36 Tattvas

.Tattva in Sanskrit means Thatness, which generally means Truth or principles. In this context it means building blocks of the universe. Samkhya philosophy lists 25 Tattvas and Saivism 36 Tattvas. A you may notice, Tattva, Tat, That and Tattuvam (தததவம) are cognate words. Here is another proof of interconnectedness of Indo-European and Tamil words. Everything that you see, feel, touch, measure... is made of Tattvas. It may be one Tattva or many Tattvas in combination, cooperation or conflict. All Tattvas take their origin from Sakti (Siva-Sakti). They are the brick and mortar of our existence and of the universe. It is derivation, transformation, augmentation, mutation, transmutation, amalgamation or any other processes that you can think of in this world. They are observable and measurable. These processes may be linear and or branched but never parallel. There is no parallel force that Tattvas compete or cooperate with. Sakti is their only source. This expansion outwards is the stuff of life and living. The contraction is subsidence back into the source, Sakti and SivaSakti. Expansion is Pravrrti (பரவரதத) and contraction is Nivrrti (நவரதத). Woodroffe observes, Devi (Sakti) joyful in the mad delight of Her union with the Supreme Akula,1 becomes Vikāriṇī 2 -that is, the Vikāras or Tattvas of Mind and Matter, which constitute the universe, appear. Woodroffe: Serpent Power. 1. Supreme Akula,1 Akula is a Tantrik name for Siva, Sakti being called Kula, which is Mātr, Māna, Meya. In the Yoginl-hrdaya-Tantra it is said (Ch. I): Mātr = pramātā = Subject = knower; Māna = Pramāna = means of Knowledge or Knowledge; Meya = Prameya = the known = object--Krishnaraj. Kulam meya-mana-matr-laksanarh. kaulastatsamastih. These three are Knower, Knowing, Known, for that is Consciousness as Sakti, 2. Vikāriṇī 2 is Sakti, வகாரம (Vikaram) means 'change, alteration, transformation' That is a Substrate becoming a Substance (in chemical terms = Substrate milk sugar Lactose digested by Lactase enzyme to Substances, Galactose and Glucose); The deity that undergoes such a change is Sakti and thus is called Vikarini. In the infinite and formless Prakrti there is a strain or stress appearing as form. On the relaxation of this strain in dissolution, forms disappear in formless Prakrti, who as manifested power (Sakti) re-enters (retrograde involution) the Brahman Consciousness. These Vikrtis are the Tattvas issuing from Prakrti, the Avidya-Sakti---namely, the different categories of Mind, Senses and Matter. It is not just Magna Mater but more and actually the Mother of Magna Mater. Prakrti = Productive. Prakrti is cognate with Procreatrix (Procreator). Vikrti = produced. Five gods emerge first and later the Maya Sakti emerges as the potential source of the individual soul and its limiting adjuncts followed by inanimate matter. You may notice that the Supreme Being of the nature of Pure Consciousness (1st Perfection) sends out five delegate-deities with subordinate power; later Sakti Tattva takes on the function in the creation of the individual soul with human consciousness, far reduced in Light, Power and Splendor with inherent limitations; Sakti goes on to give the soul a body, organs... and other Tattvas to sustain life on earth. The Power, Splendor and Light of a zillion suns of Siva's Consciousness is reduced to one candlelight of human consciousness. Kashmir Saivism says that Siva's Consciousness contracts and abides in PramAtA, the individual soul. Siva's Universal Body (Visva Sarira) contracts and abides in the body of the individual soul. It is like the banyan tree that comes contracted in a seed. Thus we are all Mini-Sivas in consciousness and body. Woodroffe. The bodies are threefold: causal (Karana-sarira, or Parasarira, as the Saivas call it), subtle (Suksma-sarira); and gross (Sthula-sarira). These bodies in which the Atma (soul) is enshrined are evolved from Prakrti-Sakti, and are constituted of its various productions. They form the tabernacle of the Spirit (Atma), which as the Lord is "in all beings, and who from within all beings controls them". The body of the Lord (Isvara) is pure Sattva-guna (Suddha-sattva-guna-pradhana). This is the aggregate Prakrti or Maya of Him or Her as the Creator-Creatrix of all things. --Woodroffe. Sattva = virtue and goodness. Guna = quality. ---------------------------------------------------------------------------------------------------Siva the undifferentiated Consciousness becomes the universe of beings and matter, which are made of Tattvas (Principles or Building blocks). What was Supreme, noumenal, transcendental and limitless becomes phenomenal, limited and mundane through His Sakti.. This descent is Pravrrti or evolution into 36 Principles. When the Tattvas go back to the source, it is Nivrrti or involution. (Think of mined iron ore becoming its end product like the car and the wrecked car sent back to the smelter to become the car again.) Siva in the process of creating the universe of beings and matter uses Sakti and Maya. The function of Sakti is to veil and limit Consciousness in its Pravrrti aspect. Pravrrti and Nivrrti are two way street, One of Expansion (Evolution) and One of Contraction (Creation and Reabsorption). Siva1 creates Suddha Tattvas (Pure Principles) meaning the entities have His Pure consciousness ( Sakti2, Sadasiva3, Isvara4, Sadvidya5). These Pure Tattvas are put in place for five functions: Creation, Maintenance, Obscuration, Grace and Destruction. Then He creates Suddha-Asuddha Tattvas (Pure-Impure Principles) through Sakti2. In this stage Siva's Consciousness is severely limited in the human being, a Tattva known as Purusa12 . Here is a mixture of Pure and Impure Principles. The third category of Tattvas are Asuddha Tattvas or Impure Principles which a human needs for his body and sustenance on the earth. In the last category, Siva's consciousness is absent and He exists as matter and His last tattva is an insentient earth36. This is a self-imposed limitation of Siva in the universe of beings and matter. Siva (Sakti) takes back all His Tattvas into Himself in destruction of the universe of beings and matter (Recycling). We are all Mini-Sivas with everything conceivable in us in a mini state. This is Mini Me talking to Mini You. Umapathi Sivanar defines Purusha as the soul with five Constraints, Jackets or limitations in his composition Sivapprakasa, Verse 41. SivapprakAsam Purusa12 . The learned say Puruta Tattvam (Purusha Tattva) is the soul that consumes the fruits proceeding from five Tattvas (KalA, Vidya, RAga, Niyati and KAla. By Saiva Agamas and KalA Suddhi, Purusha Tattva attains purity. Prakriti is the First Cause, and expands into three Gunas. The First Cause is also called Aviyaktam (Unmanifest). It is the progenitor of gods, man and matter. It is the Cause and the Caused Product. Scientists of today call Avyaktam, Singularity. Guna Tattvas, Sattva, Rajas, and Tamas, transform into good and evil fruits causing happiness and misery. Each one of the Gunas take two more Gunas and in all there are nine Gunas. Sattva = Virtue and goodness; Rajas = motion and passion; Tamas = Darkness and sloth. Gunas, modes, attributes, or qualities do not manifest as long as they are in equilibrium, which is compared to the fragrance in the bud, meaning that the fragrance remains unrevealed. கைல, வதைத, ஆராகம, நயத, காலம (KalA, Vidya, RAga, Niyati, and KAlam = Learning, Knowledge, Desire, Order, and Time) are the five Kankucas (பஞச கஞசகம) or the Five Jackets. In association with the five jackets, and becoming eligible to consume the fruits of Karma, the soul acquires the name of Purusha. There are five afflictions (பஞசகேலசம): (அவசைச, ஆஙகாரம, அவா, ஆைச, ேகாபம = Spiritual ignorance, Ego, Covetousness, Desire, Anger). Some others list the following: Distress, Pain, Anguish, Sorrow, and Grief. We are all Purushas with these afflictions or the five restraining jackets. These five jackets are our limitation to our learning, limitation in acquiring knowledge, our inability to fulfill our desire, our subjection to order and lack of freedom, and our limitation in lifespan (Time). First there is Void (Singularity) and later Consciousness. Consciousness thinks the Thinkables and speaks the Speakables, when the thinkable becomes an audible sound. The Speakables become alphabets, syllables, words.... Remember all this is sound. What is a thinkable? Thinkable is a visual sound (Example. Generally speaking, God thinks of apple; Apple appears in His mind's eye; that is visual sound of Apple. The mental sound, Apple, explodes out of His voice box and becomes an audible sound of Apple. God thinks and says the word Apple and the Apple appears before Him. Here you appreciate God's Will, Thought, and Word in the creation of an Object.) Once the word is spoken it is articulate sound. Sound is the origin of Thinkables, Speakables, alphabets, words, objects, beings, and the whole universe. When the word acquires meaning, it becomes an object that it denotes. Objects originate from Sound, one becomes two and two becomes three and so on. There is addition and duplication; there is multiplication, differentiation, mutation and a whole universe of diverse objects and beings. That diffuse impalpable Consciousness gives rise to mind, without which there is no world. During deep sleep, when the mind is in abeyance, there is no world of beings or objects for you. The Complete Works of Swami Vivekananda Volume 1 [ Page : 447-448 ] THE GITA I Swami Vivekananda says the following about thoughts, words and objects. The Vedas are simply words that have the mystical power to produce effects if the sound intonation is right. If one sound is wrong it will not do. Each one must be perfect. [Thus] what in other religions is called prayer disappeared and the Vedas became the gods. So you see the tremendous importance that was attached to the words of the Vedas. These are the eternal words out of which the whole universe has been produced. There cannot be any thought without the word. Thus whatever there is in this world is the manifestation of thought, and thought can only manifest itself through words. This mass of words by which the unmanifested thought becomes manifest, that is what is meant by the Vedas. It follows that the external existence of everything [depends on the Vedas, for thought] does not exist without the word. If the word "horse" did not exist, none could think of a horse. [So] there must be [an intimate relation between] thought, word, and the external object. What are these words [in reality]? The Vedas. They do not call it Sanskrit language at all. It is Vedic language, a divine language. Sanskrit is a degenerate form. So are all other languages. There is no language older than Vedic. You may ask, "Who wrote the Vedas?" They were not written. The words are the Vedas. A word is Veda, if I can pronounce it rightly. Then it will immediately produce the [desired] effect. (The origin of ancient Sanskrit is 5000 B.C.; the Upanishads [are at least] two thousand years before that. Nobody knows [exactly] how old they are.) Let me give you an example from Bible: Genesis: In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. Genesis: God thinks the thinkable: Light. God speaks the speakable: Let there be Light. The next thing we know is there was Light. Light is an object that came from God's thinkability and speakability. Tattvas are the building blocks of the universe and beings. They proceed from Siva. It starts with Divine Supreme Consciousness in its first dimension, descends to human consciousness with its Kancukas or limitations in its second dimension, acquires all material needs of the body, mind, and soul in its third dimension. The realization of the First dimension of Universal experience and Transcendental Unity is available only to liberated souls (Vijnanakalars). Second dimension is available to all limited beings (We the people) and souls as individual experience. The third dimension makes provision for existence of the corporeal soul in the phenomenal world by providing ego, mind, intellect, sensory and motor organs and material for life existence and maintenance. The following passage is adapted from the book, Saivism in Philosophical Perspective by Sivaraman. In Saiva Siddhanta, MāyA6 is the First Cause and an expression of God's Will (Iccha). Māyā is dependent on God and not dynamic on its own accord and this character is Asat (அசதத = non-being). Māyā is the innate power of the Sakti (Parigraha-śakti). Siva is its hypostasis and its cause. Siva’s Will is its immediate cause. Maya is an object that has a function. An object and the knower are different entities. The knower may not know everything about an object. That is not the case with Siva who activates Maya which produces the object. Siva is the knower and knows the object to its fullness, since Siva is the creator of the object through Sakti. The Divine Will, prior to Maya, is the knowing Consciousness and determines the object's existence, structure and function. Siva is the agent; Sakti is the instrument; MāyA6 is the object. Ananta is a mature soul belonging to Vijanankalars free from all Malas (impurities) except Adhikara-mala (Anava Mala). Ananta is the representative agent or surrogate-agent of cosmic functions, possessing infinite knowledge and freedom. (We are not really free: We cannot walk without legs, see without eyes... while God walks without legs, sees without eyes, touches our lives without hands....) Siva effects a change in Maya through Ananta, who under the stress of Divine Will disturbs the condition of MāyA6 and evolves Kāla7 Tattva (Time) and so on. Agent Ananta embodied, determinate and endowed with knowledge and action, works on preexisting Maya. Siva’s direct agency exceeds the domain of limited agency of Ananta. Bindu, the pure counterpart of impure MāyA6 undergoes change under the stress of Cit Sakti. Cit = Consciousness of Siva through Sakti) Siva is the agent and Sakti is the instrument in relation to Bindu. The five Suddha Tattvas (Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5,) are the functional aspects of Siva and the evolutes of Bindu. God is prius (Munnavan = மனனவன) and creates everything out of non-intelligent MāyA6, which does not assume priority or parity with Him. End of the passage. Suddha = Pure. Tattvas are 36 in number in the descending order. The first five are Suddha or Pure Tattvas (1-5). The second 7 Tattvas are Suddha-Asuddha or Pure-Impure Tattvas (6-12). The Third category of 24 Tattvas are Asuddha or Impure Tattvas (13-36). Certain deities preside over some of these Tattvas: the sun over the eye; the quarters over the ear; two Asvins over the nose; Prachetas over the tongue; wind over the skin; Fire over the voice; Indra over the hand; Vishnu over the feet; Mitra over the anus; Prajapati over the genitalia; Moon over the Manas; Brahman over the Mind; Siva over Ahamkara. Siva1, Sakti2, Sadasiva 3, Isvara4, Sadvidya5, MayA6, Kala7, Niyati8, Kala9, Vidya10, Raga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing--Ears17, touch--Skin18, vision and color--Eyes19 , tasting--Tongue or mouth20, smell--Nose21, speech-Larynx22, grasp-Hands23, ambulation--Feet24, evacuation--Anus25, procreation-Genitals26, sound27, palpation28, form29, taste30 , odor31, ether32, air33, fire34, water35, earth36. Saiva Siddhanta believes that there is a chasm between Pure Consciousness of Siva on one hand and Maya, Purusa, Tattvas, and matter on the other hand. This chasm can be traversed by Sakti; there is no physical connection between Siva and matter; all apparent connections are through the intermediation of Sakti. Yes, He is Water, Air, Fire, Ether and Sky. Let me explain this apparent contradiction. Siva has three levels of perfection: Supreme Siva1, Parasakti 2 and Parameshvara 3. Parameshvara 3 has connection with matter through Sakti. Supreme Siva1 is Atattva (Not THAT, not matter). Atattva is NOT mutable, while Tattvas (matter) are mutable. Supreme Siva, 1st perfection, The following are other epithets. SivaLinga, Absolute Reality, Paramatman or Supreme Atman, Nirguna Brahman (Brahman without attributes or ParaBrahman, Brahman without Parvati), A-Tattva (Beyond Tattva), Niskalatattva = the Tattva without Kala or Prakriti. Niskala (No Kala [parts] = No manifested Sakti), Niskriya (No action = actionless), Asabda (No sound = beyond sound = unmanifest sound), Amanaska (without Manas or mind), Nirvikalpa Samadhi (absence of differentiation; union; absorption, nondual state between Yogi and Brahman). Siva is Niskala, meaning he has no parts, he is whole, he is undivided, he is absolute or Nirguna Brahman--Brahman without attributes; undifferentiated Brahman. As you see here, there is no connection between 1st perfection and matter. Realized Yogis commune with Siva at this stage in Nirvikalpa Samadhi. Horizontal relationship among other entities and sects Nirguna Brahman = Supreme Narayana (Adhi Narayana) = Parasambhu Siva = Brahmamayi (Here you get an instance where attributeless undifferentiated Brahman becomes Clinical Brahman [Saguna Brahman, Brahman with attributes] who can be any of the following depending on the sect of the worshipper: Vishnu of Vaishnavas, Siva of Saivites, or Devi of Saktas (worshippers of Mother Goddess.) Their common hierarchic superior is genderless non-sectarian undifferentiated Para Brahman or Nirguna Brahman. Parasakti: 2nd perfection = Supreme Sakti, Sakala (many forms; consisting of parts as opposed to Niskala--no parts. kala = part), Saguna Brahman (Brahman with attributes, Sabda Brahman or Sound Brahman (the One with Thinkability and Speakability), Sakala Siva with attributes and actions, Saguna Brahman with Maya Parvati), Sat-Chit-Ananda (Sachidananda, Being-Consciousness-Bliss), Sa-vikalpa Samadhi (Duality between object and Subject [Idam and Aham, Yogi and Brahman], differentiation.) KalA (¸¨Ä) has many contextual meanings and for our purpose we use only a few: Learning, Parts, Power, Digits of the moon. Paramesvara: 3rd Perfection, Supreme Isvara or Controller of the phenomenal world. Paramapurusa (Supreme Purusa), manifest Brahman --clinical Brahman, Siva-Sakti. This is where Siva, who maintains the portfolio of destruction, has connection with matter through Sakti. The Supreme Paramasiva (Parabrahman Siva) lives in Satyaloka. Sambhu lives in Maharloka. Sadasiva, Isa, Rudra, Vishnu, and Brahma, whose abodes are Tapoloka, Janaloka, Svarloka, Bhuvarloka and Bhurloka, preside over the five elements respectively: Earth, water, fire, air, and ether. Paramasiva is the abiding place of all Devatas. Here is the depiction of Perfections of Siva (1st, 2nd and 3rd) in a flowchart. or Pitha. Anadi Lingas are present at Vaidyanatha. Anadilinga is supernatural Linga-shaped outcroppings as a natural formation from the earth. elliptical. It is the rounded. . and is beyond attributes and imagination? Lingam is that aniconic Icon. according to Lexicon in Dancing with Siva by Satguru Sivaya Subramuniyaswami. AnAdilinga = Anadi + Linga = without beginning + Linga. Also it is known as swyambhu or self-existent.SivaLinga: How do you represent an entity that has no form. Tarakesvara and Chandrasekara (Chittacong). The base (Pitha) represents Parasakti. aniconic image usually set in on a circular base. These are not fashioned by human hand. Sivalinga is Parasiva (Supreme Siva beyond all forms and qualities. Aham is Prakasa and Idam is Vimarsa. Vimarsa form is the power latent in Pure Consciousness of Siva. Epithet of the fundamental material substance. One without the other does not exist--Krishnaraj. The rising smoke is the sign that fire is present in an unseen distant hill. In Vikalpajñāna there is subject and object. red dots. Being (SattA) or the Supreme Being is of two kinds: Arupa (Formless) and Rupa (with form). beauty.Alinga. I or One became many. Linga is Mark and the Mark of male is Phallus. Kartitva is the power of action. The Para Devi is Prakāśa-vimarśa-sāmarasyarūpinī. and the serpent at the base of the lingam have significance. Prakasa = Luminosity. It is so to speak. should be stupendous and elegant to honor the First President of the young nation. Siva and Sakti is a unitary force from which the First I (through Sakti) became He. He is Akula and She is Sakti. Siva experiences the Universe as Parasakti (Paranada and Paravak). Linga. according to Saivites. the Non-Mark.that is . The short a is male (Para) He is Sava (dead) and She is Sakti. He is Siva and Sakti is Sivā or Sive. She. Let me explain.A = not + Linga = mark. The reflexive aspect of Śiva . He is the First One to say. the Svabhava (own nature. He is the Father of all beings. the causa finalis. (It appears that Vimarsa is more complicated than Prakasa. If Siva does not have Sakti (power). Siva is Cit (Consciousness) and Sakti Cidrupini (Form of Consciousness). radiance. which cover everything in the Universe. Cidrupini = Caitanya Rupa. Vimarsa is Sakti's inherent pulsation (like the inherent pulsation and contractility of the heart). He is Para and She ParA. The three white stripes. Linga is an abstract form of Siva and a generative principle. Vimarsa = Action-power (Krishnaraj) Vimarsa is the Kartitva (doership) Sakti of Siva. Vimarsa is self-referential nature of consciousness. you think of Washington. Just like Washington Monument is an abstract form of President Washington. characteristic) of Siva.