Shrii Shrii Anandamurti’s comments on the tri-attributional primordial force

This is a follow-up on the previous posts

In this post I wanted to inform you about Shrii Shrii Anandamurti’s hints regarding the mystery of 3.

In Chapter 4 of Ananda Sutram he mentions the tri-attributional primordial force and then explains it in more detail in “The Creation of the Universe” chapter of the book “Idea and Ideology“.

Ananda Sutram consists of five very short chapters and 85 sutras describing the universe, the mind, the spirit and the foundations of a healthy society.

The “Idea and Ideology” has been my source of knowledge and inspiration for many years. This small book (only 82 pages) can be considered as the expanded version of Ananda Sutram.

The first 7 sutras from Chapter 1 of Ananda Sutram

1.1 [Brahma is the composite of Shiva and Shakti.]

1.2 [Shakti (the Operative Principle) is the shakti (force) of Shiva.]

1.3 [Puruśa and Prakrti find their fulfilment in saiṋcara (extroversial movement) and pratisaiṋcara (introversial movement.]

1.4 [Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.]

1.5 [Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).]

1.6 [Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.]

1.7 [Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).]

Chapter 4 of Ananda Sutram

4.1 [The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.]

4.2 [In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.]

4.3 [In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.]

4.4 [In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.]

4.5 [In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.]

4.6 [The process of creation starts from Shambhúliuṋga.]

4.7 [In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called kuńd́alinii (“coiled serpentine”).]

4.8 [The kuńd́alinii is the (force of) fundamental negativity.]

Please see the clarification of the term “fundamental negativity”

Few quotes from “The Creation of the Universe” chapter of the book “Idea and Ideology”

“In the previous chapters, it has been clearly explained that the Transcendent Entity is one Infinite and Its immanent principles are the sentient, the mutative and the static. By their very nature these forces are belligerent. Their direction is haphazard, forming infinite figures with innumerable sides. Prakrti here is said to be anucchúnyá, and Brahma here is objectless, because there is no question of subjectivation (feeling of Doer “I”) or objectivation (feeling of done “I”), and therefore Brahma is called nirguńa, “beyond all the attributes” of Prakrti. In common language it is said that Prakrti has not been able to get Brahma influenced or metamorphosed. Here, therefore, there is not even the seed of creation.”

“If more than two forces are acting at a place the figure of forces tends to become triangular. These belligerent forces, therefore, make a triangle of forces. In the initial stage, there is balance in the triangular figure. The hectagon, septagon and other multi-sided figures have been transformed into triangles of forces, but no resultant is formed because of proper adjustment of the three types of forces. In this state of equilibrium, the triple qualities of Prakrti exist, but in a balanced state. This state, however, differs from the previous one not only in the fact that a triangle of forces has been formed, but also in the fact that the sentient, the mutative and the static forces are clearly distinguishable. In the previous stage the forces had no clear identity; they were flowing without any feelings. But in this triangular stage there is a constant exchange of identities amongst the three fundamental principles (forces). This mutual exchange or transformation is called svarúpa parińáma. The conversion involves no bondage, and though the sentient is penetrating into the mutative, the mutative into the static and so on, there is a perfect balance here. The balanced Prakrti is addressed simply as Prakrti (without any adjective).”

“Puruśa is the fundamental entity at every stage. When He gets encircled by the triangle of forces (sentient, mutative and static), though no resultant force has formed, there is a theoretical difference between the Puruśabháva in the first stage when Prakrti was anucchúnyá, and the Puruśabháva in the second stage when Prakrti has shaped Herself into a triangle of forces. In the later stage not only is Puruśa in a theoretical bondage of the three principles, but also there is a chance of His being expressed. Puruśa has not yet metamorphosed, due to equilibrium of the triangle of forces, but the chance of metamorphosis is imminent, so in spite of the fact that Puruśa here is unaffected, there is a theoretical speciality in Puruśa at this stage. This Puruśabháva is called Shiva, and Prakrti, Shivánii or Kaośikii. Prakrti is called Kaośikii because She is the cause of origin of different kośas which are formed later on in the process of evolution.”

“The difference between Shiva and Shivánii here is merely theoretical because no actual manifestation has occurred. Practical difference between Puruśa and Prakrti starts arising the moment a resultant of forces is formed. Imbalance or lack of equilibrium in the three belligerent forces causes this resultant, and metamorphosis of Puruśa starts due to activation by this Prakrti. The point at which the resultant force bursts out is known as biija – in Tantra, it is called kámabiija. Here lies the innate desire of creation.”

“Shiva Shakti vibhágena, jáyate srśt́i kalpaná, that is, “Shiva, the Transcendental Entity encircled in the triangle of forces, and Shakti, or Prakrti, on being acted and reacted within themselves, are the cause of the divine desire of creation.” This point (kámabiija) is static and is dominated by Avidyámáyá and rests within its scope of activity. This is the point wherein lies the Cosmic desire. It, therefore, can also be termed icchábiija, or “seed of desire”.”

“The next stage after this point is the expression of desire or the expression of the resultant force, which must be in a straight line (jiṋánashakti náda) because every force expresses itself by a direction. Philosophically speaking, even though the point is dominated by the static force, further expression is due to the sentient force. Prakrti has a tremendous force but is mainly sentient at this stage, even though the mutative is well active within it. At this stage the flow of expression must, therefore, be in a straight line, because the sentient-dominated force itself must be a straight line.”

“Prakrti by nature merges Herself in Puruśabháva regularly but by degrees. Hence the flow changes and the force of expression gradually becomes less and less. There is also a never-ending clash amongst the belligerent forces of Prakrti, due to which internal friction increases. Thus due to gradual merger of Prakrti and growing internal friction (known as guńakśobha in Tantra) within Prakrti, the flow ceases to be in a straight line, tends to take up curvature and attains a wavelength. The first curvature thus formed is termed kalá (kriyá shakti). Prakrti is active from kámabiija to the kalá and is called Bhaeravii in the náda stage, and Puruśa is termed Bhaerava.”

“The conquest of the mutative over the sentient and the gradual movement towards domination (second occasion) by the static force results in curvatures following the preceding curvature. Kalá is followed by further formation of curvatures one after another, but each succeeding curve is not necessarily of the same wavelength as the preceding one. In fact, the difference goes on increasing as the wavelength continues to decrease. This sequence of curvatures is known as sadrsha parińáma. Here the static-dominated mutative Prakrti is responsible for the expression of the universe. The universe gets created. Prakrti responsible for this creation or metamorphosis is known as Bhavánii; She is the energy of evolution. The metamorphosed Puruśabháva under the influence of Bhavánii is called Bhava. In Sanskrit bhava means “to become”. Here Puruśa has become the universe of creation and therefore Puruśa is called Bhava. The practical difference between Bhava and Bhavánii is the maximum, whereas the difference between Bhaerava and Bhaeravii was tending from the theoretical to the practical aspect.”

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About Suresh Emre

I have worked as a physicist at the Fermi National Accelerator Laboratory and the Superconducting Super Collider Laboratory. I am a volunteer for the Renaissance Universal movement. My main goal is to inspire the reader to engage in Self-discovery and expansion of consciousness.
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