(Continued...)
In order to accommodate those who cannot take the
strenuous jnAna-path of advaita, our
Acharya has adopted in this work of bhakti, the concepts of spandanaM and
those of pashu, pati and pAshaM from
the shaiva shAstras. In shloka #99 he says: He who worships ambaal, throws off
the attachment (pAshaM) to the animal self (pashu) and enjoys the nectar of the
bliss of param-Ananda.
Obviously when composing the SoundaryalaharI. he must
have had in mind several objectives, such as:
This hymn to Ambal should raise
Her to the skies so that in the devotees
it should generate bhakti towards Her
exclusively (ananya-bhakti); it should reach the pinnacle of poetical
excellences and respect all poetic traditions; it should also be concordant
with the religious traditions of Shri-vidyA-tantra; even though it may not
stress the advaita point of view exclusively, since anyway ShRI-vidyA and
advaita are not discordant, it should be able to touch upon advaita though
tangentially. Instead of saying that the Acharya had these objectives we might
say that ambaal had already predetermined his objectives for him.
(Continued...)
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