Shakti has 3 forms, iccha shakti, kriya shakti, and gnana shakti.
With iccha shakti comes desire to manifest, desire is not enough, knowledge of something is needed, so that knowledge is also shakti, then the actual ability to manifest in a form, is kriya shakti.
So we look at the jagad, alongwith atma, or brahman, as shakti.
The jagad or ishvari alone manifests and goes back to unmanifest.
When the matter manifest, we say she has manifested, and when she resolves we say she is in pralaya.
Within this alone there is desire, there is karma, there is dharma, there is attraction, there is moha or delusion, there is ignorance, there is samsara, there is liberation, all within the maya of parashakti alone.
Parashakti alone is in her leela seeing various jivas in ignorance, and then she herself is helping them out via gnana, that all this is play only, in reality one is pure awareness.
It is a parashaktis leela , all that is here.
The leela is the parinami upAdAna kArana, and her reality is vivarta upAdana kArana.
I am that reality.
Therefore parashakti is none else than a name with which I am talked about, although I myself am free from that name also, that function also.
So that shakti IS, but ultimately shakti herself am, nirguna, nirAkara.
One should place a physical body as a child of parashakti, and parashaktis leela is unimaginable in a human mind.
In a human mind, only limited glories can be discussed, and talked about, since the glorys of parashakti are endless and limitless in nature.
She has limitless measure of aishvaryam, yashas, viryam, vairagyam , sri, jnana all 6 glories in limitless measure. These glories all exist in her, but she remains free from all gunas.
So when any action is done by the individual ego, in this universe, action has to be blessed by the totality. That is what we call as dharma.
With iccha shakti comes desire to manifest, desire is not enough, knowledge of something is needed, so that knowledge is also shakti, then the actual ability to manifest in a form, is kriya shakti.
So we look at the jagad, alongwith atma, or brahman, as shakti.
The jagad or ishvari alone manifests and goes back to unmanifest.
When the matter manifest, we say she has manifested, and when she resolves we say she is in pralaya.
Within this alone there is desire, there is karma, there is dharma, there is attraction, there is moha or delusion, there is ignorance, there is samsara, there is liberation, all within the maya of parashakti alone.
Parashakti alone is in her leela seeing various jivas in ignorance, and then she herself is helping them out via gnana, that all this is play only, in reality one is pure awareness.
It is a parashaktis leela , all that is here.
The leela is the parinami upAdAna kArana, and her reality is vivarta upAdana kArana.
I am that reality.
Therefore parashakti is none else than a name with which I am talked about, although I myself am free from that name also, that function also.
So that shakti IS, but ultimately shakti herself am, nirguna, nirAkara.
One should place a physical body as a child of parashakti, and parashaktis leela is unimaginable in a human mind.
In a human mind, only limited glories can be discussed, and talked about, since the glorys of parashakti are endless and limitless in nature.
She has limitless measure of aishvaryam, yashas, viryam, vairagyam , sri, jnana all 6 glories in limitless measure. These glories all exist in her, but she remains free from all gunas.
So when any action is done by the individual ego, in this universe, action has to be blessed by the totality. That is what we call as dharma.
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