SEMINAR COURSE

(M.PHIL. SANSKRIT SAHITYA)

SUBMITTED BY
NIRMALA.V





DEPARTMENT OF SANSKRIT SAHITYA
SSUS KALADY-2010

SEMINAR COURSE
(M.PHIL. SANSKRIT SAHITYA)



SUBMITTED BY
PRAMITHA.D





DEPARTMENT OF SANSKRIT SAHITYA
SSUS KALADY-2010


THE CONCEPT OF NADA AND BINDU IN
TIRUMANTIRAM
Sound plays an important role in the world of every sentient
being. Indian knowledge system, comprised of religion, philosophy,
metaphysics, theology etc., considers this as a significant matter of
discussion. There are many speculations about the cosmogonist and
magic power of word (sound) in the texts deal with phonetics, grammar
and philosophy. Philosophico-linguistic approach of sound could found
in the earliest written elements as well as in the various thought
systems of India, where a linguistic theology has been evolved
throughout the ages. Saivism, one of the prominent branches of
philosophy, propounds the concepts of Bindu and Nada the basic
phonemic representations. This paper is a search, for roots of developed
Saiva theory of meaning in the work Tirumantiram.
1
The study of sacred sound must be able to incorporate material
various sources such as Vedic and Tantric texts. The Sakta tantras talks
about the sound as goddess srividya and goddess Kali. Vaisnava and
Pancaratra texts consider as the energy of Visnu while in Saivism, it is
the energy of Siva
2
. The status of sacred sound in Saivism is one of the
subordination to the supreme deity, Siva. The important thing to be
mentioned here is the dualistic and nondualistic doctrines of saivism
differs each other with regard to the nature and function of sound
3
. So
the discussion about the monistic doctrine seems to be better before
entering into the nondual Saivite thought.

NADA AND BINDU IN MONISTIC SAIVISM
Nada usually signifies a subtle sound form which is the first
resonance of the supreme word (para vak), of the vibration (spanda)
which gives like to the primary principle. Jayaratha, in the commentary
on Tantraloka, describes the level of Nada as consciousness
transcending the universe and self-awareness. According to him Nada
is an unstruck (anahata), almost unmanifest, sound (dhvani) for there
the phonemes are not differentiated
4
. Sometimes it is referred to by the
term phoneme (varna), as Abhinavagupta says:
@kae nadaTmkae v[R> svRv[Riv-agvan!,
Sae=nStimtrUpTvadnaht #haeidt>.
5
Nada is also considered to be as cit, the level of Sadasiva: the ontic
level, where the phonematic emanation is projected into the energy and
where consonants begin to arise. From Sakti, in effect, the sound
energy becomes first Nadanta
6
, then Nada, then Nirodhini
7
, next comes
Bindu, itself preceeding ardhacandra
8
.
Bindu is one of the most significant terms in the speculations
about the word and energy. Saradatilaka defines thus:
siCcdanNdiv-vat! Sklat! prmeZvrat!,
AasICDiKtSttae nadae nadaidNdusmagm>.
prziKtmy> sa t! it+xa=saE i-*te pun>,
ibNdunaRdae bIjimit tSy -ed > smIirt>.
9
Bindu is the drop or point in which the energy is collected, and is
known as the mass formed by the union of Siva and Sakti
(Sivasaktimithunapinda)
10
. Bindu, plays a role in awakening kundalini,
and at the time of cosmic resorption, it is the point within which the
universe is reabsorbed as it merges into the energy gathered upon itself.
Word is the origin of all things inclusive not only of the world of
speech but also that of sense or meaning , and the language is the basic
tool for the experience of itself, and of all the other categories.
Language is based; of course, on the sound (Nada).This is perhaps
Saivasiddhanta insight in postulating the category of Nada, the essence
of language and speech as the first evolute of pure, unmixed (suddha)
maya
11
.
It is familiar that nondual saivism of Tamilnadu is based upon
the traditional treatises like Tirumurais and Saivagamas.Many of the
Saivagama literature cotain metaphysical and cosmological discussions
about Nada ,Bindu, the thirty six principles, Bija, matrka and the origin
of alphabet. But Saivasiddhanta accepts the basic Agama categories of
Nada, Bindu etc., differing from it
12
. In its cosmogoy, there is a nine
fold progression from unmanifest to manifest in descending order-Siva,
Sakti, Nada, Bindu
13
. Tirumantiram refer to in different parts, about
Nada and Bindu. As an authoritative Saivasiddhanta text, Tirumantiram
only mentions the basic theories from which later thinkers developed
meaning theory.
PRINCIPLES OF NADA AND BINDU IN TIRUMANTIRAM
Most of the discriptions in this text are said to be related with the
Yoga practice of various kinds. The philosophical principle of Nada
Bindu principle hence is having limitations in the conveyance of the
sound theory. Also the compendium of conceptions under dualist and
nondualist beliefs make an obscurity in the area. Tirumular
definesthus: Paraparam has neither beginning, nor end. Nada was born
from the union of Param with Parai. Pure Para arose in the light of pure
consciousness consorted with Paraparai.
14

