INTRODUCTION TO

By
Pandit Sri Rāma
srimatham.com
August 2014
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Introduction to Tantra
Historical Perspective
Vaidika Tantrika
Exclusive — 3 upper castes Inclusive — everyone

Ortho-prax Hetero-prax

Conservative Liberal

Worldly Success Worldly Success

Heaven Liberation

Parochial Universal

Meaning of “Tantra”:
The knowers of Tantra call it Tantra because it gives the means of attaining all
desires and protecting people from all sufferings. (Vishnu Samhita)

“tanyate, vistāryante jñānam anena, iti Tantra”.

Tan thread, web, stretch, spread or expand

Tra tool or instrument
Tatri Support, adjunct
Tantra tool for expansion or a weaving. Through tantric practice one can experience
an expansion of consciousness and recognize the interconnectedness of the
web of existence.

Āgama & Tantra

The Āgama and the Tantra deal with a number of subjects of these 1 — 7 = Tantra 1 — 21 =
Agama
1. Sṛṣṭhi — Cosmic Evolution
2. Pralaya — Cosmic Involution
3. Upāsana — Deity Yoga
4. Sādhana — Spiritual practice
5. Puraścarana — retreat programs
6. Ṣaṭ-karma — 6 desiderative ritual activities
7. Yoga /Dhyāna— yoga āsana and meditation practice
8. Siddhānta — Metaphysics

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9. Brahma-jñāna — Theology
10. Mantras — linguistic occultism
11. Yantras — mystical diagrams for meditation
12. Mudras — seals or gestures
13. Śilpa — architecture and sculpture
14. Pratiṣṭha — consecration of temples
15. Archana — worship of the deities enshrined in temples
16. Dīkṣa — initiation of priests
17. Dharma — rules of social conduct and ethics.
18. Saṁskāras — sacraments and domestic observances
19. Utsavas — public festivals
20. Indrajāla — Practical occultism
21. Prayaścittam — Atonements & Penances

The Śaiva and the Vaiṣṇava texts are usually called Āgamas and the Śākta texts Tantra.

Agama (Tantra) & Nigama (Veda)

“Agama” “gam” — “to go” plus “a” indicates a downward motion; Hence implies a
handing down of knowledge from teacher to pupil in a disciplic succession — sampradaya.
Agama is experiential knowledge or empirical
“Nigama” “gam” plus “ni” means a reaching up to Divine by the humans. Vedas which are
received wisdom.

Tantrika Sects.
Sect Focus
a. Śākta Āgama God as Woman
b. Śaiva āgama God as Śiva
c. Vaiṣṇava Āgama God as Viṣṇu

Divisions of Āgamic Literature

The Āgamas are further divided into four sections:—
jñāna pāda philosophical doctrines, metaphysics and cosmogenesis
yoga pāda spiritual practice and meditation
kriya pāda Ritual practice & temple construction
carya pāda festivals as well as the conduct and daily life of the practitioner

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The Branches of Tantra
Dakṣina-marga — Right Left — Vāma-marga
Esoteric Exoteric
Conservative Radical
Non-confrontational Confrontational
Restrained Non-restrained

The Two Social Orders

Grhastha — householders Bhikṣu — renunciates
Pravritti Marga — extrovert Nivritti Marga— introvert
Sarasa —With enjoyment Nirasa —Renunciation
Socially engaged Socially disengaged

• These two orders are open to everyone regardless of their individual socio-demo-graphic
differences.
• The renunicates are divided into several orders each with different practices and
conventions — the highest being the various avadhutas.

These 2 categories also have their extremes.

Rank materialism ……………………………………………………… Transcendence

Tantra stresses the middle path.

The Guru
• The Guru is the religious preceptor and spiritual guide.
• There is in reality but one Guru — the Archetypal Preceptor or “Principle of
Transmission”.
• The human Guru is physical manifestation of ādinātha Mahā-Kāla, the Supreme Guru.
• At the time of initiation it is ādinātha who actually transmits the power of the given
mantra.

Central and intrinsic to Tantric Practice is the preceptor (Guru) — disciple (śiśya)
relationship.

Guru is the root (mūla) of Dīkṣa (initiation). Dīkṣa is the root of Mantra.
Mantra is the root of Devata; and Devata is the root of Siddhi.

“Guru protects the disciple from the anger of Śiva, but Śiva does not save the disciple
if the Guru is angered” (Chandra-jñāna-āgama kriya pāda 2:82)

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Lineages of Tāntrika Transmission

Type of Transmission Saiva Āgama Vaiṣṇava Āgama

Divine – revelation by a deva divyāṅga deva-bhāṣita
Perfected Ones – fully enlightened gurus siddhāṅga muni-bhāṣita
Human – regular learned scholars mānavāṅga manuṣya-bhāṣita

Professional Qualifications of the Guru

1. Knows the tenets of the philosophy and the metaphysics of the Tantra.
2. Knows the mantras and their significance
3. Fully conversant with the processes of the rituals
4. Knowledgeable in the four processes of Tantra — kriya, carya, jñāna and yoga
5. Has acquired the knowledge through the lineage.
6. Is capable of teaching others in a skilful manner.

Personal Qualities of the Guru

1. Devoted to the Deities
2. Mindful of the spiritual dimension at all times
3. Compassionate
4. Unattached
5. Devoid of jealousy

Required qualities of the Disciple (shishya).

1. sujanma — good birth: good family background, supportive and congruent for spiritual
practice and development.
2. śuddhātma — sound personality: one’s basic character which should be “pure” in the
sense of being basically a good and caring person, free from malice, anger,
prejudice etc.
3. puruṣārtha-parāyaṇaḥ — capacity for achieving a balanced life.
The four goals of human existence are:
dharma — the ethical life,
artha — wealth & power,
kāma — aesthetics and sensual pleasures,
mokṣa — liberation.

