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Bhagavadgita Pages, Chapters 1 to 18

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V.Krishnaraj

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Tattva in Sanskrit means Thatness, which generally means principles. In this context it means building blocks of the universe. Samkhya philosophy lists 25 Tattvas and Saivism lists 36 Tattvas.

A you may notice, Tattva, Tat and That are cognate words. Here is another proof of interconnectedness of Indo-European words.

Everything that you see, feel and touch is made of Tattvas. It may be one Tattva or many Tattvas in combination, cooperation or conflict. All Tattvas take their origin from Sakti (Siva-Sakti).  They are the brick and mortar of our existence and of the universe. It is derivation, transformation, augmentation, mutation, transmutation, amalgamation or any other processes that you can think of in this world. They are observable and measurable. These processes may be linear and or branched but never parallel. There is no parallel force that Tattvas compete or cooperate with. Sakti is their only source. This expansion outwards is the stuff of life and living. The contraction is subsidence back into the source Sakti and Siva-Sakti. Expansion is Pravrrti and contraction is Nivrrti.

In the infinite and formless Prakrti there appears a strain or stress appearing as form. On the relaxation of this strain in dissolution, forms disappear in formless Prakrti, who as manifested power (Sakti) re-enters 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.

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 Splendor and Light of a zillion suns of Siva's Consciousness is reduced to one candlelight of human consciousness.

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.

Siva the undifferentiated Consciousness becomes the universe of beings and matter, which are made of Tattvas (Principles or  Building blocks).  What was Supreme, noumenal, transcendent 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. 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,  Sadvidya^5).  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 Sakti^2.  In this stage Siva's Consciousness is severely limited in the human being, a Tattva known as Purusa^{12 .}  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 earth^36.  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.  We are all Mini-Sivas with everything conceivable in us in a mini state.   That is Mini Me talking to Mini You.

Umapathi Sivanar defines Purusha as the soul with five Constraints or Jackets in his composition Sivapprakasa, Verse 41.

Purusa^{12 .} The learned say Puruta Tattvam (Purusha Tattva) is the soul that consumes the fruits proceeding from  five Tattvas (KalA, Vidya, RAga, Niyati and KAla. By Saiva Agamas and KalA Suddhi, Purusha Tattva attains purity. Prakriti is the First Cause, and expands into three Gunas. The First Cause is also called Aviyaktam (Unmanifest). 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.

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, வித்தை, ஆராகம், நியதி, காலம் (KalA, Vidya, RAga, Niyati, and KAlam = Learning, Knowledge, Desire, Order, and Time) are the five Kankucas (பஞ்ச கஞ்சுகம்) or the Five Jackets. In association with the five jackets, and becoming eligible to consume the fruits of Karma, the soul acquires the name of Purusha. There are five afflictions (பஞ்சகிலேசம்): (அவிச்சை, ஆங்காரம், அவா, ஆசை, கோபம் = Spiritual ignorance, Ego, Covetousness, Desire, Anger. Some others list the following: Distress, Pain, Anguish, Sorrow, and Grief.

First there is Void 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 (Generally speaking, God thinks of apple; Apple appears in His mind's eye; that is visual sound of Apple. The mental sound, Apple, explodes out of His voice box and becomes an audible sound of Apple. God thinks and says  the word Apple and the Apple appears before Him. Here you appreciate God's Will, Thought, and Word in the creation of an Object.) Once the word is spoken it is articulate sound. Sound is the origin of Thinkables, Speakables, alphabets, words, objects, beings, and the whole universe. When the word acquires meaning, it becomes an object that it denotes. Objects originate from Sound, one becomes two and two becomes three and so on. There is 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.

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 (humans) and souls as individual experience. The third dimension makes provision for existence in the phenomenal world by providing ego, mind, intellect, sensory and motor organs and material for life existence and maintenance.

The following passage is adapted from the book, Saivism in Philosophical Perspective by Sivaraman.

