Parameshashakti inHinduism is the power of Parameshwara orIshvara, the conditionedBrahman. It isMaya, theanadyavidya (the beginninglessavidya) that has no reality in the absolute sense but is superior to its effects and inferred by them, hence, also called,avyakta. It is established byikshana ("seeing", "thinking"), bysamkalpa ("purposing") andparinama ("transformation"). Parameshashakti gives birth to this entire world. Therefore, it isPrakrti.(Vivekachudamani.110)[1]
Adi Shankara qualifies Parameshashakti or the power that isMaya, as – It is notsat ("real"), notasat ("unreal"), not both; it is notbhinna ("different"), notabhinna ("not non-different"), "not both".(Vivekachudamani.111)[2] SriChandrasekhara 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 thisshakti isanirvchaniya ("indescribable").[3]
Paramesasakti istrigunatmika i.e. possesses three qualities –Rajas,Tamas andSattva, and therefore, comprises three powers –Vikshepashakti, "the power of projection" (projecting differently) which pertains torajoguna,Avaranashakti, the "power of concealment" (concealing the real nature of things) which pertains totamoguna andJnanashakti which is reflected insattvaguna. The first two are causes of bondage; the third makes forliberation. Vikshepashakti sets in motion the beginninglesssamsara connected with theJiva and also withIshvara who is the cause of the creation of the world and which creation is effected by thisshakti.[4][5] Rajas and Tamas hinder Jiva’s spiritual uplift.
Vikshepashakti pertains toRajoguna and is of the nature of activity.Adi Shankara states that from it is the well-known ancient samsaric procession and from it issue forth always attachment, pain etc., which are modifications of the mind; and that desire, anger, avarice, pride, jealousy, egoism, envy, niggardliness etc., these are its terrible characteristics that are inducements to actions of men, by the process of superimposition they are all imagined in theJiva and cause bondage. (Vivekachudamani. 113-4). It is the power that projects the unreal on the real to delude theJiva.
Avarnashakti pertains toTamoguna whose effects are – ignorance, apathy, sloth, sleep, negligence, foolishness, etc. Adi Shankara states that it makes for the wrong projection of objects differently from what they are and is the root cause of the functioning of the projecting power and the original cause for the procession ofsamsara.Procession of samsara means – "Man’s transmigration". The person overpowered bytamoguna and thisshakti does not see clearly because it envelopes the nature of an object and makes it appear otherwise; he considers what is super-imposed by his delusion as true and attaches himself to its qualities. The concealing power of thisshakti makes for untold hardships.(Vivekachudamani.115-6)
Jnanashakti pertains toSattvaguna whose effects are – limpidity of mind, realisation of one’s own self, supreme peace, contentment, great joy and being anchored in theParamatman always which ensures the enjoyment of bliss without intermission. Adi Shankara states thatsattva is very pure yet in combination withrajas andtamas it makes forsamsara in the same way as the original which is theatman when reflected makes the entire inanimate world bright as the sun does. The effects of thisshakti are – complete absence of pride etc., the presence ofyama ("self-restraint") andniyama ("practice of prescribed acts" etc.,), longing for liberation, of divine tendencies, and withdrawal from whatever is not real. (Vivekachudamani.119-121)
Parameshashakti on account of its threegunas and three powers/shaktis creates the gross body, the subtle body and the causal body of the individual self, theAnatman, which then gets connected with all three states of consciousness. Thisshakti prepares the Jiva to experience existence and for the fourth state of consciousness. The three constituents of matter,sattva,tamas andrajas, 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 isBrahman.[6]
