Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra, str. 167

CHIT-SHAKTI

cause remaims what it was and yet appears differently in the effect. God is never “emptied” as it is said wholly into the world. Brahman is ever changeless in one aspect ; in another It changes, such change being as it were a mere point of stress in the infinite Ether of Chit. This Abhasa, therefore, is a form of Vivartta,distinguishable however from the Vivartta of MayAvada, because in the Agama, whether Vaishnava, or Shakta, the effect is regarded as real, whereas according to Shangkara, it is unreal. 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 the apparent effects of the cause. This Abhasa has been called Sadrisha Parinama (Introduction to Principles of Tantra, Vol. II) a term borrowed from the Sangkhya but which is not altogether appropriate. Im the latter Philosophy the term is used in connection with the state of the Gunas of Prakriti in dissolution when nothing is produced. Here on the countrary we are dealing with creation and an evolving Power-Consciousness. It is only appropriate to this extent that, as in Sadrisha Parinféma there is no real evolution or objectivity, so also there is none in the evolution of the tattvas until May& intervenes 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. ‘The first is Nishkala Shiva; the second Sakala Shiva; or Nirguna, Saguna; Parama, Apara (In Shangkara’s parlance); Paramatma, ishvara; and Paramabrahman, Shabdabrahman. From the second or changing aspect the universe is born. Birth means ‘ manifestation.’ Manifestation to what? The answer is to consciousness. But there is nothing but Chit, Creation is then the evolution whereby the changeless Chit through the power of its M&y4-Shakti appears to Itself in the form of object. All is Shiva whether as subject or object.

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