Shiva's Tattva

Suta said

The bull among sages heard and understood the truth as his guru taught it. But since he still had a doubt about the supreme self, he asked respectfully.

Vamadeva said

Lord who wields the spear of knowledge, whose form is supreme bliss, I have drunk the amrita of Pranava's meaning as it flowed from your illustrious lotus mouth. You are firm in wisdom and the doubts that arose in me have faded. But, Mahasena, there is something else I want to ask. From Sadashiva down to a worm, the form of the universe is seen everywhere as male and female, without doubt. Is the form of the eternal cause of the universe masculine, feminine or neuter? Or is it mixed so that it cannot be determined? Deluded by the texts, the learned have argued about this in many ways. The shruti speaks of how the universe was made without stating this, and neither Vishnu, Brahma, the other gods nor the siddhas know. Make me understand so that I reach one view. In our conduct we say "I know, I do," which everyone accepts without dispute. But is the form of the self the same as the body, senses, mind, intellect and ego, or everything else that arises? There is a great doubt about this, and debates arise among everyone about these two. This doubt arises from my ignorance and is like a poisonous tree; please uproot it. Let my mind become the ground where the great wish-tree of devotion to non-dual Shiva can grow. Divinity, show me compassion and make me understand; lord of the gods, by your favour my knowledge will become firm.

Suta continued

Hearing the sage's questions, full of Vedanta and renunciation, the lord's face broke into a smile and he spoke of the mystery.

Subrahmanya answered

Sage Vamadeva, this mystery is what Shiva told Devi Ambha, and I heard it too. Having drunk milk repeatedly at her breasts I was satisfied, heard everything and reached a firm conclusion. Out of compassion for you I will tell you; son, this is a supreme, great secret. The vast arguments in the texts begin with the true meaning of action, but one with knowledge must listen to them with discrimination, which leads to knowledge. You have taught disciples, but is there anyone equal to you? Those inferior ones still whirl in confusion, debating texts composed by Kapila and others. In ancient times they criticised Shiva and Shivaa and were cursed by the six sages. Because they speak perversely, one should listen to their views. There is no scope for inference: they see a fire raging on the mountain but speak of the smoke and not the fire. One should see directly the support of the world display, and know Paramesha, the supreme self, without doubt. The universe is seen directly to exist in both masculine and feminine forms. The physical body is a lump of six sheaths, three from the mother and three from the father, as the shruti says, and so people know all bodies have masculine and feminine parts. Sage, the learned know the supreme self too has masculine and feminine parts. The shruti speaks of brahman's form as being-consciousness-bliss. The word "existent" rules out the non-existent, and non-existence in the universe is to be understood by the word "consciousness." The word has all three genders but should be taken as masculine. It means illumination, so it should be understood in that sense; in the feminine it means knowledge. It unites with light and so becomes the cause of the universe. Being and consciousness become the causes of the universe, which expresses Shiva united with Shakti. If there is dirt in the oil or wick it affects the light; dirt can also be seen on a funeral pyre, and it arises from not understanding Shiva's tattva. This distortion of Shiva's tattva is what the shruti also warns against. The individual self depends on consciousness but always shows a weakness, and it is to counter this weakness that Shakti's tattva is always used. Great sage Vamadeva, in worldly conduct people say "he is strong, he is powerful," and the Vedas also make such statements. So Shiva's tattva and Shakti's tattva are seen in the supreme self. Joy always arises from the union of Shiva and Shakti. There are sages who have destroyed their sins; for that reason they fix their minds on Shiva and gain Shiva and Shivaa, free of ailments. They are in all selves and the word brahman in the Upanishads is used for them. When the word brahman is used, its meaning should be understood as increase. Growth and largeness always exist in the form called Shambhu, made of the five brahmanas. The universe should be understood when the word brahman is used.

