MochaRadha
Member
why is it those two sects are focused on one god,but shaktism is most if not all goddesses
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shaktism vs vaishnavism and shaivism
- Thread starter MochaRadha
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Shuddhasattva
Well-Known Member
Namaste
Frankly, this is a misreading of all three approaches.
Frankly, this is a misreading of all three approaches.
Not exactly that simple. In each case the 'selected' God or Goddess is Supreme, or the one reality, and encompasses all the others. One of the many common misconceptions is to view it like the Trinity of Gods, as per some misinterpretation provided by encyclopedias. In each sect the so called creation preservation 'destruction' aspects are all done by the one God.
There is never a simple answer, and many different views to any and all things Hinduism.
There is never a simple answer, and many different views to any and all things Hinduism.
Vrindavana Das
Active Member
I might not have understood your question correctly. So, my answer could be way off the mark.
Those who worship the energy of Lord Shiva (Durga) are called the shaktās. As Goddess Durga has many forms like Kālī, Chandī, Banglāmukhī, Bhairavī, Chāmunda and so on, one gets the impression that shaktism is most goddesses, if not all.
MochaRadha
Member
yes but shaktas dont just worship durga but other goddesses. whereas shaivites see shiva as supreme. my question is why is there no durgaism or lakshmi ism.
Durga and Lakshmi are different forms of the same Goddess in this philosophy.
But you probably will still find some small sects that venerate one form over another. I, myself, see Kali as the Supreme Shakti. Others might see Parvati as Supreme Shakti. But there's no fundamental difference.
Shuddhasattva
Well-Known Member
Namaste
The same is true of many shaivas, who also worship other gods and goddesses as partite manifestations, and also worship parashakti as supreme no less than Shiva. This is most visible in krama / shaktopaya.
there are subsects of the shaktas which worship Durga or Lakshmi as supreme, amongst others, although these more common names are generally the public forms taken, the private 'essence' worship involves more secretive goddesses given different names.
The same is true of many shaivas, who also worship other gods and goddesses as partite manifestations, and also worship parashakti as supreme no less than Shiva. This is most visible in krama / shaktopaya.
there are subsects of the shaktas which worship Durga or Lakshmi as supreme, amongst others, although these more common names are generally the public forms taken, the private 'essence' worship involves more secretive goddesses given different names.
Riverwolf explained it, I think. Similarly, in Saivism, there is no Dakshinamurthism, or Lingaism, or Natarajaism.
In the south most common term I think is just Amman, but Meenakshi, and other forms are also common.
Is this where some interest lies?
Vrindavana Das
Active Member
Shaktī = Energy
Shaktīmān = Energetic
Sun is the energetic source (shaktimān) and sunshine is it's energy (shaktī
. There is no difference between Sun and sunshine, also there is no meaning to Sun without sunshine and vice-verse. Still, as Sun is the source of sunshine, it is considered superior.Similarly, the energetic (Śiva or Vīshnū
are the masters of their energies (Durgā or Laxmī, and are worshiped as Supreme.
Shuddhasattva
Well-Known Member
Shaktas would energetically disagree with the above.
Shaktī = Energy
Shaktīmān = Energetic
Sun is the energetic source (shaktimān) and sunshine is it's energy (shaktī
Similarly, the energetic (Śiva or Vīshnū
I heard a story once of how the Trimurti were being rather... rude to their wives. To teach them a lesson, their wives decided to abandon them for some time. During this time, the men realized that they had no power anymore. Realizing this, they apologized to their wives, who came back.
So, yeah, the sun may be the source, but without that sunshine, it's just a black dwarf: completely useless.
Shuddhasattva
Well-Known Member
Vrindavana Das
Active Member
Yes, I agree! That is why I said - there is no meaning to the energetic without energy and vice-verse!
In fact, many people worship the energy, as it is easier to get the grace of the energetic, by serving the energy.
Yes, I agree! That is why I said - there is no meaning to the energetic without energy and vice-verse!
In fact, many people worship the energy, as it is easier to get the grace of the energetic, by serving the energy.
Right. I was just disagreeing with the notion that the Mahadevas are masters of the Mahadevis, 'cause I don't believe that at all.
Besides, as Kali's image demonstrates, Siva is anything but energetic when she's around.
Vrindavana Das
Active Member
Besides, as Kali's image demonstrates, Siva is anything but energetic when she's around.
:biglaugh:
...
I think that is true for all husbands, when the wives are around! 
That wasn't the only time.
When Lord Shiva lopped off the newly-created Ganesha's head, Maa Parvati would have nothing to do with Her husband until He made things right, if you get my drift.
And then there is the story when Maa Lakshmi left Lord Vishnu... well, it's already written...
Venkateswara - Wikipedia, the free encyclopedia
I know these stories have nothing to do with energy, but I like them.
Chewbarker1054
Member
I think sexism has come to play a role in the worship of the Goddess as well - intresting to note that in many temples dedicated to Ma she is served by Male priests, it is male priest who dress he and sing he prayers. Women as expected to follow this example and be happy.
Shaktism if anythink I would argue is more of a local tradtion as well many people who worship in villages will honour the Mother formest before the pary to the male Gods.
One quote I have heard often is 'In public be a Vashnva, in private be a Shivaite and in your heart be a Shakta'
Shuddhasattva
Well-Known Member
Namaste
These stories are all, of course, allegorical. The true gods do not behave in such fashion. Depicts of these behaviors are for moral instruction, and for appreciation of particular qualities of the gods through their dramatic illustration. If such things can be said to have come to pass, it is as minor emanations or projections of the root god.
The true activities of the Lord can never be depicted in the terms of the material reality only grossly approximated for the benefit of the intellect which may, by intuiting the necessity of its own sacred role in the sacrifice of antahkarana of which it is apart, perform shavasana before the blade of Kali.
Namaste
These stories are all, of course, allegorical. The true gods do not behave in such fashion. Depicts of these behaviors are for moral instruction, and for appreciation of particular qualities of the gods through their dramatic illustration. If such things can be said to have come to pass, it is as minor emanations or projections of the root god.
The true activities of the Lord can never be depicted in the terms of the material reality only grossly approximated for the benefit of the intellect which may, by intuiting the necessity of its own sacred role in the sacrifice of antahkarana of which it is apart, perform shavasana before the blade of Kali.
Namaste
ratikala
Istha gosthi
