Element Suit Siva's five Act of Siva Modality Function Kañcuka of

cosmic acts of Sakti Maya

1. fire Wands Creation of creating Illuminator manifestation kāla, time;

the universe limited time
at the
beginning of
each cosmic
cycle.

2. air Swords Preservation preserving Cosmic agitation vidyā, limited

of the Pulsation knowledge;
universe.

3. water Cups Destruction destroying Happiness fulfillment rāga, passion;

of the
universe at attachment
the end of
each cycle.

4. earth Pentacles Bringing concealing Smokey delusion kalā,

about the limitation of
delusion of efficacy,
creatures agency
that leads
them to
suffer in
samsara.

5. Ether Majors Graciously Omnipresence grace pervasion niyati, causal

liberating necessity
Space creatures fixed order or
Sky from limitation
delusion and relating to
suffering, space and
which is cause.
essentially
the same as
being the
guru of the
universe.
Siva Knower

Shakti Knowledge

Object [a] Knower as Agent Fire (Star)

(Siva)

[b] Instruments of
Sun
knowledge (Shakti)

[c] Objects of Moon

knowledge

Following the Krama tradition, the texts identify the cognitive triad of ob-jects of knowledge, the
instruments of knowledge, and the knower or agent of knowledge respectively with the symbols of the
moon, the sun, and fire.°

TABLE 3.1: Five Modalities of Sakti and their Correspondences

Kañcuka as an armament, garment, vessel or covering. The kañcuka-s are veils of Maya.

There are five: Kañcuka (‘armour’). In Kashmir Śaivism, the five ways in which māyā covers over pure
consciousness (śuddha saṃvid).

The five are:

kalā, limitation of efficacy;

vidyā, limited knowledge;

Vidyā (Skt.) or vijja (Pāli). ‘Knowledge’, the total and integral knowledge which precedes and comes
after the incomplete non-knowledge (avidyā) or ignorance which binds people to the wheel of
transmigration (saṃsāra). Vidyā penetrates māyā and thus enables us to apprehend all things (however
apparently different) as they really are. In Hinduism, it is of two types: (i) apara-vidyā, lower knowledge,
acquired through intellect; (ii) para-vidyā, higher, spiritual knowledge, leading to enlightenment and
liberation (mokṣa).

Vidyā is defined more precisely than jñāna, which also means knowledge. There were originally four
branches of vidyā: trayī-vidyā, knowledge of the triple Veda; ānvīkṣikī, metaphysics and logic; daṇḍa-nīti,
the art of government; and vārttā, or agriculture, trade, and medicine. A fifth, ātma-vidyā, the
knowledge of the ātman, was added later.

rāga, passion;

Rāga (Pāli, Skt.). In Eastern religions (for Hinduism, see ASMITA), the form of attachment identified with
lust, greed, and passion. According to Buddhists, it is one of the most basic characteristics of human
nature, having the pleasures of the senses as its object; but it also exists as attachment to more subtle
pleasures at higher levels of spirituality (saññojanā) and is not finally disposed of until nirvāna is
reached.

kāla, time;

Kāla (Skt., ‘time’). A general Hindu word for time, displacing the Vedic ṛtu, which focused on the
seasons. Kal means ‘enumerate’, or ‘calculate’ and moved the interest in time to the longer sequences
of past, present, and future. Both Viṣṇu and Śiva are regarded as aspects of cosmic time. Yama, death, is
associated with kāla (and is sometimes called Kāla), and the kāladaṇḍa, the staff of death, is one of
Yama's emblems. Kāla is also the bringer of, in addition to death, destiny from the gods (daiva).

and

niyati, fixed order or limitation relating to space and cause.

36 Tattva-s

I have published this Page in order to show concisely the thirty-six tattva-s or levels of Creation
according to Triká.

Despite this is a kind of summary, I will describe each of the tattva-s to a certain extant. You should use
this Page as an essential one. Each time you need it, here it is to be used. As you go deeper and deeper
into your studies of Triká, Sanskrit, Meditation and other philosophies, you will have to return to it over
and over again.

Note that the 25 tattva-s stated by Saankhya (a philosophical system) are the same as the last 25 tattva-s
of Triká. Triká reworked the tattvic scheme of Saankhya and added 11 more categories to it. So, if you
are a follower of Saankhya, this chart will prove very useful for you too.

Please, go to Triká section on this web site for more information on tattva-s or categories.

Let us get down to work.

top

Chart

PARAMASHIVA
-prmizv-
(The Supreme Shivá or Source of all)

Even though He is beyond description, it might be said that He is the real "I". Shivá is
full of Cicchakti (Cít + shákti) or the Power of Consciousness. Both Shivá and Shákti
1. Shivá -izv-
emerge from Paramashiva or the Supreme Shivá. In Paramashiva there is not even the
subtle "duality" of Shivá-Shákti. All tattva-s emerge from that Reality.

2. Shákti -ziKt- She is beyond description too. However, it might be said that She is the real "am" .
Shivá and Shákti constitute the real "I am". Shákti makes Shivá conscious of Himself,
but no separation between them both may be stated anyway. Shákti is, as it were, a
 very subtle "stress" on the infinite and static body of Shivá. From Her the rest of the
tattva-s arises and, in fact, they are a form of Her. There is absolute unity between Her
and the rest of the tattva-s. She is full of Aanandashakti or the Power of Bliss.