In Saiva Siddhanta, MāyA⁶ is the First Cause and an expression of God's Will (Iccha). Māyā is dependent on God and not dynamic on its own accord and this character is Asat (non-being).  Māyā is the innate power of the Sakti (Parigraha-śakti).  Siva is its hypostasis and its cause. Siva’s Will is its immediate cause.  Maya is an object that has a function.  An object and the knower are different entities. The knower may not know everything about an object. That is not the case with Siva who activates Maya which produces the object. Siva is the knower and knows the object to its fullness, since Siva is the creator of the object through Sakti. The Divine Will, prior to Maya, is the knowing Consciousness and determines its existence, structure and function.  Siva is the agent; Sakti is the instrument; MāyA⁶ is the object.

Ananta is a mature soul belonging to Vijanankalars free from all Malas (impurities) except Adhikara-mala (Anava Mala).  Ananta is the representative agent or surrogate-agent of cosmic functions, possessing infinite knowledge and freedom. (We are not really free: We cannot walk without legs, see without eyes... while God walks without legs, sees without eyes, touches our lives without hands....) Siva effects a change in Maya through Ananta, who under the stress of Divine Will disturbs the condition of MāyA⁶ and evolves Kāla⁷ Tattva 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.

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).

Siva¹, Sakti², Sadasiva ³, Isvara⁴, Sadvidya⁵, MayA⁶, Kala⁷, Niyati⁸, Kala⁹, Vidya¹⁰, Raga¹¹, Purusa¹² Prakrti Tattva¹³,
Buddhi¹⁴, Ahamkara¹⁵, Manas¹⁶,  hearing--Ears¹⁷, touch--Skin¹⁸, vision and color--Eyes¹⁹ , tasting--Tongue or mouth²⁰, smell--Nose²¹,  speech-Larynx²², grasp-Hands²³, ambulation--Feet²⁴, evacuation--Anus²⁵, procreation-Genitals²⁶, sound²⁷, palpation²⁸, form²⁹, taste³⁰ , odor³¹,  ether³², air³³, fire³⁴, water³⁵, earth³⁶.

Saiva Siddhanta believes that there is a chasm between Pure Consciousness of Siva on one hand and Maya, Purusa, Tattvas, and matter on the other hand. This chasm can be traversed by Sakti; there is no physical connection between Siva and matter; all apparent connections are through the intermediation of Sakti. Yes, He is Water, Air, Fire, Ether and Sky. Let me explain this apparent contradiction.  Siva has three levels of perfection: Supreme Siva¹, Parasakti² and Parameshvara³. Parameshvara has the connection with matter through Sakti. Supreme Siva is Atattva (Not THAT, not matter). Atattva is NOT mutable, while Tattvas (matter) are mutable.

Supreme Siva,  1st perfection,  The following are other epithets. SivaLinga, Absolute Reality, Paramatman or Supreme Atman, Nirguna Brahman (Brahman without attributes or ParaBrahman, Brahman without Parvati), A-Tattva (Beyond Tattva),  Niskalatattva = the Tattva without Kala or Prakriti. Niskala (No Kala [parts] = No manifested Sakti), Niskriya (No action = actionless), Asabda (No sound = beyond sound = unmanifest sound), Amanaska (without Manas or mind), Nir-vikalpa Samadhi (absence of differentiation; union; absorption, nondual state between Yogi and Brahman). Siva is Niskala, meaning he has no parts, he is whole, he is undivided, he is absolute or Nirguna Brahman--Brahman without attributes; undifferentiated Brahman. As you see here, there is no connection between 1st perfection and matter. Realized Yogis commune with Siva at this stage in Nirvikalpa Samadhi.

Horizontal relationship among other entities and sects

Nirguna Brahman = Supreme Narayana (Adhi Narayana) = Parasambhu Siva = Brahmamayi (Here you get an instance where attributeless undifferentiated Brahman becomes Clinical Brahman [Saguna Brahman, Brahman with attributes] who can be any of the following depending on the sect of the worshipper: Vishnu of Vaishnavas, Siva of Saivites, or Devi of Saktas (worshippers of Mother Goddess.) Their common ontologic superior is genderless non-sectarian undifferentiated Para Brahman or Nirguna Brahman.

Parasakti: 2nd perfection, Sakala (many forms; consisting of parts as opposed to Niskala), Saguna Brahman (Brahman with attributes, Sabda Brahman or Sound Brahman, 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 [Yogi and Brahman], differentiation.) KalA (¸¨Ä) has many contextual meanings and for our purpose we use only a few:  Learning, Parts, Power, Digits of the moon.

