Bhagavad-Gita:Chapters in Sanskrit

Bhagavad-Gita: 18 Chapters in Sanskrit

BGALLCOLOR.pdf
Download Bhagavadgita-all 18 chapters in Sanskrit, English,
transliteration and word for word translation.

Bhagavadgita in English

BG01 BG02 BG03 BG04 BG05 BG06

BG07 BG08 BG09 BG10 BG11 BG12
BG13 BG14 BG15 BG16 BG17 BG18

HOME PAGE

V.Krishnaraj

Bindu
Explanation of chart. The Supreme is endowed with three powers or
Saktis: Iccha, Jnana and Kriya = Will, Knowledge and Action. Fire is Will; Moon
is Knowledge; Sun is Action.

When you go past the explanation of the chart you will find information on Bindu.

Spelling mistakes in the chart:

Paysanti = read as Pasyanti. Sadahyam = read as Sadakyam

Notes on the flow chart: From Nirguna Siva (Siva beyond the beyond without
attributes, Supreme Consciousness) originate the three Bindus: Brahma Bindu,
Vishnu Bindu, and Rudra Bindu. Karana Bindu (Causal Bindu) gives rise to Karya
Bindu (Effector Bindu), which gives rise to Nada (sound) which again gives rise to
Bija (Seed). Nada is the male energy of Pati; Bindu is the female energy of pati.
Sadakiyam or Sadasiva Tattva has both Nada and Bindu. From Bindu comes the
Vacs:

The three Bindus are the sun (Ravi), Moon (Chandra), and Fire (Agni). Fire and
Moon are in the Sun which is mixed or Misra Bindu, also known as Paramasiva and
Kamakala, the latter is a triangle representing Divine Desire and the root of all
mantras. Moon --Soma, Chandra-- is Siva Bindu and also Sita Bindu (White Bindu).
Fire is Sakti Bindu and also Sona Bindu (Red Bindu). Sun is a mixture of both. Fire
is Will; Moon is Knowledge; Sun is Action (Iccha, Jnana and Kriya). Sita Bindu or
White Bindu on its descent to material level becomes semen, and Sona Bindu (Red
Bindu) to Menstrual fluid.

Sun = Misra Bindu = Paramasiva = Para-Siva = KAmakala. Misra Bindu is Sakti

Tattva when Sakti is dominant and Siva when Siva is dominant; it is thus Sakti
and Saktiman. In this coupled form it is YAmala RUpA and thus Sun is Samasti
(Aggregate or Totality). Sun contains Moon and Fire = Tri-Bindu. Here Sun,
Moon and Fire (Solar, Lunar and Fire Mandalas) do not refer to heavenly objects
but to creative Trinity.

Moon = Siva Bindu = Sita (white) Bindu In material plane, Sita Bindu becomes
Semen. Apotheosis (exalted) of Bindu degenerates and undergoes apoptosis
(a process of cell self-destruction) resulting in semen. Do not ask for proof.

Fire = Sakti Bindu = Sona (red) Bindu. In material plane Sona Bindu becomes
Menstrual Fluid (Ovum).

Union of Siva and Sakti is Mithuna (consortium); the thrill is Nada; the product
is Maha Bindu, which becomes three Bindus, also known as KAmakala.

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 for the creation of Sakti,
Sadasiva, Isa, Brahma, Vishnu, and Rudra.

Siva Tattva delegates the power to Sakti to manage the material world.
Sadasiva is the grantor of Grace and liberation when the ascending soul is
divested of impurities. Isa is the Obstructionist or Obscurant: Prevention of
immature or impure souls getting past Him on the ascent to Grace and
liberation; Concealment of Spiritual knowledge from souls enveloped with
Malams or impurities. Knowledge is revealed and Grace is granted, when the
soul is pure. Brahma, Vishnu and Rudra are in charge of portfolios of Creation,
maintenance and destruction.

The Garland of Letters, page 104. By Woodroffe

●The Śāradā (Chapter, I, verse 7) says: “From Sakala-Parameśvara,

vested with the wealth of Sat, Cit, Ānanda issued Śakti; from Śakti came
Nāda; and from Nāda issued Bindu.”

Saccidānandavibhavāt sakalāt parameśvarāt

Asīc chaktis tato nādo nādād bindu samudbhavah.

Note: Nishkala Parameśvara is inert, actionless and without parts, while
Sakala Parameśvara is with parts and attributes.--Krishnaraj

Parameśvara is here Śiva-Tattva. He is Sakala, because He is with the

creative Kalā or Śakti. As already explained Śakti, when Vyaṣtirūpā, that
is individualised, is called Kalā. Śiva is always with Śakti. But in the
supreme state, Śakti is unmanifest and exists in Her own (Svarūpa) form
as Being-Consciousness-Bliss (Sacchidānandamayī, Cidrūpiṇī),
undistinguishable from Śiva. Sakala-Śiva is thus Saguṇa-Brahman
(Brahman with attributes). He is said to be vested with the wealth of Sat,
Cit, Ananda or Being, Consciousness and Bliss to show that His
association with Avidyā does not deprive Him of, or affect, His own true
nature (Svarūpa). Śiva has two aspects. In one of these He is the Supreme
Changeless One who is Saccidānanda and Saccidānandamaya. This is
Parā-samvit. In the other He changes as the Universe; change being the
experience of the Jīva so created. The cause of such change is Śiva-Tattva
inseparably associated with Śakti-Tattva.

Bindu Sakti--Light Energy

Nada and Bindu are two saktis (power). Naada (Nada rep. as semicircle) is sound
and Bindu is dot, or point. Strictly speaking, Bindu is a Circle with Void inside--O.
The confining Circle is Sakti, while the Void is Siva. Think of Bindu as Singularity
with no dimension, from which everything proceeds. 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 Nada, Bindu, 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 Bindu should be worshipped
(like a grain of gram, which are the two cotyledons and represent) the inseparable
Siva and Sakti.