ANAASHRITASHIVA
-Anaiïtizv-
(Shivá without any categories)

3. Sadaashiva or Sadaashiva is the abode of Icchaashakti or Power of Will. Here a foggy universe
Saadaakhya appears. The consciousness is "I am This" (I am this foggy universe). The universe is a
-sdaizv or "newborn" yet, hence it is indistinct. Since the universe is not fully formed, the side "I"
sadaOy- is predominant. The side "This" (universe) is still foggy, not full-grown

Iishvará is the abode of Jñaanashakti or Power of Knowledge. Here a distinct and clear
universe appears. The consciousness is "This am I" (This distinct universe am I). The
4. Iishvará -$ñr- universe is now full-fledged, hence it is distinct. Since the universe is fully formed, the
side "This" is predominant. The side "I" is still there but overwhelmed by the divine
wonder unfolding itself before Him.

Sadvidyaa is the abode of Kriyaashakti or Power of Action. Here the consciousness is

5. Sadvidyaa
fully balanced between "I" and "This". "This" is the universe, of course. The
or
consciousness is "I am I and This is This". The side "I" is now balanced with the side
Shuddhavidyaa
"This", that is to say, both of them are likewise predominant. This is the unity in the
-siÖ*a or
difference, because there is a universe which is different from Shivá ("I") but at the
zuÏiv*a-
same time there is a undelying unity among them both.

AANAVAMALA -Aa[vml- (Aanavamala or the Primordial Impurity bringing about the rest of the tattva-s
in which the difference and dualism is predominant). After Aanavamala, two more Mála-s or Impurities
are produced: Maayiiyamala -mayIyml- and Kaarmamala -kamRml-, which bring about more difference
and attachment to actions respectively.

Maayaa is Ignorance. Triká's Maayaa is not like that of Vedaanta. In Triká, Maayaa is a
tattva or a "real" level of Creation. Maayaa is in charge of drawing a veil over the
essential nature of Shivá (apparently, of course). Maayaa turns the Infinite Self into
6. Maayaa - someone full of limitations. Amazing! Maayiiyamala and Kaarmamala arise on account
maya- of the operation of the Maayaatattva. These two impurities bring more diffences and
attachment to actions with them. Sometimes, Maayaa is considered to be "a sixth"
Kañcuka or Sheath wraping the consciousness with a subtle but strong veil of
ignorance.

7. Kalaa -kla- Kalaa is the first Kañcuka or Sheath of Ignorance. It gives the KAÑCUKA(S)
notion of "limited activity" to the consciousness which was -kÂuk-
veiled by Maayaa. It is Kriyaashakti (Omnipotence) having
 undergone contraction. It infuses the erroneous notion: "I have
limits regarding action, I cannot do this, I cannot do that, etc."
This tattva is the root for the future Karmic Law, that is, Kárma
can work on a limited individual because of the operation of
Kalaa which restrains his inherent "Omnipotence".

Vidyaa is the second Kañcuka or Sheath of Ignorance. It gives the

notion of "limited knowledge" to the consciousness which was
veiled by Maayaa. It is Jñaanashakti (Omniscience) having
8. Vidyaa -iv*a-
undergone contraction. It infuses the erroneous notion: "I have
limits regarding knowledge, I do not know this, I do not know
that, etc.".

Raaga is the third Kañcuka or Sheath of Ignorance. It gives the

notion of "limited will" --leading to attachment-- to the
consciousness which was veiled by Maayaa. It is Icchaashakti
9. Raaga -rag- (Absolute Will) having undergone contraction. It infuses the
erroneous notion: "I lack in something, I need something", and
consequently the final result of that need in the form of "I am
attached to something" arises.

Kaalá is the fourth Kañcuka or Sheath of Ignorance. It gives the

notion of "parts" --leading to the notion of time-- to the
consciousness which was veiled by Maayaa. It is Aanandashakti
10. Kaalá -kal-
(Supreme Bliss) having undergone contraction. It infuses the
erroneous notion: "I am not everlasting, eternal, I just live a few
years, I am old, I am young, etc.".

Niyati is the last Kañcuka or Sheath of Ignorance. It gives the

notion of "space" to the consciousness which was veiled by
11. Niyati -inyit- Maayaa. It is Cicchakti (the Power of Consciousness) having
undergone contraction. It infuses the erroneous notion: "I am
here and that is over there, I am not all-pervading, etc.".

It is Shivá Himself having undergone all previous limitations (Kañcuka-s). Despite the
12. Púrusa - self-imposed limitation, Shivá remains the same though. This Púrusa is the inner Self in
pué;- all beings. Although it is the goal to be attained in Saankhya, Triká considers it to be
just a step in the involution/evolution of Shákti.

13. Prákriti - Prakriti is merely that state in which the three qualities (Guná-s) remain completely
àk«it- balanced. These Guná-s are Sattvá, Rájas and Támas. They are the well-known
Jñaanashakti, Icchaashakti and Kriyaashakti, respectively, having undergone one more
 contraction. When the Supreme Witness (Shivá) is covered by the veil of Mayaa and
her Kañcuka-s, He is "apparently" transformed into Púrusa. This Púrusa beholds His
Shákti and She appears now to be formed from three forces known as Guná-s or
qualities. Neither Shivá nor Shákti were "essentially" modified, but Shivá, through a
self-imposed limitation, changed His viewpoint and began to consider Himself to be an
individual soul. Interesting!

It is the first evolute of Prakriti. Buddhi constitutes the

determinative faculty by which you decide a course of action in
14. Buddhi or your life. In short, Buddhi is "the Intellect". It is a predominantly
Mahát sattvic tattva, that is, Jñaana (knowledge) is predominant in it.
-buiÏ or mht!- Buddhi is also that principle which allows you to abstractly
catalog a particular object, animal or person under a definite
category. For example, "That is a dog", "This is a hat".