--Indopedia definition.Śiva is perceiving Himself (reflecting on his own nature). Lingalinga Alinga . sandalwood. the First I in the Universe. the causa sui. There was no one else in the universe except His Sakti (Power by His side). the entity which cannot serve as mark for inferring the existence of something else. everyone decided. the mirror in which Siva realizes his own grandeur. If there is smoke. The monument. . Thus. This is the Nirvikalpajñāna state in which there is no distinction of "This" and" That". of "I" and" This". that is the sign of Siva. When you see Washington Monument.) Prakasa (splendor) is the heart and Vimarsa (Sakti = power) is the pulsation. The long A (ParA) indicates female gender. is the First God. Idam exists as Parasakti. there is fire. power. Prakasa = Vimarsa is the Sakti. Siva. Lingam is an obelisk well grounded in a labial vestibular pedestal and the aniconic form (Niskala) of Siva. He is dead. and It. The serpent represents Sakti-Kundalini. though the monument does not look anything like President Washington. "Aham" meaning I. thus Linga means phallus. Siva and the Heart of the Lord are Siva-Sakti. Arupa kind consists of Aham and Idam ( I and This). The question comes up why Lingam is the way it looks. the latter is beyond the mind. that is. sense organs and subtle elements). taste and speech. while Alinga status carries no marks and is unknowable. primordial. All three terms denote the principle of objectivity. what you see is an empty space representing Sky Lingam. Nataraja is the Saguna Brahman. Threefold Siva: Some others look at Siva in three forms: Mahesa. Sadasiva is Misra rupa (mixed form). mind and (spiritual) wisdom. the clinical Entity with attributes and the wielder of all Tattvas and Prakrti. and Nishkala Siva. Paramaśiva has two aspects--. therefore. it is avyaktam. and Lingalinga. to cogitate. Pradhana and Prakrti also involve the meaning "placing in front ". Mental focus helps apprehend Reality. it is not subject to Samsara (life on earth). Element Fire Earth Wind Water Sky or Ether Lingam Fire Lingam Earth Lingam Wind Lingam Water Lingam Sky Lingam Place Tiruvannamalai Kanchipuram Kalahasti Jambukeshvar (Trichy) Chidambaram When the curtain to Chit Sabah (Hall of Consciousness) in Chidambaram is drawn. Vishnu. and in their roles. where all Tattvas merge into transcendental Singularity. Bija (the seed). or manifestation of what is not manifest. It is a point of coalescence and condensation with no mass. ego. that which is so placed is object. He is Pradhana (primordial unmanifested matter). Earth. the essence of the mind. indriyas and Tanmatras (intellect.Woodroffe: Prakāśa-mātra is unitary existence. Rajas and Tamas assume an ontological status in Brahma. this is the Chidambara Rahasyam (the Secret of Chidambaram). hearing. wakes up to become manifest and fecund upon the glance of the Lord Mahesvara. a clinical form. Mahesvara pervades them all. In Dance festival (Nritotsava = Nrit +Utsava = Dance Festival). and Yoni (the womb). which is beyond the senses. Sadasiva. manas. Prakrti. sustenance. When the five senses (vision. it needs control of the senses. it is called Ananda Rupa (Bliss form). having body parts. take care of it well. the spiritual world that lies beyond the grasp of the senses comes into access.Prakāśa and vimarśa. thus he exists in your body. Linga status marks manifest Isvara. He can be known by (spiritual) heart. whether you know it or not. and Rudra under the aegis of Mahesvara for creation. they are called Alinga. that is the highest state (Paramam). Water and Sky or Ether. mind. When the prakrti-bound senses and the mind come to an arrest. or Kāmeśvara and Kameśvari the Paralinga. Beyond avyaktam (Unmanifest entity) is the entity who is all-pervasive and devoid of any mark (alinga). ahamkara. Thus you body is sacrosanct. Don't maltreat it. object of reflective thought. the Lord exists in all the . Linga. which is beyond intelligence. Knowing him brings liberation and immortality. the Supreme is not tainted with these factors or limitations. The Linga and the icon: SivaLinga is attributeless Nirguna Brahman. This is yoga. distractions make yoga come and go. to affect. Eyes have never seen this form. both with and without attributes. the unmanifest matter. Nishkala (Nirguna) Siva has no form or attributes and is full of Bliss. Wind. Mahesa is Sakala form. Vimarśa: This word comes from the root mrish = to touch. Alinga is One without Mark. it is the (Ananda Tandava) Bliss Dance by Nishkala Siva. Many Lingams: Configuration of various Lingams are based on the Bhutas or elements: Fire. unmanifest. The idea is that Siva exists in all elements. don't blow it up in self or others. Sattva. don't abuse it. Linga consists of prakrtic elements such as buddhi. and dissolution of the universe.: The Great Supreme Vyaktam (manifestation) is beyond the ancient atma Mahan. It is that which is pounded or handled by thought. Another view: The three qualities of the insentient and the sentient. undifferentiated. noumenal state. therefore. touch and grasp) and the mind come to a standstill and the intellect does not stir. Prakāśa = asphuṭasphūtīkara. This universe is Siva and Sakti marked with Linga and Bhaga. and their respective mantras. The Mantras constitute Satarudriya (100 names of Rudra or Siva). Empty space is dark matter and thus is Siva. The material that goes to make Linga--the Second horizontal column. Verses 144b-194 indicate the beings. the Lingas they worship. Visvakarman. The Red Mountain of Tiruvannamalai is the Fire Lingam. The god who worships Siva--the First horizontal Column. is the designer and manufacturer of Lingas of disparate material for the Devas to worship. This is not a full list--listed 58/100. Brahma Hataka linga Jagatpradhana Sanaka Saptarishis Indra The Sun The Moon Fire god Sapphire Linga Visvesvara Krishna Darbha (black) Linga Linga Adamantine Copper Linga Pearl Linga Linga Visvasrj Jagatpati Sukra Ruby Linga Visvayonika Visvatman Visvakarman Kubera Golden Linga Isvara Visvedevas Wind god Vasus Silver Linga Jagatam Pati Brass Linga Sambhu The Raksasas Mothers Bell-metal three metal iron Linga Linga Linga Svayambhu Bhutesa Guhyas Lead Linga Jaigisavya Brahmarandhra Linga Yogesvara Bhutabhavyabhavodbhava Yoga Nimi Lingas in his two eyes Sarva Dhanvantari Raghava Lapis Lazuli Gomaya linga Timber Linga Linga Sarvalokesvaresvara Sarvasrestha Jagajjyestha Gandhravas Bana Varuna Nagas Coral Linga Lokatryamkara Emerald Linga Crystal Linga Vasistha Paramesvara Bharati Taralinga Lokatriyasrita Sani Sangamavrta Jagannatha Ravana Jasmine plant Linga Sadurjaya Sidddhas Bali Linga of gleaned Manasa Linga grains Kamamrtyujaritiga Jnanatman Maricipas Flower Linga Jnanagamaya Kapila Valukalinga Varada Devas Gold Linga Sitikantha Kama Jagary Linga Ratida Saci Salt Linga Babhurukesa Viswakarman Prasada Linga Yamaya Vibhisana Dust Linga Suhrttama . they are Rudra and Ambika. and the mantra japas. Skanda Purana Chapter 13 tells that anyone who abandons worshipping of Siva. the Father and the Mother. Linga material. abandons the nectar from his hand and chases a mirage. Linga Worship by gods and others.apparently empty spaces from the atom to the vast spaces of cosmos. The name of Siva (one among many) that the god worships--the third horizontal column. thus. anyone abandoning them and making offerings to manes has less merit. he is the Cosmic Dancer. the celestial carpenter. Para Brahman (Nirguna Brahman. Brahma. Rudra are collectively called five Sivas. Asuddha Tattvas). As Agni is the all-devouring mouth of Devas. Brahma. When Para Brahman decides to create the universe and beings. Bindu cascades down into Lords of Tattvas in the process of differentiation (Suddha Tattvas) and Tattvas of Mind and Matter (Suddha-Asuddha. says bathing Linga in pure water. Kriya-Sakti (Action) is the origin and repository of Sabda and Artha (sound and meaning. the yogic path is very difficult to follow to reach Sunya. Hara-Siva should be worshipped. the building blocks of the universe. brings joy to all. Those who want to enjoy worldly pleasures should worship the visible and palpable Linga. the experience or thrill is NAda. or building blocks. He brings all three worlds to his devotee. it is tantamount to feeding the whole universe. BINDU. worshipped by Yogis. (Skanda Purana I. or point.Lakshmi Lepya Linga Harinetra Yogins all-pervasive Linga Sthanu Humans all kinds of Linga Purusamnaman Urvasi red lead linga Priyavasana Siddha Yoginis Dakinis Sandalwood Linga Mamsa-Linga Sahasraksa Midhusa Manus Anna Linga Girisa Agastya Daityas Black mustard Rice grain Linga Valmika (ant hill) Linga Susanta Ciravasi Ugra Valmiki Dasnavas Wind Linga Dikpati Clouds Nira (H2O) Linga parjanyapati Skanda Stone Linga Senanya Yama Mandhata Black iron Linga Sugar Linga Dhanvin Bahuyuga Cows Milk Linga Netrasahasraka Birds Sky Linga Sarvatmaka Earth Merulinga Dvitanu Pasupati Brahmanas Sacred Ash Linga Brahmalinga Mahesvara Jyestha Vasuki Visa Linga Sankara Padma Srngi Linga Dhurjati Sages Goddess Siva Knowledge Linga Mercury Linga Cirasthana Tryambaka If one wants Purusarthas (virtue. and liberation). is responsible in the creation of Sakti. Isa.ii. Constructing a rounded pinnacle on top of the temple gives a place in the world of Rudra till the end of Kalpa for him and 21 generations in his family. the whole universe from Brahma to a blade of grass is propitiated. the presiding deity of Ajna Chakra. Sadasiva.. the product of this union is also Hamsa.27. the product is Maha Bindu. thus Hamsa is the universe and beings.II. TANTRA. Rudra. Nada and Bindu are two saktis (power). Vishnu. Bathing Linga with Pancamrita is tantamount to bathing and propitiating the Pitrs. Whatever is offered to linga in worship. Offering seasonal flowers in worship of Linga is worshipping the whole universe. Here is a simplified version of the cascade resulting in Tattvas. Also see the diagram at the top of the page.33. technically known as Saguna. large or little. . When both Siva and Sakti come together in Mithuna (union). Singularity). which becomes three Bindus. Siva-Sakti→Mithuna or union→experience NAda→Mahabindu→Bindu (Sabda Brahman)→Tattvas. From Maha Bindu comes Bindu. He becomes Clinical Brahman. For more information go to BINDU. The universe and beings are called Tattvas. Nada and Bindu are the progenitors of Tattvas. Sambhu. Sabda. love.33. wealth. Siva is Sunya (Void. Vishnu. principles.) Siva is Ham and Sakti is Sa. Supreme Brahman without attributes) is all Consciousness and Sakti is the power of Consciousness. also known as KAmakala. or Sound Brahman.Sabda Brahman or Sound Brahman or Logos).. Naada (NAda) is sound and Bindu is dot. Isa. Installation of Linga in a temple gives logarithmic benefits with each successive construction. (Sadasiva. If a talented man offers Naivedya to Linga. Linga is the mouth of all worlds.25-34) Skanda Purana i. Hamsa is the union and Mantra too. Vyapini3 . who conceives the outline of the universe of sounds and objects. as Vāsanā (perfume) that clings to the Jiva. Samani = SamanA. Nirvana Sakti has two KalAs or Inner Force: NirvAna KalA and AmA KalA. Unmani = UnmanA. all Truth. weighs it down. and A-kAra12. which is whiter than milk. AmA is the one that maintains the bodies. to animal. Jnana Sakti (Knowledge power) wonders and thinks. She thinks the Thinkable when She is in the creative fervor. "Yes. The many-times-distilled and rising bubble undergoes isolation from all impurities: That is isolation from all dualities and impurities of the world such as pleasure and pain. Ananda is the Bliss or Joy which arises from the union of Para (Bindu-Rupa Siva) and ParA (Sakti or Prakrti). Nirvana Sakti is both Unmani1and Samani2. love and hate. sounds. limited. Sakti has twelve states of evolution (downstream cascade of and or upstream Tattvas) from the Unmanifest to the Gross: Unmana1.8 says once he who attains oneness with Unmana. the name Mahavira came about following his enlightenment in 600 B. which means “slightly tilted” dome or sphere. The conditioned. I have MahaNada and Nada in Me.Nada and Bindu are aspects of Sakti for utilitarian purpose (Upayogā-vastha). and the limits of being matter. where supreme and splendid isolation (Kaivalya) is the norm. rises from the lowest possible regions through intermediate zones to Isatprāgbhara. and prevents it from moving up to Isatprāgbhara. wherein she comes to a swollen state (= ready to create = Creation = Ucchūnāvastha). As the Karmic load lightens. U-kAra11. Samana2 and UnmanA1 are the same Sakti depending on the function. Siva Sutra Verse 3. When man gets liberated he (or she) moves from matter to spirit in upward fashion. animal and human. 10." That is how Sristi-Kalpana. Here is how consciousness. the bubble. translucent. were recommended for sacrificial use. seeds older than three years. She absorbs the Thinkables when the whole universe and beings subside in Her. Princely Vardhamana rejuvenated Jainism concept. plant. the matter drops one by one and the pure spirit goes up to merge with Sakti and Siva. and smells. objects came out of the Nisabda and Nispanda (soundless and motionless) Parasiva and ParAsakti. The Will to move and make sound came from Iccha Sakti. SamanA2 or Sakti Tattva is the One who thinks the thought of the Thinkable. They exist in the literal sense only after the universe has evolved from Prakrti. Karma is a sticky stuff. when it reaches the undersurface of the tilted dome. AmA KalA = 16th KalA = Vyapika Sakti = Paratpara = Receptacle of the Nectar that flows from the union of Para (Bindurupa Siva) and ParA (Sakti). the world appears as a ray of light. Dualism disappears for him. to plant. KalA means the Inner Force of the Tattvas. which are Her creation. Nirvana Sakti is the AntargatA (Indweller) of AmA KalA which is the AntargatA (inner container) of Nirvana KalA. When Unmani is disunited from Manas and devoid of all attachment to all worldly things. Mahavira = Great hero. UnmanA1 of Siva Tattva is the one who exhibits Herself as the Universe descending from Sunya (Void) to DharA (Earth36). As the Jiva rises higher and higher from the lowest to the highest. instead. AmA is also the Sakti (Urdhva Sakti-Rupa = Form of Sakti that moves [the soul] upwards) who propels the soul towards (upwards to) Brahman. it is clear. the 17th and 16th kalAs respectively. Nirvana KalA is Vyapini3 or Sakti Svarupa and above the 16th kala. Cosmic and Creation ideation dawned on the Supreme. it becomes Unmani1 Having reached Unmani. (All this sounds like distillation in a lab. 11. to enjoy a splendid isolation? It is not isolation in the ordinary sense. Ardhachandra8. to man according to the weight of Karma of the individual entity. Samana2. of which AmA KalA is the receptacle. there was no sound and no motion. It was a protest movement against animal sacrifice: Ahimsa (non-injury) is the central tenet of Jainism.C. That is the supreme destination for the liberated Jivas. Nada6. shinier than the most lustrous gold. In the following descriptions.) He opposed Yajna and Jnāna Margas. The embodied soul sheds matter as it goes up and this is beautifully explained in Jainism. all knowledge. To begin with. the former of the Thinkables and the latter of display of Herself as the Universe. It is worthwhile to remember that all these Saktis display their powers at appropriate times in the evolution or involution. I can do wonders with them. and more translucent than a crystal. Mahanada5. the individual soul. As he moves up. 12 are part AUM (Om). Bindu9. These Jivas (individual souls) stay down at various levels of existence ranging from matter. and all omniscience. Nirodhini7. Latin Vir (virtue) and Sanskrit Vira connote virtue and heroism. and he believed in Karma and Samsāra. and deficient knowledge of the human being stays behind and the Jiva in splendid isolation (from the impurities) is all awareness. not capable of sprouting. --Woodroffe. Anjani4 . from such union flows the nectar. AmA is both Srstyunmukhi . I can. and pure. It is the Creative aspect (Anjani) of Vyapini Tattva. AmA KalA is Creative Sakti and becomes Nirvana KalA of Pure Consciousness. (Puranas did not recommend animal sacrifices. That is called Mantavya or Thinkable (State of Thought). So SamanA not only thinks the Thinkables but also absorbs the Thinkables. vagaries of life.) How is it possible that all these Jivas or monads gather on the crowded undersurface of this tilted dome or the cranial bone (its other name). to ameba. sounds. the sights. SamanA residing in Sakti Tattva is VyApini when She withdraws into Herself all the Thinkables. it sheds the dissolved impurities (Karma). Remember Nirvana is a higher state than AmA. Ma-kAra10. one does not return. Samana2 . Think of this: Unmani is Zero from which all numbers proceed. When Samani is disunited from Manas and devoid of all attachment to all worldly things. Nirvana Sakti is the Antargata (Indweller) of Nirvana KalA. Having reached Unmani. beyond KAla (Time) and KalA (parts. Unmana1 of Siva Tattva is the one who exhibits Herself as the Universe descending from Sunya (Void) to DharA (Foundation. NirvAna KalA is CinmAtra SvabhAvA or Pure Consciousness aspect of what in the creative aspect is called AmA KalA. NirvAna KalA = 17th KalA = Vyapini Tattva = Sakti Svarupa = VyApini Tattva. Earth36) and names Herself Samana2 . Unmana1 is closing of the eyes. Dissolution. It is the Supreme aspect of VyApini Tattva as Vyapika is more excellent than Ama KalA. one does not return. Srstyunmukhi is Adhomukhi meaning downwardturned-mouth (petals). NirvAna KalA is more excellent or beyond AmA KalA--16th KalA. no motion. Nimesha (= shutting the eye. NirvAna Sakti or Samani in Sakti Tattva is the abode of PAsajAla (bondage). AmartAkArarUpini. Unmani is Sivapada. Unmana1 Unmana1 is the stage when there is no sound. it becomes Unmani1. Petals turned down before Kundali ascends.) Ama is Creative Anjani and Adhomukhi. AmA KalA and NirvAna KalA are two aspects ( creative and supreme ) of VyApini Tattva as VyApikA and Anjani. takes the soul to liberation upwards. VyApinI = Expansive. Unmani is Zero into which all numbers subside. involution. Nirvana Sakti is Unmani.). without KalA = undivided). Nivrrti. (and Liberating).