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Why is it that human consciousness is limited and the world of objects is limited?
What is it, then,which veils consciousness and thus produces world-experience? The
answer is Power or Shakti as Māyā. Māyā-Śakti is that which seemingly makes the
Whole (Purna) into the not-whole (Apurna), the infinite into the finite, the
formless (into forms and the like). It is a power which thus cuts down, veils and
negates.Negates what? Perfect consciousness. Is Śakti in itself the same as or
different from Śiva or Chit? It must be the same, for otherwise all could not be one
Brahman. But if it is the same it must be also Chit or Consciousness.Therefore it
is Saccidānandamayī 1 and Cidrūpiṇī.2
And yet there is, at least in appearance, some distinction. Śakti, which comes from
the root Śak, "to have power", "to be able," means power. As She is one with Śiva as
Power-holder (Śaktiman), She as such Power is the power of Śiva or Consciousness.
There is no difference between Śiva as the possessorofpower (Śaktiman) and Power
as It is in Itself. The power of Consciousness is Consciousness in its active aspect.
Whilst, therefore, both Śiva and Śakti are Consciousness,the former is
the changeless static aspect of Consciousness,and Śakti is the kinetic active
aspect of the same Consciousness.
1 That is, its substance is Sat, Cit, Ānanda. The suffixes Mayīand Rūpiṇīindicate a subtle
distinction - namely, that She is in Herself,
Cit, and yet by appearance theeffect of thePower something different from it.
2 In the form or nature of Cit. As the Kubjikā Tantra says, theParama Kalā is both Cit
(Cidrūpa) and Nāda (Nādarūpā).
The particular power whereby the dualistic world is brought into being is Māyā
Śakti, which is both a veiling (Avarana) and projecting (Vikshepa) Śakti. Woodroffe,
Serpent Power, page 31-32
The Principal Upanisads Dr. Radhakrishnan, Page 81. September 21, 2013
The limited from the Unlimited
The world is the creation of God, the active Lord. The finite is the self-limitation of
the infinite. No finite can exist in and by itself. It exists by the infinite. If we seek the
dynamic aspect we are inclined to repudiate the experience of pure consciousness.It
is not a question of either pure consciousness ordynamic consciousness.These are
the different statuses ofthe one Reality. They are present simultaneously in the
universal awareness.

The dependence of the world on God is explained in different ways. In
the Chāndogya Upaniṣad,Brahman is defined astajjalān as that (tat) which gives
rise to (ja), absorbs (lī) and sustains (an) the world. The Bṛhad-Āraṇyaka
Upaniṣadargues that satyamconsists of three syllables, sa, ti, yam, the first and the
last being real and the second unreal, madhyatoanṛtam.The fleeting is enclosed on
both sides by an eternity which is real. The world comes from Brahman and returns
toBrahman. Whateverexists owes its being to Brahman. The different metaphors are
used to indicate how the universe rises from its central root, how the emanation takes
place while the Brahman remains ever-complete, undiminished. 'As a spider sends
forth and draws in (its thread), as herbs grow on the earth, as the hair (grows) on the
head and the body of a living person, so from the Imperishable arises here the
universe.'
கண்டமும் அகண்டமும் = The Divisible and the
Indivisible.
Advaita based on Deivaththin Kural by Periava,
Sri Chandrasekharendra Saraswati Swamy
(May 20, 1894 – January 8, 1994)
Translation Veeraswamy Krishnaraj
July 27, 2013. Only one sun exists. Every droplet reflects the sun.
Though the reflections are many, there is only one sun. There is one
sun and many reflections. Likewise, all living beings are many shining
Lights of Wisdom (aṛivoḷi =அறிவ ொளி ), which are all one Brahmam's
reflections. Sri Adhi Sankaracharya has explained in Brahma Sūtra
Bhāsya.

The hypostasis of all, the Indivisible One, the Supreme Intellect, and
the Sakti beyond the beyond appear in us as the limited and the
divided. It is TAT (THAT) as mentioned in Vedas. The meaning of
THAT (Tat) is THAT which is beyond the beyond. Though it appears
far away, it is far and yet near to us. TAT is you, so says the Veda.
The reason, that the world is māyā (மொயை ) according to Advaitam, is
this world is not the Ultimate Truth. It is a phenomenal truth. Its
existence is dependent on Brahmam. The scientists have advanced
the same opinion. Brahmam is the Supreme Truth or Ultimate Reality
(பரமொர்த்திக சத்திைம் ). World is a phenomenal truth, so
say Advaitam and the scientists, who add that the worldly movement
(or happenings) is relative and not absolute.
māyā (மொயை ) definition.
மொயை = Māyā = false appearance, illusion
மொைொலட்சணம் māyā-laṭcaṇam = attributes of Māyā (Advaita.)
Properties of Māyā, numbering five, viz., acattu, caṭam, anittam,
tukkam, kaṇṭam; மொயையின் கூறொகிை அசத்து சடம்
அநித்தம் துக்கம் கண்டம் என்னும் மொயையின் ஐ யக
இைல் புகள் . (W.)
acattu = Illusion as opposed to Reality or Sat.
caṭam = Inanimate
anittam = a-nitya. That which is transient or unstable.
tukkam = duḥkha. Sorrow, distress, affliction.
kaṇṭam = part (not whole).
September 19, 2013. Siva and Sakti

In Īśvara we have the two elements of wisdom and power, Śiva and Śakti. By
the latter the Supreme who is unmeasured and immeasurable becomes
measured and defined.
Immutable being becomes infinite fecundity. Pure being, which is the free
basis and support of cosmic existence, is not the whole of our experience.
Between the Absolute and the World-soul is the Creative Consciousness. It
is prajñāna-ghana or truth-consciousness If sat denotes the primordial being
in its undifferenced unity, satya is the same being immanent in its
differentiations. If the Absolute is pure unity without any extension or
variation, God is the creative power by which worlds spring into existence.
The Absolute has moved out of its primal poise and become knowledge-will.
It is the all-determining principle It is the Absolute in action as Lord and
Creator. While the Absolute is spaceless and timeless potentiality, God is the
vast self-awareness comprehending,apprehending every possibility.1
Brahman is not merely a featureless Absolute. It is all this world. Vayu or
air is said to be manifest Brahman, pratyakṣam Brahma.The Svetāśvatara
Upaniṣad makes out that Brahman is beast, bird and insect, the tottering old
man, boy and girl. Brahman sustains the cosmos and is the self of each
individual Supra-cosmic transcendence and cosmic universality are both real
phases of the one
Supreme. In the former aspect the Spirit is in no way dependent on the cosmic
manifold, in the latter the Spirit functions as the principle of the cosmic
manifold. The supra-cosmic silence and the cosmic integration are both real.
The two, nirguna and saguna Brahman, Absolute and God, are not different.
Jayatirtha contends that Samkara is wrong in holding thatBrahman is of two
kinds--brahmano dvairūpyasya aprāmāṇkatvāt 2 It is the same Brahman who is
described in different ways.
apprehending every possibility.1 = Eckhart says 'God and Godhead are as different as
heaven from earth. God becomes and unbecomes. ' 'All in Godhead is one, and of this naught
can be said. God works, but Godhead works not. There is no work for it to do and no working
in it. Never did it contemplate anything of work. God and Godhead differ after the manner of
working and not working. When I come into the Ground, into the depths, into the flow and
fount of Godhead, none will ask me whence I have come or whither I go. None will have
missed me, God passes away' Sermon LVT Evans' E T

