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many theories have been suggested so far, as usually happens when the peremptory
evidence is not available: in this case few of the original texts have come
to light. I feel inclined to accept the general classification of agamic
literature into three great groups, conformable to the three main istadevat膩s
worshipped: Siva, Sakti and Visnu (Sir John Woodroffe, Sakti and s膩kta, pp.35).
This division is upheld by a good deal of statements found in the
Saivite
tantras, where the other tantric schools which evolved from the corresponding
bulk of agamas are presented like gradual steps toward Saivite teaching.
Thus, the Vaisnava tantra is dealing with the mayic world in so far as visnu
is ruling only upon the material world. The Sakti tantric branch understands
the existent as power and the devotee is to merge into this all-pervading
power that creates and destroys, but can not annihilate. The total extinction
comes therefore only for the follower of Saiva tantra who succeeds to surpass
even the consciousness of absolute creation. This supreme state is Anuttara
or Parama Siva.
Now, still within the tantric schools that are based upon the
ninty-two Saiv膩gamas, there is a discrimination and they could be considered
also as successive steps in realization of the unique aim, that is the final
emancipation. The standpoint expounded above, i.e. the three main groups
of agamas and their corresponding tantras articulate mutually, was made on
the metatheoretical level, as a consequence of analysing their conception
upon freedom. In reality no serious Vaisnava will ever accept that a
Sakta follower has a higher mystical aim or goal than himself, and the
Sakti's devotee will consider Siva a passive and secondary element in cosmoge-
'
nesis. Therefore, the Saiva tantra has developed its own way towards self-reali-