The ultimate primal one, who created the vast universe by pure
consciousness, is Sadasiva who is not distinct from Sakti. The process
of creation depends on Nada and Bindu from the union of which Siva
and sakti appear. Maya and maan (mahat) Sakti are the other important
things in creation. Jnana originated from Siva aforementioned, Kriya
from Sakti and Iccha arises from Bindu. Maya is the product of Sakti.
The Anavasakti acts on the material sphere known as maan or mahat
from which five elements evolves, five gods born and perform five
acts.
15
Maya with the union of Bindu produces all the celestials, space,
air, fire, water, sound, mind, etc. It also says that Bindu as well as
Mayasakti born of Nada. Such confusing nature disappears only after
the discussion of the Paranada and Parabindu.
16
Tirumular describes the
four states in creation process. Paranada and Parabindu evolve from the
transcendental sphere and in turn, evolute Parasivam and Parai. Along
with these four (Paranada, Parabindu, Parasivam and Parai) ,the
paraparam and Parai is conjoining to make the six transcendental
categories. From Parabindu and Paranada, Siva, Sakti, Aparabindu and
Aparanada evolve and then lead to the chain of creation processs.
17
Nada and Bindu have role in the attainment of supreme reality.
The ultimate reality according to Tirumular is Siva the lord. The end of
Nada is grand Yoga, divine sakti, and the final goal where the god
seated.
18
The primal sound Nada and god are one in consciousness
which should be reached with the help of raising the kundalini. The
practises of candrayoga, erolicakra, tarakacakra, ajnacakra etc., are also
based the sound principles Nada and Bindu.
Tirumulars theology gives emphasis to the recital of pancaksara
and omkara as all Saivasiddhanta treatises do.
19
When the
manifestation of the self as an object is considered as a movement of
sakti, Nada and bindu are to be said as the stages of that. Bindu and
Nada produce Bija:
Vinduvum nadamum okka vizhuntitil
Vinduvum nadamum okka viraiyatam
Vindirkuraintitu nadam ezhuntitil
Vinduvai enmati kondatu visame.
20
From Bindu and nada, the fifty letters evolved, and from these
letters, cakra
21
was formed. The letters are mantras
22
and the supreme
mantra pranava, seated in the eyebrow centre is to be expanded into
namahsivaya-the pancaksari.

Even though the Tirumurais in Tamil are the fundamental
treatises of sidddhantasaivism, there happened many changes in the
literary sources of latter origin. Pauskaragama (its commentary by
Umapati Sivam) and Nadakarika are the works deal with developed
theories of sound with the help of Agamic and external influences.
23

Metaphysical representations of Nada and Bindu have not a gulf of
distance from the early Siddhanta treatises. Pauskara proposes the that
the power or capacity (nada,sakti) of phonemes (varna or arna)denotes
meaning. The Sabda arising from Bindu produce varna. Varnass are
fifty in number, and Bindu is their material cause, Isvara is effective
cause and human effort is the auxiliary cause. The meaning is known
through the power (samskara) of varna and the verbal transaction
occurs:
ywa v[R> pura }at> k+me[Ev twa pun>,
s<vhiNt s<Skara<Ste twa Sm&itbaext>.
24
Only Nada, manifested by the gross (and inaudible) varnas is the
denote of meaning. Kiranatantra postulates the theory as : Paramasiva
is in primal unvoiced sound (Nada) ,in almost gross sound (Bindu) ,in
(sound of) either, in (gross sound of)mantras (that express Siva
himself), in anus, in the power (which controls those) , in the
seed(syllables such as om), in the sound units(of the seeds) and in the
end(sound such as the final nasalization of the seed syllable om).
25
The idea of sound (sacred) becomes a serious philosophical
thesis only after the discussion of the connection between word and
meaning. The discussion (in Saivasiddhanta) is to be believed that
originated after the influence of grammarian philosophy of language.
That is why the earlier texts like Tirumantiram dont deal with the
same. Also this analysis strucks on the subject of the dualistic nature of
Saivasiddhanta. An assumption should be postulate as the dualism
comes under the treatises which created after the merging of
Saivagamic pluralism and not in the earlier Tamil works. The dualistic
nature makes the Sakti distinct from supreme Siva and hence the Nada
becomes the power of Sakti. Tirumantiram impartially explains sound
both as Siva and Sakti.
In sum, there is reversal and contradictory status of nada and
Bindu in the Siddhanta school of Saivism according to the different
approaches of the texts of different time periods. Salvation has a central
role in this system of philosophy and hence the theories and practises of
all kinds in Tirumantiram are related with the attainment of supreme
goal. So the primal phonemic principles are discussed here only in the
dimension of their salvific roles. The later theoreticians incidentally
teach the theory of word and meaning in the occasions like the
transmission of sacred texts (tantravatara).
*****
NOTES
1. Tirumantiram written by Sage Tirumular (5
th
century AD) is
believed as the primary text of the Saivasiddhanta, eventhough
there an earliest text named Nandinathakarika exists.
2. Buck. L. Guy, Sonic Theology: Hinduism and Sound,
University of South Carolina, USA, 1993, p.14.
3. Chauhan, Usha Colas, A Saiva Theory of Meaning, Journal of
Indian Philosophy, vol.36, Aug.2008.
4. Sagar Krishnanand (Ed.), Sri Tantraloka, vol.2, Sri Sivoham
Sagar publications, Varanasi, 1984, p.76.
5. Ibid., vol.4, p. 178.
6. Nadanta is the very point where the resonance ultimately
merges into energy, the end of Nada.
7. The obstructress-subtle level of sound; also known as
Nirodhika.
8. Padoux Andre, Vac: The Concept of the Word in Selected
Hindu Tantras, Sri Sadguru Publications, Delhi, 1992, p.101.
9. Ibid., p. 86, n.2.
10. This is somewhat related to the concept of Yamala or
Sanghatta.
11. Soni Jayendra, Philosophical Anthropology in Saivasiddhanta,
Motilal Banarsidass, Delhi, 1989, p.137.
12. Infra, p. 6.
13. Natarajan .B (Ed and Tr.), Tirumantiram by Tirumular, Sri
Ramakrishna Math, Madras, 1991, p. 61.
14. Adiyodantamilata paraparam Bodhamatakappularum
paraparai Jyotiyatanir parantontrattontrumarumantitil
paraiyatan paltikal nadame Tirumantiram,410.
15. Ibid, p.16.
16. This first stage is not referred to in some of the later works on
Saivasiddhanta. They present the creative process as starting
with the nine evolutes of pure spirit.
17. Natarajan . B, Op. cit., p. 89.
18. Ibid., p. 225.
19. Buck Guy L, Op. cit ., p. 6.
20. Op. cit ., p. 349.
21. Here cakra represents the Nadacakra
22. The reference of letter is added only because of description of
Mantra- a means to liberation.
23. Infra, p. 6.
24. Tantraloka
25. Goodall Dominic, Bhattaramakanthas commentary on
Kiranatantra, IFP, 1998, p.179.







