2023-02-16 06:27:18 by ambuda-bot
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18
LALITA SAHASRANAMA
Visnu She is not only called Visnumäyä and hailed as
the sister of Krishna as in the early hymns, but is also
addressed as Narayanı in seventeen ślokas and identified
with his Sakti which had manifested itself in the
Avatars She is likewise represented as being the Sahtı
of Brahma, Mahesvara Kumara and Indra Thus we
have here the beginnings of the doctrine of Sakti which
afterwards led to astonishing developments in the
worship of the Goddess
IX
The Devi cult enters on a new stage in the period
which saw the rise of Tantric literature in our country.
Such works as the Lalitasahasranama, the Devi
Bhagavata and the Saundaryalahari and the later Sakta
Upanisads as well as the Tantras themselves represent
this stage of development The period may be said to
begin from the seventh century AD The Tantras of
the Sakti worshippers, which are generally in the form
of dialogues between Siva and Sakti are treatises which,
unlike the older Puranas, are wholly devoted to the
philosophy and the ritual of the cult Strictly speaking,
a Tantra, according to the definitions given, should
consist of (1) jñana, te, philosophical doctrines, (2)
yoga, e instructions regarding meditation, (3)
briya, e, instructions regarding ritual, (4) charya, te,
instructions regarding conduct and social duties
very few of the sixty four Tantras known to us strictly
observe this regulation The Tantras are essentially
Their aim is severely practical,
But
sadhana-Sastras
They generally accept the philosophy of the Advaita
LALITA SAHASRANAMA
Visnu She is not only called Visnumäyä and hailed as
the sister of Krishna as in the early hymns, but is also
addressed as Narayanı in seventeen ślokas and identified
with his Sakti which had manifested itself in the
Avatars She is likewise represented as being the Sahtı
of Brahma, Mahesvara Kumara and Indra Thus we
have here the beginnings of the doctrine of Sakti which
afterwards led to astonishing developments in the
worship of the Goddess
IX
The Devi cult enters on a new stage in the period
which saw the rise of Tantric literature in our country.
Such works as the Lalitasahasranama, the Devi
Bhagavata and the Saundaryalahari and the later Sakta
Upanisads as well as the Tantras themselves represent
this stage of development The period may be said to
begin from the seventh century AD The Tantras of
the Sakti worshippers, which are generally in the form
of dialogues between Siva and Sakti are treatises which,
unlike the older Puranas, are wholly devoted to the
philosophy and the ritual of the cult Strictly speaking,
a Tantra, according to the definitions given, should
consist of (1) jñana, te, philosophical doctrines, (2)
yoga, e instructions regarding meditation, (3)
briya, e, instructions regarding ritual, (4) charya, te,
instructions regarding conduct and social duties
very few of the sixty four Tantras known to us strictly
observe this regulation The Tantras are essentially
Their aim is severely practical,
But
sadhana-Sastras
They generally accept the philosophy of the Advaita