It is the second evolute of Prakriti. Ahankaara constitutes the

limited "I-ness". In short, Ahankaara is "the Ego". Not only from
it, Mánas, Indriyá-s and Tanmaatra-s emerge, but all these
principles are also sustained by Asmitaa. Its main characteristic
is "self-appropriation". It makes "pure I-ness" a doer, hence one
of its names is "Ahankaara or I-doer". It associates pure "I", who
15. Ahankaara
is a mere witness, with a particular action or concept. For ANTAH-
or Asmitaa
example, "I do my job", "I construct buildings", "I love you", "I KARANA
-Ah»ar or
am poor", etc. Let us remove the Ahankaara and the sentences -ANt>kr[-
AiSmta-
would be like this: "Job is being done", "Buildings are being Inner (psychic) organ
constructed", "There is love of you", "There is poverty", etc. It
sounds somewhat strange, doesn't it? Well, a world without Ego
would be wonderful, but what the heck, it is impossible for now.
Ahankaara also gives "volume" to all. It is the cause for this 3D
universe. The Ego is predominantly rajasic.

It is the third evolute of Prakriti. Mánas constitutes a net of

thoughts. In short, Mánas is the ordinary mind which is the
source and the controller of the future Jñaanendriya-s (Powers
16. Mánas - of perception) and Karmendriya-s (Powers of action). Other of
mns!- its functions is to straighten and color the primitive image
formed in the retina. Mánas works only in 2D, not 3D. To assign
the third dimension is the work of Ahankaara. Mánas is
predominantly tamasic.

17. Shrótra - The power of hearing. It is that energy that ordinarily circulates JÑAANE-
ïaeÇ- NDRIYA-S
or Shrávana -ïv[- through the organs of hearing (ears).

The power of feeling by touch. It is that energy that

18. Tvák -Tvk!-
predominantly circulates through the skin.
-}aneiNÔy-
19. Cáksus - The power of seeing. It is that energy that ordinarily circulates
Powers of
c]us!- through the organs of seeing (eyes).
Perception
20. Jihvaa -ijþa- (predominantly
The power of tasting. It is that energy that ordinarily circulates sattvic)
or Rasanaa -
through the organ of tasting (tongue).
rsna-

21. Ghraana - The power of smelling. It is that energy that ordinarily circulates
ºa[- through the organ of smelling (nose).

The power of speaking. It is that energy that ordinarily circulates

22. Vaak -vak!-
through the organ of speaking (mouth).

The power of handling. It is that energy that ordinarily circulates

23. Paaní -pai[-
through the the organs of handling (hands). KARME-
NDRIYA-S
The power of locomotion. It is that energy that ordinarily
24. Paada -pad- -kmReiNÔy-
circulates through the organs of locomotion (legs and feet).
Powers of Action
25. Paayú - The power of excreting. It is that energy that ordinarily (predominantly
payu- circulates through the organ of excreting (anus). rajasic)

The power of sexual activity and restfulness. It is that energy

26. Upástha -
that ordinarily circulates through the organs of sexual activity
%pSw-
and restfulness (genitals).

27. Shábda - Sound-as-such. You can recognize different sounds because of TANMAATRA-S
zBd- this sound pattern. -tNmaÇ-
Subtle elements
28. Sparshá - Touch-as-such. You can recognize different kinds of touch (predominantly
SpzR- because of this touch pattern. tamasic)

Color-as-such. You can recognize different colors because of this

29. Ruupá -êp-
color pattern.

Flavor-as-such. You can recognize different flavors because of

30. Rása -rs-
this flavor pattern.

31. Gandhá - Odor-as-such. You can recognize different odors because of this
gNx- odor pattern.

32. Aakaashá - The space or 3D framework within which the entire physical
Aakaz- world exists.

33. Vaayú -vayu- All that is gaseous. So, it is not only the ordinary "air".
MAHAABHUUTA-S
34. Agní -Ai¶- All that contains heat and color. So, it is not only the ordinary -mha-Ut-
or Téjas -tejs!- "fire". Gross elements
(predominantly
35. Aapas - tamasic)
All that is liquid. So, it is not only the ordinary "water".
Aaps!-

36. Prithivii -
All that is solid. So, it is not only the ordinary "earth".
p&iwvI-

The five mahābhūtas

The five mahābhūtas are the ingredients of the physical world. They represent the final point of
manifestation, where light (Prakāśa) is condensed into matter, yet, at the same time, the mahābhūtas
remain identical with Śiva. [1] Chinese Wood (木) | Fire (火) | Earth (土) | Metal (金) | Water (æ°´)
Hinduism and Buddhism The Panchamahabhuta or The Panchatattva (The Five Great Elements)
Vayu/Pavan (Air/Wind) Agni/Tejas (Fire) Akasha (Aether) Prithvi/Bhumi (Earth) Ap/Jala (Water)
Mahābhūta is Pāli for the Great Elements. ... Lord Śiva. ...

pṛithvī - earth

Pṛithvī tattva is produced by gandha tattva (medium for olfactory sensations). It is also the abode of
Kuṇḍalinī Śakti, the energy that resides in potentiality at the base of the column. Kuṇḍalinī Śakti is
identical to Para Śakti when it emerges and rises to the top chakra. For the Naruto jutsu, see Chakra
(Naruto). ...