Paramesvara: 3rd Perfection, Paramapurusa (Supreme Purusa), manifest Brahman --clinical Brahman, Siva-Sakti. This is where Siva, who maintains the portfolio of destruction, has connection with matter through Sakti.

The Supreme Paramasiva (Parabrahman Siva)  lives in Satyaloka. Sambhu lives in Maharloka. Sadasiva, Isa, Rudra, Vishnu, and Brahma, whose abodes are Tapoloka, Janaloka, Svarloka, Bhuvarloka and Bhurloka,  preside over the five elements respectively: Earth, water, fire, air, and ether.  Paramasiva is the abiding place of all Devatas.

Here is the depiction of Perfections of Siva (1st, 2nd and 3rd) in a flowchart.

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

AnAdilinga = Anadi + Linga = without beginning + Linga. Also it is known as swyambhu or self-existent. Anadilinga is supernatural Linga-shaped outcroppings as a natural formation from the earth. These are not fashioned by human hand. Anadi Lingas are present at Vaidyanatha, Tarakesvara and Chandrasekara (Chittacong). 

Alinga, Linga, Lingalinga

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

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

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

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

Another view:

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

The Linga and the icon:

   SivaLinga is attributeless Nirguna Brahman. It is a point of coalescence and condensation with no mass, where all Tattvas merge into transcendental Singularity. Nataraja is the Saguna Brahman, the clinical Entity with attributes and the wielder of all Tattvas and Prakrti.

Threefold Siva:

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

Many Lingams:

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

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

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.

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

   Skanda Purana i.II.33.27... says bathing Linga in pure water, the whole universe from Brahma to a blade of grass is propitiated. Bathing Linga with Pancamrita is tantamount to bathing and propitiating the Pitrs. Offering seasonal flowers in worship of Linga is worshipping the whole universe. If a talented man offers Naivedya to Linga, it is tantamount to feeding the whole universe.  Whatever is offered to linga in worship, large or little, brings joy to all.  As Agni is the all-devouring mouth of Devas, Linga is the mouth of all worlds. Installation of Linga in a temple gives logarithmic benefits with each successive construction. Constructing a rounded pinnacle on top of the temple gives a place in the world of Rudra till the end of Kalpa for him and 21 generations in his family.

The universe and beings are called Tattvas, principles, or building blocks. Para Brahman (Nirguna Brahman; Supreme Brahman without attributes) is all Consciousness and Sakti is the power of Consciousness. When Para Brahman decides to create the universe and beings, He becomes Clinical Brahman, technically known as Saguna, Sabda, or Sound Brahman. When both Siva and Sakti come together in Mithuna (union); the experience or thrill is NAda; the product is Maha Bindu, which becomes three Bindus, also known as KAmakala. BINDU.  Kriya-Sakti (Action) is the origin and repository of Sabda and Artha (sound and meaning- Sabda Brahman or Sound Brahman or Logos). Bindu cascades down into Lords of Tattvas in the process of differentiation (Suddha Tattvas) and Tattvas of Mind and Matter (Suddha-Asuddha, Asuddha Tattvas). Sambhu, the presiding deity of Ajna Chakra, is responsible in the creation of Sakti, Sadasiva, Isa, Brahma, Vishnu, Rudra.  From Maha Bindu comes Bindu.  Nada and Bindu are two saktis (power). Naada (NAda) is sound and Bindu is dot, or point. Nada and Bindu are the progenitors of Tattvas, the building blocks of the universe. (Sadasiva, Isa, Brahma, Vishnu, Rudra are collectively called five Sivas.)

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

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

Siva-Sakti→Mithuna or union→experience NAda→Mahabindu→Bindu (Sabda Brahman)→Tattvas.