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Disqualifying Qualities:—
1. kāmuka — debauchee, lustful
2. para-dārā-ātura — lusting after the spouses of others
3. sadā pāpa-kriya — unable to refrain from causing pain to other beings.
4. mūraka — slow in learning
5. ālasya — unmotivated, lazy, idle and negligent
6. dharma-hīna – devoid of a moral/ethical sense

Exercise — Discuss the benefits and the problems associated with the Guru/Śiśya dynamic.

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Dikṣa — Initiation
• Initiation and expert guidance by a qualified and competent mentor is considered to be
the sine qua non of Tantric spiritual advancement.
• No real spiritual progress is possible in the Tantric process without initiation and the
guidance of a competent guru.
• The qualified guru should be sought and tested.
• Apply for initiation only after full consideration of the qualities of the guru and your
own desire to practice.
• According to the Tantrasāra initiation by a woman is extremely efficacious and by a
mother it is eight-fold so.

Definition of Dīkṣa
diyate jñānam kṣīyate pāpam iti dīkṣaḥ
Initiation is that process which grants knowledge and subsequently removes negative karma
(through its application).

striyaḥ sūdras ca anulomaḥ kalyāna guṇa samyutaḥ yadi tāni śiśyatve grhniyāt krpayā guru
If a woman, or sudra or one of mixed birth applies for initiation and is possessed of
good qualities, then they should gladly be accepted by the guru.
Vishvamitra samhita iii 27.

Function of Dīkṣa
• Gives access to the Tantric Teaching
• Connects one to the spiritual lineage (sampradāya).
• Empowers one to learn and to practice.

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Abhisheka — Consecration
These are the ceremonies which follow the initial common dīkṣa and mark greater and deeper
degrees of initiation and accomplishment.
In the Saiva Agama there are eight levels of Abhiṣeka:—

1. śākta abhiṣeka Introductory consecration given on the commencement of

sādhana. The guru reveals the preliminary mysteries of
śakti-tattva. This process purifies the śiśya of all their
negative propensities.
2. pūrṇa abhiṣeka given when the guru feels that the disciple is ready having
demonstrated commitment to the practice. Here the real
work of sadhana begins, with a total commitment to the
yogic path.

3. krama- dīkṣa abhiṣeka the disciples undergo various tests and ordeals to
ascertain fitness to proceed.
4. samrājya abhiṣeka
5. mahā-samrājya abhiṣeka
6. yoga- dīkṣa abhiṣeka introduction to the pañcāṅga puraścaran or the practice of
the last five limbs of Aṣṭāṅga Yoga — prāṇāyāma to
samādhi.
7. pūrṇa- dīkṣa abhiṣeka.

8. mahā pūrṇa- dīkṣa On the attainment of perfection in the last grade one
abhiṣeka finally performs one’s own funeral ceremony, the guru-
disciple relationship now ceases. From this point on the
adept ascends alone. This stage is also known as the
parama-hamsa stage.

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Jñana Pāda — The Theory

The Starting Point — The existential Crisis

Klesha /duhkha is the painful state of emotional conflict which results from the failure to
fulfil a desire, from the disparity between the expected and the realised.

Duhkha as an ontological state according to the Tantras is based upon three “contaminants”
or limiting adjuncts known as malas :—

The Malas
(1) anava-mala — contracted consciousness — ignorance of one’s true
identity, and the erroneous identification with the mind-body
complex and all its limitations. It is the innate ignorance of the jīva;
a primal limiting condition which contracts universal consciousness
(bodha/prakāśa). It deprives consciousness of śakti and śakti of
consciousness and thus results in a sense of alienation.
This limitation works in two ways—
(a) while the sense, of agency is present, there is loss of bodha
or prakasa, i.e. insentient things like intellect, life-force, or the
body are considered as the Self.
(b) While there is bodha or prakasa, there is loss of the sense of
activity or agency.

(2) māyā-mala — fascination with our assumptive worlds of existence;

the perception of differences, cultivation of likes (rāga) and dislikes
(dveṣa), prejudices, biases etc.
(3) karma-mala. — engaging in action based upon the above two
conditions and the experience of their results in the form of positive
or negative experiences.

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Typology of Tantra
The first aspect of Tantric teaching and practice is to analyse the various types of
practitioners.
Not all practices and systems are universally applicable and need to be tapered to suit the
individual.
Everyone can be classified according to three basic temperaments, dispositions or characters
(bhava). The pyramid consist of ascending degrees of ability and attainment.

Siddha bhāva — Realised

These are the enlightened ones, the poets, thinkers and
sages. The philosophers and guides of humanity.

Vīra Bhāva — dynamic

These are thinker and revolutionaries. They want to
discover for themselves, pro-active engaged people.

Paśu bhāva — conditioned

The vast majority of common people. Paśu comes
from pāśa which means a noose, indicating that these
are the people of herd mentality that want protection
and nourishment, and a strong leader that will tell
them what to think and to do.

These divisions are based on various modifications of the Guṇas.

The Guṇas — Primary Constituents of Nature

Prakrti (Nature) is composed of three forces called Guṇas. These are postulated to account
for the diversity of experience. These three constituents are called Sattva Guṇa, Rajas Guṇa,
and Tamas Guṇa and each has its own characteristic function.

