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.Z
akti as Prakr# ti, subject to the influence of the Kañcukas,develops on the dis-equilibrium of Her Gunas from Her-#self, as Virkr# tis, the impure Tattvas (AÅ›uddha-Tattva)extending to Pr# thivi.At this point conscious vital energymaterialises, forming, what has been called by the authorcited  the crust of the vital molecule of all forms of solidmatter.Subjectively therefore the M

y

process is theestablishment of a dichotomy of subject and object in whatwould otherwise be an unitary experience; and objectivelyit is the creation of the various psychical and physical formsinto which the Universal Substance projects; becomingin the course of such emanation more and more gross.Bindu as the Mantra designation of *
śvara-Tattva is Ghani-bhk
ta; that is, the first Ghan

vasth

aspect of Z
akti be-coming (through M

y

) Prakr# ti-Tattva and its evoluteswhich are more and more gross (Sthk
la); until passing thefirst four states of decreasing subtlety of matter, Substanceemerges as the solid atoms of matter of which the physicaluniverse is composed.These compounds being the subjectof the senses are the materials of physical science whichseeks to work the process backwards.At a point, searchon the path of objectivity is closed.If it would knowmore, the mind must turn in on itself and release itselffrom all objectivity which M

y

is and fall back intothat ground of Consciousness (M

y

tita) whence it hasM
Y
-TATTVA 145emerged.From the Mantra aspect dealing with the originof language the undifferentiated Z
abda which arises on the#differentiation of the Bindu into Purusa-Prakr# ti or Hamsa#develops, with the creation of mind and matter, into themanifested Z
abda and Artha which are the Varnas or letters#(springing from the subtle M

tr# k

s) expressed in Vaikhar%2Å‚speech made up of letters (Varna) syllables (Pada) and#sentences (V

kya or the uttered Mantra).Mantra againis the thought (Man) which saves (Tr

, Trayate): Savesfrom what? From firstly the evil which man, subject toM

y

, commits; and then, by the thorough purification ofthe mind (Citta-śuddhi), from M

y

Herself who is trans-formed in the S

dhaka into Vidy

-Z
akti.Mantra is thushere a pure thought-form; a pure Vr# tti or modification ofthe Antahkarana which is Devat

.The senses and mind#are also Devat

s being operations of the one Divine Z
akti.Through Mantra the mind is divinely transformed.Con-templating, filled by, and identified with, Divinity inMantra form, which is a Sthk
la (gross) aspect of Dev%2Å‚, itpasses into Her subtle (Sk
ksma) Light form (Jyotirmay%2Å‚#Dev%2Å‚) which is the Consciousness beyond the world ofM

yik forms; the *
śvara and *
śvar%2ł who as Z
abda-brahman are the source of, and appear as, that M

y

whichis the Creatrix both of the objective world of Mind andMatter and of the manifested Z
abda and Artha; theWord and its Meaning derived from the Mother in Heraspect as Supreme N

da (Para-n

da) and Supreme Speech(Par

-v

k).CHAPTER XVTHE KAÑCUKASTHE six Kañcukas including M

y

which may be regardedas the root of the other five are K

la, Niyat%2Å‚, R

ga, Vidya,Kal

.The term Kañcuka means sheath or envelope.The#same Tattvas are also called #contractions (Samkoca), forcreation is the contracted (Samkucadrk
p

) form of infiniteZ
akti.It is to be observed that M

y

, Niyati and K

la,occupty in the philosophy of the P

ñcar

tra-
gama thevery place which is held in the Z
iva-Z


kta systems by theKañcukas (See as to this Dr.Otto Scharder s Ahirbudhyna-Samhit

63, 64, 90).The author cited opines that the sixKañcukas are only an elaboration of the older doctrine of#the three powers of limitation (Samkoca) of the P

ñca-r

tra which are M

y

, K

la, Niyata [ Pobierz całość w formacie PDF ]