The Principal Upanisads Dr. Radhakrishnan. Page 64.
Tattva in Sanskrit means Thatness, which generally means Truth or principles.
In this context it means building blocks of the universe. Samkhya philosophy
lists 25 Tattvas and Saivism 36 Tattvas.
As you may notice, Tattva, Tat, That and Tattuvam (தத்துவம்) are cognate
words. Here is another proof of interconnectedness of Indo-European, Sanskrit
and Tamil words.
Idaṁ = This; Idaṁtā = Thisness. Ahaṁ = I. Ahantā = I-ness or Ahaṁkāra =
Individual ego.
Everything that you see, feel, touch, taste, smell, hear, measure... is made of
Tattvas. It may be one Tattva or many Tattvas in combination, cooperation or
conflict. All Tattvas take their origin from Sakti (Siva-Sakti). They are the
brick and mortar of our existence and of the universe. The Tattvas come down
in a cascade, the distal substance being a transmuted proximal substance. It is
derivation, transformation, augmentation, mutation, transmutation,
amalgamation or any other processes that you can think of in this world. They
are observable and measurable. These processes may be linear and or branched
but never parallel. There is no parallel force that Tattvas compete or cooperate
with. Sakti is their only source. This expansion outwards is the stuff of life and
living. The contraction is subsidence back into the source, Sakti and Siva-Sakti.
Expansion is Pravrrti (பிரவிருத்தி) and contraction is Nivrrti (நிவிர்த்தி).
Woodroffe observes, Devi (Sakti) joyful in the mad delight of Her union with
the Supreme Akula,1 becomes Vikāriṇī 2 -that is, the Vikāras or Tattvas of Mind and
Matter, which constitute the universe, appear.
Ramana Maharishi talks about the Supreme, the Sakti, Pravritti and Nivritti.
K: Is the energy (of the Real, the Supreme) that produces all these worlds changing
and transitory or changeless and eternal?
Maharshi: The Supreme that changes by reason of His energy is yet changeless.This
profound mystery, sages alone can unravel. Change is activity (vyapara)and activity
is termed energy (Sakti).The Supreme created these worlds by His energy (Sakti).
Activity being twofold – evolving (pravritti) and withdrawing (nivritti)– the Supreme
also withdraws these worlds by His energy (Sakti), as the Brihadaranyaka

Upanishad,IV.5.15 states:
(यत्र त्वस्य (= त्व ्अस्य) सवं आत्मैवाभूत ्तत ्के न कं पश्येत ्)
yatra tv asya sarvam ātmaivābhūt tat kena kam paśyet
But where everything has become one's own Self, by what and
whom one should see....
Where, for one, everything has become Atma alone, what is there to be seen,and by
whom? In this passage relating to the activity of the Supreme in withdrawing (nivritti)
the universe,first the term “everything” (sarva) is used.That refers to the multiplicity
of appearances which prevailed at the time when duality was experienced. The other
term “became” (abhut)refers to some activity. The term “Atma alone” (Atmaiva)
expresses the fact that all differentiating activity is finally withdrawn into the
Supreme Self (Atma) only.
Thus we have the high authority of the Vedas to show that one Atma alone exists
forever and is Real and that all else is illusory and evanescent.
Woodroffe: Serpent Power.
1. Supreme Akula,1 Akula is a Tantrik name for Siva; Sakti is called Kula, which
is Mātr, Māna, Meya. In the Yoginl-hrdaya-Tantra it is said (Ch. I):
Mātr = pramātā = Subject = knower; Māna = Pramāna = means of
Knowledge or Knowledge; Meya = Prameya = the known = object--
Krishnaraj.
Kulam meya-mana-matr-laksanarh. kaulastatsamastih. These three
are Knower, Knowing, Known, for that is Consciousness as Sakti;
2. Vikāriṇī 2 is Sakti; விகாரம் (Vikāram) means 'change, alteration,
transformation.' That is a Substrate becoming a Substance which again is the substrate
for the distal substance (Compare this to Helium becoming other substances); The deity
that undergoes such a change is Sakti and thus is called Vikāriṇī .
In the infinite and formless Prakriti (= the first cause of matter, Nature) there is a strain or
stress appearing as form. On the relaxation of this strain in dissolution, forms disappear in
formless Prakrti, which as manifested power (Sakti) re-enters (retrograde involution) the
Brahman Consciousness. These Vikrtis are the Tattvas issuing from Prakrti, the Avidya-
Sakti---namely, the different categories of Mind, Senses and Matter. It is not just Magna
Mater but more and actually the Mother of Magna Mater. Prakrti = Productive. Prakrti is
cognate with Procreatrix (Procreator). Vikrti = produced.
Maya or Prakriti is the material cause, Sakti the Instrumental and Siva the Efficient
cause.

Five gods emerge first and later the Maya Sakti emerges as the potential source
of the individual soul and its limiting adjuncts followed by inanimate matter.
You may notice that the Supreme Being of the nature of Pure Consciousness
(1st Perfection) sends out five delegate-deities with subordinate power; later
Sakti Tattva takes on the function in the creation of the individual soul with
human consciousness, far reduced in Light, Power and Splendor with inherent
limitations; Sakti goes on to give the soul a body, organs... and other Tattvas to
sustain life on earth. The Power, Splendor and Light of a zillion suns of Siva's
Consciousness is reduced to one candlelight of human consciousness. Kashmir
Saivism says that Siva's Consciousness contracts and abides in PramAtA, the
individual soul. Siva's Universal Body (Visva Sarira) contracts and abides in
the body of the individual soul. It is like the banyan tree that comes contracted
in a seed. Thus we are all Mini-Sivas in consciousness and body.
Woodroffe. The bodies are threefold: causal (Karana-sarira, or Parasarira, as the Saivas
call it), subtle (Suksma-sarira); and gross (Sthula-sarira). These bodies in which the Atma
(soul) is enshrined are evolved from Prakrti-Sakti, and are constituted of its various
productions. They form the tabernacle of the Spirit (Atma), which as the Lord is "in all
beings, and who from within all beings controls them". The body of the Lord (Isvara)
is pure Sattva-guna (Suddha-sattva-guna-pradhana). This is the aggregate Prakrti or
Maya of Him or Her as the Creator-Creatrix of all things. --Woodroffe. Sattva = virtue
and goodness. Guna = quality.
----------------------------------------------------------------------------------------------------
Siva the undifferentiated Consciousness becomes the universe of beings and
matter, which are made of Tattvas (Principles or Building blocks). What is
Supreme, noumenal, transcendental and limitless becomes phenomenal, limited
and mundane through His Sakti....This descent is Pravrrti or evolution into 36
Principles. When the Tattvas go back to the source, it is Nivrrti or involution.
(Think of mined iron ore becoming its end product like the car and the wrecked
car sent back to the smelter to become the car again. Siva is Pure Metal; we the
people are metal-slurry.) Siva in the process of creating the universe of beings
and matter uses Sakti and Maya. The function of Sakti is to veil and limit
Consciousness in its Pravrrti aspect. Pravrrti and Nivrrti are two way street,
One of Expansion (Evolution) and One
of Contraction (Creation and Reabsorption). Siva1 creates Suddha Tattvas (Pure
Principles) meaning the entities have His Pure consciousness
( Sakti2, Sadasiva3, Isvara4, Sadvidya5 = the top Brass or Officers of Siva
Unlimited.). These Pure Tattvas are put in place for five functions: Creation,
Maintenance, Obscuration, Grace and Destruction. Then He creates Suddha-
Asuddha Tattvas (Pure-Impure Principles) through Sakti2. In this stage Siva's

