Parameshashakti

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Parameshashakti in

Vivekachudamani.110)[1]

Qualities

Chandrasekhara Bharati of Srngeri explains that what is never experienced at any time by anybody is unreal and there is no non-existence for what is real. Because it is not possible to determine if it is real or unreal this shakti is anirvchaniya ("indescribable").[3]

Paramesasakti is trigunatmika i.e. possesses three qualities – Rajas, Tamas and Sattva, and therefore, comprises three powers – Vikshepashakti, "the power of projection" (projecting differently) which pertains to rajoguna, Avaranashakti, the "power of concealment" (concealing the real nature of things) which pertains to tamoguna and Jnanashakti which is reflected in sattvaguna. The first two are causes of bondage; the third makes for

samsara connected with the Jiva and also with Ishvara who is the cause of the creation of the world and which creation is effected by this shakti.[4][5]
Rajas and Tamas hinder Jiva’s spiritual uplift.

Vikshepashakti

Vikshepashakti pertains to Rajoguna and is of the nature of activity.

Vivekachudamani
. 113-4). It is the power that projects the unreal on the real to delude the Jiva.

Avaranashakti

Avarnashakti pertains to Tamo

Vivekachudamani
.115-6)

Jnanashakti

Jnanashakti pertains to Sattvaguna whose effects are – limpidity of mind, realisation of one’s own self, supreme peace, contentment, great joy and being anchored in the

Vivekachudamani
.119-121)

Implication

Parameshashakti on account of its three gunas and three powers/shaktis creates the gross body, the subtle body and the causal body of the individual self, the

Anatman, which then gets connected with all three states of consciousness. This shakti prepares the Jiva to experience existence and for the fourth state of consciousness. The three constituents of matter, sattva, tamas and rajas, which make the world, and the world itself are not permanent, they go on changing, they have names and forms and are constituted by a gradation of happiness and sorrow. Adi Shankara explains that unembodiedness (i.e. the state of not being identified with the body) is not the product of virtuous deeds, for unembodiedness is inherent in the Self. Liberation is different from results of works. Liberation is Brahman.[6]

References