According to tripurA rahasyam, how are we to be called as the swarUpa of sat-chit-Ananda?
This creation shall be seen via two lenses i.e., one is jaDa and the other one is cEtana.. This creation was given by Adi parAshakti and she is the creator created this world from within her. She is the swarUpa of sat-chit-Ananda.. “sat” means the one that always exists, “chit” means the supreme knowledge and “Ananda” means the supreme bliss. The one who always remains in the supreme bliss of carrying the supreme knowledge of knowing the one that always remains forever is satchidAnanda.
Here, I would like to add a thing my maharAj used to say..
“Normally we call swAmy or ambA as sat-chit-Ananda swarUpa; but as far as chaNDI is concerned, she is chit-sat-Ananda swarUpa.”
Why because, here mahAkAli represents the supreme knowledge with that first bIja, mahAlakshmi represents the one that always exists (mUla prakrti) with that second bIja and mahAsaraswati represents the Ananda, supreme bliss.. That is why in this trishakti chaNDI swarUpa, mahAlakshmi’s sAyujya remains more than mahAkAli & mahAsaraswati; because she is the “sat” here the one that always exists and she encompasses the “chit” and “Ananda” within her.
Coming back to tripurA rahasyam –
As the creation is no different from the creator, we all are sat-chit-Ananda swarUpA only. But, here, our existence “sat” depends on our parents; “chit” depends on our education & education again depends on the financial resources; “Ananda” depends on our material gains & physical pleasures. So, our satchidAnanda swarUpa remains very limited. But, ambA is not depended on anything or anyone and so, her satchidAnanda is limitless and as vast as the space. And, this satchidAnanda is her nature infact!!
As we shall feel this “chit” physically via eyes, ears kind of organs and mentally via mind & manas; we fall under the cEtana category of her creation. Plants, trees, stones, sand kind of objects will fall under the jaDa category of her creation as they don’t have the mind or manas or any other sense organ to feel the “chit”..
Though the cit-shakti pervades in all these jaDa vastu also, still as they cannot perceive her, they fall under the jaDa category of her creation. Men, though he has been able to perceive this cit-shakti physically & mentally as sat-chit-Ananda, still as he is not proceeding forward towards knowing this, he also falls within the jaDa category of her creation.
Morever jaDa vastu like trees or plants are not getting themselves delusional; whereas men with the cEtana Shakti falls under the delusion and understanding things wrongly, getting himself into confusions and thus, tripurA rahasyam calls men are even lower than the jaDa vastu.
It is ambA’s “cit” Shakti that is getting a form as science. Every bit of sense is the outcome of the samvid shakti which is nothing but this “cit”.. But, the depth of sensual feelings out of “cit” and the impact of those vary between each man. Like, the consciousness of the gnAni and the consciousness of the agnAni won’t be of same quality.
E.g, I am seeing a tree, I am then knowing that this is the tree, I now understand what tree is! And, then now I register it in my mind & manas in such a way I shall never forget it. My mind is full of this tree.. My manas keeps on moving around that tree.. I have no thoughts except that tree.. And, I am finally becoming that tree..
This is how one uses his cEtana shakti to receive the caitanya of swAmy or ambA & becoming THAT.
When sunlight falls on the objects, we shall see the objects clearly. But! Do those objects be able to measure the sunlight that falls on it? Likewise, though one carries the caitanya of swAmy or ambA, still we cannot understand certain things which we call it as pratyaya avishaya..
In this tripurA rahasyam, bhagavAn dattAtrEyar has taught parashurAma with various tattvAs to understand who ambA is in order to worship her properly. The more & more we read it, the more & more we learn it from the learnt person, the more & more we refine our understanding paves way to earn the grace of ambA with her darshan.
With this the introduction to tripurA rahasyam ends..