Consciousness is severely limited in the human being, a Tattva known
as Purusa12 .
The twenty-fifth entity is Purusa, ’the soul, ‘which is neither
producer nor produced, but eternal, like Prākṛti. It is quite distinct
from the producing or produced elements and creations of the phenomenal
world, though liable to be brought into connection with them. In fact,
the object of the Sānkhya system is to effect the liberation of the
soul from the fetters in which it is involved by union with Prākṛti. It
does this by conveying the Pramā or ‘correct knowledge ‘of the twenty-
four constituent principles of creation, and rightly discriminating the
soul from them its Pramāṇas, or ‘means of obtaining the correct measure
of existing things, ’being reduced from four (see p. 72) to three, viz.
Dṛishṭa, Anumāna, and Āpta-vaćana, ’perception by the senses,inference,
and credible assertion or trustworthy testimony.’ The root and
substance of all things (except soul) is Prākṛti. It is no production.
Seven things produced by it are also producers. Thence come sixteen
productions. Soul, the twenty-fifth essence, is neither a production
nor producer. -- Monier-Williams Indian Wisdom page 92
Here is a mixture of Pure and Impure Principles. The third category of Tattvas
are Asuddha Tattvas or Impure Principles which a human needs for his body
and sustenance on the earth. In the last category, Siva's consciousness is absent
and He exists as matter and His last tattva is an insentient earth36. This is a self-
imposed limitation of Siva in the universe of beings and matter. Siva (Sakti)
takes back all His Tattvas into Himself in destruction of the universe of beings
and matter (Recycling). We are all Mini-Sivas with everything conceivable in
us in a mini state. This is Mini Me talking to Mini You.
Purusa12 = that which dwells in the citadel of the heart.
The Principal Upanisads, by Dr. Radhakrishnan, Page 90. September 2, 2013.
Purusha = soul + body (with five constraints or restrictions. We are limited beings.)
Jīva is literally, 'that which breathes,' from jīv 'to breathe.' It referred
originally to the biological aspect of man's nature which goes on throughout
life, in waking, dream and sleep. It is called Puruṣa in the sense of puri-
śaya or 'that which dwells in the citadel of the heart.' This means that the
biological serves the ends of another, the soul or psyche. 'It is this soul which
reaps the fruits of deeds and survives the death of the physical body. It is
the bhoktṛ, the enjoyer, kartṛ, the doer1
It is the vijñāna-
maya ātmā. The Jīva consists of a material body, the principle of
breath (prāṇa), regulating the unconscious activities of the individual, and the
principle of conscious activities (manas) which uses the five sensory
organs (indriyas) of sight, hearing, touch, smell and taste and the five organs

of action, viz speech, hands, feet, excretory and generative organs. All these
are organised by vijñāna or buddhi. The basis of the individuality of the ego
is vijñāna or intelligence which draws round itself mind, life and body.1
The
ego belongs to the relative world, is a stream of experience, a fluent mass of
life, a centre round which our experiences of sense and mind gather. At the
back of this whole structure is the Universal Consciousness, Ātman , which is
our true being.
Umapathi Sivanar defines Purusha12 as the soul with five Constraints,
Jackets or limitations in his composition Sivapprakasa, Verse
41. SivapprakAsam
Purusa12 . The learned say Puruta Tattvam (Purusha Tattva) is the soul that
consumes the fruits proceeding from five Tattvas (KalA, Vidya, RAga, Niyati
and KAla. By Saiva Agamas and KalA Suddhi, Purusha Tattva attains purity.
Prakriti is the First Cause, and expands into three Gunas (modes or qualities).
The First Cause is also called Aviyaktam (Unmanifest with no mass). It is the
progenitor of gods, man and matter. It is the Cause and the Caused Product.
Scientists of today call Avyaktam, Singularity. Guna Tattvas, Sattva, Rajas,
and Tamas, transform into good and evil fruits causing happiness and misery.
Each one of the Gunas take two more Gunas and in all there are nine Gunas.
Sattva = Virtue and goodness; Rajas = motion and passion; Tamas = Darkness
and sloth.
Gunas, modes, attributes, or qualities do not manifest as long as they are in
equilibrium, which is compared to the fragrance in the bud, meaning that the
fragrance remains unrevealed.
கலை, வித்லத, ஆராகம், நியதி, காைம் (KalA, Vidya, RAga, Niyati, and
KAlam = Learning, Knowledge, Desire, Order(destiny), and Time) are the five
Kankucas (பஞ் ச கஞ் சுகம்) or the Five Jackets. In association with the five
jackets, and becoming eligible to consume the fruits of Karma, the soul
acquires the name of Purusha. There are five afflictions (பஞ் சகிலைசம்):
(அவிச்லச, ஆங் காரம், அவா, ஆலச, லகாபம் = Spiritual ignorance, Ego,
Covetousness, Desire, Anger). Some others list the following: Distress, Pain,
Anguish, Sorrow, and Grief. We are all Purushas with these afflictions and the
five restraining jackets. These five jackets are our limitation to our learning,
limitation in acquiring knowledge, our inability to fulfill all of our desires, our
subjection to order and lack of freedom, and our limitation in lifespan (Time).
Now you know Siva is limitless and we are the limited Sivas.

February 12, 2013. Cascade of Tattvas compared to the Cascading elements in Big
Bang and Supernovae.
Burning of Hydrogen, Helium, Carbon, Neon, Oxygen and Silicon produce elements up
to iron and Nickel. Assembly of heavier elements takes place within the stars and
supernovae.
Let us take the Big Bang and the Supernova. The Big Bang made the Hydrogen and Helium. Hydrogen is
the stemsubstance ofall substances in the world. Nuclear fusion converts hydrogen into Helium and other
substances.
Stage 1. The Big Bang made hydrogen, helium and traces of lithium by primordial Big
Bang nucleosynthesis, while all heavier elements are made in stars and
Supernovae. Hydrogen fuses into Helium. Stars burn (fuse) Helium into carbon.
Stage 2. Exploding Supernovae made elements.
Gas, dust, metals…populate the interstellar medium (between the star systems).
The White Dwarf detonates in a thermonuclear explosion converting the Carbon and Oxygen to heavier
elements like nickel, magnesium, iron… These elements found in the earth are derived from the
exploding Supernovae by a process known as nuclear fusion and nucleosynthesis forelements heavier than
iron. We are all made of star dust.
When Carbon burns (fuses)with Helium in Supernova,it yields Oxygen; When oxygen burns, it yields
Neon; Neon burns with helium to yield Magnesium. This cascade is very much like the process that you
see in Tattvas:one Tattva yielding the next Tattva. These Tattvas attain gradual and increasing solidity
from the beginning to the end.
e hydrogen and helium into heavier elements. Two protons and two neutrons are the nucleus of a helium atom, which turns out to be very stable. Three he
six, magnesium; seven,silicon; eight, sulfur; and so on. Every time we add one or more protons and enough neutrons to keep the nucleus together,we ma
neutrons from mercury, we make gold, the dream of the ancient alchemists. Beyond uranium there are other elements that do not naturally occur on Earth.
fall to pieces. One of them, Element 94, is called plutonium and is one of the most toxic substances known.Unfortunately, it falls to pieces rather slowly

TATTVA3.jpg is modified to TATTVA3AB.jpg as depicted below.

First there is Void (Singularity) and later Consciousness. Consciousness thinks
the Thinkables and speaks the Speakables, when the thinkable becomes an
audible sound. The Speakables become alphabets, syllables, words....
Remember all this is sound. What is a thinkable? Thinkable is a visual sound
(Example. Generally speaking, God thinks of apple; Apple appears in His
mind's eye; that is visual sound of Apple. The mental sound, Apple, explodes
out of His voice box and becomes an audible sound of "Apple". God thinks and
says the word Apple and the Apple appears before Him. Here you appreciate
God's Will, Thought, and Word in the creation of an Object. (God said, 'Let
there be Light; there was Light.') Once the word is spoken it is articulate sound.
Sound is the origin of Thinkables, Speakables, alphabets, words, objects,
beings, and the whole universe. When the word acquires meaning, it becomes
an object that it denotes. Objects originate from Sound, one becomes two and
two becomes three and so on. There is addition and duplication; there is
multiplication, differentiation, mutation and a whole universe of diverse objects
and beings. That diffuse impalpable Consciousness gives rise to mind, without
which there is no world. During deep sleep, when the mind is in abeyance,
there is no world of beings or objects for you.
The Complete Works of Swami Vivekananda Volume 1 [ Page : 447-448 ] THE GITA I
Swami Vivekananda says the following about thoughts, words and objects. The Vedas
are simply words that have the mystical power to produce effects if the sound intonation
is right. If one sound is wrong it will not do. Each one must be perfect. [Thus] what in
other religions is called prayer disappeared and the Vedas became the gods. So you see
the tremendous importance that was attached to the words of the Vedas. These are the
eternal words out of which the whole universe has been produced. There cannot be any
thought without the word. Thus whatever there is in this world is the manifestation of
thought, and thought can only manifest itself through words. This mass of words by
which the unmanifested thought becomes manifest, that is what is meant by the Vedas. It
follows that the external existence of everything [depends on the Vedas, for thought] does
not exist without the word. If the word "horse" did not exist, none could think of a horse.
[So] there must be [an intimate relation between] thought, word, and the external object.
What are these words [in reality]? The Vedas. They do not call it Sanskrit language at all.
It is Vedic language, a divine language. Sanskrit is a degenerate form. So are all other
languages. There is no language older than Vedic. You may ask, "Who wrote the Vedas?"
They were not written. The words are the Vedas. A word is Veda, if I can pronounce it
rightly. Then it will immediately produce the [desired] effect. (The origin of ancient
Sanskrit is 5000 B.C.; the Upanishads [are at least] two thousand years before that.
Nobody knows [exactly] how old they are.)
Let me give you an example from Bible: Genesis:

In the beginning God created the heaven and the earth.
2 And the earth was without form, and void; and darkness was upon the face of
the deep. And the Spirit of God moved upon the face of the waters.
3 And God said, Let there be light: and there was light.
Genesis: God thinks the thinkable: Light. God speaks the speakable: Let
there be Light. The next thing we know is there was Light. Light is an
object that came from God's thinkability and speakability.
Tattvas are the building blocks of the universe and beings. They proceed from
Siva. It starts with Divine Supreme Consciousness in its first dimension,
descends to human consciousness with its Kancukas or limitations in its second
dimension, acquires all material needs of the body, mind, and soul in its third
dimension. The realization of the First dimension of Universal experience and
Transcendental Unity is available only to liberated souls (Vijnanakalars).
Second dimension is available to all limited beings (We the people) and souls
as individual experience. The third dimension makes provision for existence of
the corporeal soul in the phenomenal world by providing ego, mind, intellect,
sensory and motor organs and material for life, existence and maintenance.
The following passage is adapted from the book, Saivism in Philosophical
Perspective by Sivaraman.
In Saiva Siddhanta, Māyā6 is the First Cause and an expression of God's Will
(Iccha). Māyā is dependent on God and not dynamic on its own accord and this
character is Asat (அசத்து = non-being). Māyā is the innate power of the Sakti
(Parigraha-śakti). Siva is its hypostasis and its cause. Siva’s Will is its
immediate cause. Māyā is an object that has a function. An object and the
knower are different entities. The knower may not know everything about an
object. That is not the case with Siva who activates Māyā which produces the
object. Siva is the knower and knows the object to its fullness, since Siva is the
owner of Māyā and the creator of the object through Sakti. The Divine Will,
prior to Māyā, is the knowing Consciousness and determines the object's
existence, structure and function. Siva is the agent; Sakti is the
instrument; Māyā6 is the object.
Ananta is a mature soul belonging to Vijanankalars free from all Malas
(impurities) except Adhikara-mala (Anava Mala). Ananta is the representative
agent or surrogate-agent of cosmic functions, possessing infinite knowledge
and freedom. (We are not really free: We cannot walk without legs, see without
eyes... while God walks without legs, sees without eyes, touches our lives
without hands....) Siva effects a change in Maya through Ananta, who under the

stress of Divine Will disturbs the condition of MāyA6 and evolves Kāla7 Tattva
(Time) and so on. Agent Ananta embodied, determinate and endowed with
knowledge and action, works on preexisting Maya. Siva’s direct agency
exceeds the domain of limited agency of Ananta. Bindu, the pure counterpart
of impure MāyA6 undergoes change under the stress of Cit Sakti. Cit =
Consciousness of Siva through Sakti) Siva is the agent and Sakti is the
instrument in relation to Bindu. The five Suddha Tattvas
(Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5,) are the functional aspects of Siva
and the evolutes of Bindu. God is prius (Munnavan = முன்னவன் ) and creates
everything out of non-intelligent MāyA6, which does not assume priority or
parity with Him. End of the passage. Suddha = Pure.
Tattvas are 36 in number in the descending order. The first five are Suddha or
Pure Tattvas (1-5). The second 7 Tattvas are Suddha-Asuddha or Pure-Impure
Tattvas (6-12). The Third category of 24 Tattvas are Asuddha or Impure
Tattvas (13-36). Certain deities preside over some of these Tattvas: the sun
over the eye; the quarters over the ear; two Asvins over the nose; Prachetas
over the tongue; wind over the skin; Fire over the voice; Indra over the hand;
Vishnu over the feet; Mitra over the anus; Prajapati over the genitalia; Moon
over the Manas; Brahman over the Mind; Siva over Ahamkara.

The Cascade
Siva1, Sakti2, Sadasiva 3, Isvara4, Sadvidya5, MayA6, Kala7, Niyati8, Kala9,
Vidya10, Raga11, Purusa12 Prakrti Tattva13,
Buddhi14, Ahamkara15, Manas16, hearing--Ears17, touch--Skin18, vision and
color--Eyes19 , tasting--Tongue or mouth20, smell--Nose21, speech-Larynx22,
grasp-Hands23, ambulation--Feet24, evacuation--Anus25, procreation-
Genitals26, sound27, palpation28, form29, taste30 , odor31, ether32, air33, fire34,
water35, earth36.
Since all the elements in the cascade came from Siva-Sakti, all beings and all
the universes pulsate with Siva-Sakti. Beings and universes are Siva-Sakti.
Sakti is the second element in the cascade. So Siva is all.
Saiva Siddhanta believes that there is a chasm between Pure Consciousness of
Siva on one hand and Maya, Purusa, Tattvas, and matter on the other hand.
This chasm can be traversed by Sakti; there is no physical connection between
Siva and matter; all apparent connections are through the intermediation of
Sakti. Yes, He is Water, Air, Fire, Ether and Sky. Let me explain this apparent
contradiction. Siva has three levels of perfection: Supreme Siva1, Parasakti2and
Parameshvara3. Parameshvara3 has connection with matter through
Sakti. Supreme Siva1 is Atattva (Not THAT, not matter). Atattva is NOT
mutable, while Tattvas (matter) are mutable.
Supreme Siva, 1st perfection, The following are other epithets. SivaLinga,
Absolute Reality, Paramatman or Supreme Atman, Nirguna Brahman
(Brahman without attributes or ParaBrahman, Brahman without Parvati), A-
Tattva (Beyond Tattva), Niskalatattva = the Tattva without Kala or Prakriti.
Niskala (No Kala [parts] = No manifested Sakti), Niskriya (No action =
actionless), Asabda (No sound = beyond sound = unmanifest sound),
Amanaska (without Manas or mind), Nir-vikalpa Samadhi (absence of
differentiation; union; absorption, nondual state between Yogi and
Brahman). Siva is Niskala, meaning he has no parts, he is whole, he is
undivided, he is absolute or Nirguna Brahman--Brahman without attributes;
undifferentiated Brahman. As you see here, there is no connection between 1st
perfection and matter. Realized Yogis commune with Siva at this stage in
Nirvikalpa Samadhi.
Mind = that which is an internal organ of perception, volition, and
action. -- Monier-Williams
Horizontal relationship among other entities and sects

