Tattvas

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Veeraswamy Krishnaraj
.
 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 (தத்துவம்) 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 Siva-Sakti. Expansion is Pravrrti
(பிரவிருத்தி ) and contraction is Nivrrti (நிவிர்த்தி). 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, விகாரம் (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.

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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.
கலை, வித்லத, ஆராகம், நியதி, காைம் (KalA, Vidya, RAga, Niyati, and KAlam = Learning,
Knowledge, Desire, Order, and Time) are the five Kankucas (பஞ்ச கஞ்சுகம்) 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 (பஞ்சகிலைசம்):
(அவிச்லச, ஆங்காரம், அவா, ஆலச, லகாபம் = 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 (அசத்து = 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 = முன்னவன் ) 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,
Buddhi , Ahamkara , Manas , hearing--Ears , touch--Skin , vision and color--Eyes19 ,
14 15 16 17 18

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, Parasakti2 and
Parameshvara3. Parameshvara3 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), Nir-vikalpa 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 ( ) 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.
SivaLinga: How do you represent an entity that has no form, and is beyond attributes and
imagination? Lingam is that aniconic Icon. It is the rounded, elliptical, aniconic image usually
set in on a circular base, or Pitha, according to Lexicon in Dancing with Siva by Satguru Sivaya
Subramuniyaswami. Sivalinga is Parasiva (Supreme Siva beyond all forms and qualities. The
base (Pitha) represents Parasakti.

AnAdilinga = Anadi + Linga = without beginning + Linga. Also it is known as swyambhu or

self-existent. Anadilinga is supernatural Linga-shaped outcroppings as a natural formation from
the earth. These are not fashioned by human hand. Anadi Lingas are present at Vaidyanatha,
Tarakesvara and Chandrasekara (Chittacong).

Alinga, Linga, Lingalinga

Alinga - A = not + Linga = mark. the Non-Mark, the entity which cannot serve as mark for
inferring the existence of something else; the causa finalis. Epithet of the fundamental material
substance, the causa sui.--Indopedia definition.

Linga is Mark and the Mark of male is Phallus; thus Linga means phallus; that is the sign of
Siva. The question comes up why Lingam is the way it looks. Let me explain. If there is smoke,
there is fire. The rising smoke is the sign that fire is present in an unseen distant hill. When you
see Washington Monument, you think of Washington, though the monument does not look
anything like President Washington. The monument, everyone decided, should be stupendous
and elegant to honor the First President of the young nation. Just like Washington Monument is
an abstract form of President Washington, Linga is an abstract form of Siva and a generative
principle. Siva, according to Saivites, is the First God; He is the Father of all beings; He is the
First One to say, "Aham" meaning I, the First I in the Universe. There was no one else in the
universe except His Sakti (Power by His side). Being (SattA) or the Supreme Being is of two
kinds: Arupa (Formless) and Rupa (with form). Arupa kind consists of Aham and Idam ( I and
This). Aham is Prakasa and Idam is Vimarsa. Siva and the Heart of the Lord are Siva-Sakti.
Siva is Cit (Consciousness) and Sakti Cidrupini (Form of Consciousness). Cidrupini = Caitanya
Rupa. He is Para and She ParA. The long A (ParA) indicates female gender. The short a is male
(Para) He is Sava (dead) and She is Sakti. If Siva does not have Sakti (power), He is dead. He is
Akula and She is Sakti. He is Siva and Sakti is Sivā or Sive. Thus, Siva and Sakti is a unitary
force from which the First I (through Sakti) became He, She, and It, which cover everything in
the Universe; I or One became many. Siva experiences the Universe as Parasakti (Paranada and
Paravak). Idam exists as Parasakti. Lingam is an obelisk well grounded in a labial vestibular
pedestal and the aniconic form (Niskala) of Siva. The three white stripes, sandalwood, red dots,
and the serpent at the base of the lingam have significance. The serpent represents Sakti-
Kundalini.

Prakasa = Luminosity, radiance. Vimarsa = Action-power (Krishnaraj) Vimarsa is the Kartitva

(doership) Sakti of Siva. Prakasa = Vimarsa is the Sakti, the Svabhava (own nature,
characteristic) of Siva. It is so to speak, the mirror in which Siva realizes his own grandeur,
power, beauty. Vimarsa form is the power latent in Pure Consciousness of Siva. The reflexive
aspect of Śiva - that is - Śiva is perceiving Himself (reflecting on his own nature). Vimarsa is
Sakti's inherent pulsation (like the inherent pulsation and contractility of the heart). Vimarsa is
self-referential nature of consciousness. Kartitva is the power of action. (It appears that Vimarsa
is more complicated than Prakasa.) Prakasa (splendor) is the heart and Vimarsa (Sakti =
power) is the pulsation; One without the other does not exist--Krishnaraj. The Para Devi is
Prakāśa-vimarśa-sāmarasyarūpinī. This is the Nirvikalpajñāna state in which there is no
distinction of "This" and" That", of "I" and" This". In Vikalpajñāna there is subject and object.

Woodroffe: Prakāśa-mātra is unitary existence. Paramaśiva has two aspects--- Prakāśa and
vimarśa, or Kāmeśvara and Kameśvari the Paralinga. Prakāśa = asphuṭasphūtīkara, or
manifestation of what is not manifest. Vimarśa: This word comes from the root mrish = to
touch, to affect, to cogitate. It is that which is pounded or handled by thought, that is, object of
reflective thought. Pradhana and Prakrti also involve the meaning "placing in front "; that which
is so placed is object. All three terms denote the principle of objectivity.

Alinga is One without Mark.: The Great Supreme Vyaktam (manifestation) is beyond the
ancient atma Mahan, which is beyond intelligence, the essence of the mind; the latter is beyond
the mind, which is beyond the senses. Beyond avyaktam (Unmanifest entity) is the entity who is
all-pervasive and devoid of any mark (alinga). Knowing him brings liberation and immortality.
Linga consists of prakrtic elements such as buddhi, ahamkara, manas, indriyas and Tanmatras
(intellect, ego, mind, sense organs and subtle elements); the Supreme is not tainted with these
factors or limitations; therefore, it is not subject to Samsara (life on earth). Linga status marks
manifest Isvara, while Alinga status carries no marks and is unknowable; it is avyaktam,
primordial, undifferentiated, unmanifest, noumenal state. Eyes have never seen this form. He
can be known by (spiritual) heart, mind and (spiritual) wisdom. Mental focus helps apprehend
Reality. When the five senses (vision, hearing, taste and speech, touch and grasp) and the mind
come to a standstill and the intellect does not stir, that is the highest state (Paramam). When the
prakrti-bound senses and the mind come to an arrest, the spiritual world that lies beyond the
grasp of the senses comes into access. This is yoga; it needs control of the senses; distractions
make yoga come and go.

Another view:

The three qualities of the insentient and the sentient, Sattva, Rajas and Tamas assume an
ontological status in Brahma, Vishnu, and Rudra under the aegis of Mahesvara for creation,
sustenance, and dissolution of the universe. Mahesvara pervades them all, and in their roles, they
are called Alinga, Linga, and Lingalinga. He is Pradhana (primordial unmanifested matter),
Bija (the seed), and Yoni (the womb). Prakrti, the unmanifest matter, wakes up to become
manifest and fecund upon the glance of the Lord Mahesvara.

The Linga and the icon:

SivaLinga is attributeless Nirguna Brahman. It is a point of coalescence and condensation with

no mass, where all Tattvas merge into transcendental Singularity.

Nataraja is the Saguna Brahman, the clinical Entity with attributes and the wielder of all Tattvas
and Prakrti.

Threefold Siva:

Some others look at Siva in three forms: Mahesa, Sadasiva, and Nishkala Siva. Mahesa is
Sakala form, having body parts, a clinical form; Sadasiva is Misra rupa (mixed form), both with
and without attributes; Nishkala (Nirguna) Siva has no form or attributes and is full of Bliss;
therefore, it is called Ananda Rupa (Bliss form). In Dance festival (Nritotsava = Nrit +Utsava =
Dance Festival), it is the (Ananda Tandava) Bliss Dance by Nishkala Siva.

Many Lingams:

Configuration of various Lingams are based on the Bhutas or elements: Fire, Earth, Wind,
Water and Sky or Ether. The idea is that Siva exists in all elements; thus he exists in your body,
whether you know it or not. Thus you body is sacrosanct. Don't maltreat it; don't abuse it; take
care of it well; don't blow it up in self or others.

Element Lingam Place

Fire Fire Lingam Tiruvannamalai
Earth Earth Lingam Kanchipuram
Wind Wind Lingam Kalahasti
Water Water Lingam Jambukeshvar (Trichy)
Sky or Ether Sky Lingam Chidambaram

When the curtain to Chit Sabah (Hall of Consciousness) in Chidambaram is drawn, what you see
is an empty space representing Sky Lingam; this is the Chidambara Rahasyam (the Secret of
Chidambaram); the Lord exists in all the apparently empty spaces from the atom to the vast
spaces of cosmos; thus, he is the Cosmic Dancer. The Red Mountain of Tiruvannamalai is the
Fire Lingam. Empty space is dark matter and thus is Siva.

Linga Worship by gods and others, Linga material, and their respective mantras.

Skanda Purana Chapter 13 tells that anyone who abandons worshipping of Siva, abandons the
nectar from his hand and chases a mirage. This universe is Siva and Sakti marked with Linga and
Bhaga; they are Rudra and Ambika, the Father and the Mother; anyone abandoning them and
making offerings to manes has less merit. Verses 144b-194 indicate the beings, the Lingas they
worship, and the mantra japas. This is not a full list--listed 58/100. The Mantras constitute
Satarudriya (100 names of Rudra or Siva). Visvakarman, the celestial carpenter, is the designer
and manufacturer of Lingas of disparate material for the Devas to worship.

The god who worships Siva--the First horizontal Column.

The material that goes to make Linga--the Second horizontal column.
The name of Siva (one among many) that the god worships--the third horizontal column.

The The
Brahma Sanaka Saptarishis Indra Fire god Sukra
Sun Moon
Krishn
Ruby Linga
a Darbha Adamantine Copper Pearl Sapphire
Hataka linga
(black) Linga Linga Linga Linga Linga
Linga
Jagatpradhan
Visvayonika Visvatman Visvasrj Jagatpati Visvesvara Visvakarman
a

The
Kuber Visvedev Wind Guhya
Vasus Mother Raksasas Jaigisavya
a as god s
s
Golde three
Silver Brass Bell-metal Lead Brahmarandh
n metal iron Linga
Linga Linga Linga Linga ra Linga
Linga Linga
Jagatam Sambh Svayambh Bhutes Bhutabhavyabhavodbha
Isvara Yoga Yogesvara
Pati u u a va

Nimi Dhanvantari Gandhravas Raghava Bana Varuna Nagas

Linga Lapis
Timber Emeral Crystal
s in Gomaya linga Lazuli Coral Linga
Linga d Linga Linga
his Linga
two
eyes
Sarvalokesvaresvar Sarvasresth Jagajjyesth Paramesvar Lokatryamkar
Sarva Vasistha
a a a a a

Bharati Sani Ravana Sidddhas Bali Maricipas

Linga of
Jasmine plant
Taralinga Sangamavrta Manasa Linga gleaned Flower Linga
Linga
grains
Lokatriyasrita Jagannatha Sadurjaya Kamamrtyujaritiga Jnanatman Jnanagamaya

Kapila Devas Kama Saci Viswakarman Vibhisana

Valukalinga Gold Linga Jagary Linga Salt Linga Prasada Linga Dust Linga
Varada Sitikantha Ratida Babhurukesa Yamaya Suhrttama

Lakshmi Yogins Humans Urvasi Siddha Yoginis Dakinis

all-pervasive all kinds of Sandalwood
Lepya Linga red lead linga Mamsa-Linga
Linga Linga Linga
Harinetra Sthanu Purusamnaman Priyavasana Sahasraksa Midhusa

Manus Agastya Valmiki Daityas Dasnavas Clouds

Rice grain Valmika (ant Black mustard Nira (H2O)
Anna Linga Wind Linga
Linga hill) Linga Linga
Girisa Susanta Ciravasi Ugra Dikpati parjanyapati

Skanda Yama Mandhata Cows Birds Earth

Black iron
Stone Linga Sugar Linga Milk Linga Sky Linga Merulinga
Linga
Senanya Dhanvin Bahuyuga Netrasahasraka Sarvatmaka Dvitanu

Pasupati Brahmanas Vasuki Padma Sages Goddess Siva

Sacred Ash Knowledge Mercury
Brahmalinga Visa Linga Srngi Linga
Linga Linga Linga
Mahesvara Jyestha Sankara Dhurjati Cirasthana Tryambaka

If one wants Purusarthas (virtue, wealth, love, and liberation), Hara-Siva should be worshipped.
He brings all three worlds to his devotee.

Siva is Sunya (Void, Singularity), worshipped by Yogis; the yogic path is very difficult to
follow to reach Sunya. Those who want to enjoy worldly pleasures should worship the visible
and palpable Linga. (Skanda Purana I.ii.33.25-34)

Skanda Purana i.II.33.27... says bathing Linga in pure water, the whole universe from Brahma
to a blade of grass is propitiated. Bathing Linga with Pancamrita is tantamount to bathing and
propitiating the Pitrs. Offering seasonal flowers in worship of Linga is worshipping the whole
universe. If a talented man offers Naivedya to Linga, it is tantamount to feeding the whole
universe. Whatever is offered to linga in worship, large or little, brings joy to all. As Agni is the
all-devouring mouth of Devas, Linga is the mouth of all worlds. Installation of Linga in a temple
gives logarithmic benefits with each successive construction. 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 universe and beings are called Tattvas, principles, or building blocks. Para Brahman
(Nirguna Brahman; Supreme Brahman without attributes) is all Consciousness and Sakti is the
power of Consciousness. When Para Brahman decides to create the universe and beings, He
becomes Clinical Brahman, technically known as Saguna, Sabda, or Sound Brahman. When both
Siva and Sakti come together in Mithuna (union); the experience or thrill is NAda; the product is
Maha Bindu, which becomes three Bindus, also known as KAmakala. BINDU. Kriya-Sakti
(Action) is the origin and repository of Sabda and Artha (sound and meaning- Sabda Brahman or
Sound Brahman or Logos). Bindu cascades down into Lords of Tattvas in the process of
differentiation (Suddha Tattvas) and Tattvas of Mind and Matter (Suddha-Asuddha, Asuddha
Tattvas). Sambhu, the presiding deity of Ajna Chakra, is responsible in the creation of Sakti,
Sadasiva, Isa, Brahma, Vishnu, Rudra. From Maha Bindu comes Bindu. Nada and Bindu are
two saktis (power). Naada (NAda) is sound and Bindu is dot, or point. Nada and Bindu are the
progenitors of Tattvas, the building blocks of the universe. (Sadasiva, Isa, Brahma, Vishnu,
Rudra are collectively called five Sivas.)

Siva is Ham and Sakti is Sa; Hamsa is the union and Mantra too; the product of this union is also
Hamsa; thus Hamsa is the universe and beings.

Here is a simplified version of the cascade resulting in Tattvas. For more information go to
BINDU, TANTRA. Also see the diagram at the top of the page.

Siva-Sakti→Mithuna or union→experience NAda→Mahabindu→Bindu (Sabda

Brahman)→Tattvas.

Nada and Bindu are aspects of Sakti for utilitarian purpose (Upayogā-vastha), wherein she comes
to a swollen state (= ready to create = Creation = Ucchūnāvastha).
Here is how consciousness, sounds, objects came out of the Nisabda and Nispanda (soundless
and motionless) Parasiva and ParAsakti. To begin with, there was no sound and no motion. The
Will to move and make sound came from Iccha Sakti. Jnana Sakti (Knowledge power) wonders
and thinks, "Yes, I can. I have MahaNada and Nada in Me. I can do wonders with them." That is
how Sristi-Kalpana, Cosmic and Creation ideation dawned on the Supreme, who conceives the
outline of the universe of sounds and objects. That is called Mantavya or Thinkable (State of
Thought). SamanA2 or Sakti Tattva is the One who thinks the thought of the Thinkable.
UnmanA1 of Siva Tattva is the one who exhibits Herself as the Universe descending from Sunya
(Void) to DharA (Earth36). Samana2 and UnmanA1 are the same Sakti depending on the
function, the former of the Thinkables and the latter of display of Herself as the Universe.
SamanA residing in Sakti Tattva is VyApini when She withdraws into Herself all the
Thinkables, which are Her creation. So SamanA not only thinks the Thinkables but also absorbs
the Thinkables. She thinks the Thinkable when She is in the creative fervor; She absorbs the
Thinkables when the whole universe and beings subside in Her. Sakti has twelve states of
evolution (downstream cascade of and or upstream Tattvas) from the Unmanifest to the Gross:
Unmana1, Samana2, Vyapini3 , Anjani4 , Mahanada5, Nada6, Nirodhini7, Ardhachandra8,
Bindu9, Ma-kAra10, U-kAra11, and A-kAra12. 10, 11, 12 are part AUM (Om). It is worthwhile
to remember that all these Saktis display their powers at appropriate times in the evolution or
involution. They exist in the literal sense only after the universe has evolved from Prakrti.