Eternal Siva is Nirguṇa (unqualified) and Saguṇa (qualified). The first is

He who is Prakṛter anyaḥ or the other of Prakṛti," that is, " He and She are
one but here He is considered as other than Her. (Raghava Bhatta says
Prakṛteḥ is used in the genitive not ablative case). Saguṇa is He who is
with Kalā (that is, Mūlaprakṛti = मूलप्रकृति = root cause). From
Paramaśiva ( = Supreme Siva) who is Sac-cid-ānanda (= Being-
Consciousness-Bliss) and Sa-kala (many parts) issued Śakti, from Śakti
issued Nāda and from Nāda Bindu ". Here the Paramaśiva who is united
with Kalā or Mūlaprakṛti Śakti is Tamo Guṇa (the quality of darkness),
Some also call it Mūla Ajñāna (primal ignorance). By Nāda (Sound) is
meant Mahat-tattva (Great Principle, Cosmic stuff of experience) which is
threefold according to the Guṇas (qualities), These three Nādas are
Avyakta Maheśvara, Avyakta Brahmā and Avyakta Viśṇu (Unmanifest
Mahesvara, Brahma and Vishnu). --P68 The Worship of Sakti, The Great
Liberation by Woodroffe.

I introduced the bracketed words and meanings. --Krishnaraj Oct 6, 2012

October 16, 2012. Dhyāna of the formless (Nirākāra) and attributeless
(Nirguṇa) is Suksma Dhyāna. The latter again is of two kinds: (a)
Bindudhyāna, (b) Sūnyadhāna, The Bindu or Point has neither length nor
height nor depth nor breadth. It is however united with Māyā
(Māyāyukta); It is from this Bindu that Brahma, Visnu and Mahdvara and
others originated. Meditation on that which is undifferentiated
(Aparicchinna), attributeless, changeless, incomprehensible Sat Cit
Ananda is Śūnya-Dhyāna. This is beyond the scope of mind and speech.
When by Yoga practice another "sense" is awakened then Yogīs by
Yoga-power experience the Bindu or Sūnya, This is called Brahma-
sāksātkāra (= God-realization by Tarkālaṁkāra). Woodroffe The Great
Liberation page 116.
The Bindu or Point has neither length nor height nor depth nor breadth.
This means that the concept of Singularity and Black hole was already
 present in India of past.--Krishnaraj

Explanation. You need three things to do anything in this world: Knowledge, Will and
Action. Siva is Knowledge, which alone by itself does not serve any purpose. Siva is
Static, just like the computer without the juice. Will and Action are necessary to go
forward. Sakti is the dynamic power of Siva. She is Action; She is the powerhouse.
She is the Mother (அம்மை) and begets beings and universe. Siva is the Father
(அப்பன்).

One sources tells Parabindu divides into two parts; the right is Bindu, Male, Purusa
or Ham and the left is Visarga, Female, Prakrti or sah. Together Hamsah Mantra is
the union of Prakrti and Purusa and the universe is also Hamsah. Parabindu is Siva-
Sakti. Does it not remind you of Ardhanarisvara, androgynous Siva; left half of the
body is Sakti and the right half is Siva. See the image below?

Prakriti: (Pra = forward + Kr = to do) = Nature = Original Substance. Its parent or root is
Mulaprakriti (Root of Prakriti). When Prakriti undergoes transformation or mutation, it is
Vikriti. Mulaprakriti → Prakriti → Vikriti (the world of objects).

The Mover and Shaker of Prakriti is Purusha or Brahman. Purusha is Spirit and Prakriti is the
sheath enveloping the Spirit; thus Prakriti is integral part of Brahman. Prakriti is Pradhana,
Sakti, Maya, matter and sevenfold: Mahat/Buddhi, Ahankara, five Tanmatras (= merely that
= rudimentary substances), Sabda (= sound), Sparsa (= Touch), Rupa (= Form), Rasa (=
Taste), and Gandha (= Smell).

Srivaishnavas claim that every particle in Prakriti is pervaded by the Divine (Isvara); the
body of Isvara is made of Acit (insentient matter) and Cit (the Sentient; We the people). Thus
Isvara, Cit and Acit form the Triad.

Prakritika Pralaya: Involution of Matter. When the Cosmos undergoes involution, destruction
or dissolution (Pralaya), the objects undergo retrograde involution, become the elemental
parts of which they are made and take their abode or subside in Brahman (Singularity) and
reemerge as Prakriti, Vikriti and a world of objects. Pralaya is the resting period, when the
visible world becomes invisible, the heterogeneous substances becomes homogeneous stem
substance.

Prapañca-sara says: "She whose name is Tattva is Cinmatra: when by proximity to the Light
she wishes to create, She becomes massive (Ghanibhūya) and assumes the form of Bindu.
Then in time She divides Herself in two: the one on the right is Bindu and that on the left side
is Visarga. The right and the left are respectively distinguished as male and female. Ham is
the Bindu, and Sah is Visarga; Bindu is Purusa, and Visarga is Prakrti ; Hamsah is the union
of Prakrti and Purusa, who pervade the Universe.--Woodroffe. create = VicikIrsu = wishes
to distort Herself. Here Distortion or Stress is Creation.
Anataratma, Guru, Hamsah and Parama Siva are all the same. Parama Siva is seated on
Hamsa Pita, which is Mantramaya. The Guru-Siva is in the White Lotus of a thousand
petals--Sahasrara Chakra, within which is a triangle enclosing two Bindus making the
Visarga. There in the empty void is Parama Siva. Bindu is the circle O, the void is the
Brahmapada, Brahman's abode or space within Bindu.

Woodroffe (1865-1936) says, "the universe is withdrawn into the Sakti which projected it. It
collapses, so to speak, into a mathematical point without any magnitude whatever. That is the
Siva-Bindu, which is again withdrawn into Siva-Sakti-Tattva which produced it. The Serpent
Power page 34-35. This reminds of Singularity in the Black Hole.

Māyā is the mysterious invisible substance that is the origin of

matter and beings, veils Brahman from us, helps Karma bring the
soul and the body together in man and beings, limits man with
deficient faculties, brings duality between Brahman and the
phenomenal world.

MAyA: Māyā (Mā = Not) + yā = That, who, which) = Not That. Māyā entity brings
the Karma-laden soul to life in the phenomenal world. We are that karma-laden
embodied souls; the limited bodies and faculties are provided by Māyā. Māyā gives
physicality or corporeality to the soul in the phenomenal world. The soul becomes
Purusa with the body.