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).  SamanA 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).  Samana and UnmanA¹ are the same Sakti depending on the function, the former of the Thinkables and the latter of display of Herself as the Universe. SamanA residing in Sakti Tattva is VyApini when She withdraws into Herself all the Thinkables, which are Her creation.  So SamanA not only thinks the Thinkables but also absorbs the Thinkables. She thinks the Thinkable when She is in the creative fervor; She absorbs the Thinkables when the whole universe and beings subside in Her.  Sakti has twelve states of evolution (downstream cascade of and or upstream Tattvas) from the Unmanifest to the Gross:  Unmana¹, Samana², Vyapini³ , Anjani⁴ , Mahanada⁵, Nada⁶, Nirodhini⁷, Ardhachandra⁸, Bindu⁹, Ma-kAra¹⁰, U-kAra¹¹, and A-kAra¹².  10, 11, 12 are part AUM (Om). It is worthwhile to remember that all these Saktis display their powers at appropriate times in the evolution or involution. They exist in the literal sense only after the universe has evolved from Prakrti.

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

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

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

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

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

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

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

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

AmA KalA and NirvAna KalA are two aspects ( creative and supreme ) of VyApini Tattva as VyApikA and Anjani.   NirvAna KalA is more excellent or beyond AmA KalA--16th KalA.

NirvAna Sakti  or Samani in Sakti Tattva is  the abode of PAsajAla (bondage).

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

Unmana¹

Unmana¹ is the stage when there is no sound, no motion, no change in Siva Tattva. Unmana¹ is closing of the eyes, Nimesha (= shutting the eye, Nivrrti, involution, retrograde movement of the pure soul, Dissolution.). Unmana¹ of Siva Tattva is the one who exhibits Herself as the Universe descending from Sunya (Void) to DharA (Foundation, Earth³⁶) and names Herself  Samana^{2 .}  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 Unmani^1.  Having reached Unmani, one does not return. Think of this: Unmani is Zero from which all numbers proceed; Unmani is Zero into which all numbers subside.

Samana²

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

Vyapini³

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

Anjani⁴

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

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

Mahanada⁵

Mahanada⁵ (Great Sound or Great Melody) residing in Sadasiva Tattva moves strongly from its Siva Form and makes the Very First Sound in the Universe. Mahanada has one KalA: Urdhva Gamini (Upward going, mover, propeller.) Sadasiva Tattva is the giver of Grace to the returning pure souls and thus Urdhva Gamini propels the pure soul upwards to Unmani -complete liberation. This is Nivrrti as opposed to Pravrrti.

NAda⁶

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

Nirodhini⁷

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

Ardhachandra⁸

Ardhachandra⁸, residing in Isvara Tattva, is operational in the creation of the Speakables. Ardhachandra  has five KalAs: JyotsnA, JyotsnAvati, KAnti, SuprabhA and VimalA. They are Sarvajna-pada-samsthita (Knower of All knowledge). Thinkables, having been thought, become Speakables before they become objects.

Bindu⁹

Bindu⁹  is Para Sakti Herself of the nature of inseparable illumination (Prakasa) in regard to the whole range of the Speakables. She resides in Isvara Tattva.

There are six paths (Adhvans) leading to realization of the Supreme. They are KalA (power or attribute), Tattva (principle or Category), Bhuvana (Region, world), Varna (letters), Pada (words) and Mantra.  One source tells that the Bhuvanas are related to Kundalini Chakras and higher entities: Muladhara Chakra the lowest and Unmana¹ the highest. Bhuvanas represent different levels of mind and spiritual development. Others say the Bhuvanas are the ethereal, the serial, the igneous, the watery and the earth region.

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

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

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

C: VidyA: The third KalA of Bindu is VidyA KalA, which is limited knowledge that a human has in comparison  to the Supreme. It is the dominant KalA of Tattvas and has 5 Kancukas ranging from MāyA⁶,  Kāla⁷, Niyati⁸, Kalā⁹, Vidya¹⁰, Rāga¹¹, Purusa^12. These are related to VAma, Jayestha, and Raudri Saktis. MAyA⁶ is the source of 5 Kancukas (7-11) and the limiting principle of the Divine. Kashmir Saivism says MāyA⁶ puts a limitation on the infiniteness of the experience of Sivaness by the individual soul so that the individual soul forgets its organic connection with Siva and thinks that it (the soul) and other distal Tattvas or objects are different from Siva. The five Kancukas (7-11) are the straitjacket of Maya, which severely dumbs down the individual soul, though identical with Siva. Siva Tattva-Consciousness is Pure Diamond, while human consciousness is ordinary carbon; Diamond is the Highest Form of Carbon.  Maya Tattva is the repository of Anava and Maya (Mayiya) Malas. Vidya KalA contains 28 BhuvanAs.

