BhavAnI nAma Sahasra Stutih : 884, 885 & 886

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[884] LaksyaprApti : Who is the attainment of clear perceptibillity

of Truth.

 

Since Truth is one, without a second and without name and form, it

is indicated in the Upanisads by the word " That' [Tat]. The Truth

existed before creation and exists evermore. Since the goddess is

spoken of as the creator of the world. She is the direct sense

of 'That'. By the implied sense of the word 'Tat' in the major

text 'Tat Tvam Asi', is meant that Divine Power called ParA Sakti,

by whose grace alone the attainment of clear perceptibility of Truth

is possible.

 

 

[885] KalA : Who is the embodiment of all arts.

KalA means any practical art. There are sixty four arts as music,

dancing etc. ParA sakti alone works through all these assuming, of

course, the particular way of each. She is the supreme power which

is known as Divine 'I' or PurnAhantA. KalA is the deity of supreme

wil. In Her perfect freedom [svAtantrya] She displays all Her KalAs

in different phases, withouht any desire whatsoever. This play of

KalAs is Her spontaneous and natural activity, not out of desire as

is endorsed by GaudapAda.

 

Cit Sakti is also named NirvAnakalA in sAstras. She is the Supreme

Being or witness of the yogis. This also speaks of the perfect

isolation of SAnkhya. The Prakrti of SAnkhya is fifteen-fold. The

sixteenth is the Purusa or the NirvAnakalA, Sodasi or AmritakalA.

 

 

[886] AlaksyA : Who is invisible an dhas no particular mark.

The ParS is the state of self consciousness [aham or I am]. There is

no particular mark as it is without the consciousness of the

objects. It is the state which is neither visible nor invisible. The

question of the consciousness of the world does not arise as the

world has not arisen with any motive at the base. The goddess at the

stage of ParA is mysteriously monistic.

 

 

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