cit-shakti prabhAvam –
How this cit-shakti is equated with the mirror?
Mirror is devoid of guNAs and even after your reflection falls on it, still it doesn’t get affected by your guNAs even a little.. Hence, mirror becomes nirguNa / nirmala. Even if you are bigger than the mirror, still the mirror is not growing anymore to equal your size of the reflection and neither it shrinks itself adjusting to your reflection that falls on the mirror. Mirror remains as it is even after your reflection falls on it. This is why; the mirror is seen as this cit-shakti. It remains unchangeable, yet shows changes based on the viewer what he wishes to see.
Here, the source of our AtmA is this cit. Though AtmA remains as it is, yet becomes like a mirror that carries our reflection. As it originates from the cit, it carries cit-shakti with it. And, it is because of the presence of cit-shakti in the AtmA; AtmA carries quality of cEtya (perceivable quality out of gnAna) with it. Without this chit-shakti in the AtmA; AtmA cannot recognise what it is and from where it came and to where it has to get back!! So, this cit-shakti becomes a mirror and in it the world reflects.. So, if AtmA is the mirror, then, the reflection that you see becomes the world. So, cit & the cEtyA are no different from each other.. If cit is the stage; cEtya becomes the play. A play without the stage and the stage without the play has no value in it. So, cit & the cEtya remains together intertwined.. Again, one mustn’t forget, A stage shall remain without the actors in it; whereas the actors need a stage for them to perform. So, cit remains within the cEtya and also it remains outside the cEtya. Whatever the cit that is intertwined with the cEtya shall be perceivable with the great knowledge & wisdom earned out of staunch practices. And, whatever the cit that remains aloof from the cEtya remains unperceivable by anyone. There is no boundary or limitations for the cit.
The reflection of mine in the mirror makes me a world. So, I am the world from outside the mirror, seeing the world in the mirror as a form of my reflection. So, I became a viewer from outside the mirror and as a reflection from inside the mirror. So, I am existing in two planes now. For the one that sees from inside the mirror, I am the reflection. For me who stand outside the mirror, what I see in the mirror is the reflection.
And, which one is true?
In both the cases, the one that sees is “I” and the reflection is “am”. So, together we generate the I AM within us. So, the one who sees is true and the one that is seen is true to the extent that is seen. The one who stands outside the mirror and the one who reflects in the mirror and the one who makes us understand what we see in the mirror is ONLY true to the extent that we see is ambA & ambA alone who to be knows as cit-shakti.
To see ambA – one must realise himself as the viewer first and he must understand his reflection with the grace of ambA.. It is after this, he gets daiva darshaNa.
How?
As long as you carry the “I” as the viewer, you see the world. And, as long as you see the world, you cannot see ambA. If this ”I” is known as the reflection in the mirror, then, you see ambA as you see yourself within her. ambA, you and the world must not be seen in the usual way how normally people perceive. It has to be seen in a different way. How? This is what datta maharAj taught parashurAmar through this tripurA rahasyam.
What did he taught him?
We will see in the next article.