(looking towards creation) and Urddhva-Saktirupa (looking upwards or towards liberation. no change in Siva Tattva. It is the CinmAtra SvabhAvA or Pure Consciousness aspect of AmA KalA. retrograde movement of the pure soul. Vyapini3 Samana2 calls Herself Vyapini3 when She withdraws the Thinkables into Herself. The Thinkables become things later on. Nada has four KalAs: Indhika. Nirodhini Sakti has five KalAs (power): Rundhini. and MocikA and possibly RecikA. Samani has seven KalAs (Inner Force. Here the Aham and Idam are equal. begetting. another Sakti resting in Sadasiva Tattva. DurgA. thinks the Thinkables and opens her eyes (Unmesha = opening the eyes. They deny Anugraha or Grace to the undeserving. become Speakables before they become objects. Kundali. Ardhachandra has five KalAs: JyotsnA. SavarnA. residing in Isvara Tattva.Samana2 of Sakti Tattva. In a downstream creation of the Tattvas Samana becomes Anjani. retrograde or upstream pathway of Tattvas. Mahanada5 Mahanada5 (Great Sound or Great Melody) residing in Sadasiva Tattva moves strongly from its Siva Form and makes the Very First Sound in the Universe. KalA Jnana Bodha confers wisdom to the deserving and KalA Tamopaha dispels darkness in the deserving. they are Bouncers or Obstructors and Facilitators. KAnti. DipikA. These kalAs are known as Sarvadeva-NirodhikA (All gods Obstructors). They are Sarvajna-pada-samsthita (Knower of All knowledge). RocikA. SarvagA. In upstream ascent of the soul. Anjan means generation. Raudri. . Jnana Bodha. AmrtA. when our soul descends down to be born with a body. Amrta-SambhavA. Rundhini and Rodhini are obstructing Saktis that prevent lower experiencers such as Brahma and other Devatas attempting to enter into the higher state of Nada. Anjani becomes silent and inactive. NirvAna Sakti is SamanApada or Samani. becoming prolific. This is Nivrrti as opposed to Pravrrti. propeller. the life and origin of all being (SarvesAm YonirUpini). also called Sadasiva Tattva fills the whole universe with Nadanta. looking up. Samana2 belongs to the downstream pathway of Tattvas. Thinkables. Nirodhini7 Nirodhini7. TamopahA. As you see Samani2 calls Herself Vyapini3 when our soul goes upwards to merge with Siva. we dissolve in Siva in a pure state. Vyapini3 belongs to and is involved in the Involution. She belongs to downstream cascade of Tattvas in the creation of the universe of beings and matter. Anjani4 Samana2 calls Herself Anjani4 residing in Sakti Tattva and carries out the function of creation with regard to Thinkables. having been thought. and the pure individual soul. displays of power): Sarvajna. They prevent the fall of Devas from higher station and the rise of undeserving deities to a higher station. JyotsnAvati. Mahanada has one KalA: Urdhva Gamini (Upward going. Ardhachandra8 Ardhachandra8. Rodhini.) Sadasiva Tattva is the giver of Grace to the returning pure souls and thus Urdhva Gamini propels the pure soul upwards to Unmani -complete liberation. She calls Herself Anjani4 . Simply put. SphrhanA. SamanA is in Sakti Tattva. one Form of Sakti as others. mover. NAda6 NAda6. SuprabhA and VimalA. is operational in the creation of the Speakables. Vyapini3 is the Dissolution force after we die and takes us to merge with Siva. ceases to operate in its universal scope of Nada and does so limitedly. Nirodhini7 is limited Nada. Anjani4 is the Creative force that gives our soul a body and puts us on the earth. Upward motion of the eyelids = Creation). She abides in Sakti Tattva. Vyapini3 . Nirvana KalA (KalA = Inner Force) is Vyapini Tattva or Sakti SvarUpa. vision and color19. moving in Maya Tattva. VidyA. grasp23. Siva Tattva-Consciousness is Pure Diamond. speech22. These KalAs are present in the body and a guru can locate them for the pupil. E: Santyatita KalA: "SAntyatita kalA annihilates duality and bestows bliss". Ahamkara 15. Diamond is the Highest Form of Carbon. Trsna. Niyati8. BhrAmani. which (duality) is the source of sorrow. which severely dumbs down the individual soul. --Serpent Power page 39 by Woodroffe. NAdi. hearing 17 tactile sense18. it becomes a little-doer. Isvara4. Nivrrti. D: SAnti is peace. MAyA. The term Saṁcosa expresses the same idea. which has no consciousness while Z (Siva Tattva) has the Most Consciousness. The KalAs of Rudra are TamomohA. etc. the watery and the earth region. Rati. MAyA. The five Kancukas (7-11) are the straitjacket of Maya. Thus from allknowing it becomes little-knowing. NidrA. while human consciousness is ordinary carbon. is Rudra Devata and manifests diversity. ArunA and AsitA. There are six paths (Adhvans) leading to realization of the Supreme. odor31.Bindu9 Bindu9 is Para Sakti Herself of the nature of inseparable illumination (Prakasa) in regard to the whole range of the Speakables. water35. SvetA. tasting 20. the Sakti residing in Prakrti Tattva. Sakti2 Tattvas. It is like going down from Z to A. One source tells that the Bhuvanas are related to Kundalini Chakras and higher entities: Muladhara Chakra the lowest and Unmana1 the highest. Creative lower part is involved with evolution of Tattvas. PAlyA. the serial. Mati. Vidya KalA contains 28 BhuvanAs. These are related to VAma. MAyA6 is the source of 5 Kancukas (7-11) and the limiting principle of the Divine. Buddhi. sound27. Mohini. palpation 28. A: Nivrrti KalA is the working principle in Earth36 Tattva. Ma-kAra10 (alphabet M) Ma-kAra10. Santa KalAs contain 18 Bhuvanas. Varna (letters). It is the dominant KalA of Tattvas and has 5 Kancukas ranging from MāyA6. Bhuvanas represent different levels of mind and spiritual development. form29. Rāga11. (Prakrti Tattva13. Tattva (principle or Category). Kashmir Saivism says MāyA6 puts a limitation on the infiniteness of the experience of Sivaness by the individual soul so that the individual soul forgets its organic connection with Siva and thinks that it (the soul) and other distal Tattvas or objects are different from Siva. Purusa12. which is limited knowledge that a human has in comparison to the Supreme. BhayA. The next step is reversal. procreation 26. and Raudri Saktis. JadA. A-kAra12 . A being the Earth Tattva. the igneous. and SAnti and SAntyatita. world). Bhuvana (Region. taste30. fire34. whereby the natural perfections of Consciousness are limited. KAmyA. C: VidyA: The third KalA of Bindu is VidyA KalA. She resides in Isvara Tattva. Vishnu's KalAs are RAjas. Force or Inner Framework.) Pratista KalA contains 56 Bhuvanas. Jayestha. Earth is where Kundali comes to rest after evolution and descent of all Tattvas. It is the M in AUM (Om) U-kAra11 U-kAra11. involution or ascent of all Tattvas back to Siva Tattva. Santi KalA allows the glorious blissful experience of the returning soul on its upward march through Sadvidya5. Vidya10. Another source tells that the Kalas are PItA. smell21. creates objects as separate existences. Others say the Bhuvanas are the ethereal. PratistA. which is free of duality. KriyA. air33. RAksA. ambulation24. evacuation25. Maya Tattva is the repository of Anava and Maya (Mayiya) Malas. ether32. that supplies and supports Tattvas from Prakrti13 to Water35 on which the Outer Physical Universe is built. Manas16. Mrityu. KsudhA. Kancukas definition: Forms of Sakti. Buddhi14. from being almighty. Kāla7. It is the U in AUM. B: PratistA is the Basis. Nivrrti Kala contains 16 Bhuvanas. One source tells that Bindu has two parts: Transcendental and creative. Bindu has five KalAs or powers: Nivrtti. Sadasiva3. Pada (words) and Mantra. Kalā9. They are KalA (power or attribute). though identical with Siva. . words (Vak)." That is the Supreme Aham or I-Consciousness. no contour. Mantras in alphabet (Varna). Dyuti. no color. There is going to be "This" besides the lone Myself. KAnti. "I am alone all by myself. That will end. Rddhi. You make the chair. there is no shape. phonemes. that is the Thinkable state. SudhA. and passages appear. when sounds and objects are revealed.A-kAra12 Sakti is known as MAntrI KalA (the creative art or process considered as Sound or Mantra). A-kAra12 marks the end. Thinkable. When the creation of Tattvas has come to an end because objectivity is completely revealed. This is how Stirless Sound. When His imagination (Thinkables) runs galore. Speakable. Sound and Object come into being in the appearance of universe and beings. MedhA. quasi-morpheme and its series. Here is a depiction of Sound from the Stirless Sound (Nispanda) to Thinkables to Speakables to Articulate Sounds and to objects. that is the object. Sanskrit sounds appear. that is Sound or Speakable. sentences (Vakya). in the western tradition. You say I want to make a chair. He develops Idam or This-Consciousness. syllables (Pada). Brahma's KalAs are Siddhi. They will all soon acquire those qualities in Ardhachandra8 . It is the A in AUM The Supreme Samana2 thinks. morphemes. You. Laksmi. verses. phrases. Nada6 is diffuse sound like the distant thunder and diffuse clouds. the carpenter wants to make a chair. The Bija Mantras appear. It is the Logos becoming objects. The Vacya or Speakables appear in Bindu9. Dhrti. there are objects everywhere.Nada Sakti goes to work and spreads Nadanta throughout the universe. while matter cannot be traced back to Siva Consciousness. vibration. The Tattvas have three major categories: Suddha Tattva. Parasiva and ParAsakti. Sahasrara Chakra in the highest cerebral Center.Nada and Bindu are two saktis (power). The soul has a proximate connection with Siva Sakti in Sakala. Sakti is eternal (anādi rūpā) Brahman (Brahma rūpā) both Nirguna and Saguna. Skanda Purana says that Siva-Sadasiva is of the nature of Nada (divine sound) sitting in AkArapIthikA (Pedestal of the letter A) and Five-letter Mantra Namasivaya. or point. ontologically superior to Nada and Bindu. Nada transforms into Bindu which is Isvara Tattva. Spanda = contraction and expansion. He acts through Sakti. according to Woodroffe. Sakti acts as his agent and surrogate in contact with matter. the building blocks of the universe. and Siva in liberated state. Pure-Impure Tattvas have Prakasa and Jada (brightness and inertness). . Suddha. Nada and Bija. are Soundless and motionless (NiSabda) and NiSpanda). Supreme Consciousness divides itself into subject and object in time and space. he controls and pervades everything through his Sakti. Nada is action and Bindu is static. See the diagram below. Nada and Bindu are the progenitors of Tattvas. and Impure Tattvas. Sakti divides again into Bindu. PureImpure. Bindu is Siva and Bija is Sakti. matter and insentient. and Asudddha Tattvas (Pure. which abides in the pericarp of the thousand-petalled Lotus. Suddha-Asuddha Tattva. Naada (Nada) is sound and Bindu is dot. Nada is the relationship between the two. The Impure Tattvas are Jada. Sabda = sound.--Woodroffe. Bindu's abode is Satyaloka. the origin of the worlds. motion. Nada is white and Bindu is red. Pure Tattvas have Pure Consciousness. which can jump back and forth over the chasm. A-tattva: before Tattva. Niskala. Each one has an important function: Siva is Supreme although Sakti is equal to him. Asabda: Soundless. Siva and the merging souls keep their separate identity in the union. Para Brahman = Supreme Brahman. the earth. The transformation of the Spirit. Amanaska: without Manas or mental functions (compare to: Blank Slate. Paramatman. Sadasiva #3. But Siva is number one. it is not a physical union. it is a union in spirit. Absolute Reality)1st perfection. Suddha Tattvas or Siva Tattvas In the above depiction. Niskriya. Nirguna Brahman: Brahman without attributes. beings and matter. Sadasiva is the interphase between the lower Tattvas and Sakti-Siva. the third generation and Suddha-Vidya the fourth generation. Niskala = Nis + Kala = devoid of manifested Sakti. Paranada--->Nada. Isvara #4. Paramatman = Supreme Atman or Soul. and Suddha Vidya #5. beyond that. Niskala = Nis + Kalā = without + Prakriti. The First Pentad is the five Suddha Tattvas or Pure Principles (gods). Siva Linga. This is a two-way street from 1 to 36 and 36 to 1. Nir-vikalpa Samadhi. Asabda. 2nd . Supreme Siva's other names: Atattva or Parasiva. or Paramatma (Supreme Atma or Soul) through a cascade of Tattvas from Spirit through knowledge to lesser consciousness to matter is depicted here as an evolutionary process and the Tattvas measure the distance between individual soul and matter on the distal end and Pure Consciousness on the proximal end. Homogenize = to make uniform. not a product. Nirvikalpa = no differentiation. But all the pure liberated individual souls are homogenized (like the milk in the carton. Isvara. Truth. These entities can be compared to Board of Directors. you don't know which and how many cows it came from.Beyond all elements. Parabrahman. Tattvas from 1 to 36 show the projection of Supreme Siva into 1st a world of gods (Tattvas 1-5). Supreme Tattva. Sakti association present in latency. category. Siva-Sakti gives rise to Sadasiva. Amanaska. Nada = sound. hard drive with no data. Sadasiva #3 is the agent who confers Grace to a human soul on its ascent to Siva from existence in this phenomenal world so that the soul full of Grace can merge with Siva. Isvara and Suddha Vidya Tattvas in a linear fashion so much so that Sadasiva is the second generation. Brahman. Niskala Siva: Nirguna Brahman. From one to 36.Note: When All souls receive Grace and merge with Siva.) Attava = A+Tattva = A+That. not that. Siva Tattva has the highest Consciousness. Niskriya is "actionless one" while Sakriya is prone to action. Their powers and Consciousness diminish from one to five. there is diminution of Siva Consciousness from the highest #1 to the insentient 36th Tattva. but Siva and the individual souls know) when they "merge" with Siva. Sakti #2. not associated with creative sakti. Pure Consciousness. (Beyond tattvas-. Together with Siva. Sakti is like a Co-Director. Consider the chasm that separates Siva from matter. Niskriya: actionless. which diminishes in a gradient fashion to Suddha Vidya Tattva. Siva Tattva uses Sakti Tattva to create this world of gods. That = product. Clean Slate. Sadasiva Tattva. They have instinct and subconsciousness. The new.a world of human soul and its qualities and limitations (6-12). Isvara Tattva is an important entity when Siva-Sakti evolves downstream giving rise to human consciousness. Human consciousness is 1 Watt bulb. he will reveal Higher Math to him. Potassium. knowledge and action (Jnana and Kriya) are in balance. If something is mutable. ParA-Samvit or Paramasiva being above Siva Tattva is not a Tattva because Paramasiva is not mutable (as Tattvas are or subject to). to human consciousness to insentient matter. Human consciousness is 1 and 1st Perfection Siva is zillion times more than human consciousness. A professor of Mathematics has a preschooler son. Isvara or Isa Tattva. Now you see Isvara Tattva is operative in the downstream procession of Tattvas in that is veils knowledge. All these Tattvas are burden on the soul which yearns to merge with Siva. in Suddha Vidya Tatttva. Saiva Siddhanta asserts the power of Sakti (Tattva) exists in all beings and matter. Sentience runs parallel with consciousness. fire. In similar manner. Sadasiva reveals Spiritual knowledge (Grace). 1. By its mere relative position you know that its consciousness is diminished to the 12th position. Let me give you an example. it is ready to take a centripetal ascendant journey from #36 to number 1. though Siva Tattva is the purest Consciousness and others from 2 to 5 are progressively less pure (by small amounts) and have linear degradation in their consciousness. Yes! you are earth. Suddha Vidya Tattvas. That is when he will get grace from Sadasiva3. immature and impure soul does not have the ability to use Spiritual Knowledge or receive Grace because it is full of ignorance and impurities. knowledge is dominant while action is in the background. In Sadasiva Tattva (Nada). Calcium). Limited human consciousness is less pure than the five Suddha Tattvas. Body is a burden on the soul. Sadasiva Tattva is operative in the ascent phase of the human soul in that it gives Grace. 4. The body of Jiva containing limited human consciousness is the individual Prakrti or Avidya (ignorance) with impure Sattva (Malina Sattva Guna Pradhana). air. meaning we are further down the line. in Isvara Tattva (Bindu) action is dominant while Knowledge is in the background. Once the human soul roils in this world of hard knocks and gets rid of its impurities (Malam). because your body has the essential minerals from earth that sustain you (think of essential elements like Sodium. The human soul is called Purusa and its number is 12.0000000001. Amoeba's consciousness is 0. Consciousness sleeps in the stone. representing five generations of consciousness. Now let me give you an idea of Isvara Tattva (Tattva #4) and its function. Descent from Tattva 1 to Tattva 36 is that of Siva from Supreme Consciousness. 5. Sadasiva (Tattva #3) confers Grace. actively hides higher math from his son and lets him struggle with simple additions. 3. . animal or plant according to the weight and quality of Karmic bag. liable to make mistakes and commit errors. you see that the soul and matter are recycled. senses in the fauna and thinks in man. it is matter. It veils spiritual knowledge from the human soul on its birth in this world with a body. Animals don't even come close. Isvara Tattva carries the opposite function of Sadasiva Tattva. The body has to shed itself along with other Tattvas. In Sakti Tattva. and 3rd a world of matter (13-36). You may say I am not earth. Once you reach the level of number 4 (Isvara Tattva) on your ascent and shed all the impurities and the distal Tattvas. 