The Tantric Secret Seed Syllables of the Seven Hundred Verses to Durga

– Why would it be so, O gentle one? How can existence be born from non-existence?³
Is the 'subtle essence' anima subtle essence/atomicity inherent within the atomic seed different from the seed itself?
No, it is the unique power of the seed. This very power transforms the seed into a huge tree. It is this power that makes the seed, which is 'smaller than an atom' anoraniyan smaller than the small, into a 'tree greater than the great' mahato mahiyan greater than the great.

The 'subtle essence' of this atomic seed, its consciousness-power chit-shakti power of consciousness, can remain immutable, unmanifest, and inactive within the seed for an infinite period until it is activated. But as soon as it awakens, there is a vibration in the seed, the process of the seed becoming a tree begins, and the seed becomes a tree.

The subtle essence within the atom is its own power, its own 'nature' swabhava inherent state. There is no difference between the power and the possessor of power; there is non-duality between the power and the powerful original: "shaktishaktimato rabhedah".

However, without the activation of its consciousness-power, the possessor of power is meaningless and motionless. It is through the power that it transforms into the world-tree. In other words, its consciousness-power itself transforms into the world-form.⁴ Because the possessor of power, Shiva the auspicious/the Absolute, is immutable, transformation into the form of the world is not possible for him. His consciousness chiti pure consciousness is independent, while Shiva is dependent on the power for manifestation. Independent transformation and the like are possible in the consciousness, not in Shiva. Only when Shiva is endowed with power does he succeed in the activities of creation, maintenance, dissolution, concealment, and grace; otherwise, he is merely a 'corpse' shava corpse:
'Shiva without power is a corpse' original: "shaktyah hinah shivah shavah".

A vibration occurred in the dormant subtle essence inherent in that seed; an eagerness awoke, a desire to create arose. It desired: "May I become many."⁵ It manifested and expressed itself in name and form.⁶

3. Ibid., 12/2/2.

4. "You alone, O Mother, to manifest yourself in the form of the world, contemplate yourself in the union of Shiva and Shakti, in the form of consciousness and bliss." Soundaryalahari-34.

5. "That desired, 'May I be many, may I procreate.'" Chandogya-6/2/3.

6. "Having entered with this living Self, I shall differentiate names and forms." Ibid-6/3/2.