Shakti, on the other hand, does not depend on him to perform her functions, but she needs his power to sustain and maintain her creation. Here, Shiva is the Transcendent One, the Satchitananda, who merely observes and is unmoved by events occurring in creation. The Yogini Hridaya states, ‘When the Supreme Shakti of Her own will takes the form of the universe and looks at Her own throb, then the Sri Chakra comes into being.’ This creates the two completely opposite, yet complementary, forces of Shakti and Shiva as Prakriti and Purusha respectively. This is all not a debate of God’s gender but metaphysical exposition of God being energy. This also forms the basis of Sri Chakra theory and practice. Shaktas depict that Shakti produced Shiva from Her own form, thereby balancing her feminine qualities with masculine one.

They also believe that feminine energy of Mother Goddess is at the centre of all creative process. According to them, Supreme One is a female as it is the female species that gives birth. In Shaktam, Ardhanarishvari is the Supreme Creator that split Her own body into hald man and half woman. The Shaktas consider Mother Goddess Devi to be the source of all creation. One can say that Brahman, Creative Consciousness is static Shakti and Shakti is the dynamic side of Brahman. This is to be seen metaphysically that the Kamesh couple took their forms, not to create Lord Skanda but to continue the process of Srishti- Creation, Sthithi – Preservation and Samhaara – destruction. Leaving aside that Kama got reduced as ashes, the arrow works.Ĭonsequently, Shiva and Parvari become Kameshwara and Kameshwari respectively. Just as Parvati is alluringly near Siva, Kama shoots his cupid’s arrows. Upon the insistence of Brahma, Kama arrives with Rati and Spring. Celestial gods needed a warrior son from Shiva-Parvati, to fight demons. Despite all her enchanting approaches, Goddess Parvati fails to distract Lord Siva from his meditation and drive him to be in divine yoga with her.

Prapanchasara tantra