REFERENCES
1. Buck Guy. L, Sonic Theology: Hinduism and Sacred Sound,
University of South Carolina, USA, 1993.
2. Chauhan Usha Colas, A Saiva Theory of Meaning, Journal of
Indian Philosophy, vol. 36, Aug.2008.
3. Coward Harold. G, Language in Indian Philosophy and Religion,
4. Goodall Dominic (Ed. and Tr.), The Parakhyatantra: A Scripture
of Saivasiddhanta, Collection Indologie 98, IFP, 2004.
5. , Bhattaramakanthas Commentary on
Kiranatantra, IFP, 1998.
6. Janaki. S.S (Ed.), Sri Umapati Sivacharya: His life, works and
Contribution to Saivism, The Kuppunniswami Sastri Research
institute, Chennai, 1996.
7. Natarajan. B (Ed. and Tr.), Tirumantiram by Tirumular, Sri
Ramakrishna Math, Madras, 1991.
8. Padoux Andre, Vac: The Concept of Word in Selected Hindu
Tantras, Sri Sadguru publications, Delhi, 1992.
9. Sagar Krishnanand (Ed.), Sri Tantraloka, Sri Sivoham Sagar
Publications, Varanasi, 1984.
10. Soni Jayendra, Philosophical Anthropology in Saivasiddhanta,
Motilal Banarsidass, Delhi, 1989.
AN ANALYSIS ON SYNTHETIC MODEL OF
CONSCIOUSNESS IN KRAMA SCHOOL OF SAIVISM

Different systems of Indian Philosophy generally analyse the
enjoyment of absolute freedom through different methods and
principles. Even though Saivism deserves a prominent place among the
doctrines of Indian Philosophy, it has not been considered as a
philosophical system. This paper tries to analyse the synthetic model of
consciousness in Krama school of monistic Saivism originated in
Kashmir.
Consciousness is a phenomenon or a kind of stream in which
various mental states such as feeling, desire, hope etc. exist
1
. Modern
theories describe consciousness in different ways. It is a quantitative
aspect of life, which cannot be defined in precise terms and cannot be
treated as a mechanical form of process generated by the interactions
within the human mind. Studies on consciousness possess importance
in Indian Philosophical Systems. It is particularly categorised into two
viz., synthetic model and transcendental model.
The synthetic approach-both as philosophy and discipline-of
Tantra has great significance. The highest end according to Tantra way
of practical realisation is purnatakhyati (In Saivism nothing is distinct
from consciousness. It is considered as the basic stuff of the universe,
cause of universe, energy, god, inner most nature, light, material world,
object of meditation, subject, perfect and unexplored)
2
. This pure
consciousness is Siva who only exists in all activities of creation,
preservation, absorption, and revelation. Everything in the universe is
his own manifestation.
The experience of distinct existence of various manifestations of
Siva is believed to be originated from the impurities
3
(malas)-the cause
of bondage. Tantric yoga is a path to liberation. Yoga is the theological
practice which helps in attaining the absolute reality. Upaya is the term
used to indicate the means for the entering of individual consciousness
in to the universal consciousness. There are three Upayas viz.,
Sambhava (the Supreme means), Sakta (the medium means), and
Anava (the inferior means)
4