Māyā is a nebulous veil of Brahman with two functions: Veiling Brahman from our
consciousness, obscuration and creation of false duality between Brahman and the
phenomenal world; creation of the phenomenal world of beings and objects. When man
sheds impurities and acquires spiritual knowledge, the veil of illusion and duality are
lifted.

Brahman looks at the Māyā mirror and sees the phenomenal world in His reflection.
Without the Māyā mirror, there is no phenomenal world of beings and matter.
Phenomenal world is real as long as there are Brahman and Māyā . Māyā facilitates
duality between God and man (and the world). Māyā is the producer, the process and the
product (mother, begetting and the offspring). It is a female principle governed by
Prasava Dharmin (Principle of begetting). The invisible Māyā produces a visible
universe. (It is like the humidity in the air; by condensation, the invisible molecule
becomes a visible substance. It is like the dehumidifier that extracts water from the
empty space.)

Here is what Woodroffe says about Māyā and science. ref: The Garland of Letters, page
292

For me, their greatest importance just lies in the fact, that the latest
scientific inferences corroborate the intuitively derived teaching of the
ancient sages. Thus present scientific conceptions of the constitution of
matter, and notably the breakdown of the Atomic Theory, support the
notions of Māyā, a single material basis of the Universe, and the existence
of Ether which, as Ākāśa, was accepted in India when Europe had not
passed beyond the so-called “four elements.” Both science and Indian
beliefs posit an evolution of beings from the inorganic to the organic, and,
 in the latter division, from plant to animal and animal to man. In India it
has always been held that there are no partitions or gulfs between the
various forms of existence, and that, for instance, the difference between
man and animal is not a difference of kind but of degree. Again from the
new Psychology and Psychical Research, Vedānta gains support, as from
theories touching the nature of mind as a material force (as Herbert
Spencer teaches) and as a power (the predominant idea in “New Thought”
literature), the extension of the field of Consciousness, dual personalities
and various forms of psychical phenomena.

There are three saktis of Siva: Iccha, Jnana and Kriya. Iccha Sakti gave rise to
Maya which in union with Bindu gave rise to three Mayas or major Tattvas: Suddha,
Suddha-Asuddha and Asuddha Mayas. This is the Ma-Kaara (the M in AUM) mode
of Bindu, where diversity finds expression. (AUM is A-Kaara, U-kaara, and Ma-
Kaara.) Sakti's U-Kaara mode is revealed in creation (churning out objects and
beings); here, the Sakti is operative in Prakriti Tattva, the first of the Asuddha
Tattvas/Mayas and the 13th down the line among the 36 Tattvas. The world is fully
awake with A-Kaara state, meaning that all Tattvas down to the last Tattva #36,
earth, are manifested. Nada is high-born in the sense it arose from Para, the Super-
Supreme. In their subtle state they do not have a physical dimension (Singularity).
As they evolve or descend in a linear or cascade fashion, the product acquires a
supranormal quality (Pure Consciousness), can acquire a human character as desire
or ego, take on a physical dimension such as an eye, can glide on airwaves as
sound, or can become earth itself. (When all these entities involute at Pralaya
[dissolution], they collapse [INVOLUTE] into a point, Bindu. That is interesting for we
are told that the universe came from a point or dot, the size of a grain of sand. When
matter trips over the edge of the Event Horizon, it involutes into a point-like
singularity. It appears that Hindu thinkers had an idea of the origin and involution of
the universe before the west. Nada and Bindu are all aspects of this universe, known
and unknown. Even gods came from these entities. Nada in its original intent was an
act like the union of two entities with a resultant product: Sodium combining with
Chloride is Nada or Mithuna (union). Here "Nada is Mithuna of Siva and
Sakti", according to Woodroffe. "Nada is action", where there is a form (Rupa) to the
action (Kriya) of power (Sakti), Kriya-Sakti-Rupa. The product in this case is Bindu
(Para-Bindu or Supreme Bindu). Para Bindu is a drop, a particle or a dot. It is Light, it
is space, it is devoid of decay. One view is Bindu (derived from Parabindu--
Sivasakti) is one compact, superdense power pack (Sakti, Singularity), ready for
blossoming out into the building blocks of the universe in an orderly fashion AND
NOT WITH A BIG BANG. (You heard about the opposite end of Black Hole as being
ramified White Hole, from which the new universe emerges.) Maya Sakti brings
about blossoming, actualization and unfolding of this universe from Bindu in this
cosmic choreography. Para Bindu resides in Sahasrara or thousand petalled Lotus,
the seat of Isvara. Empty void (sunya) is in Para Bindu is Nirguna Siva. (The point of
condensation after the universe falls into the Black Hole is Singularity which has no
dimension, which the Hindus call Avyakta (unmanifest). Jiva and Kundali are part of
Para Bindu. In Sahasrara, the seat of Para Bindu, Sakti of Nirvana, and kalas of
Nirvana and Ama and fire of Nibodhika reside. Kalaa / kala generally means
"part." 36 Tattvas, categories, products or building blocks came out of Supreme
Bindu. Some were Pure products, some were Impure products and some were half
Pure and half Impure: Suddha Tattvas, Asuddha Tattvas and Suddha-Asuddha
Tattvas.

More on Nada: Nada encompasses SamavAya, Sambandha, Ksobhaka, Ksobhya,

all resulting in Srstihetu. SamavAya is coming together, Sambandha is the
connection, Ksobhaka is the exciter or inductor, and Ksobhya is that which is
excited. (Nāda is union, connection, exciter and the excited.)