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Guṇa Positive Qualities Negative Qualities
Sattva Being, purity, illumination, Attachment to joy and to knowledge.
clarity, joy, harmony, peace, Hubris, indifference, transcendence,
principle of lucidity free from detachment.
conceptual filters and emotional
overlay, truthfulness, wisdom,
tapas, silence, fortitude, purity,
tranquility, forgiving disposition.
Rajas dynamic principle of nature, clinging to action and its results,
attraction, attachment, thirst for greed, craving, violence, lust, false
knowledge, self-improvement, perception, jealousy,
affection, passionately involved in contradictoriness, self-referent
causes, energy, striving. desire, irritable anger, instability,
possessiveness, material
acquisitiveness, partiality, heat,
egoism, three types of pride (birth,
wealth and learning) anger,
arrogance
Tamas Steady, devoted, simple, attitude inertia, ignorance, laziness, sleep,
to teaching based on faith alone, delusion, fear, confusion, despair,
regulated. sloth, heedlessness, sorrow, hunger,
thirst, avarice, raging anger,
ferociousness, stupidity,
shamelessness, arrogance, fault-
finding, mental and physical cruelty
to other beings

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Paśu Bhava
The term paśu is derived from the root paś, “ to bind” or “to restrain”, and the paśus are
those who are bound by paśas — nooses or bonds.
These specific 8 constraints which apply specifically to the paśu type are enumerated in the
Kulārṇava-Tantra and are:—
1. sympathy (dayā) — pity which is misplaced and emotive in nature. It is a
negative emotion in that it produces feelings of guilt, inadequacy and impotency
and melancholia or moroseness.
2. delusion (moha) — is defined as an identification with the body/mind complex
and the creation of happiness projects based on that identification.
3. fear (bhaya) — is usually based upon the unknown or circumstances in which
one rightly or wrongly detects a threat to one’s integrity or safety.
4. shame (lajja) — angst arising from feelings of inadequacy or low self-esteem
based upon bodily consciousness.
5. disgust (ghṛṇa) — revulsion which is usually socially conditioned and based
upon society’s views of what is acceptable and what is not.
6. family (kula) — the bonds of family consist in sublimating one’s own
aspirations and personal growth in favour of family standards or expectations.
Being controlled by the demands and expectations of the family.
7. custom (śīla) — being bound by the customs, protocols and expectations of
one’s wider community or society.
8. caste (varṇa) — nowadays can be defined as the bondage exerted by one’s
professional or social body — their expectations and conditioning factors.
1— 5 are personal issues that one needs to deal with
6 — 8 are social issues
All of these constraints limit one and prevent one from growing, unfolding and achieving
enlightenment, but they do have value in terms of regulating and guiding the spiritually
ignorant or disengaged members of society.
The principle spiritual problem is the pride, arrogance and sense of superiority or inferiority
that these factors produce.
The primary three in Tantrika practice are: — fear, shame and disgust.
Tantra does not advocate rebellion and anti-social behaviour but requires the practitioner to
transform the bonds into ornaments.
The Tantric aspirant voluntarily accepts to outwardly follow certain formalities in order to
maintain social order which is essential for the paśus. But this external compliance does not
mean internal constraint.

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Characteristics of the Paśu

• Not inclined to think deeply on metaphysical and
ethical matters and prefer to be told what to do.
• Follow the conventional rules of religion without
question.
• Submit themselves blindly to the authority of
priests and gurus.
• Motivated to religion by fear of Hell or desire for
Heaven.
• They are the pew-sitters of the average
congregation.
• Their views are the dominant views of the society
in which they live — they are generally conformist
and conservative.

Vīra Bhava

Characteristics of the Vira

• Independent thought
• Strong desire for personal experience.
• Strenuous effort applied for
accomplishing goals.
• Goals may be determined by craving
for recognition, power, status and
wealth.
• Rebellion against authority.
• Motivated by personal ideology and
view of life and inquisitiveness
• Desire to change society (rather than
themselves).

The Sub- divisions of the Vīra and Paśu prototype.

Sakala — those who are totally constrained and deluded by the three malas,
(1) anava (contracted cognisance — total ignorance of one’s true identity)
(2) māyā (the perception of differences),
(3) karma (action and its rewards).

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Pratyaya-kāla — are those bound by (1) and (2),
Vijñāna-kevala — are those bound by anava-mala only.

Divya Bhava
Also known as Siddha-bhava of which there are several degrees — some closer to the vira
and some others completely realizing the deva-nature.
The lower end of the Divya-bhava is occupied by those who are truly religious in the spiritual
sense. They follow some conventions of orthoprax religion such as ritual practices, discipline
and outward signs of piety but do so with a transcendent vision of the Divine Nature
pervading everything.
The higher end of the Divya triangle is occupied by the avadhuta, who is above all ritual
acts, religious conventions and orthpraxy.

Characteristics of the Siddha

• Constant striving to be established in the
Divine–Nature.
• Motivated in spiritual practice by insight.
• Practices truth and forgiveness
• Regards all with the vision of
equanimity.
• Keeps an open mind at all times.
• Remains free of all prejudices.
• Manifests friendliness and kindness.
• Practices compassion to all beings.
• Acts with consideration and forethought.
• Judges with equanimity and fairness.
• Stands firm on the platform of Dharma.
• Indifferent to material and worldly aims
and aspirations.
• Unattached to places, people and things.
• Disinterested in social pursuits of mutual
adoration and validation.

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VIEW TRAINING
The purpose of view training is:—

1. Re-orientate our selves to a spiritual perspective.

2. Open our minds to explore other possibilities
3. Expand our view of ourselves and the world around us.
4. Introspect and develop more objectivity about ourselves.
5. To develop clarity and insight.

1. The Structure of Being

Pati/Parameśvara/Īśvara

Brahman

Paśu/cit Pāśa/acit

The Totality of Being known as Brahman consists of three aspects.