According to ṣaḍādhvān the material world is created by Prakāśa (spiritual light, uncreated light).
Kashmir Shaivism describes the reflection of the top principle (Śiva tattva) right into the lowest principle
(Pṛithvī tattva) - an idealist monistic world view where transcendence is present right in the middle of
physical. Thus, there is no dualism between spirit and matter (could we call it transcendental
physicalism?). This section may require cleanup to meet Wikipedias quality standards. ... The Monad
was a symbol referred by the Greek philosophers as The First, The Seed, The Essence, The Builder, and
The Foundation Monism is the metaphysical and theological view that all is one, that there are no
fundamental divisions, and a unified set of laws underlie nature. ... Transcendence may refer to:
Transcendence (mathematics) Transcendental number, a real number that is not the root of any
polynomial with rational coefficients Transcendental element, an element of a field extension that is not
the root of any polynomial with coefficients from the base field Transcendental function, a function
which does... This article does not cite any references or sources. ...

Pṛithvī tattva signifies concreteness, stability, patience, strength, abundance, nurturing and protection.
Pṛithvī is symbolised by the Mother Earth which is a universal symbol for fecundity, inexhaustible
creativity and sustenance. Pṛithvī's specific shape is square, the specific color is yellow-brown. Its
corresponding force center is Muladhara Chakra. Mother Earth is a common metaphorical expression
for the Earth and its biosphere as the giver and sustainer of life. ... Muladhara chakra is shown as having
four petals, bearing the Sanskrit letters va, sya, sha, and sa. ... For the Naruto jutsu, see Chakra
(Naruto). ...

jala - water

Jala tattva (also known as apas tattva) refers to the liquid state. It is produced by Rasa tattva (the
medium for taste sensations). Jala can assume any form, or we can say it contains all the possible forms.
That is why it has been a symbol of the non-manifested, unlimited potentialities and the transcendence.
Its basic state is passive and it can become the receptacle of various impressions and energies (for
example, the Holy water). St. ...

Other symbols associated with Jala tattva are: the power of purification, the subconscious mind,
empathy, sexuality, abundance, power to dissolve, regenerate, the human birth and rebirth (as the
amniotic fluid in the womb), the birthplace of life (as the primeval ocean) and the initial chaos and
formlessness. Waters exist before and after any cycle of creation. The linear flow of water as a river
signifies the flow of time. Water immersion signifies the ritual regression to the original principle,
reincorporation into the undifferentiated [2]. This article does not adequately cite its references or
sources. ... Not to be confused with Pity, Sympathy, or Compassion. ... A drawing of the amniotic sac
from Grays Anatomy. ... This page may meet Wikipedias criteria for speedy deletion. ... To meet
Wikipedias quality standards, this article may require cleanup. ... According to Hindu Philosophy, the
universe (or multiverse) never came to be at some particular point, but always has been, always will be,
but is perpetually in flux. ...

tejas - fire
tejas tattva is produced by Rūpa tattva, the medium for visual sensations and corresponds to the third
chakra, Manipura Chakra. Some of the qualities of fire are: solar, masculine, dynamic, restless and
extroverted. Tejas is associated with the digestive fire, passion, intuition and the uncreated light of
consciousness (Prakasa). Traditionally it has been associated with a number of animals, both real and
mythical: lion, fox, horse, salamander, phoenix and dragon. tejas corresponds to the triangular shape
(upwards pointing) and the red color. For the Naruto jutsu, see Chakra (Naruto). ... Manipura chakra is
shown as having ten petals, bearing the Sanskrit letters dda, ddha, nna, ta, tha, da, dha, na, pa, and
pha. ...

Fire (tejas, or agni) is always in relation with its fuel (soma), be it material or subtle; from the union of
tejas and soma results a new force, a new creation, a new qualitative level. This effect is called the law
of three. From the digestive fire (agni) and food (soma) results biological life, life, complexity. From the
atomic fire (agni) inside the sun and its fuel (soma) - the hydrogen atoms, results the stable solar
system, sun and planets, a place of complex interactions where life can appear. On a mental level, from
passion (agni) and study (books are soma for an intellectual) - results understanding and knowledge.
From love (agni) and the presence of the loved one (each is his lover's soma or delight) - results the
loving couple - the place of an ideal state of happiness every human being aspires to. From intense will
power (agni) and the almost unlimited sexual energy (soma) present in the body, results the spiritual
alchemy, by which the whole body is purified and turned into infinite bliss and pure consciousness. Even
in a lifeless object, for example a car, from its fire (agni) and fuel (soma) results energy and movement.
From the union of Cit (the light of consciousness, acting as the agni principle) and Ananda (the soma
principle) results the creation of the world. Cosmic Laws, part of the Fourth Way teaching, which were
thought by G.I. Gurdjieff apply to everything in the universe. ...

Thus, the concept of agni and soma is fundamental everywhere there is a creative force. The union of
agni and soma always results into a creative state, something on a different level, place, qualitatively
superior to the originating plane.

vāyu - air

Vāyu tattva is produced by Sparśa tattva (the medium for the tactile sensations).

The symbolism of air contains among other: masculine, yang, mobile, dry, subtle and elevated. It is a
symbol for freedom, open spaces, intellect, mind, the ability to fly, penetrate anywhere (like air does),
intangible and elusive (like the wind). Breath symbolises life, to breathe is to assimilate spiritual power.
In many languages breath is associated to the notion of soul:

in Arabic and Hebrew the word "ruh" signifies both "breath" and "spirit"
 in Sanskrit, "atman" means breath, soul or vital principle

in Greek, "psyche" means both breath and life, soul

in Latin, "anima" means both breath and soul

in Romanian, the word "suflet" means soul, and comes from the word "suflu" which means
breath

Vāyu tattva is considered to be the vehicle of prana; prana is the vital energy (etheric energy) that forms
the etheric body (Pranamaya Kosa). Its tattvic shape is the circle, the color is blue.