Among the four Schools of Kashmir Savism, here
the discussion is concentrated on Krama (gradation) school because of
its triple significance. First it is a Tantric system, second it is a monistic
system and third it marks the emergence of Sakta tendency in Saiva
philosophy.
Sakta has been defined as a practice in refining
ideation (vikalpa sanskara) ie. a process of bringing about gradual
perfection in the correct conceptual knowledge of the person.
AnNtraih!nkaeKte=iSmn! Sv-ave prmeZvre,
p+iviv]uivRkLpSy kuyaRTs<Skarm sa.
ivkLp> s<Sk&t< sUte ivkLp< SvaTms<Sk&tm!,
SvtuLy< sae=ip sae=PyNy< sae=PyNy< sd&zaTmkm!.
5
There are various metaphorical names associated with
Saktayoga. Several types of deep and constant imaginative
contemplation known symbolically as sacrifice (yaga), oblation
(homa), repitation (japa), vow (vrata), union (yoga) etc. (Another
symbolic name is Sattarka- the yoga of correct reasoning. It also known
as Bhavana that brings into existence the correct understanding of the
truth.
AiStnaiStiv-agen in;exivixyaegt>,
}anaTmna }eyin:Qa -avana< -avnablat!.
Ywa SvPnanu-UtawaRn! P+budxae nEv pZyit,
twa -avnya yaegI s<sar< nEv pZyit.
6
Since Saktayoga is a practice in correct conceptual knowing, in which
the practice of mental ideation dominates, it is also called jnanayoga.
tTtdptya }an< bihrNt> p+kazte,
}anad&te nawRsTta }anrUp< ttae jgt!.
n ih }anad&te -av> kenicd;yIk&t>,
}an< tdaTmta yatmetSmadvsIyte.
7


Saktopaya requires a very deep and complicated form of
contemplation, which absorbs simultaneously all phinomenal existence
into practitioners I-consciousness. This practice is so difficult that only
the most accomplished yogins like Abinavagupta can use it
successfully.
Al< vaitp+s gen Uysaitp+pi te,
yae yae=i-nvguPtae=iSmn! kae=ip yagivxaE bux>.
8

Sakta is a practice in pure ideation (Suddha vikalpa), the yoga of
self-contemplation, imagination, meditation etc. In this practice, one
uses the mind and imagination to constantly contemplate the real nature
of self. One is supposed to think repeatedly that one is everything, and
all creation is the manifestation of ones own independent will, not
aided by anything else. One is to imagine oneself as omniscient and
omnipotent pure consciousness. The developed firm belief in divinity,
infiniteness and purity of ones real nature, the past impressions of
limitation would be removed away.
The Krama system asserts that the purification of determinate
idea takes place through certain stages, to attain the perfect purity and
clarity. These successive stages, from obscurity to perfect clarity are
also known as Kalinaya
9
, because this system admits that the ultimate
reality is Kali, performer of five functions ksepa, jnana, prasankhyana,
gati and nada. It is also believed that Kalinaya is an easier type of
Saktopaya developed by Sivanandanatha.
10

Practitioners of kalinaya have to imagine themselves to be the
masters of the wheel of divine powers (sakti cakras). They visualise the
trinity of subject, object and the means of knowing (pramatr, prameya
and pramana) in twelve varieties appearing in creation, dissolution, and
absolute position. These twelve divine powers are known as twelve
kalis.
Abinavagupta says Kalasankarsini as parasamvit who manifests
all subject, object and means of knowledge. The twelve kalis are
Srstikali, Raktakali, Sthitinasakali, Yamakali, Samharakali, Mrtyukali,
Mahakalakali and Mahabhairavacandograghorakali. Practitioners
imagine themselves as having assimilated all these phenominal
varieties one by one into their own selves through their 12 divine
powers visualised as the 12 kalis absorbing them.
Saktayoga-as being a practice in self-hypnotism, is criticized by
certain logicians. The method of practice here is very much similar to
hypnotism. But all beings are already hypnotised by the effects of
impurities, and Saktayoga helps to vanish that limitation by means of
deepening the impression of vidya-the correct knowledge.
Krama doctrine of twelve kalis is an important element of three
upayas and integral part of Trika system. The main principle of twelve
kalis has been applied not only to Saktopaya but also to Sambhava as
well. It also has been discussed as an important element of the Dhyana
type of Anavopaya. The absolute supreme consciousness is attained by
the yogin through successive stages of Krama. He has to pierce through
the great illusion of duality, to attain the fruit of yoga.
Suodu>oaidiv}anivkLpanLpkiLptm!,
i-Tva dEtmhamaeh< yaegI yaeg)l< l-et!.
11
Monistic Saivite philosophy concentrates on the ultimate reality
or supreme truth (pati) who manifests himself as the limited beings
(pasu) through the breaking of the bondage (pasa). Modern physicist
also holds an opinion that consciousness is the only tool to learn
consciousness, which in some respects resembles with the Saivite idea
that Siva is the consciousness and consciousness is everything.
The Kalinaya or the theories like Pranakundalini etc. in this
specific system (as any monistic saivite school) leads to a conclusion
that the separate identity of two categories of consciousness is not to be
considered. As consciousness is knower, knowledge, knowable and
known, there is no need of categorisation. Yoga model of
consciousness is commonly treated as the synthetic model. Savism
follow the belief that the people whose personal consciousness does not
become merged into blissful pure consciousness, is said to be heartless,
So it is observed that no modulation of consciousness is to be
considered in case of Saivite philosophical systems.
****



NOTES
1. See Pandey K C, abhinavagupta, p.354.
2. Dyckzkowski Mark S G, the Doctrine of Vibration, p. 24
3. Anava, Karma and Mayiya are the three Malas or impurities.
4. Laxmanjee swami, Kashmir Saivism, p.54.
5. Tantraloka.4.2,3.
6. Ibid., 1.126.
7. Ibid.,1.174.
8. Ibid., 4.278.
9. See Pandit B N, Specific Principles of Kashmir Saivism, p. 87.
10. Idem
11. Tantraloka,3.265.