Śaiva Vaiṣṇava
Pati The Godhead who is both male and female Īśvara
Paśu All sentient beings — jīvātman cit
Pāśa The world both subjective and objective acit

Variations in Philosophical View

Advaita
Non-dualism

Visishtadvaita
Qualified-non-

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dualism

Dvaita
Dualism

2. The world we inhabit

• The world we inhabit consists of people, things and situations.
• The existential world is our own projection.
• Life has no meaning of and in itself, the only meaning it has, is what we give it.
• The world is neither negative nor positive, it just is.

Objectivity

kṣaṇika Transience

vikārya Mutability

sambandhita Relativity

Subjectivity

ahaṅkāra Concept of self

mamata Possessiveness

svārtha Self-interest

Perspective

svabhāva Individual disposition

bhūmika The level of intellectual and spiritual development

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adhikāra The ability or competency to understand, digest and respond

Practice

deśa Place

kāla Time

pātra Circumstances

Axioms

yathā brahmāṇḍa tathā piṇḍāṇḍa

yaireva patanti siddhir tair-eva

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Śiva & Śakti

The two cannot be separated, for Puruṣa without Prakṛti is
actionless, and Prakṛti without Puruṣa is unconscious.

There is Niṣkala Śiva or the transcendent, attributeless

(Nirguṇa) Brahman; and Sakala Śiva or the embodied,
immanent Brahman with attributes (Saguṇa).

Niṣkala Śiva
— Śakti being latent

Sakala Śiva
— with Śakti becoming active.

Different phases of Śakti in Creation

Bindu Nada Bija

Śiva-māyā Śiva-śakti-māyā Śakti-māyā

Para Sukṣma Sthūla

Iccha Śakti Jñāna Śakti Kriya Śakti

Tamas Sattva Rajas

Moon Fire Sun

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The 36 Tattvas (Realities) of Śaiva Tantra

PARAMAŚIVA — SAT
E
1. Śiva — cit śakti
E
2. Śakti — ānanda śakti
E
3. Sadā-śiva 4. īśvara 1. śuddha-vidya
Iccha-śakti jñana-śakti Kriya-śakti
“I am this Universe” “Universe is my expansion” “I am Śiva”
E
2. Māyā — Ignorance of Essence
Kanchukas — Contraction of Consciousness — Limitations

7. Kala 8. Vidya 9. Raga 10. Kala 11. Niyati

Omnipotence Omniscience Completeness Eternality Omnipresence
l m
12. Puruṣa D 13. Prakṛti
Individual Subject Objective Experience

E
14. Buddhi 15. Ahaṅkāra 16. Manas
(intellect) (I-ness) (mind)
E
Jñānendriyas Karmendriyas Tanmātras
Powers of perception Powers of Action Subtle elements
17. śrotra (hearing) 22. vāk (speech) 27. śabda (sound)
18. tvak (touch) 23. pāṇi (grasping) 28. sparśa (sensation)
19. cakṣu (sight) 24. pāda (locomotion) 29. rūpa (form)
20. Jihva (taste) 25. pāyu (excretion) 30. rasa (flavour)
21. ghrāṇa (smell) 26.upastha (procreation) 31. gandha (scent)

Mahābhūtas
Gross Elements
32. ākāśa (space)
33. vāyu (air)
34. agni (fire)
35. āpa (water)
36. pṛthivi (earth)

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The 36 Tattvas (Realities)

"Tattva" = Truth, Reality or True Essence - from "tad", that which is.

Strictly speaking, there is only One Reality. That Reality is the Supreme Being and Highest
Truth, the Para Tattva. The ONE becomes the many.
Tantra teaches that although the World appears to consist of seemingly distinct and unrelated
things, the fact is that they all have one ultimate source. Indeed, the Universe is nothing but a
manifestation of the Supreme Being. There is one unified field of Being.
The entire Universe consists of various manifestations of the Universal Consciousness which
together form the basis of all our experiences.
As these are just forms of the Ultimate Reality, they are themselves called Primary Realities,
Principles or Categories of Existence. In short, Tattvas.

Śiva — the Source and Origin of all things

In the Rudra Samhita of Śiva Purana, Lord Śiva declares:
"I am the Supreme Being, the Ever Existing, the Infinite, the Perfect, the
Pure One. Being, Consciousness and Bliss are My characteristics. Verily, I
am Ever One, Undivided and Unmanifest."
"I am both Without Form and With Form. I am the Author of Creation,
Preservation and Dissolution".
"For the purpose of Creation, Preservation and Dissolution, I manifest
Myself as Creator, Preserver, Dissolver."
The Supreme Intelligence, therefore, must be seen as the basic material of all things. His
Pure, Unseen, Unmanifest Aspect which is Truth, Supreme Knowledge, Infinite, is the Root
of all things. That must be realised and meditated upon as the Highest Truth.

The Universe as an Emanation of the Divine

As a dreamer projects a World out of thoughts, Brahman projects the Universe out of His
Own Infinite Intelligence. Thus the Universe is an Emanation or Projection of the Divine.
When Śiva, the Universal Consciousness or Supreme Intelligence looks outwards, as it were,
he projects the Universe out of Himself. When Śiva looks inwards, the Universal Projection
is withdrawn back into Himself and He perceives nothing but His Undifferentiated,
Unmanifest Infinite Self. These activities of Emanation and Retraction are known as Opening
(Unmesha) and Closing (Nimesha), respectively, of the Divine Eyes.
In consequence, the Tattvas, which are the Primary Realities or Principles which constitute
the World, are nothing but stages in the Process of Emanation or Unfolding of the Universal
Consciousness (Parama Samvid).

