2023-02-16 06:27:19 by ambuda-bot
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LALITĀ-SAHASRANĀMA
tion. This threefold aspect of Bindu is also spoken
of as Jñanaśaktı, Krijāśaktı and Icchāśaktı, and
figuratively described as Tripura-sundari The rest of
the tattvas are the same as in the Saiva and Sankhya
systems and call for no comment It is in accordance
with this theory of creation that the author of the
Lalta calls the goddess Nadarüpa, Nädarūpini, Bindu-
mandala-vásını, Baindavasana, Kāma-kalā-rūpā,
Srimattripura-sundarı, Tattvasana, Tattvamayı, Iccha-
sahti-jñānasaktı-kriy asaktı-svarupini.
XI
Just as the Tantric philosophy adapted for its
own purpose some of the ideas of the Vedanta,
Sankhya and Saiva systems, so also it laid the Mimâm-
sã and yoga systems under contribution The Mimám-
sakas believed that both sabda and artha-words and
their meanings-are eternal. The denotation of a word,
according to them, did not depend on any human con-
vention, but belonged to the nature of the word itself.
The word is eternal and therefore its denotation is
also eternal Also, the word is not in any way different
from the letters composing it, though when it is pro-
nounced we hear only a unity of sounds The Mimam-
sakas, however, believed that both sabda and artha were
inanimate. The Tantra accepted the MImamsakas'theory
of the eternality of sabda and artha, but asserted that
they were as much the embodiments of Siva-Sakti as
the universe itself. In fact, they called their Pară-
bindu Sabdärtha-Brahman instead of mere Sabda-Brah-
man. For it was the source of both words and things,
LALITĀ-SAHASRANĀMA
tion. This threefold aspect of Bindu is also spoken
of as Jñanaśaktı, Krijāśaktı and Icchāśaktı, and
figuratively described as Tripura-sundari The rest of
the tattvas are the same as in the Saiva and Sankhya
systems and call for no comment It is in accordance
with this theory of creation that the author of the
Lalta calls the goddess Nadarüpa, Nädarūpini, Bindu-
mandala-vásını, Baindavasana, Kāma-kalā-rūpā,
Srimattripura-sundarı, Tattvasana, Tattvamayı, Iccha-
sahti-jñānasaktı-kriy asaktı-svarupini.
XI
Just as the Tantric philosophy adapted for its
own purpose some of the ideas of the Vedanta,
Sankhya and Saiva systems, so also it laid the Mimâm-
sã and yoga systems under contribution The Mimám-
sakas believed that both sabda and artha-words and
their meanings-are eternal. The denotation of a word,
according to them, did not depend on any human con-
vention, but belonged to the nature of the word itself.
The word is eternal and therefore its denotation is
also eternal Also, the word is not in any way different
from the letters composing it, though when it is pro-
nounced we hear only a unity of sounds The Mimam-
sakas, however, believed that both sabda and artha were
inanimate. The Tantra accepted the MImamsakas'theory
of the eternality of sabda and artha, but asserted that
they were as much the embodiments of Siva-Sakti as
the universe itself. In fact, they called their Pară-
bindu Sabdärtha-Brahman instead of mere Sabda-Brah-
man. For it was the source of both words and things,