2023-02-16 06:27:22 by ambuda-bot
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LALITA-SAHASRANAMA
modified a little and incorporated into the body of the
Tantras All the forms of our worship and the
ceremonials of the present day, comprising the Karma-
kända, are observed in accordance with the Tantras,"
XVI
We are now in a position to understand the
references in the Lahtäsahasranama to the two main
divisions among the Saktas, 21, the followers of
Samayachara and the followers of Kaulächära. By
calling Siva and Sakti Kamešvara and Kämeśvari in
his litany and by giving the Goddess the names samayā-
cara-tatpara, samayantastha, sama-rassa-parayana and
dakşınāmurti svarūpini, the author aligns himself
definitely on the side of the Daksinächära. But he
tries to hold the scales even by giving full recognition
to the other school also He indicates by various
names that the worship by the Kaulas is equally
acceptable to the Goddess. He calls her kaula-marga-
tatpara-sevitä, kula-sanketa-palini, kaulini-kevalā, vira-
radhyā, vira-gosti-priya, etc, and probably refers to
the secret rites of the Kaulas in the two names-
raho-yaga-kramaradhya and rahastarpana-tarpitā And
he refers to the two acharas together in the names
daksınädaksınārādhyā, savyāpasavya-margastha, and
indicates that the Goddess could be reached by both the
ways But by calling the Goddess durachāra-śamani
and dusta-dura he condemns, of course, all evil ways
and wicked men.
LALITA-SAHASRANAMA
modified a little and incorporated into the body of the
Tantras All the forms of our worship and the
ceremonials of the present day, comprising the Karma-
kända, are observed in accordance with the Tantras,"
XVI
We are now in a position to understand the
references in the Lahtäsahasranama to the two main
divisions among the Saktas, 21, the followers of
Samayachara and the followers of Kaulächära. By
calling Siva and Sakti Kamešvara and Kämeśvari in
his litany and by giving the Goddess the names samayā-
cara-tatpara, samayantastha, sama-rassa-parayana and
dakşınāmurti svarūpini, the author aligns himself
definitely on the side of the Daksinächära. But he
tries to hold the scales even by giving full recognition
to the other school also He indicates by various
names that the worship by the Kaulas is equally
acceptable to the Goddess. He calls her kaula-marga-
tatpara-sevitä, kula-sanketa-palini, kaulini-kevalā, vira-
radhyā, vira-gosti-priya, etc, and probably refers to
the secret rites of the Kaulas in the two names-
raho-yaga-kramaradhya and rahastarpana-tarpitā And
he refers to the two acharas together in the names
daksınädaksınārādhyā, savyāpasavya-margastha, and
indicates that the Goddess could be reached by both the
ways But by calling the Goddess durachāra-śamani
and dusta-dura he condemns, of course, all evil ways
and wicked men.