ākāśa - ether

Ākāśa tattva is produced by Śabda, the medium for auditive sensations and is associated with the fifth
chakra, Viśuddha. Ākāśa is fundamentally different from the other four mahābhūtas as it is non
manifested in the physical plane. It is the void, the space, support of the other four tattvas yet, unlike
them, untouchable and unseen. Vishuddha is the fifth primary chakra according to the Hindu Tantric
tradition (Shakta). ...

Ākāśa tattva is also called the aether or "fifth element". It is invisible, all pervading - a symbol of the
spirit. It appears empty yet it contanis huge energies (the energy of the void).

Aether is associated to the sky, has no qualities (hot or cold, wet or dry, no odor) and is unchangeable.
Ākāśa is the support of the cosmic memory (the ākāśic records). Its form is the ovoid. The ovoid is the
form of Brahmāṇḍa, the primordial egg, described as the the origin of creation.

The five tanmātras - subtle mediums of the sensations

While mahābhūtas are the basis for the material world, sensations and perceptions are but limited
aspects and views of it, in no way able to describe it fully. We cannot actually perceive the reality, all we
can access are limited "bands" of information that form a description of reality. These bands of
information are the five tanmātras. Being closer to the subject than the physical reality, tanmātras are
more elevated than mahābhūtas and are described as their source of creation.

gandha - the transit medium for the olfactive impressions

 smell in itself

creates pṛithvī tattva

rasa - the transit medium for the taste sensations

 taste in itself

 creates jala tattva

rūpa - the transit medium for the visual sensations

 form (and color) in itself

 creates tejas tattva

 it contains forms and colors

sparśa - the transit medium for the touch sensations

 touch in itself

 creates vāyu tattva

śabda - the transit medium for the auditive sensations

 sound in itself

 creates ākāśa tattva

The five karmendriyas - organs of action

Karmendriyas represent both the physical organs and the corresponding subtle (astral) organs of action,
specific to activity in the astral plane.

As their name says, karmendriyas are karman indriyas, that is internal organs that create karma. They
are connected directly to themanas tattva and represent its solar, active function. The jñānendriyas
(sense organs) represent the lunar, passive function of manas.

pāyu - the excretion organ

upastha - the sexual organs

pāda - the locomotion organ

pāni - hand, the organ of aprehension

vāk - the speech organ

The five jñānendriyas - sense organs

ghrāṇa - nose

rasanā - tongue

cakṣu - eye

tvak - skin

śrotra - ear

Antaḥkaraṇa - the inner instrument

Antaḥkaraṇa, also called the internal organ, is part of the pure-impure tattvas. Activity in these tattvas is
subjective cum objective.

manas - the lower mind

The manas name comes from the verbal root man - to think. Manas is the instrument for the creation of
vikalpa (dual thoughts). Its state is described as always agitated. Manas is the hub connecting the ten
organs of action and senses to the upper tattvas (intellect, ego and soul). It does not simply transit the
sensations, but also filters and assembles them into a coherent vision.Manas operates based on learned
behavior, instincts, habits and automatisms, like a complex computer processing data (from the senses)
and transmitting commands. Because of its agitated nature, manas is termed "the undisciplined mind",
fraught with contradictions: doubt, faith, lack of faith, shame, desire, fear, steadfastness, lack of
steadfastness.

Manas interprets everything in terms of attraction and repulsion. While ego (ahaṃkāra tattva) can
understand and assume a moral code, the notions of good and evil, manas is limited to the
complementary pair of pleasure and pain, acting only on the desires that arise. Its program is "Repeat
pleasure and avoid pain" [3].

Manas operates both in the suble and the physical plane (as the brain). Manas is the center of logical
reasoning while buddhi is the center of intuition, discrimination and will. Depending on the state of
consciousness, manas can act either as a cause of conditioning and bondage or as a path towards
freedom. The latter is possible for poets, artists and those who are illuminated (can operate within the
pure tattvas, beyond māyā).

ahaṃkāra - the empirical ego

Ahaṃkāra tattva is the first seat of subjectivity. Ahaṃ means "I" and kāra means "to do", thus,
Ahaṃkāra - the instrument of Ahaṃ (the Spirit), the principle of individuation, acting as an independent
conscious entity within the impure reality - yet, it does not have consciousness of its own. Ahaṃkāra is a
receptacle of Cit Śakti, its consciousness is but a small spark from Cit, the universal consciousness. Its
operating mode is assuming authorship of all the actions of buddhi, manas, the senses and organs of
action.

Ahaṃkāra lives in the sphere of duality, in a state of identification with the physical body and its needs
and desires. In ahaṃkāra predominates rajas guna (agitation). Because it identifies only with a small part
of the creation (the body) and rejects everything else as "not me", it becomes subject to a series of
afflictions such as: pride, egoism, competitiveness, hate and jealousy.

On the other hand, with ahaṃkāra tattva appears, for the first time, individual will, determination, a
sense of morality and ethics and it is thus the first step on the spiritual path. Without a sufficiently
harmonious and powerful ahaṃkāra (personality) it is impossible to exert the level of effort required to
accede to a higher spiritual level.