Unmani = UnmanA; Samani = SamanA. In the following descriptions, KalA means the Inner
Force of the Tattvas.

When Unmani is disunited from Manas and devoid of all attachment to all worldly things, it
becomes Unmani1 Having reached Unmani, one does not return. Siva Sutra Verse 3.8 says once
he who attains oneness with Unmana, the world appears as a ray of light. Dualism disappears for
him.

Nirvana Sakti has two KalAs or Inner Force: NirvAna KalA and AmA KalA, the 17th and
16th kalAs respectively. Nirvana Sakti is both Unmani1and Samani2. Nirvana KalA is Vyapini3
or Sakti Svarupa and above the 16th kala. Nirvana Sakti is the AntargatA (Indweller) of AmA
KalA which is the AntargatA (inner container) of Nirvana KalA. Ananda is the Bliss or Joy
which arises from the union of Para (Bindu-Rupa Siva) and ParA (Sakti or Prakrti); from such
union flows the nectar, of which AmA KalA is the receptacle. --Woodroffe. AmA is the one that
maintains the bodies. AmA is also the Sakti (Urdhva Sakti-Rupa = Form of Sakti that moves [the
soul] upwards) who propels the soul towards (upwards to) Brahman. When man gets liberated he
(or she) moves from matter to spirit in upward fashion. As he moves up, the matter drops one by
one and the pure spirit goes up to merge with Sakti and Siva.

The embodied soul sheds matter as it goes up and this is beautifully explained in Jainism.

Princely Vardhamana rejuvenated Jainism concept; the name Mahavira came about following his
enlightenment in 600 B.C. Mahavira = Great hero. Latin Vir (virtue) and Sanskrit Vira connote
virtue and heroism. It was a protest movement against animal sacrifice: Ahimsa (non-injury) is
the central tenet of Jainism. (Puranas did not recommend animal sacrifices; instead, seeds older
than three years, not capable of sprouting, were recommended for sacrificial use.) He opposed
Yajna and Jnāna Margas, and he believed in Karma and Samsāra. Karma is a sticky stuff, as
Vāsanā (perfume) that clings to the Jiva, weighs it down, and prevents it from moving up to
Isatprāgbhara, which means “slightly tilted” dome or sphere. That is the supreme destination for
the liberated Jivas. These Jivas (individual souls) stay down at various levels of existence
ranging from matter, to plant, to ameba, to animal, to man according to the weight of Karma of
the individual entity. As the Karmic load lightens, the bubble, the individual soul, rises from the
lowest possible regions through intermediate zones to Isatprāgbhara, where supreme and
splendid isolation (Kaivalya) is the norm. (All this sounds like distillation in a lab.) 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), which is whiter than milk, shinier than the most lustrous gold,
and more translucent than a crystal, to enjoy a splendid isolation? It is not isolation in the
ordinary sense. As the Jiva rises higher and higher from the lowest to the highest, it sheds the
dissolved impurities (Karma); when it reaches the undersurface of the tilted dome, it is clear,
translucent, and pure. 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; love and hate; vagaries of life; the sights, sounds, and smells; and the limits of being
matter, plant, animal and human. The conditioned, limited, and deficient knowledge of the
human being stays behind and the Jiva in splendid isolation (from the impurities) is all
awareness, all knowledge, all Truth, and all omniscience.

AmA KalA is Creative Sakti and becomes Nirvana KalA of Pure Consciousness. Remember
Nirvana is a higher state than AmA.

AmA KalA = 16th KalA = Vyapika Sakti = Paratpara = Receptacle of the Nectar that flows
from the union of Para (Bindurupa Siva) and ParA (Sakti). It is the Creative aspect (Anjani) of
Vyapini Tattva. AmA is both Srstyunmukhi (looking towards creation) and Urddhva-Saktirupa
(looking upwards or towards liberation; takes the soul to liberation upwards.) Ama is Creative
Anjani and Adhomukhi, (and Liberating). Srstyunmukhi is Adhomukhi meaning downward-
turned-mouth (petals). Petals turned down before Kundali ascends.

NirvAna KalA = 17th KalA = Vyapini Tattva = Sakti Svarupa = VyApini Tattva. It is the
Supreme aspect of VyApini Tattva as Vyapika is more excellent than Ama KalA. It is the
CinmAtra SvabhAvA or Pure Consciousness aspect of AmA KalA. AmartAkArarUpini.
VyApinI = Expansive. Nirvana Sakti is the Antargata (Indweller) of Nirvana KalA.

AmA KalA and NirvAna KalA are two aspects ( creative and supreme ) of VyApini Tattva as
VyApikA and Anjani. NirvAna KalA is more excellent or beyond AmA KalA--16th KalA.
NirvAna Sakti or Samani in Sakti Tattva is the abode of PAsajAla (bondage).

NirvAna KalA is CinmAtra SvabhAvA or Pure Consciousness aspect of what in the creative
aspect is called AmA KalA.

Unmana1

Unmana1 is the stage when there is no sound, no motion, no change in Siva Tattva. Unmana1 is
closing of the eyes, Nimesha (= shutting the eye, Nivrrti, involution, retrograde movement of the
pure soul, Dissolution.). Unmana1 of Siva Tattva is the one who exhibits Herself as the Universe
descending from Sunya (Void) to DharA (Foundation, Earth36) and names Herself Samana2 .
Unmani is Sivapada, beyond KAla (Time) and KalA (parts; without KalA = undivided). Nirvana
Sakti is Unmani. When Samani is disunited from Manas and devoid of all attachment to all
worldly things, it becomes Unmani1. Having reached Unmani, one does not return. Think of this:
Unmani is Zero from which all numbers proceed; Unmani is Zero into which all numbers
subside.

Samana2
Samana2 of Sakti Tattva, thinks the Thinkables and opens her eyes (Unmesha = opening the
eyes, looking up. Upward motion of the eyelids = Creation). Samana2 belongs to the
downstream pathway of Tattvas. The Thinkables become things later on. SamanA is in Sakti
Tattva. Samani has seven KalAs (Inner Force, displays of power): Sarvajna, SarvagA, DurgA,
SavarnA, SphrhanA, AmrtA, Amrta-SambhavA, Vyapini3 . NirvAna Sakti is SamanApada or
Samani, the life and origin of all being (SarvesAm YonirUpini).

Vyapini3

Samana2 calls Herself Vyapini3 when She withdraws the Thinkables into Herself. She abides in
Sakti Tattva. Vyapini3 belongs to and is involved in the Involution, retrograde or upstream
pathway of Tattvas, Kundali, and the pure individual soul. Nirvana KalA (KalA = Inner Force) is
Vyapini Tattva or Sakti SvarUpa.

Anjani4

Samana2 calls Herself Anjani4 residing in Sakti Tattva and carries out the function of creation
with regard to Thinkables. She belongs to downstream cascade of Tattvas in the creation of the
universe of beings and matter. Anjan means generation, begetting, becoming prolific. In a
downstream creation of the Tattvas Samana becomes Anjani. In upstream ascent of the soul,
Anjani becomes silent and inactive.

As you see Samani2 calls Herself Vyapini3 when our soul goes upwards to merge with Siva. She
calls Herself Anjani4 , when our soul descends down to be born with a body. Vyapini3 is the
Dissolution force after we die and takes us to merge with Siva; we dissolve in Siva in a pure
state. Anjani4 is the Creative force that gives our soul a body and puts us on the earth.

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. Mahanada has one KalA: Urdhva
Gamini (Upward going, mover, propeller.) 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. This is Nivrrti as opposed to Pravrrti.
NAda6

NAda6, one Form of Sakti as others, also called Sadasiva Tattva fills the whole universe with
Nadanta. Here the Aham and Idam are equal. Nada has four KalAs: Indhika, DipikA, RocikA,
and MocikA and possibly RecikA.

Nirodhini7

Nirodhini7, another Sakti resting in Sadasiva Tattva, ceases to operate in its universal scope of
Nada and does so limitedly. Nirodhini7 is limited Nada. Nirodhini Sakti has five KalAs (power):
Rundhini, Rodhini, Raudri, Jnana Bodha, TamopahA. 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. Simply put, they are Bouncers or Obstructors and Facilitators.
They deny Anugraha or Grace to the undeserving. KalA Jnana Bodha confers wisdom to the
deserving and KalA Tamopaha dispels darkness in the deserving. These kalAs are known as
Sarvadeva-NirodhikA (All gods Obstructors). They prevent the fall of Devas from higher station
and the rise of undeserving deities to a higher station.

Ardhachandra8

Ardhachandra8, residing in Isvara Tattva, is operational in the creation of the Speakables.

Ardhachandra has five KalAs: JyotsnA, JyotsnAvati, KAnti, SuprabhA and VimalA. They are
Sarvajna-pada-samsthita (Knower of All knowledge). Thinkables, having been thought, become
Speakables before they become objects.

Bindu9

Bindu9 is Para Sakti Herself of the nature of inseparable illumination (Prakasa) in regard to the
whole range of the Speakables. She resides in Isvara Tattva.
There are six paths (Adhvans) leading to realization of the Supreme. They are KalA (power or
attribute), Tattva (principle or Category), Bhuvana (Region, world), Varna (letters), Pada (words)
and Mantra. One source tells that the Bhuvanas are related to Kundalini Chakras and higher
entities: Muladhara Chakra the lowest and Unmana1 the highest. Bhuvanas represent different
levels of mind and spiritual development. Others say the Bhuvanas are the ethereal, the serial,
the igneous, the watery and the earth region.

Bindu has five KalAs or powers: Nivrtti, PratistA, VidyA, and SAnti and SAntyatita. Another
source tells that the Kalas are PItA, SvetA, ArunA and AsitA. These KalAs are present in the
body and a guru can locate them for the pupil.

A: Nivrrti KalA is the working principle in Earth36 Tattva. Earth is where Kundali comes to rest
after evolution and descent of all Tattvas. The next step is reversal, Nivrrti, involution or ascent
of all Tattvas back to Siva Tattva. It is like going down from Z to A, A being the Earth Tattva,
which has no consciousness while Z (Siva Tattva) has the Most Consciousness. Nivrrti Kala
contains 16 Bhuvanas.

B: PratistA is the Basis, Force or Inner Framework, that supplies and supports Tattvas from
Prakrti13 to Water35 on which the Outer Physical Universe is built. (Prakrti Tattva13, Buddhi14,
Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22,
grasp23, ambulation24, evacuation25, procreation26, sound27, palpation28, form29, taste30, odor31,
ether32, air33, fire34, water35.) Pratista KalA contains 56 Bhuvanas.

C: VidyA: The third KalA of Bindu is VidyA KalA, which is limited knowledge that a human has in
comparison to the Supreme. It is the dominant KalA of Tattvas and has 5 Kancukas ranging
from MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12. These are related to VAma,
Jayestha, and Raudri Saktis. MAyA6 is the source of 5 Kancukas (7-11) and the limiting principle
of the Divine. 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. The
five Kancukas (7-11) are the straitjacket of Maya, which severely dumbs down the individual
soul, though identical with Siva. Siva Tattva-Consciousness is Pure Diamond, while human
consciousness is ordinary carbon; Diamond is the Highest Form of Carbon. Maya Tattva is the
repository of Anava and Maya (Mayiya) Malas. Vidya KalA contains 28 BhuvanAs.
Kancukas definition: Forms of Sakti, whereby the natural perfections of Consciousness are
limited. Thus from all-knowing it becomes little-knowing; from being almighty, it becomes a little-
doer, etc. The term Saṁcosa expresses the same idea. --Serpent Power page 39 by Woodroffe.

D: SAnti is peace, which is free of duality, which (duality) is the source of sorrow. Santi KalA
allows the glorious blissful experience of the returning soul on its upward march through
Sadvidya5, Isvara4, Sadasiva3, Sakti2 Tattvas. Santa KalAs contain 18 Bhuvanas.

E: Santyatita KalA: "SAntyatita kalA annihilates duality and bestows bliss". One source tells that
Bindu has two parts: Transcendental and creative. Creative lower part is involved with evolution
of Tattvas.

Ma-kAra10 (alphabet M)

Ma-kAra10, moving in Maya Tattva, is Rudra Devata and manifests diversity. The KalAs of
Rudra are TamomohA, KsudhA, NidrA, Mrityu, MAyA, BhayA, JadA. It is the M in AUM (Om)

U-kAra11

U-kAra11, the Sakti residing in Prakrti Tattva, creates objects as separate existences. Vishnu's
KalAs are RAjas, RAksA, Rati, PAlyA, KAmyA, Buddhi,

MAyA, NAdi, BhrAmani, Mohini, Trsna, Mati, KriyA. It is the U in AUM.

A-kAra12

A-kAra12 Sakti is known as MAntrI KalA (the creative art or process considered as Sound or
Mantra), When the creation of Tattvas has come to an end

because objectivity is completely revealed. Brahma's KalAs are Siddhi, Rddhi, Dyuti, Laksmi,
MedhA, KAnti, Dhrti, SudhA. It is the A in AUM

The Supreme Samana2 thinks, "I am alone all by myself." That is the Supreme Aham or I-
Consciousness. When His imagination (Thinkables) runs galore, He develops Idam or This-
Consciousness. There is going to be "This" besides the lone Myself. Nada6 is diffuse sound like
the distant thunder and diffuse clouds; there is no shape, no contour, no color. That will end.
They will all soon acquire those qualities in Ardhachandra8 .Nada Sakti goes to work and
spreads Nadanta throughout the universe. The Vacya or Speakables appear in Bindu9. The Bija
Mantras appear; Sanskrit sounds appear; there are objects everywhere; Mantras in alphabet
(Varna), syllables (Pada), phonemes, quasi-morpheme and its series, morphemes, words (Vak),
phrases, sentences (Vakya), verses, and passages appear. A-kAra12 marks the end, when
sounds and objects are revealed. You, the carpenter wants to make a chair; that is the
Thinkable state. You say I want to make a chair; that is Sound or Speakable. You make the
chair; that is the object. This is how Stirless Sound, Thinkable, Speakable, Sound and Object
come into being in the appearance of universe and beings.

Here is a depiction of Sound from the Stirless Sound (Nispanda) to Thinkables to Speakables to
Articulate Sounds and to objects. It is the Logos becoming objects, in the western tradition.
 Nada and Bindu are two saktis (power). Naada (Nada) is sound and Bindu is dot, or point.
Nada and Bindu are the progenitors of Tattvas, the building blocks of the universe. Supreme
Consciousness divides itself into subject and object in time and space.--Woodroffe. Sakti
divides again into Bindu, Nada and Bija. Bindu is Siva and Bija is Sakti. Nada is the relationship
between the two. Nada is action and Bindu is static; Nada is white and Bindu is red. 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. Parasiva and ParAsakti,
ontologically superior to Nada and Bindu, are Soundless and motionless (NiSabda) and
NiSpanda). Sabda = sound. Spanda = contraction and expansion, vibration, motion. Nada
transforms into Bindu which is Isvara Tattva, the origin of the worlds. Bindu's abode is
Satyaloka, which abides in the pericarp of the thousand-petalled Lotus, Sahasrara Chakra in the
highest cerebral Center, according to Woodroffe.

The Tattvas have three major categories: Suddha Tattva, Suddha-Asuddha Tattva, and
Asudddha Tattvas (Pure, Pure-Impure, and Impure Tattvas. See the diagram below. Pure
Tattvas have Pure Consciousness. Pure-Impure Tattvas have Prakasa and Jada (brightness
and inertness). The Impure Tattvas are Jada, matter and insentient.
He acts through Sakti, which can jump back and forth over the chasm, while matter cannot be
traced back to Siva Consciousness. The soul has a proximate connection with Siva Sakti in
Sakala, Suddha, and Siva in liberated state; he controls and pervades everything through his
Sakti. Sakti acts as his agent and surrogate in contact with matter. Sakti is eternal (anādi rūpā)
Brahman (Brahma rūpā) both Nirguna and Saguna.