2. when the soul is mature and pure. This is dumbing down of Siva Consciousness to human consciousness. intelligent and grown up. Consider this for didactic purposes. the 36th principle. (Siva Tattva = Sakala Siva = Sat-Cit-Ananda) In Siva Tattva. This death and rebirth will go on until the Karmic bag is empty and shed once for all. which is the giver of Grace. soul and matter. Obscuration and veiling of Spiritual knowledge from the human soul serves a purpose.Siva Tattva. The insentient matter like water. Tattvas are mutable and mutability is not the quality of the Supreme Supreme. When you look at these 36 Tattvas. These are Pure Tattvas with higher consciousness. Sakti Tattva helps the individual soul in that it (Kundalini Sakti) absorbs all these Tattvas on your way up. feels in the flora. When one dies carrying a karmic bag. he will be born again as human. When his son is mature. nascent. It is a mere number for illustration of infinite Splendor (Prakasa). action (Kriya) occupies the centerpiece. Sakti Tattva. young. while Siva's Consciousness is a zillion watt bulb. earth are necessary for the human soul with body (Jiva) to sustain in this world. Jnana or Knowledge exists without Iccha and Kriya (Will and Action). without which your soul will not merge with Siva-Sakti and later with Siva. Sakti is the mirror. deliberation. Jnana (knowledge) and Kriya (action). Siva-Tattva and Sakti-Tattva The creative aspect of the Supreme Siva is called Siva-Tattva. Sakti transforms from Being to Becoming. He is not connected with the creative Sakti. Siva has two aspects. the Universal Ego of Siva emerges. manifestation. The cause of the change is Siva-Tattva. Sakti-Tattva and Siva-Tattva are inseparable. In the other aspect. Siva is omnipresent. In this system of Sakti Yoga philosophy. Vimarsa = reflection. changeless One who is Satchidananda. This is Para Samvit. Siva is always with Sakti. Vimarsa gives rise to the world of distinctions. Sakti is dynamic. Nishkala Siva is Nirguna Siva. Sakti is Chidrupini.Here is what Sri Swami Sivananda says about Prakasa and Vimarsa. In one aspect. Prakasa = shining. He changes as the world. Siva is Chit. Sakti is endowed with Ichha (will). He says I (Aham). . Sakti-Tattva is the will of Siva. Sakti-Tattva is the first dynamic aspect of Brahman. Vishnu and Siva (of 2nd perfection) do their functions of creation. Brahma. preservation and destruction in obedience to Sakti. radiance. It is the seed and womb of the entire world. Brahma. This Siva-Tattva and SaktiTattva are inseparable. impersonal and inactive. Sakti or Vimarsa is the power that is latent in the pure consciousness. when Siva sees his image in Sakti. Vishnu and Rudra are the Lords of Tattvas from Prithvi (Earth36) to Vidya6. Siva and Sakti are related as Prakasa and Vimarsa. according to Woodroffe. He is the supreme. Siva and Sakti are one. He is pure consciousness. Fire and Sun do not refer to the entities that we ordinarily associate with but to Siva. He is Vak (word) and She is Artha (meaning). three lines and triangular Yoni. to affect. That is to say. the origin of all sounds. He is Illumination (Prakasa). to cogitate. Vimarsa Sakti is the Object of experience. Siva is Knowledge (Jnana Sakti) and Action (Kriya Sakti). Sun.. . Maya is potential in the state of dissolution. "I am he who is thus reflected. a mark of Divine Beauty. That which issues out of her Yoni is NAda. When Sadhaka attains realization by Sadhana." Siva is looking at His own power (in the mirror or Sakti). which is the union of A and Ha. This is the Locus of Secret play of Siva and Sakti as Moon and Fire. It is that which is pounded or handled by thought. Woodroffe states the following. the origin of Name (NAma) and Forms (RUpa = Form = Meaning). Bindu. we can say prakasa. Her face is the First Bindu (Blue Dot) at the top of the diagram and the Sun. which are its manifestations. is the shining intelligence and also the ideas. AHAM is the union of A = Siva + Ha = Sakti. in the case of the individual. Vimarsa comes from the root mrish = to touch. under the direction of Sakti. Maha-TPS (Great TPS) is diagrammatically represented by the three Bindus. He is the Perfect "I". Prakasa and Vimarsa are also known as KAmesvara and KAmesvari. The West says that this is the worship of Pudendum Muliebre. They contain within them an endless mass of letters and Mantras. Here is another elaboration of Prakasa and Vimarsa. He being the heart sees His pulsation in Vimarsa. There are thirty-six Tattvas or principles in the Sakti philosophy. The Ruler of Maya Maya or Prakriti (matter) is within the womb of Sakti. The lower two Bindus are her Breasts (Moon and Fire). Siva is Sita or white Bindu or Moon. Moon and Fire are Illumination and Bliss. Vijnana-BhattArka says. Prakasa and Vimarsa exist in Siva. The lower two Bindus (Moon and Fire) are inseparable Prakasa and Vimarsa. They are the divine couple: KAmesvara and KAmesvari. Sakti. Thus Yogi meditates on Mother MahaTPS who is MahAkalA and the aggregate of three Bindus. Maya evolves into several material elements and other physical parts of all sentient creatures. object of reflective thought. and the word (the origin of the universe). Misra Bindu has the creative aspect and is the origin of the manifested word (Vak) and its meaning (Artha). Siva is Aham (I). memories. Sakti and individual soul. "A Yogi by passing through various Mandalas in Sri Chakra containing the gross letters rises up to Ardhendu. End of Swami Sivananda's commentary. He is the heart of Knowledge and Sakti is the Action-Pulsation. (Linga and) Paralinga. The word is Brahman and the Universe is Brahman. Here Moon.Sakti. Tattvas = building blocks of the universe. The down Triangle is the Womb of Divine Mother of the Universe. TPS is Vimarsa (This or Idam). Thus they are the origin of letters and words of all languages. She is dynamic in creation. TPS is Vimarsa Sakti in whom all 36 Tattvas exist. NAdAnta and to SUnya in BindurUpachakra and becomes Siva. M is the terminator of the word. Maya is the matrix of the world. When a King (Siva) looks at his own reflection in a mirror and says. the individual self is also of the nature of consciousness and has self-consciousness also. etc. The union of the couple is the Mixed or Misra Bindu or the Sun. NAda Sakti comes forth in seed form from Misra or Mixed Bindu. Maha TPS. desires. The Triangle is half of Ha (Sakti) and Yoni (Womb). the product of this Combine is the Sun (Divine Energy). The three lines are the folds below the breast. He is Mantra and She is Realization. that is . Devata appears as Artha (meaning) of the Mantra (Vak or word). She is the Pulsating Universe. All three Bindus are termed KAmakalA. Analogically speaking. Sakti is Sona or red Bindu or Fire. and vimarsa is the individual's awareness that 'those are mine'. or Dissolution. Nishkala Siva. meaning the preliminary step is being taken for the dichotomy in consciousness. shapes.Suddha Tattvas: Siva1. Bindu comes into play at the end of dissolution and becomes prolific under the Will of Siva. Since All Tattvas involute in Sakti and Sakti Tattva in turn involutes in Siva Tattva in Lysis. such as the potter who fashions a clay pot. or God's generative Sakti. Vimarsa = Sakti. Sakti is Sahakari Karana (Instrumental Cause = Secondary Cause) functioning in all three categories of Tattvas. Siva Tattva is the abode of Saiva Agamas in the form of Suksma Vac. or God as primal substance becoming the world. which induces stress on the tranquil Bindu and jolts it out of equilibrium. Siva is inseparable from Sakti UnmanA. Siva Tattva. which are the material cause. Sadvidya5 The Suddha Tattvas act asynchronously in such ways that the embodied souls are subject to diversified experiences (polymorphism) commensurate with their karmic load. He is known as Laya Tattva. Bindu quickens and becomes Siva Tattva (the first modification). When the coin is standing on the side. efficient cause and instrumental cause respectively of the universe and beings. Isvara4. Prakasa = Aham (I) and Siva. Thus woken up from post-deluge slumber. they are two sides of a coin. Siva and Sakti are the Three Jewels.. Parasamvit is the unitary experience at the point of coalescence of Aham and Idam (I and This). This happens when the whole universe and beings are reabsorbed into Him. When the head is up. Bindu is Upadana Karana (Material Cause) and functions both in Pure and Impure categories. Sakti2. mechanism or tool in producing the effect. Parasamvit = Supreme Consciousness of Siva.experiencefestival. Siva is Saktiman. makes. necessary for making a pot. etc.com material cause: (upadana karana) The matter from which the effect is formed. Bindu. Nada. Aham is emphasized. 0-1-2: Parasamvit. Siva Tattva is . Laya. or God who creates the world. www. Parama Siva exercises Jnana Sakti. Laya Siva. Siva is the Nimitta Karana (Efficient Cause) in the Suddha Tattvas and indirectly in the lower Tattvas. Aham is not different or opposed to Idam. instrumental cause: (sahakari karana) That which serves as a means. Siva is Numero Uno in the true sense of the words. As said elsewhere. that which conceives. efficient cause: (nimitta karana) That which directly produces the effect. such as the potter's wheel. and Sakti Tattva are non-dual states. as the clay which is shaped into a pot. there is equality of Aham and Idam and the coin is ready to roll. Sadasiva3. Sanskrit Laya and English Lysis are cognate. Sakti Tattva is the abode of Pasyanti (Visual Sound). when the tail is up Sakti is emphasized. Idam (this) consciousness is faint and developing into a full-blown picture in the downstream mode. and Ati-Suksma. If you take factor VIII (coagulation factor) in blood. Kalā9. when it undergoes Vyaktam. Bindu is Unmanifest Sakti (Avyaktam. Piratitta-Kalai = À¢Ã¾¢ð¼¡¸¨Ä. Madras University). the Highly Conserved Entity. Sadasiva is the giver of Grace to the soul before merger. It is the sphere of action of the Energy of Siva which emancipates the soul from bondage. and later in Sakti Tattva. SAnti-Kalai = º¡ó¾¢¸¨Ä. When Kriya exercises dominance over Jnana. it becomes manifest and active. Siva induces His Jnana Sakti to induct a portion of Sakti Tattva to become Sadasiva Tattva. Bindu is Suddha Maya (Pure Maya) without Mala or Karma. It is not transformation but transition of Bindu to an active state. independent. which is all Action or Kriya Sakti. These are known as Pancha-Kalai or five Spheres of Action of Siva. is Sadasiva Tattva. Suddha Vidya Tattva comes into being. Iccha Sakti = Will. Bindu accordingly becomes transformed into Mahesvara Tattva.. Between Aham and Idam. Bindu being Pure cannot mutate or transform but undergoes evolution or extension (Vrtti = behavior. Remember that effect of Saktis on Bindu produce the Tattvas. or prevented from injury so that a mammal or human does not die of bleeding. Vidya. Vidya10. Kriya Sakti undergoes modification into Nivrrti. In its second modification. Siva's Kriya Sakti (Action) induces expansion and augmentation and results in Siva Tattva. When Jnana asserts itself over Kriya. growth --Tamil Lexicon. the only remaining entity the pure soul (divested of matter) receives Grace before merger with Sakti-Siva. What does it mean? If change occurs in a conserved entity. Niyati8. He draws on the canvas an outline of the universe and beings. knowledge through actual realization of seven kinds: Kāla7. The same principle applies to Bindu. Iccha Sakti is in the dominant mode. Siva is AHAM ('I'). Sukshma. life is not possible. Siva is called Anāśrita Śiva. the point in time. conduct. Paratishta. increase. exercises Will on MAyA6 Tattva and induces evolution of other distal Tattvas. SantiyatIta-Kalai º¡ó¾¢Â¾£¾¸¨Ä. Bindu cannot mutate because It is Highly Conserved.JnanamAtra. Anāśraya = isolated. It is the Sphere of action of Siva whereby Siva removes all afflictions in the realized and tranquil soul who has experiential Spiritual Knowledge and who relinquished desire and aversion. Sakti Tattva is less subtle and so is called Sthula or Gross Laya Tattva. before He creates the objects of the universe (Idam). The third modification of Bindu under the influence of Jnana and Kriya Saktis. Purusha12 Tattva undergoes activation by Sadasiva Tattva. Sadasiva has form of Sakti and not the form of MAyA. Pasyanti. It is the Energy of Siva which gives the liberated souls. Purusha12 Tattva undergoes activation by Sadasiva Tattva. Rāga11 Purusa12 and Mayai. The same Saktis that went into the production of Tattvas from Bindu are also available to the Product-Tattvas for their function. the Idam (the universe and matter) progressively attenuates. Nivrrti-Kalai= ¿¢Å¢÷ò¾¢¸¨Ä. ெவளபபைட. it undergoes transition from inactive to active state (VIII to VIIIa) to effect coagulation. This is what is meant by Dominance of Aham (I) and faintness of Idam (This). which is the nexus and interphase between downstream Pravrrti and upstream Nivrrti. Everything is set to roll--Unfolding of Cosmic activity. SAnti and SAntiatita. In the upstream mode. Aham is dominant. Here Sadasiva plays the roll of a Painter who shows the Will to paint the world on a canvas. That which is perceptible to the senses. VittiyA-Kalai = Å¢ò¾¢Â¡¸¨Ä. It is the Sphere of action of Siva which calms down all the turbulent elements in fully ripe souls. when the Yogi makes the centripetal journey from the Earth plane to merge with Siva. These spheres of action of Siva correspond to Vaks (Sound or word): Vaikari. Bindu is described as a Highly Conserved Entity by the Pundits. detached. there is a temporary gap or latent period. Madhyama. பஞசகைல pañca-kalai. disengaged. Anāśrita Śiva in Kashmir Saivism: Sakti blocks or isolates Siva temporarily from seeing the objects she creates in Her Capacity as Vimarsa. non-inherent. clearness. inactive). Tattvas individually select their own Saktis to perform a function. Sadasiva Tattva is the abode of Madhyama Vac and Pranava. Read Vrtti as High Conservation. Bindu is also a name for Sakti Tattva. The coagulation proteins are highly conserved. Vyaktam = Distinctness. This Vrtti is as follows. Sadasiva Tattva (Sadakhya also known as NAda) = Grace. Bindu becomes Sakti Tattva. preserved. Anāśrita Śiva is isolated from the universe of . not supported. Let me explain it as Conservation occurs with regards to coagulation of blood. Anāśrita = mfn. 3. Siva Sakti takes the Jivama (the individual soul) to Mukti or liberation. The Universe is a subject for Isvara. Panchadasi defines Idam as follows: All that are perceived by the sensory organs. Preservation and dissolution functions of Brahma. Later Aham comes into its own. which together make the souls and bodies of a beings and the universe. called Idam (That). Creation. Aham is present. and Siva reside in this Tattva. Idam comes into being as faint picture. Sakti-Maya-Prakrti becomes the universe and beings. motor organs. meaning that he does not look at the universe as outside or different from Himself but an object which is whole and which whole is Himself.objects between the Sakti Tattva and Sadasiva Tattva. there is nascent appearance of the world of objects. Vishnu. Idam defines itself well.--Woodroffe. There is One Siva and many entities of the universe. the mind. 5. there are many individual Ahams (I) and many Idams (This). concealment. To an individual only two entities exist: Aham and Idam (I and This). . In the phenomenal world. Obscuration when the impure soul makes the downstream journey to the phenomenal world of embodied soul. Buddhi. Maya comes along and severs the Aham and Idam into two entities. Isvara is Sabdabrahman who reins over the individual souls and matter. Suddha Vidya Tattvam = Aham and Idam = "I and This" are of equal emphasis in the downstream march of the individual soul. Suddha Vidya = Pure Knowledge (to act). Aham and Idam become equal.18) Purport: The Cascade: First there is Aham and Idam (I and This) in latency in the undifferentiated state in Parasamvit. Idam (This--universe) is fully developed and therefore emphasized. and scriptures come under IDAM (Panchadasi 2. At the level of Sadasiva Tattva. Isvara or IsaTattva = Mahesvara = Para-Bindu or Supreme Bindu. 4. . In Sadasiva Tattva. Once the impurities (malas) are removed He [Sadasiva] reveals the knowledge. the evolved consciousness AHAM and IDAM are both emphasized (two side arrows). Aham begins to receive a faint picture of Idam. thus the emphasis is on IDAM (the new comer) in ISVARA Tattva (Right arrow). The human soul cannot merge with Siva unless it is free of impurities. naturally "the shop" is closing the business and the shutters--eyes--are shut. Isvara does not reveal the Spiritual Knowledge. Isvara Tattva is the UNMESA or opening of the eyes of Sakti or Cosmic Evolution or Creation. In creation. Vikrtis of mind and matter manifest with Purusa experiencing the 24 impure distal Tattvas. The first produced Tattva is Sadasiva Tattva." Isvara Tattva emphasizes the Idam. Distally come the separated Aham and Idam. Remember the transformation does not diminish the original "Wattage" of Siva Consciousness. Woodroffe calls the Mini-Me-s "little-doer. Suddha Vidya Tattva. that is Cosmic Sleep. This is the NIMESA or closing of the eyes of Sakti in the centripetal march of the soul to the First Cause. Niyati. whose image progressively becomes clearer in creative cascade.) Sakti and Siva Tattvas are unproduced (Uncreated) and Saguna Brahman. The next step in the cascade downstream is Sudha Vidya Tattva. In Jiva (individual soul) consciousness. the developing nascent Idam is a faint picture in Sadasiva Tattva. Maya Sakti comes along and splits them apart into separate Aham and Idam. (Think of Sodium ion as the positively charged and the Chloride ion as negatively charged. it is from Sakti. Sakti Tattva is the negative aspect of Siva Tattva. which become separate in Sadasiva. Let me give you an example. the almighty becomes a little-doer. When Siva is dynamic. yes. veils or obscures Spiritual Knowledge from the aspirant. he teaches (reveals to) him higher math." Suddha Vidya Tattva emphasizes both equally. Aham and Idam exist as one subtle unit in Parasamvit. This diagram is based on Woodroffe. above Tattva and Nirguna Brahman. the other Visvarupini (Universe form). He lets his son struggle with simple additions. so that the subject of Aham looks at the object of Idam as an entity distinct from Aham in the manifested world. Now the Aham of the individual looks at his body. when all the Tattvas are absorbed before Pralaya or dissolution. it remains "withdrawn and wholly and fully potent" Distal to SuddhaVidya Tattva. though they experience Idam as part of Aham within one circle. Once the son is mature. that is NIMESA. Evolution downstream: The Pure Consciousness (Parasamvit) undergoes transformation (via Sakti) and the result is the first product Sadakhya or Sadasiva Tattva (Sadasiva). It is projection and dumbing down of the Universal Self in each person. thus the all-knowing becomes little-knowing (Parviscient). Maya Sakti gives Kancukas (sheaths) to restrict and render the Universal Self into an individual soul with the limited ability. Idam becomes clearer in Isvara Tattva and becomes the object of the subject Aham. Below that is the Siva-Sakti. When the Gunas are agitated. her Para or Supreme form is her Real Form (Svarupa). Isvara and Vidya Tattvas. Maya exerts stress and change on Consciousness of Siva resulting in Aham (I) and Idam (This). In a linear cascading fashion. "This. Sakti Devi has three forms: the gross." These are Kaala. Prakrti is the aggregate of all involuted and contracted Saktis in an undifferentiated form. "This. Sadasiva Tattva reveals Knowledge and confers Grace. the subtle. Sakti Tattva is negative. Imagine the soul is going on its centripetal march to merge with Siva. Vimarsa form is the power latent in Pure . Sadasiva Tattva emphasizes Aham and faintness of Idam. The universe is a product of negation. Here is another way of looking at Aham and Idam. "I am this" which separates as Aham and Idam later.. This is the last stage in dissolution in the upstream flow of Tattvas and the first stage (product) in creation in the downstream flow of Tattvas.Tattvas: Parasamvit is TattvAtita. One aspect of Sakti is Cidrupini (Consciousness form).. meaning negation of Consciousness. the object Idam is outside of subject Aham. Why is it so? The soul with the body is afflicted with impurities. Vidya. while he actively conceals higher mathematics from his son. others and objects as Idam. This Para form is Supreme Consciousness beyond the grasp of human mind. Isvara Tattva (Isvara). and para forms. further transformation takes place resulting in the third product. The Gunas are in equilibrium. while in involution. That is veiling and revealing. Parasamvit is immutable Niskala Siva. The Suksma or subtle form is her Mantra. In the creation cascade downstream. The left arrow indicates dominance of Aham and faintness of Idam. (In downstream evolution . this transforms into the second product. seen as two circles. Maya Sakti sunders the Aham from Idam.. Sakti splits the unity into Aham and Idam. A professor of mathematics has a pre-school son. The gross (sthula) form consists of anthropomorphic features with hands and feet. It is obvious why he does so. the notion. Sakti Devi like Siva Tattva has two forms: Prakasa and Vimarsa. Isvara Tattva conceals. As all the distal elements subside in Sadasiva Tattva in involution of Tattvas into the First Cause. Sadasiva Tattva is the interphase between involution and evolution of Tattvas. Prakasa form is Pure Consciousness. He is Sakti. For easy understanding here it is: the Universal Self "dumbs down" and sends His dumb-down clones as Mini-Me-s (we the people) with limited capacity as compared to the Universal Self. Remember that Tattvas are a two-way street. Where does this cutting Maya come from.) Do you want to delve more into Prakasa and Vimarsa? Slightly different from what Swami Sivananda says. In that impure state. emanation. which in a cascade fashion generates Isvara. Referring to Siva-Sakti.. The Simile here is that Siva Tattva has the same Abhasa as sun has. She who is of red color is the manifested one. Nimesha = shutting the eye. When the universe involutes and dissolves.. Vimarsa is the stuff of Tattvas which make this variegated universe of matter and beings. This opening of the eyes or opening the shop taking place in Isvara Tattva is Unmesha. it is time to "close shop" and the universe comes to an end by reposing in Siva-Sakti. Becoming visible. Sadasiva and Isvara are the Nimesa-closing and Unmesa-opening aspects of the experience intermediate between Siva Tattva and Suddha Vidya Tattva. instead of five. Prakasa is the canvas and Vimarsa is the multiplicity of painted objects. From Siva Tattva AbhAsa radiates. the former being Sunyatisunya. there are. In northern Saiva and Sakta schools. It is like the opening and closing of the bud. looking up. Bindu. there emerges Sadasiva