Nada is the exciter (Ksobhaka) and also the excited (Ksobhya) resulting in creation
(Srstihetu). From Nada, Goddess creates three Devis and three Devas who possess
the Saktis- Will, Desire, and Action in addition to creation of Fire, Moon and Sun.
This is known as SabdaSrsti, the creation of sound, the Primary Creation. The
second creation is Arthasrsti (Object creation). Arthasrsti entails creation of Devas
from Sambhu; these Devas are Tattvesa, the presiding deities of the Tattvas, the
building blocks of the universe. Part of Arthasrsti is Tattva-srsti, the evolution of
Tattvas of Mind and Matter from Buddhi14 to Prithvi36. Raudri comes from Bindu;
Jayestha from Nada; VAmA from BIjA. Rudra comes from Raudri; Vishnu comes
from Jayestha; Brahma comes from VAmA. As you may notice, the male god comes
from female deity; they become couples. This is the opposite of Christian belief that
Eve came from Adam. VAma vomits (creates) the universe; Jayestha maintains what
is created; Raudri dissolves.

The latter three (Vama, Jayestha, and Raudri) are of the nature of Knowledge, Will,
Action and also of Fire, Moon, and Sun (Brahma, Vishnu, and Rudra). The Saktis
are also in the form of Nirodhika, Arddhendu and Bindu. Bindu (Nada) containing
Tamas is Nirodhika (Nirodhini); Nada with Sattva is Ardhenddhu (Ardhachandra);
Bindu has in it Bija: Will, Knowledge and Rajas.

Nada with Tamas Guna: Tamas is an obstructionist (Nirodhika) to action and so

Nada stops or limits its operations in the universe; Nirodhini-Nirodika resides in
Sadasiva Tattva (the giver of Grace) where knowledge and action are in balance.
Tamas applies the breaks on Nada and slows it down just enough to manifest Grace
in Sadasiva.

Nada with Sattva Guna: Ardenddhu or Ardhachandra (Half-Moon). Here Nada is

slightly functional in the sense it creates the "speakables," which covers all the
Mantras and words spoken, yet to be spoken, not known to have been spoken...
Ardhachandra is Isvara Tattva, dominant in action with knowledge in the
background. Speakable in Biblical tradition: "Let there be Light; there was Light."

Bindu: Parasakti Herself is called Bindu when She is in the nature of inseparate
illumination in regard to the whole range of speakables. She resides in Isvara Tattva.

Vāmā is Brahmā and Jyeśṭha is called Viṣṇu, and by Raudrī is to be understood

Rudra. Vāmā dwells in the navel, Jyeśṭha in the heart, and Raudri always in the
head. These are the Bindus from which everything has originated. Brahmā,
Viṣṇu, and Rudra are Prakṛti Herself. And O Parameśāni! it is the Bindu which
prompts them to action. It is by Bindu that everything is created, protected, and
 absorbed (Ṣṛṣṭi, Sthiti, Laya). The Bindu is the Bīja (Cause) of Brahma, Visnu,
and Maheśa." Possibly "navel" may indicate the whole region from Mūlādhāra to
the heart.--Woodroffe. page 168, The Great Liberation.

Sakti is One Entity with many titles, many offices, many portfolios, many functions
and many performances. She is the consummate Supreme Jill of all trades. It is like
one's mother being daughter, sister, aunt, wife, lover, grandmother, office worker,
home maker, food shopper, soccer mom.... The Saktis with many portfolios in
descending hierarchical order are UnmanA, SamanA, VyApikA or VyApini, Anjani,
MahAnAda, NAda, Nirodhini, Ardhachandra, Bindu, Ma-kAra, U-kAra, A-kAra. Sakti
is Kula, which is MAtr, MAna, and Meya (Knower, Knowing, and the Known =
PramAta, PramAna and Prameya) and Siva is Akula (not Sakti).

Prapanchasara Tantra says Parabindu splits into two parts: the right side is Bindu
(male, Purusa or Ham) and the left is Visarga (female, Prakrti or Sah. The union of
Bindu and Visarga is Hamsah which is the universe.

Another view of Bindu and Nada. NAda, subject to Gunas, exists in three states:
Nibodhika or bodhini, NAda, and Bindu

Bindu is Vindu (விந்து) in Tamil meaning dot or point, drop, semen, sperm,
mercury, a flaw in the diamond, the middle portion of the forehead between the
eyebrows; circle, Sivatattva--sphere of knowledge presided over by Siva Jnana
Sakti; Pure Maya (Suddha Maaya) according to Tamil Lexicon of Madras University.
Bindu in its supreme state is the nucleus of the universe (Singularity), from which
everything proceeds. Compare it to the nucleus of the cell. When the cell and its
nucleus undergo apoptosis, they degenerate and become mushy, waiting for
scavenger cells to remove them. Likewise when the cerebral-dwelling Supreme
Bindu undergoes "apoptosis or lysis = Sanskrit Laya" it becomes the (testicular)
semen or (ovarian) ovum at a lower level of existence. Don't expect a scientist to
prove or disprove such a hypothesis. Bindu as a point and semen have creative
potentialities; the former is at a cosmic level; the latter at microcosmic level. Gurus
are of the opinion that Rajas Guna (motion, passion) makes the Bindu degenerate
into sperm or ovum. The Apotheosis of Bindu undergoes apoptosis. (Every cell has a
lifespan; it has to die its programmed death; otherwise, the cells accumulate and
give rise to a tumor, cancer, leukemia or malignant growth. Apoptosis is programmed
cell suicide; if this happens too efficiently, there is grave cell damage leading to
neurodegenerative diseases like Alzheimer, Huntington and Parkinson. Normal body
has a balance between dying cells and new cells. When the cells degenerate but not
renewed or removed, the debris accumulates and compromises its function.)

Urdhvaretās: (Urdhva + reta) = (ascending + stream) Vital fluid, according to

Hindu belief, exists in a subtle state throughout the body. Sukra = White, Silver, Vital
fluid, Essence, Semen. Yogis are said to have the ability to channel the principle of
the seminal fluid up the Susumna Nadi to reach the A-Ka-Tha Triangle. The Yogi
goes with Kundalini to the Triangle, wherein she meets KAmesvara (Siva) for union.
The Yogi enjoys both Bhoga and Yoga upon reaching the Triangle in the Soma
Chakra in the palate below Ajna Chakra. All this sexual connotation is the
only analogical way to simplify an idea of union of individual soul with Supreme
Soul. (It is similar to the nuns who become the brides of Jesus Christ or the church.)
All this is happening inside the head. It is all an inner experience. This union results
in the flow of Amrta (Ambrosia) that can be conserved or allowed to trickle down to
Manipura Chakra (via the upper Chakras), wherein it is used for digestive process.
They, who conserve this Ambrosial flow and prevent its descent, enjoy physical,
mental and spiritual health. This sexual analogy is parlayed to give us an idea of the
Bliss that the Yogi enjoys uniting (Yoga) with the Universal Soul.