Note: When All souls receive Grace and merge with Siva, it is not a physical union; it is a union
in spirit. Siva and the merging souls keep their separate identity in the union. But all the pure
liberated individual souls are homogenized (like the milk in the carton, you don't know which and
how many cows it came from, but Siva and the individual souls know) when they "merge" with
Siva. Homogenize = to make uniform.

The transformation of the Spirit, Pure Consciousness, 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.
Consider the chasm that separates Siva from matter.

Supreme Siva's other names: Atattva or Parasiva, Supreme Tattva, (Beyond tattvas-- Beyond
all elements, Absolute Reality)1st perfection, Siva Linga, Paramatman, Niskala, Niskriya,
Asabda, Amanaska, Parabrahman. Nir-vikalpa Samadhi, Paranada--->Nada. Niskriya is
"actionless one" while Sakriya is prone to action.

Niskala = Nis + Kala = devoid of manifested Sakti. Niskala Siva: Nirguna Brahman, not
associated with creative sakti. Sakti association present in latency. Niskala = Nis + Kalā =
without + Prakriti.

Nirguna Brahman: Brahman without attributes. Asabda: Soundless, Niskriya: actionless,

Amanaska: without Manas or mental functions (compare to: Blank Slate, Clean Slate, hard drive
with no data.) Attava = A+Tattva = A+That, That = product, category; A-tattva: before Tattva, not
that, not a product, beyond that, Brahman, Truth. Para Brahman = Supreme Brahman.
Nirvikalpa = no differentiation. Nada = sound. Paramatman = Supreme Atman or Soul.

Suddha Tattvas or Siva Tattvas

In the above depiction, Siva Tattva has the highest Consciousness, which diminishes in a
gradient fashion to Suddha Vidya Tattva. This is a two-way street from 1 to 36 and 36 to 1. Siva
Tattva uses Sakti Tattva to create this world of gods, beings and matter. From one to 36, there
is diminution of Siva Consciousness from the highest #1 to the insentient 36th Tattva, the earth.
The First Pentad is the five Suddha Tattvas or Pure Principles (gods). These entities can be
compared to Board of Directors. But Siva is number one, Sakti #2, Sadasiva #3, Isvara #4, and
Suddha Vidya #5. Their powers and Consciousness diminish from one to five. Each one has an
important function: Siva is Supreme although Sakti is equal to him. Sakti is like a Co-Director.
Together with Siva, Siva-Sakti gives rise to Sadasiva, Isvara and Suddha Vidya Tattvas in a
linear fashion so much so that Sadasiva is the second generation, Isvara, the third generation
and Suddha-Vidya the fourth generation. Sadasiva is the interphase between the lower Tattvas
and Sakti-Siva. 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.
Tattvas from 1 to 36 show the projection of Supreme Siva into 1st a world of gods (Tattvas 1-5),
2nd a world of human soul and its qualities and limitations (6-12), and 3rd a world of matter (13-
36). Descent from Tattva 1 to Tattva 36 is that of Siva from Supreme Consciousness, to human
consciousness to insentient matter. The human soul is called Purusa and its number is 12. By
its mere relative position you know that its consciousness is diminished to the 12th position.
This is dumbing down of Siva Consciousness to human consciousness. The insentient matter
like water, air, fire, earth are necessary for the human soul with body (Jiva) to sustain in this
world. Once the human soul roils in this world of hard knocks and gets rid of its impurities
(Malam), it is ready to take a centripetal ascendant journey from #36 to number 1. You may say
I am not earth, the 36th principle. Yes! you are earth, because your body has the essential
minerals from earth that sustain you (think of essential elements like Sodium, Potassium,
Calcium). All these Tattvas are burden on the soul which yearns to merge with Siva. Body is a
burden on the soul. The body has to shed itself along with other Tattvas; Sakti Tattva helps the
individual soul in that it (Kundalini Sakti) absorbs all these Tattvas on your way up. Once you
reach the level of number 4 (Isvara Tattva) on your ascent and shed all the impurities and the
distal Tattvas, Sadasiva (Tattva #3) confers Grace, without which your soul will not merge with
Siva-Sakti and later with Siva. Now let me give you an idea of Isvara Tattva (Tattva #4) and its
function. Isvara Tattva carries the opposite function of Sadasiva Tattva, which is the giver of
Grace. Isvara Tattva is an important entity when Siva-Sakti evolves downstream giving rise to
human consciousness, soul and matter. It veils spiritual knowledge from the human soul on its
birth in this world with a body. Now you see Isvara Tattva is operative in the downstream
procession of Tattvas in that is veils knowledge. Sadasiva Tattva is operative in the ascent
phase of the human soul in that it gives Grace. Obscuration and veiling of Spiritual knowledge
from the human soul serves a purpose. The new, nascent, young, immature and impure soul
does not have the ability to use Spiritual Knowledge or receive Grace because it is full of
ignorance and impurities. Let me give you an example. A professor of Mathematics has a
preschooler son, actively hides higher math from his son and lets him struggle with simple
additions. When his son is mature, intelligent and grown up, he will reveal Higher Math to him.
In similar manner, when the soul is mature and pure, Sadasiva reveals Spiritual knowledge
(Grace). When you look at these 36 Tattvas, you see that the soul and matter are recycled.
When one dies carrying a karmic bag, he will be born again as human, animal or plant
according to the weight and quality of Karmic bag. This death and rebirth will go on until the
Karmic bag is empty and shed once for all. That is when he will get grace from Sadasiva3.

ParA-Samvit or Paramasiva being above Siva Tattva is not a Tattva because Paramasiva is not
mutable (as Tattvas are or subject to). Tattvas are mutable and mutability is not the quality of
the Supreme Supreme. If something is mutable, it is matter.
1.Siva Tattva, 2. Sakti Tattva, 3. Sadasiva Tattva, 4. Isvara or Isa Tattva, 5. Suddha Vidya
Tattvas. (Siva Tattva = Sakala Siva = Sat-Cit-Ananda) In Siva Tattva, Jnana or Knowledge
exists without Iccha and Kriya (Will and Action); In Sakti Tattva, action (Kriya) occupies the
centerpiece; In Sadasiva Tattva (Nada), knowledge and action (Jnana and Kriya) are in
balance; in Isvara Tattva (Bindu) action is dominant while Knowledge is in the background; in
Suddha Vidya Tatttva, knowledge is dominant while action is in the background. These are
Pure Tattvas with higher consciousness, 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, representing five generations of consciousness. Limited human
consciousness is less pure than the five Suddha Tattvas, meaning we are further down the line,
liable to make mistakes and commit errors. Animals don't even come close. They have instinct
and subconsciousness. Consider this for didactic purposes. Amoeba's consciousness is
0.0000000001; Human consciousness is 1 and 1st Perfection Siva is zillion times more than
human consciousness. Human consciousness is 1 Watt bulb, while Siva's Consciousness is a
zillion watt bulb; It is a mere number for illustration of infinite Splendor (Prakasa). Saiva
Siddhanta asserts the power of Sakti (Tattva) exists in all beings and matter. Consciousness
sleeps in the stone, feels in the flora, senses in the fauna and thinks in man. Sentience runs
parallel with consciousness. The body of Jiva containing limited human consciousness is the
individual Prakrti or Avidya (ignorance) with impure Sattva (Malina Sattva Guna Pradhana).
Here is what Sri Swami Sivananda says about Prakasa and Vimarsa.

In this system of Sakti Yoga philosophy, Siva is omnipresent, impersonal and inactive. He is
pure consciousness. Sakti is dynamic. Sakti is the mirror; when Siva sees his image in Sakti,
He says I (Aham); the Universal Ego of Siva emerges. Sakti transforms from Being to
Becoming. Siva and Sakti are related as Prakasa and Vimarsa. Prakasa = shining; radiance;
manifestation. Vimarsa = reflection; deliberation. Sakti or Vimarsa is the power that is latent in
the pure consciousness. Vimarsa gives rise to the world of distinctions. Siva is Chit, Sakti is
Chidrupini. Brahma, Vishnu and Siva (of 2nd perfection) do their functions of creation,
preservation and destruction in obedience to Sakti. Sakti is endowed with Ichha (will), Jnana
(knowledge) and Kriya (action). Siva and Sakti are one. Sakti-Tattva and Siva-Tattva are
inseparable. Siva is always with Sakti.

Brahma, Vishnu and Rudra are the Lords of Tattvas from Prithvi (Earth36) to Vidya6, according to
Woodroffe.

Siva-Tattva and Sakti-Tattva

The creative aspect of the Supreme Siva is called Siva-Tattva. Sakti-Tattva is the will of Siva. It
is the seed and womb of the entire world.

Siva has two aspects. In one aspect, He is the supreme, changeless One who is
Satchidananda. This is Para Samvit. Nishkala Siva is Nirguna Siva. He is not connected with
the creative Sakti. In the other aspect, He changes as the world. The cause of the change is
Siva-Tattva. Sakti-Tattva is the first dynamic aspect of Brahman. This Siva-Tattva and Sakti-
Tattva are inseparable.

Sakti, The Ruler of Maya

Maya or Prakriti (matter) is within the womb of Sakti. Maya is the matrix of the world. Maya is
potential in the state of dissolution. She is dynamic in creation. Maya evolves into several
material elements and other physical parts of all sentient creatures, under the direction of Sakti.

There are thirty-six Tattvas or principles in the Sakti philosophy. End of Swami Sivananda's
commentary.

Prakasa and Vimarsa exist in Siva, Sakti and individual soul. Woodroffe states the
following,

That is to say, the individual self is also of the nature of consciousness and has self-
consciousness also. Analogically speaking, we can say prakasa, in the case of the
individual, is the shining intelligence and also the ideas, desires, memories, etc. which are
its manifestations; and vimarsa is the individual's awareness that 'those are mine'.
Vimarsa comes from the root mrish = to touch, to affect, to cogitate. It is that which is
pounded or handled by thought, that is , object of reflective thought. Prakasa and Vimarsa
are also known as KAmesvara and KAmesvari, (Linga and) Paralinga.

Here is another elaboration of Prakasa and Vimarsa.

TPS is Vimarsa Sakti in whom all 36 Tattvas exist. Tattvas = building blocks of the
universe. Vimarsa Sakti is the Object of experience. Siva is Aham (I). TPS is Vimarsa
(This or Idam). She is the Pulsating Universe. When a King (Siva) looks at his own
 reflection in a mirror and says, "I am he who is thus reflected." Siva is looking at His own
power (in the mirror or Sakti). He being the heart sees His pulsation in Vimarsa. He is the
Perfect "I". AHAM is the union of A = Siva + Ha = Sakti. M is the terminator of the
word.. Siva is Knowledge (Jnana Sakti) and Action (Kriya Sakti). He is the heart of
Knowledge and Sakti is the Action-Pulsation. He is Illumination (Prakasa). Siva is Sita
or white Bindu or Moon; Sakti is Sona or red Bindu or Fire. They are the divine couple:
KAmesvara and KAmesvari. The union of the couple is the Mixed or Misra Bindu or
the Sun. All three Bindus are termed KAmakalA. Sun, Moon and Fire are Illumination
and Bliss. They contain within them an endless mass of letters and Mantras. Thus they
are the origin of letters and words of all languages. Misra Bindu has the creative aspect
and is the origin of the manifested word (Vak) and its meaning (Artha). NAda Sakti
comes forth in seed form from Misra or Mixed Bindu, which is the union of A and Ha.
Maha-TPS (Great TPS) is diagrammatically represented by the three Bindus, three
lines and triangular Yoni. Her face is the First Bindu (Blue Dot) at the top of the
diagram and the Sun. The lower two Bindus are her Breasts (Moon and Fire). The three
lines are the folds below the breast, a mark of Divine Beauty. The Triangle is half of Ha
(Sakti) and Yoni (Womb). That which issues out of her Yoni is NAda, the origin of all
sounds. The word is Brahman and the Universe is Brahman. The lower two Bindus
(Moon and Fire) are inseparable Prakasa and Vimarsa. He is Vak (word) and She is
Artha (meaning). He is Mantra and She is Realization. When Sadhaka attains realization
by Sadhana, Devata appears as Artha (meaning) of the Mantra (Vak or word). Thus Yogi
meditates on Mother Maha-TPS who is MahAkalA and the aggregate of three Bindus.
Vijnana-BhattArka says. "A Yogi by passing through various Mandalas in Sri Chakra
containing the gross letters rises up to Ardhendu, Bindu, NAdAnta and to SUnya in
BindurUpachakra and becomes Siva. The West says that this is the worship of Pudendum
Muliebre. The down Triangle is the Womb of Divine Mother of the Universe, Maha TPS.
This is the Locus of Secret play of Siva and Sakti as Moon and Fire; the product of this
Combine is the Sun (Divine Energy), the origin of Name (NAma) and Forms (RUpa =
Form = Meaning). Here Moon, Fire and Sun do not refer to the entities that we ordinarily
associate with but to Siva, Sakti, and the word (the origin of the universe).

Suddha Tattvas: Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5

The Suddha Tattvas act asynchronously in such ways that the embodied souls are subject to
diversified experiences (polymorphism) commensurate with their karmic load.

0-1-2: Parasamvit, Siva Tattva, and Sakti Tattva are non-dual states. Parasamvit = Supreme
Consciousness of Siva. Prakasa = Aham (I) and Siva; Vimarsa = Sakti. Parasamvit is the unitary
experience at the point of coalescence of Aham and Idam (I and This). Aham is not different or
opposed to Idam; they are two sides of a coin. When the head is up, Aham is emphasized; when
the tail is up Sakti is emphasized. When the coin is standing on the side, there is equality of
Aham and Idam and the coin is ready to roll, meaning the preliminary step is being taken for the
dichotomy in consciousness. Siva is inseparable from Sakti UnmanA. Siva Tattva is the abode
of Saiva Agamas in the form of Suksma Vac. Sakti Tattva is the abode of Pasyanti (Visual
Sound).
Siva is Numero Uno in the true sense of the words. Since All Tattvas involute in Sakti and Sakti
Tattva in turn involutes in Siva Tattva in Lysis, Laya, or Dissolution, He is known as Laya
Tattva. This happens when the whole universe and beings are reabsorbed into Him. Sanskrit
Laya and English Lysis are cognate. As said elsewhere, Siva is Saktiman, Nada, Laya Siva,
Nishkala Siva.

Bindu, Siva and Sakti are the Three Jewels, which are the material cause, efficient cause and
instrumental cause respectively of the universe and beings. Bindu comes into play at the end of
dissolution and becomes prolific under the Will of Siva. Siva is the Nimitta Karana (Efficient
Cause) in the Suddha Tattvas and indirectly in the lower Tattvas. Sakti is Sahakari Karana
(Instrumental Cause = Secondary Cause) functioning in all three categories of Tattvas; Bindu is
Upadana Karana (Material Cause) and functions both in Pure and Impure categories.

efficient cause: (nimitta karana) That which directly produces the effect; that which conceives,
makes, shapes, etc., such as the potter who fashions a clay pot, or God who creates the world.
www.experiencefestival.com

material cause: (upadana karana) The matter from which the effect is formed, as the clay which
is shaped into a pot, or God as primal substance becoming the world.

instrumental cause: (sahakari karana) That which serves as a means, mechanism or tool in
producing the effect, such as the potter's wheel, necessary for making a pot, or God's generative
Sakti.

Parama Siva exercises Jnana Sakti, which induces stress on the tranquil Bindu and jolts it out of
equilibrium. Thus woken up from post-deluge slumber, Bindu quickens and becomes Siva Tattva
(the first modification). Siva Tattva is JnanamAtra, exercises Will on MAyA6 Tattva and
induces evolution of other distal Tattvas. Purusha12 Tattva undergoes activation by Sadasiva
Tattva.

Bindu is Suddha Maya (Pure Maya) without Mala or Karma. Bindu being Pure cannot mutate or
transform but undergoes evolution or extension (Vrtti = behavior, conduct, increase, growth --
Tamil Lexicon, Madras University). Read Vrtti as High Conservation. This Vrtti is as follows.
Bindu is Unmanifest Sakti (Avyaktam, inactive); when it undergoes Vyaktam, it becomes
manifest and active. Vyaktam = Distinctness, clearness; வவளிப்பலை; That which is
perceptible to the senses. It is not transformation but transition of Bindu to an active state. Bindu
is described as a Highly Conserved Entity by the Pundits. What does it mean? If change occurs
in a conserved entity, life is not possible. Let me explain it as Conservation occurs with regards
to coagulation of blood. The coagulation proteins are highly conserved, preserved, or prevented
from injury so that a mammal or human does not die of bleeding. If you take factor VIII
(coagulation factor) in blood, it undergoes transition from inactive to active state (VIII to VIIIa)
to effect coagulation. The same principle applies to Bindu, the Highly Conserved Entity. Bindu
cannot mutate because It is Highly Conserved.