REFERENCES
1. Dvivedi Vrajavallabh (ed.), Netratantra, Parimal Publications,
Delhi, 1997.
2. Krishnanand Sagar (ed.), Sri Tantraloka, Sri Sivoham Sagar,
Varanasi, 1984.
3. Laxmanjee Swami, Kashmir Saivism: The Secret Supreme, Sri
Sadguru Publications, Delhi, 1991.
4. Murphey Paul E, Triadic Mysticism, Motilala Banarsidass,
Delhi, 1986.
5. Muller Paul Eduardo, Triadic Hearts of Siva, Sri Sadguru,
Delhi, 1991.
6. Pandey K C, Abhinavagupta: An Historical and Philosophical
Study, Chowkhamba Amarabharati, Varanasi, 2006.
7. Pandit B N, Specific Principles of Kashmir Saivism,
Munshiram Manoharlal, Delhi, 1991.
8. Singh Jayadeva (ed.), Sivasutras, Motilal Banarsidass, Delhi,
2002.
9.Torella Rafaela, Isvarapratyabhijnakarika of Utpaladeve,
Motilal Banarsidass, Delhi, 2002.
10. Vidyaratna Taranatha (ed), Kularnavatantra, Motilal
Banarsidass, Delhi, 1999.












SAKTI SVARUPA
The recognisable cosmic microcosm is a continuity of various
activities, came from the energy of known and unknown performers.
The universe, comprised of a good deal of dead and alive entities, is
supposed to be subsists in the form of, or under the energy principle.
The Indic intellectuals- searched for the truth behind all natural
phenomena- devised the concept of Sakti as the source of all activities
and as the centre of all the powers. It is the same principle which grew
(get personified) as the mother goddess in the later time Among the
early knowledge systems, the primal Tantric cult is more closer to the
principle of Sakti. The present chapter discusses about the outline of
Sakti as discussed in the monistic Saiva philosophy.
The term Sakti derived from the root Sak(sakl saktau), which
means to have power. Normally the term is used to indicate the
ultimate creative power, though there are other meanings are available
to it in various contexts. For instance, Rgveda presents lightening, the
reacting ability and a special type of weapon by the word Sakti.
1
Sakti
appears in the systems like Mimamsa, Vedanta, Vyakarana etc.,
however it came systematically as the cosmogonical capacity identified
as an omnipotent goddess in the Tantric doctrines. She holds the key
role in the traditional Tantric schools of Saktism, Saivism, Vaisnavism,
Buddhism, and Jainism.
2
In these systems Sakti always remains as the
power complimentary to the male partner. The description of Sakti
focused on Saivite philosophy, needs an introduction with the help of
the aspect of Sakti in other schools. For that the Sakteya and Pancaratra
aspects of Sakti is going to be discussed.
SAKTI IN SAKTISM
Saktism induced Sakti as the supreme power, which is to be
viewed as persuaded from the primitive religious belief of Mother
goddess.
3
The gist of Sakta cult is the worship of female generative
organ. But this non Vedic goddess elevated as the distinguished part of
the philosophy in the classical period. Naturally Saktism transformed
the common veneration to the higher levels of philosophy. The ultimate
reality according to this system is Parasakti, whose main responsibility
is the process of creation. She is the primordial force, a womb (yoni),
a causal matrix which spews all matter and endures it with forms,
colours, and other attributes; called Prakrti, the Tantric texts go into a
great length to explain her various potentialities properties and modes
of her operation.
4
In the state previous to the extensive manifestation,
she remains in a condition of repose; all the same holds the
presumption about the world which is going to be created by her. It is
beyond the time, space, and causality.
Controversial to Saivism, here the male counterpart,Siva is
simply an inactive figure. Sakti remains as the integral part of the static
Siva and tempts him to project as the material world. Describing
various aspects of, Sakta tantra enunciates the significance of Sakti.
Most prominent among those is the feature of Matrka
6
-the primary
source from which all mantras emanate. According to Saktas, both
Nada and Bindu are forms of sakti, which are the basic principles of the
purposes of all cosmic generations. Sakti cult is also comprised of
many symbolic representations in it such as Sricakra through which the
cosmos and its divine cause are indicated.
SAKTI IN VAISNAVISM
In Vaisnavism, the Supreme reality Visnu abides with his
consort or Sakti known as Laksmi. Sakti of Visnu has emitted out of
the darkness or streamed out of the emptiness of Brahman himself is
called Lakshmi. She manifests herself in the world and hence known as
Laksmi: jgTtya l](ma[a sa l]!imirit gIyte,
7
She has two roles viz.,
Bhuti and Kriya in her aspects of force and matter.Sudarsana is the
symbol which represents the Kriya Sakti of Laksmi, while the
BhutiSakti is full of differenciations-all the animate and inanimate
manifestations.
8

Kriya sakti helps to maintain the aliveness of the universe by
boosting it in the vibration. Depending upon this aspect, the Bhuti Sakti
exists. Sakti is also called Maya of Visnu, says S. Rangachar, It is a
part of this power, that transforms itself as Bhavya and Bhavaka Saktis.
The Bhavya of course shows itself as world. The Bhavaka is also
known as the Sudarsana-the thought-activity by which the concept
shows itself an ideal and in the objective world as thought and its
significance, namely the object. Everything is epitome of power of this
sudarsana.
9