When sexual urge finds expression, the subtle substance gathers at the gonads and
prostate and assumes a gross form as opposed to the subtle form of existence
throughout the body. To rise to the level of Urdhvaretas is to prevent emission and
facilitate reabsorption into the body of the stored seeds for in the perfected one it
remains subtle for ever with atrophy of the gonads and involution of phallus -- signs
of Urdhvaretas. Because of the subtle nature of Sukra and its pervasion throughout
the chaste body in Urdhvaretas and lack of it in the gonadal and prostatic fluid, he
smells like a lotus. (On the other hand, ordinary mortals (men) smell like goats for
obvious reasons.) In perfect ones, the seminal energy rises to become the nectar
(Amrta) of Siva Sakti, according to Tantric Texts. This diffuse radiant energy (Tejas)
circulating in the body of the perfected ones, it is said, they, when cut, bleed not
blood but Tejas in the form of semen.

This ascent of conserved energy is called Urdhvaretas. The message is orgasm is

for the flesh, beatitude is for the spirit; between the two, beatitude is superior and
eternal. Physical union is a weak emulation of union of Siva and Sakti. Some Gurus
recommend prolonging the sexual act without ejaculation; thus conservation of the
seed is maintained. Some of the modern pseudo-Gurus of the East and the West
have used this kind of information to build a clientele with a promise to transform one
into a marathon love-machine.

An unproven thought: Since yogis sit in Lotus and other positions over long periods,
they compress the blood supply to the testicles for hours on end. Over many years of
this practice, my suspicion is that the testicles atrophy. One can avoid this problem
by proper sitting. Bicyclists sometimes develop numbness of perineum after
prolonged riding and pressure on the nerves in the perineum. Some feel that the
blood supply to the testicles is compromised, resulting in low sperm count.

By sublimating and conserving sexual energy, it is said that the vital fluid rises to
Sahasrara, becomes Soma, the nectar of immortality and spreads through the
lymphatic system eventually finding its way to the brain where it becomes Ojas and
Tejas (Vigor and splendor), which are essential for obtaining Superconsciousness.

Maya, born of Bindu, is identified as Asuddha Bindu; hence, there is no confusion,

when one passage reads that Bindu is the cause of Tattvas and another passage
says that Maya is the cause of Tattvas. Mular says Maya arose out of Iccha Sakti
and Maya in union with Bindu (yes) gave rise to Suddha, Asuddha, and Prakriti
Tattvas--Verse 399. (The substrate is Bindu and the substance [product] is Maya.)

Suddha Tattvas: 1-5 (5)

1. Siva Tattva, 2. Sakti Tattva, 3. Sadasiva Tattva, 4. Isvara or IsaTattva, 5.

Suddha Vidya Tattva(m).
The five gods, Brahma, Vishnu, Rudra-Siva, Sadasiva, and Mahesvara were
born when Anava Sakti united with Bindu.

SuddhaAsuddha Tattvas: 6-12 (7)

6. Maya: material cause of asuddham (impurity)

7. Kaala: Time: determines the duration of soul's experiences.
8. Niyati: destiny which makes soul's experience correspond to the fruits of its
own karma.
9. Kalaa: variable aptitude of the soul to spiritual knowledge.
10. Vidya: Soul's ability to discriminate.
11. Raaga: Soul's desire to experience the world.
12.Purusa: Sakalar class soul having all three malas, Maya, Anava, and Kanma
. mala = impurity. Purusha is the soul plus Kancukas ( = restrictive jackets
such as 7+8+9+10+11). In other words purusha12 is soul plus body with
limitations. We are restricted or limited as to time, destiny, knowledge,
discrimination and desire. Man's lifespan is limited; his destiny is not in his
hands; his spiritual knowledge is limited or absent; man's ability to
discriminate between and among choices is poor; man's desires are
boundless and yet not realizable.

Asuddha Tattvas: 13-36 (24)

13. PrakrtiTattva, 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.

See file TATTVAS-36.htm for details.

"I" and "This" (Aham and Idam) are as old as creation. Siva said "I" and Sakti kept
quiet (silent) and let Him have it His way. (This silence, according to the modern
psychologists, is 'Self-Silencing'). Sakti is the mirror for Siva's experience of I
(Aham) according to Woodroffe. It is like the reflection of Purusa on Prakrti. Siva
and Sakti were one entity like two cotyledons in a pea; that unitary existence had no
need for any consideration other than "I"; now a whole slew of Beings and entities
(Idam, This) come into existence. (Two cotyledons: The two cotyledons inside the
skin are so close together that they look as one.) The two cotyledons (Purusa-
Prakriti or Siva-Sakti) are covered by the skin: Maya skin envelopes the Bindu. Skin
= Maya. Once unitary Siva Tattva transforms into multimodal Sakti Tattva, the 'self-
silencing' of Sakti goes out the window with 'bada bing bada boom' and a whole
slew of entities come into being: Suddha Tattvas, Suddha-Asuddha Tattva, and
Asuddha Tattvas.

