Mahāśakti is the very embodiment of Sat-Cit-Ānanda (Existence, Consciousness, and Bliss). She is the inherent power (svarūpa-śakti) of the Para-Brahman, and because of this intrinsic unity (abheda), it is through Her that the Supreme Brahman shines forth in His fullness.
The inner essence (antas-svarūpa) of Mahāśakti is bliss (ānanda) and consciousness (cit), while Her external manifestation (bahiraṅga-svarūpa) consists of knowledge (jñāna) and action (kriyā), which are contained within will (icchā). This divine will (mahā-icchā) is the cause of the continuous manifestation of the infinite cosmos. Without the presence of this fundamental will, the manifestation of creation cannot take place.
Thus, the plane in which this will arises is called the realm beyond all objects (viṣayātīta-sattā). In this realm, only consciousness (cit) and bliss (ānanda) remain as manifest aspects (kalās). Beyond this, even the aspects (kalās) do not emerge. This supreme transcendental reality is known as Ananta Niṣkala Paramasattā (the infinite, formless, supreme existence).
Mahāśakti possesses both aiśvarya (majestic power) and mādhurya (divine sweetness). When She turns outward (bahirmukha), She manifests as icchā (will) and gives birth to the universe. The desire (kāma-rūpī icchā) is described as the seed (bīja) of creation. When this will assumes the form of knowledge (jñāna), it illumines the latent potential within this seed of creation.
However, this illumination (prakāśana-vyāpāra) is, at first, merely an internal manifestation (sphuraṇa-mātra) with infinite possibilities of form (ananta-ākāra-viśiṣṭa-rūpa). This process must be clearly understood. When this sphuraṇa (vibrant manifestation) takes the form of action (kriyā), it becomes fully expressed in a state of gross manifestation (bāhya-bhāva). This is where the play of the kalās (aspects of divine power) takes place.
At this point, time (kāla) also begins to exert its influence. With the touch of time (kālasparśa), these kalās emerge as principles (tattvas). From these, all tattvas (elements of creation) gradually manifest. The aggregation of these elements then forms various planes of existence (bhuvanas). Eventually, when all these planes are united into a universal collective, they take shelter in Mahākāla (Great Time), resulting in the grand manifestation known as Mahāsṛṣṭi (The Great Creation).
The Manifestation of Mahākāla and Time
Within this Mahāsṛṣṭi, the distinctions of past, present, and future dissolve, and there is no concept of transformation (pariṇāma). However, within this Mahākāla, the many separate worlds (sṛṣṭis) retain their distinct individual existences. This is known as the external aspect (bahiraṅga) of Parameśvara (the Supreme Lord).
From this state of unity, the divided aspect of time (khaṇḍa-kāla) emerges, which results in the distinct experiences of past, future, and present. The world of divided time is subject to change and transformation (pariṇāma-śīla).
When a yogi attains the state of union with Mahāśakti’s icchā (divine will), the mere sphuraṇa (vibrant thought) of his will results in the instant manifestation of objects. This is the stage where the yogi realizes the aiśvarya (majestic aspect) of Mahāśakti.
The Yogic Attainment of Mastery Over Nature
Through the outward expansion (bahirmukha) of Aiśvaryamayī Mahāśakti, the infinite universe continues to be manifested. Ordinary human beings, and even highly realized yogis, worship this majestic Universal Mother (Viśvamātā) at this stage. However, even the yogis do not yet perceive Her mādhurya-mayī (sweet and intimate aspect) in this state.
This outward manifestation follows two distinct paths:
- The Path of Science (Vijñāna)
- The Path of Yoga
Through the power of yoga, when a yogi conquers the elements (tattvas) up to the realm of prakṛti (material nature), he attains self-realization (svarūpa-siddhi). At this stage, nature (prakṛti) becomes his own self (sva), and the yogi becomes the master of nature (prakṛti-svāmī), or its presiding force (adhiṣṭhātā). This master-servant relationship between the yogi and nature can be experienced through his realization.
Despite this mastery, the yogi remains distinct from nature (prakṛti) in his essential form. In this state, his knowledge-power (jñāna-śakti) and conscious-action (kriyā-śakti) are limitlessly expanded. Through the combined effect of these two powers, the yogi harnesses the forces of nature and can even create according to his will. At this stage, nature (prakṛti) becomes his kāmadhenu (wish-fulfilling cow).
However, beyond this, when the yogi fully absorbs nature into his own being, he attains the state of Advaita (non-duality). This is the realm of yoga (yoga-bhūmi) and not the realm of science (vijñāna-bhūmi).
At this point, the yogi no longer creates through external material forces, but rather, he spontaneously manifests existence from his own inner nature (svarūpa). Here, no external material cause (upādāna-kāraṇa) is required. The yogi’s will alone (icchā-mātra) is sufficient to manifest the desired reality.
The Inner Surrender of Mahāśakti and Āhlādinī’s Manifestation
At this stage, once the unity between puruṣa (pure consciousness) and prakṛti (divine nature) is fully realized, a new inner state (antaraṅga-avasthā) arises. Here, Mahāśakti’s icchā-śakti (will power) is no longer outwardly directed; it turns inward and merges into Jagadambā (the Divine Mother of the Universe).
This self-offering of divine will is known as the surrender of desire (icchā-kā ātmārpaṇa). With this transformation, will (icchā) ceases to be outward and merges completely into bliss (ānanda).
The outward-directed will (bahirmukha icchā), which previously manifested as desire (kāma), now transforms into pure divine love (prema). At this moment, the yogi offers his svarūpa-āhlādinī-śakti (bliss-bestowing power) into Jagadambā’s divine embrace, surrendering completely.
Conclusion: The Two Aspects of Mahāśakti
Through this realization, we come to understand both the Aiśvaryamayī (majestic) and Mādhuryamayī (sweet) forms of Mahāśakti.
- In Her Aiśvarya aspect, Her icchā (will) remains outward-facing, manifesting the grand universe.
- In Her Mādhurya aspect, Her icchā (will) turns inward, surrendering into blissful divine love (ānanda).
In its unpurified (aśodhita) state, this will is called kāma (desire), but in its purified (śodhita) state, it is known as prema (divine love).
We have long seen Mahāśakti’s majestic (aiśvarya) form, where She destroys demons and protects the world. Now, we long to witness Her mādhurya form, where She transforms beings through love, absorbs them into Her divine embrace, and grants them refuge at Her fearless feet.