Kancukas definition: Forms of Sakti, whereby the natural perfections of Consciousness are limited. Thus from all-knowing it becomes little-knowing; from being almighty, it becomes a little-doer, etc. The term Saṁcosa expresses the same idea. --Serpent Power page 39 by Woodroffe.

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

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

Ma-kAra¹⁰  (alphabet M)

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

U-kAra¹¹

U-kAra¹¹, the Sakti residing in Prakrti Tattva, creates objects as separate existences. Vishnu's KalAs are RAjas, RAksA, Rati, PAlyA, KAmyA, Buddhi, MAyA, NAdi, BhrAmani, Mohini, Trsna, Mati, KriyA. It is the U in AUM.

A-kAra¹²

A-kAra¹² Sakti is known as MAntrI KalA (the creative art or process considered as Sound or Mantra), When the creation of Tattvas has come to an end because objectivity is completely revealed. Brahma's KalAs are Siddhi, Rddhi, Dyuti, Laksmi, MedhA, KAnti, Dhrti, SudhA. It is the A in AUM

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

Here is a depiction of Sound from the Stirless Sound (Nispanda) to Thinkables to Speakables to Articulate Sounds and to objects.  It is the Logos becoming objects, in the western tradition.

  Nada and Bindu are two saktis (power). Naada (Nada) is sound and Bindu is dot, or point. Nada and Bindu are the progenitors of Tattvas, the building blocks of the universe. Supreme Consciousness divides itself into subject and object in time and space.--Woodroffe.  Sakti divides again into Bindu, Nada and Bija. Bindu is Siva and Bija is Sakti. Nada is the relationship between the two. Nada is action and Bindu is static; Nada is white and Bindu is red. Skanda Purana says that Siva-Sadasiva is of the nature of Nada (divine sound) sitting in AkArapIthikA (Pedestal of the letter A) and Five-letter Mantra Namasivaya.  Parasiva and ParAsakti, ontologically superior to Nada and Bindu, are Soundless and motionless (NiSabda) and NiSpanda). Sabda = sound. Spanda = contraction and expansion, vibration, motion.  Nada transforms into Bindu which is Isvara Tattva, the origin of the worlds. Bindu's abode is Satyaloka, which abides in the pericarp of the thousand-petalled Lotus, Sahasrara Chakra in the highest cerebral Center, according to Woodroffe.

The Tattvas have three major categories: Suddha Tattva, Suddha-Asuddha Tattva, and Asudddha Tattvas (Pure, Pure-Impure, and Impure Tattvas. See the diagram below. Pure Tattvas have Pure Consciousness. Pure-Impure Tattvas have Prakasa and Jada (brightness and inertness). The Impure Tattvas are Jada, matter and insentient.

He acts through Sakti, which can jump back and forth over the chasm, while matter cannot be traced back to Siva Consciousness. The soul has a proximate connection with Siva Sakti in Sakala, Suddha, and Siva in liberated state; he controls and pervades everything through his Sakti. Sakti acts as his agent and surrogate in contact with matter. Sakti is eternal (anādi rūpā) Brahman (Brahma rūpā) both Nirguna and Saguna.

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

The transformation of the Spirit, Pure Consciousness, or Paramatma (Supreme Atma or Soul) through a  cascade of Tattvas from Spirit through knowledge to lesser consciousness to matter is depicted here as an evolutionary process and the Tattvas measure the distance between individual soul and matter on the distal end and Pure Consciousness on the proximal end. Consider the chasm that separates Siva from matter.

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

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

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

Suddha Tattvas  or Siva Tattvas

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

ParA-Samvit or Paramasiva being above Siva Tattva is not a Tattva because Paramasiva is not mutable (as Tattvas are or subject to). Tattvas are mutable and mutability is not the quality of the Supreme Supreme. If something is mutable, it is matter.

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

Here is what Sri Swami Sivananda says about Prakasa and Vimarsa.

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

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

Siva-Tattva and Sakti-Tattva

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

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

Sakti, The Ruler of Maya

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

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

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