Vamadeva, out of affection I will tell you how, by the reverse method, Pranava emerges from Hamsa. Listen attentively. Remove the consonants from the two syllables and what is left is Aum. So in subtle form the word expresses the supreme self, and sages who see the truth know it as a great mantra. I will tell you how the subtle great mantra is derived: start with one letter and use the sixteenth vowel to form one syllable; then take the other letters and the fifteenth vowel to form another. That is the great mantra. When the reverse method is applied, the first letter is described as signifying Shiva, and it is determined that uttering this great mantra also stands for Shakti. When the guru teaches, "Soham" stands for Shiva and Shakti, so for any creature this great mantra signifies the supreme individual self. The individual self is in the form of Shakti and is Shiva's portion. When Shiva is united with Shakti there is balance. The meaning of wisdom can be seen in the expression "Prajnanam Brahma," and "Prajnanam" indicates consciousness. Sage, there is a Shiva sutra, "chaitanyamatma": consciousness is there in all knowledge and action in the universe. There is one whose nature is to rule himself, who is called the self. So I have explained one Shiva sutra. The second Shiva sutra says "jnanam bandhah": the knowledge meant is incomplete knowledge and so incomplete action. Such teachings are meant for those of the animal class. These two throbbings are the supreme Shakti's first throbbing. Apart from this there is another supreme Shakti, of whom the Shvetashvatara Upanishad says "svabhaviki jnanabalakriya." It is known that Shambhu's three eyes stand for knowledge, activity and will. When these enter the centre of the mind the senses perceive knowledge, and when they enter, the creature always knows and acts. So it is ascertained that the individual self takes these forms. I will now speak of the world display and show its unity with Pranava. The eternal shruti says "Aum is everything," and creation of the universe is described as flowing from it. I will tell you the meaning of the shruti as seen with discrimination. Vamadeva, the supreme self is the union of Shiva and Shakti. Chit Shakti arises from that Para Shakti. Ananda Shakti results from Chit Shakti and Iccha Shakti from Ananda Shakti. Jnana Shakti results from Iccha Shakti, and Kriya Shakti, the fifth, also from Iccha Shakti. Sage, so these parts arise and so they withdraw. Nada and bindu are said to arise from Chit Shakti and Ananda Shakti, and the three letters of Aum from Iccha, Jnana and Kriya Shakti. Lord among sages, this is how Aum arises, the origin of Pranava. Now the origin of the five brahmanas: Ishana is born of Shiva and Purusha of Ishana; Aghora is born of Purusha and Vamadeva of Aghora; Sadyojata arises from Vamadeva. The thirty-eight Matrikas arose from the matras. The kala called Shantyatita comes from Ishana, Shanti kala from Purusha, Vidya kala from Aghora, Pratishtha kala from Vamadeva and Nivritti kala from Sadyojata. There are five pairs of the lord, Ishana with Chit Shakti and so on. These five are said to be the causes behind acts like showing favour, as wise sages who see the truth say. The link between speaker and subject is decided on the basis of these couples. The kalas are linked to the five components of Pranava and there are five elements. Bull among sages, they evolve in order and dissolve in reverse, the learned know, from the first couple to the fifth. Space has the single attribute of sound, wind two, sound and touch, fire three, sound, touch and form, water four with taste, and earth five with smell. So I have told how the elements evolve; their dissolution is in reverse order, starting with smell. The five elements are called the constituents of the world display and Virat is the aggregate of them. So the universe manifested. It begins with earth's essence and ends step by step with Shiva's essence. They dissolve into each other in turn and the individual self too dissolves. When creation starts afresh, with Shakti there is emergence, and it is Shakti who prompts it. This is the form of the gross world display, which exists comfortably until the time of dissolution. By his own will Mahesha sets about creating the universe. Shiva's first throbbing is called his tattva. From the tattva of Iccha Shakti every activity follows. Between Jnana Shakti and Kriya Shakti, when knowledge's influence is greater that is Sadashiva. When the two are in balance it is called Maheshvara's tattva. A balance between Jnana and Kriya Shakti is held to be pure knowledge. Shiva's own form is full of great prosperity, but he uses his forms, parts and maya to create an impression of truth that is illusory. When he withdraws his maya he receives all entities and is then called Purusha, whom the shruti calls the creator. In samsara a creature is confounded by his maya. Without knowledge of Shiva and foolish, it does many kinds of acts. The universe is not different from Shiva, even if the individual self thinks it so; this is because the creature is deluded and not the lord. Like a magician, the yogi is not confused; his consciousness is full because his guru has taught him of the prosperity of Shiva and Shivaa, who does everything and whose form exists in all beings, her own form complete and eternal, pervading everything. Shiva's five Shaktis are reduced forms, yet radiant, constantly radiant. In her five kalas she determines what a creature does, as knowledge, attachment, time and destiny. Some of these cause action, some are means, some urge learning, some prompt attachment to material objects. Time is the reason for being and non-being, and so it illuminates or does not. When these are cut off step by step one speaks of returning to the origin of the elements. Niyati governs whether a person does what should be done. If a creature casts aside this Shakti it falls. These five take the form of five sheaths, and an integral part of practice is to overcome the five sheaths.