Nirguna Brahman = Supreme Narayana (Adhi Narayana) = Parasambhu Siva =
Brahmamayi (Here you get an instance where attributeless undifferentiated
Brahman becomes Clinical Brahman [Saguna Brahman, Brahman with
attributes] who can be any of the following depending on the sect of the
worshipper: Vishnu of Vaishnavas, Siva of Saivites, or Devi of Saktas
(worshippers of Mother Goddess.) Their common hierarchic superior is
genderless non-sectarian undifferentiated Para Brahman or Nirguna
Brahman. Vaishnavites do not believe in Brahman without attributes. Their
Parabrahman has attributes or Kalyana Gunas.
Parasakti: 2nd perfection = Supreme Sakti, Sakala (many forms; consisting
of parts as opposed to Niskala--no parts. kala = part), Saguna Brahman
(Brahman with attributes, Sabda Brahman or Sound Brahman (the One with
Thinkability and Speakability), Sakala Siva with attributes and actions, Saguna
Brahman with Maya Parvati), Sat-Chit-Ananda (Sachidananda, Being-
Consciousness-Bliss), Sa-vikalpa Samadhi (Duality between object and Subject
[Idam and Aham, Yogi and Brahman], differentiation.) KalA (கைா) has many
contextual meanings and for our purpose we use only a few: Learning, Parts,
Power, Digits of the moon.
Paramesvara: 3rd Perfection, Supreme Isvara or Controller of the
phenomenal world. Paramapurusa (Supreme Purusa), manifest Brahman --
clinical Brahman, Siva-Sakti. This is where Siva, who maintains the portfolio
of destruction, has connection with matter through Sakti.
The Supreme Paramasiva (Parabrahman Siva) lives in Satyaloka. Sambhu lives
in Maharloka. Sadasiva, Isa, Rudra, Vishnu, and Brahma, whose abodes are
Tapoloka, Janaloka, Svarloka, Bhuvarloka and Bhurloka, preside over the five
elements respectively: Earth, water, fire, air, and ether. Paramasiva is the
abiding place of all Devatas.
Here is the depiction of Perfections of Siva (1st, 2nd and 3rd) in a flowchart.
siva-hierarchy.gif is modified to siva-hierarchyA.jpg

SivaLinga: How do you represent an entity that has no form, and is
beyond attributes and imagination? Lingam is that aniconic Icon. It is the
rounded, elliptical, aniconic image usually set in on a circular base, or Pitha,
according to Lexicon in Dancing with
Siva by Satguru SivayaSubramuniyaswami. Sivalinga is Parasiva (Supreme
Siva beyond all forms and qualities. The base (Pitha) represents Parasakti.
AnAdilinga = Anadi + Linga = without beginning + Linga. Also it is known as
swyambhu or self-existent. Anadilinga is supernatural Linga-shaped
outcroppings as a natural formation from the earth. These are not fashioned by
human hand. Anadi Lingas are present at Vaidyanatha, Tarakesvara and
Chandrasekara (Chittacong).

Alinga, Linga, Lingalinga
Alinga - A = not + Linga = mark. the Non-Mark, the entity which cannot
serve as mark for inferring the existence of something else; the causa finalis.
Epithet of the fundamental material substance, the causa sui.--Indopedia
definition.
Linga is Mark and the Mark of male is Phallus; thus Linga means phallus; that
is the sign of Siva. The question comes up why Lingam is the way it looks. Let
me explain. If there is smoke, there is fire. The rising smoke is the sign that fire
is present in an unseen distant hill. When you see Washington Monument, you
think of Washington, though the monument does not look anything like

President Washington. The monument, everyone decided, should be
stupendous and elegant to honor the First President of the young nation. Just as
the Washington Monument is an abstract form of President Washington, Linga
is an abstract form of Siva and a generative principle. Siva, according to
Saivites, is the First God; He is the Father of all beings; He is the First One to
say, "Aham" meaning I, the First I in the Universe. There was no one else in
the universe except His Sakti (Power by His side). Being (SattA) or the
Supreme Being is of two kinds: Arupa (Formless) and Rupa (with form). Arupa
kind consists of Aham and Idam ( I and This). Aham is Prakasa and Idam
is Vimarsa. Siva and the Heart of the Lord are Siva-Sakti. Siva is Cit
(Consciousness) and Sakti Cidrupini (Form of Consciousness). Cidrupini =
Caitanya Rupa. He is Para and She ParA. The long A (ParA) indicates female
gender. The short a is male (Para) He is Sava (dead) and She is Sakti. If Siva
does not have Sakti (power), He is dead. He is Akula and She is Sakti. He is
Siva and Sakti is Sivā or Sive. Thus, Siva and Sakti is a unitary force from
which the First I (through Sakti) became He, She, and It, which cover
everything in the Universe; I or One became many. Siva experiences the
Universe as Parasakti (Paranada and Paravak). Idam exists as Parasakti.
Lingam is an obelisk well grounded in a labial vestibular pedestal and the
aniconic form (Niskala) of Siva. The three white stripes, sandalwood, red dots,
and the serpent at the base of the lingam have significance. The serpent
represents Sakti-Kundalini.
Prakasa and Vimarsa; Excerpt from The Garland of Letters page 109
●As the Vimarśinī on the Pratyabhijnā says—It is the “I-experience not looking
towards another” (Ananyonmukhah ahampratyayah). It is the self-side of
experience, Prakāśa or Jñānamātra, which is such,because of the negation of all
objectivity or not-self by Śakti-Tattva. For this Jñānamātra, She, as Vimarśa-Śakti,
provides through gradual stages the objects of its experience. Her function is
negation (Niśedha-vyāpāra-rūpā Śaktih) of all objectivity so as to produce the mere
subjective knowing (Prakāśamātra) which is the Śūnyātiśūnya.She then evolves from
Herself the objective world in order that it may be the content of the Śiva
consciousness.She is pure Will ever associated with Śiva. She is the seed of the
whole Universe of moving and unmoving things then absorbed in Herself.
Icchā saiva svacchā
santatasamavāyinīsatī śaktih.
Sacarācarasya jagato
bījaṃ nikhilasya nijanilīnasya. (Tattva-Sandoha, 2.)
Prakasa = Luminosity, radiance. Vimarsa = Action-power (Krishnaraj)
Vimarsa is the Kartitva (doership) Sakti of Siva. Prakasa --> Vimarsa is the

Sakti, the Svabhava (own nature, characteristic) of Siva. It is so to speak, the
mirror in which Siva realizes his own grandeur, power, beauty. Vimarsa form is
the power latent in Pure Consciousness of Siva. The reflexive aspect of Śiva -
that is - Śiva is perceiving Himself (reflecting on his own nature). Vimarsa is
Sakti's inherent pulsation (like the inherent pulsation and contractility of the
heart). Vimarsa is self-referential nature of consciousness. Kartitva is the power
of action. (It appears that Vimarsa is more complicated than
Prakasa.) Prakasa (splendor) is the heart and Vimarsa (Sakti = power) is the
pulsation; One without the other does not exist--Krishnaraj. The Para Devi is
Prakāśa-vimarśa-sāmarasyarūpinī. This is the Nirvikalpajñāna state in which there is no
distinction of "This" and" That", of "I" and" This". In Vikalpajñāna there is subject and
object. Nirvikalpajñāna = undifferentiated state.Vikalpajñāna = differentiated state.
Woodroffe: Prakāśa-mātra is unitary existence. Paramaśiva has two aspects---
Prakāśa and vimarśa, or Kāmeśvara and Kameśvari the
Paralinga.Prakāśa = asphuṭasphūtīkara, or manifestation of what is not
manifest. Vimarśa: This word comes from the root mrish = to touch, to affect, to
cogitate. It is that which is pounded or handled by thought, that is, object of reflective
thought. Pradhana and Prakrti also involve the meaning "placing in front "; that which is
so placed is object. All three terms denote the principle of objectivity.
Super-Supreme Siva. Alinga is One without Mark.: The Great Supreme
Vyaktam (manifestation) is beyond the ancient atma Mahan, which is beyond
intelligence, the essence of the mind; the latter is beyond the mind, which is
beyond the senses. Beyond avyaktam (Unmanifest entity) is the entity who is
all-pervasive and devoid of any mark (alinga). Knowing him brings liberation
and immortality. Linga consists of prakrtic elements such as buddhi,
ahamkara, manas, indriyas and Tanmatras (intellect, ego, mind, sense organs
and subtle elements); the Super-Supreme is not tainted with these factors or
limitations; therefore, it is not subject to Samsara (life on earth). Linga status
marks manifest Isvara, while Alinga status carries no marks and is
unknowable; it is avyaktam, primordial, undifferentiated, unmanifest,
noumenal state. Eyes have never seen this form. He can be known by
(spiritual) heart, mind and (spiritual) wisdom. Mental focus helps apprehend
Reality. When the five senses (vision, hearing, taste and speech, touch and
grasp) and the mind come to a standstill and the intellect does not stir, that is
the highest state (Paramam). When the prakrti-bound senses and the mind come
to an arrest, the spiritual world that lies beyond the grasp of the senses comes
into access. This is yoga; it needs control of the senses; distractions make yoga
come and go.
Another view:

The three qualities of the insentient and the sentient, Sattva, Rajas and Tamas
assume an ontological status in Brahma, Vishnu, and Rudra under the aegis
of Mahesvara for creation, sustenance, and dissolution of the universe.
Mahesvara pervades them all, and in their roles, they are
called Alinga,Linga, and Lingalinga. He is Pradhana (primordial
unmanifested matter), Bija (the seed), and Yoni (the womb). Prakrti, the
unmanifest matter, wakes up to become manifest and fecund upon the glance of
the Lord Mahesvara.
The Linga and the icon:
SivaLinga is attributeless Nirguna Brahman. It is a point of coalescence and
condensation with no mass, where all Tattvas merge
into transcendentalSingularity.
Nataraja is the Saguna Brahman, the clinical Entity with attributes and the
wielder of all Tattvas and Prakrti.
Threefold Siva:
Some others look at Siva in three forms: Mahesa, Sadasiva, and Nishkala
Siva. Mahesa is Sakala form, having body parts, a clinical form; Sadasiva is
Misra rupa (mixed form), both with and without attributes; Nishkala (Nirguna)
Siva has no form or attributes and is full of Bliss; therefore, it is calledAnanda
Rupa (Bliss form). In Dance festival (Nritotsava = Nrit +Utsava = Dance
Festival), it is the (Ananda Tandava) Bliss Dance by Nishkala Siva.
Many Lingams:
Configuration of various Lingams are based on the Bhutas or elements: Fire,
Earth, Wind, Water and Sky or Ether. The idea is that Siva exists in all
elements; thus he exists in your body, whether you know it or not. Thus you
body is sacrosanct. Don't maltreat it; don't abuse it; take care of it well; don't
blow it up, your own or others.
Element Lingam Place
Fire Fire Lingam Tiruvannamalai
Earth Earth Lingam Kanchipuram
Wind Wind Lingam Kalahasti
Water Water Lingam Jambukeshvar (Trichy)
Sky or Ether Sky Lingam Chidambaram

When the curtain to Chit Sabah (Hall of Consciousness) in Chidambaram is
drawn, what you see is an empty space representing Sky Lingam; this is the
Chidambara Rahasyam (the Secret of Chidambaram); the Lord exists in all the
apparently empty spaces from the atom to the vast spaces of cosmos; thus, he is
the Cosmic Dancer; he is the gravitational Dark Matter and the expanding Dark
Energy. The Red Mountain of Tiruvannamalai is the Fire Lingam.
Linga Worship by gods and others, Linga material, and their
respective mantras.
Skanda Purana Chapter 13 tells that anyone who abandons worshipping of
Siva, abandons the nectar from his hand and chases a mirage. This universe is
Siva and Sakti marked with Linga and Bhaga; they are Rudra and Ambika, the
Father and the Mother; anyone abandoning them and making offerings to
manes has less merit. Verses 144b-194 indicate the beings, the Lingas they
worship, and the mantra japas. This is not a full list--listed 58/100. The Mantras
constitute Satarudriya (100 names of Rudra or Siva). Visvakarman, the celestial
carpenter, is the designer and manufacturer of Lingas of disparate material for
the Devas to worship.
The god who worships Siva--the First horizontal Column.
The material that goes to make Linga--the Second horizontal column.
The name of Siva (one among many) that the god worships--the third horizontal
column.
Brahma Sanaka Saptarishis Indra
The
Sun
The
Moon
Fire god Sukra
Hataka linga
Krishna
(black)
Linga
Darbha
Linga
Adamantine
Linga
Copper
Linga
Pearl
Linga
Sapphire
Linga
Ruby Linga
Jagatpradhana Visvayonika Visvatman VisvasrjJagatpati Visvesvara Visvakarman
Kubera Visvedevas
Wind
god
Vasus
The
Mothers
Raksasas Guhyas Jaigisavya
Golden
Linga
Silver
Linga
Brass
Linga
Bell-metal
Linga
three
metal
Linga
iron Linga
Lead
Linga
Brahmarandhra
Linga
Isvara
Jagatam
Pati
Sambhu Svayambhu Bhutesa Bhutabhavyabhavodbhava Yoga Yogesvara

Nimi Dhanvantari Gandhravas Raghava Bana Varuna Nagas
Lingas
in his
two
eyes
Gomaya linga
Timber
Linga
Lapis Lazuli
Linga
Emerald
Linga
Crystal
Linga
Coral Linga
Sarva Sarvalokesvaresvara Sarvasrestha Jagajjyestha Vasistha Paramesvara Lokatryamkara
Bharati Sani Ravana Sidddhas Bali Maricipas
Taralinga Sangamavrta
Jasmine
plant
Linga
Manasa Linga
Linga of
gleaned
grains
Flower Linga
Lokatriyasrita Jagannatha Sadurjaya Kamamrtyujaritiga Jnanatman Jnanagamaya
Kapila Devas Kama Saci Viswakarman Vibhisana
Valukalinga Gold Linga Jagary Linga Salt Linga
Prasada
Linga
Dust Linga
Varada Sitikantha Ratida Babhurukesa Yamaya Suhrttama
Lakshmi Yogins Humans Urvasi
Siddha
Yoginis
Dakinis
Lepya
Linga
all-
pervasive
Linga
all kinds of
Linga
red lead
linga
Sandalwood
Linga
Mamsa-
Linga
Harinetra Sthanu Purusamnaman Priyavasana Sahasraksa Midhusa
Manus Agastya Valmiki Daityas Dasnavas Clouds
Anna Linga
Rice grain
Linga
Valmika (ant
hill)
Black
mustard
Linga
Wind Linga
Nira (H2O)
Linga
Girisa Susanta Ciravasi Ugra Dikpati parjanyapati
Skanda Yama Mandhata Cows Birds Earth
Stone Linga
Black iron
Linga
Sugar Linga Milk Linga Sky Linga Merulinga
Senanya Dhanvin Bahuyuga Netrasahasraka Sarvatmaka Dvitanu
Pasupati Brahmanas Vasuki Padma Sages Goddess

Siva
Sacred Ash
Linga
Brahmalinga Visa Linga Srngi Linga
Knowledge
Linga
Mercury
Linga
Mahesvara Jyestha Sankara Dhurjati Cirasthana Tryambaka
If one wants Purusarthas (virtue, wealth, love, and liberation), Hara-Siva should
be worshipped. He brings all three worlds to his devotee.
Siva is Sunya (Void, Singularity), worshipped by Yogis; the yogic path is
very difficult to follow to reach Sunya. Those who want to enjoy worldly
pleasures should worship the visible and palpable Linga. (Skanda Purana
I.ii.33.25-34)
Skanda Purana i.II.33.27... says bathing Linga in pure water, the whole
universe from Brahma to a blade of grass is propitiated. Bathing Linga with
Pancamrita is tantamount to bathing and propitiating the Pitrs. Offering
seasonal flowers in worship of Linga is worshipping the whole universe. If a
talented man offers Naivedya to Linga, it is tantamount to feeding the whole
universe. Whatever is offered to linga in worship, large or little, brings joy to
all. As Agni is the all-devouring mouth of Devas, Linga is the mouth of all
worlds. Installation of Linga in a temple gives logarithmic benefits with each
successive construction. Constructing a rounded pinnacle on top of the temple
gives a place in the world of Rudra till the end of Kalpa for him and 21
generations in his family.
The universe and beings are called Tattvas, principles, or building blocks. Para
Brahman (Nishkala Brahman, Nirguna Brahman; Supreme Brahman without
attributes) is all Consciousness and Sakti is the power of Consciousness. When
Para Brahman decides to create the universe and beings, He becomes Clinical
Brahman, technically known as Saguna, Sabda, Sound Brahman, Maya-
Brahman. When both Siva and Sakti come together in Mithuna (union), the
experience or thrill is NAda; the product is Maha Bindu, which becomes three
Bindus, also known as KAmakala. BINDU. Kriya-Sakti (Action) is the origin
and repository of Sabda and Artha (sound and meaning- Sabda Brahman or
Sound Brahman or Logos). Bindu cascades down into Lords of Tattvas in the
process of differentiation (Suddha Tattvas) and Tattvas of Mind and Matter
(Suddha-Asuddha, Asuddha Tattvas). Sambhu, the presiding deity of Ajna
Chakra, is responsible in the creation of Sakti, Sadasiva, Isa, Brahma, Vishnu,
Rudra. From Maha Bindu comes Bindu. Nada and Bindu are two saktis
(power). Naada (NAda) is sound and Bindu is dot, or point. Nada and Bindu

