Removing the maya is not that easy. Suppose, we rear a pet dog and the dog looks great. It is very affectionate to us. We go on saying that the dog is ours. Is it really ours? We are only rearing the dog and it does not belong to us. Like us, it is also the creation of Vimarsha. What we are trying to realise is that the Supreme Self is within us. The same Supreme Self is within the dog also. The first step towards this is to realise that the object is not mine. If we think this way, our ego is destroyed. ‘I’ concept is destroyed. Next stage is to destroy ‘this’ concept. Nothing belongs to us, as everything is the creation of vimarsha or shakthi. If ‘I’ and ‘this’ concepts are destroyed, we can remove the 24 tatwas which we had discussed earlier. Because at this stage our mind, intellect, consciousness, and ego understand that a particular object (this) does not belong to us. We now conclude that we do not have any ownership.

Everything belongs to shakthi. Subjective manifestation is removed at this stage. The objective manifestation is “I am this”. This is called prakrthi. It has three gunas namely satwa, rajas and tamas. They originate from three shakthies namely iccha, jnana and kriya. When we do not possess anything, where is the question of any object? When there is no object where is the question of ‘this’? At this stage both subject and object are removed. When ‘subject’ and ‘object’ no longer exists, where is the question of will, or three shakthies namely, iccha, jnana and kriya. Here, out of the 36 tatwas 34 are destroyed. By simply understanding that nothing belongs to us, we are able to remove the 34 tatwas that were preventing us to identify ourselves with the Supreme Self. Now we have only two tatwas remaining. They are Prakasha and Vimarsha. All these 34 tatwas were created and controlled by Vimarsha only. Since Vimarsha is the sole reason for maya, we can call Vimarsha as “Vimarsha maha maya swarupini.”

Why maha and swarupini. Maha means great. Maya is the greatest thing that we can think of removing. So maha is added. Why Swarupini? Swarupini means form. Vimarsha is shakthi, the feminine gender. Why shakthis is considered as feminine gender? Because, she not only creates the universe, but also nurtures it. We are now realising the “maha maya swarupini”. The next stage is to realise “Prakasha”, which is self illuminating. To realise “Prakasha” is our ultimate goal. We have seen earlier that Vimarsha is the only creation of Prakasha. Prakasha has given all powers to Vimarsha to create, sustain, delude, conceive and bless the universe. Without Vimarsha, Prakasha cannot do these acts. Prakasha is always alone and it does not have a second. It is ‘athi’ and ‘anathi’. This means, the first and all alone. We always need a second one for creation. One alone cannot create. Same is the principle here. When Viamrsha identifies itself with Prakasha it is called the Absolute. We can call Vimarsha at this stage as “Prakasha Vimarsha maha maya Swarupini”. Here Vimarsha is still with Prakasha. This is called “the Absolute”. It is generally said that we have to go through the shakthi to realise the Brahman. Here it is argued that Shakthi alone, in the form of Vimarsha or citi, can lead to realizing Brahman. It is also considered that Shakthi as feminine gender and Brahman as the masculine gender. Shakthi cannot function without Brahman and Brahman also cannot function without Shakthi. Both are interdependent. Therefore, when Shakthi stays with the Brahman, it is called or the Absolute. This series is concluded in the next part.