bada bing bada boom = an exclamation to emphasize that something will happen
effortlessly and predictably.
 Later, as unfolding progressed to the downside, other entities started appearing
in a cascade fashion in Suddha Tattvas. It was like father-son lineage going from
Siva Tattva begetting Sakti Tattva, the latter to Sadasiva Tattva, the latter to Isvara
Tattva, and the latter to Vidya Tattva. There are now too many entities for Siva to
stay as "I-AHAM.” Siva was Pure Consciousness when He was a pea in the pod
with Sakti. Now transformation is taking place. The seed is sprouting; the leaves are
showing; the plant is growing. This is a step-down transformation with every new
entity; a step-down always means the splendor and Superconsciousness of Siva are
diluted in the resulting Beings and entities, as step-down goes further down. Now
not only we have many of "This-IDAM," but less potent ones. A world of changes has
taken place. Siva and Sakti in a pod were unitary and therefore Advaita or One.
There was no one else. He was the right half and She was the left half. See
file Ardhanarisvara (You heard the expression: Where is your other half? Now you
know where the expression came from.) Now with the other four entities, we have
many of "This-IDAM." Now we have "I and This." This is also called transformation
in consciousness. The other with the consciousness says, "I" and "This" (Aham and
Idam). This is the story of Dualism, as many entities started appearing in the
universe. Remember the pea in the Pod. The pea of Siva-Sakti enjoyed Pure
Consciousness, but the cotyledons' sheath, Maya, breaks down revealing the
cotyledons which in turn blossom out as entities, causing the unitary Consciousness
of Siva-Sakti become many; now we have two entities: "I" and "This." That is
dualism, the result of evolution of Siva-sakti from Nishkala state (= "I") to "I" and
"This"--the Sakala state. Nishkala state has no parts; Siva-Sakti is one unitary
existence; when Sivasakti manifested the 36 Tattvas, it became many parts
(Sakala). In the whole universe, there are only two entities: I and This. Now you
know why Ego resides in "I." Tamil scholars mention that there are only three entities
in the universe: He, She and It (அவன், அவள், அது). He = Siva = This. She and It =
Beings and matter = That. We are Mini-Sivas (with limitations). Each one of us is the
Mini-me (with limitations) and Siva is MAXI-ME (with omnipotence).

Consciousness is the important factor, when it comes to people too. People are endowed
with Sattva, Rajas and Tamas. Sattva is virtue and goodness; Rajas, motion and passion; and
Tamas, darkness and ignorance. When Sattva is in large quantity, the person is closer to
superconsciousness. Rajas has the directional and or suppressive effect on Sattva and Tamas,
depending upon the path of Rajas. Think of Rajas as the steering front wheel in a three-
wheeler, while the two back wheels--Sattva and Tamas-- follow the direction of the front
wheel. Go to The Big Wheel of Brahman

Suddha Tattvas contain Saktis as follows: Unmani in Siva Tattva, Samani in Sakti
Tattva, Nadanta in Sadasiva Tattva, Bindu in Isvara Tattva. The descending hierarchy of the
seven saktis is as
follows: Unmani, Samani, Vyapika, Nadanta or Mahanada, Nada, Bodhini, Bindu. Unm
ani state (memory aid: Un + Many = not many) is without kalas or parts; it is Nirguna state
(no attributes); it is unitary and indivisible. Unmani is not different from Turiya state, the
fourth state of consciousness. Go to POTPOURRI ONE and find write-up on
Turiya. Samani (So many) state has parts or kalās. In Kundalini planes, these saktis exist
between Ajna and Sahasrara Chakras. You may notice that this hierarchy demonstrates
progressive degradation (dilution) of Pure Consciousness from Siva Tattva to Vidya Tattva
(Suddha Tattvas). As matter accumulates, consciousness becomes less and less. In Sahasrara
Chakra, Supreme Bindu Parasiva keeps his abode. This descent of the saktis from Unmani to
Bindu goes by the name Viloma, reverse or descending order, while the ascending order from
Muladhara to Bindu ( Kali Kundalini) at Ajna is called Anuloma order (evolution, srsti,
forward movement, or lower order). Viloma is descent from Z to A, while Anuloma is ascent
from A to Z.

Anuloma = Natural Direction. Viloma: Turned the wrong way.

Loma is hair; Anuloma is going with the hair or grain; Anuloma is going with the flow.

Viloma is going against the hair or grain; Viloma is going against the flow. (It is like the
salmon going upstream to the Redd.)

Atma and Jiva: Atma is soul; Jiva also known as purusha is Atma with body etc., UpAdi
(attribute or limitation).

Descent of Supreme Consciousness to lesser centrifugal entities like man and the last entity
earth is evolution and natural flow. Man's centripetal march towards Supreme Consciousness
is going against the natural flow (compare to the salmon's upstream return from the ocean to
the natal stream to spawn in the redds).

Viloma (Higher path) is path of return of the Jiva or involution from lower status to a higher
status. Woodroffe says Viloma is reading alphabets from Z to A, while Anuloma (Lower
path) is reading it from A to Z. Viloma is Nivrtti, cessation and involution, to a higher state,
while Anuloma is Pravirrti, Srsti, creation and forward movement. The words are deceptive
in their meaning: involution means rise and return of Jiva to its original Superconscious state,
while srsti or creation and evolution is downward movement of Jiva from its original state.
We are all fallen beings and that is evolution or Anuloma--remember our consciousness is not
equal to Siva's Pure Consciousness or Universal Consciousness); we have to return to our
source and that is involution. Our fallen state can be compared to that of a lapidary who
morphed to a quarrier, whose precision cutting is not a compelling asset because his stones go
to build roads, while Lapidary's stones (diamonds) glitter on the rich and the famous; both are
stone cutters of different sort. The descent and the ascent meet at Ajna Chakra (point on the
forehead, glabella), the point at which descending Viloma order meets ascending Anuloma
order. The letter "Z" is superconscious state or Siva Tattva of Pure Consciousness which
descends to Suddha Vidya Tattva of less perfect Consciousness or "Z" descending through Y,
X, W , so on. The A in Muladhara Chakra at the base of the spine ascends via B, C, D, and E
towards higher center at Ajna Chakra from where the path of return to the source,
Superconsciousness, is Viloma. Ajna Chakra is the point where the higher path and the lower
path meet and wherein the liberated soul goes up, never to return to the lower path. Go
to Kundalini Power to find out more on Chakras or Adharas.

Note: To correlate between the numbers in the chart and the letters Z, Y, X, W, V, U,
T and A, B, C, D, E, please refer the table below.

Z Y X W V U T E D C B A
12 11 10 9 8 7 6 5 4 3 2 1

mnemonic for
Unmani: Mnemonic for Unmani is Not Many; no parts. Unmani: Un + Mana = No Manas or
mind. Unmani is united or whole with no parts and so it is UN + MANY Unmani is
Sivapada (the abode of Siva), beyond KAla (Time) and KalA (parts; without KalA =
undivided). Nirvana Sakti is Unmani. 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.