Tattva. while Pralaya or dissolution is Nimesa or closing of eyes. When Siva and Sakti proceed to create the universe. Brahman and his multiplicity have application in Prakasa and Vimarsa. Unmesa-opening and Nimesa-closing are two aspects of one Sakti. In particular reference to Devi. Upward motion of the eyelids.. Nishkala (no parts) is Devi and Prakasa. This dissolution of the universe is compared to the closing of the eyes. radiation. Srsti or creation and unfolding of Tattvas are opening of eyes.Consciousness. Prakasa is the hypostasis and Vimarsa is the manifest multiplicity. . meaning that it shines on its own accord without change or diminution of its light. Vimarsa makes demands of Devi's Iccha. Prakasa is her Pure Consciousness and Vimarsa is her Sakti or her ability to appear as many in a world of multiplicity. which takes place at the level of Sadasiva Tattva. Unmesha = opening the eyes. Jnana and Kriya for projecting the manifest multiplicity. all the Tattvas move in retrograde fashion from Earth element and subside in to the First Cause. When all absorbed elements or Tattvas come at the stage of Sadasiva Tattva. SuddhaVidya Tattvas. Siva is Prakasa and Sakti is Vimarsa. seven Tattvas. Sakala (many parts) is Vimarsa and manifest multiplicity. Blossoming of flower. creation of the universe. and Nada have rolls to play in Vimarsa aspect of Devi. KAla. Abhasa = shining forth. If you count Purusa and Prakrti. Anutva (atomicity). contraction of Siva Consciousness. selflimitation. as the world opens up. limitation. dissociation between Siva's Consciousness and Power meaning sterile static consciousness and blind unaware power (Inert Soul and Somnambulistic force). obscuration. Atomicity is the condition of powerless awareness and senseless power. disappearance. Dichotomy of Siva into Bodha (consciousness) and Svatantrya (power). . This passage is adapted from Woodroffe. Primary limitation of Siva (Anutva-atomicity): Siva Consciousness contracts. Tirodhana. Sankoca (Contraction). limitation of infinitude of Siva and transcendence of Siva.Unmesa and its horizontal relationship with other terms: opening. Secondary limitation of Siva: Maya puts further crimp on Siva by downgrading His status from Supreme Consciousness to human consciousness of Purusa. To use today's parlance.. The universe is a domain of limited beings and limited objects. the world ends with Nimesa. The world is the stage for the Spanda Energy of vibration according to Kashmir Saivism. this is known as Vedyapratha (Vedya = cutting. all his acts are dance. Immutable. we are one with Siva-Sakti and we all should realize Him. which cannot come into manifestation unless Siva assumes limitation. they are concurrent in Siva. The toys light up. Sakti is our Progenitor.. he turns off all toys. Spanda Sakti consisting of Unmesa and Nimesa is Sakti of Siva. universe and beings. the dance starts again.. Spandex is a long-chain elastic Polymer that can expand and contract. Siva on one hand and souls and universe on the other hand are but one. This blinking or opening and closing of the eyes likened to those of the buds is a cyclical event. When it is time to close the shop. the Lord dances in all elements. dance. and Pralaya (Cosmic Sleep. More on Unmesa and Nimesa : Open Sesame and Close. walk.. eat. the same is called in South India as the Dance of Siva on the Cosmic Stage. we don’t exist. The merchant (Siva) opens the shop. The universe emerges from Spanda power of Siva. The Malas (Primer in Saiva Siddhanta) prevent the individual soul from realizing the Spanda Principle. blink. vibration or orbital motion down to subatomic particle. Though they appear as sequential elements. Purusa (we the people) has limitation in time and space and (limited) knowledge. expansion and contraction. Spandex Theory --Expansion and Contraction: Spanda Power of Siva. This is a divine energy.. there is no reflection. Take a chocolate candy. with Unmesa. brings out all his toys and stuff to the front of the shop. That is Unmesa-opening and Nimesa-closing of toy shop of Siva. Isvara Tattva is the entity at which the Tirodhana Sakti "dumbs down" the universe and beings. Siva has to dumb down to create this universe and Purusa. quivering. throbbing. it appears to be spent by Siva and or Sakti and yet it does not diminish. we are Cidabhasa (intelligent reflections or apparition). Let me give you an example. The exterior shell and the gooey inside are the same though they may appear different in consistency`. occupying the Highest Place) Consciousness. Spanda power has its hypostasis in Siva and manifests the 36 Tattvas. clap. The same takes place in an individual who has Aham and Idam. whirl around. hard outside and gooey inside. the universe of beings and matter are one with Siva. talk. vibration. destruction) is the Nimesa (closing) part of Spanda Sakti. Spanda is pulsation. If not for Him. motion. Thus the creation is Unmesa (opening of eyes) part of Spanda power. The Spanda Principle of Siva is the mover and shaker of souls and matter. There appears to be some variance with Sankara's Vedic philosophy (the world is illusion) in that Spanda theory espouses that this world is NOT an illusion but a reality. Siva is Kutastha (Immovable. wink. when the dance stops. Spanda in Sanskrit is quickening. pratha= widening = cutting and widening). The Yogi realizes the Spanda principle by knowing Siva is the Soul. The universe in inherent in Spanda as the tree is inherent in the seed. wet. Supreme Consciousness is beyond the beyond. drink.expands and manifests matter. Let us take the toy shop. in some he turns the power-pack on and let them do their thing all day long. . Sivasakti and the universe are same. puts them back in the shop and goes home for the night. quivering. we are his reflection. appreciate and realize Siva.. quickening in the womb…. Siva looks at himself in the mirror called Sakti and what He sees is Cidabhasa. The polarized Aham and Idam are ready for separation by the cutting Maya at the level of Vidya Tattva and then separating the Idam from Aham. Isvara is immanent. if not for Sakti. a different view Unmesa-openness is the creative aspect of Siva when all Tattvas make a centrifugal march and the universe and beings blossom out. that means we don't understand. which are the building blocks of the universe and beings. he winds up some toys. It appears that Siva has to severely limit Himself to create this universe of matter and beings. Nimesa-closeness aspect is centripetal march when the universe and beings subside in Siva-Sakti. . Below is depicted Saiva Siddhanta view of 36 Tattvas as described in Sivapprakasam by Umapathi Sivanar. . which in some cases have no resemblance to .Spanda has two parts: Samanya and Visesa (general and particular or specific). Spanda Samanya refers to Consciousness and Visesa is the particularized manifestation such as the Tattvas. we left earlier. This is the view of perfected Yogi. which have Nada and Bindu in them.) The Vijnanakalars have Anava Mala. symbols. writing. whether they belong to Consciousness or other Tattvas (insentient unconscious matter). Karana. RupaArupa.Consciousness as in Asuddha Tattvas.) Nada is in Siva Tattva and Bindu is resident in Sakti Tattva (and also in Isvara Tattva). the Lord). Now we are coming back to Suddha Tattvas. Siva1. Kundalini Power. Rupa-Arupa and Rupa forms. They are also known as Mantras. Sadasiva. Sakti. They are also known as Mantresvaras. All these are vibrations. and basal ganglia deep in the forebrain are involved in language and thought. speech. meaning. They are assistants. Painter = PAINT + ER. Arupa (formless) Sivam. They are also known as Mantra-Mahesvaras. Suddha Tattvas. World and enjoyments]. Kundalini goddess sits in Muladhara Chakra waiting for the Sadhaka to initiate the call. Same rule. (Vidyas and Vidyesvaras still have a material shroud of Tanu. they are all forms of Spanda. Sivam and Sakti holding Nada and Bindu respectively come under Arupa form. Rupa. The Yogis who realized the Spanda Principle are able to drive the Prana up the Susumna Nadi and ultimately merge with the Ether of Consciousness. Guru is one whose body. and Vidya. 3) Anusadasivas in position with Sadasiva3 Tattva. Isvara4. Since they all originated from Siva-Sakti. the lowest in the hierarchy of spiritual perfection. Vijnanakalar = VIJNANA + KAL + AR = knowledge (spiritual) + to learn + person. serving Vidyesvaras. namely the Vidyas. These above entities have Adhikara Mala (Anava Mala) They are Vijnanakalars or Ananta (Agent Instruments).) Anusadasivas = Mini Sadasivas. a spiritually learned person. also known as Māyēyam: Mayeyam . expression. Maya is waiting to be stimulated to evolve the impure Tattvas from Kāla7 to earth36. Sadvidya5 The following agents Vidyas. Isvara. that means he is SatChitAnanda (Being-ConsciousnessBliss. cognitive and mental functions. with his surrogates (Brahma. Vishnu and Rudra The Vijnanakalars reside in no-man's land between Vidya5 and Maya Tattvas 6 according to one account. PureImpure and Impure Tattvas are serviced by the Pure Tattvas. Nada and Bindu Rupa-Arupa (form-Formless) Sadasiva Rupa (form) Mahesvara including Brahma. mind. 4) Vidyesvaras in position with Isvara4 Tattva. comprehension. Sakti2 : 2 and 1 are Sakti-Siva. not in the realm of and beyond human perfection. Vidyesvaras and Anusadasivas are collectively known as Ananta in charge of impure Tattvas. Vidyesvaras and AnuSadasivas. Sadasiva3. Vidyas as agents confer the divine wisdom and Grace to all the deserving souls. Instruments. We have to ascend this five-step ladder to arrive at Siva Tattva by Kundalini Yoga. Sakti2. language. (Wernicke's area of the brain between temporal and parietal lobes. for they themselves are their own inner Gurus in their spiritual heart giving instructions to their Anma by the medium of mauna (silence). Sadasiva. click and go to >>>Bindu>>> The Suddha Tattvas encompass the entire gamut of Siva's presence in Arupa. signs. the physical counterparts of spiritual perfection. form the basis for varied levels of Consciousness. intelligence. Damage to the Wernicke's area renders a previously competent person unable to read a written word. Sakti. Vishnu and Rudra). which entails conscripting goddess Kundalini to take us up the six Chakras to Siva Tattva. Pralayakalars and Sakalars need a Guru to instruct them. Anu-Sadasiva is nearer in getting Anugraha from Sadasiva. (For example. (see below the account that says that they belong to higher planes. and Mahesvara. There are stages of perfection among the Vijnanakalars class of souls. 5) Vidyas in position with Sadvidya5. Bhuvana and Bhoga [Body. known as Sunya Sambhasanai (nonverbal dialogue).) Vijnanakalars do not require a Guru. and soul are under the influence of Being (Sat.) Anyone with lesser qualities is not a Guru. Siva1. Go to file Kundalini Power. by losing which they become Bindu and Nada and one with Siva Tattva. The tattvas of Suddha Mayai go to make body and psyche of Vijnanakalar type of Anmas (souls) who are spiritually at a higher level than the Pralayakalar and Sakalar type of Anmas. Suddha Tattvas: Siva. the Supreme state. Suddha-Asuddha Tattvas or Vidya Tattvas. tasting 20. MāyA6. Jnana and Iccha Saktis are aroused. vision and color 19. Rāga11. sound27. KalA7 by removing the obscuration removes the blockage of the function of Kriya Sakti. that removal is compared to local clearance of surface moss in the pond by a rock thrown on the pond at the point of contact. and manifestation of Sadasiva. wherein the prior (proximal) Tattva activates the distal Tattva. Kalā9. ether32. the agent (the self. KalA's partial removal of obscuration is its sole function without active participation of distal Buddhi14 Tattva. fire34. procreation26. palpation 28. It is said that after removal of Malas one suffers daze in the same sense that one suffers daze of light when the eyeshades are removed. Sakti2 and Buddhi14 are essential for the function of KalA. removal of the daze that comes after removal of obscuration and the removal of obscuration caused by desire. Niyati8. Rāga11. The self practices Action Sakti (Kriya Sakti). The revealed object (by KalA after partial removal of obscuration) becomes substrate for the action of Buddhi14. Sadasiva3. It is activated by Sakti2 under the aegis of Siva1 Tattva. It is now obvious that Buddhi needs KalA7 and intelligent self for its function. Purusa12 Prakrti Tattva13. Sakti2. Kalā9. and proximal Siva1 and Sakti2 Tattvas. strain. Purusa1 KalA7 VidyA10 and RAga11 respectively are engaged in the partial removal of obscuration by Malas. stress: force exerted on one thing. air33. these Tattvas follow the paradigm of cascade. human being) exercises . though Siva1. ambulation24. so that knowledge is revealed to the self. Isvara and Sad or SuddhaVidya Tattvas. wherein activated factors become the activators. As the Kriya Sakti comes alive. grasp23. As you may notice here. KalA7 brings about only partial removal. Kāla7. odor31. earth36. Vidya10. hearing17 tactile sense 18. evacuation25. Manas16. Sadvidya5. speech22. principle (Siva1. Niyati8. Buddhi14. Isvara4. All Asuddha Tattvas are inert and need activation directly or indirectly from intelligent Siva Tattvas. smell21. being Jada (inert). Karma and Malas cause obscuration. Activated Buddhi is ready for Bhoga (experience). Buddhi14 .) MāyA6. Tattva = building block. Vidya10. water35. This concept in reality is seen in blood coagulation cascade.Suddha Tattvas attempt to define Siva in terms his Pure Consciousness undergoing stress with Sakti. the embodied self. Kāla7. which cannot take the place of KalA tattva for the partial removal of obscuration. Ahamkara 15. taste30. By its nature KalA7 is inert. needs the intelligent self or the individual soul for its activation. form29. Sakti's one nanosecond may be man's lifetime of 100 years--just to give you an idea of concept time as it applies to Sakti and man. This is the vision Ramakrishna had of Maya who produced and then swallowed what she produced. instrumental cause Maya. smell. 10. evacuation. and the individual soul receives Grace. 9. Ramakrishna Parmahamsa desired to have vision of Maya.Jnana (knowledge) and Iccha (Will or desire). Every act has a time element incorporated in it. procreation. Maya Mala does not come under the purview of Siva because He is Pure. Kaalam has been measured and quantified and there are ten measurements of time: Kanam. When Purusa is free from impurities and realizes Sivaness. Kuru. . Time is in Her and We are in Time: She is eternal and we are ephemeral. (What amazes me is that the Siddhantists thought about phenotypes of Nada. This is polymorphism in behavior and experience. Each one has his own empirical knowledge and experience. buddhi. Laku. In terms of Kundali. The embodied soul watched constantly by Kâla and Niyati (Time and Order) moves among the Tattvas. (The saying. In this instance time is compressed so much infant. hearing. she devours" gives us an idea of Time in terms of Goddess and man. This is the centrifugal force of Siva-Sakti where in all products travel away from the center that is Siva-Sakti. the efficient cause Mala. vision and color. 6. which is transcendental and not the phenomenal or empirical feeling of happiness or sadness. Kalā9. Kiriyai. water. Self is the repository of Jnana Sakti. the latter has another ten measurements: 1. rising and falling in its attachment to objects. present and future of an individual. 6.. whom soon after birth the woman devoured. it is up to him to make the choice. RAga11 has two forms: Jnana Rupa and Vasana Rupa. air. it leaves him at the mercy of karma. MāyA6: material cause of Asuddham (impurity). Ilayai. polymorphism for a proper understanding of Nada. The unique nature of Nada is that it is phenotypic and specific for each individual and varies from person to person providing varied experiences. they involute into Sakti. the man. odor. wisdom and desire). the humans) in conjunction with Karma. The senses and mind are incapable of self-function and self-direction without the light from the intelligent individual self. VidyA10 Tattva and the self are yoked to the senses and mind in order for the agent (we the people) to have Apperception (Conscious Perception). MāyA6 is under the aegis of Bindu which has the power to provide corporeality to the Tattvas. saying 52. 7. Maya Mala (MāyA6) is the repository of Anava and Maya Malas. which manifests Iccha Sakti of self. Many children took birth from her and eventually she devoured all of them. order. Rāga11 (cognition. "Soon after birth. Kâla is an evolute of Maya. tasting. Piraitāram. Ilavam. Cāti. Vidya10. which one cannot ignore or avoid. while she absorbs and internalizes all these expressed Tattvas when the Prana rises from Muladhara to Sahasrara Chakra. prakrti.. Yati. You and your twin are born of the same parents. taste. manas. baby girl.The Cit Sakti of the self is not the perceiver of mundane feelings.) You may use words like phenotype. Vidyesvaras and Anusadasivas). He had a vision of Maya growing from a tiny drop to a girl. Adapted from Sayings of Ramakrishna. Entities above Maya Mala do not have Maya Mala but only Anava Mala (as in Vidyas. Tuti. form. sound. Kālam. Nimitam.. That is the observable life of one twin that is different from the other.. a connate entity (from birth) and persists over many births. ambulation. but an agent below Siva under the command of Siva. fire. Objects do not invite attachment uniformly.. VidyA10 Tattva brings about apperception of feelings of happiness. the self. which are manifestations of one's own Phenotypic Nada. Kirkam. idiotype. 3. Jnana Rupa is perception in the domain of Buddhi. grasp. sadness. Without the above a human cannot be a complete man. woman. speech. it furnishes him both knowledge and obscuration. that is Nivrtti--reabsorption. the cloud of Maya and its cohorts lift and vanish. This is the progenitor of all physical Tattvas and the rest and provides the embodied soul all the devices necessary to function in the world. Mārkkam. Pulutam. and is the ticking time element in the past. Kalai. according to Kashmir Saivism. There are as many phenotypes of Nada as there are people. Time. all the Tattvas express themselves as she descends from Sahasrara Chakra to Muladhara Chakra (Pravrrti). the object or RAga11 Tattva. Both of you share the same genes and yet you are different and your lives and body habitus are different as much as it can be. When all these products seek their source (centripetal force). 8. (Sivaraman) 7. palpation. KAla Tattva is the first outer sheath wherein Ananda (Bliss) of Siva has undergone extreme contraction so that the individual thinks in terms of impermanence of the body and not of eternal soul. desire and passion. the girl became a woman and gave birth to a child. Can an object induce and invite attachment from the Iccha Sakti of the self? Who determines the attachment. The activator of Jnana Sakti is Vidya10. The material cause of enjoyment or experience (Bhoga) is Karma. the 6th principle. Vidya helps the self to manifest its Jnana Sakti. ahamkara. and engenders desire and attachment. VidyA10 Tattva evolves RAga11 Tattva. which Siva-Sakti uses as a potter would use clay to make all kinds of pots. 5. Bindu gets stirred and becomes Nada. knowledge. and earth. This is known as Pravrtti. Kattai. birth. ether. tactile sense. Maya Tattva is the creator of these five limitations and originates from Sakti. 2. kākapatam and Tāla-p-pirānam. All these products are subject to change or mutation as opposed to immutability of Siva-Sakti. two different scales of measurement. page 33. Maya sakti as it evolves produces in a cascade fashion all the building blocks of the universe including the soul. but enjoyer of limitless Bliss of Siva. evolution (centrifugal movement).. 