Shakti – Feminine Potency

Hinduism1 is one of the few religions that venerate the Supreme as an embodiment of the feminine, as much as it does the masculine. More significantly, it perceives all forms of power, be it the primaeval potency that results in creation (Prakṛti) or that which animates any personification (Śakti), as feminine. As Ādisaṅkara puts forth eloquently, ‘The Supreme, when embodied as Śiva, finds the power to act only when united with Śakti; else he remains bereft of the power even to stir.’ In essence, the personification of the Supreme, irrespective of the gender or forms it assumes, is animated by a potency that is conceived solely as feminine (Śakti). In other words, the crucible of creation may be a male, but the power that animates it is female. It is this ideology that finds its expression in the imagery of the Supreme as Ardhanārīśvara, as the inextricable couple of Rādhākṛṣṇa, or as the reclining of Goddess Śrī on the bosom of Lord Viṣṇu eternally. The tradition thus suggests that the manifest world is a fine balance between the masculine persona and the feminine power, with each bearing its flavour and role, and none more significant than the other. 1 We usually refrain from referring Sanātana-dharma (as this faith is popularly called) as Hinduism for several reasons. The word has been used here for want of a better one. सर्वं खल्विदमेवाहं नान्यदस्ति सनातनम् ॥ sarvaṁ khalvidamevāhaṁ nānyadasti sanātanam || I am all that exists. There is nothing distinct from me, the eternal. - Devībhāgavata Here is an account of creation from a feminine perspective, with Śaktī wielding power, and the personification of the Supreme in Lord Viṣṇu and Brahmā abiding by the will of Śakti. The following anecdote is presented in the Devībhāgavata. Besides establishing the feminine veneration in Sanātana-dharma, it also elaborates on how the text was embraced in the oral tradition passed on from preceptor to preceptor. Lord Viṣṇu reclined upon a banyan leaf in the deluge, as an innocent baby, at the dawn of creation. Laying there, he wondered, ‘Which embodiment of Supreme Consciousness created me in this form? Why have I been created? What have I been created with; and how am I to realise the answer to all these questions?’ As he contemplated thus, the Supreme Power responded in an ethereal voice with one half of a verse — ‘I am all that exists. There is nothing distinct from me’. The disembodied voice took lord Viṣṇu by surprise for the very words had risen in his mind earlier. He was bemused about the identity of the speaker and thought to himself, ‘How do I recognise the speaker? Does the voice belong to a man, a woman, or to an entity that belongs to neither genders?’ Thus engrossed in the thoughts, lord Viṣṇu began chanting the partial verse repeatedly as he reclined upon the banyan leaf. He became consumed by the powerful verse he had heard. The supremely auspicious Mahālakṣmī, who is the very embodiment of tranquillity, soon appeared before him. In her arms were a conch, a discus, a mace, and a lotus. She was dressed gorgeously in a divine raiment, and the ethereal ornaments that lay upon each of her limbs added to her lustre. The Devī was accompanied by companions, who were endowed with powers that reflected her own. The pleasant-faced Mahālakṣmī appeared before the innocent baby laying in the deluge with an endearing smile on her lips. Lord Viṣṇu gazed up to see the enchanting Devī stationed in the sky with no other assistance. The Śaktis Śraddhā, Medhā, Svadhā, Svāhā, Kṣudhā, Nidrā, Dayā, Gatiḥ, Tuṣṭiḥ, Puṣṭiḥ, Kṣamā, Lajjā, Jṛmbhā, and Tandrā2 surrounded her then. Each Śakti was resplendent with the weapons they bore in their hands and the ornaments that donned their person. Garlands of Hibiscus flowers swayed upon their bosoms along with strings of pearls. Lord Viṣṇu was mesmerised by the sight of Mahālakṣmī and her entourage of Śaktis. Feasting his eyes upon them, he wondered, ‘Where did these dazzling Devīs come from, and where did I emerge from? How did a tender banyan leaf suddenly appear on these tumultuous waters? Who transformed me into a charming baby and set me upon the leaf? Is this lady my mother, or is she some wicked power of trickery? What made her appear before me today? What should I say to her? Should I disappear or just lay here under the pretext of being a baby, remaining silent?’ 2 Each of these Śaktis is an ability or attribute of the embodied being. For instance, Śraddhā is dedication, Nidrā is sleep and Kṣamā is forbearance. Just as lord Viṣṇu contemplated thus, a benevolent smile lit up the countenance of Mahālakṣmī. With her eyes sparkling with a smile, she said to him, ‘Why do you appear stunned, O’ Viṣṇu? Deluded by the Māyā (illusory potency) of the Supreme Bhagavatī, you forget me every time the creation unfurls. While attributes bound you and me, the Supreme Devī is beyond them. Know me to be the embodiment of Satvikī-Śakti. I am called Mahālakṣmī. From the lotus that shall emerge from your navel, lord Brahmā, an embodiment of the attribute of rajas, shall rise. He will be the creator of all worlds. He will resort to arduous penance and will earn great powers. With the power of rajas thus harnessed, he shall proceed to create the worlds. The wise Brahmā will first create the five gross elements that are endowed with attributes. He will then create the sense organs and their presiding deities. Thus, the creation of the universe shall unfold. While lord Brahmā shall be venerated as the creator of the universe, you will be its sustainer. Rudra shall spring forth from in between the brows of lord Brahmā when he is enraged. He will dedicate himself to mind-boggling penance and attain Tāmasī-Śakti. Rudra will use this Śakti to annihilate the world at the end of time. O’ slayer of Madhu, I am an embodiment of Sātvikī-Śakti; I will eternally remain by your side, seeking refuge in your heart.’ Even after hearing the astonishing message of Mahālakṣmī, lord Viṣṇu realised that the partial verse that had earlier echoed in the sky had seized his heart. He slowly asked Mahālakṣmī, “Devī, I vividly heard a portion of a verse echoing in the sky earlier. O’ lovely one! Tell me; Who uttered the esoteric verse? the verse does not leave my mind, just as the thought of wealth does not leave the mind of a penurious man.” Mahālakṣmī’s countenance lit up with an alluring smile. She said to lord Viṣṇu with great affection, “Listen, brave one. You perceive me as I have arrived as her personification. There is a formless power that is the basis of all forms and lies beyond your perception. That power is the Supreme Devī and know, blessed Viṣṇu, that the partial verse which is verily the essence of the Vedas, was revealed by that Devī. O’ vanquisher of enemies, it is indeed by a supremely compassionate act that she revealed the esoteric verse to you. You must carefully retain this verse, which is the essence of great wisdom and the quintessence of the scriptures, in your heart. Never forget it, for I believe that there is no greater knowledge in all three worlds. It is beyond doubt that you are dear to Devī, for she chose to reveal the verse to you.” Lord Viṣṇu accepted the words of Mahālakṣmī as absolute truth. He treasured the sacred verse and meditated on the esoteric incantation every day. Time rolled by thus, and lord Brahmā emerged from the lotus that sprung forth from his navel, as predicted by Mahālakṣmī. One day, lord Brahmā, who was terrified by the vile daitya siblings, Madhu and Kaiṭabha, surrendered unto him. Moved by lord Brahmā’s plight, Lord Viṣṇu engaged Madhu and Kaiṭabha in a fierce battle and vanquished them. Thus having restored righteousness in the universe, lord Viṣṇu returned to the chanting of the esoteric mantra. Consumed by it, he chanted it incessantly. Lord Brahmā, who noticed lord Viṣṇu’s dedication to the mantra, was greatly perplexed. He asked lord Viṣṇu, “O’ Lord of lords! Why do you chant this mantra incessantly? Is there anything greater than you, O’ lotus-eyed one; that you meditate on it and derive joy therefrom?” Asked thus, the Lord responded, “I meditate on the power that resides within us and impels us to action. That power is the great Goddess, Śivā. It is her power that sustains this universe on the waters of the deluge. She is embodied with immeasurable power and is eternal. She is the creator of this vast universe made of the sentient and the non-sentient. She is the supreme benefactor of the universe when propitiated. She is the supreme knowledge that liberates. O’ Brahmā, she is the mistress of all the gods and is also the fetters that bind man to the unending materialistic world. Know beyond a shadow of a doubt, O’ Brahmā that you and I, and every creation has sprung to life from her power called ‘cit’ (consciousness). The partial verse that I chant emerged from her, and will assume the form of a great treatise, ‘Devībhāgavata’, at the beginning to the approaching Dvāpara epoch.” Lord Brahmā, who was thus enlightened, assimilated the wisdom of this great treatise and passed it on to his son, Sage Nārada. Nārada, in turn, passed it on to Sage Vyāsa, who proceeded to compose the knowledge thus received as a Purāṇa comprising of twelve cantos. Sage Vyāsa then passed on the text to his disciples, who in turn fed the oral tradition that preserved and propagated treatises and knowledge through the generations. The Purāṇa is said to be the essence of the Vedas and is replete with countless līlās of the Devī. It is filled with philosophical tenets and aesthetic excellence and is said to rival dharma-śāstra texts in its ability to inform. More importantly, the Devībhāgavata is a primary text of the Śākta tradition and forms a central pillar of Sanātana-dharma. It forms the core of the faith that conceives of the Supreme in its Feminine persona with no power to supersede it. अर्धश्लोकात्मकं यत्तु देवीवक्त्राब्जनिर्गतम्। श्रीमद्भागवतं नाम वेदसिद्धान्तबोधकम्॥ नानेन सदृशं पुण्यं पवित्रं पापनाशनम्। पदे पदेऽश्वमेधस्य फलमाप्नोति मानवः॥ ardhaślokātmakaṁ yattu devīvaktrābjanirgatam| śrīmadbhāgavataṁ nāma vedasiddhāntabodhakam|| nānena sadṛśaṁ puṇyaṁ pavitraṁ pāpanāśanam| pade pade'śvamedhasya phalamāpnoti mānavaḥ|| The partial verse that emerged from the lotus of Devi’s lips called the ‘Śrīmadbhāgavata’ is the quintessence of Vedic tenets. There is no (text) its peer in efficacy, sanctity, or in annihilating sin. Man wins the merit of having performed an Aśvamedha sacrifice, even with its single syllable. - Devībhāgavata

Shakti – Feminine Potency

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