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.She is Sacchidanandamayi and He is Sacchidananda.She isthen the unmanifested universe in the form of undifferentiated Cit.The mutual relation, whether inmanifestation or beyond it, whether as the imperfect or Ideal universe, is one of inseparable connectionor inherence (Avinabhava-sambandha, Samanvaya) such as that between "I-ness" (Ahanta) and"I" (Aham), existence and that which exists (Bhava, Bhavat), an attribute and that in which it inheres(Dharma, Dharmin), sunshine and the sun and so forth.The Pacaratra School of the Vaishnava Agamaor Tantra, speaking of the Mahashakti Lakshmi says, that in Her supreme state She is undistinguishablefrom the "Windless Atmosphere" (Vasudeva) existing only as it were in the form of "darkness" and"emptiness" (that is of unmanifested formlessness).So the Mahanirvana Tantra speaks of Her "darkformlessness".In the Kulacudamani Nigama, Devi says (I.16-24) -- "I, though in the form of Prakriti,rest in consciousness-bliss' (Aham prakritirupa cet cidanandaparayana).Raghava Bhatta in hiscommentary on the Sharada Tilaka (Ch.I) says, "She who is eternal existed in a subtle (that isunmanifested) state, as consciousness, during the final dissolution" (Ya anadirupa caitanyadhyasenamahapralaye sukshma sthita).It would be simpler to say that She is then what She is (Svarupa) namelyConsciousness, but in creation that consciousness veils itself.These terms "formless," "subtle," "dark,""empty," all denote the same unmanifested state in which Shakti is in undistinguishable union withShiva, the formless consciousness.The Pacaratra (Ahirbudhnya Samhita, Ch.IV), in manner similar tothat of the other Agamas, describes the supreme state of Shakti in the dissolution of the Universe as onein which manifested Shakti "returns to the condition of Brahman" (Brahmabhavam brajate)."Owing tocomplete intensity of embrace" (Atisankleshat) the two all-pervading ones, Narayana and His Shakti,become as it were a single principle (Ekam tattvam iva).This return to the Brahman condition is said totake place in the same way as a conflagration, when there is no more combustible matter, returns to thelatent condition of fire (Vahni-bhava).There is the same fire in both cases but in one case there is theactivity of combustion and in the other there is not.It follows from this that the Supreme Brahman is nota mere knowing with out trace of objectivity.In It the Aham is the Self as Cit and the Idam is providedby Cidrupini-shakti.There is Atmarama or play of the Self with the Self in which the Self knows andenjoys the Self, not in the form of external objects, but as that aspect of consciousness whose projectionhttp://www.sacred-texts.com/tantra/sas/sas14.htm (12 of 18)07/03/2005 16:03:06 Chapter Fourteen: Cit-Shakti (The Consciousness Aspect of the Universe)all objects are.Shakti is always the object of the Self and one with it.For the object is always the Self,since there is nothing but the Self.But in the supreme experience the object is one in nature with Shivabeing Caitanya-rupa; in the universe the object seems to the Jiva, the creation of and subject to Maya, tobe different from the Self as mind and matter.The next point is the nature of creation or rather emanation (Abhasa) for the former term is associatedwith dualistic notions of an extra-Cosmic God, who produces a world which is as separate from Himselfas is the pot from the potter.According to this doctrine there is an Evolution of Consciousness or Cit-Shakti (associated with Maya-Shakti) into certain forms.This is not to say that the Brahman is whollytransformed into its emanations, that is exhausted by them.The Brahman is infinite and can never,therefore, be wholly held in this sense in any form, or in the universe as a whole.It always transcendsthe universe.Therefore when Consciousness evolves, it nevertheless does not cease to be what it was, is,and will be.The Supreme Cit becomes as Shakti the universe but still remains supreme Cit.In the sameway every stage of the emanation-process prior to the real evolution (Parinama of Prakriti) remains whatit is, whilst giving birth to a new Evolution.In Parinama or Evolution as known to us on this plane,when one thing is evolved into another, it ceases to be what it was.Thus when milk is changed into curd,it ceases to be milk.The Evolution from Shiva-Shakti of the Pure Tattvas is not of this kind.It is anAbhasa or "shining forth," adopting the simile of the sun which shines without (it was supposed) changein, or diminution of, its light.This unaffectedness in spite of its being the material cause is called in thePacaratra by the term Virya, a condition which, the Vaishnava Lakshmi Tantra says, is not found in theworld "where milk quickly loses its nature when curds appear." It is a process in which one flamesprings from another flame.Hence it is called "Flame to Flame".There is a second Flame but the firstfrom which it comes is unexhausted and still there.The cause remains what it was and yet appearsdifferently in the effect.God is never "emptied" as it is said wholly into the world.Brahman is everchangeless in one aspect; in another It changes, such change being as it were a mere point of stress in theinfinite Ether of Cit.This Abhasa, therefore, is a form of Vivartta, distinguishable however from theVivartta of Mayavada, because in the Agama, whether Vaishnava, or Shakta, the effect is regarded asreal, whereas according to Shamkara, it is only empirically so.Hence the latter system is called Sat-karanavada or the doctrine of the reality of the original source or basis of things, and not also of theapparent effects of the cause.This Abhasa has been called Sadrisha Parinama (See Introduction toPrinciples of Tantra, Part II), a term borrowed from the Samkhya but which is not altogetherappropriate.In the latter Philosophy, the term is used in connection with the state of the Gunas ofPrakriti in dissolution when nothing is produced.Here on the contrary we are dealing with creation andan evolving Power-Consciousness.It is only appropriate to this extent that, as in Shadrisa Parinamathere is no real evolution or objectivity, so also there is none in the evolution of the Tattvas until Mayaintervenes and Prakriti really evolves the objective universe.This being the nature of the Supreme Shiva and of the evolution of consciousness, this doctrine assumes,with all others,.a transcendent and a creative or immanent aspect of Brahman [ Pobierz całość w formacie PDF ]