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Evolution of the Tattvas
• The cosmos is evolved for the benefit of the jivas still trapped in Samsara in order to
give them countless opportunities for liberation.
• The world is considered to be real and eternal.
• The world of matter and conscious jivas forms the body of the Lord Śiva.
• The Śaiva Agama analyses the universe into 36 Tattvas or principles, compared to the
25 of the Sankhya system.
• The 36 Tattvas arise from Māyā, the postulated material cause of the world. Suddha
Māyā is Māyā in its primal pure and unadulterated state. From it arise the five pure
principles called Śiva Tattva, Sakti Tattva, SadaŚiva Tattva, Isvara Tattva and
Suddha-Vidya Tattva.
• Śiva as the Absolute functions and interacts with the universe through these five pure
principles.
• Māyā evolves through the subtle principles and then finally culminates in the gross
material universe.
• Śiva Tattva which is undifferentiated (Nishkala Suddha Māyā) is the basis of all
consciousness and action.
• The One then bifurcates into Śiva-Śakti and the Śakti begins her own activity
becoming the objective — “experienced”.
• Śiva now becomes the subjective — “experiencer” called Sada-śiva.
• Then Śiva, the experiencer, becomes the ruler and controller — Isvara — of all the
objective universe.
• Finally true knowledge — Shuddha-vidya — which is the cause of liberation is
introduced.

Tattvas — Levels of Reality.

1. Śiva-Tattva: As the Universe is the projection of God's Own Mind (the Supreme
Intelligence), the first Reality or Tattva naturally is God (Śiva) Himself. This level of Reality
consists of Pure, Infinite Consciousness.
2. Śakti-Tattva: The second level of Reality is that of Infinite Bliss which is the Power
whereby God experiences the Boundless Joy of His Own Existence. For this reason it is
known as Śakti-Tattva, the Principle or Category of Power.
3. Sadaśiva-Tattva: The third level is that of Infinite Will-Power (Iccha-śakti) being the
Power whereby God experiences Himself as an Unlimited, Independent Force that is ready
and able to perform any action He wishes. At this stage God forms the resolve to activate His
creative potential.
4. Ishvara-Tattva: The fourth level represents God's Power of Infinite Knowledge (jñana
śakti) whereby He is able to know all things. At this stage God begins to conceive in His
Mind the Universe to be projected.
5. Shuddha vidya-Tattva: The fifth level is that of Infinite Action (kriya śakti). At this
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stage, the Divine Power of Action which is the Power whereby God may assume, or manifest
Himself as, any form or shape, comes into operation.
Up to and including this stage, Creation is Ideal in the sense that it is exists only in the
“mind’ of the God. The Universe at this level is purely Spiritual and is inhabited by Spiritual
Beings such as Gods, Enlightened Yogis (Mahsiddhas), Sages (Rishis) and Saints (Sadhus)
who are consciously aware of their Oneness with their Creator.
These evolved jivas are beings of great Spiritual power. Although they may assume any form
and shape they wish, they have no bodies but may be described as radiant Orbs of Spirit for
which reason they are known as Devas or Devatas (Radiant Ones).
6. Māyā-Tattva: This is God's Wondrous Power, that aspect of His Power of Action,
whereby He performs the Miracle of Physical Creation. For this reason it is called the Magic
Power of God or Māyā Śakti.
At this stage something extraordinary happens. Just as the Sun is sometimes obscured by an
eclipse or by a mist or cloud which conceals his radiant orb from human view, God's Infinite,
Independent and Free Consciousness appears to become obscured by a layer of dense and
opaque Consciousness. This dark veil of Consciousness or “contraction of consciousness”
provides the substance from which the Material Universe is created.
7. Kala-Tattva: Due to God's Power of Obscuration His Five Divine Characteristics
(Consciousness, Bliss, Will-Power, Knowledge and Action) contract, giving rise to the first
stage in limited creation, called Kala-Tattva. It represents the contracted power of action
whereby an embodied being is able to accomplish but a few things.
8. Vidya-Tattva: This is the stage at which the power of knowledge is contracted so that one
has a limited capacity to know.
9. Raga-Tattva: At this stage one’s will-power becomes contracted so that one has limited
desires or emotions.
10. Kala-Tattva: This is that stage at which a jiva's unlimited and uninterrupted happiness
becomes temporary and limited. This temporariness gives rise to the experience of limited
time.
11. Niyati-Tattva: This is the stage at which the jiva's consciousness becomes limited by
space.
12. Purusha-Tattva: This is the crucial point of embodiment of a jiva, with the above
mentioned limited powers of consciousness, happiness, will, knowledge and action. Hence it
is known as Purusha or individual jiva.
13. Pradhana-Tattva: Also known as Prakrti, it is the jiva's first objective experience. For
this reason it is called Pradhana or Primary Matter from which all objective experience
arises.
Pradhana consists of the three qualities (Guṇas) of Light (Sattva), Darkness (Tamas) and
Activity (Rajas).
14. Buddhi-Tattva: This is the first product of Pradhana, formed from its light-aspect
(Sattva), in which both jiva and his experiences reflect themselves as in a mirror, resulting in
thought processes. In everyday life, Buddhi constitutes a jiva's Intellect or Power of
Reasoning whereby he analyses his experiences and forms a judgement in respect of the
same.
15. Ahamkara-Tattva: The offshoot of Buddhi-Tattva, it represents the Power of Personality