SAKTI IN SAIVISM
Saivism flourished in different parts of the country, in various
forms carefully dealt with the principle of Sakti. In the religion Sakti is
the divine mother goddess of the primitive belief, while in philosophy
she is the creative power or the dynamism of the supreme Siva. Saiva
Siddhanta, Virasaivism, and Kashmir Saivism mark the prominence of
Sakti in their own treatises.
APPEARANCE OF SAKTI AS DEED AND FREEDOM
Sakti comes next to the supreme Siva in the philosophy of
Monistic Saivism. It could be noticed that according to this philosophy,
action or deed occurs as the essentiality for the ontology of the
universe. Beyond its literal meaning (i.e., force or energy) Sakti, in
Saivism implies something that facilitates a thing for its activity. It
means only with the help of Sakti, the potentiality for activity, Siva can
do the process of manifestation. This potentiality within the Sakti after
the actualisation into an activity is known as Kriya. ,says, Vensus.
George , It involves the accomplishment of a function, a movement, a
flow or a dynamism. Thus Kriya is an actual activity.
9

The nature of Kriya belongs to the consciousness is of several
peculiarities. It differs from the voluntary, effortful, mechanical and
determined actions, and belongs to the consciousness (citi)
10
. The
creative activity of Siva is nothing but a mental projection of his
absolute consciousness, as dream is a projection of finite
consciousness. Such an activity of consciousness is known as his
Vimarsa aspect.
11
Kriya, because of its distinctness aforementioned, is
the spontaneous, natural, or automatic effortless activity. Since Kriya of
Siva is not mechanical or determined activity, it is called
Svatantrya(freedom).
12

The term Svatantrya indicates that the essense of consciousness
consists in great lordship (mahesvarya), which represents the chief
characteristic of Absolute. In this aspect Siva differs from Brahman, as
Utpala writes: SvtNt+zBdae b+h!mvadvEl]{(mac]a[> icTt<
maheZvyR< sartam!
13
External circumstances and the internal urges
are the two things which influence the action generally. In the case of
Siva, there is no external or internal compulsion and he is perfectly free
to act or, not to act or to act in the way he wishes. Thus it is believed
that Kriya(the manifesting activity of Siva ), has both the merits of
freedom and effortlessness.
Kriya is the divine Sakti, substantially differs from the ordinary
activity that being done by the people, which tainted with impurities
(malas).
As the Sakti always known through its capacity to act, it could be
found that all manifestations i.e., all the thirty-six principles of Saiva
philosophy are closely related in way or other with the creative power
or Sakti. The first five tattvas, from Siva to Sadvidya, are attributed to
the five aspects of Sakti. Then the Maya tattva itself,with kancukas
represent Sakti. Remaining principles are also in relation with because
of their nature of endeavour.

THE SINGLENESS OF SIVA AND SAKTI
The firm correlation between Siva and Sakti is conversant even
among the people does not give any interest in these concepts. The
philosophy of Saivism, approaches this in an interesting way thus, the
priciples of Siva and Sakti are revealed as two separate traits at the
same time it they are considered as one and the same thing. According
to Saivism, Siva is the supreme consciousness having the nature of
dynamism. Sakti is the term used to simply connotate the very nature of
Siva, and of course not a separate entity. So the symbolism of Siva and
Sakti should not be taken literally. Abhinava explains this with the help
of an example thus:
A current of water is water and current both in one. The
current or flow is not a separate entity, it is just water that
is flowing. The word flow is used to connote the state of
water, namely its fluidity. The entity denoted by the words
water and the flow is one and the same; yet we can
meaningfully use two words. The linguistic usage may
create the illusion that ther are two corresponding entities.
The same is true in the case of Siva and Sakti.
14
The words denote one and same reality, while connoting its two
characteristics. More than philosophy, the allegorical references of Siva
and Sakti in the traditional works supports the usage of the separate
representations and the relationship of the Siva and Sakti aspects.
Philosophically, they are one just as jnana and kriya or as prakasa and
vimarsa.
15
Siva(pure consciousness) is referred to as Prakasa or pure
illumination and his power(intrinsic self-awareness) is termed as
Vimarsa. As Siva and Sakti are one and the same, Prakasa and Vimarsa
are to be considered as the aspects of the ultimate as
Prakasavimarsamaya (the principle having both the aspects of Siva as
well as the Sakti). This homogeneous nature could be defined thus:
ziKtZc nam -avSy Sv< rUp< pirkiLptm!,
tenad!vy> s @vaip ziKtmTpirkLpne.
16
Neither Siva Siva occurs without Sakti, nor Sakti without Siva.
So the Saiva tradition acquainted with the characterizing of the
Yamala-the couple, from which the cosmic flow is issued. Their
union, says Abhinavagupta :consists in that they are mutually
intently turned toward each other (prSpraENmuO(aTmk< yaml<
rUp< S(at! ) and this produces the flow of the cosmos born of the
fusion(unifying fiction) of the two absolutes (AnuTtryaerev s
samghattat).Here Siva and sakti appear as separate for they
are(respectively) transcendent(visvottirna) and made of the world
(visvamaya) but through made of the world (the deity) remains beyond
it in its total fullness for (on such a plane) there can no division or
limitation.
17
This classification or ontology of the two(Siva,Sakti),
obviously leads to the interrogation that whether it promotes the
monism(advaitavada) or not. Truly this concept does not demote the
doctrine of the monistic Saivism. Jayaratha sustaining this view, writes
in his commentary of Tantraloka: n tt+ kaicdd!vyo{qna #it yavt!