4. Man determines the attachment to objects. Ankam. Let me explain this. Vasana Rupa is made of impressions. Kaala ensures that the soul is given the body to enjoy or suffer the fruits of Karma on a schedule. Then he knew that she was Maya. Nada provides the diverse experiences to different embodied beings (We. Kâla = Kaalam = Time: determines the duration of soul's experiences. attributes. death take place one soon after another. What is not mentioned above is Mātra. Time is also measured in music by slapping the palm on the thigh with the palm. and environment to correspond to his karma. Niyati Law reaches an embodied soul with its long arm over many births. Niyati. As you may know. Time precedes Niyati. Niyati makes sure that the individual gets (what he deserves) the heredity. Niyati: destiny which makes soul's experience correspond to the fruits of its own karma. MahaKAla (Kali) means She devours Time. 8. bad or indifferent. Niyati8. good. malignant. linear and parallel. Time is in Her and She outlasts Time. Ananta's agency is limited in time. Kalā9. KAla is Time which has two domains: Suddha KAla and Asuddha KAla.4 second Kuru: two mātras Pulutam: 49152 Kanams. This is Cosmic Law of Deed and Consequence. Suddha KAla is eternal but its essence is not eternity. It is payback time. Niyati Tattva is the Chit Sakti of Siva that has contracted in such a way that the individual does not think of the all-pervasiveness of the Soul. wink one’s eyes. Mātra: unit of time: Māt-tirai (Mātra): measure of time = 2/5th of a second = the time it takes to snap one’s fingers. Mātra = 2/5ths of a second = 0. which is equal to 0. Order. all pervasiveness and omnipresence in Time and Space. mind-hand metronome--mental timing. it is Great Time untainted by Karma and Māyā of profane kinds. Karma has the appropriate fruits on hand. indifferent. its effects are benign. Thus Karma is dependent on Niyati for its dispensation and thus is Niyati-sāpekṣa. Niyati8. Kākapatam: 65536 kanams. Rāga11. Kalā9. In the Pure Sphere (SuddhAdhvan) Time is non-metricized. which is law unto itself for even gods cannot alter it. Ilavam: = eight kanams = 8 snappings of fingers. All divine events happen in Transcendental Time which is outside the empirical time. Causal Karma has a timepiece attached to it. or say OM. when Tattvas roll out and become established. whether it is pleasant or unpleasant. it is real. The Pure Time is Sacred and Asuddha Time is Impure and de-sacralized. precise. KAlam is the 1st straitjacket of the soul. it serves to establish order in the individual and world. As you see (Kāla7. Vidya10. as you see. It is an evolute of Mayai after the Time element.) More on KAla or Time.4 seconds. ancestry. Rta. Karma needs a deliverer or dispenser to the addressee. It is a task master with a memory ranging over many births. where order is part of cosmic law. This fruit is addressee-specific and nontransferable. Nimitam = minute Tuti: 4096 Kanams. Niyati is the 2nd straitjacket of the soul. Purusa12 do not exist without Kāla7. inescapable and Time-tested. Purusa12 ). Niyati8 is the Cosmic Justice which doles out rewards and or punishments for one's acts. Vidya10. Niyati forces the person to accept what is coming to him. The fruit has to be delivered to the person owning the deed. Tālam: Time measure. Siva is all-pervasive and omnipresent in Time and Space. . Man's tendency is to avoid unpleasant fruits and invite and enjoy pleasant fruits as a consequence of his acts. Though temporal KAla is impure. The fruits of good deeds are his to enjoy and no less the fruits of bad deeds are his too. Rāga11. KAla (time) precedes all the Pure and Impure Tattvas as listed here. Now you see that the Pure Consciousness of Siva has contracted in man who thinks in terms of limitation of body in space and time and not in terms of Siva Consciousness. Niyati is tailor-made for every individual commensurate with his karma. A small cymbal for keeping time in music. orderly. whose origin is Transcendental Time (Suddha KAla). Time measurements: Kanam = snap of fingers. Niyati delivers the fruit to the addressee. Saiva Siddhanta denies the eternity of time by denying its unity. things happen instantly. unselfish. events are durationless. We live in the Empirical Time. delusion. Vid. or instruction to acquire knowledge. But KalA offers help and works against obscuration caused by Mala. garment. unlike God. Read more about the soul in The soul according to Saiva Siddhanta . Iccha. interact with people and enjoy the world. by removing limitations of KalA. meaning that our knowledge is only a contracted and diminished form of Siva's knowledge. It takes its origin from Kalai. illusion. it rends open the cloud of Anava Mala to let in some light (spiritual knowledge). direct perception. and action) are the three faculties of the above Suddha-Asuddha Tattvas which link the soul with organs. and sunshine of knowledge. knowledge. (See below for details) It is actually Kriya Sakti of Siva that has undergone contraction and degradation. Jnana. in Suddha state. On the other hand individual soul seeks knowledge from the senses derived from the products of Maya (material cause of universe and beings). Another source tells that KalA Tattva is the 3rd sheath or Kancuka--straitjacket. Remember our will. He does not need hands-on experience. Kankukas cut down the natural perfections of the Supreme Self and thus constitute the enveloped or limited self or Purusa12. The soul. which creates a rich milieu for karma to thrive in a compromised individual. and obscuration. It is one of the limiting jackets that we wear. Remember it is one of the restraining sheaths. one attains Moksa.to learn (¸ø) . and Vittai. We have limited knowledge. All objects. vita. disappear in the thick of darkness and the eye cannot perceive any object (in darkness). Raaga is the 5th straitjacket or outer sheath wherein the Iccha Sakti of Siva has undergone contraction and transformation and manifests as passions. knowledge. Ragam is desire. It is the Iccha Sakti (desire) of an individual to acquire. Kalai is an evolute of Maya. which should be curbed to receive spiritual knowledge. KalA and Sakti: KalA has more than one meaning. Kalâ = Kalaa = Kalai = ¸¨Ä: variable aptitude of the soul to spiritual knowledge. it becomes Sat-Asat. Kalaa gives that opportunity to the soul to directly perceive the Truth by suppressing Anava Mala. The soul and its capacity to acquire spiritual knowledge are compared to an eye or crystal. Kalai helps in the eradication of localized anava (I-ness) so that Kriya sakti (action power) comes into play in acquiring worldly and spiritual knowledge. If one considers oneself as the center and master of the universe. the 6th principle. the embodied soul. wrong belief. The owl covers its eyes with its nictitating membrane and prevents light from entering its eyes. Vidya is a cognate of wit. It is modulated by Buddhi and Vidya. In like manner. What it means is that limitations are imposed on the human being and his consciousness. Once it acquires a little spiritual knowledge. . he exercises Iccha. Jnana. that is Siva. We are all Mini-Sivas with finite potency. Cid. Râga = Arâgam («Ã¡¸õ--Tamil spelling): Soul's desire to experience the world. KalA imposes finitude and limited experience of spirituality. Vidya: Soul's ability to discriminate. distortion. The word is derived from Kal . The individual soul is Asat and Acit (unconscious matter. Our consciousness is no where near Siva's Consciousness. where is the need to acquire knowledge? That is anavam. the individual soul is enveloped in a shroud of Mala or impurities. It is the evolute of the 10th principle. insentient matter) because it needs Acit (sensory organs) to acquire knowledge. and Kriya (desire. Sakti displays Her Power or Vibhuti. is subject to vicissitudes in knowing. It refers to the acquisition of knowledge of surroundings and all other categories of Tattvas. and being nonluminous cannot lift the dark veil of Mala. Vidya. desire and action are the contracted forms of Siva's Will. if it is not for KalA. the individual soul has scanty Divine Wisdom. acts like a coordinate agent of the self rather than an instrument and thus becomes the agent of action. and Kriya (desire. God is Pure knowledge. arts and sciences and spiritual knowledge. and carries a shroud of Anava Mala which prevents diffusion of knowledge. that is KalA. Purusa. gives wisdom to the soul. The soul is compared to an owl which is naturally equipped with the nictitating membrane in addition to the eyelids. passion and love. objects. 11. misconception. desires and wants of earthly nature. posses. and helps the aspirant overcome the asuddha maya tattva consisting of prejudice. it is Sat.) The individual soul is not as pure as the Pure Intelligence. Veda. Karma and body go hand in hand with the doer.9. that is KalA. the soul is covered by Anava Mala preventing the light of knowledge reaching the soul. exercises its will. the 12th Tattva. objects and environment. (Think of sunscreen lotion--here KalA lotion or KalA Jacket prevents exposure to spiritual wisdom. and action) without any help from other entities. Pundits say that KalA fuses the agency and the instrumentality so much so the self would be devoid of manifest consciousness. which means that its omnipotence has contracted to limited potency. Apart from it. facilitating the reactivation of stalled Kriya Sakti. KalA is also one of the Kancukas or enveloping Saktis that make the Purusa12 consciousness. This is when the Asat soul morphs to Sat-Asat in Sakala State. The radiant power of Siva is basically blocked by this KalA Tattva screen so that the individual sole does not get enough light of wisdom. the eye and the crystal need sunlight to see and shine respectively. including the crystal. Vidyaa Tattva is the 4th straitjacket or outer Kancuka where Jnana Sakti of Siva has contracted. Cognition. knowledge and Kriya. 10. KalA's unique feature is that it identifies itself with the individual self. thus. Siva Sakti provides sunlight of knowledge to the soul to cognize an object. God or Siva is the sun. and exploit objects. 9th principle. Sakti has parts. because Siva is pure knowledge and does not seek knowledge from an external source. demonstration. needs organs (Indriyas). Knowledge and Desire. Avidya is not knowing that we take the non-eternal as the Eternal. Buddhi14 with Ahamkara15 and Manas16 form Antahkarana. Rāga11 Five Klesas: avidya1 (ignorance). knowledge. The Guna Tattva composed of Sattva. the gunas are in equilibrium. Ahamkara 16.12. earth. Arka-Sun. ether. evacuation. BG Chapter 2 Samkhya Theory: please refer to comment under Verse 2. 13. the gunas do not express. Upendra-Vishnu. vision and color. Kalā9. abhinivesa4 (tenacity of mundane existence) and dvesha5 (aversion). taste. 33. air. desire sprouting from egoism and aversion as real. It is Vaikarika because it comes from Paramesvara and when His SAmarasya (union) with Sakti is disturbed. hearing 18. The nature of the three Gunas abide in Jnana and Kriya Saktis of Purusa. undiffused or unexpressed. the human equivalent of Cosmic Mahat. and Smell-Earth36. 22. fire. 23. Buddhi14: Buddhi is the 14th Tattva. 17. sound. the products are the Manas and the Vaikarika Devatas: Dik-Direction. speech. 24 Asuddha Tattvas or Atma Tattvas Saiva Siddhantists say that Mulaprakriti is part of Asuddhatattvas. Taste-Water35. endowed with consciousness. 36. 34. Ichha. Form-Fire34.tasting. tongue for taste20 and Nose for smell21. Prakrti Tattva. The Devas are called (eleven) VaikArika Deiteis of 10 senses and Manas . Sattvika. Mitra-Sun. 14. 35. Eyes for vision19. Purusa is the individual self wrapped in Tattvas as above (#6 to #11). Indra-god. Impure as pure. These Devatas preside over the products. Sattva. the seat of thought and feeling. 26. From Tamasa or BhUtAdi Ahamkara came the Tanmatras and the derived BhUtas: Sound-Ether32. and not identifying oneself with the Soul. procreation. 25. Niyati8. 29. and Ka (Chandra or moon. In Mulaprakriti. creation by Brahma). From Taijasa Rajasa Ahamkara came ten Indriyas (Dasendriyas-10 organs) Ears for hearing 17. constricted by five Kancukas and burdened with five Klesas. asmita2 (egoism). hands for grasp23. 24. Pasu and Pasa and become more relevant when they manifest three kinds of Bhoga: Sattva Sukha of Pati. Rajas. 21. the thinking faculty. governed by gunas. Rajasa and Tamasa correspond to VaikArika. ambulation. Vata-Air. Anus for evacuation25. 20. These entities arise in a cascade fashion starting from Ignorance giving rise to Egoism and so on. 27. 15. Sattva. Rajas and Tamas are regarded not as an evolute of Prakrti but an extension. Mulaprakrti is compared to a bud where its guna or fragrance remains potential. form. Purusa12 is defined as the empiric man mired in three Malas. Ahamkara15 is threefold according to its Guna: Sattvika Ahamkara. and Tamasa Ahamkara. and Tamas. raga3 (desire). Vahini-Fire. feet for ambulation24. Rajas and Tamas correspond to Pati. odor. Rajasa Ahamkara. Buddhi. Mouth (and Larynx) for speech22. Taijasa and BhUtAdi Ahamkaras. smell. the internal organ. Praceta-Varuna. Ahamkara15 is subject to transformation by Sattvika Guna. 31. 19. pain as pleasure. palpation. Manas. 30. In Prakrti Tattva or Citta13. Five Kancukas: Kāla7. Skin for touch18. and action). Vidya10.Purusa: Sakalar class soul having all three malas. Rajasa Moha of Pasu and Tamasa Dukha of PAsa. tactile sense. He is the common man (Purusa) who is mired in three malas (mum-malam--ÓõÁÄõ). 28. . water. grasp. Touch-Air33. Guna expresses in a person once the principle Buddhi14 is in place. Prakrti13 Tattva is an evolute of KalA9 Tattva. Aswins-deities of medicine.12 for details on the Tattvas mentioned here. 32. Jnana and Kriya (desire. and genitals procreation26. more Sattva Guna prevails. . Inertia and Indetermination.) Auspiciousness is the general state of Sattva Buddhi. Rajas: Motion. Lack of Spiritual knowledge. Anaisvarya. Sattva Guna reveals Siva Consciousness. Punyam = Merit = Dharma. Rajas Guna is the inductor or stimulator. Papam = Demerit = Adharma. Rajasa Buddhi = Avairagya. Sattva becomes dominant and Tamas undergoes attenuation.Sattva Guna: Virtue. ( lack of Virtue. If Rajas is active on Tamas. Pride. Tamas: Inertia. Sattva Buddhi = Dharma. Delusive insensibility. Freedom from desires. Affection and Appropriation. Lack of Auspiciousness. Distortion of Knowledge as manifested in Jnana. Drive. Suffering. Sense of owning. Bhavas (dispositions) and Pratyayas (determinations). light and Lightness. and Aisvarya. Happiness. Illumination. Dynamism manifested in Kriya Sakti. Alacrity. Unobstructed Will. (Virtuous deed. Acute Comprehnesion manifested in Jnana Sakti. Feeling of I and Mine. Vairagya. Spiritual Wisdom. If Rajas is active on Sattva. (Rampant desires) Tamasa Buddhi = Adharma. Passion. Jnana.) Buddhi is the seat of Punyam and papam (Merit and Demerit). Tamas becomes dominant and Sattva undergoes attenuation. Sense of fulfillment. Higher the man ascends. Ajnana. Revelation of Knowledge manifesting in Jnana of the self. Apana. AhamkAra15 is part of Buddhi14. Samana. All Tattvas serve for the pleasure of Purusa12. which reports to AhamkAra15. All the organs 17 to 31 report to Manas16. and smell21) and put in the five Pranas (Prana. Samkhya philosophy makes no mention of Prana (the pentad). touch18. taste20.Take a look at the Tattvas above and below. Prakrti Tattva 13 is the origin of all distal Tattvas. and Vyana. The light of consciousness is Purusa12. which is illumined by Purusa12.. . The Subtle body is made of 17 Tattvas from Buddhi14 to odor31. color19. Udana. which reports to Buddhi14. the MAyAvAdins remove the Tanmatras (sound17. Kalā9. Buddhi14. speech22. ambulation24. and Tamas in equilibrium. and Siva1 Tattvas). In like manner I coined the word Parvipotent as an antonym of Omnipotent. Prakrti 13 has three gunas: Sattva. This is the world. it is feeling for the first time a sense of subjectivity. Rajas. This constitutes all the distal Tattvas that have been absorbed by Sakti. Kāla7. wants and desires all the time. Vidya10. and Tamas = virtue. Sattva. the subjective feeling of Aham intensifies and recognition of This (universe) as my own expansion occurs. Purusa12 ascends through Tattvas 5. Kalā9 tattva tells the individual that he is not Whole in various creative arts but has a lot of holes in his creative knowledge. Ego. procreation26. 1 (Sadvidya5. In Sadasiva3 Tattva.) Kashmir Saivism With the ascent of Sakti and the retrograde centripetal movement of the soul back to it source. Parviscient. form29. Mind is the generator of thought (samkalpasadhana) and Buddhi and Ahamkara are the filters. Parvipresent is coined by me as antonym of Omnipresent. Aham--I am Siva. Niyati8. Isvara4.( A friend calls them. Rāga11 = The Kancukas. a thought goes through before a thought becomes an act. Vidya10 Tattva tells the individual that he is not Omniscient like Siva but Parviscient with very limited knowledge. a feeling of I without the burden of This. hearing17 tactile sense18. When the individual soul comes into Suddha Sadvidya5 Tattva. Earth36. found in the Oxford Dictionary. odor31. confined to one place at a time. fire34. Kāla7 Tattva tells the individual that he is not eternal like Siva and has a timepiece attached to him (non-eternal) that counts down to the last moment of his life on earth. palpation 28. When they are agitated. Subjective Purusa12 is corralled. smell21. and Manas16 (Intellect. Rāga11. Before there were I and This (Aham and Idam). Kalā9. Vidya10. air33. Buddhi is Impersonal consciousness. the . and Mind) constitute Antahkarana (inner organ). Buddhi (discerning intellect) applies ethical and moral filter. Parvipresent." In Isvara4 Tattva. Niyati8 tells Purusa12 (individual soul) that he is not omnipresent like Siva but parvipresent (parvus = small). the Cosmic Drag. Purusa12 and Prakrti Tattva 13 are the individual soul and nature. In Sakti2 and Siva1 Tattvas. tasting 20. Siva1. Ahamkara 15. all the Tattvas are absorbed by Sakti so much so the soul is not contaminated with Tattvas ranging from six to thirty-six. but has needs. Rāga11. Rāga11 Tattva tells the individual that he is not Whole and Complete like Siva. Parvipotent. looking at things in a detached manner. grasp23. Purusa having gotten rid of all the distal objective Tattvas. Isvara4. Niyati8. Kalā9. which is. Parviscient: knowing little (Oxford English Dictionary).Kashmir Saivism Buddhi14 . Niyati8. taste30. I am This (I am this Universe). passion. Sadasiva3. Manas16. Sadvidya5. Parvus: Latin for small Kāla7. he cannot be in all places all the time. Vidya10. sound27. it becomes Ahamkara which experiences and looks at the world from personal point of view. Purusa12 Prakrti Tattva13. darkness. integration of This (Idam) with Aham takes place with the resultant feeling. 4. AhamkAra15. Sakti2. a panoply of behavior patterns emerge. MāyA6. the strait jackets. 3. Parviscient is the antonym of Omniscient. recollection of subjective experience (Parāmarþa) of Suddha Sadvidya5 Tattva happens. vision and color 19. 2. Sakti2. Rajas. confined and bound by a pentagon consisting of five Kancukas: Kāla7. When Impersonal Buddhi is pervaded by and invested with personal consciousness. evacuation25. Ego applies the I-filter meaning whether a particular action is in the self-interest and welfare. ether32. Sadasiva3. water35. Asuddha Tattvas). 36. Māya. Siva1. Niyati8. 9. You cannot do it without the help of Kundalini goddess. speech. grasp23. the third tier is called Asuddha (impure) Tattvas. procreation. their Saktis. Vidya10. hearing 18. odor. Vaikari is actually an articulated speech sound. Purusa 13. The Kala Tattvas are Kāla7. Purusa12 Prakrti Tattva13. the Karanas. illusions and other worldly traits which keep us from acquiring Brahma Tattva. The eventual step is Oddukam. smell21. She is asleep all the time until you wake her up and ask her to take you to Siva. Vidya Tattva(Vidya10) enables the soul to discriminate (knowledge from ignorance). here it stands for unmanifested sound. taste. 29. form. Citta and Ahamkara. 8. air33. 30. vision and color. procreation 26. ether32. the Kalais and Vaikari. tasting 20. Nivrrti KalA is the 'working force and essential element in Prithvi Tattva or Solidity'. 