the Self realizes ...

[yajvan]

hariḥ oṁ
~~~~~~

namasté

To say it simply, the Supreme throttles Himself down to become us, become human. Just as a big, huge nuclear generator throttles itself down to become electricity that is found in a light bulb , giving off light. It is the same śakti (energy) just stepped down into the form that can be used by the light bulb to give off its brilliance.

In the pratyavbhijñāhṛdayaṁ¹ āgama there is a wonderful insight that is offered in sūtra 7 , it says: and (though) He (śiva-bhaṭṭārka) is one He becomes of two-fold form, threefold, fourfold and of the nature of sapta and pañca ( or 5 x7 =35).

This is the notion that the Supreme throttles down into creation . The following post reviews this knowledge http://www.hindudharmaforums.com/showthread.php?t=6649

praṇām

words

Pratyabhijñāhṛdayaṁ is authored by kṣemarāja-ji śiṣya of abhinavagupta. This word Pratyabhijñāhṛdayaṁ means the re-recognition of ones Self - in this word hṛdya is used as ~heart~ or the inner most , most dear, and hence the Self.

[Ekoham]

Namaste,

Nice post.

Ekoham

[devotee]

Namaste Yajvan ji,

Thanks for this thread and your hard work put into it.

OM

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Originally Posted by yajvan

The upaniṣads teach us, the Self realizes itSelf to itSelf. We find this reviewed in the kaṭha and muṇḍaka upaniṣads.

From paramārthasāra¹ of abhinavagupa-ji

sva jñāna-vibhava bhāsana
yogenodveṣṭayen nijātmānam |
iti bandha mokṣa citrāṁ
krīḍāṁ pratanoti paramaśivaḥ || 33

This says,
paramaśivaḥ ( or the Supreme and Ultimate Reality) liberates (mokṣa) Himself from bondage (bandha) by
loosenng its grip though the glory of knowledge of the Self. Thus (iti) bondage and liberation are His play or sport (krīḍāṁ).


praṇām

words
paramārthasāra means the significance (ārtha) regarding the essence (sāra) of the Supreme (parama) ; some just say the essence of the Supreme Truth

[yajvan]

hariḥ oṁ
~~~~~~

namasté

So on a big picture scale it is the Supreme that subjects Him/Herself to limitation, to māyā. When people see this they say , oh it is illusion this māyā. Some even say the the world is not real , it is māyā. This well may be for some, but within śaivāgama this māyā is viewed as śakti of the Supreme. It is a ~tool~ that allows the Supreme to meter itSelf out from Infinite to finite.

This knowledge begs the question, why does the Supreme choose to do this ? To throttle itSelf down and unfold the universe ?
One answer¹ is the following:
tasaivaiṣā parā devī
svarūpāmarṣantosukā |
pūrṅatvaṁ sarvabhāveṣu
yasya nālpaṁ na cādhikam ||

I will rely on svāmī lakṣman-jū for the proper translation of this śloka. This then says, The collective state of the universe is His supreme energy (or śakti) which He created to recognize His own nature. This śakti who is the embodiment of the collective state of the universe loves possessing the state of God Consciousness. She is in the state of ignornance remaining perfectly complete (pūrṅatvaṁ) and full in each and evey object.

Svāmī lakṣman-jū informs us, why has He ( śiva) created this supreme energy in His own nature ? For one reason - to recognize His own nature. This whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize śiva through the universe, not by abondoning it.
Svāmī-ji further says, that is why this external universe is called śakti because it is the means to realize one's own nature.

So if we look at this word śakti we kjnow it is defined as power, , ability , strength , might , effort , energy , capability. If we look to the definition of śakta it is defined as able , competent for , equal to , capable of . Yet if we look a bit deeper we find the following: śa+k+ ti

• śa = śiva
• śak = to be strong or powerful
• ti is for íti and iti means 'thus', ' in this manner'

Hence we can say thus (ti) śakti is the power (śak) of śiva (śa) . As you would expect there is another view (not opposed) on this :
ti = iti =itya ( from ityaí) to be gone to or ( to go) towards. Now we have to go towards (ti) śiva (śa) is in this manner (íti) via śakti ( śak )

This is why it is said śaivīmukham ihocyate - śakti is the entrance, the suitable way to join with śiva. Or another way of viewing it is Śrī Devī (śakti) is the delightful (uc) entrance (mukha) to śiva.

Hence when svāmī lakṣman-jū informs us, this whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize śiva through the universe, not by abondoning it. It resonates perfectly with the notion of śakti.

praṇām


1. this is from ācārya abhinanagupta-ji's work called bodhapañcadśikā or the 15 verses of wisdom