The position of ahaṃkāra and buddhi are sometimes presented in reversed order because, as the
principle of "I-ness", ahaṃkāra is allowed control over the manas (sensorial mind) and buddhi (superior
intellect, intuition). Yet, buddhi is a superior tattva, and ahaṃkāra is only allowed from a functional
point of view a superior position to buddhi. From an absolute point of view, ahaṃkāra is created by
buddhi and thus subordinated to it.

buddhi - the intelect

Buddhi tattva represents the intuitive understanding, the superior mind, which can rise above ego and
the sensorial. It does value judgments, discriminates between possibilities, decides and determines,
based on the information presented from the lower tattvas. In buddhi tattva there is a predominance of
sattva guna (purity) and the energy of jñāna śakti - the energy of knowledge.
The name buddhi contains the Sanskrit radical dhi, meaning reflection, intuitive penetration and higher
awareness. Other notable terms containing dhi are samadhi (yogic ecstasy) and dhyana (meditation).
One of the prescribed ways of developping buddhi is the study of sacred texts. In Kashmiri Shaivism,
Bauddha Jñāna (the intuitive and conceptual understanding) is considered the foundation of
illumination because once profoundly understood, something is always accessible, while the second
type of knowledge, Paurusha Jñāna (to know through direct experience) is limited only to the moments
of inspiration.

prakṛiti tattva

Prakṛiti tattva is the fundamental operative energy of of the soul (jivatman), or, in other words, it
creates the world of puruṣa. In Kashmir Shaivism prakṛiti has a different meaning than in Sāṅkhya; while
here it means an energy of the individual, in Sāṅkhya it refers to the fundamental energy of the
manifestation. Thus, as defined in Kashmir Shaivism, every puruṣa has his individual prakṛiti.

Prakṛiti and Puruṣa are closely interdependent. They are the reflection of śiva and śakti tattva in the
sphere of māyā. The difference is that - while śiva and śakti tattva are infinite and nondual, puruṣa and
prakṛiti are limited and subject to duality. Other than that, what śiva-śakti do on a universal scale,
puruṣa-prakṛiti do on a personal scale. They have the same energies of will, knowledge and action and
perform the five actions of creation, sustenance, dissolution, occultation and grace.

In G. V. Tagare's The Pratyabhijñā Philosophy, these five actions and their correlates are given as follows:
[4]

Role Śiva's level Level of the limited being

appearance (creation) sṛṣṭi ābhāsana

enjoying (maintenance) sthiti rakti

experiencing within oneself (resorption) saṃhāra vimarśana

sowing seeds vilaya bījāvasthapāna

(occultation, reduction of knowledge
to a sunconscious impression, saṃskāra)

dissolution of residual impressions(saṃskāras),

anugraha vilāpana
grace, nonduality

Prakṛiti tattva has three tendencies (guna), in perfect equilibrium: Sattva (purity), Rajas (agitation) and
Tamas (inertia). They derive from the triad Icchā, Jñāna and Kriyā as follows: The Sanskrit word guna ()
has the basic meaning of string or a single thread or strand of a cord or twine. In more abstract uses, it
may mean a subdivision, species, kind, and generally quality. // In Classical literature (e. ...

Guna Derives from Produces

Sattva Jñāna Śakti Buddhi tattva

Rajas Icchā Śakti Ahaṃkara tattva

Tamas Kriyā Śakti Manas tattva

Prakṛiti is the source of all tattvas from buddhi down to pṛithvī (earth) - the creator of both the
individual and of the external reality. [5]

puruṣa

Puruṣa tattva is defined as the living soul (jivatman), the limited being (jiva), the one who is bound
(paśu) [6], the spiritual atom (aṇu). It is not only the human being, but every sentients.

Puruṣa appears as the result of the process of contraction or occultation Śiva assumes willingly. This feat
is achieved by the five limitations (kañcuka tattvas) and the cosmic illusion (māyā tattva). Śiva is also
known as Pati, the master, while Puruṣa is the Paśu (the bonded one). Between Pati and Paśu is Pāśa -
the limitation itself. Pāśa is the cumulative effect of māyā and the five kañcukas, or, from another
perspective, the effect of the three impurities or poisons (malas): ānava mala, kārma mala and māyīya
mala.

 Ānava Mala - the belief that he is limited, finite and small in comparison to the world
  Kārma - the belief that he (the limited self) is the author of the action, instead of recognizing
Atman as the real agent

 Māyīya - the belief in duality, separatedness [7]

Puruṣa acts as the subject in all the limited (dual) mental and sensorial states of consciousness. In fact
the real author of all the actions is Atman, the supreme Self, which resides at the level of śiva and śakti
tattva. Puruṣa is the owner of prakṛiti, which creates the intellect, ego, sensorial mind, senses and
organs of action. Puruṣa needs prakṛiti in order to act as an individual in relation to the the external
reality, but he doesn't need any intermediary to reconnect to his source, Atman.

Ṣat kañcukas

Kañcukas means armour. Here it is used in the sens of limiting filter, a restrictive force creating a
"prison" for the consciousness inside the dual creation.

Powers that maintain the individual soul resting in the middle like Trishanku, which otherwise would fall
into the condition of complete intertia like a rock, etc, or would ascend into the sky of Consciousness like
the Supreme Lord. Abhinavagupta [8]

niyati - spatial limitation

Niyati tattva reduces the state of omnipresence to the level of finitude. The subject can be only in one
place, his body is limited and outside his body is the domain of "not myself". This is the fundamental
duality of the existence in the impure domain (meaning tattvas from puruṣa to pṛithvī).