In its second modification, Bindu becomes Sakti Tattva. The third modification of Bindu under
the influence of Jnana and Kriya Saktis, is Sadasiva Tattva, which is the nexus and interphase
between downstream Pravrrti and upstream Nivrrti. Sadasiva has form of Sakti and not the form
of MAyA. When Kriya exercises dominance over Jnana, Bindu accordingly becomes
transformed into Mahesvara Tattva. Everything is set to roll--Unfolding of Cosmic activity.
When Jnana asserts itself over Kriya, Suddha Vidya Tattva comes into being. Remember that
effect of Saktis on Bindu produce the Tattvas. Tattvas individually select their own Saktis to
perform a function. The same Saktis that went into the production of Tattvas from Bindu are also
available to the Product-Tattvas for their function.

Siva's Kriya Sakti (Action) induces expansion and augmentation and results in Siva Tattva, and
later in Sakti Tattva. Sakti Tattva is less subtle and so is called Sthula or Gross Laya Tattva.
Bindu is also a name for Sakti Tattva, which is all Action or Kriya Sakti. Kriya Sakti undergoes
modification into Nivrrti, Paratishta, Vidya, SAnti and SAntiatita.

பஞ்சகலை pañca-kalai.

Kāla7, Niyati8, Kalā9, Vidya10, Rāga11

12
Purusa and Mayai..

sivapp1.jpg

3. Sadasiva Tattva (Sadakhya also known as NAda) = Grace, Aham is dominant; Idam (this)
consciousness is faint and developing into a full-blown picture in the downstream mode. In the
upstream mode, when the Yogi makes the centripetal journey from the Earth plane to merge with
Siva, the Idam (the universe and matter) progressively attenuates; the only remaining entity the
pure soul (divested of matter) receives Grace before merger with Sakti-Siva. Sadasiva is the
giver of Grace to the soul before merger. Iccha Sakti is in the dominant mode. Iccha Sakti =
Will. Here Sadasiva plays the roll of a Painter who shows the Will to paint the world on a
canvas. He draws on the canvas an outline of the universe and beings. This is what is meant by
Dominance of Aham (I) and faintness of Idam (This). Sadasiva Tattva is the abode of Madhyama
Vac and Pranava. Purusha12 Tattva undergoes activation by Sadasiva Tattva. Siva induces His
Jnana Sakti to induct a portion of Sakti Tattva to become Sadasiva Tattva.
Anāśrita Śiva in Kashmir Saivism: Sakti blocks or isolates Siva temporarily from seeing the
objects she creates in Her Capacity as Vimarsa. Siva is AHAM ('I'), before He creates the objects
of the universe (Idam). Between Aham and Idam, there is a temporary gap or latent period, the
point in time, Siva is called Anāśrita Śiva. Anāśrita = mfn. not supported, detached; disengaged,
independent; non-inherent. Anāśraya = isolated. Anāśrita Śiva is isolated from the universe of
objects between the Sakti Tattva and Sadasiva Tattva. At the level of Sadasiva Tattva, there is
nascent appearance of the world of objects, called Idam (That).
4. Isvara or IsaTattva = Mahesvara = Para-Bindu or Supreme Bindu; Kriya Sakti, concealment,
Obscuration when the impure soul makes the downstream journey to the phenomenal world of
embodied soul. Aham is present; Idam (This--universe) is fully developed and therefore
emphasized. The Universe is a subject for Isvara, 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.--
Woodroffe. Isvara is Sabdabrahman who reins over the individual souls and matter.

5. Suddha Vidya Tattvam = Aham and Idam = "I and This" are of equal emphasis in the
downstream march of the individual soul. Creation, Preservation and dissolution functions of
Brahma, Vishnu, and Siva reside in this Tattva. Suddha Vidya = Pure Knowledge (to act).
Panchadasi defines Idam as follows: All that are perceived by the sensory organs, motor organs,
the mind, Buddhi, and scriptures come under IDAM (Panchadasi 2.18) MAyA Sakti is the
predominant in Suddha Vidya.

Purport: The Cascade: First there is Aham and Idam (I and This) in latency in the
undifferentiated state in Parasamvit. Later Aham comes into its own; Idam comes into being as
faint picture; Idam defines itself well; Aham and Idam become equal; Maya comes along and
severs the Aham and Idam into two entities. Sakti-Maya-Prakrti becomes the universe and
beings. In the phenomenal world, there are many individual Ahams (I) and many Idams (This),
which together make the souls and bodies of a beings and the universe. There is One Siva and
many entities of the universe. To an individual only two entities exist: Aham and Idam (I and
This).
Tattvas: Parasamvit is TattvAtita, above Tattva and Nirguna Brahman. Aham and Idam exist as
one subtle unit in Parasamvit. Parasamvit is immutable Niskala Siva. Below that is the Siva-
Sakti. When Siva is dynamic, He is Sakti. One aspect of Sakti is Cidrupini (Consciousness
form); the other Visvarupini (Universe form). Maya exerts stress and change on Consciousness
of Siva resulting in Aham (I) and Idam (This). Sakti Tattva is the negative aspect of Siva Tattva.
(Think of Sodium ion as the positively charged and the Chloride ion as negatively charged.)
Sakti and Siva Tattvas are unproduced (Uncreated) and Saguna Brahman. The first produced
Tattva is Sadasiva Tattva, the notion, "I am this" which separates as Aham and Idam later. Sakti
Tattva is negative, meaning negation of Consciousness. The universe is a product of negation.
Sakti splits the unity into Aham and Idam, which become separate in Sadasiva, Isvara and Vidya
Tattvas, though they experience Idam as part of Aham within one circle. In Jiva (individual soul)
consciousness, the object Idam is outside of subject Aham, seen as two circles. This diagram is
based on Woodroffe.

Remember that Tattvas are a two-way street. In Sadasiva Tattva, Aham begins to receive a faint
picture of Idam, whose image progressively becomes clearer in creative cascade. The left arrow
indicates dominance of Aham and faintness of Idam. This is the NIMESA or closing of the eyes
of Sakti in the centripetal march of the soul to the First Cause, when all the Tattvas are absorbed
before Pralaya or dissolution. Sadasiva Tattva is the interphase between involution and evolution
of Tattvas. As all the distal elements subside in Sadasiva Tattva in involution of Tattvas into the
First Cause, naturally "the shop" is closing the business and the shutters--eyes--are shut; that is
Cosmic Sleep; that is NIMESA. 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. In creation,
the developing nascent Idam is a faint picture in Sadasiva Tattva. Idam becomes clearer in Isvara
Tattva and becomes the object of the subject Aham; thus the emphasis is on IDAM (the new
comer) in ISVARA Tattva (Right arrow). In the creation cascade downstream, Isvara Tattva is
the UNMESA or opening of the eyes of Sakti or Cosmic Evolution or Creation. The next step in
the cascade downstream is Sudha Vidya Tattva, the evolved consciousness AHAM and IDAM
are both emphasized (two side arrows). Maya Sakti comes along and splits them apart into
separate Aham and Idam, so that the subject of Aham looks at the object of Idam as an entity
distinct from Aham in the manifested world. Maya Sakti gives Kancukas (sheaths) to restrict
and render the Universal Self into an individual soul with the limited ability. It is projection and
dumbing down of the Universal Self in each person. 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. Woodroffe calls the Mini-Me-s "little-
doer; thus the all-knowing becomes little-knowing (Parviscient); the almighty becomes a little-
doer."

These are Kaala, Niyati, Vidya.... Now the Aham of the individual looks at his body, others and
objects as Idam.

Prakrti is the aggregate of all involuted and contracted Saktis in an undifferentiated form. The
Gunas are in equilibrium. When the Gunas are agitated, Vikrtis of mind and matter manifest with
Purusa experiencing the 24 impure distal Tattvas.
Here is another way of looking at Aham and Idam.

Evolution downstream: The Pure Consciousness (Parasamvit) undergoes transformation (via

Sakti) and the result is the first product Sadakhya or Sadasiva Tattva (Sadasiva). In a linear
cascading fashion, this transforms into the second product, Isvara Tattva (Isvara); further
transformation takes place resulting in the third product, Suddha Vidya Tattva. Remember the
transformation does not diminish the original "Wattage" of Siva Consciousness; it remains
"withdrawn and wholly and fully potent" Distal to SuddhaVidya Tattva, Maya Sakti sunders the
Aham from Idam. Where does this cutting Maya come from; yes, it is from Sakti. Sadasiva
Tattva emphasizes Aham and faintness of Idam, "This." Isvara Tattva emphasizes the Idam,
"This." Suddha Vidya Tattva emphasizes both equally. Distally come the separated Aham and
Idam.

(In downstream evolution , Isvara Tattva conceals, veils or obscures Spiritual Knowledge from
the aspirant, while in involution, Sadasiva Tattva reveals Knowledge and confers Grace. Why is
it so? The soul with the body is afflicted with impurities. Imagine the soul is going on its
centripetal march to merge with Siva. The human soul cannot merge with Siva unless it is free of
impurities. In that impure state, Isvara does not reveal the Spiritual Knowledge. Once the
impurities (malas) are removed He [Sadasiva] reveals the knowledge. Let me give you an
example. A professor of mathematics has a pre-school son. He lets his son struggle with simple
additions, while he actively conceals higher mathematics from his son. It is obvious why he does
so. Once the son is mature, he teaches (reveals to) him higher math. That is veiling and
revealing.)

Do you want to delve more into Prakasa and Vimarsa? Slightly different from what Swami
Sivananda says.

Sakti Devi has three forms: the gross, the subtle, and para forms. The gross (sthula) form
consists of anthropomorphic features with hands and feet. The Suksma or subtle form is her
Mantra; her Para or Supreme form is her Real Form (Svarupa). This Para form is Supreme
Consciousness beyond the grasp of human mind. Sakti Devi like Siva Tattva has two forms:
Prakasa and Vimarsa. Prakasa form is Pure Consciousness. Vimarsa form is the power latent
in Pure Consciousness. Referring to Siva-Sakti, Siva is Prakasa and Sakti is Vimarsa. In
particular reference to Devi, Prakasa is her Pure Consciousness and Vimarsa is her Sakti or her
ability to appear as many in a world of multiplicity. Vimarsa is the stuff of Tattvas which make
this variegated universe of matter and beings. She who is of red color is the manifested one.
Brahman and his multiplicity have application in Prakasa and Vimarsa. Prakasa is the canvas
and Vimarsa is the multiplicity of painted objects; Prakasa is the hypostasis and Vimarsa is the
manifest multiplicity. Nishkala (no parts) is Devi and Prakasa; Sakala (many parts) is Vimarsa
and manifest multiplicity. KAla, Bindu, and Nada have rolls to play in Vimarsa aspect of Devi.
Vimarsa makes demands of Devi's Iccha, Jnana and Kriya for projecting the manifest
multiplicity.

From Siva Tattva AbhAsa radiates. Abhasa = shining forth, emanation, radiation. The Simile
here is that Siva Tattva has the same Abhasa as sun has, meaning that it shines on its own accord
without change or diminution of its light. If you count Purusa and Prakrti, there are, instead of
five, seven Tattvas.

In northern Saiva and Sakta schools, Sadasiva and Isvara are the Nimesa-closing and Unmesa-
opening aspects of the experience intermediate between Siva Tattva and Suddha Vidya Tattva,
the former being Sunyatisunya.

Nimesha = shutting the eye. When the universe involutes and dissolves, 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, it is time to "close shop" and the
universe comes to an end by reposing in Siva-Sakti. This dissolution of the universe is compared
to the closing of the eyes, which takes place at the level of Sadasiva Tattva.

Unmesha = opening the eyes, looking up. Upward motion of the eyelids. Becoming visible.
Blossoming of flower, creation of the universe. When Siva and Sakti proceed to create the
universe, there emerges Sadasiva Tattva, which in a cascade fashion generates Isvara,
SuddhaVidya Tattvas.... This opening of the eyes or opening the shop taking place in Isvara
Tattva is Unmesha.

Unmesa-opening and Nimesa-closing are two aspects of one Sakti. Srsti or creation and
unfolding of Tattvas are opening of eyes, while Pralaya or dissolution is Nimesa or closing of
eyes. It is like the opening and closing of the bud.
Unmesa and its horizontal relationship with other terms: opening, Tirodhana, obscuration,
disappearance, self-limitation, limitation, contraction of Siva Consciousness, limitation of
infinitude of Siva and transcendence of Siva, Anutva (atomicity), Sankoca (Contraction),
Dichotomy of Siva into Bodha (consciousness) and Svatantrya (power), dissociation between
Siva's Consciousness and Power meaning sterile static consciousness and blind unaware power
(Inert Soul and Somnambulistic force). Atomicity is the condition of powerless awareness and
senseless power. This passage is adapted from Woodroffe. Primary limitation of Siva (Anutva-
atomicity): Siva Consciousness contracts, as the world opens up, expands and manifests matter,
universe and beings. Isvara Tattva is the entity at which the Tirodhana Sakti "dumbs down" the
universe and beings. Isvara is immanent. It appears that Siva has to severely limit Himself to
create this universe of matter and beings. The universe is a domain of limited beings and limited
objects, which cannot come into manifestation unless Siva assumes limitation. To use today's
parlance, Siva has to dumb down to create this universe and Purusa. Secondary limitation of
Siva: Maya puts further crimp on Siva by downgrading His status from Supreme Consciousness
to human consciousness of Purusa. Supreme Consciousness is beyond the beyond; Purusa (we
the people) has limitation in time and space and (limited) knowledge. 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; this is known as Vedyapratha (Vedya = cutting; pratha=
widening = cutting and widening). The same takes place in an individual who has Aham and
Idam.

More on Unmesa and Nimesa : Open Sesame and Close, 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. Nimesa-closeness aspect is centripetal march when the
universe and beings subside in Siva-Sakti. This blinking or opening and closing of the eyes
likened to those of the buds is a cyclical event. Let me give you an example. Let us take the toy
shop. The merchant (Siva) opens the shop, brings out all his toys and stuff to the front of the
shop; he winds up some toys, in some he turns the power-pack on and let them do their thing all
day long. The toys light up, blink, wink, talk, whirl around, dance, clap, walk, eat, drink, wet....
When it is time to close the shop, he turns off all toys, puts them back in the shop and goes home
for the night. That is Unmesa-opening and Nimesa-closing of toy shop of Siva.

Spandex Theory --Expansion and Contraction: Spanda Power of Siva,

Spandex is a long-chain elastic Polymer that can expand and contract. Spanda in Sanskrit is
quickening, quivering, vibration, throbbing, expansion and contraction.... Spanda Sakti
consisting of Unmesa and Nimesa is Sakti of Siva. Though they appear as sequential elements,
they are concurrent in Siva. This is a divine energy; it appears to be spent by Siva and or Sakti
and yet it does not diminish. Spanda is pulsation, quivering, motion, quickening in the womb….
The universe emerges from Spanda power of Siva. Siva on one hand and souls and universe on
the other hand are but one. Take a chocolate candy, hard outside and gooey inside. The exterior
shell and the gooey inside are the same though they may appear different in consistency`.
Sivasakti and the universe are same. Siva is Kutastha (Immovable, Immutable, occupying the
Highest Place) Consciousness; we are Cidabhasa (intelligent reflections or apparition). Siva
looks at himself in the mirror called Sakti and what He sees is Cidabhasa. If not for Him, we
don’t exist; if not for Sakti, there is no reflection. The universe in inherent in Spanda as the tree
is inherent in the seed. Thus the creation is Unmesa (opening of eyes) part of Spanda power,
and Pralaya (Cosmic Sleep, destruction) is the Nimesa (closing) part of Spanda Sakti. The
Spanda Principle of Siva is the mover and shaker of souls and matter. The Malas (Primer in
Saiva Siddhanta) prevent the individual soul from realizing the Spanda Principle; that means we
don't understand, appreciate and realize Siva. The Yogi realizes the Spanda principle by
knowing Siva is the Soul, we are his reflection, the universe of beings and matter are one with
Siva, Sakti is our Progenitor, we are one with Siva-Sakti and we all should realize Him.

