Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra, str. 157

CHIT-SHAKTI

only in relation to determinations or modes in consciousness. And in this sense Yogatattva Upanishad says that those who seek a knowledge of it in ShAstras are deluded : ‘‘ How can that which is self-shining be illuminated by the ShAstras? Not even the Devas can describe that indescribable state.” The MAndukya Upanishad, speaking of the fourth aspect (Pada) of Atma, says that it is the non-dual Shiva which is not an object which can be sensed, used, taken, determined (by any marks), or of which an account can be given, but is unthinkable and knowable only by the realisation of Atma. Negative predication may, however, clear away improper notions. It is really an inscrutable condition of existence upon which no category can be fastened. This must always be borne in mind in any attempted definition of this transcendent state. It is a condition of self-existent (Niradhara), unending (Nitya), changeless (Avikari, undifferentiated (Abhinna}, spaceless (Ptrna), timeless (ShAsvata), all-pervading (Sarvatravastha), self-illumining (Svayamjyotih), pure (Shuddha) experience. As the Kularnava Tantra says (I—6, 7): ‘Shiva is the impartite Supreme Brahman, the all-knowing Creator of all. He is the stainless One and the Lord of all. He is one without a second ‘Advaya). He is light itself. He changes not, and is without beginning or end. He is without attribute and above the highest. He is existence (Sat), Consciousness (Chit), and Bliss (Ananda).” As Sat, It is unity of being beyond the opposites of “this” and “that,” “here and there,” “then and now.” AsChit, It is an experiencing beyond the opposites of worldly knowledge and ignorance. As Supreme Ananda, It is the Bliss which is known upon the dissolution of that dualistic state which fluctuates between, and is composed of, happiness and sorrow ; for created happiness is only an impermanent change of state (Vik4ra) or Becoming, but the Supreme Bliss (Paramananda) endures. Bliss is the very nature (Svarfipa) of this Supreme Consciousness, and not, as with the creature, a mere

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