Based on the duality between the limited subject and the world, a series of physical limitations arrise,
like: hunger, fatigue, sickness and the need to protect oneself. By constant identification with these
limitations the ego (ahaṃkāra) is formed. Ahaṃkāra exerts itself tirelessly in its pursuit of happiness, yet
it understands happiness in a very limited and dual fashion, which can never be maintained forever.

kāla - limitation in time

Kāla tattva reduces the experience of eternity to that of time and limited life span. Under kāla tattva
time takes three aspects: past, present and future. But while the past is just a memory and the future is
a probability, only the present is actually experienced.

Time limitation has to do with death, rebirth and becoming subject to the cosmic cycles of life. Time is
relative to the observer. Objective time is sometimes faster, other times slower than the subjective
(interior) time. As the consciousness expands, time flow is perceived as being slower. When a state of
enlightenment (the revelation of the Self, Atman) is achieved, kāla kañcukas (limitation) becomes
transparent and eternity shines as the present moment.

rāga - incompleteness, the limitation of desire

Rāga tattva is the limitation of the "perfect fullness of the Absolute". While in the realm of the pure
tattvas (from śiva tattva to śuddha vidyā tattva) every possibility is simultaneously fulfilled, under the
effects of this limitation, the is experience of incompleteness, and so, desire for various objects appears.

The source of perfect bliss is a Ānanda. Ānanda is the reflection of absolute consciousness (Cit) on itself.
In an analogy, the white light of Cit is said to become the rainbow of Ānanda, expressing every possible
color at the same time. Yet, in the dual world, the infinite nuances of Ānanda cannot be experienced at
once, and appear as various distinct forms of emotion or rasa (aesthetic flavours). This is the work of the
rāga kañcuka.

vidyā - the limitation of knowledge

Vidyā tattva is the constriction of infinite knowledge to limited and imperfect knowledge. In the realm of
pure tattvas, Śiva has direct access to any information about anything as the whole creation rests inside
Him, like one's thoughts rest inside one's mind. Yet, to know everything at once is to know that which is
inside everything and beyond. Acting as its source and the witness, Cit is said to be the fundament of the
whole creation, the ultimate Truth, which is the only truth one needs to know. Everything else is derived
from it.

The limited being, unable to recollect his essence of Cit (infinite consciousness), operates in the realm of
dual knowledge. His objects of knowledge are distinct/differentiated. This type of knowledge may
become more and more subtle, yet it is never able to describe Cit. The only way to rise to the level of
nondual knowledge is thru the act of Grace of Śiva. This point is specific to Kashmiri Shaivism.

One can prepare for the descent of Grace by studying the sacred texts and purifying. Even so, the Grace
of Śiva will come only at Śiva's absolutely free will.
kalā - limitation in power

Kalā tattva - the limitation in power, is what makes one forget his original status of omnipotent being
and assume the belief in the limitation of his power. This wrong belief acts as a chain limiting his
spiritual progress. In this state, he identifies with his limited actions and bears the fruits of the karma
they generate.

In order to recollect his true nature, of infinite consciousness and bliss - cit-ānanda, he needs a level of
power unavailable to limited beings. Only by understanding this and accepting that it is Śiva that is
acting, not his ego, will he become open to the Grace of Śiva, which is identical to a huge impulse of
power that shatters duality and transports him directly into the realm of the pure tattvas.

By opening his heart to Śiva, thinking of himself as a channel of Śiva's energy, he creates a special status
of "spiritual son". A spiritual son's actions are endowed with efficacity by virtue of a direct link between
his heart and the infinite heart of Śiva.

omnipotence - sarvakartṛtva limited power - kalā

omniscience - sarvajñatva limited knowledge - vidyā

fullness, perfection - pūrṇatva limitation of desire - rāga

eternity - nityatva limitation of time or life - kāla

omnipresence - vyāpakatva limitation of space - niyati

[9]

Thus, the subject, being limited or interwined with kāla, vidyā, kāla, rāga and niyati and being deprived
of divine glory by māyā, shines as limited, feeling 'that which knows something now, does this and is
attached to this, am I' [10]

māyā - the origin of illusion and duality

Māyā tattva is a very important stage in the process of manifestation. Mā means "to measure";
measurable means finite. From the infinite being that is Śiva, it creates the finite: the illusion of
multiplicity, differentiation in multiple objects and limitation of objects. This process of manifestation is
based on a series of multi-levelled reflections (pratibimba), creating a series of octaves or intervals. From
pure consciousness and bliss Śiva-Śakti becomes vital and mental energy, and then matter. Thus the
process of creation is a process of descent and Māyā is the tool by which this descent starts. On the
other hand, māyā is the portal towards the rediscovery of Śiva - when it is seen in the context of the
spiritual evolution.

In Kashmir Shaivism māyā is not separated from Cit (supreme consciousness). This is a major difference
between Kashmir Shaivism and Advaita. Thus, māyā is created by Ānanda Śakti, the operative energy of
Śiva. In turn, māyā is the instrument of creation for the dual world [11].