Spanda power has its hypostasis in Siva and manifests the 36 Tattvas, which are the building
blocks of the universe and beings. The world is the stage for the Spanda Energy of vibration
according to Kashmir Saivism; the same is called in South India as the Dance of Siva on the
Cosmic Stage; the Lord dances in all elements; all his acts are dance, vibration or orbital motion
down to subatomic particle; when the dance stops, the world ends with Nimesa; with Unmesa,
the dance starts again. 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.
Below is depicted Saiva Siddhanta view of 36 Tattvas as
described in Sivapprakasam by Umapathi Sivanar.
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, which
in some cases have no resemblance to Consciousness as in Asuddha Tattvas. All these are
vibrations, whether they belong to Consciousness or other Tattvas (insentient unconscious
matter). Since they all originated from Siva-Sakti, they are all forms of Spanda. This is the view
of perfected Yogi. 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. Kundalini Power.

Now we are coming back to Suddha Tattvas, we left earlier. Suddha Tattvas: Siva, Sakti,
Sadasiva, Isvara, and Vidya.

Suddha Tattvas, which have Nada and Bindu in them, form the basis for varied levels of
Consciousness, language, speech, comprehension, expression, writing, signs, symbols, meaning,
intelligence, cognitive and mental functions. (Wernicke's area of the brain between temporal and
parietal lobes, and basal ganglia deep in the forebrain are involved in language and thought.
Damage to the Wernicke's area renders a previously competent person unable to read a written
word.) Nada is in Siva Tattva and Bindu is resident in Sakti Tattva (and also in Isvara Tattva).
click and go to >>>Bindu>>>

The Suddha Tattvas encompass the entire gamut of Siva's presence in Arupa, Rupa-Arupa and
Rupa forms. Sivam and Sakti holding Nada and Bindu respectively come under Arupa form;
Sadasiva, RupaArupa; and Mahesvara, with his surrogates (Brahma, Vishnu and Rudra), Rupa.

Arupa (formless) Rupa-Arupa (form-Formless) Rupa (form)

Sivam, Sakti, Nada and Mahesvara including Brahma,
Sadasiva
Bindu Vishnu and Rudra

The Vijnanakalars reside in no-man's land between Vidya5 and Maya Tattvas6 according to one
account. (see below the account that says that they belong to higher planes.) The Vijnanakalars
have Anava Mala, 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. We have to
ascend this five-step ladder to arrive at Siva Tattva by Kundalini Yoga, which entails
conscripting goddess Kundalini to take us up the six Chakras to Siva Tattva.

Vijnanakalar = VIJNANA + KAL + AR = knowledge (spiritual) + to learn + person, a spiritually

learned person. (For example, Painter = PAINT + ER. Same rule.) Vijnanakalars do not require
a Guru, for they themselves are their own inner Gurus in their spiritual heart giving instructions
to their Anma by the medium of mauna (silence), known as Sunya Sambhasanai (nonverbal
dialogue). Pralayakalars and Sakalars need a Guru to instruct them; Guru is one whose body,
mind, and soul are under the influence of Being (Sat, the Lord); that means he is SatChitAnanda
(Being-Consciousness-Bliss.) Anyone with lesser qualities is not a Guru.

There are stages of perfection among the Vijnanakalars class of souls. Siva1, Sakti2, Sadasiva3,
Isvara4, Sadvidya5
The following agents Vidyas, Vidyesvaras and Anusadasivas are collectively known as Ananta
in charge of impure Tattvas.

5) Vidyas in position with Sadvidya5. They are also known as Mantras, the lowest in the
hierarchy of spiritual perfection. They are assistants, serving Vidyesvaras. Vidyas as agents
confer the divine wisdom and Grace to all the deserving souls.

4) Vidyesvaras in position with Isvara4 Tattva. They are also known as Mantresvaras.

3) Anusadasivas in position with Sadasiva3 Tattva. They are also known as Mantra-
Mahesvaras. Anu-Sadasiva is nearer in getting Anugraha from Sadasiva. (Vidyas and
Vidyesvaras still have a material shroud of Tanu, Karana, Bhuvana and Bhoga [Body,
Instruments, World and enjoyments], the physical counterparts of spiritual perfection.)
Anusadasivas = Mini Sadasivas.

Siva1, Sakti2 : 2 and 1 are Sakti-Siva, the Supreme state, not in the realm of and beyond human
perfection.

These above entities have Adhikara Mala (Anava Mala) They are Vijnanakalars or Ananta
(Agent Instruments). Pure-Impure and Impure Tattvas are serviced by the Pure Tattvas, namely
the Vidyas, Vidyesvaras and AnuSadasivas, Maya is waiting to be stimulated to evolve the
impure Tattvas from Kāla7 to earth36.

Kundalini goddess sits in Muladhara Chakra waiting for the Sadhaka to initiate the call. Go to
file Kundalini Power.

Suddha-Asuddha Tattvas or Vidya Tattvas, also known as Māyēyam: Mayeyam

Suddha Tattvas attempt to define Siva in terms his Pure Consciousness undergoing stress with
Sakti, and manifestation of Sadasiva, Isvara and Sad or SuddhaVidya Tattvas.

stress: force exerted on one thing; strain. Tattva = building block; principle

(Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
palpation28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36.)
MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa1

KalA7 VidyA10 and RAga11 respectively are engaged in the partial removal of obscuration by
Malas, removal of the daze that comes after removal of obscuration and the removal of
obscuration caused by desire. 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. KalA7 by removing the
obscuration removes the blockage of the function of Kriya Sakti. Karma and Malas cause
obscuration; KalA7 brings about only partial removal; 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. The
revealed object (by KalA after partial removal of obscuration) becomes substrate for the action
of Buddhi14. KalA's partial removal of obscuration is its sole function without active
participation of distal Buddhi14 Tattva, and proximal Siva1 and Sakti2 Tattvas, though Siva1,
Sakti2 and Buddhi14 are essential for the function of KalA. Buddhi14 , being Jada (inert), needs
the intelligent self or the individual soul for its activation. Activated Buddhi is ready for Bhoga
(experience). It is now obvious that Buddhi needs KalA7 and intelligent self for its function. By
its nature KalA7 is inert. It is activated by Sakti2 under the aegis of Siva1 Tattva. As you may
notice here, these Tattvas follow the paradigm of cascade, wherein the prior (proximal) Tattva
activates the distal Tattva. This concept in reality is seen in blood coagulation cascade, wherein
activated factors become the activators. All Asuddha Tattvas are inert and need activation
directly or indirectly from intelligent Siva Tattvas, which cannot take the place of KalA tattva for
the partial removal of obscuration, so that knowledge is revealed to the self. As the Kriya Sakti
comes alive, Jnana and Iccha Saktis are aroused. The self practices Action Sakti (Kriya Sakti);
the agent (the self, the embodied self, human being) exercises Jnana (knowledge) and Iccha (Will
or desire). The activator of Jnana Sakti is Vidya10. 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). Self is the repository of Jnana Sakti; Vidya helps the self
to manifest its Jnana Sakti. VidyA10 Tattva brings about apperception of feelings of happiness,
sadness....The Cit Sakti of the self is not the perceiver of mundane feelings, but enjoyer of
limitless Bliss of Siva, which is transcendental and not the phenomenal or empirical feeling of
happiness or sadness.... VidyA10 Tattva evolves RAga11 Tattva, which manifests Iccha Sakti of
self, and engenders desire and attachment. Can an object induce and invite attachment from the
Iccha Sakti of the self? Who determines the attachment, the self, the man, the object or RAga11
Tattva. Objects do not invite attachment uniformly. Man determines the attachment to objects.
RAga11 has two forms: Jnana Rupa and Vasana Rupa. Jnana Rupa is perception in the domain of
Buddhi, rising and falling in its attachment to objects. Vasana Rupa is made of impressions, a
connate entity (from birth) and persists over many births.

6. MāyA6: material cause of Asuddham (impurity). 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; it
leaves him at the mercy of karma; it furnishes him both knowledge and obscuration; it is up to
him to make the choice. The embodied soul watched constantly by Kâla and Niyati (Time and
Order) moves among the Tattvas, Kalā9, Vidya10, Rāga11 (cognition, wisdom and desire). Maya
Mala (MāyA6) is the repository of Anava and Maya Malas, according to Kashmir Saivism.
Entities above Maya Mala do not have Maya Mala but only Anava Mala (as in Vidyas,
Vidyesvaras and Anusadasivas). Maya Mala does not come under the purview of Siva because
He is Pure, but an agent below Siva under the command of Siva. MāyA6 is under the aegis of
Bindu which has the power to provide corporeality to the Tattvas. Bindu gets stirred and
becomes Nada. Nada provides the diverse experiences to different embodied beings (We, the
humans) in conjunction with Karma. This is polymorphism in behavior and experience. The
unique nature of Nada is that it is phenotypic and specific for each individual and varies from
person to person providing varied experiences. Let me explain this. You and your twin are born
of the same parents. 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. That is the observable life of one twin that is
different from the other. Each one has his own empirical knowledge and experience, which are
manifestations of one's own Phenotypic Nada. There are as many phenotypes of Nada as there
are people. (What amazes me is that the Siddhantists thought about phenotypes of Nada.) You
may use words like phenotype, idiotype, polymorphism for a proper understanding of Nada.

Ramakrishna Parmahamsa desired to have vision of Maya, which Siva-Sakti uses as a potter
would use clay to make all kinds of pots. He had a vision of Maya growing from a tiny drop to a
girl; the girl became a woman and gave birth to a child, whom soon after birth the woman
devoured. Many children took birth from her and eventually she devoured all of them. Then he
knew that she was Maya. Adapted from Sayings of Ramakrishna, saying 52, page 33. (The
saying, "Soon after birth, she devours" gives us an idea of Time in terms of Goddess and man,
two different scales of measurement. In this instance time is compressed so much infant, baby
girl, woman, birth, death take place one soon after another. Time is in Her and We are in Time:
She is eternal and we are ephemeral. 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.

Maya sakti as it evolves produces in a cascade fashion all the building blocks of the universe
including the soul, attributes, Time, order, knowledge, desire and passion, prakrti, buddhi,
ahamkara, manas, hearing, tactile sense, vision and color, tasting, smell, speech, grasp,
ambulation, evacuation, procreation, sound, palpation, form, taste, odor, ether, air, fire, water,
and earth. Without the above a human cannot be a complete man. This is known as Pravrtti,
evolution (centrifugal movement). All these products are subject to change or mutation as
opposed to immutability of Siva-Sakti. This is the centrifugal force of Siva-Sakti where in all
products travel away from the center that is Siva-Sakti. When all these products seek their source
(centripetal force), they involute into Sakti; that is Nivrtti--reabsorption. This is the vision
Ramakrishna had of Maya who produced and then swallowed what she produced. In terms of
Kundali, all the Tattvas express themselves as she descends from Sahasrara Chakra to Muladhara
Chakra (Pravrrti), while she absorbs and internalizes all these expressed Tattvas when the Prana
rises from Muladhara to Sahasrara Chakra.

Maya Tattva is the creator of these five limitations and originates from Sakti. When Purusa is
free from impurities and realizes Sivaness, the cloud of Maya and its cohorts lift and vanish, and
the individual soul receives Grace. The material cause of enjoyment or experience (Bhoga) is
Karma; instrumental cause Maya, the efficient cause Mala. (Sivaraman)

7. Kâla = Kaalam = Time: determines the duration of soul's experiences. Kâla is an evolute of
Maya, the 6th principle, and is the ticking time element in the past, present and future of an
individual. Every act has a time element incorporated in it, which one cannot ignore or
avoid. Kaala ensures that the soul is given the body to enjoy or suffer the fruits of Karma on a
schedule. 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. Kaalam has been measured and quantified and there are ten measurements of
time: Kanam, Ilavam, Kattai, Nimitam, Tuti, Laku, Kuru, Pulutam, kākapatam and Tāla-p-
pirānam, the latter has another ten measurements: 1. Kālam, 2. Mārkkam, 3. Kiriyai, 4. Ankam,
5. Kirkam, 6. Cāti, 7. Kalai, 8. Ilayai, 9. Yati, 10. Piraitāram.

What is not mentioned above is Mātra, which is equal to 0.4 seconds. Mātra: unit of time: Māt-
tirai (Mātra): measure of time = 2/5th of a second = the time it takes to snap one’s fingers, wink
one’s eyes, or say OM.

Time measurements:

Kanam = snap of fingers.

Ilavam: = eight kanams = 8 snappings of fingers.

Nimitam = minute

Tuti: 4096 Kanams.

Mātra = 2/5ths of a second = 0.4 second

Kuru: two mātras

Pulutam: 49152 Kanams.

Kākapatam: 65536 kanams.

Tālam: Time measure. A small cymbal for keeping time in music. Time is also measured in
music by slapping the palm on the thigh with the palm, mind-hand metronome--mental timing.)

More on KAla or Time.

KAla is Time which has two domains: Suddha KAla and Asuddha KAla. The Pure Time is
Sacred and Asuddha Time is Impure and de-sacralized. In the Pure Sphere (SuddhAdhvan) Time
is non-metricized; things happen instantly; events are durationless; it is Great Time untainted by
Karma and Māyā of profane kinds. We live in the Empirical Time, whose origin is
Transcendental Time (Suddha KAla). All divine events happen in Transcendental Time which is
outside the empirical time. Saiva Siddhanta denies the eternity of time by denying its unity.
KAlam is the 1st straitjacket of the soul.

As you see (Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 ), KAla (time) precedes all the Pure
and Impure Tattvas as listed here. Suddha KAla is eternal but its essence is not eternity. As you
may know, MahaKAla (Kali) means She devours Time; Time is in Her and She outlasts Time.
Ananta's agency is limited in time, when Tattvas roll out and become established. Though
temporal KAla is impure, it is real. Causal Karma has a timepiece attached to it. Niyati8, Kalā9,
Vidya10, Rāga11, Purusa12 do not exist without Kāla7.

8. Niyati: destiny which makes soul's experience correspond to the fruits of its own karma;
Order. It is an evolute of Mayai after the Time element. It is a task master with a memory
ranging over many births. Niyati makes sure that the individual gets (what he deserves) the
heredity, ancestry, and environment to correspond to his karma. It is payback time, good, bad or
indifferent; as you see, Time precedes Niyati, which is law unto itself for even gods cannot alter
it. Niyati Law reaches an embodied soul with its long arm over many births; its effects are
benign, malignant, indifferent, orderly, linear and parallel, unselfish, precise, inescapable and
Time-tested; it serves to establish order in the individual and world, where order is part of
cosmic law, Rta.
Siva is all-pervasive and omnipresent in Time and Space. 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.

Niyati. Niyati8 is the Cosmic Justice which doles out rewards and or punishments for one's acts.
Man's tendency is to avoid unpleasant fruits and invite and enjoy pleasant fruits as a consequence
of his acts. Niyati forces the person to accept what is coming to him, whether it is pleasant or
unpleasant. The fruits of good deeds are his to enjoy and no less the fruits of bad deeds are his
too. This is Cosmic Law of Deed and Consequence. Karma has the appropriate fruits on hand.
The fruit has to be delivered to the person owning the deed. Karma needs a deliverer or dispenser
to the addressee. Thus Karma is dependent on Niyati for its dispensation and thus is Niyati-
sāpekṣa. This fruit is addressee-specific and non-transferable; Niyati delivers the fruit to the
addressee. N

9. Kalâ = Kalaa = Kalai = : variable aptitude of the soul to spiritual knowledge. Cognition.
Kalai is an evolute of Maya, the 6th principle. The word is derived from Kal - to learn ( ) . It
refers to the acquisition of knowledge of surroundings and all other categories of Tattvas, arts
and sciences and spiritual knowledge. We have limited knowledge. It is one of the limiting
jackets that we wear, meaning that our knowledge is only a contracted and diminished form of
Siva's knowledge. KalA imposes finitude and limited experience of spirituality; by removing
limitations of KalA, one attains Moksa. Remember it is one of the restraining sheaths. Karma
and body go hand in hand with the doer, and being non-luminous cannot lift the dark veil of
Mala. But KalA offers help and works against obscuration caused by Mala, facilitating the
reactivation of stalled Kriya Sakti. KalA's unique feature is that it identifies itself with the
individual self, acts like a co-ordinate agent of the self rather than an instrument and thus
becomes the agent of action. Pundits say that KalA fuses the agency and the instrumentality so
much so the self would be devoid of manifest consciousness, if it is not for KalA.

KalA and Sakti: KalA has more than one meaning. Sakti has parts; that is KalA. Sakti displays
Her Power or Vibhuti; that is KalA. KalA is also one of the Kancukas or enveloping Saktis that
make the Purusa12 consciousness. Kankukas cut down the natural perfections of the Supreme
Self and thus constitute the enveloped or limited self or Purusa12. What it means is that
limitations are imposed on the human being and his consciousness. Our consciousness is no
where near Siva's Consciousness.

