Part 1e - Prakāśa and Vimarśa aspects of reality

Evaluation of precise relation between Prakāśa and Vimarśa aspects of reality is the solution evolved in Krama transformation. Prakāśa, here is Parameśvara, Manthāna/Manthānabhairava^[1]; and Śakti or Vimarśa is Kāli, Devi or Kālasaṃkarṣiṇi.

Where male aspect Śiva is the Ultimate reality, Kāli/Śakti is treated as His Manifestation and hence relegated to a subsidiary level. Then Bhāsa and Anākhya functions become the domain of Prakāśa. Vyomeśvari of Pañcavāha emerges from him. The exponents of the Male Absolute subscibe to the Twelve Kāli (Dvādaśa-Kāli)^[2] aspect theory under Samvit cakra and sixty-four aspects under Vrṇdacakra excepting Pañcavāha.

Where supremacy of female aspect Absolutic Dynamism is significant, Śakti herself becomes Dynamic Reality. Śiva gets secondary position^[3]. She is identified with Bhāsa and Anākhya. Vyoma-vāmeśvari is identical to Kāli. Under Anākhya cakra thirteen Kālis are classified here. Sixty five mystic powers constitute the Vṛndacakra.

In Śakti-oriented school of Krama the Ultimate Reality forms part of the whole episode. In Śiva- oriented school the ultimate is treated seperately.

Cidgagana candrika which is the text for our study, is a commentary on the work, Kramastuti of Śambhunātha (Siddhanātha). Here Kāli is the Absolute and hence the five function theory of the Absolute commands supremacy. The other believers in the absoluteness fo [for?] Śiva follow the Four fold functions of the Absolute. Both tendencies, Quartic and Pentad are the logical outcome of conscious and sub-conscious analysis by the Krama thinker of philosophic and esoteric bearings of the theory of Absolute functionalism.

Footnotes and references:

[1]:

[Cidgaganacandrikā] Verse 7.

[2]:

Ibid. Verse 36.

[3]:

Ibid. Verse 185.