Assuming limitatons, Śiva is not subject to any external limitation tough. Svātantrya, the absolute free
will Śiva, is the sole cause for the apparition of duality [12] One cannot possibly understant at the level of
dual existence the motive for the whole creation. It remains a profound mystery [13]

God, Consciousness in essence, like a magician, makes the whole ensemble of things which reside in Him
appear outside Himself without any external cause, solely by the power of His will. Utpaladeva [14]

The effect of māyā is the sensation of division into interior and exterior, subject and object. In Kashmir
Shaivism it is considered that exterior objects, persons and nature itself are never separated from one's
consciousness. [15]

Śuddha tattvas

This group of five tattvas describe the Divine Consciousness. They appear by the projection of the five
pricipal energies of the Absolute:

 Cit śakti - divine consciousness - creates śiva tattva

 Ānanda śakti - supreme bliss - creates śakti tattva

 Icchā śakti - divine will - creates sadāśiva tattva

 Jñāna śakti - divine power of knowledge - creates īśvara tattva

 Kriyā śakti - power to manifest - creates śuddha vidyā tattva [16]

These five tattvas are called "pure" because they are the domain of pure subjectivity, non duality, where
Śiva is clearly manifested and there is no impediment or limitation.

Even tough there are five aspects of Śiva, they are always one, beyond any duality. Śiva remains always
one, there are no five separate entities here.

śuddha vidyā

Śuddha vidyā means pure knowledge. From here on, the limitations of māyā are inexistent and the pure
non-dual knowledge shines.

When puruṣa, through the grace of Śiva reveals his essence of Atman, he gets first into the realm of
śuddha vidyā tattva. But the realisation of identity with Śiva is not perfectly stable yet and his access to
this state comes and goes. Here, the subjects thinks: "I am Śiva, the universe is ireal".

I-ness and This-ness are equally balanced and the experience of the universe gets more distinct [17]. It is a
state of unity in diversity.

Śuddha vidyā acts as the instrumental function of sadāśiva tattva and īśvara tattva.

īśvara

The affirmation at the level of īśvara tattva is: "This universe is my expansion, not an illussion". Śiva is
perfect knowledge and light. It is associated to jñānana śakti, the divine energy of knowledge.

Beings residing on this level are called mantreśvara (lords of the mantra). Here the world is explicitly
detailed yet the creation hasn't yet begun. Thus, it is a state of divine existence where Śiva first projects
the world in his mind, before creating it in reality.

The īśvara and sadāśiva tattvas are associated to the flux and reflux of the divine consciousness, Cit
(Īśvara is unmeṣa - the expansion of the universe).

sadāśiva
The affirmation at this level is "I am this Universe". The accent here falls on "I". The focus is on the
subject. Here Śiva manifests as sovereign will - ichhā śakti. Beings residing on this level are called
mantra-maheśvara (great lords of the mantras). On sadāśiva tattva objectivity exists only in a very
incipient form. Here the universe is said to be vague (asphuṭa) and dominated by the experience of "I-
ness" (Kṣemaraja) [18]

śakti

Śiva tattva and Śakti tattva are inseparable, interdependent; Śiva is the interior aspect of consciousness
and Śakti is the exterior. [19]. Any difference between them is just a matter of semantics.

Here the experience of "I-ness" is pure and universal and there is no trace of the experience of "This-
ness". The top two tattvas (Śiva and Śakti) are said to be non manifested because they don't participate
to the cycle of creation. They act only as a backdrop, canvas or fundament for the creation.

Śakti tattva is associated to ānanda śakti. In the pair Prakasa Vimarsa, Śakti tattva is Vimarsa - the
reflexive aspect of Śiva - that is - Śiva perceiving Himself (reflecting on his own nature).

Śakti is the ultimate origin of the will impulse for the creation of the universe. Śakti is also known as
spanda, the fundamental vibration of consciousness that permeates the whole universe.

śiva

Śiva tattva is the transcendental consciousness, fundament for the whole creation and yet non
manifested in creation. Śiva appears as Cit - consciousness and Prakasa - uncreated light. It is the power
of consciousness to shine without any external support.

Śiva and Śakti tattvas are the plane where the supreme Self, Atman, exists. Beyond Śiva tattva there is
only the Transcendence (Parama Śiva).

Differences from Sāṅkhya

The unique point of view of Shaivism is expressed in the exposition of supplementary 11 tattva
compared to Veda or Sāṅkhya. They are māyā, niyati, kāla, rāga, vidyā, kalā, śuddha, vidyā, īśvara,
sadāśiva, śakti and śiva tattva. The rest of 25 de tattva, which are common to Sāṅkhya, have in Shaivism
a slightly lesser position, as the categories of matter specific to the impure creation (dual creation).

References

1. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 25

2. ^ Symbolism of Place, John Fraim, http://www.symbolism.org/writing/books/sp/home.html,

cap. 7

3. ^ Light on Life, B.K.S. Iyengar, pp. 118

4. ^ The Pratyabhijñā Philosophy, G. V. Tagare, 2002, pp. 89

5. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 29

6. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 23

7. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 23

8. ^ The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda, pp.105

9. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 87

10. ^ The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda, pp. 104

11. ^ The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda, pp. 102

12. ^ The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda, pp. 103

13. ^ Essence of the Exact Reality or Paramārtasra of Abhinavagupta, B.N.Pandit, 1991, pp.30

14. ^ The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda, pp. 108

15. ^ The Yoga of Kashmir Shaivism, Consciousness is Everything, Swami Shankarananda, pp. 108

16. ^ Essence of the Exact Reality or Paramārtasra of Abhinavagupta, B.N.Pandit, 1991, pp. 27

17. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 27

18. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pp. 26

19. ^ Essence of the Exact Reality or Paramārtasra of Abhinavagupta, B.N.Pandit, 1991, pp. 28

 Lakshman Jee, Swami (1988). Kashmir Shaivism.  pp. 1

 Eliade, Mircea. Theory and History of Religion.  cap. 6 and 7