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, where is the need to acquire knowledge? That is anavam,
which should be curbed to receive spiritual knowledge. Kalaa gives that opportunity to the soul
to directly perceive the Truth by suppressing Anava Mala; it rends open the cloud of Anava Mala
to let in some light (spiritual knowledge). Another source tells that KalA Tattva is the 3rd
sheath or Kancuka--straitjacket, garment.(See below for details) It is actually Kriya Sakti of
Siva that has undergone contraction and degradation, which means that its omnipotence has
contracted to limited potency, which creates a rich milieu for karma to thrive in a compromised
individual. 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. (Think of sunscreen lotion--here KalA
lotion or KalA Jacket prevents exposure to spiritual wisdom.)

The individual soul is not as pure as the Pure Intelligence, that is Siva, because Siva is
pure knowledge and does not seek knowledge from an external source; he exercises Iccha,
Jnana, and Kriya (desire, knowledge, and action) without any help from other entities. On
the other hand individual soul seeks knowledge from the senses derived from the products
of Maya (material cause of universe and beings). Apart from it, the individual soul is
enveloped in a shroud of Mala or impurities. The individual soul is Asat and Acit
(unconscious matter, insentient matter) because it needs Acit (sensory organs) to acquire
knowledge. Once it acquires a little spiritual knowledge, it becomes Sat-Asat. Read more
about the soul in The soul according to Saiva Siddhanta. God is Pure knowledge; He does
not need hands-on experience, direct perception, demonstration, or instruction to acquire
knowledge. The soul and its capacity to acquire spiritual knowledge are compared to an
eye or crystal; God or Siva is the sun. All objects, including the crystal, disappear in the
thick of darkness and the eye cannot perceive any object (in darkness); the eye and the
crystal need sunlight to see and shine respectively. Siva Sakti provides sunlight of
knowledge to the soul to cognize an object. This is when the Asat soul morphs to Sat -Asat
in Sakala State; in Suddha state, it is Sat.
The soul is compared to an owl which is naturally equipped with the nictitating
membrane in addition to the eyelids. The owl covers its eyes with its nictitating membrane
and prevents light from entering its eyes. In like manner, the soul is covered by Anava
Mala preventing the light of knowledge reaching the soul. The soul, unlike God, is subject
to vicissitudes in knowing, needs organs (Indriyas), objects, and sunshine of knowledge,
and carries a shroud of Anava Mala which prevents diffusion of knowledge.

10. Vidya: Soul's ability to discriminate. Vidya is a cognate of wit, vita, Vid, Cid, Veda, and
Vittai. It takes its origin from Kalai, 9th principle, gives wisdom to the soul, and helps the
aspirant overcome the asuddha maya tattva consisting of prejudice, misconception, wrong belief,
illusion, delusion, distortion, and obscuration. Vidyaa Tattva is the 4th straitjacket or outer
Kancuka where Jnana Sakti of Siva has contracted; the individual soul has scanty Divine
Wisdom.

11. Râga = Arâgam --Tamil spelling): Soul's desire to experience the world. Ragam is
desire, passion and love. It is the evolute of the 10th principle, Vidya. It is the Iccha Sakti
(desire) of an individual to acquire, posses, and exploit objects, interact with people and enjoy
the world. It is modulated by Buddhi and Vidya. Raaga is the 5th straitjacket or outer sheath
wherein the Iccha Sakti of Siva has undergone contraction and transformation and manifests as
passions, desires and wants of earthly nature.

Iccha, Jnana, and Kriya (desire, knowledge, and action) are the three faculties of the above
Suddha-Asuddha Tattvas which link the soul with organs, objects and environment; thus, Purusa,
the 12th Tattva, the embodied soul, exercises its will, knowledge and Kriya. Remember our will,
desire and action are the contracted forms of Siva's Will, Knowledge and Desire. We are all
Mini-Sivas with finite potency.
12.Purusa: Sakalar class soul having all three malas. Purusa is the individual self wrapped in
Tattvas as above (#6 to #11), endowed with consciousness, Ichha, Jnana and Kriya (desire,
knowledge, and action). He is the common man (Purusa) who is mired in three malas (mum-
malam-- ). Purusa12 is defined as the empiric man mired in three Malas,
constricted by five Kancukas and burdened with five Klesas.

Five Kancukas: Kāla7, Niyati8, Kalā9, Vidya10, Rāga11

Five Klesas: avidya1 (ignorance), asmita2 (egoism), raga3 (desire), abhinivesa4 (tenacity of
mundane existence) and dvesha5 (aversion). These entities arise in a cascade fashion
starting from Ignorance giving rise to Egoism and so on. Avidya is not knowing that we
take the non-eternal as the Eternal, Impure as pure, pain as pleasure, desire sprouting
from egoism and aversion as real, and not identifying oneself with the Soul.

24 Asuddha Tattvas or Atma Tattvas

Saiva Siddhantists say that Mulaprakriti is part of Asuddhatattvas, governed by gunas,

Sattva, Rajas, and Tamas. In Mulaprakriti, the gunas do not express. In Prakrti Tattva or
Citta13, the gunas are in equilibrium. Mulaprakrti is compared to a bud where its guna or
fragrance remains potential, undiffused or unexpressed. Guna expresses in a person once
the principle Buddhi14 is in place.

BG Chapter 2 Samkhya Theory: please refer to comment under Verse 2.12 for details on
the Tattvas mentioned here.

13. Prakrti Tattva, 14. Buddhi, 15. Ahamkara 16. Manas, 17. hearing 18. tactile sense, 19. vision
and color, 20.tasting, 21. smell, 22. speech, 23. grasp, 24. ambulation, 25. evacuation, 26.
procreation, 27. sound, 28. palpation, 29. form, 30. taste, 31. odor, 32. ether, 33. air, 34. fire, 35.
water, 36. earth.

Prakrti13 Tattva is an evolute of KalA9 Tattva. The Guna Tattva composed of Sattva, Rajas and
Tamas are regarded not as an evolute of Prakrti but an extension. Sattva, Rajas and Tamas
correspond to Pati, Pasu and Pasa and become more relevant when they manifest three kinds of
Bhoga: Sattva Sukha of Pati, Rajasa Moha of Pasu and Tamasa Dukha of PAsa. The nature of
the three Gunas abide in Jnana and Kriya Saktis of Purusa.

Buddhi14: Buddhi is the 14th Tattva, the human equivalent of Cosmic Mahat. Buddhi14 with
Ahamkara15 and Manas16 form Antahkarana, the internal organ, the seat of thought and feeling,
the thinking faculty. Ahamkara15 is threefold according to its Guna: Sattvika Ahamkara, Rajasa
Ahamkara, and Tamasa Ahamkara. Sattvika, Rajasa and Tamasa correspond to VaikArika,
Taijasa and BhUtAdi Ahamkaras. It is Vaikarika because it comes from Paramesvara and when
His SAmarasya (union) with Sakti is disturbed. The Devas are called (eleven) VaikArika Deiteis
of 10 senses and Manas .
Ahamkara15 is subject to transformation by Sattvika Guna; the products are the Manas and
the Vaikarika Devatas: Dik-Direction, Vata-Air, Arka-Sun, Praceta-Varuna, Aswins-deities of
medicine, Vahini-Fire, Indra-god, Upendra-Vishnu, Mitra-Sun, and Ka (Chandra or moon;
creation by Brahma). These Devatas preside over the products. From Taijasa Rajasa
Ahamkara came ten Indriyas (Dasendriyas-10 organs) Ears for hearing17, Skin for touch18, Eyes
for vision19, tongue for taste20 and Nose for smell21, Mouth (and Larynx) for speech22, hands for
grasp23, feet for ambulation24, Anus for evacuation25, and genitals procreation26. From Tamasa
or BhUtAdi Ahamkara came the Tanmatras and the derived BhUtas: Sound-Ether32, Touch-
Air33, Form-Fire34, Taste-Water35, and Smell-Earth36.

Sattva Guna: Virtue, Illumination, Revelation of Knowledge manifesting in Jnana of the self.
Unobstructed Will, Sense of fulfillment. light and Lightness. Happiness. Higher the man
ascends, more Sattva Guna prevails. Sattva Guna reveals Siva Consciousness.

Rajas: Motion, Passion, Drive, Alacrity, Acute Comprehnesion manifested in Jnana Sakti. Sense
of owning, Feeling of I and Mine, Dynamism manifested in Kriya Sakti. Affection and
Appropriation. Suffering. Rajas Guna is the inductor or stimulator. If Rajas is active on Tamas,
Tamas becomes dominant and Sattva undergoes attenuation. If Rajas is active on Sattva, Sattva
becomes dominant and Tamas undergoes attenuation.

Tamas: Inertia, Pride, Distortion of Knowledge as manifested in Jnana. Inertia and

Indetermination. Delusive insensibility.

Punyam = Merit = Dharma.

Papam = Demerit = Adharma.
Sattva Buddhi = Dharma, Jnana, Vairagya, and Aisvarya. (Virtuous deed, Spiritual Wisdom,
Freedom from desires.) Auspiciousness is the general state of Sattva Buddhi.
Rajasa Buddhi = Avairagya. (Rampant desires)
Tamasa Buddhi = Adharma, Ajnana, Anaisvarya. ( lack of Virtue, Lack of Spiritual knowledge,
Lack of Auspiciousness.)

Buddhi is the seat of Punyam and papam (Merit and Demerit), Bhavas (dispositions) and
Pratyayas (determinations).
Take a look at the Tattvas above and below. The light of consciousness is Purusa12. Prakrti Tattva
13
is the origin of all distal Tattvas. All the organs 17 to 31 report to Manas16, which reports to
AhamkAra15, which reports to Buddhi14, which is illumined by Purusa12. All Tattvas serve for
the pleasure of Purusa12. The Subtle body is made of 17 Tattvas from Buddhi14 to odor31.
AhamkAra15 is part of Buddhi14. Samkhya philosophy makes no mention of Prana (the pentad);
the MAyAvAdins remove the Tanmatras (sound17, touch18, color19, taste20, and smell21) and put
in the five Pranas (Prana, Samana, Apana, Udana, and Vyana..

Kashmir Saivism
Buddhi14 , AhamkAra15, and Manas16 (Intellect, Ego, and Mind) constitute Antahkarana (inner
organ). Mind is the generator of thought (samkalpasadhana) and Buddhi and Ahamkara are the
filters, a thought goes through before a thought becomes an act. Buddhi (discerning intellect)
applies ethical and moral filter; Ego applies the I-filter meaning whether a particular action is in
the self-interest and welfare. Buddhi is Impersonal consciousness, looking at things in a detached
manner. When Impersonal Buddhi is pervaded by and invested with personal consciousness, it
becomes Ahamkara which experiences and looks at the world from personal point of view.
Purusa12 and Prakrti Tattva 13 are the individual soul and nature. Prakrti 13 has three gunas:
Sattva, Rajas, and Tamas in equilibrium. Sattva, Rajas, and Tamas = virtue, passion, darkness.
When they are agitated, a panoply of behavior patterns emerge.

Subjective Purusa12 is corralled, confined and bound by a pentagon consisting of five Kancukas:
Kāla7, Niyati8, Kalā9, Vidya10, Rāga11; Niyati8 tells Purusa12 (individual soul) that he is not
omnipresent like Siva but parvipresent (parvus = small), confined to one place at a time; he
cannot be in all places all the time. 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. Rāga11 Tattva tells the individual that he is not Whole and Complete like Siva,
but has needs, wants and desires all the time. Vidya10 Tattva tells the individual that he is not
Omniscient like Siva but Parviscient with very limited knowledge. Kalā9 tattva tells the
individual that he is not Whole in various creative arts but has a lot of holes in his creative
knowledge. Parvipresent is coined by me as antonym of Omnipresent. In like manner I coined
the word Parvipotent as an antonym of Omnipotent. Parviscient is the antonym of Omniscient,
found in the Oxford Dictionary.

Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
palpation28, form29, taste30, odor31, ether32, air33, fire34, water35, Earth36.

Parviscient, Parvipotent, Parvipresent. Parviscient: knowing little (Oxford English Dictionary).

Parvus: Latin for small

Kāla7, Niyati8, Kalā9, Vidya10, Rāga11 = The Kancukas, the strait jackets.( A friend calls them,
the Cosmic Drag.)

Kashmir Saivism
With the ascent of Sakti and the retrograde centripetal movement of the soul back to it source, all
the Tattvas are absorbed by Sakti so much so the soul is not contaminated with Tattvas ranging
from six to thirty-six. Purusa12 ascends through Tattvas 5, 4, 3, 2, 1 (Sadvidya5, Isvara4,
Sadasiva3, Sakti2, and Siva1 Tattvas). Purusa having gotten rid of all the distal objective Tattvas,
it is feeling for the first time a sense of subjectivity, a feeling of I without the burden of This.
Before there were I and This (Aham and Idam); This constitutes all the distal Tattvas that have
been absorbed by Sakti. When the individual soul comes into Suddha Sadvidya5 Tattva,
recollection of subjective experience (Parāmarþa) of Suddha Sadvidya5 Tattva happens, which is,
Aham--I am Siva; This is the world." In Isvara4 Tattva, the subjective feeling of Aham
intensifies and recognition of This (universe) as my own expansion occurs. In Sadasiva3 Tattva,
integration of This (Idam) with Aham takes place with the resultant feeling, I am This (I am
this Universe). In Sakti2 and Siva1 Tattvas, the Idam is fully integrated with Aham so much so
that they become an undifferentiated unitary mass. The result is just Pure Aham or Universal I.
This entity further ascends into First Perfection Parasamvit or Nishkala Siva.

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. They contribute to the
development of desires, ignorance, attachment, illusions and other worldly traits which keep us
from acquiring Brahma Tattva. We share many (but not all) of these Asuddha Tattvas with
animals. Buddhi14, Manas16, and Speech22 are our special qualities that distinguish us from the
animals.

As you see, we are made of Tattvas: Siva sits at the top of the pyramid and is endowed with
Pure Consciousness. Our consciousness is no match to His because our soul is burdened with all
the above-mentioned Kancukas and Tattvas. As you climb up the ladder from the 36th Tattva
(from a material level to the spiritual level), we get close to Siva and merge with Him. You
cannot do it without the help of Kundalini goddess, who is Siva Sakti (power) in your body
seated in Muladhara plane. She is asleep all the time until you wake her up and ask her to take
you to Siva. She knows the way because she had been there many times. Once she is on the way
up, she absorbs all 35 tattvas; she takes you from the world of matter to a world of spirit; your
consciousness gets purer when you reach upper chakras; she drops you off at Ajna Chakra, one
level below Siva and merges (mithuna) with him; the last step and effort is yours to make before
you can merge with Siva. Merging with Siva is not a physical union, but a proximate status in
which the liberated soul is close to Siva and maintains its identity.

This section presents Tirumular's view of Bindu and Tattvas. Verses 1923-

At the dawn of creation, Kundalini rose from Bindu (Parabindu). Kudilai (Kundalini) gave rise to
Vaindavam, the nine gods, Brahma and the rest, their Saktis, the Karanas, the Kalais and
Vaikari. (Parabindu is Siva Sakti)

The nine gods are Kundalini, kudilai, tatparai, vagesi, Sadasiva, Brahma, Vishnu, Rudra, and
Mahesvara. Karanas are Buddhi, Manas, Citta and Ahamkara. The Kala Tattvas are Kāla7,
Niyati8, Kalā9, Vidya10, Rāga11, Purusa12. Vaikari is actually an articulated speech sound; here it
stands for unmanifested sound. Vaindavam, according to Tamil Lexicon is MāyA6, the material
cause of the universe and its Suddha Tattvas. Sabda or Sound. Here Suddha Tattvas are the
highest Tattvas, which include all the divinities mentioned.

Kalā9 or Kalai is one of the seven Suddha-Asuddha (Pure-impure) Tattvas, the second tier of
Tattvas below the Suddha (pure) Tattvas; the third tier is called Asuddha (impure) Tattvas.

Kalai. a specific power of any of the superior deities as manifested in an avataram or in a

theophany for a specific purpose; manifestation of a deity; forms of the female energy of a deity
as they appear, one of seven kinds of vittiya-tattuvam, (Vidya Tattvas or Suddha- Asuddha
Tattvas). Vidya Tattva(Vidya10) enables the soul to discriminate (knowledge from ignorance).
Tamil Lexicon. theophany = a manifestation or appearance of God or a god to a person

1 Siva 2. Sakti 3 Sadasiva 4 Isvara 5 Sadvidya 6. Māya, 7. Kāla, 8. Niyati, 9.

Kalā, 10. Vidya, 11. Rāga, 12. Purusa 13. Prakrti Tattva, 14. Buddhi, 15.
Ahamkara 16. Manas, 17. hearing 18. tactile sense, 19. vision and color,
20.tasting, 21. smell, 22. speech, 23. grasp, 24. ambulation, 25. evacuation, 26.
procreation, 27. sound, 28. palpation, 29. form, 30. taste, 31. odor, 32. ether, 33.
air, 34. fire, 35. water, 36. earth.

Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10,
Rāga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17
tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23,
ambulation24, evacuation25, procreation26, sound27, palpation28, form29, taste30,
odor31, ether32, air33, fire34, water35.

Earth36 is the last Tattva, the First being Siva Tattva (Siva1). Nivrrti KalA is the
'working force and essential element in Prithvi Tattva or Solidity'. 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, reversal, centripetal march) back to
Siva Tattva. Earth is where Kundali takes rest after evolution of all Tattvas.

Kalai (Kalā9) is the energy of Siva (read Sakti) that removes the bondage, takes the soul along the
path to liberation, confers spiritual knowledge, removes all agitation and doubts and confers
peace. This linear process, Siva applies, to the fully ripened souls, meaning that the souls have
undergone Iruvinaioppu, Malaprapakam and Saktinipatam. The eventual step is Oddukam,
involution into Siva. Primer in Saiva Siddhanta

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Abhinavagupta of Kashmir Saivism says Siva created four spheres or Andas (lit. egg): The
spheroid of Sakti, the spheroid of Maya, the spheroid of Prakriti, and the spheroid of Prithvi.
These Andas or spheroids contain phenomenal elements, the shell of which hides and covers the
divine nature of the Absolute.

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. It is an external projection and
creation expressing diversity within unity and manifesting the four Pure Tattvas. Tattva =
THATness = principles = building blocks.

The Spheroid of Maya6: The external projection of Siva cannot contain the splendor of Siva in
its fullness in the phenomenal world. 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. The Kancukas are KAla7, Niyati8,KalA9, Vidya10, RAga11.

KAla7 incorporates the time element in all things created. (Noneternal--the count-down ticking
meter)

Niyati8 subjects us to the cause and effect and spans across all births. (we don't have freedom
like Siva.)

KalA9 subjects us to limited iccha, Jnana and Kriya (will, knowledge and action-- limitations).

Vidya10 subjects us that we are capable of acquiring limited knowledge. (Parviscient as opposed
Omniscient.)

RAga11 subjects us to the feeling of want, emptiness and imperfection. (We make futile efforts
to make ourselves whole by acquiring things.)

The Spheroid of Prakriti13 provides us with all essential accouterments (body, sensory and
motor organs, Tanmatras, Gunas) to live in this world.

The Spheroid of Prithvi is the gross insentient world around us.

In this spheroidal configuration, Siva Tattva forms the core. In another analogy Siva is the
positive pole and Sakti is the negative pole. Sunyati-Sunya in the conjoint Siva-Sakti Tattvas.
The outer envelopes are Sakti, Maya and Prakrti

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The following is another view of the Kalas. Here Kalas refers to the Sakala Siva with parts.

1. Nivirrti Kala: Sphere of action for the Energy of Siva which emancipates the soul from
bondage. When the soul reaches the sphere of Bindu, Nivirrti Kala erases all doubts of the soul.
Nivrrti's main goal is liberation. Nivrrti Kala is the force that bounces off the solid base of
Prithvi (earth), the last element in the manifestation of Siva-Sakti. There is no more linear
motion beyond the last element Earth. The manifesting energy turns upwards. 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.

2. Pratista Kala: Sphere of action of the Energy of Siva, which leads the soul to the liberated state
when Kundali is on the ascent. In evolution of Tattvas, it provides 'the basis and the inner
framework on which the outer physical universe' is built. It is a jump-off point between
involution and evolution, either up for liberation or down for life on earth.

3. Vidya Kala: the Energy of Siva which gives the liberated souls knowledge through actual
realization of seven kinds, viz., Kālam7, Niyati8, Kalai9, vittai10, arākam11, purutan12, māyai13,
one of panca-kalai. The knowledge derived by Sadvidya Kala is limited. The five Kancukas
KAla7, Niyati8,KalA9, Vidya10, RAga11 are associated with Saktis VAmA, JyesthA, and Raudri
(and their counterparts Brahma, Vishnu and Siva).

(Kālam, Time; Niyati, destiny which makes soul's experience correspond to the fruits of its own
karma; Order; Kalai, spiritual knowledge of the soul, needed for liberation; Vittai or Vidya,
Soul's ability to discriminate; Arākam or Rāga, Soul's desire to experience the world (Ragam is
desire, passion and love); Purusa or Purutam, Sakalar class soul; Māyai: the progenitor of
Tattvas.)

4. Sānti Kala: Sphere of action for the Energy of Siva which calms down all the turbulent
elements in fully ripened souls, one of panca-kalai. Beyond and above Maya6 there is
Consciousness and peace because it is free of duality. Woodroffe says in The Garland of Letters,
P209, Santa is dominant in the glorious experience of of Tattvas from Sadvidya5 to Sakti
Tattva2.

5. Sāntiyatita Kala: Sphere of action for the Energy of Siva which destroys all the turbulent
elements in fully ripened souls, one of panca-kalai. (Tamil Lexicon). Also known as AvakAsada.

Additional notes on Tattvas.

Saiva Siddhanta says that Maya, the material cause of the universe, is reality and existent; it
is formless, eternal, unchangeable, all-pervasive, and without intelligence; It is the Bindu
(seed) of the world providing the souls Tanu (body) and Karana (organs), objects of Bhoga
(enjoyment) and Bhuvana (world). Maya Mala is at the disposal of Siva who is Mala -free.
As Siva-Sakti (the efficient cause) cascades down the Suddha, Suddha-Asuddha and
Asuddha Maya to the last Tattva earth, it looses its pristine consciousness and gathers
sediment and turbidity as Ganges River looses its pristine clarity on its path towards the
ocean. What Sakti contributes in this linear morphing, mutation and permutation (see
Parinama) is very little mass; the results are huge. Maya, which originates from Sakti, is a
tool for Siva and depends on him for its existence and activity. There is an important
difference between Suddha Tattvas on one hand and all other lower Tattvas; that is, the
former is (Vrutti) unfolding or expansion of Suddha Maya into five Tattvas, as you would
roll out a mat. The lower Tattvas come into being by Parinama (transformation). Since they
change, they are not eternal and therefore, Asat. Siva is Sat and Changeless.
Saiva Siddhanta says that all things subside in Siva and rise from Siva, including Brahma
and Vishnu. He operates through Sakti which is the intermediary between Siva and others.
The souls when liberated can come close to him. If world subsides in Vishnu
(Mulaprakriti), the Lord of preservation, there will not be total destruction. Mulaprakriti is
not the repository of the entire universe and beings, but only of lower Tattvas; thus, the
worlds above Mulaprakrti still stand after Vishnu takes in the world. All the products
(souls) of Maya including Brahma and Vishnu subside in Siva, the God of destruction;
Brahma and Vishnu owe their existence to Siva in whom they subside. Brahma, Vishnu and
Rudra and their functions originate from Siva-Sakti. Mulaprakrti is, as a part of Suddha-
Asuddha Tattvas, an evolute of kalā tattva ( kalā = Prakriti or matter)
Mulaprakriti according to Sankhya philosophy is matter (the material cause), in which the
three gunas (Sattva, Rajas, and Tamas) are in balance. According Saiva Siddhanta,
Mulaprakriti, is an evolute of kalā Tattva , which is eighth down the line from Siva Tattva.
Thus Mulaprakriti cannot be the repository of the universe and beings. 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. (Here one should remember that Siva here means Siva Sakti; Mala
cannot be traced back directly to Siva, because he is Mala-free and pure.) Maya plays the
key role, under the control of Siva-Sakti, in choosing heredity, environment and ancestry
for a soul before its birth in a body. Maya is like the seed from which a tree grows when
planted in a fertile soil; Maya embedded in Sakti sprouts into a world of beings and matter
as the seed sprouts into a shoot. The Karmic deeds of the souls determine the nature of the
body the soul acquires. Thus the world and beings subside in and arise from Maya of Sakti.
Sankara’s view that the world is unreal is in contrast to Saiva Siddhanta view. Siddhantists
say that Maya is the clay (material cause), Sakti is the potter’s wheel (instrumental cause),
and God (the efficient cause) is the maker of world and beings.
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. In a way, Suddhamaya and its
Tattvas belong to the executive branch where creation, sustenance, destruction, Veiling and
Grace are the higher functions of Siva, while Individual souls are the recipients and
beneficiaries of Suddhamaya. Suddha-Asuddha Tattvas center around man in the sense,
they provide man (purusha) with a soul, karmic body, Time, worldly knowledge, aptitude
for Supreme Knowledge, attachment and desire. Asuddha Tattvas give man his gunas,
antakarana (Manas, Buddhi, Ahankara and Citta), sensory and motor organs, Tanmatras, and
Mahabhutas for his use. It descends from God to man to lower nature to insentient objects.
Saivasiddhantist says that destruction and death are part of birth and maintenance. When
something dies or destroyed, it subsides in Siva, the Lord of destruction; When it ris es back
again from the Lord, it may or may not assume the same form and Mala (impurity) is the
facilitator of birth again. Here the Mala is the Anava Malam which is an impurity of the
soul that is not liberated but destined to sport a body. It is like saying that salt (Mala,
impurity) in water facilitates better conduction of electricity than pure water alone. Saiva
siddhantist does not believe that the destroyed world and beings subside in Mahavishnu
because if they subside in Mahavishnu, the Lord of Maintenance, they are in fact not
destroyed. It is antithetical to his portfolio of maintenance. The same argument goes for
Brahma, the Lord of creation.
The elements by themselves may come together but have no capability to make a being;
they require a prime mover and that is God, Siva, because the elements are not intelligent.
Maya is the seed; the world is the tree; Siva's Sakti is the moist fertile soil. Maya is Sakti -
dependent for its fecund and florid state; without Sakti, Maya is barren. The elements a re
organic matter; Sivasakti infuses life into them. Siva is endowed with Ichcha, Jnana, and
Kriya; Ichchasakti wants to create a world of matter and beings from disparate elements;
Jnanasakti has the know-how to create, sustain and destroy the world; Kriyasakti has the
wherewithal to effectuate his desire and put them in motion. Ichcha = desire; Jnana =
knowledge; Kriya = action.
We are all made of Tattvas; all objects are made of Tattvas in disparate combinations; all
gods are made of Tattvas; each product has a dominant quality. God (Siva) is the efficient
cause; Maya is the material cause with myriad variations; Karma carries a memory of past
lives and dictates the form a soul takes and the fruit it enjoys according to its deeds; God
adheres to Karmic laws. Karma can be called the instrument of the instrumental cause,
which is Sakti. After death and before birth, 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, which can be meritorious or demeritorious and have to be
enjoyed and suffered. 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. There are no mutual cancellations; everything is
accounted for and experienced. God creates an intricately complex kaleidoscopic world of
multitudinous experiences in one's lifetime for each embodied soul; the script spoken and
the scenes enacted by the embodied soul were written in advance before birth by the Lord.
Man's job is to make the right choices; this will result in zero karmic load leading to
liberation.
Siddhantist says that soul and Mala coexist; Mala in its turn associates with Maya and
Karma, the latter two are compared to inner and outer sheaths (husk) enveloping the grain
of rice. Intermittently, the soul is subject to Maya and Karma during life, while Anava
Mala binds the soul constantly; Grace of Siva removes the fetter of Anava Mala and
facilitates merger of the soul with Him. Though the soul is subject to Maya intermittently,
the soul has Maya as its baggage (or monkey on the back, a burden) throughout its sojourn
in the body, heaven, hell, birth and rebirth until the soul is released. Let me give you a
simple example with explanation. Maya gives man its products to build a body, organs and
functions around the soul in the phenomenal world. Soul exists in Sukshma (subtle) state
without the body in heaven, hell and other Mandalas. In this Sukshma state, the soul moves
around free of body but not free of Maya, which the soul needs at short notice for building
its body for life on this planet. Maya is like tent and stuff nomadic people carry on their
back; whenever there is an urge to stay in one place for a short time, the poles, frame s,
ropes and pegs are laid out and the canvas is spread over the frames and poles. Release of
the soul means that the soul is divested of its body, Maya, and Malas (impurities).
As said earlier, dissolution of the world does not mean that the soul is free to merge with
Siva. You may call this as a sleep state for the soul; when creation takes place again, the
soul with its burdensome erstwhile sleepy companions Karma, Anava Mala and Maya come
together to give the soul a body. Remember that the soul carries a chronology of its karma.
Maya and its products are Asat and Acit and Siva is Sat and Cit. Sat = Being; eternal;
changeless. Asat = not Being; susceptible to change. Acit = insentient. Maya is
unconscious and insentient, while Siva is Supreme Consciousness and existent. Siva is Sat
and Cit because he is eternal and does not acquire knowledge by observation or from
somebody else. The material world appears, stays for a while and disappears, all beyond its
control, and that is Asat and Acit; matter is impermanent, analyzable, knowable by its
gunas or qualities and changeable; that is Asat and Acit. The world is visible in its gross
form (Sthula); it is invisible in its subtle form (when it involutes, Sukshma); therefore, it is
Asat. Sat = Being; eternal; changeless. Asat = not Being; susceptible to change. Acit =
insentient.
God is eternal, unknowable, immutable, unanalyzable, and superconscious and therefore,
Sat and Cit. Sat is Being and Asat is non-being. Sat is real, while Asat is mirage. Sat exists
on its own, while Asat exists because of Sat (Sat dependence). The world, Anavamala,
karma, and Maya are changeable and so, Asat.
Maya is not part of Cit or Superconsciousness of Siva; Maya is apart from him and is
subject to his Will. Siva Sakti activates Maya but has no control over its compass. Once
Maya evolves into building blocks of the universe and beings, Siva does not alter its
expansion, contraction, limitation, extent, variability, complexity, or direction --those of
matter. The matter has its own guna (quality); its evolution, variability and variety are
intrinsic to it; its compass is under the direction of Karma, which is also external to Siva.
Siva is Sat and Cit and therefore, Maya, which is Asat and Acit (Changeable and
unconscious matter) cannot be traced back to him. They all stop with Mayeya and Sakti
which straddles the chasm between matter and Siva. Living entities which evolve from
Maya are subject to Karma and Anava Malas (impurities); that being the case, Siva cannot
contain in his constitution (mass of Bliss) Maya, which can be traced back to him. That is
the argument of the Siddhantist.

There are three kinds of knowledge accessible to a Pasu, the individual soul: Pasujnānam,
Pāsajnānam, and Patijnānam. As He is not known by either Pasu- and Pāsa-jnānam, He is
called Siva (Sivasat); as He is apprehended by Patijnānam only, He is called Sat (CitSat).

Pasujnānam:
1. Knowledge of the real nature of the soul, distinct from Patijnānam, and Pāsajnānam
2. Limited knowledge of the soul as acquired by the senses
3. The condition of the soul, 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.

Man’s rise from dissolution.

During the phase of dissolution, the soul sleeps bound to Anava Mala in the bed of
Maya of the Lord.

Man’s rise from dissolution.

1. Stage one: When the creative fervor rises, the five suddha Tattvas wake up, and
Lord’s Ichcha, Jnana, and Kriya Saktis come to life from their slumber. (God
sets in motion the creation of man with soul and body.)
2. Stage two: Suddha-Asuddha Tattvas in tandem channel these saktis to infuse the
individual soul with Maya, Time, Karma, aptitude, knowledge, and desire.
(Preparatory stage before the soul is given body and organs.)
3. Stage three: The Asuddha Tattvas provide all physical sheaths (body, organs,
and functions) needed to interact with the outer elements. (This depicts man’s
life on earth in Sakala state.)