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or Identity whereby the jiva creates or builds a sense of Identity for himself out of sense
perceptions, emotions, thoughts and memories. Hence it is called Ahamkara or "I-maker".
16. Manas-Tattva: The Lower Mind (as opposed to the Intellect or Higher Mind) whereby
the jiva selects sense perceptions out of the general sense data, builds them into intelligible
images, names and classifies them and presents them to the higher levels of the mind for
further processing.
Tattvas 17 to 21. The Five Faculties of Perception (Jnanendriyas): Hearing, Feeling by
Touch, Seeing, Tasting and Smelling are the jiva's Powers of Perceptual Knowledge and
extensions of the Lower Mind, whereby the jiva experiences the multitude of sense
perceptions that constitute the external World.
Tattvas 22 to 26. The Five Faculties of Action (Karmendriyas): Speaking, Grasping,
Moving About, Excreting and Sexual Activities are the jiva's Powers of responding to and
interacting with, the external World.
Tattvas 27 to 31. The Five Primary Sensations (Tanmatras): Sound, Touch, Colour,
Flavour and Odour constitute the jiva's sense data that together form his external experiences.
Tattvas 32 to 36. The Five Gross Elements of Matter (Maha Bhutas): Ether, Air, Fire,
Water and Earth are condensations of the above described Primary Sensations. They
represent the constituent forces that in various combinations make up the material substance
of which physical objects are made.
Tattvas are defined by their exclusive capacity to perform a specific function in the
scheme of reality. And as the sole agent or acting force is Consciousness, it follows that
the Tattvas are nothing but functions of Consciousness.

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How many Tattvas?

It is sometimes objected that the Yoga Sutra, the primary text of "Classical Yoga" dating to
about 180 BC, only mentions 25 Tattvas, the highest being Purusha.
This may be so. However, "Classical Yoga" is not the only form of Yoga. There are plenty of
other Yogic texts which do mention 36 Tattvas. Yoga is a vast body of knowledge that cannot
be reasonably restricted to one text!
Moreover, mention of some Tattvas does not exclude the existence of others. Some traditions
speak of four, seven or nine Tattvas. The second book of the Vayaviya Samhita of Śiva
Purana, for example, mentions three Tattvas: "Śiva, Vidya and Atma are the three Tattvas.
From Śiva came out the Vidya and from Vidya the Atma" (20:27).
It may be inferred from this that there are only three Tattvas. The matter becomes clear,
however, when we understand that "tattva" literally means "reality" and a reality is quite
capable of containing other realities. Indeed, as explained in the Siddhanta-Saravali and other
works, "Śiva" comprises the Śiva-Tattva and Śakti-Tattva; "Vidya" comprises the Tattvas
from Sadaśiva to Satvidya; and "Atma" comprises the Tattvas from Māyā to Earth. This gives
a total of thirty-six, which is the generally accepted number in the tradition of Śiva.
It may be that the Yoga Sutra was explaining things in terms of Samkhya teachings, a
tradition that was fashionable in that period of Indian history and which appeared to advocate
Purusha as the highest Reality or Tattva.
However, the Yoga Sutra itself mentions Ishvara (Śiva or God), a Higher Being above

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Purusha who is to be worshipped for the purpose of liberation. This provides ample scope for
the admission of intermediary Tattvas, which may well be comprised in the Tattvas Purusha
(jiva) and Ishvara (Śiva). After all, the additional Tattvas that distinguish the Śiva tradition
from the Samkhya are nothing but the five powers of the jiva and the five powers of the
Supreme Being. If in addition to this we count the Supreme Being Himself (Śiva Tattva) as
the Reality above all others, we get thirty-six Tattvas.

Śaiva Agama vs. Patañjali Yoga Sutra

The main difference in Scriptural approach:—
1. Exoteric — bahya
2. Esoteric — abhyantara
Exoteric Scriptures like the Yoga Sutra align themselves with the Sankhya School of
Philosophy which explains reality in terms of the outer layers of Consciousness (the Tattvas
from Earth to Purusha).
Esoteric Scriptures like the Śiva Sutra, describes reality in terms of the innermost aspects of
Consciousness (Tattvas from Māyā and the Kanchukas to Śiva Himself).
While the Yoga Sutra constitutes a valuable introduction to Yogic teachings, the higher truths
of Yoga are to be found in the Agama which is the source of Yoga.
The Sutras are extremely concise works that simply allude to a specific concept which needs
to be unpacked by a qualified Guru and substantiated through application and direct
experience.
Even if one were to accept only the 25 Tattvas of the Yoga-Sankhya schools, there would be
no harm, because once sadhana has been begun it has a momentum of its own which will
carry the practitioner to the highest goal. Thus one will of necessity directly realize the
Higher Reality even if one starts the journey by doubting or even denying the existence of
such Reality.
The Esoteric Explanation of the number 36
1) "30" represents the Moon (the thirty-day lunar month of the Indian calendar is called
"Maasa" or "Moon", in Sanskrit) which is the symbol of Lord Śiva; and "6" represents the 6
Disciplines of Yoga (physical postures, breath-control, detachment, concentration,
meditation, union with Śiva); the 6 Paths (Shadadhvaa: mantra, varna, pada, kalaa, tattva,
bhuvana); and the 6 Chakras or Sthalas; which are the Path that leads to Śiva.
2) "3" signifies that Śiva rules the Earth (the Terrestrial Plane); the Air (the Astral Plane);
and the space (the Celestial Plane).
"6" is made up of "5" and "1" . "5" signifies that Śiva is the Lord of the 5 Divine Powers
(Intelligence, Bliss, Will, Knowledge and Action) and the Performer of the 5 Acts (Creation,
Preservation, Dissolution, Obscuration and Illumination or Liberation).
"1" (One) signifies that the Supreme Lord is the All-Powerful, Unique, Ever Existing One
Who alone exists and Who holds the totality of all things within Himself. Therefore, "5" and
"1", being inseparable, are taken together as "6". Thus by writing "3" and "6" we arrive at the
sacred number "36". This is the innermost, secret meaning.
3) In terms of external reality which is the domain of multiplicity, when multiplied by the

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base "10", it yields "360" which is the number of days in a year; the number of degrees in a
circle, etc. It stands for the Totality of Being or All-Encompassing Supreme Reality Itself.
In brief, it represents a symbol of completeness. In practice, therefore, the number "36" (or
360) symbolises the human (and the World's) Revolution or Completion of the Circle of Life
and return to the original Point of departure.