18

The concept of Sakti is diverged into many aspects or modes. It
is specified that the difference between the power and its possessor is
imaginary. The same is in the case of difference between one power
and another. Here the assumption of different identities of powers
because of their various effects. It is like the imagination of difference
between the fires power of burning and baking. Iccha, Jnana, Kriya,
Cit and Ananda are the five major forms of Sakti, which conjointly acts
as the heart of the supreme consciousness:
Saa icdanNdmat+aTmmGneCDa}ansiTk+ya,
h&dy< devdevSy ErvSyaiv-ag-U>.
19




CIT SAKTI
While placing all the five powers in the hierarchical order, the
power of consciousness (Cit Sakti) comes first. Cit Sakti, the highest
and purest form of energy belongs to Siva (pure consciousness), is the
unexcelled and peerless one called Anuttara. This is the power directly
related to the process of creation, and hence arises only when the
creation process starts. Awareness of the pure self is the uniqueness of
this Sakti, which actually denotes the insentient matter as an entity
distinct from the reality. The power of consciousness has knowledge
(not of any specific object) about the ultimate. It is nothing but the
symbolisation of power of self-revelation of the supreme lord.
The form of luminance allowed to the Cit Sakti, makes its nature
equivalent to the Svatantrya.
20
Paryanta Pancasika says that:
icTSva-aVyadsaE dev> SvaTmna ivm&zNp+-u>,
Anaiz+taid-UM(Nta Uimka p+itp*te.
21
Since this is the universal subject, considered to be identical with Bhasa
and Pratibha also. Tantraloka describes, self-realisation is nothing else
than the realisation of Bhasa, which is nothing but
freedom(svatantrya/cit sakti) expressing itself in unnoticeably quick
succession of the activities of creation etc. in relation to the world that
is within like a reflection in the mirror.
22

ANANDA SAKTI
Advaita Vedanta considers Ananda as the essential nature of
Brahman.
23
But here, Ananda Sakti is the bliss that is naturally present
in Siva.The absolute power (Svatantrya sakti) has the capacity to create
anything as desired and is known as the total bliss. It is said to be the
very nature of the self not caused by any external factors as in case of
bounded beigns. Joy exists in Siva himself or Siva is said to be made of
joy. Ananda is not a static state but a flow of consciousness. The real
presence of the Ananda is within the consciousness in the form of an
inward motion.
23
Sometimes this may be expressed outwardly in the
form of creative activity (the symbolic dance of creation by Nataraja).
Ananda Sakti is interrelated with the union of distinct principles
includes within the various facets of absolute. For instance, Yamala
(conjoining of Anuttara and Anuttara) gives rise to Ananda Sakti,
which is more perfect (purna) than the transcendental(para) and
immanent(apara) Siva.
More than these two higher level Saktis, the triad of Iccha, jnana
and kriya Saktis embraces an important role on the Saiva philosophy.
These are the three principal forms of cosmic energy, represents will,
knowledge and action, for defining the process of creation:
#it ziKtt+y< nawe SvatNt+(aprnamkm!,
#CDai-ri-O(ai-gRurui-> p+kqIk&tm!.
24
ICCHA SAKTI
Paramasiva, the supreme consciousness, intents on the process
of manifestation with his inseperable innate will power(Iccha Sakti).
The word Iccha is used to indicate both desire and will. says
Kamalakar Misra, Desire(for food, sex, etc.)arises in us naturally, it is
not our wilful doing. Will totally depends upon us, it is our doing, not
natures. The correct Sanskrit substitute for will is Sankalpa, which is
volitional and which may effortful. But since in the case of Siva the
sankalpa is spontaneous and not a result of exerting of will, it is called
iccha, perhaps inorder to convey both spontaneity and wilfulness.
25

Iccha is the power of feeling oneself as supremely able and of an
irresistible will, and is one of the occut forces of nature. Its being as an
impulsion, a drive or an urge toward the desired object, becomes the
cause of all spontaneous activities of Paramasiva. Pure Iccha sakti
(untouched by kriya sakti) has three aspects of self manifestation viz.,
Anunmilita Iccha, Unmilita Iccha, and Pronmilita Iccha.
JNANA SAKTI AND KRIYA SAKTI
Sivas inherent power usually described as having two sides
viz.,Jnana Sakti(Drk Sakti) and Kriya Sakti.Every action should be
heralded by a predetermined ideation. After the strong intention(Iccha
Sakti) to create the world, such an ideation about the object(the world
to be created) comes in the mind of Siva. Worlds existence as the idea
or imagination in Siva gives the name Jnana to that
power.AamzaRTmkta }anziKt> While Kriya Sakti is defined as
svRakaryaeigTvm!External projection of the of the world as
Abhasa is final step in the process of creation. This power is called
Kriya-the external activity of creation. Thus the externalisation or
physicalisation of the Jnana is the Kriya mentions here, which is
superior than the ordinary material creative activity.
Among the triad of Sakti,(Iccha, Jnana, and Kriya), the latter two
comes together among the discussions related to this system. The
bipolarisation of sakti is familiar though there are many distinguishable
aspects are available. The three gunas manifest their respective nature
in the Jnana and Kriya Saktis of the Purusa.
The Sakti according to the Abhasavadins (the monistic Saivites),
is of two kinds viz., Jnatrtva and Kartrtva , which perform omnipotence
and omniscience to bring about the internal and external manifestations
respectively. The former has three (jnana, smrti,and apohana) and the
latter has two(kriya, kala) aspects.
26

