Praveen Moothedathu

The present study indends to read the Saundaryalaharī, ascribed to Śaṁkara-bhagavatpāda (788-822 CE), from an aesthetic point of view to argue that there is plenty of textual evidence that facilitates a unique understanding between aesthetics and metaphysics. SL, to a great extent, contains the aforesaid blend of metaphysico-aesthetics, which combines forth the erotic sentient (śṛngāra) with great intuitive experience by identifying the former with the ecstasy of complete identification with the Supreme Divine Feminine, through epistemic disclosure aided by devotion. In the Indian philosophical context, aesthetic experience goes beyond the Western empiricist understanding towards a spiritual/transcendental dimension. However, In the Indian philosophical context, one can observe a graceful fusion of these aspects, viz., the experience of beauty, and relishing spiritual transcendence. Therefore, classical Indian aesthetics cannot be classified either as purely subject-oriented or object-oriented, rather, it has a much wider scope, where it transcends the limitations of the objective enjoyment to the realm of spiritual ecstasy. Thus, as a result of complete identification with the beauty of the Supreme Divine Feminine, the very act of appraisal of her physical beauty becomes the means of liberation.

The present study comprises a close textual analysis of the invocatory (mangala) verse of the Prapañcasāra-tantara attributed to Śankara to understand a possible panentheistic interpretation of Śankara’s transcendental Brahman in the light of Divine Feminine of Śākta traditions. A blend of ritualistic practices and philosophical engagement observed in the Prapañcasāra fosters the possibility for a multi-dimensional interpretation of the notion of divinity from a panentheistic standpoint. In contrast to the Vedāntic approach towards the phenomenal world, Tantras taught us to see divinity in everything. Additionally, based on Śankara’s invocatory verse along with Padmapāda’s exposition, this study will conclude that there is no wrong in identifying the absolute Brahman with the Divine Feminine presented in the Prapañcasāra, because her immanent, as well as a panentheistic nature, is very much adhere with that of the causal (kāraṇa) Brahman expounded in the janmādyadhikaraṇa of Badarāyaṇa’s Śārīraka-sūtras.

The present study aims to provide a multifaceted understanding of consciousness-power (cicchakti), examining it from both epistemological and metaphysical standpoints. From an epistemological standpoint, it (cicchakti) has been diversely portrayed, viz., 1) as the means of valid knowledge (pramāṇa), 2) as the valid cognition (pramā), and 3) as the knower (pramātā). On the one hand, cicchakti, with reference to Śiva, is the fundamental force behind the manifestation of all the thirty-six tattvas, which results in the setting forth of the metaphysical foundation of the entire creation. On the other hand, cicchakti, with reference to the realm of an individual soul, is the primordial śakti who bestows both the ability to act and their fruits corresponding to those actions as well. This study will conclude that cicchakti is of the nature of omniscience and omnipotence, and is present in both Śiva and jīva.