17. Vaindavam. Brahma and the rest. we get close to Siva and merge with Him. Primer in Saiva Siddhanta -------------------------------------------------------------------------------------------------------------------------- . takes the soul along the path to liberation. the last step and effort is yours to make before you can merge with Siva. As you see. 25. 11. Brahma. sound. 28. meaning that the souls have undergone Iruvinaioppu. speech22. vision and color19. 35. Rudra. your consciousness gets purer when you reach upper chakras. Earth36 is the last Tattva. Vidya10. 20. Sadasiva3. Verses 1923At the dawn of creation. Once she is on the way up. 21. ambulation24. 7. Niyati8. Rāga11. which include all the divinities mentioned. earth. Tamil Lexicon. Kalā9. forms of the female energy of a deity as they appear. 14. Kalai (Kalā9) is the energy of Siva (read Sakti) that removes the bondage. Malaprapakam and Saktinipatam. who is Siva Sakti (power) in your body seated in Muladhara plane. she drops you off at Ajna Chakra. according to Tamil Lexicon is MāyA6. Buddhi.Idam is fully integrated with Aham so much so that they become an undifferentiated unitary mass. and Mahesvara. to the fully ripened souls. evacuation. Manas. We share many (but not all) of these Asuddha Tattvas with animals. confers spiritual knowledge. centripetal march) back to Siva Tattva. 19. ambulation. 32. ether. fire. Buddhi14. removes all agitation and doubts and confers peace. one of seven kinds of vittiya-tattuvam. 22. 31. attachment. 33. As you climb up the ladder from the 36th Tattva (from a material level to the spiritual level). palpation 28. Kalā9 or Kalai is one of the seven Suddha-Asuddha (Pure-impure) Tattvas. water. Sadasiva. a specific power of any of the superior deities as manifested in an avataram or in a theophany for a specific purpose. (Vidya Tattvas or Suddha. the nine gods. Sakti2. Nivrrti is incorporated in the Earth Element because it is the last to evolve and the First to begin the process of Nivrrti (or involution. smell. taste30. sound27. Sakti 3 Sadasiva 4 Isvara 5 Sadvidya 6. Siva applies. fire34. Karanas are Buddhi. 12. theophany = a manifestation or appearance of God or a god to a person 1 Siva 2. Manas16. tatparai. water35. Asuddha Tattvas (Impure building blocks) form the basis for the physical nature of our bodies and objects and its status is lower than the other two categories. 34. Niyati. Sabda or Sound. Prakrti Tattva. This section presents Tirumular's view of Bindu and Tattvas. Merging with Siva is not a physical union. 27. grasp. She knows the way because she had been there many times. 23. we are made of Tattvas: Siva sits at the top of the pyramid and is endowed with Pure Consciousness. evacuation25. 10. They contribute to the development of desires. kudilai. Buddhi14. Kundalini rose from Bindu (Parabindu). Rāga. Earth is where Kundali takes rest after evolution of all Tattvas. 15. vagesi. and Speech22 are our special qualities that distinguish us from the animals. Kudilai (Kundalini) gave rise to Vaindavam. (Parabindu is Siva Sakti) The nine gods are Kundalini. Here Suddha Tattvas are the highest Tattvas. she takes you from the world of matter to a world of spirit. Kalā9. manifestation of a deity. Purusa12. Sadvidya5. form29. This entity further ascends into First Perfection Parasamvit or Nishkala Siva. involution into Siva. one level below Siva and merges (mithuna) with him. hearing 17 tactile sense18. the second tier of Tattvas below the Suddha (pure) Tattvas. Isvara4. Kalai. palpation. but a proximate status in which the liberated soul is close to Siva and maintains its identity. air. she absorbs all 35 tattvas. Our consciousness is no match to His because our soul is burdened with all the above-mentioned Kancukas and Tattvas. MāyA6. odor31. the material cause of the universe and its Suddha Tattvas. Vidya. the First being Siva Tattva (Siva1). Ahamkara 16. The result is just Pure Aham or Universal I. Ahamkara15. Kāla7. Manas. This linear process.tasting. 26. reversal. ignorance. 24. Kalā. tactile sense. Manas16. Rāga11. Vishnu. Kāla. The Spheroid of Sakti2: Siva uses Sakti to transform Nishkala (unitary nature or partless nature of) Siva into Sakala (or manifest form of or many parts) Siva. needed for liberation. spiritual knowledge of the soul. In another analogy Siva is the positive pole and Sakti is the negative pole. Purusa or Purutam. and Raudri (and their counterparts Brahma. Niyati. Sānti Kala: Sphere of action for the Energy of Siva which calms down all the turbulent elements in fully ripened souls. The Spheroid of Prithvi is the gross insentient world around us. The Spheroid of Maya6: The external projection of Siva cannot contain the splendor of Siva in its fullness in the phenomenal world. Beyond and above Maya6 there is Consciousness and peace because it is free of duality. There is no more linear motion beyond the last element Earth. Niyati8. the last element in the manifestation of Siva-Sakti. one of panca-kalai. 1. which leads the soul to the liberated state when Kundali is on the ascent. Here Kalas refers to the Sakala Siva with parts..limitations). The Kancukas are KAla7. vittai10. Arākam or Rāga. KAla7 incorporates the time element in all things created. It is a jump-off point between involution and evolution.) 4.) KalA9 subjects us to limited iccha. Kālam7. Māyai: the progenitor of Tattvas. The manifesting energy turns upwards. Order. knowledge and action-. Niyati8. Vidya Kala: the Energy of Siva which gives the liberated souls knowledge through actual realization of seven kinds. RAga11 are associated with Saktis VAmA. emptiness and imperfection. 3. the spheroid of Prakriti. Kalai. (Parviscient as opposed Omniscient. māyai13.) The Spheroid of Prakriti13 provides us with all essential accouterments (body. Pratista Kala: Sphere of action of the Energy of Siva. Soul's desire to experience the world (Ragam is desire. sensory and motor organs. The five Kancukas KAla7. viz. Niyati8. the spheroid of Maya.Abhinavagupta of Kashmir Saivism says Siva created four spheres or Andas (lit. Soul's ability to discriminate. JyesthA. The knowledge derived by Sadvidya Kala is limited. RAga11. Sunyati-Sunya in the conjoint Siva-Sakti Tattvas. Vidya10. egg): The spheroid of Sakti. arākam11. either up for liberation or down for life on earth.KalA9. Maya and Prakrti ---------------------------------------------------------------------------------------------------------------------------The following is another view of the Kalas. Nivrrti's main goal is liberation. The outer envelopes are Sakti. Vidya10 subjects us that we are capable of acquiring limited knowledge. Vidya10. Nivirrti Kala erases all doubts of the soul. When the soul reaches the sphere of Bindu. it provides 'the basis and the inner framework on which the outer physical universe' is built. Nivirrti Kala: Sphere of action for the Energy of Siva which emancipates the soul from bondage. Vittai or Vidya. 2. Woodroffe . (Noneternal--the count-down ticking meter) Niyati8 subjects us to the cause and effect and spans across all births. Siva Tattva forms the core. So Maya Spheroid contains five sheaths (Kancukas) serving the purpose of limiting or dumbing down of the Absolute and presenting Him as a finite being called Purusa12. Time. Sakalar class soul. In evolution of Tattvas. These Andas or spheroids contain phenomenal elements. Vishnu and Siva). Nivrrti Kala is the force that bounces off the solid base of Prithvi (earth). It is an external projection and creation expressing diversity within unity and manifesting the four Pure Tattvas. Tattva = THATness = principles = building blocks.) RAga11 subjects us to the feeling of want. The Kundali Sakti that remains curled up at rest in its evolutionary last stop at the Muladhara Chakra has to trace its steps in its involutionary upward march to union with Siva.KalA9. Kalai9. one of panca-kalai. Tanmatras. and the spheroid of Prithvi. destiny which makes soul's experience correspond to the fruits of its own karma. Jnana and Kriya (will. passion and love). purutan12. In this spheroidal configuration. the shell of which hides and covers the divine nature of the Absolute. (Kālam. (we don't have freedom like Siva. (We make futile efforts to make ourselves whole by acquiring things. Gunas) to live in this world. says in The Garland of Letters. Additional notes on Tattvas. Thus Mulaprakriti cannot be the repository of the universe and beings. (Here one should remember that Siva here means Siva Sakti. Mulaprakrti is. Asuddha Tattvas give man his gunas. the world is the tree. under the control of Siva-Sakti. Veiling and Grace are the higher functions of Siva. Buddhi. karmic body. mutation and permutation (see Parinama) is very little mass. it subsides in Siva. Suddhamaya and its Tattvas belong to the executive branch where creation. is an evolute of kalā Tattva . Saiva siddhantist does not believe that the destroyed world and beings subside in Mahavishnu because if they subside in Mahavishnu. is reality and existent. Maya is the seed. Maya embedded in Sakti sprouts into a world of beings and matter as the seed sprouts into a shoot. the material cause of the universe. the Lord of preservation. It is like saying that salt (Mala. Siddhantists say that Maya is the clay (material cause). Tanmatras. they provide man (purusha) with a soul. The lower Tattvas come into being by Parinama (transformation). that is. one of panca-kalai. because the elements are not intelligent. including Brahma and Vishnu. When something dies or destroyed. Maya is Sakti-dependent for its fecund and florid state. the God of destruction. If world subsides in Vishnu (Mulaprakriti). It descends from God to man to lower nature to insentient objects. Saiva Siddhanta says that all things subside in Siva and rise from Siva. He operates through Sakti which is the intermediary between Siva and others. Here the Mala is the Anava Malam which is an impurity of the soul that is not liberated but destined to sport a body. Also known as AvakAsada. All the products (souls) of Maya including Brahma and Vishnu subside in Siva. Asat. Saivasiddhantist says that destruction and death are part of birth and maintenance. Santa is dominant in the glorious experience of of Tattvas from Sadvidya5 to Sakti Tattva2. Sāntiyatita Kala: Sphere of action for the Energy of Siva which destroys all the turbulent elements in fully ripened souls. The . Time. (Tamil Lexicon). Brahma and Vishnu owe their existence to Siva in whom they subside. What Sakti contributes in this linear morphing. Rajas. which is eighth down the line from Siva Tattva. they are not eternal and therefore. According Saiva Siddhanta. Siva's Sakti is the moist fertile soil. the worlds above Mulaprakrti still stand after Vishnu takes in the world. Mulaprakriti is not the repository of the entire universe and beings. Sakti is the potter’s wheel (instrumental cause). As Siva-Sakti (the efficient cause) cascades down the Suddha. Mulaprakriti. Saiva Siddhanta says that Maya. aptitude for Supreme Knowledge. attachment and desire. worldly knowledge. while Individual souls are the recipients and beneficiaries of Suddhamaya. Sankara’s view that the world is unreal is in contrast to Saiva Siddhanta view. It is antithetical to his portfolio of maintenance. as a part of Suddha-Asuddha Tattvas. There is an important difference between Suddha Tattvas on one hand and all other lower Tattvas. because he is Mala-free and pure. The Karmic deeds of the souls determine the nature of the body the soul acquires. The souls when liberated can come close to him. Mayeya is the aggregate of Suddha-asuddha Mayas and naturally the tattvas are intrinsic to them The essence of all that subsided in Siva including Mala rises again in the unfolding of the universe and beings. 5. Ahankara and Citta). the Lord of creation. sensory and motor organs. In a way. Siva. which originates from Sakti. When it rises back again from the Lord. Since they change. sustenance. and Tamas) are in balance. an evolute of kalā tattva ( kalā = Prakriti or matter) Mulaprakriti according to Sankhya philosophy is matter (the material cause). Suddhamaya and its Tattvas are not for the ordinary use of the individual souls but available for the use of Siva to help the individual souls. Thus the world and beings subside in and arise from Maya of Sakti. and God (the efficient cause) is the maker of world and beings. thus. the Lord of Maintenance. impurity) in water facilitates better conduction of electricity than pure water alone. unchangeable. the results are huge. without Sakti. it may or may not assume the same form and Mala (impurity) is the facilitator of birth again. Maya. it looses its pristine consciousness and gathers sediment and turbidity as Ganges River looses its pristine clarity on its path towards the ocean. they require a prime mover and that is God. there will not be total destruction. objects of Bhoga (enjoyment) and Bhuvana (world). but only of lower Tattvas. P209. and without intelligence. The elements by themselves may come together but have no capability to make a being. environment and ancestry for a soul before its birth in a body. the former is (Vrutti) unfolding or expansion of Suddha Maya into five Tattvas. Maya Mala is at the disposal of Siva who is Mala-free. Siva is Sat and Changeless. in choosing heredity. all-pervasive. and Mahabhutas for his use. Mala cannot be traced back directly to Siva. it is formless. Suddha-Asuddha and Asuddha Maya to the last Tattva earth. destruction. antakarana (Manas. Brahma. Maya is barren. is a tool for Siva and depends on him for its existence and activity. in which the three gunas (Sattva. the Lord of destruction.) Maya plays the key role. The same argument goes for Brahma. they are in fact not destroyed. as you would roll out a mat. Suddha-Asuddha Tattvas center around man in the sense. It is the Bindu (seed) of the world providing the souls Tanu (body) and Karana (organs). Maya is like the seed from which a tree grows when planted in a fertile soil. Vishnu and Rudra and their functions originate from Siva-Sakti. eternal. Remember that the soul carries a chronology of its karma. sustain and destroy the world. That is the argument of the Siddhantist. analyzable. unknowable. Kriyasakti has the wherewithal to effectuate his desire and put them in motion. susceptible to change. Maya is the material cause with myriad variations. Jnanasakti has the know-how to create. the soul moves around free of body but not free of Maya. They all stop with Mayeya and Sakti which straddles the chasm between matter and Siva. Maya is not part of Cit or Superconsciousness of Siva. dissolution of the world does not mean that the soul is free to merge with Siva. Intermittently. Maya is like tent and stuff nomadic people carry on their back. Sat is real. or direction --those of matter. Man's job is to make the right choices. In this Sukshma state. ropes and pegs are laid out and the canvas is spread over the frames and poles. the soul has Maya as its baggage (or monkey on the back. There are three kinds of knowledge accessible to a Pasu. As said earlier. a burden) throughout its sojourn in the body. while Asat exists because of Sat (Sat dependence). stays for a while and disappears. while Asat is mirage. all gods are made of Tattvas. its evolution. as He is apprehended by Patijnānam only. the soul is subject to Maya and Karma during life. Siva cannot contain in his constitution (mass of Bliss) Maya. therefore. everything is accounted for and experienced. Siva is Sat and Cit because he is eternal and does not acquire knowledge by observation or from somebody else. After death and before birth. God creates an intricately complex kaleidoscopic world of multitudinous experiences in one's lifetime for each embodied soul. Once Maya evolves into building blocks of the universe and beings. Maya is apart from him and is subject to his Will. that is Asat and Acit. while Anava Mala binds the soul constantly. susceptible to change. birth and rebirth until the soul is released. Siva Sakti activates Maya but has no control over its compass. all objects are made of Tattvas in disparate combinations. There are no mutual cancellations. Siddhantist says that soul and Mala coexist. Let me give you a simple example with explanation. Anavamala. and that is Asat and Acit. and Malas (impurities). The material world appears. frames. Though the soul is subject to Maya intermittently. Sivasakti infuses life into them. Sat = Being. and Maya are changeable and so. heaven. which is Sakti. Soul exists in Sukshma (subtle) state without the body in heaven.elements are organic matter. Maya. when creation takes place again. each product has a dominant quality. changeless. immutable. eternal. Acit = insentient. hell. Kriya = action. As He is not known by either Pasu. He is called Sat (CitSat). the latter two are compared to inner and outer sheaths (husk) enveloping the grain of rice. Asat = not Being. Maya gives man its products to build a body. Sukshma). hell and other Mandalas. Sat = Being. limitation. Asat = not Being. and Pāsajnānam 2. organs and functions around the soul in the phenomenal world. The matter has its own guna (quality). Grace of Siva removes the fetter of Anava Mala and facilitates merger of the soul with Him. complexity. its compass is under the direction of Karma. Karma carries a memory of past lives and dictates the form a soul takes and the fruit it enjoys according to its deeds. Limited knowledge of the soul as acquired by the senses . Karma can be called the instrument of the instrumental cause. while Siva is Supreme Consciousness and existent. subtle body (soul) carries memory of karma and a chronicle of past lives with a front load of unresolved (unexpiated) accumulated karmic deeds: Sanchita karma. knowable by its gunas or qualities and changeable. Ichcha = desire. contraction. Acit = insentient. unanalyzable. God is eternal. Living entities which evolve from Maya are subject to Karma and Anava Malas (impurities). God (Siva) is the efficient cause. this will result in zero karmic load leading to liberation. Maya. He is called Siva (Sivasat). matter is impermanent. that being the case. which can be meritorious or demeritorious and have to be enjoyed and suffered. karma. distinct from Patijnānam. eternal. it is Asat. Sat is Being and Asat is non-being. Ichchasakti wants to create a world of matter and beings from disparate elements. and Kriya. variability. all beyond its control. extent. Mala in its turn associates with Maya and Karma. the individual soul: Pasujnānam. Jnana = knowledge. Siva is endowed with Ichcha. variability and variety are intrinsic to it. You may call this as a sleep state for the soul. the script spoken and the scenes enacted by the embodied soul were written in advance before birth by the Lord. Siva does not alter its expansion. the soul with its burdensome erstwhile sleepy companions Karma. Sat and Cit. The world is visible in its gross form (Sthula). and Patijnānam. and superconscious and therefore. the poles. Asat. God adheres to Karmic laws. which is also external to Siva. which the soul needs at short notice for building its body for life on this planet. Jnana. Knowledge of the real nature of the soul. whenever there is an urge to stay in one place for a short time. Pāsajnānam. Sat exists on its own. Anava Mala and Maya come together to give the soul a body. Siva makes it sure that the soul is provided a body and a world of his own to pay his debts and reap his rewards. it is invisible in its subtle form (when it involutes. Release of the soul means that the soul is divested of its body. Siva is Sat and Cit and therefore.and Pāsa-jnānam. changeless. which is Asat and Acit (Changeable and unconscious matter) cannot be traced back to him. Pasujnānam: 1. We are all made of Tattvas. which can be traced back to him. Maya is unconscious and insentient. Maya and its products are Asat and Acit and Siva is Sat and Cit. The world. word. which will germinate. The fact you are reading this means that your karma is in the barrel for discharge. the seeds are of both colors (shukla-krishna). Stage one: When the creative fervor rises. in which its intelligence is obscured by its connection with matter Patijnānam: Knowledge of the Supreme Being Pāsajnānam: Knowledge obtained through the senses and the mind Spiritual ignorance Definitions from Tamil Lexicon. A perfect karma is null karma: a zero-sum entity. as it is the case with prārabda karma. The stored seeds of Sanchita karma are dormant (anarabhda) and the sprouting seeds of Prarabdha karma are arabdha (sprouting). speech is ten karmic units. However. God-pleasing thought. Stage two: Suddha-Asuddha Tattvas in tandem channel these saktis to infuse the individual soul with Maya.) 2. sprout and grow into their respective plants under identical soil conditions. one should not fall apart. If the actions are sattvic (white or shukla). When life events go wrong. If the seeds (actions) are neither white nor black. There is no reciprocal cancellation. Isoelectric status or line is better than amplitudes either way. and deeds make it. some seeds that do not sprout and bear fruits now. the karma (and dharma) of men are like seeds. Rishis. This karmic unit can be meritorious or demeritorious (positive or negative. Some of the newly harvested Āgami karmic seeds sprout (bear fruits) in this life. Karma. you wish you were holding an empty bag of karma. 