Of these levels, the iva and the iakti tattva are eternal. The three levels,the sadiHiva tattva, the Hiurn tattva and the iiddlta vidya tatti’a are marked by the prominence of either pole, namely, the subject or the object in his self-experience. Both the subject or aham and the object or idam appear equally prominent in his self-experience on the level of the Hvara tattva.
The is the not the case on the level of the iuddha vidya tattva. The non-dual Saivites loosely use the term mayil to denote both milyfl sakti and maya tattva. Though these two are not essentially different, there is a slight distinction in their connotation in the context in which these terms are used. Mitya iakti signifies that mode of the supreme Lord’s power of divine freedom by which the supreme Lord conceals his divine nature, resulting in his forgetting his true nature. Maya iakti thus serves as the instrument for the Supreme Lord’s self-concealment.
Maya tattva denotes, on the other hand, that level on which the mayil akti operates to accomplish the task of self-concealment with the help of five kailcukas or sheathes. may be noted here that the concept of purtisa described by the non-dual Saivites of Kashmir is slightly different from that found in the Samkhya KJJrikHs. The Samkhya writers conceive the purusa to be the eternal tattva, universal in nature and the principle of pure being and pure consciousness. But the non-dual Saivites use the term purusa to mean the spiritual monad enveloped by the Unava and mltytya malas, and therefore limited in nature and created as a limited subject. For a comparative study of the nature of purusa in the two schools, the dualistic school of Samkhya and the monistic school of the Advaita Saivism see the authors introduction in the Satlrimsattattva Sandolm, Kurukshetra University.
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