Knowledge of Brahman cannot destroy Prārabda Karma. It is both congenital (inherited from
past lives) and acquired; there is no prevention or cure for this; it is waiting for resolution.
However, we do have control over Āgami Karma, because our thoughts, words, and deeds make
it; and if the actions are Tamasic (black or krishna), “black seeds” accumulate for sprouting later
either in this life or in the next life. If the actions are sattvic (white or shukla), “white seeds”
accumulate for sprouting now or later. If the actions are of mixed nature (white and black), the
seeds are of both colors (shukla-krishna). If the seeds (actions) are neither white nor black, they
result in sterile seeds (ashukla-akrishna). Rishis, by sterile karma-free actions, kaivalya, and
realization of the Self make the sterile seeds. Some of the newly harvested Āgami karmic seeds
sprout (bear fruits) in this life, as it is the case with prārabda karma; some seeds that do not
sprout and bear fruits now, go into storage in Sanchita karmic silos. The stored seeds of Sanchita
karma are dormant (anarabhda) and the sprouting seeds of Prarabdha karma are arabdha
(sprouting). SEE Chapter 3 Verse 28 Comments on inflows into the silos.
Author expresses his views here on karma: Karma is thought, word, and deed. A perfect
karma is null karma: a zero-sum entity. In this world, karma is the only equalizer of all living
beings; therefore, you wish you were holding an empty bag of karma. The fried karmic seeds are
healthier and tastier than germinating seeds or nuts. The fact you are reading this means that your
karma is in the barrel for discharge, resolution, roasting, sprouting or accumulation. Karma is
something you do not wish on your friend or your enemy, because it can boomerang on you
(adrishta) when you least expect it in this birth or future births: You never know. Unit for unit
thought is one karmic unit, speech is ten karmic units, and deed is ten to the power of ten karmic
units. This karmic unit can be meritorious or demeritorious (positive or negative, punyam or
papam), or neutral or “sterile.” One's aim is zero karmic units, because getting moksa at the
finish line is zero-sum game; only in karma, zero karmic units is better than positive or negative
units, because anything other than zero karmic units guarantees birth, accumulation of Sanchita
Karma and sprouting of Prārabda karma. Isoelectric status or line is better than amplitudes either
way. One cannot erase the undesirable effects of bad karma with good karma; both karmas have
to be suffered and enjoyed. There is no reciprocal cancellation.

Sankaracharya states that God provides the necessary ingredients for any possible path man
chooses. He provides the rain, the earth, the nutrients, the opportunities and seeds (karma) and
Himself as the constant companion of man; the karma (and dharma) of men are like seeds, which
will germinate, sprout and grow into their respective plants under identical soil conditions. God-
pleasing thought, speech and deed would kill, roast or destroy the karmic seeds. Rishis roast the
karmic seeds by the heat produced by Tapas and Kaivalya.
Actions in this phenomenal world are the fodder for karma. When life events go wrong,
one should not fall apart, but stay steady in the knowledge that karma is resolving; your previous
karma has put you in circumstances over which you have no control (adrishta). According to
karmic principles, you are self-natal (self-born), self-controlling, self-sustaining, and self-
releasing. You cannot blame your parents for your birth; they are the womb, the egg, and the
seed (sperm) in physical terms; in karmic terms, your prarabdha karma chooses the womb, the
egg, the seed, environment, heredity and ancestry for your body. Everybody else and everything
else have a secondary role in your life; resolution and God-pleasing acts help one gain a karma-
free state: liberation or Moksa. You cannot sue God or your parents for wrongful birth because
your karma determines your parents and your environment.

There are four kinds of Atmas: Atma, Jnanatma, Antaratma and Paramatma.

Atma: This covers all air-breathing creatures. Svasa and prasvasa (respiration) are the criteria.
This Atma is like the space in the pot; when the pot breaks, the space in the pot becomes part of
the larger space.

Janantama: This atma is a witness by which the unity of all beings is known. It is endowed with
buddhi (intellect).

Antaratma: It is the Atma that pervades all things; it is Paramatma [as distinguished from
jivatma (individual soul) that] dwells in all beings. It is compared to a bird: its beak is Pranava or
Om; its wings are Nigama and Agama; Siva and Sakti are its two feet; the Tribindus (Karana
bindu1, Karya Bindu2, Nada and Bija3 = Siva, Siva-sakti, and Sakti = Para, Suksma and Sthula
= Supreme, Subtle and Gross) are its three eyes.
Paramatma: Supreme Atma or Greater Soul as opposed to Jiva, individual or lesser soul. (We
are all Jivas.) Paramatma resides in the Spiritual heart besides the Jivatma. It is a silent witness;
Jivatma merges with Paramatma during deep sleep and enjoys bliss, that sustains life. During
deep sleep we are all sattvic (pure and virtuous); only when we are sattvic our soul can merge
with Paramatma. 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). Spiritual heart is on the right front chest cavity,
which you cannot anatomically dissect and show.

Tattvas are the building blocks of the universe.

Mahamaya = Great Maya.

Suddha = Pure, Asuddha = Impure,

Samadhi = perfection in Yoga

Maya = material cause of the universe,

Bindu = Light of lights

Kriya = action, Jnana = knowledge, Iccha = will or desire.

Grace: two kinds: Veiling and revealing.

Veiling Grace is Siva's energy of obscuration or concealing of Spiritual Truths from an

embodied soul, until it matures and sheds its malas or impurities while the soul undergoes
worldly experiences. Revealing Grace comes, when the last impurity, recalcitrant Anava mala or
ego is shed. "I-"ness and "Mine-"ness are part of Anava mala. When all souls receive Grace
from Siva and merge with Him, the souls lose their individual identity and achieve homogeneity.

Jung says that Tattva is suksma (subtle) and not concrete. Yes, it is Suksma and concrete also.
Take the last two of the Asuddha Tattvas, water and earth; they are concrete. True, Higher
Tattvas are subtle (suksma).-- page 9 "The Psychology of Kundalini Yoga"

Tattvas come from Bindu, which takes its origin in Nada. Mulaprakrti under the influence of
gunas (Sattva, Rajas, and Tamas) undergoes change (Vikrti); Substrate becomes substance
(Prakrti-->Vikrti). Mahat is the product, incorporating the gunas and antakarana. Go to >>>BG
002 Samkhya Theory, comment under verse 2.12, for details on Prakrti.

Siva does not create this universe out of nothing. He is the efficient cause (Nimitta Karana); his
sakti is the instrumental cause (Sahakari Karana); Maya is the material cause (Upadana Karana).
The body and the organs with their functions are evolutes of Maya and its Tattvas. Maya, born
of Bindu, is identified as Asuddha Bindu; hence, there is no confusion, when one passage says
that Bindu is the cause of Tattvas and another passage says that Maya is the cause of Tattvas.
If you take a look at the Tattvas, you may notice that there is logic, reason, arrangement and
meaning in them. First we have the spirit (the first five Tattvas), next comes the higher
knowledge (Vidya Tattvas) and the last is anma tattvas belonging to the body; it is Spirit,
knowledge and body. They all descended from Siva Sakti in a linear fashion and they are
absorbed also in a retrograde linear fashion, one tattva involuting into the one above. Man
wallowing in anma tattvas (#13 to #36) has no knowledge or awakening of spirit; here
knowledge means both spiritual and material knowledge. He moves from Kevala, to Sakala to
Suddha state.

In the conversational style book Who am I, Ramana Maharishi talks of the Tattvas as follows.

21. 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, so one
who wants to know the Self has no need to count the number of categories or inquire into their
characteristics; what he has to do is to reject altogether the categories that hide the Self. The
world should be considered like a dream.

Note: Categories make the body. The embodied soul minus categories is self which in its pure
state merges with the Greater Self. Kundalini Devi serves the purpose of absorbing all categories
so that the self merges with Siva-Sakti in its pure state. This is the gist of Kundalini yoga.

You may post missives on this board:

http://www.bhagavadgitausa.com/cgi/discus/discus.pl

Tattvas 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 Tattvas are Asuddha or Impure Tattvas (13-36).

Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
palpation28, form29, taste30, odor31, ether32, air33, fire34, water35 Earth36.

Oct 30, 2008 Notes and more from Unmai Vilakkam

Sense organs project their image on Manas, the mind. This is called இந்திரியக்காட்சி (Indriya-
kAtchi = Seeing or perception through sense organs). The first perception is not a complete and
determinate one or நிருவிகற்பக்காட்சி (Indeterminate perception). ArAragam (அராகம் =
Rāga11 is desire) and Buddhi14 Tattva make it possible for Nivikalpa Perception or knowledge to
become SavikalpakKatchi (சவிகற்பக்காட்சி = Determinate Perception or Knowledge). It means
that the knowledge is complete and determinate. This leads to தன்லவதலனக்காட்சி
(Tanvetanaik-Katchi = Experiential knowledge). Experience of External Objects constitutes
இந்திரியக்காட்சி (Indriyak-Katchi = Sense perception or sense knowledge, while Experiential
knowledge (தன்வவதலைக்காட்சி ) is internal experience of love, hate, pain, pleasure...
brought about by Rāga11 or Desire and experienced by soul's intellect.

Direct Perception = Pratyaksha Pramana1 (= காண்ைல் அளலவ = KAnadal Alavai) is the

knowledge gained by direct perception of an object by the senses. The first impression is the
general appearance or occurrence and is called Nirvikalpa Pratyyaksha நிருவிகற்பக் காட்சி)
Indeterminate perception. Vikalpam = difference. Nirvikalpam = undifferentiated or
indeterminate. The next perception in sequence is Savikalpa Pratyyaksha
Savikalpam is knowledge that comes with perception associated with appreciation of difference.
One comes to know how an object is different from the rest. It is a definite identification of the
object and its true nature. Savikalpa Partyyaksha is knowledge that is not tainted with doubt,
confusion, and erroneous apprehension Savikalpa Patyaksha is knowledge devoid of
stain.

Kalai and Vidya (Kalā9, Vidya10) in a collaborative way induces Kriya Sakti. RAga (Rāga11)
induces Iccha Sakti, Vidya (Vidya10 ) Jnana Sakti and Kalai's (Kalā9 )Kriya Sakti. Iccha Sakti
modulates Buddhi (Buddhi14 ).
Siva is Supreme Consciousness and Grace. His body is not made o MAyA. Our body is made of
MAyA. Everything about Him is Grace. The accouterments, weapons and all else are made of
His Grace.

அங்கம் Angam = Siva's Body

பிரத்தியங்கம் = Pratiangam = Minor or secondary member, as of the body (of Siva)..
உபாங்கம் = UpAngam = Minor limb or member: His clothes, His ornaments, His Garland, His
seat.
சாங்கம் = SAngam = All the limbs. Siva's Trident, Snake, Abhaya Mudra (Fear-Not pose), Fire.

He is all forms in the universe, known, unknown and yet to be known. All forms are His forms.
He is of the form of Mantra, NaMaSiVaYa. OM NAMASIVAYA <<<<<Click.
Avidya and Maya according to Panchadasi, the Advaitic (Monistic) treatise.

We have Consciousness in us, which is the same in awake, dream sleep and deep sleep states. In
the latter two states, we do know its existence because when we are awake, we know we were
dreaming, and lacked knowledge in deep sleep. This consciousness under normal conditions does
not rise or fall and is self-revealing. This Consciousness of the nature of Supreme Bliss is our
Self, which we love and wish it exists for ever. Thus the individual Self is of the nature of
existence, consciousness and bliss. Supreme Brahman is similar to the Self. If we do not know
that there is such a thing as Self, we would not love it. If it is known, there cannot be love for the
existing worldly objects. (In the sensual world, love is a fickle thing. Love is a magnetic entity in
the sense it always looks for displacement and transfer to a higher and stronger magnet. You love
your bicycle; your love for a bicycle is displaced and transferred to a motorbike, when you see
one.) Since the worldly objects are in the forefront of our vision and obscuring the Self, the Self
is not revealed. The Self is obscured as the voice of your son is obscured in a chorus of other
voices. In like manner the love for worldly objects has obscured the love for the Self. This
obscuring or obstructing principle is called Avidya or ignorance (Non-knowledge). Obstruction
hides the nature of a thing or makes it appear as something else. What we see or perceive is an
experience; what we don't see is counter-experience. Bliss or Brahman is what we should seek
but it is obscured by a world of objects. Bliss in known and yet unknown because of counter
experience.

Brahman is Pure Consciousness. Jiva or the individual soul is a reflection of Brahman in Avidya.
Prakriti reflects Brahman. Prakriti is made of Sattva, Rajas and Tamas which exist in
equilibrium. Prakriti is the source of creation. It is neither a product of Brahman, nor a real entity
apart from Brahman. It is the desire of Brahman to create. It is Being in the process of becoming.
It is in the process of materialization. (It is like the unseen vapor in the air materializing as water
due to condensation. Pure water condensate is Sattva. Acid rain is water, sulfur, and nitrogen
emissions (Avidya, made of Sattva, Rajas and Tamas.)

Sattva is intelligence; Rajas is motion; and Tamas is matter. Sattva is Maya.

When Sattva is the pure element in Prakriti, it is called MAyA or MAya-Prakriti. When Sattva is
contaminated with Rajas and Tamas, it is called Avidya. When Brahman is reflected in Maya, He
becomes Isvara. That is Isvara with Sattva guna. It is Maya-Brahman, who controls Maya. Isvara
or Maya-Brahman is Being (Sat), consciousness (Cit) in the process of creation and becoming,
owns and controls Maya. Maya's becoming is a conscious process that runs unobstructed.

MAyA-Sarira = Maya-Sarira.

Avidya is a perishable Sarira. Sarira means body, not the kind with hands and feet. Body of
knowledge does not have hands and feet. Avidya is a body of ignorance, negated by body of
knowledge. Likewise, Maya-Brahman or Isvara with Maya-Sarira has Maya under His control.
His Will is MAyA-Sarira, by which He creates this world and thus is omniscient and omnipotent.

PrAjna Sarira = Body of ignorance or Avidya. The individual soul and not Brahman is the
repository of Avidya

PrAjna Sarira is Avidya; PrAjna is ignorance, which is experience of non-knowledge (I don't

know anything). Ignorance or Avidya is the Causal Body, which obstructs the knowledge of
ultimate truth, which is our own nature.

Avidya is a mixture of Sattva, Rajas and Tamas. Sattva is intelligence and Taijasa or shining.
Thus this Avidya has some knowledge within it. This is known as Prajna within PrAjna
(Supreme knowledge within ignorance).
When the individual soul gets rid of Rajas and Tamas, and Sattva becomes his body, he sees past
the world of objects, perceives Brahman and understands his identity with Him.

Kashmir Saivism as they relate to Tattvas.

Citta: Individual consciousness (Citta) is contraction of Citi or Universal Consciousness. Cetana,

Citi and Citta are linear elements and are usually addressed in female gender, though they are
various levels of consciousness. Cettana is the undiminished, uncontracted, wholesome
Consciousness of the Lord. Citi is universal Consciousness of Isvara, Sadasiva... and also of the
accomplished Yogis. Citta is the individual consciousness, limited and contracted. The individual
soul is limited and thus its nature is full of Vikalpas (various activities). The powers of Siva like
Jnana, Kriya and Maya contract to Sattva, Rajas and Tamas in the individual soul.
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.
By removing Malams and knowing the true nature of the soul, one attains liberation or Moksa
from Samsara (birth, death and rebirth).
Atman: The Great Soul = CidAtmA = Cit = Citi.
1) It is indivisible by Time and Space.
2) It has the capacity to be the Light or Manifester and the manifested.
3) It becomes threefold by contamination with three Malas: Anu or Anava, Karma and MAyA
Malas.
4) It can take on the nature of a) Sunya with no experience, b) PrAna c) Subtle body with five
Tanmatras, Manas, Buddhi and Ahamkara, d) Gross body.
5) Seven Pentads: The descending Pentads from Siva to Purusha, the individual soul afflicted
with the Kancukas.
5.1) Siva PramAtA (Siva), 5.2) Mantra Mahesvara (Sadasiva), 5.3) Mantrevara (Isvara),
5.4) Mantra (Ananta), 5.5) Vijnanakalars (MahamAyA), 5.6) Pralayakalars (MAyA), and 5.7)
Sakalar class souls (Other). See the chart above.
Siva is One and becomes all the above entities. Siva in His pure state is of a Pentad nature: Cit,
Ananda (Bliss), Iccha (Will), Jnana (Knowledge), Kriya (Action). The ignorance or AkhyAti,
renders it with a shroud (or jackets) of KalA, VidyA, RAga, KAla, and Niyati. These are known
as Kancukas or limiting jackets.
If Siva is such a Great God, 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, corporeal being subject to birth, death and rebirth. The Will power of Siva
(Iccha SAkti) full of freedom with no restraint undergoes limitation into Anava Mala.
Omniscience becomes limited knowledge; 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.

Plenitude of Sivatva becomes a stunted and contracted power in the individual soul (Citta).

Intrinsic Powers of Siva or Atman (Plenitude of Contracted powers of the limited individual
Siva) soul (Kancukas)
Eternity = Beyond constrains of Time KAla7 (Limitation of life in terms of Time)

Omnipresence = All-pervasiveness
Omnipotence = unlimited Action Power.
Omniscience = unlimited Knowledge.
Fullness, perfection, Wholesomeness
Niyati8 (Limitation and subjection to Karma
and destiny)
KalA9 (Limitation of power or learning)
VidyA10 (Limitation of knowledge)
RAga11 (Limitation of desire)