Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra, S. 164

SHAKTI AND SHAKTA

flower was in some way already there. Therefore as there is an “* Aham” and ‘“‘ Idam” in our experience, in some way it is in the supreme experience of Parashiva or Pardsamvit. But the Idam is not there as with us; otherwise It would be Jiva. Therefore it is said that there are two principles or aspects in the Brahman namely Prakasha or Chit aspect, and Vimarsha Shakti, the potential Idam, which in creation explicates into the Universe. Butin the supreme experience or Amarsha, Vimarsha-Shakti (which has two states) exists in its supreme form. The subtler state is in the form of consciousness (Chidrfipini) ; the gross state is in the form of the Universe. (Vishvatmika). The former is beyond the universe (Vishvottirna). But if Vimarsha Shakti is there in the form of consciousness (Chidrfipini), it is one with Chit. Therefore it is said that the Aham and Idam, without ceasing to be in the supreme experience, are in supreme Shiva in undistinguishable union as Chit and Chidrfipini. This is the Nirguna state of Shivashakti. As She is then in undistinguishable union with Shiva, She is then also simple unmanifested Chit. She is then Chaitanya-riipa or Chidrfpini: a subtle sanskrit expression which denotes that She is the same as Chit and yet suggests that though in a present sense She is one with Him, She is yet in a sense (with reference to Her potentiality of future manifestation) different from Him. She is Sachchidanandamayi and He is Sachchidananda. She is then the unmaniftested universe in the form of undifferentiated Chit. The mutual relation, whether in manifestation or beyond it, whether as the imperfect or Ideal universe, is one of inseparable connection or inherence, (Avinabhava-sambandha, Samanvaya) such as that between “ I-ness”” (Ahant&) 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 Panchar&tra School of the Vaishnava Agama or Tantra, speaking of the Mahashakti Lakshmi says, that in Her supreme state She is undistinguishable from the 146