Samani: mnemonic and meaning: Mnemonic for Samani = So Many. Samani Samani has
seven KalAs (Inner Force, displays of power): Sarvajna, SarvagA, DurgA, SavarnA,
SphrhanA, AmrtA, Amrta-SambhavA, Vyapini Samani has many names depending on the
actions: Vyapini, Anjani TATTVAS-36

Viloma Saktis abide in Suddha Tattvas. Viloma Saktis, Upper Chakras (Visuddha
Chakra, Ajna Chakra and Saharara Chakra): their relationship.

Above the Visuddha Chakra and below the Ajna Chakra is LalanA Lotus Chakra located at
the palate and also in the Manas Chakra and Soma Chakra above the Ajna Chakra. The Vrttis
(Moral Qualities) of LalanA Chakra are mostly good; those of the Svadhistana and Manipura
Chakras are all bad; those of the AnAhata lotus Chakra are mixed; those of Soma Chakra are
good. As you may notice the moral qualities rise as one goes up the Chakras and as one
adopts higher principles. In the 12-petalled Adya Sakti Chakra in the Pericarp of Sahasrara
Chakra, Sakti also known as KAmakalA abides. Causal Body of the embodied soul ( Karana
Sarira of Jiva) resides between the Ajna Chakra and the Sahasrara Chakra. That space is the
abode of Viloma Saktis descending from Unmani to Bindu. See the diagram below- Viloma-
Anuloma. Saktis from 12 to 6 are the seven creative. These Saktis correspond to Suddha
Tattvas. TATTVAS-36. Bindu6 is in Isvara Tattva; Bodini7, Nada8, Nadanta9 are in
Sadakhya or Sadasiva Tattva; Vyapika10 and Samani11 are in Sakti Tattva; Unmani12 is
in Siva Tattva.
Sambhu is at the head of lineage of Sadasiva, Isa, Rudra, Vishnu and Brahma.

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

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.

The nine deities are Kundalini, Kudilai, Tatparai, Vagesi, Sadasiva, Brahma, Vishnu, Rudra,
and Mahesvara. Karanas are Buddhi, Manas, Citta and Ahamkara. The Kala Tattvas are
Kaala, Niyati, Kalaa, Vidya, Raaga and Purusa. Vaikari is actually articulated speech sound;
here it stands for unmanifested sound. Vaindavam, according to Tamil Lexicon is Maya, the
material cause of the universe and its Suddha Tattvas. TATTVAS-36; Sabda or Sound. Here
Suddha Tattvas are the highest Tattvas, which include all the divinities
mentioned. Kundalini, Kudilai, Tatparai, Vagesi are emanations of Parabindu.

The Karanas = organs of sense. they are the Manas (the mind, Buddhi the
intellect), Chitta (the thinking), and Ahamkara, (the egoism).

Kala or Kalai is one of the seven Suddha-Asuddha Tattvas, the second tier of Tattvas below
the Suddha Tattvas; the third tier is called Asuddha 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 enables the soul to discriminate (knowledge from
ignorance). Tamil Lexicon.

Subdivisions of Kala or Kalai.

Kalai is the energy of Siva 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

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.

2. Pratista Kala: Sphere of action of the Energy of Siva, which lead the soul to the liberated
state.

3. Vidya Kala: the Energy of Siva which gives the liberated souls knowledge through actual
realization of seven kinds, viz., Kālam, Niyati, Kalai, vittai, arākam, purutan, māyai, one of
panca-kalai. (Embodied souls (= purusa = soul +body) had limited Kālam, Niyati, Kalai,
vittai, arākam. Once the soul is liberated, it loses the limitations.)
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.

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.

Definition of the terms are found in Tamil Lexicon.

Parapara is the beginning and the end immanent in all things; he is the cause and effect. As
Bija, the causal seed, he is the progenitor of the universe and the performer of the five acts:
creation, maintenance, destruction, obscuration and Anugraha (Grace).

Bija, the causal seed, emanated from Bindu, giving rise to this universe and the world. The
five gross elements arose from Maya. Bindu is white, shining inside and outside the body and
in nature. Nada is red. Bindu and Nada are Siva and Sakti abiding inside. They grant
salvation.

Verse 1924 Tirumantiram.

Bindu evolves into 5 times five (25) modifications. NAda evolves into 24 modifications. Siva
and Sakti remain without modification and yet act on Bindu and Nada.

Para Bindu Tattva undergo 25 plus ten modifications and in all 35 in number. 25 evolutes of
Bindu are the 9 Vaindavams 1-9 as listed in Verse 1923, the 5 Saktis of five gods10-14 (Sadasiva,
Brahma, Vishnu, Rudra, and Mahesvara), 5 Kala Tattvas15-19, Vaikari, the articulated sound,
Niyati Tattva evolutes of Nada20-25 (KAla, Vidya, RAga, Purusha, and MAyA). Para Bindu =
Bindu and Nada. The 5 Suddha Tattvas are Siva, Sakti, Sadasiva, Isvara and Suddha
Vidya. TATTVAS-36

1925. ParaBindu is the cause of all these disparate Tattvas. Bindu evolves into Vagesi,
Tatparai, Kudilai and Kundlini.

1926. AUM abide in the the Kalas Nivrrti and the rest. Bindu gives rise to the Karanas that
include mind, the internal intellectual organs and the Nada.

The five KalAs of Siva are Nivrrti Kala1, Pratista KalA2, Vidya KalA3, SAnti KalA4,
SAntyatita KalA5.

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.

Nivrrti-Kalai= நிவிர்த்திகலை nivirtti-kalai It is the sphere of action of the Energy of

Siva which emancipates the soul from bondage. Its origin is Prithvi (Earth) Tattva.
Piratittā-Kalai பிரதிட்டாகலை piratiṭṭā-kalai Siva Sakti takes the Jivatma (the
individual soul) to Mukti or liberation.

