59030 eb i-224 .pdf

one. A person could object to this analogy and the T ̄antric ontology it il-
lustrates, saying that the current is not essential to the water, but is a
property of the water, or that the water needn’t have a current, for it
could be motionless. Tantra would reply that Íaktiis the form and force
of every manifestation of Íiva:roiling, trickling, or completely still, Íakti
is the force responsible for the water’s state. The word Íaktiliterally
means power or energy [√sak ́ , ‘to be able’]. Íivaderives from the verbal
root√s ́ ̄ı,‘to lie,’ and connotes ‘that in which all lies,’ as well as meaning
kind, gracious, and the like.
The Mah ̄anirv ̄aÓna Tantrabegins with Parvat ̄ı (Íakti) the spouse of
Íiva, asking him “What will lead to the benefit of the universe?” Íiva re-
plies by conveying the nature of Brahman, the worship of whom leads to
liberation.

O Parame ́svar ̄ı! Should good be done to the universe, the Lord of the

universe is pleased, since he is its Self, and it depends on him. He is One.

He ever is. He is the truth. He is supreme unity without a second. He is

ever-full and self-manifest. He is eternal consciousness and bliss.

MNT 1:33.3–4

About her own nature, Parvat ̄ı hears from Íiva:

Thou art the very Pa ra P ra kÓrti(supreme matter) of Brahmanthe

Pa ra m ̄atman(supreme consciousness) and from thee has sprung the

whole universe—O Íiv ̄a—its Mother. O gracious one, whatever is in

this world, of things that have and are without motion, from Mahat(the

Great) to an atom, owes its origin to and is dependent on thee.... Thou

art both subtle and gross, manifested and veiled, though in Thyself

formless, yet thou hast form. MNT 4:10–11, 15

T ̄antric metaphysics include prakÓrtiand puruÓsa, but they are understood
differently from the way classical Yoga understands them. Yoga faces the
general quandary of dualistic ontologies, that of explaining how two en-
tities of wholly distinct natures can interact. According to Yoga, puruÓsais
pure consciousness, and prakÓrtiis unconscious matter. There are many
puruÓsas; each person is an individual puruÓsa. Tantra however, like
Ved ̄anta, accepts Brahmanas the one real. According to Tantra, both the
individual puruÓsa, and prakÓrtior material mature, are identical with
Brahman. While Yoga holds that creation proceeds from the co-presence
of prakÓrtiand puruÓsa, in Tantra, both prakÓrtiand puruÓsaexist within the
supreme Brahman. Like Ved ̄anta, Tantra considers creation to proceed
from l ̄ıl ̄a: the sportive play of Brahman. Thus for Tantra, prakÓrtiis not

32 religious therapeutics