are the progenitors of Tattvas, the building blocks of the universe. (Sadasiva,
Isa, Brahma, Vishnu, Rudra are collectively called five Sivas.)
Siva is Ham and Sakti is Sa; Hamsa is the union and Mantra too; the product of
this union is also Hamsa; thus Hamsa is the universe and beings.
Here is a simplified version of the cascade resulting in Tattvas. For more
information go to BINDU, TANTRA. Also see the diagram at the top of the
page.
Siva-Sakti→Mithuna or
union→experience NAda→Mahabindu→Bindu (Sabda Brahman)→Tattvas.
Nada and Bindu are aspects of Sakti for utilitarian purpose (Upayogā-vastha),
wherein she comes to a swollen state (= ready to create = Creation = Ucchūnāvastha).
Here is how consciousness, sounds, objects came out of the Nisabda and
Nispanda (soundless and motionless) Parasiva and ParAsakti. To begin with,
there was no sound and no motion. The Will to move and make sound came
from Iccha Sakti. Jnana Sakti (Knowledge power) wonders and thinks, "Yes, I
can. I have MahaNada and Nada in Me. I can do wonders with them." That is
how Sristi-Kalpana, Cosmic and Creation ideation dawned on the Supreme,
who conceives the outline of the universe of sounds and objects. That is
called Mantavya or Thinkable (State of Thought). SamanA2 or Sakti Tattva
is the One who thinks the thought of the Thinkable. UnmanA1 of Siva Tattva is
the one who exhibits Herself as the Universe descending from Sunya (Void) to
DharA (Earth36). Samana2 and UnmanA1 are the same Sakti depending on the
function, the former of the Thinkables and the latter of display of Herself as the
Universe. SamanA residing in Sakti Tattva is VyApini when She withdraws
into Herself all the Thinkables, which are Her creation. So SamanAnot only
thinks the Thinkables but also absorbs the Thinkables. She thinks the Thinkable
when She is in the creative fervor; She absorbs the Thinkables when the whole
universe and beings subside in Her. Sakti has twelve states of evolution
(downstream cascade of and or upstream Tattvas) from the Unmanifest to the
Gross: Unmana1, Samana2, Vyapini3 , Anjani4 , Mahanada5, Nada6, Nirodh
ini7, Ardhachandra8, Bindu9, Ma-kAra10, U-kAra11, and A-kAra12. 10, 11,
12 are part AUM (Om). It is worthwhile to remember that all these Sakti
aspects display their powers at appropriate times in the evolution or involution.
They exist in the literal sense only after the universe has evolved from Prakrti.
Unmani = UnmanA; Samani = SamanA. In the following descriptions, KalA
means the Inner Force of the Tattvas.

When Unmani is disunited from Manas and devoid of all attachment to all worldly
things, it becomes Unmani1 Having reached Unmani, one does not return. Siva
Sutra Verse 3.8 says once he who attains oneness with Unmana, the world
appears as a ray of light. Dualism disappears for him.
Siva Sutra:
3.8. जाग्रद् द्वितीयकरः। jāgrad
dvitīyakaraḥ. जाग्रद् = jāgrad = awake; द्वितीय = dvitīya = the
second one; करः = karaḥ = ray (hand) He is awake to the fact that this world is
a ray of His light. Krishnaraj.
(He is) one who is always awake i.e. who is always at -one-ment with Unmanā and in
whom the world appears as his effulgence of light. Jaideva Singh.
Singh: having obtained the pure Vidya (UnmanA), and having obtained perfect
identification with it, he is ever awake (jagrat).
Being awake means remaining always in the state of UnmanA. Consciousness is the
hypostasis ofall manifestations. There is Saktiman, the possessorofSakti. Sakti is the
manifest world. This world is not mere This or Idam; but is a ray of His light.
Bhaskara says that the Jagrat, being Jnana Sakti, grasps by its hand the Universe as
non-different from Jnana.
NirvAna Sakti has two KalAs or Inner Force: NirvAna KalA and AmA
KalA, the 17th and 16th kalAs respectively. Nirvana Sakti is
both Unmani1andSamani2. Nirvana KalA is Vyapini3 or Sakti Svarupa and
above the 16th kala. Nirvana Sakti is the AntargatA (Indweller) of AmA KalA
which is the AntargatA (inner container) of Nirvana KalA. Ananda is the Bliss
or Joy which arises from the union of Para (Bindu-Rupa Siva) and ParA (Sakti
or Prakrti); from such union flows the nectar, of which AmA KalA is the
receptacle. --Woodroffe. AmA is the one that maintains the bodies. AmA is
also the Sakti (Urdhva Sakti-Rupa = Form of Sakti that moves [the soul]
upwards) who propels the soul towards (upwards to) Brahman. When man gets
liberated he (or she) moves from matter to spirit in upward fashion. As he
moves up, the matter drops one by one and the pure spirit goes up to merge
with Sakti and Siva.
In Pravrtti, beings and the world of objects are created. In Nivrrti, they come to
the source.

The embodied soul sheds matter as it goes up and this is beautifully explained
in Jainism.
Princely Vardhamana rejuvenated Jainism concept; the name Mahavira came
about following his enlightenment in 600 B.C. Mahavira = Great hero.
LatinVir (virtue) and Sanskrit Vira connote virtue and heroism. It was a protest
movement against animal sacrifice: Ahimsa (non-injury) is the central tenet of
Jainism. (Puranas did not recommend animal sacrifices; instead, seeds older
than three years, not capable of sprouting, were recommended for sacrificial
use.) He opposed Yajna and Jnāna Margas, and he believed in Karma and
Samsāra. Karma is a sticky stuff, as Vāsanā (perfume) that clings to the Jiva,
weighs it down, and prevents it from moving up to Isatprāgbhara, which means
“slightly tilted” dome or sphere. That is the supreme destination for the
liberated Jivas. These Jivas (individual souls) stay down at various levels of
existence ranging from matter, to plant, to ameba, to animal, to man according
to the weight of Karma of the individual entity. As the Karmic load lightens,
the bubble, the individual soul, rises from the lowest possible regions through
intermediate zones to Isatprāgbhara, where supreme and splendid isolation
(Kaivalya) is the norm. (All this sounds like distillation in a lab.) How is it
possible that all these Jivas or monads gather on the crowded undersurface of
this tilted dome or the cranial bone (its other name), which is whiter than milk,
shinier than the most lustrous gold, and more translucent than a crystal, to
enjoy a splendid isolation? It is not isolation in the ordinary sense. As the Jiva
rises higher and higher from the lowest to the highest, it sheds the dissolved
impurities (Karma); when it reaches the undersurface of the tilted dome, it is
clear, translucent, and pure. The many-times-distilled and rising bubble
undergoes isolation from all impurities: That is isolation from all dualities and
impurities of the world such as pleasure and pain; love and hate; vagaries of
life; the sights, sounds, and smells; and the limits of being matter, plant, animal
and human. The conditioned, limited, and deficient knowledge of the human
being stays behind and the Jiva in splendid isolation (from the impurities) is all
awareness, all knowledge, all Truth, and all omniscience.
AmA KalA is Creative Sakti and becomes Nirvana KalA of Pure
Consciousness. Remember State of Nirvana is a higher than AmA.
AmA KalA = 16th KalA = Vyapika Sakti = Paratpara = Receptacle of the
Nectar that flows from the union of Para (Bindurupa Siva) and ParA (Sakti). It
is the Creative aspect (Anjani) of Vyapini Tattva. AmA is both Srstyunmukhi
(looking towards creation) and Urddhva-Saktirupa (looking upwards or towards
liberation; takes the soul to liberation upwards.) Ama is Creative Anjani and