This Spiritual Cycle is not a return to the past but a return to the Ever Present, Ever-Living
Truth that nourishes all life.

The Five Great Acts of Lord Śiva

Pancha-Kritya Vidhih

Kritya Act Presiding Deity Symbolised by

Sriṣṭi universal projection Brahmā ḍamaru/drum
Sthiti preservation Viṣṇu Right hand
Samhara transformation Rudra Fire
Tirobhava concealment Maheśvara Left hand
Anugraha Liberating grace Sadāśiva Left foot

Each of these acts also pertain to the individual Jiva but then they are referred to as “actions”
All acts are performed by Lord Śiva but the bound individual performs actions and reaps the
consequences (karma). The individual thinks that he/she acts and are therefore bound by the
consequences of those actions which are done. When one believes that Lord Śiva alone is the
doer then one is liberated from the bonds of Karma.

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As the Lord of Space Śiva reveals Himself in 5 forms which preside over the five senses, the
five elements, the five types of beings, and everything ruled by the number 5.

Form Isana Tat-purusha Aghora Vamadeva Sadyojata

The Ruler The Supreme The Non-terrific The Left- The Suddenly-
Person handed Deity born
Psychological embodiment of the source of all principle of notion-of- The lower mind
correspondance all knowledge knowledge that intellect (buddhi) individuality (manas)
(cit) leads to liberation (ahamkara)
direction Upward East South West North
colour crystal golden blue red white
element air earth ether fire water
sense touch smell hearing sight taste
function grasping excretion articulation locomotion procreation
the enjoyer-of- all that is enjoyed the eternal law Soma nectar of
nature. in nature (Dharma) immortality

1. The Ruler (Īśāna)

The face of Śiva that looks upward represents the enjoyer-of-nature (Ksetra-jña). Transparent
like crystal, it is called the Ruler (Isana). “The embodiment of all the forms of learning, Isana
is the master of all knowledge.” Isana is connected with the element air, the sense of touch,
and the hand, the organ of touch. As a solar aspect of Śiva, Isana is sometimes shown as
copper-coloured.
“I bow to Śiva as Isana, the Ruler, who has five faces. Followed by the She-Goat
(the power of Nature, Prakrti), he holds in his hands the Vedas, an elephant hook,
a noose, a hatchet, a skull, a drum, a rosary, a trident, and he shows the gestures
of removing fear and granting boons.” (Śivatosini, 1.1.16.[394])

2. The Supreme-Person (Tat-puruṣa)

The eastern face of Śiva is yellow. This face corresponds to that which is enjoyed, that is,
Nature (prakrti). It is called the Supreme-Man (Tat-purusha). It is connected with the earth,
the sense of smell, and the anus as organ of action.
“the Supreme Man is the colour of the blazing thunderbolt, or he is like gold. He
has four faces and three eyes. He wears a yellow garment and yellow ornaments.
He dwells forever in gladness with his consort, the solar-hymn (Gayatri).”

3. The Non-fearful (Aghora)

The southern face of Śiva is blue or blue-black. It represents the principle-of-intellect (buddhi
tattva) or the eternal-law (dharma). It is called Aghora, the “non-fearful,” and is connected
with the element ether, the sense of hearing, and the organ of speech.
“holding axe, shield, elephant hook, noose, spear, skull, drum, and rosary. He is
four-faced. I contemplate in my heart the non-fearful divinity of shining
darkness.”

4. The Left-hand-Deity (Vāma-deva)

The western face of Śiva is red. It represents the notion of I-ness (ahamkara) and is called
Vama-deva, the “left-hand deity.” It corresponds to the element fire, the sense of sight, and
the feet as organs of action.

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“we worship in our hearts the left-hand deity dressed in red and adorned with red
ornaments. His colour is that of the lotus’s heart. Two of his hands show the
gestures of granting boons and removing fear. The others hold a rosary and a
hatchet.” (Śivatosini 1.1.12. [397])

5. The Suddenly-born (Sadyojāta)

The northern face of Śiva is white. This face represents the mind. It is called the Suddenly-
born (Sadyojata) and corresponds to the sacrificial elixir (soma), to the water element, the
sense of taste, and the sex organ.
“May we be protected by the Suddenly-born, the leader of Delight (Nanda),
Enjoyment (Sunanda), and other [attendants of Śiva]. His colour is that of the
jasmine or the full moon or mother-of-pearl or crystal. He holds the Vedas and a
rosary and shows the gestures of granting boons and removing fear.”

Isana Tat-purusha Aghora Vama-deva Sadyojaya

Upwards East South West North
crystal yellow blue red white
Purusha Prakrti Buddhi Ahamkara Manas
air earth ether fire water /soma
touch smell hearing sight taste
hands anus speech feet generative organs

Śiva, Sakti and Māyā

The Lord Śiva pervades the entire cosmos through His Śakti which is the conscious dynamic
energy of the Lord. Śiva is the primary cause of the cosmos. Śakti is the instrumental cause
and Māyā is the material cause.
Śiva is of the nature pure consciousness matter (cit) or Māyā is pure unconsciousness (jada).
Śakti is the intermediate link between the two which has no independent existence. Śiva
assumes the form of Śakti out of His great love for all beings.

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The Operation of Ninefold Liberating Grace.

