms to the subtlest mental forms 30 The sadhaka (worshipper) has to begin with the outer and simpler mode of worship viz., bahyapuja (external worship), stava (praise), dhyana (meditation) etc., and goes on until he reaches that state which is suitable for the higher mode of worship i.e., attainment of non-duality 1. In Sadhana images are used first. When it develops to a still higher state the objects used for worship bear no form. E.g. yantra (composed of lines and letters drawn on metal plates), cakra (composed of triangular designs and circles with petals etc.) and so on. Some texts speak of Goddess as pleased to receive flesh and intoxicants The significance, behind this, may be that, the sadhaka (meditator) has to offer the Goddess, his lust, 33 like liquors 32. anger, greed, stupidity, envy etc. 30. "Bijanmulam mulatksetrasya (ntastha bahyavistaran yadyapyanayoh samyan pradhanyamapi ca (ntarangasya", Varivasya-rahasya 162. 31. "nyasadhyana-niyamah pujadini bahirangani durlabhamantarangan prayo (ntarmukhajanaihtadadrtyan", Ibid. 32. "Vina mantrena ya puja vina manisena tarpanan vina saktya tu yat panan nisphalam kathitam priye". Kularnava-tantra, 11-10. 33. Tantric way, art, science and ritual., p.85

109 In the saktadarsana women are assigned, the highest place of honour. An essential feature of sakta sadhana is the ritual worship of women. Even in the present century, some temples have kumaripuja, suvasini-puja, etc., where women and girls, are honoured with garments and articles of various kinds. It is believed that by such 34 zvo The actions the worshipper attains desired aims Sakta Darsana prohibits inflecting injury on women 35 The remnants spit out of their mouth, are considered as 36 sacred There is a vast literature relating to sakti worship, flourishing from ancient time, which gives us a good outline of the practices adopted by Saktas named as Tantras. These Tantras depict rituals performed on the names of various deities. 34. "Suvasinih kumarisca yathavibhavan vastragandhadibhih devatadhiya abhyaradhya mrstannena bhojitan tambuladaksinaparitositan ittham devataprasadasampannah Nityotsavah., p.123. purnamanorathah sukhi viharediti sivam". 35. "Kanyam kumarikam nagnam unmattan vapi yositam na nindenna jugupseta na hasennavamanayet". Kularnava-tantra, XI. 143. 36. "Ucchistan bhaksayet strinam tabhyo nocchistamarpayet". Ibid. "visakhendropendraih sasivi sadakarpurasakalah viliyante matastava vadanatambula kabalah" Saundaryalahari, 65