1. Rishis roast the karmic seeds by the heat produced by Tapas and Kaivalya. go into storage in Sanchita karmic silos. kaivalya. Unit for unit thought is one karmic unit. and functions) needed to interact with the outer elements. accumulation of Sanchita Karma and sprouting of Prārabda karma. we do have control over Āgami Karma.) Knowledge of Brahman cannot destroy Prārabda Karma. One cannot erase the undesirable effects of bad karma with good karma. speech and deed would kill. the soul sleeps bound to Anava Mala in the bed of Maya of the Lord. (God sets in motion the creation of man with soul and body. and if the actions are Tamasic (black or krishna). zero karmic units is better than positive or negative units. and realization of the Self make the sterile seeds. Karma is something you do not wish on your friend or your enemy. Jnana. The fried karmic seeds are healthier and tastier than germinating seeds or nuts. because anything other than zero karmic units guarantees birth. self-controlling. knowledge. roasting. there is no prevention or cure for this. and desire. the nutrients. the opportunities and seeds (karma) and Himself as the constant companion of man. aptitude. selfsustaining. by sterile karma-free actions. The condition of the soul. the five suddha Tattvas wake up. you are self-natal (self-born). punyam or papam). and deed. your previous karma has put you in circumstances over which you have no control (adrishta). Actions in this phenomenal world are the fodder for karma. He provides the rain.” One's aim is zero karmic units. roast or destroy the karmic seeds. SEE Chapter 3 Verse 28 Comments on inflows into the silos. the earth. or neutral or “sterile. karma is the only equalizer of all living beings. they result in sterile seeds (ashukla-akrishna). sprouting or accumulation. Sankaracharya states that God provides the necessary ingredients for any possible path man chooses. the egg. If the actions are of mixed nature (white and black). Author expresses his views here on karma: Karma is thought. both karmas have to be suffered and enjoyed. and Lord’s Ichcha. “white seeds” accumulate for sprouting now or later. and deed is ten to the power of ten karmic units. they are the womb. “black seeds” accumulate for sprouting later either in this life or in the next life. words. It is both congenital (inherited from past lives) and acquired.) 3. resolution. it is waiting for resolution. and Kriya Saktis come to life from their slumber. therefore. but stay steady in the knowledge that karma is resolving. (This depicts man’s life on earth in Sakala state. According to karmic principles. because our thoughts. and self-releasing. only in karma. because it can boomerang on you (adrishta) when you least expect it in this birth or future births: You never know. Stage three: The Asuddha Tattvas provide all physical sheaths (body. During the phase of dissolution. Man’s rise from dissolution. You cannot blame your parents for your birth. Man’s rise from dissolution. and the seed .3. organs. because getting moksa at the finish line is zerosum game. (Preparatory stage before the soul is given body and organs. Time. In this world. Veiling Grace is Siva's energy of obscuration or concealing of Spiritual Truths from an embodied soul. Atma: This covers all air-breathing creatures. Yes. Iccha = will or desire. Janantama: This atma is a witness by which the unity of all beings is known. Svasa and prasvasa (respiration) are the criteria. which you cannot anatomically dissect and show. Jnanatma. resolution and God-pleasing acts help one gain a karma-free state: liberation or Moksa. Mahamaya = Great Maya. recalcitrant Anava mala or ego is shed. When we wake up. we are back to our old selves: it ranges from a Yogi to a Pasu (individual soul no better than an animal). True. it is Paramatma [as distinguished from jivatma (individual soul) that] dwells in all beings. Maya. Asuddha = Impure. This Atma is like the space in the pot. Maya is the material cause (Upadana Karana).-. Substrate becomes substance (Prakrti-->Vikrti). environment. hence. Mahat is the product.page 9 "The Psychology of Kundalini Yoga" Tattvas come from Bindu.12. Siva does not create this universe out of nothing. his sakti is the instrumental cause (Sahakari Karana). Tattvas are the building blocks of the universe. (We are all Jivas. Spiritual heart is on the right front chest cavity. Go to >>>BG 002 Samkhya Theory. Subtle and Gross) are its three eyes. and Tamas) undergoes change (Vikrti). incorporating the gunas and antakarana. It is endowed with buddhi (intellect). Bindu = Light of lights Kriya = action. Take the last two of the Asuddha Tattvas. Antaratma and Paramatma.) Paramatma resides in the Spiritual heart besides the Jivatma. . "I-"ness and "Mine-"ness are part of Anava mala. which takes its origin in Nada. Siva and Sakti are its two feet. When all souls receive Grace from Siva and merge with Him. there is no confusion. and Sakti = Para. Everybody else and everything else have a secondary role in your life. heredity and ancestry for your body. only when we are sattvic our soul can merge with Paramatma. Grace: two kinds: Veiling and revealing. Higher Tattvas are subtle (suksma). they are concrete. when the pot breaks. when one passage says that Bindu is the cause of Tattvas and another passage says that Maya is the cause of Tattvas. The body and the organs with their functions are evolutes of Maya and its Tattvas. There are four kinds of Atmas: Atma. Mulaprakrti under the influence of gunas (Sattva. Nada and Bija3 = Siva. Karya Bindu2. that sustains life. Paramatma: Supreme Atma or Greater Soul as opposed to Jiva. Jnana = knowledge.(sperm) in physical terms. comment under verse 2. the egg. Suddha = Pure. Antaratma: It is the Atma that pervades all things. It is a silent witness. water and earth. During deep sleep we are all sattvic (pure and virtuous). when the last impurity. born of Bindu. Siva-sakti. until it matures and sheds its malas or impurities while the soul undergoes worldly experiences. its wings are Nigama and Agama. the space in the pot becomes part of the larger space. He is the efficient cause (Nimitta Karana). Jung says that Tattva is suksma (subtle) and not concrete. it is Suksma and concrete also. Rajas. the souls lose their individual identity and achieve homogeneity. Samadhi = perfection in Yoga Maya = material cause of the universe. is identified as Asuddha Bindu. for details on Prakrti. individual or lesser soul. Revealing Grace comes. your prarabdha karma chooses the womb. Jivatma merges with Paramatma during deep sleep and enjoys bliss. the seed. Suksma and Sthula = Supreme. You cannot sue God or your parents for wrongful birth because your karma determines your parents and your environment. the Tribindus (Karana bindu1. in karmic terms. It is compared to a bird: its beak is Pranava or Om. smell21.If you take a look at the Tattvas. fire34. while Experiential knowledge (தனேவதைனககாடச) is internal experience of love. ambulation24. Kalā9. to Sakala to Suddha state. Siva1. taste30. It means that the knowledge is complete and determinate. This is the gist of Kundalini yoga. air33. Savikalpam is knowledge that comes with perception associated with appreciation of difference. Kundalini Devi serves the purpose of absorbing all categories so that the self merges with Siva-Sakti in its pure state. Sakti2. water35 Earth36. Indeterminate perception. ArAragam (அராகம = Rāga11 is desire) and Buddhi14 Tattva make it possible for Nivikalpa Perception or knowledge to become SavikalpakKatchi (சவகறபககாடச = Determinate Perception or Knowledge). The first five are Suddha or Pure Tattvas (1-5). Savikalpa Partyyaksha is knowledge that is not tainted with doubt. pain. the mind. Direct Perception = Pratyaksha Pramana1 (= காணடல அளைவ = KAnadal Alavai) is the knowledge gained by direct perception of an object by the senses. palpation 28. Experience of External Objects constitutes இநதரயககாடச (Indriyak-Katchi = Sense perception or sense knowledge. They all descended from Siva Sakti in a linear fashion and they are absorbed also in a retrograde linear fashion. Ahamkara 15. The first impression is the general appearance or occurrence and is called Nirvikalpa Pratyyaksha (நரவகறபக காடசிி). Ramana Maharishi talks of the Tattvas as follows. Isvara4. pleasure. The second 7 Tattvas are Suddha-Asuddha or Pure-Impure Tattvas (6-12). next comes the higher knowledge (Vidya Tattvas) and the last is anma tattvas belonging to the body. confusion. so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics. reason. This is called இநதரயககாடச (Indriya-kAtchi = Seeing or perception through sense organs). Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)? Just as one who wants to throw away garbage has no need to analyse it and see what it is. Savikalpa Patyaksha is knowledge devoid of stain. speech22. Sadasiva3. MāyA6. tasting 20. what he has to do is to reject altogether the categories that hide the Self. Buddhi14. He moves from Kevala. Iccha Sakti modulates Buddhi (Buddhi14 ). The Third category of Tattvas are Asuddha or Impure Tattvas (13-36). and erroneous apprehension (¾¢¡¢Ò). The first perception is not a complete and determinate one or நரவகறபககாடச (Indeterminate perception). Kāla7. Manas16. This leads to தனேவதைனககாடச (Tanvetanaik-Katchi = Experiential knowledge). First we have the spirit (the first five Tattvas). You may post missives on this board: http://www. Vikalpam = difference. brought about by Rāga11 or Desire and experienced by soul's intellect. knowledge and body. Niyati8. Sadvidya5. . here knowledge means both spiritual and material knowledge. it is Spirit. Man wallowing in anma tattvas (#13 to #36) has no knowledge or awakening of spirit. hearing17 tactile sense 18.com/cgi/discus/discus. Kalai and Vidya (Kalā9. The next perception in sequence is Savikalpa Pratyyaksha (ºÅ¢¸üÀ측ðº¢). vision and color 19. Vidya (Vidya10 ) Jnana Sakti and Kalai's (Kalā9 )Kriya Sakti. Vidya10) in a collaborative way induces Kriya Sakti. In the conversational style book Who am I. One comes to know how an object is different from the rest. hate. evacuation25. It is a definite identification of the object and its true nature. you may notice that there is logic.bhagavadgitausa. 21. Oct 30. ether32.. The embodied soul minus categories is self which in its pure state merges with the Greater Self. 2008 Notes and more from Unmai Vilakkam Sense organs project their image on Manas. Purusa12 Prakrti Tattva13.. grasp23. Vidya10. arrangement and meaning in them. Nirvikalpam = undifferentiated or indeterminate.pl Tattvas 36 in number in the descending order. Note: Categories make the body. The world should be considered like a dream. Rāga11. RAga (Rāga11) induces Iccha Sakti. form29. procreation26. sound27. one tattva involuting into the one above. odor31. . . NaMaSiVaYa. The accouterments. as of the body (of Siva). His ornaments. Abhaya Mudra (Fear-Not pose). weapons and all else are made of His Grace. consciousness and bliss. dream sleep and deep sleep states. we do know its existence because when we are awake. He is of the form of Mantra. unknown and yet to be known. His body is not made o MAyA. we know we were dreaming. All forms are His forms. OM NAMASIVAYA <<<<<Click. He is all forms in the universe. His seat. Our body is made of MAyA. Everything about Him is Grace. which is the same in awake. சாஙகம = SAngam = All the limbs. the Advaitic (Monistic) treatise. அஙகம Angam = Siva's Body பரததயஙகம = Pratiangam = Minor or secondary member. Fire. உபாஙகம = UpAngam = Minor limb or member: His clothes. which we love and wish it exists for ever. In the latter two states. This consciousness under normal conditions does not rise or fall and is self-revealing. .Siva is Supreme Consciousness and Grace. Thus the individual Self is of the nature of existence. We have Consciousness in us. His Garland. Siva's Trident. Snake. This Consciousness of the nature of Supreme Bliss is our Self. and lacked knowledge in deep sleep. known. Avidya and Maya according to Panchadasi. It is in the process of materialization. Thus this Avidya has some knowledge within it. His Will is MAyA-Sarira. Maya-Brahman or Isvara with Maya-Sarira has Maya under His control. though they are various levels . When Sattva is contaminated with Rajas and Tamas. love is a fickle thing. Rajas is motion. the Self is not revealed. Sattva is Maya. PrAjna is ignorance. by which He creates this world and thus is omniscient and omnipotent. Pure water condensate is Sattva. which obstructs the knowledge of ultimate truth. which is our own nature. When the individual soul gets rid of Rajas and Tamas. Prakriti reflects Brahman. and Sattva becomes his body. Body of knowledge does not have hands and feet. Bliss in known and yet unknown because of counter experience.) Sattva is intelligence.) Since the worldly objects are in the forefront of our vision and obscuring the Self. perceives Brahman and understands his identity with Him. Avidya is a perishable Sarira. You love your bicycle. there cannot be love for the existing worldly objects. It is Maya-Brahman. which is experience of non-knowledge (I don't know anything). Maya's becoming is a conscious process that runs unobstructed. The individual soul and not Brahman is the repository of Avidya PrAjna Sarira is Avidya. your love for a bicycle is displaced and transferred to a motorbike. and Tamas is matter. Cetana. Prakriti is made of Sattva. who controls Maya. Jiva or the individual soul is a reflection of Brahman in Avidya. made of Sattva. it is called Avidya. consciousness (Cit) in the process of creation and becoming. That is Isvara with Sattva guna. Kashmir Saivism as they relate to Tattvas. This is known as Prajna within PrAjna (Supreme knowledge within ignorance). Love is a magnetic entity in the sense it always looks for displacement and transfer to a higher and stronger magnet. The Self is obscured as the voice of your son is obscured in a chorus of other voices. MAyA-Sarira = Maya-Sarira. It is Being in the process of becoming. In like manner the love for worldly objects has obscured the love for the Self. we would not love it. Acid rain is water. PrAjna Sarira = Body of ignorance or Avidya. Prakriti is the source of creation. it is called MAyA or MAya-Prakriti. Isvara or Maya-Brahman is Being (Sat). If we do not know that there is such a thing as Self. Avidya is a mixture of Sattva. sulfur. not the kind with hands and feet. (In the sensual world. Ignorance or Avidya is the Causal Body.Supreme Brahman is similar to the Self. What we see or perceive is an experience. Citi and Citta are linear elements and are usually addressed in female gender. It is neither a product of Brahman. He becomes Isvara. nor a real entity apart from Brahman. what we don't see is counter-experience. owns and controls Maya. negated by body of knowledge. Sattva is intelligence and Taijasa or shining. Citta: Individual consciousness (Citta) is contraction of Citi or Universal Consciousness. and nitrogen emissions (Avidya. Obstruction hides the nature of a thing or makes it appear as something else. Bliss or Brahman is what we should seek but it is obscured by a world of objects. It is the desire of Brahman to create. When Brahman is reflected in Maya. Brahman is Pure Consciousness. When Sattva is the pure element in Prakriti. If it is known. Sarira means body. when you see one. (It is like the unseen vapor in the air materializing as water due to condensation. Avidya is a body of ignorance. Rajas and Tamas. Likewise. Rajas and Tamas. This obscuring or obstructing principle is called Avidya or ignorance (Non-knowledge). he sees past the world of objects. Rajas and Tamas which exist in equilibrium. 4) It can take on the nature of a) Sunya with no experience. 5. Jnana (Knowledge).of consciousness. and also of the accomplished Yogis. The powers of Siva like Jnana. If Siva is such a Great God. Karma and MAyA Malas. Intrinsic Powers of Siva or Atman (Plenitude of Siva) Eternity = Beyond constrains of Time Omnipresence = All-pervasiveness Omnipotence = unlimited Action Power.2) Mantra Mahesvara (Sadasiva).4) Mantra (Ananta).1) Siva PramAtA (Siva). See the chart above. 5) Seven Pentads: The descending Pentads from Siva to Purusha. VidyA. Citta is the individual consciousness. Iccha (Will). RAga. death and rebirth). renders it with a shroud (or jackets) of KalA. Atman: The Great Soul = CidAtmA = Cit = Citi. and Niyati.5) Vijnanakalars (MahamAyA). Cettana is the undiminished. 5. b) PrAna c) Subtle body with five Tanmatras. 5. Kriya and Maya contract to Sattva. Siva is One and becomes all the above entities. uncontracted. Citta the individual soul is of the nature of Siva in its pure state but in impure state is MAyA-PramAtA becoming Pralayakalars and Sakalars having Malams or impurities. and 5. Sadasiva. Fullness. how come we have the Anu (the individual soul) mired in impurities and limited by Kancukas of MAyA? The limited Atman mired in malas and limited by Kancukas becomes a Samsarin. Rajas and Tamas in the individual soul. Buddhi and Ahamkara... The ignorance or AkhyAti. The individual soul is limited and thus its nature is full of Vikalpas (various activities). one attains liberation or Moksa from Samsara (birth. death and rebirth. Omniscience becomes limited knowledge. 5. Manas. KAla. Omniscience = unlimited Knowledge.6) Pralayakalars (MAyA). 5. Siva in His pure state is of a Pentad nature: Cit. the individual soul afflicted with the Kancukas. Ananda (Bliss). Kriya (Action). 3) It becomes threefold by contamination with three Malas: Anu or Anava. Citi is universal Consciousness of Isvara. wholesome Consciousness of the Lord. 1) It is indivisible by Time and Space. The Will power of Siva (Iccha SAkti) full of freedom with no restraint undergoes limitation into Anava Mala. d) Gross body. Plenitude of Sivatva becomes a stunted and contracted power in the individual soul (Citta). 5. By removing Malams and knowing the true nature of the soul. Wholesomeness Contracted powers of the limited individual soul (Kancukas) KAla7 (Limitation of life in terms of Time) Niyati8 (Limitation and subjection to Karma and destiny) KalA9 (Limitation of power or learning) VidyA10 (Limitation of knowledge) RAga11 (Limitation of desire) . limited and contracted. These are known as Kancukas or limiting jackets. 2) It has the capacity to be the Light or Manifester and the manifested. perfection. soul's immersion in MAya Mala produces Antahkarana or Inner Organ and external organs. Kriya Sakti (Action Power of Siva with omnipotence) undergoes dilution in the world of differentiation and multiplicity and becomes the limited and immersed in KArma Mala. corporeal being subject to birth.7) Sakalar class souls (Other).3) Mantrevara (Isvara).