The infinity of consciousness tending to creation becomes finite and individualistic. It becomes individualistic by virtue of having become self-centric while finite on account of identifying itself with whatever it projects itself on.
This hrdaya of Consciousness is treated as feminine on account of being creative, that is why She is called the Creatrix or Aditi in the Vedas. She is eternally constant in her original status yet successive in her creative movement.
In the form of expansion, emanation etc., from the earth up to the stage of self-realisation, the creative movement is meant for her self-expression both in the form of action and its consciousness.
The self-expression of her is mystifying as well as revelatory of her.
Her mysteriousness is maintained by the golden light around her real nature lying in transcendence of all as well as in the inmost being of all.
The universe unfolds forth into being and continues in existence as per her wishes to remain self-expressed and is withdrawn to into her when she chooses to remain self-withdrawn.
She is absolutely autonomous in herself and this autonomy, however, She serves as the law of universal dynamics, Rta, in the creative process.
Space, time and form are vitalised by her pulsation and are not capable of penetrating its real nature.
On account of being all pervading, eternal, and complete as well as the Heart of Consciousness and the foundation of the universe, She is characterized as the hŗdaya in the Kathopanisad.
Her role lies in bringing to light new objects in the universe, in the form of the knower, knowledge and the objects of knowledge.
On account of her being all-encompassing, any amount of proof for her existence as an entity, substance or being is inadequate in proving her as such, since any such proof to prove itself as such would have to involve extrapolation and interpolation which is impossible of her.
While acceding to contraction or limitation by concealing her real nature, she makes two sorts of movement. Some times flashes with the predominance of consciousness, at other times, she appears with predominance of limitation. Thus is her inherent nature.
Being the nature of sound or Vāk, She brings into manifestation the sphere of limited experient, through successive phases of ever-new mental activity.
When exalted, emits the universe out of herself, having allowed herself to get individualised, on other hand, she manifests herself as inner organs, outer organs, and the objects to be perceived through the organs.
Appears as the body as well as the psychic apparatus forming the individual personality while the body serves as her receptacle of her limited formation on the one hand, the psychic apparatus acts as the core of the personality on the other.
As intellect, makes distinction between the subject and the object, between one object and the other so on and so forth.
In the form of manas, she prepares the background for the operation of the intellect.
This is how she keeps herself involved in her universal manifestation along with its cognisance.
Acting as the organs of senses, she supplies manas with the raw data in the form of sensation to operate on in its search for various possibilities.
The psychic apparatus helps her in her cause of differentiation, as intellect she makes distinction between the subject and the object, between one object and the other so on and so forth.
As manas conceals her true nature by non-difference, as outer senses whose main function is perception of difference, as knowable objects, which have the nature of differentiated appearances all round.
Thus, in this way she deludes the heart of creatures by concealing her true nature while exalting herself into limitation, she partially veils her nature.
Aditi, Indrāni, Rudrāni, Uma Haimavati, Pārvati, Lakşmi, Saraswati, Kali, Radha, maya, cidrupini, sakti, vimarsa, parāvāk, manomanā, pratibhā svatantrya, aisvarya, sphuratta, amŗta, sāra, hŗdaya, spanda unmani, citi-śaktī, Prakriti of the Bhagavadgita, kundalini, Sakti, Dus Mahavidya, etc. are her synonyms.
This hrdaya of Consciousness is treated as feminine on account of being creative, that is why She is called the Creatrix or Aditi in the Vedas. She is eternally constant in her original status yet successive in her creative movement.
In the form of expansion, emanation etc., from the earth up to the stage of self-realisation, the creative movement is meant for her self-expression both in the form of action and its consciousness.
The self-expression of her is mystifying as well as revelatory of her.
Her mysteriousness is maintained by the golden light around her real nature lying in transcendence of all as well as in the inmost being of all.
The universe unfolds forth into being and continues in existence as per her wishes to remain self-expressed and is withdrawn to into her when she chooses to remain self-withdrawn.
She is absolutely autonomous in herself and this autonomy, however, She serves as the law of universal dynamics, Rta, in the creative process.
Space, time and form are vitalised by her pulsation and are not capable of penetrating its real nature.
On account of being all pervading, eternal, and complete as well as the Heart of Consciousness and the foundation of the universe, She is characterized as the hŗdaya in the Kathopanisad.
Her role lies in bringing to light new objects in the universe, in the form of the knower, knowledge and the objects of knowledge.
On account of her being all-encompassing, any amount of proof for her existence as an entity, substance or being is inadequate in proving her as such, since any such proof to prove itself as such would have to involve extrapolation and interpolation which is impossible of her.
While acceding to contraction or limitation by concealing her real nature, she makes two sorts of movement. Some times flashes with the predominance of consciousness, at other times, she appears with predominance of limitation. Thus is her inherent nature.
Being the nature of sound or Vāk, She brings into manifestation the sphere of limited experient, through successive phases of ever-new mental activity.
When exalted, emits the universe out of herself, having allowed herself to get individualised, on other hand, she manifests herself as inner organs, outer organs, and the objects to be perceived through the organs.
Appears as the body as well as the psychic apparatus forming the individual personality while the body serves as her receptacle of her limited formation on the one hand, the psychic apparatus acts as the core of the personality on the other.
As intellect, makes distinction between the subject and the object, between one object and the other so on and so forth.
In the form of manas, she prepares the background for the operation of the intellect.
This is how she keeps herself involved in her universal manifestation along with its cognisance.
Acting as the organs of senses, she supplies manas with the raw data in the form of sensation to operate on in its search for various possibilities.
The psychic apparatus helps her in her cause of differentiation, as intellect she makes distinction between the subject and the object, between one object and the other so on and so forth.
As manas conceals her true nature by non-difference, as outer senses whose main function is perception of difference, as knowable objects, which have the nature of differentiated appearances all round.
Thus, in this way she deludes the heart of creatures by concealing her true nature while exalting herself into limitation, she partially veils her nature.
Aditi, Indrāni, Rudrāni, Uma Haimavati, Pārvati, Lakşmi, Saraswati, Kali, Radha, maya, cidrupini, sakti, vimarsa, parāvāk, manomanā, pratibhā svatantrya, aisvarya, sphuratta, amŗta, sāra, hŗdaya, spanda unmani, citi-śaktī, Prakriti of the Bhagavadgita, kundalini, Sakti, Dus Mahavidya, etc. are her synonyms.
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