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20
LALITA
SAHASRANAMA
and devoid of any relativity, Sakti is the vimarfai aspect
of the same Reality-that is, the inherent activity of
thought Siva is pure consciousness, Sakti is the formative
energy of that consciousness That which appears as
thought in one aspect appears as activity in another
Sakti is the power latent in pure unrelated conscious-
ness It is the Absolute personified It is consciousness
developing subject object relationship which gives rise
to the world of distinctions and changes It is these
ideas of Sakta philosophy that are expressed in the
Lalitasahasranama through the names-Siva-sakty-
Chideka-rasa-rupini, Siva-murtih, Siva,
aikyarupını
Svaprakasa Vimarsa-rupini, etc
X
In its account of the evolution of the world from
Si Sakts, the Tantra accepts the twenty-four tattvas
or categories of the Sankhya system from Prakriti
down to the Mahabhutas and adds twelve more, taking
them from the Saiva system with some modifications,
and makes them thirty-six And these are divided into
three groups (1) five pure tattvas, (2) seven partly
pure and partly impure tittvas and (3) the twenty four
impure taltvas as in the Sankhya
The first group
consists of (a) Siva, (b) Saktı, (c) Nada, (d) Bindu
and (c) Suddha-Vidya and it is here that we have the
Tantric modifications for, in the Saiva system corres-
ponding to these, we have (a) Siva, (b) Sakti, (c) Sada-
siva (d) Isvara and (c) Suddha vidya In the Tantric
1 Vimaißa' is the same as the Vedantic Iksana'.
LALITA
SAHASRANAMA
and devoid of any relativity, Sakti is the vimarfai aspect
of the same Reality-that is, the inherent activity of
thought Siva is pure consciousness, Sakti is the formative
energy of that consciousness That which appears as
thought in one aspect appears as activity in another
Sakti is the power latent in pure unrelated conscious-
ness It is the Absolute personified It is consciousness
developing subject object relationship which gives rise
to the world of distinctions and changes It is these
ideas of Sakta philosophy that are expressed in the
Lalitasahasranama through the names-Siva-sakty-
Chideka-rasa-rupini, Siva-murtih, Siva,
aikyarupını
Svaprakasa Vimarsa-rupini, etc
X
In its account of the evolution of the world from
Si Sakts, the Tantra accepts the twenty-four tattvas
or categories of the Sankhya system from Prakriti
down to the Mahabhutas and adds twelve more, taking
them from the Saiva system with some modifications,
and makes them thirty-six And these are divided into
three groups (1) five pure tattvas, (2) seven partly
pure and partly impure tittvas and (3) the twenty four
impure taltvas as in the Sankhya
The first group
consists of (a) Siva, (b) Saktı, (c) Nada, (d) Bindu
and (c) Suddha-Vidya and it is here that we have the
Tantric modifications for, in the Saiva system corres-
ponding to these, we have (a) Siva, (b) Sakti, (c) Sada-
siva (d) Isvara and (c) Suddha vidya In the Tantric
1 Vimaißa' is the same as the Vedantic Iksana'.