The power of Knowledge(Jnana Sakti)
This aspect of Sakti has the capacity to produce both limited
sentient and insentient manifestations. K.C Pandey describes this with
the help of an example such as:
A phenomenon of knowledge is, therefore, like the rise of two
waves in the sea of universal consciousness. One of these has
Nairmalya, the capacity to receive reflection, and the other is
without it. The former is called Jivabhasa(limited sentient
manifestation) and the latter Jadabhasa(insentient
manifestation).Thus the knowledge is simply the affected
sentient wave of consciousness; but the power of knowledge is
that capacity of universal consciousness which is responsible for
the rise of both the waves, necessary for the phenomenon of
knowledge.
27
The Power of Remembrance (Smrti Sakti)
This is the aspect of omniscience, postulated by Abhasavadins for
the explanation of all the worldly transactions. Since knowledge is
momentary, a decision of preceptor to gain or exclude the experience of
any object would come after some psychological process. The first
thing is the comparison of the experience of the present object with a
past one.The unification of the experiences of present and past times.
The power of Differetiation
This power is the cause of all the determinate knowledge of limited
self.
In its limited sense, Kartrtva Sakti is Svatantrya itself, which is
responsible for the internal manifestations. Mainly it is of two aspects
such as Kriya Sakti and Kala Sakti.
Kriya Sakti
Here the Kriya is the appearance of a series of similar physical
forms which produce a persistence of vision. Hence Abhasas are
momentary, each activity in the ordinary worldly life is said to be
represented by a series of Abhasas. These Abhasas are connected or
disconnected with one another:
tt+ p+Tyi-}ablen ydekaTmkmnekSv-av< tSy yae -
edae=NyaNyrUpta #ymev sa ik+yaeCyte,
28

Kala Sakti
It is responsible for the manifestation of each constituent of the
series of Abhasas, on which the conception of action is based. Supreme
being , with these powers of action, is known as Pancakrtyakari (doer
of five functions as nigraha, srsti, sthiti, and samhara).
OTHER INSIGNIAS OF SAKTI
The cosmic female energy, Sakti is presented in numerous forms
and names such as Vak, Kundalini, Matrka, Mantra, Yantra, Devata,
Cakra etc. There are also the terms like Saktipata and Saktopaya which
related to this energy principle.
Tantric idealism gives extreme importance to the supreme
energy. It is the divine substance none other than the supreme reality.
In Kashmir Saivism, the universe itself is the essence of the absolute,
and itself is the source of liberation.
Kundalini is the term firmly acquainted with Indian tradition of
Sadhana. Saivism views it as the stored up energy lying in the human
body, which is actually the latent cosmic energy. Awakening of
Kundalini is not a causal activity. Its passage through the six centres
(satcakra), starting from the root basic (Muladhara) and ends in the
Brahmas crevis (Brahmarandhra), transforms the individual, by
changing his attittudes and normal orientation which reorganise his
energies.
Kundalinis highest centre is consciousness (Siva) and the lowest
is the Sakti. At the biological level, Kundalini is called Prana
Kundalini, at mental level it is Nada Kundalini and at the spiritual level
it is Bodha Kundalini.
30
Exclusively tantras are assessed as the scriptures that expound
non-vedic doctrine and the practice especially of the Sakta
denomination. All the treatises and doctrines comes under the vast
traditional Tantric cult, deals with the principle of Sakti. Various forms
and statuses of Sakti should be viewed in Kashmir saivism.
****

NOTES
1. See Tigunite Rajamani, Sakti in Tantra: A Scholarly Approach ,
p.3.
2. Ibid., p.7.
3. Rastogi, Navajeevan, Krama Tantrism of Kashmir, p.14.
4. Ibid.,p.18.
5. Alphabets are called Matrka, from which every word and mantra
is evolved. Every letter in the alphabet is vibrant with Sakti.
6. See Rangachar S, Philosophy of Pancaratras, p.71.
7. Ibid., p.72.
8. Idem
9. George Vensus, Paths to the Divine, p. 34.
10. AaTmta cEv cEtNy< iciTk+ya icitktR&ta,
11. Two aspects of absolute Siva.
12. Abhinava recognises the free will (svatantrya) as the ultimate
principle of the poetic production.
13. Isvarapratyabhijnakarika,1.84
14. Misra Kamalakar, Kashmir Saivism The Central Philosophy of
Tantrism, p.127.
15. Ibid., p.129.
16. Tantraloka, 1.69.
17. Pandey K C, Op.cit., p.326.
18. Tantraloka,1.75.
19. Paryantapancasika, 3.14.
20. p+kazrUpta icCziKt>
21. paryantapancasika,
22. maharthamanjari,105.
23. Even in the idle state , there is an inward silent flow of
consciousness
24. Tantraloka, 1.94.
25. Misra Kamalakar, op.cit., p.413.
26. See isvarapratyabhijnavimarsini
27. Idem
28. Sivasutra,1.4.
29. See Pandit B N and Laxmanjee Swami.









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