Vittiyā-Kalai = வித்தியாகலை vittiyā-kalai It is the Energy of Siva which gives the

liberated souls, knowledge through actual realization of seven kinds: Kāla7, Niyati8, Kalā9,
Vidya10, Rāga11 Purusa12 and Mayai..

Sānti-Kalai = சாந்திகலை cānti-kalai It is the Sphere of action of Siva which calms

down all the turbulent elements in fully ripe souls.

SantiyatIta-Kalai = சாந்தியதீதகலை cānti-y-atīta-kalai , n. šānti + atīta It is the

Sphere of action of Siva whereby Siva removes all afflictions in the realized and tranquil soul
who has experiential Spiritual Knowledge and who relinquished desire and aversion.

More information on the KalAs of Bindu: From Nivrrti, to Pratishta, to Vidya, to Santa and
SAntatita KalAs there is an ascent. Santatita Kala transcends all KalAs and is Parama Siva
Himself. They depict the Tattvas as they ascend from inconscient Tattva Earth Tattva to Siva
Tattva, the Universal Consciousness.

A: Nivrrti KalA is the working principle in Earth36 Tattva, the last KalA. 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 Sakti Tattva. It is like going 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. The lowest point of this KalA is called
KAlAgni Rudra Bhuvana.

B: PratistA is the Basis, Force or Inner Framework, that supplies 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.

D: SAnti KalA 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 is Siva1 Sakti and 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. Abhinava Gupta says that there are 118 Bhuvanas
or planes of existence.

KalA Diksa is based on the Tattvas involved in Pravrtti and Nivrtti, evolution and involution
of the soul. Nivrtti Kala is between the feet and the knees, Pratistha Kala from the knees to
navel, Vidya Kala from the navel to the neck, Santi Kala from the neck to the forehead,
and Santyatita from the forehead to the top of the head. This progress from the feet to the
head depicts the withdrawal or involution of the soul to a higher consciousness; the Sadhaka
is born at the end of the journey amongst Yogins and Viras; all PAsas (bonds) are destroyed.
(Note that the five elements are associated with anatomical body: Earth from feet to knees,
Water from knees to navel, Fire from navel to throat, Air from throat to forehead and Ether
from forehead to crown. The idea is that we are made of matter and Spirit, are firmly planted
on earth, portray matter at the foot level and Spirit at the crown level. For us to involute into
the Spirit we should ascend these elements from foot to the crown. When a priest or Sadhaka
attains perfection, a rope representing his body and matter is burnt and he is now a pure
Spirit. This is Santi-atita [Quietism] or Nirvana, absolute extinction of all desires and
passions and attainment of perfect beatitude.)

Tirumantiram

1927.
அந்தமும் ஆதியும் ஆகிப் பராபரன்

வந்த வியாபி எனலாய அந்நெறி

கந்தம தாகிய காரண காரியம்

தந்துஐங் கருமமும் தான்செய்யும் வீயமே.

1927 ParAparan is the End and the Beginning. He contains all in Him; He pervades in all
things. He is the Cause and He is the Effect. He is engaged in five acts: Creation,
Preservation, Destruction, Veiling and Grace.

Here the Bindu is portrayed as the causality of five acts.

1928.
வீயம தாகிய விந்துவின் சத்தியால்

ஆய அகண்டமும் அண்டமும் பாரிப்ப

காயஐம் பூதமும் காரிய மாயையில்

ஆயிட விந்து அகம்புறம் ஆகுமே.

1928. Bindu's Seed Sakti shows as the limitless all-pervasive Cosmos and the limited world,
besides the five Great elements, the products of Suddha Maya reaching out as extensions of
Asuddhamaya and (Bindu) extends as the Inner and outer world.
1929. Attainment of liberation
புறம்அகம் எங்கும் புகுந்துஒளிர் விந்து

நிறம் அது வெண்மை நிகழ்நாதம் செம்மை

உறமகிழ் சத்தி சிவபாதம் ஆயுள்

திறனொடு வீடுஅளிக் கும்செயல் கொண்டே.

Outside, inside and everywhere lustrous Bindu pervades. Its complexion is white. Shining
Nada is red. Since Sakti and Siva abide inside them with happiness, life is possible. They
confer Home (= வீடு = liberation, Moksa) with the advent of spiritual wisdom and effort.

1930. Cause and effect

கொண்டஇவ் விந்து பரமம்போல் கோதற (கோது அற = devoid of degradation)

நின்ற படம் கடமாய் நிலை நிற்றலில்

கண்டு அகல் ஆதியின் காரண காரியத்து

அண்டம் அனைத்துமாய் மாமாயை ஆகுமே.

This pervasive Bindu stands like Param without any degradation. From them, come the
objects in form: the cloth (படம்) and the pot (குடம்). All objects of the world proceed from
the beginningless cause and effect of Maya.

Cloth is the effect; cotton is the cause. Pot is the product and clay is the cause.

----------------------------------------------------------------------------------------------------------------
-----------------------------------------------------

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; வெளிப்படை; 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.

Bindu

Bindu 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.

The Goddess creates this world and takes it back. She has Iccha, Jnana, and Kriya saktis (Will,
Knowledge, and Action). We the people also have these powers in limited amounts and in a different
order: jnana, iccha, and kriya. Goddess has the necessary (preexisting, antecedent, or prior)
Knowledge as part of Her constitution; Iccha, Jnana, and Kriya saktis are Her natural or Innate
Perfections. We the people do not have knowledge when we are born; we have to acquire it; it is
always limited; likewise, our will and action are limited; that is the difference between a deity and
man. Before we exercise our will or desire to make a computer chip, we have to acquire knowledge
first; thus the order in man is knowledge, will and action. In a deity, she Wills, uses Innate Knowledge
and Acts.

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 (Pravrrti) 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 spotless 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.

Why do we use Pillaiyar Suzhi? (= Whirl)

Five-Deity Homage is a tradition.

Pillaiyar Suzhi depicts a Pentad: Akaram is Brahma; Ukaram is

Tirumal; Makaram is Rudra; Bindu is Mahesa; Nāda is Siva.

Worship of Vinayakar made of turmeric paste or mud in any shape is

acceptable.

He will remove difficulties and yield good fruits.

The Pentad: A-U-M-Bindu-Siva.