The Divine Grace which leads to the creation of Mahasiddhas

Tīvra-tīvra śakti-pāta Spontaneously bestowed, leads to immediate death and the
Super Supreme Divine becoming of an unseen master.
grace

Tīvra-madhya śakti-pāta' Becomes perfectly self-enlightened master. (pratibha guru)

Supreme Medium Grace' Continues to exist only for the sake of others.

Tīvra-manda-sakti-pāta One is impelled to seek out an enlightened guru who then

Inferior Supreme Grace transmits grace (Rudra sakti-samàvistah) through some means
other than initiation. He achieves perfection without japa or
dhyana. He exhibits 5 signs:
1. intense love for Lord Śiva.
2. Mantra-siddhih.
3. control over the five elements.
4. Karya-siddhi
5. Shastra-siddhi or he becomes a great poet.

The Divine Grace which leads to the creation of shishyas

Madhya- tīvra -śakti-pãta. One obtains an enlightened guru but the foundational practice
Medium Supreme Grace'. is not perfected therefore initiation is needed. Touch cannot
bring enlightenment. Results of practice are achieved after
death.

Madhya-madhya Desires enlightenment as well as material pleasure. Initiation

śakti-pāta leads to realization of essence and desire for enjoyment leads
'Medium Middle Grace' to deva-realm. Initiation is again received in the Deva-realm
and the Śiva-nature is attained.

madhya-manda śakti-pāta Almost the same as above but more inclined to worldly
'Medium Inferior Grace' pursuits than essence. Deva-realm is obtained but thereafter
one returns to the mortal realm.

manda tīvra
Inferior Superior The desire for Self Realization arises only through excessive
manda madhya dukha. This leads to dispassion and spiritual practice but the
Inferior Medium inability to renounce completely. More love of the world than
manda manda love of Self. But, the grace of Lord Śiva will carry the
Inferior Inferior aspirant forward in the end to His Nature.

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Spiritual Practice — Sādhana

Meaning of the term Yoga.
The word Yoga has many meanings. Based upon the root yuj - to yoke; the meanings
derived are union - unification of individual consciousness (jiva) with cosmic
consciousness (Śiva). In Tantra it is often described as the union of Kundalini Śakti from
the base of the spine with Śiva Tattva on the crown of the head. Yet another meaning of
the term is methodology in general or a way or path, eg., Karma-yoga means the path of
action (to reach one's goal) Bhakti-yoga — the way of Devotion. Deity Yoga is the use of
iconic forms of deities upon which to focus one’s thoughts during meditation. Yoga can
also mean restraint & control, or harmony & balance.

What is Yoga?
Yoga is a methodology, a way of understanding the psycho-physical complex and of
working with it to achieve self-transformation leading to enlightenment and liberation
from Samsara.

“There is no bond equal in strength to Māyā and no force greater to destroy that bond than yoga.
There is no better friend than wisdom (jnana) nor worse enemy than egoism (ahamkara). In order to
study the Scriptures one must learn the alphabet, so in order to acquire knowledge of the truth
(tattva-jnana) one must study yoga”. (Gheranda Samhita Chap 5)

There are two main divisions of Yoga — Hatha Yoga and Samadhi Yoga. Hatha Yoga is
concerned primarily with the physical processes which prepare one for the practice of
Samadhi Yoga or meditation and mind cultivation.

Aṣṭhāṅga Yoga – The Eightfold Yoga

The Tantric version of this classical system differs slightly from the method systematised
in the 2nd century CE by Patanjali.

1. Yama — self-restraint;
1. anrshamsyam — absence of malice, vindictiveness or prejudice,
2. kṣama — forgiveness,
3. satyam — truth; being harmony of thought, speech and practice,
4. ahimsa — non-injury to any living thing in word, deed or thought,
5. damah — control of the senses,
6. ārjavam — directness, simplicity,
7. dānam — generosity,
8. prasāda — benevolence
9. mādhuryam — sweetness, gracefulness,
10. mārdavam — gentleness.

2. Niyama — self-regulation;
śaucah — purity; environmental, physical and mental,
ījya — worship of gods and godesses,
tapah — self-discipline,
svādhyaya — study of the Tantras and teachings of the gurus and self-
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contemplation and self-assessment,
upastha-nigrahah — sexual restraint,
vratam — seasonal religious observances, retreats etc.
upavāsah — periodic fasting,
maunam — practising noble silence.
3. Āsana — practicing of yogic postures (hatha yoga) the purpose of which is to
develop and maintain health and condition the body for the practice of meditation
(dhyana).
4. Prāṇāyāma — regulation of breath — exercises for controlling the breathing which
exerts a purificatory effect upon the mind and the psychic nerve centres (chakras).
5. Pratyahāra — practicing the withdrawal of the mind from the objects of the senses
— the process of taming the mind — a preliminary exercise as preparation for
concentration.
6. Dhāraṇa — practice of concentration — in Tantra this takes the form of
contemplation upon a deity, with the use of the sacred mantras appropriate to that
particular form.
7. Dhyāna — meditation proper; this is understood as a state of continuous
visualisation of the Divine Form of the God or Goddess. Ramanuja describes this as
thought-flow likened to an unbroken flow of oil into oil. It is a state which arises
naturally after one becomes proficient in concentration. Meditation is not a “doing” it is
a state of “being”. Technically speaking, one cannot actively meditate, the process of
contemplation leads one into a meditative state which is spontaneous. As long as one is
trying to meditate nothing will happen.
8. Samādhi — a state of transcendental consciousness in which one is totally absorbed
in the object of contemplation to the exclusion of all else. The subject - object
awareness disappears — one merges with the deity upon which one is meditating.

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