Adhomukhi, (and Liberating). Srstyunmukhi is Adhomukhi meaning
downward-turned-mouth (petals). Petals turned down before Kundali ascends.
NirvAna KalA = 17th KalA = Vyapini Tattva = Sakti Svarupa = VyApini
Tattva. It is the Supreme aspect of VyApini Tattva as Vyapika is more
excellent than Ama KalA. It is the CinmAtra SvabhAvA or Pure Consciousness
aspect of AmA KalA. AmartAkArarUpini. VyApinI = Expansive. Nirvana
Sakti is the Antargata (Indweller) of Nirvana KalA.
AmA KalA and NirvAna KalA are two aspects ( creative and supreme ) of
VyApini Tattva as VyApikA and Anjani. NirvAna KalA is more excellent or
beyond AmA KalA--16th KalA. TATTVA11.gif

NirvAna Sakti or Samani in Sakti Tattva is the abode of PAsajAla (bondage).
NirvAna KalA is CinmAtra SvabhAvA or Pure Consciousness aspect of what
in the creative aspect is called AmA KalA.
Unmana1
Unmana1
is the stage when there is no sound, no motion, no change in Siva
Tattva. Unmana1
is closing of the eyes, Nimesha (= shutting the eye, Nivrrti, involution,
retrograde movement of the pure soul, Dissolution.). Unmana1
of Siva Tattva is the one
who exhibits Herself as the Universe descending from Sunya (Void) to DharA
(Foundation, Earth36
) and names Herself Samana2 .
Unmani is Sivapada, beyond KAla
(Time) and KalA (parts; without KalA = undivided). Nirvana Sakti is Unmani. When
Samani is disunited from Manas and devoid of all attachment to all worldly things, it
becomes Unmani1.
Having reached Unmani, one does not return. Think of
this: Unmani is Zero from which all numbers proceed; Unmani is Zero into which all
numbers subside.
Samana2 Memory aid (So many things come into existence.--Downstream pathway.)
Samana2
of Sakti Tattva, thinks the Thinkables and opens her eyes
(Unmesha = opening the eyes, looking up. Upward motion of the eyelids =
Creation).Samana2
belongs to the downstream pathway of Tattvas. The Thinkables
become things later on. SamanA is in Sakti Tattva. Samani has seven KalAs (Inner
Force, displays of power): Sarvajna, SarvagA, DurgA, SavarnA, SphrhanA, AmrtA,
Amrta-SambhavA, Vyapini3
. NirvAna Sakti is SamanApada orSamani, the life and
origin of all beings (SarvesAm YonirUpini).
Vyapini3
வவவவவவவவ (She takes back everything she created--Upstream; Nivrrti )
Samana2
calls Herself Vyapini3
when She withdraws the Thinkables into Herself. She
abides in Sakti Tattva. Vyapini3
belongs to and is involved in the Involution, retrograde
or upstream pathway of Tattvas, Kundali, and the pure individual soul. Nirvana KalA
(KalA = Inner Force) is Vyapini Tattva or Sakti SvarUpa.
Anjani4 ( Creative force becomes
silent when the soul goes up for union with Siva-Sakti.)
Samana2
calls Herself Anjani4
residing in Sakti Tattva and carries out the function of
creation with regard to Thinkables. She belongs to downstream cascade of Tattvas in
the creation of the universe of beings and matter. Anjan means generation, begetting,
becoming prolific. In a downstream creation of the Tattvas Samana becomes Anjani. In
upstream ascent of the soul, Anjani becomes silent and inactive.
As you see Samani (a)2
calls Herself Vyapini3
when our soul goes upwards to merge with
Siva. She calls Herself Anjani4
, when our soul descends down to be born with a

body. Vyapini3
is the Dissolution force after we die and takes us to merge with Siva; we
dissolve in Siva in a pure state. Anjani4
is the Creative force that gives our soul a body
and puts us on the earth.
Mahanada5
Mahanada5
(Great Sound or Great Melody) residing in Sadasiva Tattva moves strongly
from its Siva Form and makes the Very First Sound in the Universe. Mahanada has one
KalA: Urdhva Gamini (Upward going, mover, propeller.) Sadasiva Tattva is the giver of
Grace to the returning pure souls and thus Urdhva Gamini propels the pure soul
upwards to Unmani -complete liberation. This is Nivrrti as opposed to Pravrrti.
~~~~~~

Unmesa and its horizontal relationship with other terms: opening,
Tirodhana, obscuration, disappearance, self-limitation, limitation, contraction
of Siva Consciousness, limitation of infinitude of Siva and transcendence of
Siva, Anutva (atomicity), Sankoca (Contraction), Dichotomy of Siva into
Bodha (consciousness) and Svatantrya (power), dissociation between Siva's
Consciousness and Power meaning sterile static consciousness and blind
unaware power (Inert Soul and Somnambulistic force). Atomicity is the
condition of powerless awareness and senseless power. This passage is adapted
from Woodroffe. Primary limitation of Siva (Anutva-atomicity): Siva
Consciousness contracts, as the world opens up, expands and manifests matter,
universe and beings. Isvara Tattva is the entity at which the Tirodhana Sakti
"dumbs down" the universe and beings. Isvara is immanent. It appears that Siva
has to severely limit Himself to create this universe of matter and beings. The
universe is a domain of limited beings and limited objects, which cannot come
into manifestation unless Siva assumes limitation. To use today's parlance, Siva
has to dumb down to create this universe and Purusa. Secondary limitation of
Siva: Maya puts further crimp on Siva by downgrading His status from
Supreme Consciousness to human consciousness of Purusa. Supreme
Consciousness is beyond the beyond; Purusa (we the people) has limitation in
time and space and (limited) knowledge. The polarized Aham and Idam are
ready for separation by the cutting Maya at the level of Vidya Tattva and
then separating the Idam from Aham; this is known as Vedyapratha (Vedya =
cutting; pratha= widening = cutting and widening). The same takes place in an
individual who has Aham and Idam.
More on Unmesa and Nimesa : Open Sesame and Close, a different view
Unmesa-openness is the creative aspect of Siva when all Tattvas make a
centrifugal march and the universe and beings blossom out. Nimesa-closeness
aspect is centripetal march when the universe and beings subside in Siva-Sakti.
This blinking or opening and closing of the eyes likened to those of the buds is
a cyclical event. Let me give you an example. Let us take the toy shop. The
merchant (Siva) opens the shop, brings out all his toys and stuff to the front of
the shop; he winds up some toys, in some he turns the power-pack on and let
them do their thing all day long. The toys light up, blink, wink, talk, whirl
around, dance, clap, walk, eat, drink, wet.... When it is time to close the shop,
he turns off all toys, puts them back in the shop and goes home for the night.
That is Unmesa-opening and Nimesa-closing of toy shop of Siva.
Notes: June 29, 2016.

Ganesa is gravity, while Muruga is electromagnetic force-- SivayaSubramuniyaSwami). Gravity proves
itself when objects fall to earth. Electromagnetic energy is the invisible force. Ganesa presides over
Asuddha Tattvas down from the 13th Tattva to the 36th. Muruga rules over tattvas in the range from 6th to
the 12th (Suddha-Asuddha Tattvas). Siva's own special domain is from the first to the 5th tattvas (Suddha
Tattva).
…………………………………………………………………….

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